R. Jose began a discourse on the verse: “And when Boaz had eaten and drunk, and his heart was merry”, etc. (Ruth 3, 7). ‘His heart was merry,’ he said, ‘by reason of his having pronounced a benediction over his food; and there is, further, a deeper significance here, to wit, that whoever says a blessing after his meal satisfies his “heart”, that which is by him alluded to in the words: “In thy behalf my heart hath said” (Ps. 27, 8), also in, “but God is the rock of my heart” (Ibid. 73, 26).
For, since the blessing offered up for one’s food is precious before the Holy One, blessed be He, whoever pronounces such a blessing after he is satisfied does good and brings joy to “another region”. So here “another region” derived enjoyment from the blessing after the meal that the righteous Boaz pronounced, and thus we read, “and his heart was merry”.
Why pronounce a blessing? It is because the sustenance of man is troublesome, so to speak, for the Almighty, but when the words of the benediction pronounced by a man after eating and drinking ascend on high, that place derives an enjoyment from those words, and so benefit is drawn from the food, both below and above.
This is a recondite teaching known to the Companions. Furthermore, on weekdays “that region” enjoys only the words of the after-meal benediction that ascend on high. On Sabbath days, however, there is an enjoying on high of the very food enjoyed on earth by man in virtue of this being part of the holy joy of the Sabbath. There is thus here a merging of the heavenly and the earthly. This recondite teaching is indicated in the passage, “for all things come of thee, and of thine own have we given thee” (I Chron. 29, 14), alluding to the enjoyment in heaven of the holy joy in the Sabbath repasts partaken of below.
Whoever pronounces the after-meal benediction must do so devotedly, and in a joyful mood unmingled with any tinge of sadness, inasmuch as in giving thanks he is giving of his own to someone else; and thus, as he gives thanks joyfully and unstintedly, so will sustenance be given to him joyfully and unstintedly.
By the benedictions, each commencing with “Blessed art Thou”, are sustained the four legions that rule over the four corners of the world. Hence we ought to recite them with heartiness. So Scripture says: “He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor” (Prov. 22, 9), where the term yeborakh (shall be blessed) can be read yebarekh (shall-or does-bless);
and the verse thus amounts to saying that we should pronounce the after-meal blessing in a bountiful spirit, for through that blessing and our joyousness in uttering it we provide, as it were, sustenance for the poor, to wit, for that region1Malkuth. that possesses naught of itself, but draws its sustenance from all sides and is made up from all sides. Now, these teachings have only been transmitted to the initiated who are conversant with the sublime mystical doctrines and with the paths of the Torah.
Observe now that Boaz was bountiful of heart and free from all presumptuousness. It is thus written of him: “he went to lie down at the end of the heap of corn” (Ruth 3, 7). This is esoterically elucidated by the passage: “Thy belly is like a heap of wheat” (S.S. 7, 3), and so we learn from here that whoever pronounces the after-meal grace joyfully and with devotion, when he quits this world there is a place prepared for him in the sacred and mysterious mansions. Happy is the man who gives heed to the precepts of his Master and knows their recondite significance, since there is no precept in the Torah but contains manifold sublime recondite teachings and radiances and resplendencies; but the sons of men know not nor give they heed to the glory of their Master. Happy is the portion of the righteous who are assiduous in the study of the Torah; happy are they in this world and in the world to come.
Our sages have said that the arrogant and shameless have no portion in this world nor in the world to come. All the arrogant of Israel, when they gazed on the Plate, became contrite of heart and looked inwardly into their own deeds. For the Plate possessed miraculous powers, and thus was the means of making all who looked on it feel ashamed of their misdeeds. In this way the Plate secured atonement for the arrogant and the insolent.
The letters of the Divine Name engraved on it stood out shining and flashing, and whoever looked at that flashing had to cast down his eyes in fear, and become contrite of heart, and thus the Plate effected their atonement.
רִבִּי יוֹסֵי פָּתַח וְאָמַר, (רות ג׳:ז׳) וַיֹאכַל בֹּעַז וַיֵּשְׁתְּ וַיִּיטַב לִבּוֹ. מַהוּ וַיִּיטַב לִבּוֹ. דְּבָרִיךְ עַל מְזוֹנֵיהּ, וְאוּקְמוּהָ. וְדָא הוּא רָזָא, דְּמַאן דִּמְבָרֵךְ עַל מְזוֹנֵיהּ, דָּא אוֹטִיב לְלִבֵּיהּ, וּמַאן אוֹטִיב (נ"א איהו) כְּמָה דִּכְתִּיב, (תהלים כז ח) לְךָ אָמַר לִבִּי. וּכְתִיב (תהילים ע״ג:כ״ו) צוּר לְבָבִי וְגוֹ'.
R. Jose began a discourse on the verse: “And when Boaz had eaten and drunk, and his heart was merry”, etc. (Ruth 3, 7). ‘His heart was merry,’ he said, ‘by reason of his having pronounced a benediction over his food; and there is, further, a deeper significance here, to wit, that whoever says a blessing after his meal satisfies his “heart”, that which is by him alluded to in the words: “In thy behalf my heart hath said” (Ps. 27, 8), also in, “but God is the rock of my heart” (Ibid. 73, 26).
וּבְגִין דְּבִרְכַּת מְזוֹנָא חֲבִיבָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, כָּל מַאן דְּבָרִיךְ עַל שַׂבְעָא, אוֹטִיב וְחַדֵּי לַאֲתָר אַחֲרָא, וְסִימָנִךְ סְעוּדָתֵי דְּשַׁבָּת, דְּאֲתָר אַחֲרָא אִתְהֲנִי מֵהַהִיא בְּרָכָה (ר"ד ע"ב) דְּשַׂבְעָא וְחִידוּ. וְהָכָא אִתְהֲנֵי מֵהַהוּא בְּרָכָה דְּשַׂבְעָא דְּהַהוּא צַדִּיק בֹּעַז וְדָא וַיִּיטַב לִבּוֹ.
For, since the blessing offered up for one’s food is precious before the Holy One, blessed be He, whoever pronounces such a blessing after he is satisfied does good and brings joy to “another region”. So here “another region” derived enjoyment from the blessing after the meal that the righteous Boaz pronounced, and thus we read, “and his heart was merry”.
מַאי טַעְמָא. בְּגִין דִּמְזוֹנָא אִיהוּ קָשֶׁה קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא הַהוּא אֲתָר, וְכֵיוָן דְּבַר נָשׁ אָכִיל וְשָׁתֵי, וְקָא מְבָרֵךְ. הַהִיא בִּרְכָתָא סַלְּקָא, וְאִתְהֲנֵי מֵאִינּוּן מִלִּין דְּשַׂבְעָא דְּסַלְקִין, וְאִשְׁתְּכַח דְּאִתְהֲנֵי מִמְּזוֹנָא מִתַּתָּא וּמִלְּעֵילָּא.
Why pronounce a blessing? It is because the sustenance of man is troublesome, so to speak, for the Almighty, but when the words of the benediction pronounced by a man after eating and drinking ascend on high, that place derives an enjoyment from those words, and so benefit is drawn from the food, both below and above.
וְדָא אִיהוּ רָזָא דְּבֵין חַבְרַיָּיא. רָזָא בְּחוֹל לָא אִתְהֲנֵי הַהוּא אֲתָר, אֶלָּא מֵאִינּוּן מִלִּין דְּסַלְקִין מִגּוֹ שַׂבְעָא, וְכֻלְּהוּ מִלִּין מִתְעַטְּרָן וְרַוָּון וְשַׂבְעִין בְּחֵידוּ, וְהַהוּא אֲתָר אִתְהֲנִי מִנַּיְיהוּ. בְּשַׁבָּת אִיהוּ רָזָא אָחֳרָא, בִּמְזוֹנָא מַמָּשׁ, וּבְהַהוּא חֶדְוָה דִּמְזוֹנָא דְּמִצְוָה דְּשַׁבָּת, וּבְכֹלָּא אִשְׁתְּכַח כְּלִילָא מֵעֵילָּא וְתַתָּא. וְרָזָא דָּא (דברי הימים א כט יד) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. וַדַּאי בַּהֲנָאוּתֵיהּ דָּא, וּבְהַהוּא חֶדְוָה דִּמְזוֹנָא דְּמִצְוָה דְּשַׁבָּת, כְּמָה דְּאוּקְמוּהָ.
This is a recondite teaching known to the Companions. Furthermore, on weekdays “that region” enjoys only the words of the after-meal benediction that ascend on high. On Sabbath days, however, there is an enjoying on high of the very food enjoyed on earth by man in virtue of this being part of the holy joy of the Sabbath. There is thus here a merging of the heavenly and the earthly. This recondite teaching is indicated in the passage, “for all things come of thee, and of thine own have we given thee” (I Chron. 29, 14), alluding to the enjoyment in heaven of the holy joy in the Sabbath repasts partaken of below.
מַאן דִּמְבָרֵךְ לְקוּדְשָׁא בְּרִיךְ הוּא מִגּוֹ שַׂבְעָא, בָּעֵי לְכַוְּונָא לִבֵּיהּ, וּלְשַׁוָּואָה רְעוּתֵיהּ בְּחֶדְוָה, וְלָא יִשְׁתְּכַּח עָצִיב, אֶלָּא דִּיבָרֵךְ בְּחֶדְוָה בְּרָזָא דָּא, וּלְשַׁוָּאָה רְעוּתֵיהּ דְּהָא אִיהוּ יָהִיב הַשְׁתָּא לְאַחֲרָא בְּחֶדְוָה, בְּעֵינָא טָבָא, וּכְמָּה דְּאִיהוּ מְבָרֵךְ בְּחֶדְוָה וּבָעֵינָא טָבָא. הָכִי יָהֲבִין לֵיהּ בְּחֶדְוָה וּבָעֵינָא טָבָא. וּבְּגִין כָּךְ לָא יִשְׁתְּכַּח עָצִיב כְּלָל, אֶלָּא בְּחֶדְוָה, וּבְמִלִּין דְּאוֹרַיְיתָא, וִישַׁוֵּי לִבֵּיהּ וּרְעוּתֵיהּ לְמֵיהַב בְּרָכָה דָּא, בְּרָזָא דְּאִצְטְרִיךְ.
Whoever pronounces the after-meal benediction must do so devotedly, and in a joyful mood unmingled with any tinge of sadness, inasmuch as in giving thanks he is giving of his own to someone else; and thus, as he gives thanks joyfully and unstintedly, so will sustenance be given to him joyfully and unstintedly.
רָזָא הָכָא, אַרְבַּע רְתִיכִין שַׁלִּיטִין, בְּד' סִטְרִין וּמַשִׁירְיָין, אִתְזָנוּ מֵהַהִיא בִּרְכָתָא דְּשַׂבְעָא, וּבְאִינּוּן מִלִּין דְּבָרוּךְ אַתָּה, אִתְהֲנִי וְאִתְרַבֵּי וְאִתְעַטָּר בֵּיהּ. וּמַאן דִּמְבָרֵךְ אִצְטְרִיךְ רְעוּתָא בְּחֶדְוָה, וּבְעֵינָא טָבָא, וְעַל דָּא כְּתִיב, (משלי כ״ב:ט׳) טוֹב עַיִן הוּא יְבוֹרָךְ.
By the benedictions, each commencing with “Blessed art Thou”, are sustained the four legions that rule over the four corners of the world. Hence we ought to recite them with heartiness. So Scripture says: “He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor” (Prov. 22, 9), where the term yeborakh (shall be blessed) can be read yebarekh (shall-or does-bless);
וְהָכָא שָׁפִיל לְסֵיפֵיהּ דִּקְרָא, דִּכְתִּיב כִּי נָתַן מִלַּחְמוֹ לַדָּל. דְּאִי לָא תֵּימָא הָכִי, הַאי קְרָא לָאו רֵישֵׁיהּ סֵיפֵיהּ, וְלָאו סֵיפֵיהּ רֵישֵׁיהּ. אֶלָּא טוֹב עַיִן, כְּמָה דְּאוֹקִימְנָא, הוּא יְבָרֵךְ וַדַּאי, בְּעֵינָא טָבָא בְּחֶדְוָה. וְלָאו אִיהוּ לְמִגְנָא לְבָרְכָא בְּחֶדְוָה, דְּהָא מֵהַהִיא בִּרְכָתָא, וּמֵהַהוּא חֵידוּ נָתַן מִלַּחְמוֹ לַדָּל, אֲתָר דְּאִצְטְרִיךְ לְאִתְזָנָא מִכָּל סִטְרִין. אֲתָר דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם. אֲתָר דְּאִתְהֲנִי מִכָּל סִטְרִין וְאִתְכְּלִיל מִכָּל סִטְרִין. מִלִּין אִלֵּין לָא אִתְמְסָרוּ אֶלָּא לְחַכִּימִין דְּיַדְעִין רָזִין עִלָּאִין וְאוֹרְחִין דְּאוֹרַיְיתָא.
and the verse thus amounts to saying that we should pronounce the after-meal blessing in a bountiful spirit, for through that blessing and our joyousness in uttering it we provide, as it were, sustenance for the poor, to wit, for that region1Malkuth. that possesses naught of itself, but draws its sustenance from all sides and is made up from all sides. Now, these teachings have only been transmitted to the initiated who are conversant with the sublime mystical doctrines and with the paths of the Torah.
תָּא חֲזֵי, בֹּעַז טַב עֵינָא הֲוָה תּוּקְפָּא דְּמִצְחָא לָא הֲוָה בֵּיהּ לְעָלְמָא. מַה כְּתִיב, (רות ג׳:ז׳) וַיָּבֹא לִשְׁכַּב בִּקְצֵה הָעֲרֵמָה, רָזָא דִּכְתִּיב, (שיר השירים ז׳:ג׳) בִּטְנֵךְ עֲרֵמַת חִטִּים. מֵהָכָא אוֹלִיפְנָא, כָּל מַאן דִּמְבָרֵךְ בִּרְכַּת מְזוֹנָא כְּדְקָא יֵאוֹת, בְּחֶדְוָה בִּרְעוּתָא דְּלִבָּא, כַּד סָלִיק מֵהַאי עָלְמָא, אֲתָר אִתְתַּקְנָא לֵיהּ, גּוֹ רָזִין עִלָּאִין בְּהֵיכָלִין קַדִּישִׁין. זַכָּאָה אִיהוּ בַּר נָשׁ דְּנָטִיר פִּקּוּדֵי דְּמָארֵיהּ, וְיָדַע רָזָא דִּילְהוֹן, דְּלֵית לָךְ פִּקּוּדָא וּפִקּוּדָא בְּאוֹרַיְיתָא, דְּלָא תַּלְיָין בֵּיהּ רָזִין עִלָּאִין, וּנְהוֹרִין וְזִיוִין עִלָּאִין, וּבְנֵי נָשָׁא לָא יָדְעֵי, וְלָא מַשְׁגִּיחִין בִּיקָרָא דְּמָארֵיהוֹן. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא זַכָּאִין אִינּוּן בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.
Observe now that Boaz was bountiful of heart and free from all presumptuousness. It is thus written of him: “he went to lie down at the end of the heap of corn” (Ruth 3, 7). This is esoterically elucidated by the passage: “Thy belly is like a heap of wheat” (S.S. 7, 3), and so we learn from here that whoever pronounces the after-meal grace joyfully and with devotion, when he quits this world there is a place prepared for him in the sacred and mysterious mansions. Happy is the man who gives heed to the precepts of his Master and knows their recondite significance, since there is no precept in the Torah but contains manifold sublime recondite teachings and radiances and resplendencies; but the sons of men know not nor give they heed to the glory of their Master. Happy is the portion of the righteous who are assiduous in the study of the Torah; happy are they in this world and in the world to come.
תָּא חֲזֵי דְּהָא אָמְרוּ, דְּכָל אִינּוּן תַּקִיפֵי מִצְחָא, דְּלֵית לְהוּ כִּסּוּפָא, לֵית לְהוֹן חוּלָקָא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. כָּל אִינּוּן תַּקִיפֵי מִצְחָא דַּהֲווֹ בְּהוּ בְּיִשְׂרָאֵל, כַּד הֲווֹ מִסְתַּכְּלָן בְּהַהוּא צִיץ, הֲווֹ מִתַבְרָן לִבַּיְיהוּ, וּמִסְתַּכְּלָן בְּעוֹבָדַיְיהוּ. בְּגִין דְּצִיץ עַל אָת הֲוָה קָאִים, וְכָל מַאן דְּמִסְתַּכֵּל בֵּיהּ, הֲוָה מַכְסִיף בְּעוֹבָדוֹי. וְעַל דָּא צִיץ מְכַפְּרָא עַל אִינּוּן תַּקִיפֵי אַנְפִּין, תַּקִיפֵי מִצְחָא.
Our sages have said that the arrogant and shameless have no portion in this world nor in the world to come. All the arrogant of Israel, when they gazed on the Plate, became contrite of heart and looked inwardly into their own deeds. For the Plate possessed miraculous powers, and thus was the means of making all who looked on it feel ashamed of their misdeeds. In this way the Plate secured atonement for the arrogant and the insolent.
אַתְוָון דְּרָזָא דִּשְׁמָא קַדִּישָׁא דַּהֲווֹ גְּלִיפִין עַל צִיצָא, הֲווֹ נָהֲרִין וּבַלְטִין וְנָצְצִין. כָּל מַאן דְּהֲוָה מִסְתָּכַּל בְּהַהוּא נְצִיצוּ דְּאַתְוָון, אַנְפּוֹי נַפְלִין מֵאֵימָתָא, וַהֲוָה אִתְבַּר לִבֵּיהּ, וּכְדֵין צִיצָא מְכַפְּרָא עָלַיְיהוּ. כְּגַוְונָא דָּא כֵּיוָן דְּאִיהוּ גָּרִים לְתַּבְרָא לִבֵּיהּ, וּלְאִתְכַּנְּעָא מִקַּמֵּי מָארֵיהּ.
The letters of the Divine Name engraved on it stood out shining and flashing, and whoever looked at that flashing had to cast down his eyes in fear, and become contrite of heart, and thus the Plate effected their atonement.