002 —ואכלת ושבעת וברכת וגו'

Va'Achalta VeSavata U'Verachta etc.

The Sages said in Berachos, chapter 7 (48b): "U'Verachta – this is Birchas HaZan. Al HaAretz – this is Birchas HaAretz. HaTovah – this is Boneh Yerushalayim etc." The Gemara asks (49a): According to Rabbi, who says we do not conclude with two themes, how can we conclude with "Al HaAretz Ve'Al HaMazon"? The answer: The land produces food.

We need to understand why it is necessary to mention food at all in Birchas HaAretz, since food seems to belong to Birchas HaZan, which has its own blessing.

The explanation: The Gemara earlier says, "Moshe instituted Birchas HaZan when the manna fell, Yehoshua instituted Birchas HaAretz when they entered the Land, etc."

The Rashba asks there (brought in Beis Yosef, Orach Chaim 187): But we hold that these blessings are Biblical? The answer is that the text was established by the Sages, etc.

Therefore, the text and formula of Birchas HaZan specifically relate to the manna.

That is why we also mention in Birchas HaAretz "Al Achilas Mazon," and conclude "Al HaAretz Ve'Al HaMazon," even though food was already mentioned in Birchas HaZan—because that formula refers to bread from heaven, the manna. The food in Birchas HaAretz refers to bread from the earth. But if so, why do we still use the same formula in Birchas HaZan, even though the manna no longer falls?

To understand this, we must first explain the concept of the manna, about which it says: "Asher Lo Yadata V'Lo Yad'un Avosecha" (that you did not know, nor did your fathers know), implying it is a very lofty level, even unknown to the Patriarchs; its source and root are only known to Moshe.

As our Sages said, the manna descended in Moshe's merit. See Zohar Parshas Emor (102b) and the commentary of the Ramaz there.

We must also understand the verse: "Lema'an Hodiacha Ki Lo Al HaLechem Levado Yichyeh HaAdam, Ki Al Kol Motza Pi Hashem Yichyeh HaAdam" (so that you know that man does not live by bread alone, but by everything that comes from the mouth of Hashem does man live).

Likkutei Torah explains that this means the Divine utterance within the food. But this is somewhat forced.

(See also Zohar, Volume 1, 240a; Volume 2, 81b; and Volume 3, 47b, 122b, 123a.)

The matter will be understood by first explaining the concepts of Tohu and Tikkun. In Tohu, there was a sense of independent existence, so there was no inter-inclusion, hence the seven "points." See the explanation in Parshas Emor regarding the lambs. Therefore, they fell below, which is the aspect of Shem Ban. As it says: "VeHaAretz Hayesah Tohu" (the earth was chaos). But man is from Tikkun, Shem Mah, which is the aspect of inter-inclusion, as explained above.

Since the root of the world of Tohu is from Shem Sag, which is higher than Mah, therefore man is nourished from plant and animal. This is the meaning of "by bread man shall live." As explained there, and on the verse "Roshei HaMatos," and on the verse "Sheshet Yamim Tochal Matzos." This is the concept of bread from the earth, the birurim of Ban, as above regarding "VeHaAretz Hayesah..."

But the concept of "Ki Al Kol Motza..." is that the manna descended through the dew. It says: "MiTal HaShamayim" (from the dew of the heavens), and this is also bread from heaven. Regarding dew, it says: "Ki Tal Oros" (for dew of lights), which comes from the level of lights above vessels, and is thus higher than Tohu and Tikkun. This is like Akudim, which is above Nekudim, etc.

Therefore, there was no waste in the manna, unlike other food whose source is from the breaking of the vessels. For it is above the level of birurim, and is the aspect of "Tala DeBedolcha" (crystal dew) clothed in Mocha Stima'ah, which is above Chochmah of Atzilus. As it says: "VeEino KeEin HaBedolach..."

See what is written on the verse "Achlehu HaYom..."

Thus, it says: "Ki Lo Al HaLechem"—from the earth alone, the birurim of Ban and Sag—"Yichyeh HaAdam"—Mah of Atzilus. "Ki Al Kol Motza Pi..."—from a level above Tohu and Tikkun.

(This is like an arousal from above that is higher than an arousal from below, which is the level and degree of dew. As explained at the end of the discourse beginning "Ani Yesheinah..." This is what it says in Zohar Parshas Vayikra (17b) on the question "Eicha Tir'eh"—"My word is hidden, etc.")

Therefore, it says: "Asher Lo Yad'un Avosecha," referring to Chagas of Atzilus, lights in vessels.

[One could say that Chesed, Gevurah, Tiferes of Atzilus have their root in Chesed, Gevurah, Tiferes of Arich Anpin, which are clothed in father and mother, Adam [of Asiyah] (of Atzilus), lights in vessels.]

But the dew and manna have their root in Mocha Stima'ah, which does not clothe itself except in the aspect of hair, not in actual vessels and limbs. This is because it is from Atik, the lower aspect of the Emanator.

This is also the meaning of "Va'era El Avraham... U'Shemi Hashem," the aspect of Atik, the higher Name Havayah, "Lo Nodati Lahem" (I did not make known to them). This is only the aspect of Moshe: "Vayikra Havayah Havayah..." See what is written at the end of the discourse beginning "Va'eschanan."

Simply, the Patriarchs are the attributes of Atzilus, and the manna's root is from Chochmah Ila'ah, so it says: "Asher Lo Yad'un Avosecha," because Chochmah clothed in attributes is incomparable to the essence of Chochmah Ila'ah. See what is written in the discourse beginning "Basi LeGani..."

Therefore, the attributes are called Zeir Anpin. As explained regarding Krias Shema in Parshas Va'eschanan. See what is written in Parshas Va'era in the discourse beginning "Vayedaber Elokim El Moshe..."

Therefore, Moshe instituted Birchas HaZan when the manna fell, because the manna comes from Chochmah Stima'ah, the source of Shem Mah. This is the aspect of Moshe: "V'Nachnu Mah," which is true bittul from the aspect of Yichuda Ila'ah.

Therefore, he was "heavy of mouth," because mouth is the aspect of revelation and drawing down, which is existence relative to the bittul of Moshe.

See what is written in the explanation of "Eileh Masei." See what is written in Parshas Beha'aloscha regarding "Im Es Kol Dagei HaYam..."

Furthermore, in order for this drawing down from Chochmah Ila'ah to occur, there must be a blessing and drawing down. For the essence of the Infinite Light is far above even Chochmah Ila'ah, but we bless and draw down so that there is a descent.

This drawing down is the meaning of "Baruch Ata... HaZan... B'Tuvo..."—all in the third person, because it is a very lofty drawing down.

It is known that the difference between second person and third person is that second person refers to a drawing down from Memaleh Kol Almin, the revealed world, while third person refers to a drawing down from Sovev Kol Almin.

This is why the formula and text of Birchas HaZan relate to the level and degree of bread from heaven, etc.

2) "And Yehoshua instituted Birchas HaAretz," in the second person, "SheAta Zan..."

Therefore, Birchas HaAretz begins with "Nodeh Lecha," an expression of thanks, which is the aspect of bittul ha-yesh, Yichud Tata'ah. Whereas Birchas HaZan begins with "Baruch," the revelation of Yichuda Ila'ah, true bittul.

[See Zohar Vayechi (247) regarding Yehudah. This is: "Yehudah Ata," second person. See Zohar Mishpatim (114a). See what is written on "V'Nikbetzu Bnei Yehudah..." in the haftarah of Parshas Bamidbar.]

This is the meaning of "the land produces food," which are the birurim of Tohu that Malchus refines, and through this they are included in Atzilus as Mayin Nukvin, and new mochin and Mayin Dechurin are drawn down. Like bread that is refined in the stomach and liver and rises to the heart, and through this brings life so that man lives.

See regarding Shema, there it is explained that Shem Ban refines and elevates the 288 sparks, etc. Also, the mazalos have their root in the dregs of the Ofanim, and higher and higher until Malchus of Atzilus, the word of Hashem, as explained in the discourse on "Ki Seitzei."

See also in the explanation of "Roshei HaMatos," that the ten utterances, which are the life of the vegetative, animal, and mineral, are from the ten sefirot of Ban of Malchus of Atzilus; therefore it is called "the land that produces food."

This is why we say in Birchas HaAretz "food": "And for the food that You provide..."—meaning the drawing down of power into the land, which is Malchus, to refine the 288 sparks and elevate them from the breaking of the vessels upward.

This is also why this blessing begins with thanks and ends with a blessing: "And we bless You..."—for "Baruch" is a drawing down from Chochmah Ila'ah, true bittul, whereas thanks is Yichud Tata'ah, bittul ha-yesh, as above.

But even for there to be bittul ha-yesh, there must be a blessing and drawing down from Yichuda Ila'ah. This is from Birchas HaZan of Yichuda Ila'ah, which we say first. From there we draw down a blessing also in Birchas HaAretz, so that the land that produces food is bittul ha-yesh.

As it says in Zohar, beginning of Parshas Tazria (42b), on the verse "Gamaltehu Tov"—this refers to the refinement of the good of the 288 sparks: "When? When the days of heaven shine upon her, etc." That is, the drawing down from Yichuda Ila'ah into Yichud Tata'ah to create bittul ha-yesh. Just as the dew of heaven descends and moistens the earth, so too rain from heaven, and through this it arouses and gives power to the earth to produce all kinds of food.

Also, as it says: "MiMaged Tevuos Shemesh"—that when the sun shines on the earth and strikes it with force, as is known, the lower atmosphere near the earth is hotter than the middle atmosphere, etc., through this the earth produces its crops.

Thus, even though the earth produces food through its vegetative power from the utterance "Let the earth sprout vegetation...," nevertheless, it is specifically through receiving from heaven—dew, rain, and sunlight. Likewise, "there is no blade of grass below that does not have a mazal above that strikes it and tells it to grow."

So too above, even though Shem Ban, which is the earth, refines the 288 sparks to create bittul ha-yesh. This is the concept of bread from the earth—but it is through a drawing down from the days of heaven that shine upon her, i.e., from the dew of heaven. This is the concept of Birchas HaZan, which corresponds to the manna, which is dew. Also, Moshe is the aspect of the sun, as is known. See on the verse "Va'eschanan..." Through this, specifically, power is drawn into the earth to refine and create bittul ha-yesh in Beriah, Yetzirah, and Asiyah, etc.

See in Parshas Shelach, in the discourse "VeHayah Lachem LeTzitzis," regarding Tekheles Nehora, which destroys the yeshus that comes from Nehora Chivra. Also, "L'Zos Yikarei Isha Ki MeIsh Lukacha..." See there at length.

Similarly, it is explained in Zohar Vayigash (247b) on the verse "U'Verachta Es..."—to bless him, etc. Why? Because of food, etc. For it depends on mazal, etc. See there at length.

This means that one must draw down from Yichuda Ila'ah into Yichud Tata'ah, called "Es," so that the land that produces food, etc. See Zohar Parshas Terumah (171a).

Because the main intent in Birchas HaAretz is for this refinement, to bring forth bread from the earth, it is not considered concluding with two themes, but rather it is one: the land that produces food, etc.

The meaning of "for You have given our fathers a desirable, good, and spacious land."

For although Yichuda Ila'ah is higher than Yichud Tata'ah, nevertheless, the purpose of creation is that there should be a dwelling below specifically, that there should be existence and bittul ha-yesh. As is known regarding Yisrael: "Ki Sarisa Im Elokim" specifically. For "Tzchok Asah Li Elokim," etc.

See in the discourse "Ani" in Parshas Tzitzis. See elsewhere in the discourse "Va'eschanan" regarding Yisrael counting by the moon. And in the discourse "Shuvah Yisrael" regarding "Ki Imcha HaSlicha LeMa'an Tivareh."

The source of this bittul is drawn from the aspect of the land, which is Malchus of Atzilus. For "Zeh HaSha'ar LaHashem"—it receives from above, for the end is wedged in the beginning, etc., and from it specifically comes the power in Beriah, Yetzirah, and Asiyah to create bittul ha-yesh.

Therefore, it is called "Eretz Chemda," a desirable land, meaning the desire and will above that there should be bittul ha-yesh to nothingness.

As is written in Eitz Chaim, initially the drawing down was from "Ki Chafetz Chesed Hu." Now it is through the actions of those below. Therefore it says: "That You gave our fathers a desirable land..." [See below regarding why it is called "Eretz Canaan," meaning merchant. See Midrash Tehillim (5) on "Lamnatzeach El HaNachilos."] That is, through them and by them, this elevation and drawing down of a dwelling below is accomplished.

This is because Yisrael arose in thought, so they have the power to draw down revelation even below. As explained elsewhere on the verse "Yonasi," that this thought is a makif that includes all four worlds, etc.

Therefore, we precede Birchas HaZan, which is like the aspect of "Ki Chafetz Chesed Hu," and then Birchas HaAretz, which is the drawing down through the actions of those below.

The meaning of "and spacious" is like "Rechava Mitzvosecha Me'od"—to draw down the revelation of Sovev Kol Almin, which is above the kav, etc. See in Parshas Va'era in the explanation of "Lachen Emor."

This is: "And for taking us out of Egypt," the aspect of constraint and limitation, etc. First: "And we bless You"—we, the Jewish people. Afterwards: "May Your Name be blessed by every living being." See on this in the discourse "V'Chol HaAm Ro'im."

This is why we say this verse, "Va'Achalta VeSavata U'Verachta," in Birchas HaAretz. For the main drawing down of Birchas HaZan is also for the sake of Birchas HaAretz, meaning that from Yichuda Ila'ah comes the power and strength to Yichud Tata'ah to create bittul ha-yesh.

Even in the days of Moshe, before entering the land, they mentioned Birchas HaAretz regarding bittul ha-yesh, but then it was in a different formula and included within Birchas HaZan for the manna.

As the Magen Avraham (191) writes, Biblically it suffices to bless all three in one blessing, etc. But afterwards, when the manna stopped and they entered the land, Yehoshua instituted Birchas HaAretz as a separate blessing, etc.

This answers the Rashba's question:

3) This is also why one must mention bris and Torah in it. If one does not mention them, he has not fulfilled his obligation.

The reason is that the drawing down from Yichuda Ila'ah of Chochmah Ila'ah, which is Birchas HaZan, to draw down this flow into Yichud Tata'ah in Birchas HaAretz, is through bris and Torah.

For Moshe said: "I am heavy of mouth and heavy of tongue." The Zohar explains: heavy of mouth—regarding the Oral Torah; heavy of tongue—regarding the Written Torah.

This means that Malchus is mouth, called the Oral Torah, which is the revelation below. Even the Written Torah, which comes from Chochmah Ila'ah, is nevertheless clothed in Zeir Anpin, which is the attributes of kosher and non-kosher. As explained elsewhere in the discourse "HaShamayim Kisai..."

Moshe is the essence of Chochmah Ila'ah as it is attached above to its source. Therefore, he could not descend to be in the aspect of drawing down and revelation below, except to be attached to his source, etc. See on this in the explanation of "Yonasi."

But Hashem answered him: "And I will be with your mouth..." Thus, the Torah is the intermediary that connects and draws down from the essence of Chochmah Ila'ah, Mocha Stima'ah, into Chochmah Tata'ah, which is Malchus.

See likewise in the explanation of "Yonasi," that the Torah connects the source of the souls of Israel, which arose in thought, with the aspect of the soul that spreads into the body.

Above, this is the connection and drawing down from Chochmah Stima'ah and Kesser into Malchus of Atzilus. This connection is through the Torah, which is Chochmah of Atzilus. See in the discourse "Lema'an Tira Es Hashem."

Similarly, here, the drawing down from Birchas HaZan, which is the manna that comes from Mocha Stima'ah, Tala DeBedolcha, to be drawn into Malchus of Atzilus, which is the land—this is through the Torah, which is Chabad of Zeir Anpin.

This is: "Chochmos BaChutz Tarona" (Mishlei 1:20), that for the revelation to be outside, i.e., in Beriah, Yetzirah, and Asiyah, it is specifically through Chochmos, i.e., two aspects of Chochmah. That is, for the drawing down from Chochmah Ila'ah, it is through the Torah: "Vatimaleh Kadah..."

See on this in the discourse "Zachor Es Yom HaShabbos LeKadsho." See also in the commentary on Zohar Parshas Toldos (141b) regarding the meaning of "Chochmos BaChutz." See below.

Similarly, the Midrash Rabbah (Vayechi 98) says: "Another explanation: Yissachar Chamor Garem—his fruits were thick, etc., because they engaged in Torah, etc." This is because Birchas HaAretz is specifically through Torah, for the reason explained above.

(Alternatively, the meaning of "Chochmos BaChutz" is that for the drawing down from Chochmah Ila'ah to be outside, in Malchus, the source of Beriah, Yetzirah, and Asiyah, there must be a drawing down from Chochmah Stima'ah of Atik, which is above Chochmah Ila'ah of Atzilus, before which Atzilus and Beriah, Yetzirah, and Asiyah are equal. Therefore, only from there can the power be drawn down even outside. As in the concept of "HaMagbihi Lasheves... HaMashpili..." See this explanation in the Idra (131b, 140a) and in Parshas Va'eschanan (262a). See above in Parshas Beha'aloscha.)

Similarly, one can say regarding mentioning Torah in Birchas HaAretz, that although Torah is called the "produce" of Chochmah, as above regarding "HaShamayim Kisai..." and regarding "heavy of mouth..." Nevertheless, for there to be a descent and drawing down from Chochmah Ila'ah into this aspect, it is through a drawing down from above Chochmah. As explained elsewhere at length, for example, regarding "Vayedaber Shloshet Alafim Mashal..." in the discourse "Lech Lecha MeArtzecha."

This is the meaning of: "And I will be with your mouth." See also in the discourse "VaEheyeh Etzlo Amon," that the Torah praises itself for this quality, that it can descend to be an "Amon Pedagogue," something Moshe could not do. As it says: "Ki Tomar Elai Sa'eihu BeCheikecha KaAsher Yisa HaOmen..."—but this is through a drawing down from "Anochi Mi SheAnochi" specifically.

Thus, the Midrash Rabbah says on "Eileh HaDevarim Asher Diber Moshe"—before he merited Torah, it says: "Lo Ish Devarim Anochi"; once he merited Torah, etc.: "Eileh HaDevarim Asher Diber Moshe..." Thus, although his being "heavy of mouth and not a man of words" is because he is from Chochmah Ila'ah, which cannot be revealed in the chain of descent in mouth and speech, nevertheless, through the Torah he merited to speak: "Eileh HaDevarim..."—this is a higher level. How is this? Because for the drawing down from Chochmah Ila'ah into speech, it is through a drawing down from Kesser, which is above even Chochmah. As explained elsewhere in the discourse "Aromimcha Hashem Ki Dilitani."

Similarly, one can say regarding mentioning Torah in Birchas HaAretz. For bread from heaven is Zeir Anpin of Atzilus and Chochmah Ila'ah, and although its root is from Tala DeBedolcha, its drawing down below is from heaven, i.e., Zeir Anpin of Atzilus. For the drawing down from this level into the land, i.e., Birchas HaAretz, it is through the Torah, as in "And I will be with your mouth" regarding Moshe.

This is: "Va'Achalta VeSavata U'Verachta Es Hashem." "Es" specifically, which is the aspect of the supernal speech, the 22 letters from Alef to Tav. As explained elsewhere. For this blessing to occur, it must be through the Torah.

Below it is explained that "Chochmos BaChutz" means Chochmah Ila'ah and Chochmah Tata'ah, which is Malchus. As explained in Zohar Parshas Toldos there.

The obligation to mention bris in Birchas HaAretz is explained in Zohar Parshas Miketz (198a) on "V'Yosef Hu HaShalit Al HaAretz": "He enlightens it and sustains it, he is the provider for all the people of the land. For that river that flows and goes out from it, all are nourished from it." That is, the main one who draws down and influences the aspect of the land, which is Malchus, is Yosef, the supernal tzaddik.

(See also in Zohar Parshas Vayishlach 168: "If you say Yosef is greater than all, it is because he is called tzaddik, and he illuminates the moon more than all, etc." See also Zohar Vayetze 162b.)

This is as it says: "Lecha Hashem HaGedulah VeHaGevurah... Ki Kol BaShamayim U'VaAretz Lecha Hashem HaMamlecha..." For "Lecha Hashem HaGedulah" means that the attributes of Atzilus are in a state of "Lecha"—complete bittul to the Infinite Light, which is not at all defined by these attributes. This is Yichuda Ila'ah.

"Lecha Hashem HaMamlecha"—this is Yichud Tata'ah, bittul ha-yesh. The drawing down of bittul from Yichuda Ila'ah to Yichud Tata'ah is through "Ki Kol BaShamayim U'VaAretz," which Targum translates as "that unites heaven and earth." This is the aspect of Yesod, which connects and draws down from heaven (Yichuda Ila'ah) to earth (Yichud Tata'ah).

Therefore, one must mention bris before Torah in Birchas HaAretz. As explained in Pri Etz Chaim, Shaar HaSukkos, chapter 2, on "Mikol Melamdei Hiskalti"—that the aspect of "Kol" is the one who teaches and draws Torah into Malchus, and is called "Maskil Al Davar," etc. This is: "Vatakem Es Devarecha Ki Tzaddik Ata..." See Zohar Parshas Terumah (168b) regarding bris and Torah in Birchas HaAretz.

In Tolaas Yaakov it says: One must mention bris and Torah in it, the secret of peace and truth that are attached to the land of life, and from them it is drawn down, and bris must precede Torah because that is the order from below to above. Also, bris is the gateway to enter Torah, etc.

See in the discourse "LeHavin Inyan HaLev" regarding "Baruch" being Yesod Abba, etc. See in Likkutei Torah Parshas Eikev on "Eretz Zayis Shemen." See Zohar Volume 3, Bechukosai (113b) on "V'Nasati Shalom BaAretz." See in the discourse "Shir HaShirim" on "Asher LiShlomo." And in the discourse "Tze'enah U'Re'enah" regarding "BaMelech Shlomo Melech SheHaShalom Shelo."

This is why we say: "Just as he entered into the covenant, so may he enter into Torah":

(4) Another explanation for why bris must precede Torah: The aspect of Yesod is like the connection that links the father's intellect to the son's intellect during study, with love and desire, like "more than the calf wants to nurse, the cow wants to feed." This connection comes from a lofty place, from the aspect of Maskil. Therefore, one who has greater intellect can influence more, unlike one with less intellect.

Similarly above, from "HaMagbihi Lasheves..." comes "HaMashpili Liros BaShamayim U'VaAretz," because before Him, heaven and earth are equal. As explained in Pri Etz Chaim, Shaar HaAmidah, chapter 14, on the intent of "Koneh HaKol"—that Yesod of Zeir Anpin, called "Kol," is made by the supernal mazal of Dikna of Arich Anpin.

This is what our Sages said: "Sustenance depends on mazal"—as explained in Zohar Vayigash (247b, 208a) and in Parshas Vayeira (115a), that mazal is the river that flows, which is Yesod. Although the land, which is Malchus, produces food, nevertheless, the root of the flow must be from above, as explained in Zohar Parshas Terumah (170a). This drawing down is through Yesod, which connects and draws from Yichuda Ila'ah into Yichud Tata'ah, as above.

Therefore, it is called "mazal" from the word "yazil mayim" (to flow water)—it draws and brings down the flow from Sovev Kol Almin and Yichuda Ila'ah, etc. Also, its root is from Mazla of Arich Anpin, as above.

Also, Malchus is called Chochmah Tata'ah, as is known regarding Chochmah at the beginning and Chochmah at the end—that Chochmah is bittul, and therefore the Infinite Light dwells specifically in Chochmah. There are two aspects of Chochmah: Chochmah Ila'ah—true bittul, through which the Infinite Light is drawn into Atzilus, Yichuda Ila'ah; and Chochmah Tata'ah—bittul ha-yesh, the source of bittul in Beriah, Yetzirah, and Asiyah, Yichud Tata'ah. As explained elsewhere in the discourse "Ki Avraham Lo Yedanu."

Just as Chochmah Ila'ah of Atzilus is "MeAyin Timatzeh" (found from nothing), from Arich Anpin, which is Kesser, and is the supernal mazal, the thirteen attributes of mercy, so too Chochmah Tata'ah is drawn from Zeir Anpin, which relative to Malchus is like Arich Anpin relative to Chochmah Ila'ah, as explained elsewhere. Also, from Tiferes of Zeir Anpin is made the crown for the Nukvah. Therefore, Yesod of Zeir Anpin, through which the flow is drawn from Zeir Anpin to Malchus, is called mazal.

This is the concept of Dikna Tata'ah. Great is circumcision, for thirteen covenants were made for it. Just as there are thirteen attributes of mercy in the supernal beard of Arich Anpin, so too in the lower beard, in the aspect of Yesod, etc. See in Likkutei Torah Parshas Kedoshim.

This is: "If not for My covenant day and night, the laws of heaven and earth I would not have set"—for the drawing down from heaven (Yichuda Ila'ah, Sovev Kol Almin) into earth (Yichud Tata'ah) is through the aspect of bris that connects, etc.

Therefore, in Birchas HaAretz, one must mention bris, as above, for through this we draw down the blessing from Birchas HaZan, which is bread from heaven. See Zohar Vayechi (246a) on "MeAsher Shemeina Lachmo..."

According to the above, one can also explain why bris must precede Torah, because this was given with three covenants and that with thirteen covenants—meaning that the Oral Torah is Chochmah Tata'ah and receives from the Written Torah through the thirteen principles by which the Torah is expounded, whose root is from the thirteen attributes of mercy. Therefore, our Sages said: "A sage who has acquired wisdom."

This is the concept of bris, which is mazal, a drawing down from Kesser, the thirteen attributes of mercy. Therefore, bris must precede Torah, for it connects and draws down to the land, which is the Oral Torah, from heaven, which is the Written Torah.

Also, the Written Torah's root is from Chochmah Ila'ah, and circumcision, which was made with thirteen covenants, is the thirteen attributes of mercy of Arich Anpin, and as above, the root of Yesod is drawn and made from Arich Anpin.

See in the discourse "Lech Lecha" regarding Avram and Avraham, that Av Ram is Chochmah Ila'ah, and the addition of the "hei" to become Avraham is through circumcision, etc. See also regarding circumcision in the discourse "Lamnatzeach Al HaShminis."

This can also be understood in avodah: Bris is the aspect of connection, desire, and great love from Sovev Kol Almin, which is "Bechol Me'odecha," as explained below. It is the aspect of Ratzon HaLev, which is Kesser. The Torah is from Chochmah and is clothed in three aspects: thought, speech, and action, which must be fulfilled in all three. This is the meaning of being given with three covenants, to draw it into the three worlds of Beriah, Yetzirah, and Asiyah, which are Machshavah, Dibbur, and Ma'aseh. This is: "Lichvodi Berasiv Yetzartiv Af Asitiv," and "Kavod" is Torah, etc., drawing down Atzilus into Beriah, Yetzirah, and Asiyah. But bris and Ratzon HaLev is Kesser, which connects and unites the Infinite Light with the emanated beings. See in the discourse "Le'Avrecha B'Bris..." in Parshas Nitzavim.

Therefore, bris must precede Torah, for it draws the Infinite Light into Chochmah through Kesser, and then from Chochmah, which is Torah, into Machshavah, Dibbur, and Ma'aseh in Beriah, Yetzirah, and Asiyah. This is similar to what was explained above regarding "And I will be with your mouth..." Therefore, whoever says, "I have only Torah..."

See in the explanation of "Shishim Heimah Malchot... Achat Hi Yonati..." regarding the early chassidim, etc. And in Likkutei Torah Parshas Kedoshim, that from Dikna Tata'ah of Arich Anpin, i.e., from Yesod of Arich Anpin, is drawn and made the supernal thirteen attributes of mercy of Zeir Anpin.

This is why bris precedes Torah, for from bris and Yesod of Arich Anpin is drawn the Torah, which is Zeir Anpin, etc., called a sage who has acquired wisdom, by receiving from Yesod of Arich Anpin. See in Likkutei Torah.

(See also the discourse "B'Sha'ah Shehikdimu Yisrael Na'aseh L'Nishma.")

Nevertheless, the approach explained above in section 3 regarding the reason for bris preceding Torah seems more fundamental and straightforward.

This is: "Va'Achalta VeSavata U'Verachta Es..." See Zohar Parshas Terumah (153b): "VeSavata"—this is the drawing down of will. As it says: "VeNisba Lechem VeNihyeh Tovim" (Yirmiyahu 44:17), meaning to draw down the aspect of "Poteach Es Yadecha U'Masbia Lechol Chai Ratzon," and through this: "U'Verachta Es..."

The matter is that "Lechol Chai" is the aspect of Tzaddik Yesod Olam. As it says: "Od Yosef Beni Chai." It is also called "Kol," as above. This is: "Lechol Chai Ratzon"—the aspect of Kesser, from which Yesod is drawn, as explained above regarding "Koneh HaKol." This is the drawing down of the Infinite Light of Sovev Kol Almin: "MeOlam VeAd Olam." This is through "Poteach Es Yadecha"—the thirteen attributes of mercy, the supernal mazal, through which: "U'Masbia Lechol Chai Ratzon."

This is also the drawing down of will and great love in the soul of a person, the aspect of Ratzon HaLev. Through this, the soul is also called "Nishmas Kol Chai"—it flies from "Chai HaOlamim," as it says in Zohar Parshas Terumah (138a), that through this: "Tevarech Es Shimcha"—which is the aspect of Malchus. As explained in Zohar there and elsewhere.

This is: "VeSavata U'Verachta Es..."—that through "U'Masbia Lechol Chai Ratzon HaElyon," through this: "U'Verachta Es Hashem"—"Es" specifically, which is the attribute of His kingship, to draw into it from Sovev Kol Almin, as explained above. See regarding "Poteach Es Yadecha..." in the discourse "Ki HeHarim Yimushu U'Bris Shlomi Lo Tamut."

5) The meaning of "HaTovah—this is Boneh Yerushalayim." We must understand: the land is Malchus, and Yerushalayim is also Malchus of Atzilus, so what is the difference?

First, we must explain the concept of "VeAl Chaim Chen..." that we mention in Birchas HaAretz.

This can be understood based on what is written in Zohar, beginning of Parshas Tazria, on the verse: "Gamaltehu Tov VeLo Ra Kol Yemei Chayeha"—"Zeminet Tov..." and not bad, because it says: "VeEtz HaDaas Tov VeRa." When is it good? When the days of heaven shine upon her, etc., which are "Yemei Chayeha," because the Tree of Life dwells in her, etc.

It is known that there are two aspects: Mayin Nukvin and Mayin Dechurin. Mayin Nukvin is when Malchus refines in Beriah, Yetzirah, and Asiyah from the kelipas nogah, which is existence and separation, to be included in bittul, which is bittul ha-yesh.

Afterwards, Mayin Dechurin is drawn down, which is from Shem Mah, true bittul, to refine the Mayin Nukvin until it is included in G‑dliness itself, to be in the bittul of Atzilus, Yichuda Ila'ah: "He and His life and His limbs are one," as explained in the discourse on "Ki KaAsher HaShamayim HaChadashim..." at length.

It is also explained elsewhere on the statement of the Ra'aya Mehemna in Parshas Ki Sisa: "A stone to weigh with—that is Yud." The main birth is from Mayin Nukvin, but Mayin Dechurin refines it. The reason is that its root is higher than Sag, which is the inner aspect of Adam Kadmon, whereas Mayin Dechurin, which is from Shem Mah, is only a ray, etc. As explained elsewhere in the discourse on "Ali Be'er..." regarding "from below to above we do not know," etc.

This is the meaning of "Zeminet Tov," that by refining the good from the Tree of Knowledge of Good and Evil, i.e., from kelipas nogah, the good that is refined has its root in Sag, which is higher than Shem Mah of Zeir Anpin, and through this Zeir Anpin is elevated to the level of Atik. See in the discourse on "Zachor Es Yom HaShabbos..." regarding "VeHaChayos Nos'os Es HaKisei..."

"VeLo Ra"—meaning there is no mixture in the refinement. As explained in Tanya regarding "Tzaddik VeTov Lo"—that the evil is transformed to good through the mouth, etc. (See chapter 10?)

But the power for this refinement is specifically through a drawing down from Zeir Anpin. For "the man conquers..."—through this power and illumination from Chochmah Ila'ah that is drawn and clothed in Malchus, she refines in Beriah, Yetzirah, and Asiyah. As above regarding Birchas HaZan and Birchas HaAretz, etc.

This is: "When the days of heaven shine upon her..." This is: "Yemei Chayeha"—for the moon has nothing of its own. Therefore, David HaMelech had no life except what was drawn to him from Zeir Anpin, which is called the Tree of Life, etc. This is the meaning of "VeAl Chaim Chen VeChesed SheChonantanu..."

When Malchus descends and clothes itself to refine kelipas nogah, it is also called the Tree of Knowledge of Good and Evil relative to Zeir Anpin, which does not descend and clothe itself below. But after the refinement, when it has refined the good from the evil and elevates it as Mayin Nukvin in Atzilus, it is said: "Gamaltehu Tov VeLo Ra."

This is the meaning of "HaTovah—this is Boneh Yerushalayim"—for although the land is also Malchus, it is the land that produces food to refine kelipas nogah, etc. But Yerushalayim is when it is elevated in Atzilus, to elevate Mayin Nukvin, the sacrifices, etc. This is the aspect of "HaTovah"—that it has already ascended from its clothing in the Tree of Knowledge of Good and Evil, etc.

See in Zohar Parshas Ki Sisa (190a) on "VeHayah BeAcharis HaYamim..." and he brought forth the mountain of the house of Hashem, which is good without evil. As it says in the Gemara. So it says: "HaHar HaTov..."

This is: "Yerushalayim HaBenuyah KeIr Shechubra Lah Yachdav"—that through this, the light of Sovev Kol Almin, which is the Infinite Light, is drawn and connected to illuminate in Atzilus, Memaleh Kol Almin.

This is the meaning of "Gamaltehu Tov"—as above, that an additional light is drawn into Zeir Anpin from above even the Tree of Life. As it says in Zohar Shelach (159b) on "HaYesh Bah Etz Im Ayin"—that "Ayin" is what is above the Tree of Life. For the Tree of Life is Chochmah, as it says: "VeHaChochmah Techaye..." and "VeHaChochmah MeAyin Timatzeh"—that Chochmah is called "yesh me'ayin" relative to this level, which is not grasped at all, and is far above the order of the chain of descent: "One, but not in number..." It is the aspect of the life of all life: "Ki Imcha Mekor Chaim." See in the discourse "Shema Yisrael" regarding "Es HaChaim VeEs HaTov."

The meaning of "HaYesh Bah Etz Im Ayin" is that the land receives from the aspect of "Ayin," which is above Chochmah. For the beginning is wedged in the end. This is through the refinement of the world of Tohu, which draws down from above, etc.

The main ascent is on Shabbos. This is the concept of Lechem Mishneh (double bread) [this closes the parenthesis that began in section 4].

Afterwards, we can also understand the concept of Lechem Mishneh on Shabbos, that on Shabbos there is a union and inclusion of the two breads mentioned above—bread from heaven and bread from earth, which is the union of Yichuda Ila'ah and Yichud Tata'ah, that they are equal as one. Like "Zachor" and "Shamor" said in one utterance.

So it is in Zohar Vayechi (246a): "MeAsher Shemeina Lachmo," this is Shabbos bread, etc. What is Lechem Mishneh? Two breads: bread from heaven and bread from earth, etc. On Shabbos, the lower bread is included in the higher bread.

So too in Zohar Bereishis (47b): "One who was bread of poverty becomes bread of delight, etc."—for bread of poverty is Yichud Tata'ah, thanks, bread from earth. Bread of delight is bread from heaven, Yichuda Ila'ah, blessing. On Shabbos, Yichud Tata'ah is also at the level of Yichuda Ila'ah.

The reason is that during the six weekdays, there is descent and enclothing in Beriah, Yetzirah, and Asiyah to refine. This is through a drawing down from above to below, from bread from heaven and Yichuda Ila'ah into the land and Yichud Tata'ah to refine. Now [that we do not have bread from heaven], this is the meaning of the obligation to recite one hundred blessings every day. As explained above regarding blessing and thanks, Yichuda Ila'ah is blessing, drawing down from the Infinite Light into the ten sefirot of Atzilus, each one included of ten, etc., and this drawing down is into Malchus and Yichud Tata'ah. This is: "Atah Mah Ela Me'ah." This is the meaning of "Vayihyu Chayei Sarah Me'ah Shanah..."

Afterwards, on Shabbos, there is ascent. Therefore, on Shabbos, selecting is forbidden. This ascent is far above, in the Infinite Light, in the aspect of "Ki Imcha Mekor Chaim," until Yichuda Ila'ah and Yichud Tata'ah are included together. Like "Zachor" and "Shamor" said in one utterance, as explained elsewhere in the discourse on "Zachor Es Yom HaShabbos..." at length.

This can be understood regarding the future, the day that is all Shabbos and rest, when there will be a revelation of Sovev Kol Almin itself, so that heaven and earth, which are the upper and lower Gan Eden, are both nullified relative to this level. Therefore, there is no distinction between the two levels as in Gan Eden, where there are two levels: upper Gan Eden, called heaven, and lower Gan Eden, called earth, as is known from the verse: "Mi Li BaShamayim..." This is because in Gan Eden, the revelation is from Memaleh Kol Almin, so there is a difference between heaven and earth, but relative to Sovev Kol Almin, both are equal. See on this in Parshas Shelach on "Ani" in Parshas Tzitzis.

Similarly, this is the concept of Lechem Mishneh on Shabbos, that the two breads—bread from heaven and bread from earth—are included as one through the ascents of Shabbos. As explained elsewhere at the end of Parshas Beshalach:

6) Now we can explain the concept of blessing in general. The commentators and Rabbeinu Bachya in Parshas Eikev ask: Since He is the source of blessing, and all blessings descend from Him, all beings who bless Him—none of their blessings are fitting for Him, for He is the primordial being who brought all beings into existence, and their existence is only from His existence, and His existence is sufficient for Himself, He needs nothing from anyone else. If so, if they bless Him all day and night, what is added thereby, what do they give Him, or what can He take from them?

The Gemara in Bava Metzia 114b says: "Hekdesh does not need charity, but it does need blessing." The Sages explained that hekdesh needs blessing but not charity. In Berachos, chapter 3, it says: "He said to him: Yishmael, my son, bless me." Similarly, in Shabbos, chapter 9: "Hashem said to Moshe: You should have helped Me," and this is the concept of blessing. (See also in Sefer Avodas HaKodesh, introduction and volume 2, chapter 7.)

The idea is to draw down blessing from the source, which is the Infinite Light, into His glory and radiance. That is, from Sovev Kol Almin into Memaleh Kol Almin. See Ra'aya Mehemna, beginning of Parshas Eikev. As explained in the discourse on "Yavi'u Levush...": There are two types of drawing down from the Infinite Light: one is in an infinite manner, and the other is in a limited and measured manner.

That is, the supernal will, Sovev Kol Almin, is what He illuminates in an infinite way, and there is a tzimtzum and empty space, which is the withdrawal of the Infinite Light so that this level is concealed, and it does not illuminate in a revealed way except in a limited and measured way, which is the beginning of revelation in Chochmah, "and all of them You made with wisdom," etc.

Elsewhere it is explained that this is the meaning of the two verses: "The heavens and the earth I fill," and "The whole earth is full of His glory." So it is in Sefer Avodas HaKodesh, volume 1, 188, quoting the early authorities: "Ein Sof is perfection without deficiency. If you say He has infinite power but not finite power, you are diminishing His perfection, etc. The first limitation that comes from Him is the sefirot, etc." These are the vessels of the ten sefirot. As explained in Iggeres HaKodesh, beginning of chapter 20, on "He and His life are one."

In Ma'amar Adam, letter gimel, section 5: Limitation comes from the judgments that give measure and limit to everything, up to "here you shall come." Even Malchus is called so, etc. Similarly, in Pardes, entry "Gevul."

See in the explanation of "Mi Mana Afar Yaakov U'Mispar..." that from Malchus comes number, which is limitation. But this number can be "asher lo yisaper" (uncountable), and this is through the drawing down from the Infinite Light that illuminates in an infinite way when it is drawn into Malchus.

Similarly, the concept of blessing is to draw down from the Infinite Light of Sovev Kol Almin, which illuminates without limit, to illuminate additional light (the aspect of light) in Memaleh Kol Almin.

See on this in the discourse "Levavtani Achosi Kalah," and in the explanation there it is also mentioned regarding the two types of illumination above, infinite and finite, and that this is the meaning of "Ki El De'os Hashem"—two types of knowledge, etc.

See in the explanation of "S'u Yedeichem Kodesh U'Varchu Es Hashem," in the discourse "Tze'enah U'Re'enah," and in the explanation of "Mayim Rabim" in Parshas Toldos regarding one hundred blessings.

In the discourse "HaBaim Yashresh" it is explained that "Baruch" means a pool, which is a drawing down from concealment to revelation. So Rabbeinu Bachya explains in Parshas Eikev. Therefore, according to this, "Baruch" also applies to Sovev Kol Almin, meaning to draw down from concealment to revelation. This is the concept of "Baruch" and "bericha."

See on this in the discourse "U'Vashanah HaRevi'it Yihyeh Kol Piryo Kodesh Hilulim." And in the discourse "B'Sha'ah Shehikdimu..."—that there must be "Osei Devaro Ki Lecha Hashem HaGedulah..." as explained there, and in the discourse "Moshe Yedaber" regarding "LeItkana Raza D'Shmei." And in the discourse "B'Chaf Hei B'Kislev Yomei D'Chanuka" regarding Hallel. And in the discourse "Mezuzah MiYamin" regarding "Yehei Shmei HaGadol Mevorach." And in the discourse "Ani Hashem Elokeichem" in Parshas Tzitzis, and in the discourse "Beshalach Paroh" regarding "Baruch Hashem Elokei Yisrael Min HaOlam VeAd HaOlam," etc.

This power in a person to draw down—on this our Sages said: "Do not let the blessing of a commoner be light in your eyes." This is because, relative to Sovev Kol Almin, everything is incomparable, etc.—therefore, even the blessing of a commoner, etc. As explained in the discourse "Eileh Masei." But this is through the bittul that everyone has, self-sacrifice in Krias Shema, etc.:

Summary (1) Moshe instituted Birchas HaZan when the manna fell, because regarding the manna it says: "Asher Lo Yad'un Avosecha." See in Midrash Rabbah, Parshas Beshalach 21. For bread from the earth: the Tree of Knowledge was wheat—through it, daas is drawn, which is what is refined from what fell in the breaking of the vessels. On this it says: "Ki Lo Al HaLechem Levado Yichyeh HaAdam"—Tikkun; "Ki Al Kol Motza Pi"—the source of the mouth of Hashem, which is the aspect of Akudim, whose root is from the mouth of Adam Kadmon, and from there is the root of the manna, which is drawn through Tala DeBedolcha in Mocha Stima'ah. This is the food to be Chochmah. It is above the breaking of the vessels, as it says: "They die, but not in wisdom." Therefore, this was the food of the generation of knowledge, who received the Torah, which comes from Chochmah, face to face. This is: "Asher Lo Yad'un Avosecha," who are Chagas. It says: "U'Shemi Hashem," Chochmah Ila'ah, "Lo Nodati Lahem." Nevertheless, even for the drawing down of Chochmah Ila'ah, there must be a blessing and drawing down. This blessing was instituted by Moshe. See in the discourse "VeAsisa Bigdei Kodesh."

(2) The concept of "the land that produces food" is through its vegetative power. This is through its root in the world of Tohu. See in the discourse "Ha'azinu HaShamayim." Through refining the sparks that fell from the breaking of the vessels, which is an arousal from below, and through this, an arousal from above: "You have visited the land..." Therefore, this blessing was instituted by Yehoshua, whereas the manna, which is dew, is an arousal from above, higher than an arousal from below. See in the discourse "Va'eschanan." Therefore, Birchas HaAretz begins with thanks, "Nodeh Lecha," and ends with a blessing, i.e., Mayin Nukvin and Mayin Dechurin.

(3) Therefore, one must mention bris and Torah in it. For through them and by them, the drawing down from the manna and dew of Birchas HaZan, which is the inner aspect of Torah, into the land to be "You have visited the land." Bris must precede Torah because that is the order from below to above. See Zohar, Volume 2, beginning of Parshas Beshalach (104a): "And I will precede bris and Torah..."

(4) Alternatively, the aspect of Yesod, bris, which is the power of influence, its root is from Kesser. See in the explanation of "Eileh Masei." Therefore, thirteen covenants were made for it, whose root is from the thirteen attributes of mercy of Arich Anpin. Therefore, bris must precede Torah, which comes from Chochmah, and from there the flow is drawn to the thirteen attributes by which the Torah is expounded, whose root is from the thirteen attributes above. This is: "Va'Achalta VeSavata," as it says: "Sheva Ratzon." See in Pardes, entry "Ratzon." Through this: "U'Verachta." Until: "Tov Ayin Hu Yevorach." The meaning of "U'Verachta Es" is the letters from Alef to Tav, which is Memaleh Kol Almin.

(5) The meaning of "HaTovah—this is Boneh Yerushalayim"—like a city joined together. See in the discourse on Rosh Hashanah. For although the whole land produces food, the main elevation is through the sacrifices in the Temple, where the main refinement occurs, for "in wisdom it is refined." As explained elsewhere regarding "He began with the altar and ended with the table," for although a person's table atones for him in place of the altar, it is not exactly like the altar—for the prayers were instituted corresponding to the daily offerings, and before prayer it is forbidden to eat. Thus, the refinement of the table is not like the refinement of the altar, for at the table the refinement is through Binah, and at the altar through Chochmah, the power of "mah." Therefore, through this, the refinement is complete, with no mixture, and darkness is transformed to light, like the bittul of Chochmah, which is "V'Nachnu Mah"—true bittul. This is the meaning of "Tzaddik VeTov Lo" in Tanya, chapter 10. This is: "Gamaltehu Tov." See elsewhere on the Zohar, Volume 3, Emor (120b) and Vayeira (112b) regarding the verse "Achosi Bas Avi Hi Ach Lo Bas Imi Az Hayesah Li LeIsha." This is: "HaHar HaTov HaZeh VeHaLevanon"—which whitens, etc., through the drawing down from "Ayin." See regarding Levanon in the discourse "Ha'azinu HaShamayim." See on "Ali Be'er," and the discourse "Kol Dodi," regarding "MeKapeitz Al HaGeva'os." Also, the meaning of "HaTovah" is that all the supernal good is drawn there. See Midrash Rabbah, beginning of Parshas Kedoshim, regarding Tzion. This is because it is good, i.e., an empty vessel in the aspect of bittul, and a sunken seal, i.e., the aspect of Yerushalayim, "Yirah Shalem." See in the discourse "V'Chol Banayich Limudei Hashem." See in Ma'amar Adam, letter tes, section 5, that this is a vessel to receive the light of "Ki Tov." See in the discourse "Vayeshev Yaakov," regarding "Ki Tihyu Li Eretz Cheifetz." See Zohar, Volume 3, Behar (110b) on "VeAseh Tov Shechein Eretz," and in the Ramaz there. Then it is called "HaTovah." The double bread of Shabbos is that bread from heaven and bread from earth are joined. See in Ma'amar Adam, letter lamed, section 61.

(6) The general meaning of "U'Verachta Es Hashem" is to draw down the blessing into Memaleh Kol Almin from Sovev Kol Almin, or blessing as a pool, to draw down Sovev Kol Almin from concealment to revelation.

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Summary

This maamar explains the spiritual significance of Birchas HaMazon, showing how the blessings for bread from heaven (manna) and bread from earth correspond to different Divine energies. The Alter Rebbe teaches that through Torah and bris, we draw down G‑dliness into the world, transforming physicality into holiness.