This work appears in many sections of the Zohar as a sub-text. It explains the inner secrets of the mitzvot.

At the time when those blessings that a person has made descend, they crown the Field of Holy Apples. Then the divine influx [generated by the blessing] encounters many [angels] in charge of various missions throughout the world and dwells upon them. Then they speak, announcing, "This is the present which the person here named sent up to the Holy One Blessed be He."

"Field" here refers to malchut, and the apples are the other sefirot which are likened to fruit hanging on a tree. Now, having explained the spiritual power generated by the person who makes a blessing, the text reveals the manner in which the divine influx is drawn down from above.

From what place does this divine influx descend? To the [first] place it descends, which is one head of the tzadik/righteous one [the unified sefirot of yesod of Abba and Imma]. This is the place to which they [the blessings] go up and from there they arouse different [responsive] blessings to descend from above. This is the meaning of the verse, "Blessings to the head of the tzadik". (Proverbs 10:6)

Yesod…acts as a funnel, receiving the outflow of energy from all the other sefirot….

"Tzadik" is a term used by the Zohar to describe the sefira of yesod. It acts as a funnel, receiving the outflow of energy from all the other sefirot and funneling it into malchut.

When that level [yesod of Abba and Imma] is full [with the divine influx flowing downwards in response to the blessing made by the person below], it empties from there into the bride [malchut of Atzilut], and from there it is poured out and drawn downwards [to the lower worlds].

It is drawn down in response to blessings, prayer and Torah study in this world.

When those blessings [made over something enjoyed in this world] arise from below, there is no gate [to any of the supernal sefirot] that is closed to them.

When a person makes a blessing before eating food in this world, the expiration of his breath as he makes the blessing releases a spark of holiness that was trapped in that food. That spark ascends on his breath and is attracted back to its holy source from where it generates a downward flow of beneficence.

There is not one [spiritual force] appointed to guard the entrances [of the holy sefirot from the external forces or kelipot], that would refuse to open those gates. They make an announcement saying, "This is the gift that so-and-so has sent to the King." And what is the gift that has been given in the most fitting manner? It is a blessing that has received the response "Amen".

The Sages teach that greater than the one who makes a blessing is one who says "Amen" after someone else has made it. From this we learn that one should never be embarrassed to say "Amen" after someone else's blessing. The opposite should be the case, because the response "Amen" properly completes the blessing, giving it added life-force which generates great merit for the one who answers "Amen".

Zohar, Parashat Ekev, p. 271a; translation and commentary by Simcha-Shmuel Treister

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