## Zohar, Terumah

###### Zohar, Terumah 79:1
[Zohar, Terumah 79:1](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:1)

פָּתַח הַהוּא רַבְיָא בְּבִרְכַּת מְזוֹנָא וְאָמַר, כָּתוּב אֶחָד אוֹמֵר (דברים י״ד:כ״ג) וְאָכַלְתָּ לִפְנִי יְיָ' אֱלֹהֶיךָ, וְכָתוּב אֶחָד אוֹמֵר (דברים כ״ז:ז׳) וְשָׂמַחְתָּ לִפְנֵי יְיָ' אֱלֹהֶיךָ. הָנֵי קְרָאֵי כַּד יִשְׂרָאֵל הֲווֹ שָׁרָאן בְּאַרְעָא קַדִּישָׁא, וְאִתְחָזוּן קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא בְּבֵי מַקְדְּשָׁא, הֲווֹ מִתְקַיְּימֵּי. הַשְּׁתָּא הֵיךְ מִתְקַיְּימֵּי, מַאן יָכִיל לְמֵיכַל לִפְנֵי יְיָ' וּלְמֵחֱדֵי לִפְנֵי יְיָ'.

**The Zohar; London, Soncino Press, 1933:**
Thus urged, the youth began to expound to them the Grace to be recited after meals. Said he: ‘One verse says, “And thou shalt eat there before the Lord thy God” (Deut. 14, 26), and another verse says, “Thou shalt rejoice before the Lord thy God” (*Ibid.* 26, 11). These verses could be fulfilled at the time when Israel dwelt in the Holy Land and appeared daily before the Holy One in the Temple, but in these days how can they be fulfilled? Who can now eat and rejoice before the Lord?


###### Zohar, Terumah 79:2
[Zohar, Terumah 79:2](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:2)

אֶלָּא וַדַּאי הָכִי הוּא, בְּקַדְמִיתָא כַּד יָתִיב בַּר נָשׁ עַל פָּתוֹרֵיהּ לְמֵיכַל, מְבָרֵךְ עַל נַהֲמָא הַמּוֹצִיא. מַאי טַעֲמָא הַמּוֹצִיא, וְלָא מוֹצִיא, דְּהָא כְּתִיב (ישעיהו מ״ב:ה׳) בּוֹרֵא הַשָּׁמַיִם, וְלָא כְּתִיב הַבּוֹרֵא. (ירמיהו י׳:י״ב) עוֹשֶׂה אֶרֶץ, וְלָא כְּתִיב הָעוֹשֶׂה אֶרֶץ. מַאי טַעֲמָא הָכָא הַמּוֹצִיא.

**The Zohar; London, Soncino Press, 1933:**
However, it can be done. For when a meal is set before a man he should first recite the benediction, “He who bringeth forth bread… ” (*ha-mozi*). Why *ha-mozi* and not simply *mozi* without the definite article (ha)?


###### Zohar, Terumah 79:3
[Zohar, Terumah 79:3](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:3)

אֶלָּא כָּל מִלִּין דְּאִינּוּן מֵרָזָא דְּעָלְמָא עִלָּאָה סְתִירָא, אִסְתַּתְּרָא ה' מִתַּמָּן, לְאִתְחֲזָאָה דְּהָא מֵעָלְמָא גְּנִיזָא וּסְתִירָא אִיהוּ. וְכָל מִלִּין דְּאִינּוּן מֵעָלְמָא תַּתָּאָה דְּאִתְגַּלְיָא יַתִּיר, כְּתִיב בה', דִּכְתִּיב, (ישעיהו מ׳:כ״ו) הַמּוֹצִיא בְּמִסְפָּר צְבָאָם (עמוס ה׳:ח׳) הַקּוֹרֵא לְמֵי הַיָּם, כֻּלְּהוּ מֵרָזָא דְּעָלְמָא תַּתָּאָה אִיהוּ, וְאִי (רל"א ע"ב) אַכְתִּיב בִּשְׁמָא אִיהוּ בה', כְּגוֹן הָאֵל הַגָּדוֹל, וְהָכָא דְּאִיהוּ בְּאֹרַח סָתִים (נ"א באתגליא) מֵרָזָא דְּעָלְמָא תַּתָּאָה אִיהוּ, כֵּיוָן דִּמְבָרֵךְ בַּר נָשׁ, שְׁכִינְתָּא אַתְיָא קָמֵיהּ.

**The Zohar; London, Soncino Press, 1933:**
It is because from everything appertaining to the mystery of the hidden supernal world the letter *he*, is hidden away to show that it belongs to the unseen secret world, whereas things more disclosed, and which belong to the world below, have this letter, as, for example, “Who bringeth out (*ha-mozi*) their hosts by number (i.e. the stars, Isa. 40, 26); “He that called (*ha-koreh*) for the waters of the sea” (Amos 5, 8); these are things of the lower world. Now, as soon as a man recites the benediction over the bread, the Shekinah is there before he has well begun.


###### Zohar, Terumah 79:4
[Zohar, Terumah 79:4](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:4)

וּמַה דְּאָמַר וְאָכַלְתָּ לִפְנֵי יְיָ' אֱלֹהֶיךָ. הָכָא אִתְכְּלִיל לְמַלְּלָא בְּמִלֵּי דְּאוֹרַיְיתָא, דְּהָכִי אִצְטְרִיךְ הוֹאִיל וְקוּדְשָׁא בְּרִיךְ הוּא קָמֵיהּ, לְקַיְּימָא דִּכְתִּיב, (יחזקאל מ״א:כ״ב) זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְיָ'. וּכְתִיב (דברים י״ד:כ״ו) וְאָכַלְתָּ שָׁם לִפְנֵי יְיָ' אֱלהֶיךָ.

**The Zohar; London, Soncino Press, 1933:**
The words, “Thou shalt eat there before the Lord”, include the commandment to hold converse, while eating, on the words of the Torah, since the Holy One Himself is present, as it is written, “This is the table that is before the Lord” (Ezek. 41, 22). And again it is written, “Thou shalt eat there before the Lord thy God”.


###### Zohar, Terumah 79:5
[Zohar, Terumah 79:5](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:5)

הוֹאִיל וְקָאִים בַּר נָשׁ קָמֵי מָארֵיהּ, אִצְטְרִיךְ נָמֵי לְמֵיחַן לְמִסְכְּנֵי, לְמֵיתַן לוֹן, כְּמָה דְּאִיהוּ יָהִיב לֵיהּ לְמֵיכַל. (ס"א ומאן דאכיל קמיה מלכא קדישא אצטריך וכו') כְּמַאן דְּאָכִיל קָמֵי מַלְכָּא קַדִּישָׁא וְאִצְטְרִיךְ דְּלָא יִשְׁתְּכַח בַּלְעָן עַל פָּתוֹרֵיהּ, דְּהָא בִּלְעֲנוּ מִסִּטְרָא אַחֲרָא הֲוֵי, וְרָזָא דָּא (בראשית כ״ה:ל׳) הַלְעִיטֵנִי נָא, אֹרַח בַּלְעֲנוּ, וְהָכִי אִצְטְרִיךְ לְסִטְרָא אַחֲרָא, וּכְתִיב (משלי י״ג:כ״ה) וּבֶטֶן רְשָׁעִים תֶחְסָר. וְעַל דָּא וְאָכַלְתָּ לִפְנִי יְיָ' אֱלֹהֶיךָ כְּתִיב, וְלָא לִפְנֵי סִטְרָא אַחֲרָא. וְאִצְטְרִיךְ דְּלָא יִתְעַסֵּק בְּמִלִּין בְּטֵלִין, וּבְצָרְכֵי סְעוּדָה (שפיר) וְאִצְטְרִיךְ לְאִתְעַסְּקָא בְּמִלִּין דְּאוֹרַיְיתָא, דְּהָא כַּד מִלִּין דְּאוֹרַיְיתָא אִתְּמָרוּ עַל פָּתוֹרָא, יָהִיב הַהוּא בַּר נָשׁ תֻּקְפָּא לְמָארֵיהּ.

**The Zohar; London, Soncino Press, 1933:**
And when man is privileged to eat in the presence of his Lord, he must show his appreciation of this privilege by giving charity to the poor, feeding them, as his Lord in His bounty feeds him. And he who eats in the presence of the Holy King must take heed that no greedy person be present at the board, for greediness is of the “other side”, as exemplified by Esau, who said to Jacob, “Let me devour (*hal’iteni*)” (Gen. 25, 30), that is, greedily. This is characteristic of the “other side”, as it is written, “the belly of the wicked shall want” (Prov. 13, 25). “Thou shalt eat *before the Lord thy God”*, not before the “other side”. Nor is it fitting to hold a vain conversation at the table, except on such matters as appertain to the meal; the converse must be on sacred matters, since thereby, as it were, strength is given to the Lord.


###### Zohar, Terumah 79:6
[Zohar, Terumah 79:6](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:6)

וְשָׂמַחְתָּ לִפְנִי יְיָ' אֱלֹהֶיךָ, דָּא אִיהוּ בְּכוֹס שֶׁל בְּרָכָה, כַּד בָּרִיךְ בַּר נָשׁ בְּכוֹס שֶׁל בְּרָכָה, אִצְטְרִיךְ לְמֵחדֵי וּלְאַחֲזָאָה חֶדְוָה וְלָא עֲצִיבוּ כְּלַל, כֵּיוָן דְּנָטִיל בַּר נָשׁ כּוֹס שֶׁל בְּרָכָה, קוּדְשָׁא בְּרִיךְ הוּא קָאִים עַל גַּבֵּיהּ, וְאִיהוּ אִצְטְרִיךְ לְאַעְטָפָא רֵישֵׁיהּ בְּחֶדְוָה. וּלְבָרְכָא עַל הַכּוֹס בְּמוֹתָב תְּלָתָא, נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶׁלוֹ.

**The Zohar; London, Soncino Press, 1933:**
“And thou shalt rejoice before the Lord thy God”, namely, with the “Cup of Benediction”. When a man recites the benediction over this cup he must do so with joy, and with no trace of sadness. When he takes into his hands this cup, the Holy One is there beside him, and he must cover his head for joy, holding the cup, and saying-if there be at least three persons partaking of the meal-“Let us bless Him of whose bounty we have partaken, and in whose goodness we live”.


###### Zohar, Terumah 79:7
[Zohar, Terumah 79:7](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:7)

וּבְטוּבוֹ חָיִּינוּ, דָּא אִצְטְרִיךְ רְעוּתָא לְעֵילָּא לְגַבֵּי עַתִּיקָא דְּעַתִּיקִין, וְעַל דָּא אִיהִי בְּאֹרַח סָתִים. וּבְטוּבוֹ, וְלָא מִטּוּבוֹ, וּבְטוּבוֹ: דָּא יְמִינָא (ד"א זינה) עִלָּאָה. וּמִטּוּבוֹ: דָּא דַּרְגָּא אַחֲרָא, דְּאָתֵי מִסִּטְרָא דִּימִינָא, וְאִיהוּ דַּרְגָּא לְתַתָּא מִנֵּיהּ, בְּגִין דִּבְהַהוּא טוֹב אִתְבְּנִי עָלְמָא, וּבֵיהּ אִתְּזָן.

**The Zohar; London, Soncino Press, 1933:**
This response calls for a specially earnest concentration on the part of all towards the Ancient of Ancients, for which reason His Name is not directly mentioned. “*In*whose goodness”, and not merely “*by*” or “*from*” whose goodness, that is to say, the Supernal Right Hand itself, while “*from* whose goodness” would symbolize a lower grade,¹. which emanates from that Right Hand. For by this “goodness” was the universe constructed, and by it is it sustained.

footnotes:
¹ Zaddik


###### Zohar, Terumah 79:8
[Zohar, Terumah 79:8](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:8)

אֲמַאי אִקְרֵי טוֹב וַאֲמַאי אִקְרֵי חֶסֶד. טוֹב אִיהוּ, כַּד כָּלִיל כֹּלָּא בְּגַוֵּיהּ, וְלָא אִתְפָּשַׁט לְנַחְתָּא לְתַתָּא. חֶסֶד כַּד נַחְתָּא לְתַתָּא. וְעָבִיד טִיבוּ בְּכָל בִּרְיָין, בְּצַדִּיקֵי וּבְרַשִׁיעֵי וְלָא חָיִישׁ, וְאַף עַל גַּב דְּדַרְגָא חַד הוּא. מְנָלָן דִּכְתִּיב, (תהילים כ״ג:ו׳) אַךְ טוֹב וְחֶסֶד יִרְדְפוּנִי, אִי טוֹב לָמָּה חֶסֶד, וְאִי חֶסֶד לָמָּה טוֹב, דְּהָא בְּחַד סַגְיָא אֶלָּא טוֹב כָּלִיל כֹּלָּא בְּגַוֵּיהּ, וְלָא אִתְפָּשַׁט לְתַתָּא. חֶסֶד נָחִית (ק"ט ע"א) וְאִתְפָּשַּׁט לְתַתָּא, וְזָן כֹּלָּא צַדִּיקֵי וְרַשִׁיעֵי כַּחֲדָא.

**The Zohar; London, Soncino Press, 1933:**
Why is it called both “goodness” and “grace” (*hesed*)? It is “goodness” when it contains all within itself, and has not yet expanded to descend below; it is “grace” when it descends to benefit all creatures without distinction, the good and the wicked. But that there is a subtle differentiation between them is clear from the expression, “truly goodness and grace shall follow me” (Ps. 23, 6).


###### Zohar, Terumah 79:9
[Zohar, Terumah 79:9](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:9)

וְהָכָא כֵּיוָן דְּאָמַר וּבְטוּבוֹ חָיִּינוּ, הָדָר וְאָמַר הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֶסֶד, הֲדָא הוּא דִכְתִיב, (תהילים קל״ו:כ״ה) נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ. וְעַל דָּא הַזָּן אֶת הַכֹּל, לְצַּדִיקֵי וּלְרַשִׁיעֵי לְכֹלָּא. דָּא אִקְרֵי בִּרְכַּת יָמִין. שְׂמֹאל לָאו אִיהוּ בְּבִרְכַּת מְזוֹנָא. וּבְגִין כַּךְ שְׂמָאלָא לָא תְּסַיֵּיעַ לִימִינָא.

**The Zohar; London, Soncino Press, 1933:**
And in the grace after meals the phrase, “and in whose goodness we live” of the response is immediately followed by the words, “Who feedeth the whole world with thy goodness… with grace”; as it is written also, “Who giveth food to all flesh: for his grace endureth for ever” (Ps. 136, 25). He truly feeds all, the righteous and the unrighteous. This is called “the blessing of the Right Hand”. In the Grace after meals the “Left” is not referred to; and that is why the left hand does not assist the right hand in holding the Cup of Benediction.


###### Zohar, Terumah 79:10
[Zohar, Terumah 79:10](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:10)

דְּכֵיוָן דְּבָרִיךְ בִּרְכַּת יָמִין (נ"א היין), אִצְטְרִיךְ לְדַבְּקָא אֶרֶץ הַחַיִּים בַּיָּמִין, לְאִתְּזָנָא מִתַּמָּן, וּלְפַרְנָסָא וּלְמֵיהַב מְזוֹנָא לְכֹלָּא, וְעַל דָּא תִּנְיָינָא בִּרְכַּת הָאָרֶץ, וְאִצְטְרִיךְ לְאַדְכְּרָא בָּהּ בְּרִית וְתוֹרָה, עַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִמַדְתָּנוּ, לְאַחֲזָאָה דְּמֵהַהוּא טוֹב אִתְּזָן בְּרִית וְתוֹרָה, דְּאִיהוּ תִּקּוּנָא דְּהַאי טוֹב.

**The Zohar; London, Soncino Press, 1933:**
As soon as the benediction of the Right Hand has been said, the “Land of Life” has to be brought into contact with that Right Hand of God through our thanksgiving, so that the bounty of the Right Hand may fall upon that Land and nourish her in order that from her again all the world may be sustained and fed. Which is the reason why the “blessing for the land” comes next in order in the Grace after meals. It is necessary also to mention in it the Abrahamitic Covenant and the gift of the Torah- “for Thy covenant which Thou hast sealed in our flesh, and for Thy Torah which Thou hast taught us”-in order that it may be clearly shown that both the Covenant and the Torah are nourished by “Goodness”, the covenant being the support of that “goodness”.


###### Zohar, Terumah 79:11
[Zohar, Terumah 79:11](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:11)

מִכָּאן אוֹלִיפְנָא, דְּנָשִׁים פְּטוּרוֹת מִבִּרְכַּת מְזוֹנָא לְאַפָּקָא יְדֵי חוֹבָה, דְּהָא לֵית בְּהוּ תּוֹרָה וּבְרִית. וְלַחֲתוֹם עַל הָאָרֶץ וְעַל הַמָּזוֹן, הָא דִּדְבֵקוּתָא כַּחֲדָא בְּחֶסֶד, עַל הָאָרֶץ דָּא אִיהִי אֶרֶץ הַחַיִּים. וְעַל הַמָּזוֹן דָּא אִיהוּ חֶסֶד, הָא כְּלִילוּ דָּא בְּדָא בִּדְבֵיקוּתָא חֲדָא.

**The Zohar; London, Soncino Press, 1933:**
Hence for women it is not obligatory to say the Grace after meals.¹ This section is concluded with the words: “Blessed art Thou, O Lord, for the land and for the food”, in order that both the “land” and the “food” may be attached to “grace”. The “land” is the land of life; the “food” the manifestation of grace, the extention of which is expressed in “praise” in the words,

footnotes:
¹ v. T. B. Berakhoth, 20b, where the ruling seems to be different.


###### Zohar, Terumah 79:12
[Zohar, Terumah 79:12](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:12)

אִתְפַּשְּׁטוּתָא דְּטוֹב אִיהוּ הוֹדָאָה דְּאִקְרֵי חֶסֶ"ד, וְעַל דָּא אִיהוּ אוֹמֵר, נוֹדֶה לְךָ, עַל כַּךְ וְעַל כַּךְ נִסִּין וְאָתִין דְּאִתְעָבִידּוּ מִסִּטְרָא דְּטוֹב. וְאִי תֵּימָא וְהָא כְּתִיב (תהילים ט״ז:י״א) נְעִימוֹת בִּימִינְךָ, נֶצַח, הָא אִיהוּ מִסִּטְרָא דְּיָמִין. לָאו הָכִי, אֶלָּא כָּל חַד וְחַד אַחְזֵי עַל הַהוּא אֲתָר דְּנָפִיק מִנֵּיהּ.

**The Zohar; London, Soncino Press, 1933:**
“We praise Thee, O Lord”, that is, for all the signs and wonders that emanate from the side of “goodness” Why is it that the Left has no part in the Grace? It is because “the other side” cannot participate in Israel’s food, and if the Left Hand, that is Severity, were also to be roused by referring to this attribute of the Holy One during the Grace, the “other side” would thereby be roused, and he has sold his birthright to our father Jacob.


###### Zohar, Terumah 79:13
[Zohar, Terumah 79:13](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:13)

וְאִי תֵּימָא נֶצַח בַּיָּמִין, הָא כְּתִיב נְעִימוֹת, וּכְתִיב (שמואל ב כ״ג:א׳) וּנְעִים זְמִירוֹת יִשְׂרָאֵל, (בראשית כ"א ע"ב) (ד"א בימינך נצח) וְדָא שְׂמָאלָא. וְכָל שְׂמָאלָא אִתְכְּלִיל בְּרָזָא דִּימִינָא. אֲבָל הוֹדָאָה אוֹדֵי עַל יְמִינָא, לְאַחֲזָאָה דְּהָא מִנֵּיהּ נָפְקָא, וְדָא פְּשִׁיטוּ דְּטוֹב, דְּאִתְפָּשַּׁט בְּאֶרֶץ הַחַיִּים.

**The Zohar; London, Soncino Press, 1933:**
When we wash our hands after meals we so give him his portion; and if the hands are unsoiled he gets a portion of the food which the hands have touched. So he has no portion with us; therefore we must not arouse the Left Hand at all in the Grace, otherwise the Accuser might become the possessor of a double portion, one below and one above, like a first-born; for Esau has sold his birthright to father Jacob, and his portion is below only, and there is nothing for him above.


###### Zohar, Terumah 79:14
[Zohar, Terumah 79:14](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:14)

מַאי טַעְמָא לֵית הָכָא שְׂמָאלָא, בְּגִין דְּלֵית חוּלָקָא לְסִטְרָא אַחֲרָא בִּמְזוֹנָא דְּיִשְׂרָאֵל. וְאִי אִתְּעַר שְׂמָאלָא, סִטְרָא אַחֲרָא יִתְּעַר עִמֵּיהּ, וְהָא אִיהוּ זַבִּין בְּכֵרוּתֵיהּ וְחוּלָקֵיהּ לְיַעֲקֹב אֲבוּנָא. (ויקרא כ"א ע"א) וְהָא אֲנַן יָהִיבְנָא לֵיהּ חוּלָקֵיהּ, לְהַהוּא מְקַטְרְגָא בְּזוּהֲמָא דְּמַיִין בַּתְרָאִין, וְאִי לֵית זוּהֲמָא, הָא חוּלָקֵיהּ דְּהַהוּא מֵיכְלָא, דְּקָרִיבוּ בֵּיהּ יְדִין.

**The Zohar; London, Soncino Press, 1933:**
Why is it that the Left has no part in the Grace? It is because “the other side” cannot participate in Israel’s food, and if the Left Hand, that is Severity, were also to be roused by referring to this attribute of the Holy One during the Grace, the “other side” would thereby be roused, and he has sold his birthright to our father Jacob. When we wash our hands after meals we so give him his portion; and if the hands are unsoiled he gets a portion of the food which the hands have touched.


###### Zohar, Terumah 79:15
[Zohar, Terumah 79:15](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:15)

וְעַל דָּא לֵית לֵיהּ חוּלָקָא בַּהֲדָן. וְהוֹאִיל וְלֵית לֵיהּ חוּלָקָא בַּהֲדָן, דְּהָא נָטַל חוּלָקֵיהּ, לֵית לָן לְאִתְּעֲרָא שְׂמָאלָא כְּלַל. דְּלָא יִתְּעַר מְקַטְרְגָא וְיִטּוֹל תְּרֵין חוּלָקִין, חַד לְתַתָּא, וְחַד לְעֵילָּא, כַּבְּכוֹר. דְּהָא זַבִּין בְּכֵרוּתֵיהּ לְיַעֲקֹב אֲבוּנָא. חוּלָקֵיהּ אִיהוּ לְתַתָּא, וְלֵית לֵיהּ לְעֵילָּא כְּלוּם. יִשְׂרָאֵל נַטְלֵי לְעֵילָּא, וְעֵשָׂו נָטִיל לְתַתָּא, וְעַל דָּא לָא יִתְקְרַב שְׂמָאלָא כְּלָל, בְּבִרְכַּת מְזוֹנָא.

**The Zohar; London, Soncino Press, 1933:**
So he has no portion with us; therefore we must not arouse the Left Hand at all in the Grace, otherwise the Accuser might become the possessor of a double portion, one below and one above, like a first-born; for Esau has sold his birthright to father Jacob, and his portion is below only, and there is nothing for him above. Israel takes his portion from above, but Esau takes from below only.


###### Zohar, Terumah 79:16
[Zohar, Terumah 79:16](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:16)

כֵּיוָן דְּמִתְבָּרְכָא הַאי אֶרֶץ הַחַיִּים מִסִּטְרָא דִּימִינָא, וּמְקַבֵּל מְזוֹנָא, כְּדֵין בָּעֵינָן רַחֲמִין עַל כֹּלָּא. רַחֵם יְיָ' אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמָךְ וְעַל יְרוּשָׁלַיִם עִירָךְ וְגוֹ', דְּהָא מֵהַהוּא מְזוֹנָא וְסִפּוּקָא דְּאֶרֶץ הַחַיִּים, נִזְכֵּי בָּהּ אֲנָן וּבֵי מַקְדְּשָׁא. דְּיִתְבְּנֵי בֵּי מַקְדְּשָׁא לְתַתָּא בְּאִינּוּן רַחֲמִים.

**The Zohar; London, Soncino Press, 1933:**
Now, when the “Land of Life” has been blessed from the Right Side and received its nourishment from thence, we have to pray for mercy for all-“Have mercy, O Lord our God, upon Israel Thy people, upon Jerusalem Thy city, upon Zion the abiding place of Thy Glory”, etc.; for from that stream of nourishment of the Land of Life do both we and the Sanctuary benefit, since the Sanctuary below will be rebuilt through that Mercy.


###### Zohar, Terumah 79:17
[Zohar, Terumah 79:17](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:17)

וּבְשַׁבָּת דְּלָא אִשְׁתְּכַח דִּינָא, לְמֶהֱוֵי נֶצַח וְהוֹד כְּלַל חֲסָדִים, אוֹמֵר רְצֵה וְהַחֲלִיצֵנוּ לְמֶהֱוֵי (ויחי רי"ט ע"א) תַּרְוַיְיהוּ, (ישעיהו נ״ה:ג׳) חַסְדֵּי דָּוִד הַנְּאֱמָנִים, וְעַל דָּא אַל תְּהִי צָרָה וְיָגוֹן וְכוּ', דְּהָא רְצֵה וּמוֹדִים, אִינּוּן חֲסְדֵי דָּוִד, וְשִׂים שָׁלוֹם דְּקָאָמַרָן בִּצְלוֹתָא, בְּבִרְכַּת עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא בְּרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ.

**The Zohar; London, Soncino Press, 1933:**
And on Sabbath, when Judgement is not active, and in order that Victory and Beauty should both be included and united in Grace, we add to the Grace after meals the prayer that begins with the words: “Be pleased, O Lord our God, to fortify us with Thy commandments”, so that both Victory and Beauty may be united in the “sure graces of David” (Isa. 55, 3), and “that there may be no trouble, grief or lamentation on the day of our rest”. And corresponding to the petition “grant peace” which we offer in the *Amidah*, we say in Grace, “He who makes peace in his high heavens will bestow peace on us.”


###### Zohar, Terumah 79:18
[Zohar, Terumah 79:18](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:18)

הַטּוֹב וְהַמֵּטִיב, דְּכֹלָּא אָתֵי מִסִּטְרָא דִּימִינָא, וְלָא מִסְטַר שְׂמָאלָא כְּלוּם. מַאן דִּמְבָרֵךְ בִּרְכַּת מְזוֹנָא, אִיהוּ נָטִיל בִּרְכָאן בְּקַדְמִיתָא מְכֻּלְּהוּ, וְאִתְבְּרַךְ בִּכְלָל בִּרְכַּת מְזוֹנָא, וְעַל דָּא אִית לֵיהּ אַרְכָּא דְּחַיִּין. מַאן דְּנָטִיל כּוֹס שֶׁל בְּרָכָה, וְקָא מְבָרֵךְ עָלֵיהּ, כְּתִיב (תהילים קט״ז:י״ג) כּוֹס (בראשית א' ע"א, רכ"ג ע"א) יְשׁוּעוֹת אֶשָׂא. מַאן יְשׁוּעוֹת דָּא יְמִינָא, דְּאִיהוּ מוֹשִׁיעַ מִכָּל מְקַטְרְגִין דְּעָלְמָא, דִּכְתִּיב (נ"א הושיעה לו ימינו) וַתּוֹשַׁע לוֹ יְמִינוֹ, וּכְתִיב (תהילים ס׳:ז׳) הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי.

**The Zohar; London, Soncino Press, 1933:**
We also say, “Who is good and doeth good”; for all proceeds from the “Right” side, and nothing from the “Left”. He who recites the Grace after meals receives the blessings first of all, and a long life is his reward. It is written concerning him who takes the Cup and recites the Benediction: “I lift up the cup of salvations and call upon the name of the Lord” (Ps. 116, 13). What do “salvations” imply? “Salvations” emanating from the Right Hand which saves from all accusers, as it is written: “His right hand saved him” (Ps. 116, 13); “May thy right hand save” (*Ibid.* 60, 7).’


###### Zohar, Terumah 79:19
[Zohar, Terumah 79:19](https://torahapp.org/share/book/Zohar/s/Terumah/r/79:19)

אַדְהָכִי הֲוָה נָהִיר יְמָמָא, קָמוּ כֻּלְּהוּ וּנְשָׁקוּהוּ. אָמַר רִבִּי יוֹסִי, וַדַּאי הִלוּלָא אִיהוּ יוֹמָא דָּא, וְלָא נֵיפוּק מֵהָכָא, עַד דְּיִתְעֲבִיד הִלוּלָא בְּכָל אַנְשֵׁי מָתָא, דָּא הוּא הִלוּלָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ. נַטְלוּ לָהּ לְאִנְתְּתֵיהּ, וּבָרִיכוּ לָהּ בְּכַמָּה בִּרְכָאן, עַבְדוּ דַּאֲבוּהָ יְתַקֵּן בֵּיתָא אַחֲרָא לְחֶדְוָה, כְּנִישׁוּ כָּל אַנְשֵׁי מָתָא לְהַהִיא חֶדְוָתָא, וְקָרְאוּ לָהּ כַּלָּה. וְחַדּוּ עִמְּהוֹן כָּל הַהוּא יוֹמָא, וְאִיהוּ חַדֵּי עִמְּהוֹן בְּמִלֵּי דְּאוֹרַיְיתָא.

**The Zohar; London, Soncino Press, 1933:**
Now day broke, and they all stood up and kissed the youth. Said R. Jose: ‘Verily, this day is a day of joy, and we shall not depart hence until it has become a day of rejoicing and festivity for all the village. It will be a festival in which the Holy One, blessed be He, will participate.’ Then they took the young woman and blessed her with many blessings; after which they bade her father prepare the house for the festivities. And all the inhabitants of that village came to the house and shared in the rejoicings, and they called her “Bride”, and made merry with them the whole day. The young man, too, rejoiced with them in the words of the Torah.