Kabbalah su Genesi 27:78

Another interpretation of, "Better is one lightly esteemed" is that it refers to Jacob, who humbled himself before Esau so that Esau should later become his servant. By controlling him, he fulfilled the meaning of the verse, "Let peoples serve you, and nations bow down to you" (Beresheet 27:29). It was not yet time for Jacob to rule over Esau. Jacob left this to happen at a later time, for he was lowly then. Later, however, the one who pranks himself will become his servant, and then he will "lack bread." This refers to Esau, who will become Jacob's servant, who was given "plenty of corn and wine" (Ibid. 28).

Rabbi Yitzchak said, Is it becoming for Jacob, who was holy, to say that he was defiled by Laban and his magic? Could it possibly be considered a credit to him to say, "I have sojourned with Laban?" Despite what Rabbi Yehuda said, that everything follows its own kind, Rabbi Yosi gave another explanation for the difficulty in that verse. It is written, "I am Esau your firstborn" (Beresheet 27:19). Here, we should ask, is it becoming to a righteous man such as Jacob to change his name to that of an impure one? The explanation is that under the "I," there is a tonal pause. Below the "I" is written the (tone) Pashta, whereas below "Esau, your firstborn," is found the (tone) Zakef Katon, whose tone separates the word "I" from "Esau your firstborn." What he actually said was "I am who I am, though Esau is your firstborn," as has already been explained.

Here also it is written, "I have oxen and donkeys," that is, do not pay attention to the blessing my father bestowed on me, to think that it was fulfilled in me. He blessed me, "be lord over your brethren, and let your mother's sons bow down to you" (Beresheet 27:29). Hence, I say to you, "to my master Esau; Your servant Jacob." He blessed me with "plenty of corn and wine," yet I have no stock of these; "I have oxen, and donkeys, flocks and menservants," as a shepherd in the field. He blessed me with "the dew of heaven, and the fatness of the earth," yet instead I "have sojourned with Laban," a sojourner without even a house, let alone "the fatness of the earth." The last was not fulfilled in me, as I have no land. I have only sojourned with Laban. He said all this so that Esau would not be jealous of him, on account of the blessings he received, and bring accusations against him.

He opened with the verse, "Moreover, land has an advantage for everyone, he who tills a field is a king" (Kohelet 5:8). "Moreover, land has an advantage" (is the Nukvah) "for everyone." Certainly, "All" (Heb. כֹּל). Because (from Yesod) emanate spirits and souls and goods to the world. Of the verse, "He who tills a field is a king," who is the king? He is the Holy One, blessed be He, who "tills a field" when it is properly cultivated. The King is the supernal King (Zeir Anpin) who is joined to the field when it is tilled. What is the field? This is a field which Hashem has blessed (Nukvah), "Like the smell of a field which Hashem has blessed" (Gen. 27:27). For when it is tilled and cultivated properly, the supernal King unites with it.

"And he called his name Jacob," the Holy One, blessed be He, assuredly called him 'Jacob'. Come and behold, it is written, "and he called his name 'Jacob'" (Gen. 27:36), and not, 'and his name was called Jacob'. But "Did he not rightly call him "Jacob?' for he has supplanted me (Heb. יַּעַקְבֵנִי)?" (Ibid.). Surely the Holy One, blessed be He, saw that the primordial serpent was wise in an evil way. When Jacob came, (Hashem) said that he must be wiser than the serpent. Therefore He called him 'Jacob',

For from the quarrelsome words of the immature grain, a thorn has spread among the brethren and rebellion like the sin of witchcraft (I Sam. 15:23). When the time comes she raises her wings on high (Job 39:18). God know the days of the perfect (Ps. 37:18) and the way of the righteous (Ps. 1:6), and raises up from the dust (Ps. 113:7) and the far distant sea (Ps. 65:6) all the souls of the house of Jacob (Gen. 46:27). They all eagerly desire to hear the word of God and the ancient records (I Chron. 4:22). However, [until] now they have not seen the clear light of [Him who dwells] in the skies. For from the top of the Rocks I see Him (Num. 23:9), and among those who turn the many to righteousness (Dan. 12:3) I behold Him. Grace is poured upon their lips (Ps. 45:3) like roses (Song 5:13). Their waters are more sure than the garden spring, a well of living waters (Song 4:15). Like doves [going] to their cotes (Isa. 60:8) they have drunk spices. They call to God, and He answers them (Ps. 99:6). This one says, I am the Lord’s (Isa. 44:5), answer me with broad spaces (Ps. 118:5), for my heart does not rest at night (Eccles. 2;23), nor does my spirit within me (Isa. 26:9). This one writes with his hand to the Lord (Isa. 44:5) from that which had preceded him [at] Sinai, and on the skins of kid goats (Gen. 27:16) they set up their signs (Ps. 74:4) which they wrote to instruct them for their generations, an eternal covenant (Exod. 31:16).

Darkness is a black fire that is strong in color, because no other color can change black. It is also a red fire that is strong in its appearance, as red is the most noticeable color. It is a green fire, which is solid in form, as all forms reach perfection by the green color. And it is a white fire, which is the basis of all other colors. Darkness is strong, because it contains all kinds of fires and it attacks the formlessness. Darkness is a fire that consists of four colors, and it is usually not a dark fire except when it attacks the formlessness. This is the secret of the verse: "his eyes were dim, so that he could not see, he called Esau..."(Genesis 27:1). The face of evil is darkness, so Isaac, who was kind to evil, to Esau, was then called 'darkness,' as he rested upon it so that it may attack it....

This is the advice necessary for the man whom the king wishes to honor (Esther 6:6). Peace of mind to the poor and lowly of spirit, who trembles at His word (Isa. 66:2). Let him not boast of the morrow (Prov. 27:1), “for the reward of [the performance of] a commandment is a commandment” (Avot 4:2). He desired it for his habitation (Ps. 132:13); until the day breathe (Song 2:17) man will go out to his labor (Ps. 104:23), [which] will be accepted for him (Lev. 1:4), his fruit in its time (Ps. 1:3). This tarrying in the house for a little (Ruth 2:7), for the command of the king was urgent (I Sam. 21:9). Prepare outside your sword and your bow (Gen. 27:3), and do all your labor (Exod. 20:9) in Scripture, Mishnah, and Gemara, and there will be stored for you in the field of apples⁴The “apple trees” symbolize the sefirot from Gedulah to Yesod. Malkhut is called the “Field of Apples” because she is filled with “apple trees.” a heap of good deeds. Afterwards you will build your house “as a meeting house for the sages” (Avot 1:4), numerous and perfect (Nah. 1:12), seated upon judgment seats (Judg. 5.10) in holiness, and receiving one from another in whispers, crowned with their tefillin and fringes which they make for themselves (Deut. 22:12) to wrap themselves with awe and fear. They seclude themselves like standing Seraphim (Isa. 6:2), like brethren sitting together (Ps. 133:1). And if, as God lives (I Sam. 20:3), they speak of the face of the eagle (Ezek. 1:10), they were swifter and stronger than lions (I Samuel 1:23), and the noise of the wings of the living creatures (Ezek. 3:13) says, Blessed be the glory of God (Ezek. 3:12), who loves righteousness (Ps. 11:7), and the words rejoice as when they were given at Sinai from before God, the Lord of all the earth (Josh. 3:13).

And some times the name Adona"y is called by the nickname "All/kol", and the reason is that there is absolutely no lack in it, behold: all types of flow and emanation and all types of blessing and the maintaining, all enter through it. And it is called Ko"l because all is in it, and regarding every type of need that anything needs in the world there is no deity to request it from except this, and no other place from where to request, because all is included in this name and from this place every requester will express their will, each according to their need and will, as s/he calls God with integrity (See Psalms 145:18). And more, Yesod, which is the aspect just above this, is called Kol/All, for principles that will be explained later with the help of Hashem. And this aspect that is called Ko"l was given as a gift by Y"Y to Avraham, as I explained to you, that behold that is the basis of the blessing and the pool. And regarding this there is the hint in It saying: "And Y"Y blessed Avraham with All" (Genesis 24:1). And from Avraham to Yitzchak, in It saying: "and I ate from All before you came and I blessed him" (Genesis 27:33). And from Yitzchak to Ya'akov, in It saying: "since Elohim was gracious to me and since I have All" (Genesis 33:11) the explanation is that Ya'akov said to Esav: lest you think that I will have any lack due to giving to you? Know that all the keys of the upper blessing are all given into my hand, and behold it is included in All, and this is "because I have All", and therefore I do not lack anything in giving something to you.

The skull of Atika
The skull, namely, Keter, of the white head, that is, the head of Arich Anpin that is completely white, which denotes the sway of Chesed, has neither beginning nor end of the appearance of Chochmah. This refers to the upper Chochmah and the lower Chochmah, since the flow of Chochmah and the flow of Chassadim are united within it as one light of Chassadim. The unison of its abundance pours and shines from it, and the righteous receive from it four hundred desirable realms in the world to come. From the unity of streams, which is the white head, dew – abundance – drips daily down to Zeir Anpin, which is the location called heaven. With it, this dew, the dead will arise in the future as written, “therefore Elohim give you of the dew of heaven” (Bereshit 27:28). That is the dew of Zeir Anpin that is called heaven. And its head is filled. It flows from this Zeir Anpin to the apple field, which is Malchut, and the entire apple field is illuminated by this dew.

"And make it fit for yourself in the field." This is "a field which Hashem has blessed" (Beresheet 27: 27). After learning the mystery of wisdom and perfecting himself therein, it is then written, "and afterwards build your house" (Mishlei 24: 27). (A house is) a man's soul, that he will then fix within his body, to become a whole man. Therefore, when Isaac dug and formed the well peacefully, he called that "peace", Rechovot. And all was properly done. Happy are the Righteous, whose deeds before the Holy One, blessed be He, are to preserve the world, as it is written, "For the upright shall dwell in the land" (Mishlei 2:21), which should be read as, 'cause to dwell', as was already explained.

"And it came to pass, that when Isaac was old" (Beresheet 27:1). Rabbi Shimon said, It is written, "And Elohim called the light Day, and the darkness he called Night" (Beresheet 1:5). This verse had already been explained; nevertheless come and behold, All the actions that the Holy One, blessed be He, performs, are true, and in the secret of the upper world. And all the words of the Torah are words of faith and supernal mysteries, as they should.

Thus, it is written, "And Abraham was old, advanced in age" (Beresheet 24:1), that is, in the shining lights (of benevolences). And he is old, as it is written, "that shines ever more brightly until the height of noonday" (Mishlei 4:18). Therefore, "And Elohim called the light Day." "And the darkness he called Night." This is Isaac, who is dark, and gets to receive the night within him. Therefore, when he grew older, it is written, "And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see" (Beresheet 27:1). (he had become completely dark). Assuredly he had to be (totally) dark to cleave well to his grade.

"He called Esau his eldest son..." This means that he was included within strict Judgment. "And he said, Behold now, I am old, I know not the day of my death." Rabbi Elazar opened the discussion with the verse, "Happy is the man, whose strength is in You..." (Tehilim 84:6), happy is the man who is strengthened by the Holy One, blessed be He, and puts his trust in Him.

Rabbi Yosi said, come and behold, If, heaven forbid, Esau would have been blessed at that time, Jacob would not have ruled over the world. But it was decreed by the Holy One, blessed be He, and everything happened as it should. Come and behold, It is written, "but Rivkah loved Jacob" (Beresheet 25:28), as has been explained. Therefore, she sent for Jacob and said to him "Behold, I heard your father speak to Esau your brother" (Beresheet 27:6).

"Now therefore, my son, obey my voice..." (Beresheet 27:8): It was then Pesach (Passover) eve, and the Evil Inclination had to be exterminated from the world, and the moon, the secret of faith had to govern. Therefore, Rivkah cooked two dishes.

Come and behold, every first day of the month, when the moon renews herself; then, the 'End of all Flesh' is given an extra portion which is added to the (regular) sacrifices. Thus, he is occupied by it and uses his portion. Hence, the (right) side of Yisrael remains for them alone so that they can unify with their King. This is why (they offer the scapegoat, also called) 'Hairy' (Heb. se'ir), because it belongs to the part of Esau, who is described as being hairy, as it is written: "Esau my brother is a hairy (Heb. sa'ir) man" (Gen. 27:11). Thus, (the 'end of all flesh') uses his part (of Esau, which is the left), while Yisrael uses their part, (which is the right). Thus, it is written: "For Kah has chosen Jacob to Himself, Yisrael for His peculiar possession" (Ps. 135:4).

It is written, "and he brought him wine, and he drank" (Beresheet 27: 25), (not 'he served him'). By this he hints that he served him wine from afar. According to Rabbi Elazar, this means that he brought him wine in which there is complete joy, to gladden Isaac, for he needed cheering, as the side of the Levites needs cheering, Therefore, "he brought him wine, and he drank."

"And Rivkah took the best clothes of her eldest son Esau" (Beresheet 27:15). These are the garments Esau took from Nimrod. They are the precious garments from Adam, which came to the hands of Nimrod, who used them when he hunted, as it is written, "He was a mighty hunter before Hashem" (Beresheet 10:9). And Esau went into the field, where he fought with and killed Nimrod, removing the garments from him. This is the meaning of "and Esau came from the field, and he was faint" (Beresheet 25:29). It has already been explained why it is here written, "And he was faint," and elsewhere, "for my soul faints before the slayers" (Yirmeyah 4:31). These are analogous. There it is written "faint" to refer to killing. Here too, there is killing, because Esau murdered Nimrod.

"And said, See, the smell of my son is like the smell of a field which Hashem has blessed" (Beresheet 27:27). The meaning of "and said" is not clear. Some say it is the Shechinah; some say it was Isaac who said "like the smell of a field which Hashem has blessed." What is this field? This is a field of apple trees (referred to as 'the field of Holy apples' which the supernal Patriarchs support and cultivate.

"Therefore the Elohim give you of the dew of heaven, and the fatness of the earth, and plenty of corn and wine" (Beresheet 27:28). Rabbi Abba said, This verse has already been explained. Nevertheless, come and look at the verse, "A song of ascent. In my distress I cried to Hashem, and He heard me" (Tehilim 120:1). How many songs and praises did David say before the Holy One, blessed be He, all in order to fix his grade and to make himself a name, as it is written, "And David got him a name" (II Shmuel 8:13). This song he said when he saw what Jacob accomplished, that he was answered and received the blessings. He said, "In my distress I cried to Hashem, and He heard me." [If it were not for Jacob, who received the blessings, the secret of the whole Mochin to construct the Nukva, David could not have made Her a name.]

Rabbi Elazar said, It was Jacob who sang this song, when his father said to him, "Come near, I pray you, that I may feel you, my son, whether you are really my son Esau or not" (Beresheet 27:21). Then was Jacob in great distress, for he feared that his father will recognize and know him. Then it is written, "and he recognized him not, because his hands were hairy, as his brother Esau's hands, so he blessed him" (Beresheet 27: 23). So he said, "In my distress I cried to Hashem, and He heard me."

Rabbi Elazar said, It was Jacob who sang this song, when his father said to him, "Come near, I pray you, that I may feel you, my son, whether you are really my son Esau or not" (Beresheet 27:21). Then was Jacob in great distress, for he feared that his father will recognize and know him. Then it is written, "and he recognized him not, because his hands were hairy, as his brother Esau's hands, so he blessed him" (Beresheet 27: 23). So he said, "In my distress I cried to Hashem, and He heard me."

Come and behold, When Isaac said to Esau "and go out to the field, and catch me some venison (Heb. צָיִדה)" (Beresheet 27:3), with a Hei, instead of using tzayid, without a Hei. This has already been explained. And Esau went (hunting) to be blessed by Isaac, who said to him "and bless you before Hashem" (Ibid. 7). It would have been well to say just "and I will bless you," but since he added "before Hashem," the Throne of Glory of the Holy One, blessed be He, then trembled and said, Could it be, that the serpent is freed from these curses, and Jacob remains subject to them?

Come and behold, When Isaac said to Esau "and go out to the field, and catch me some venison (Heb. צָיִדה)" (Beresheet 27:3), with a Hei, instead of using tzayid, without a Hei. This has already been explained. And Esau went (hunting) to be blessed by Isaac, who said to him "and bless you before Hashem" (Ibid. 7). It would have been well to say just "and I will bless you," but since he added "before Hashem," the Throne of Glory of the Holy One, blessed be He, then trembled and said, Could it be, that the serpent is freed from these curses, and Jacob remains subject to them?

At that time Michael came before Jacob with the Shechinah. Isaac knew that and saw that the Garden of Eden is with Jacob, so he blessed him. When Esau entered, Gehenom entered with him. Therefore, "And Isaac trembled very much" (Beresheet 27:33), because he had previously thought that Esau was not of that side. Therefore he said "Moreover, he shall be blessed."

"...False tongue." For the serpent deceived Adam and his wife and brought evil on him and the world. Then came Jacob, who took the blessings that were his own. "Sharp arrows of the mighty" refers to Esau, who harbored hatred toward Jacob on account of the blessings, as it is written, "and Esau hated Jacob because of the blessing" (Beresheet 27:41).

"Be lord over your brethren" (Beresheet 27:29). Why Heveh (be), instead of the more accepted Heyeh or Tih'yeh? This is a supernal mystery of faith, for these letters, HEI-VAV-HEI are mysteries of faith. The upper Hei above (Binah), Vav in the middle (Tiferet), and the last Hei (Malchut). Therefore he said "Heveh (be) a lord over your brethren," rule over them, and govern them, when king David will appear. Rabbi Yosi said that all that will happen when Messiah will come. For (as long as) Yisrael transgress the words of the Torah, then, "you shall break his yoke from off your neck"

"Be lord over your brethren" (Beresheet 27:29). Why Heveh (be), instead of the more accepted Heyeh or Tih'yeh? This is a supernal mystery of faith, for these letters, HEI-VAV-HEI are mysteries of faith. The upper Hei above (Binah), Vav in the middle (Tiferet), and the last Hei (Malchut). Therefore he said "Heveh (be) a lord over your brethren," rule over them, and govern them, when king David will appear. Rabbi Yosi said that all that will happen when Messiah will come. For (as long as) Yisrael transgress the words of the Torah, then, "you shall break his yoke from off your neck"

Come and behold, Of the time when the serpent brought curses upon the world, and the land was accursed, it is written, "And to the man he said, Because you have hearkened to the voice of your wife...cursed is the ground for your sake" (Beresheet 3:17), for it will not produce fruit nor vegetation in a proper measure. Correspondingly, "...and the fatness of the earth", "in sorrow shall you eat of it" (Ibid.). "of the dew of heaven"; "thorns and thistles shall it bring forth to you,"He was blessed accordingly with "plenty of corn and wine." In opposition to, "in the sweat of your face shall you eat bread."; "let peoples serve you, and nations bow down to you," as they will cultivate the land and till the field, as it is written, "and the sons of the alien shall be your plowmen and your vinedressers" (Isaiah 61:5). Jacob took it all measure for measure, and of his own he took. The Holy One, blessed be He, caused Jacob to receive these blessings and cleave to his place and portion, while Esau cleaved to his own place and portion.

Also, Jacob (was blessed) above and below. And Esau only below. And though it is written, "and it shall come to pass when you shall have the dominion, that you shall break his yoke from off your neck" (Beresheet 27:40), here, but up above, nothing (is cancelled), as it is written, "For Hashem's portion is his people, Jacob is the lot of His inheritance" (Devarim 32:9). Come and behold, When Jacob and Esau started to avail themselves of the blessings, Jacob received his share from above, and Esau took his share below.

one is of the Shechinah and one of Jacob. For when Jacob entered, the Shechinah came in with him, and he was blessed before the Shechinah. Isaac said the blessings and the Shechinah approved. Therefore, when Jacob went out, the Shechinah went out with him. This is the hidden meaning of the phrase "and Jacob went out going," which mentions two goings out together.

"Esau his brother came in from his hunting" (Ibid.). Why is it written "his hunting", and not "the hunting." It is Esau's hunting that contains no blessing. And the Holy Spirit cried out, "Do not eat the bread of him who has an evil eye" (Mishlei 23:6).

"And he also had made savory food...Let my father arise" (Beresheet 27:31). His speech was impertinent, rough, and impolite. Come and behold the difference between Jacob and Esau. Jacob talked to his father humbly, with humility. It is written, "And he came to his father, and said, My father" (Ibid. 18). The difference between the language of Esau and Jacob is that Jacob did not want to frighten him. Thus, he spoke humbly, saying "arise, I pray you, sit and eat of my venison." Esau, however, said "Let my father arise," as if he was not speaking to him.

"And he also had made savory food...Let my father arise" (Beresheet 27:31). His speech was impertinent, rough, and impolite. Come and behold the difference between Jacob and Esau. Jacob talked to his father humbly, with humility. It is written, "And he came to his father, and said, My father" (Ibid. 18). The difference between the language of Esau and Jacob is that Jacob did not want to frighten him. Thus, he spoke humbly, saying "arise, I pray you, sit and eat of my venison." Esau, however, said "Let my father arise," as if he was not speaking to him.

"And he also had made savory food...Let my father arise" (Beresheet 27:31). His speech was impertinent, rough, and impolite. Come and behold the difference between Jacob and Esau. Jacob talked to his father humbly, with humility. It is written, "And he came to his father, and said, My father" (Ibid. 18). The difference between the language of Esau and Jacob is that Jacob did not want to frighten him. Thus, he spoke humbly, saying "arise, I pray you, sit and eat of my venison." Esau, however, said "Let my father arise," as if he was not speaking to him.

Come and behold, When Esau entered, Gehenom came with him, and Isaac trembled with fear, as it is written, "And Isaac trembled very much" (Beresheet 27:33). Why is "very much" used to describe "trembled."? Isaac never felt such fear and terror during his life. Even when he was strapped upon the altar and saw the knife, he did not tremble as when Esau entered and brought Gehenom with him. Then he said, "Before you came, and have blessed him? Moreover, he shall be blessed." For I saw the Shechinah approving those blessings.

"And Isaac trembled very much, and said, Who then (Heb. אֵיפֹה) is he" (Beresheet 27:33). What is the meaning of "Who then?" It should have been "Who is it?" for 'eifoh' literally means where. He answers, "Who then" is correct because the Shechinah stood there when Isaac blessed Jacob! Thus he said "Who then,", where is he who stood here and approved the blessings, whom I blessed. Assuredly "he shall be blessed," for the Holy One, blessed be He, approved these blessings.

"And when Esau heard the words of his father..." (Beresheet 27:34).

"And when Esau heard the words of his father..." (Beresheet 27:34).

"For he has supplanted these (Heb. zeh; lit. 'this') two times." Why Zeh to modify "supplanted two times?" It means two matters are contained in one. The word bechorati (my birthright) became at another time birchati (my blessing). In the same manner, the verse "surely now we had returned this (Heb. zeh) second time" (Beresheet 43:10), that two matters are in one: 1) we would have returned (Heb. shavnu) by now and not be put to shame (Heb. boshnu) by that man, and 2) we would have been back already. [The Hebrew letters of shavnu are the same as of boshnu].

"Behold, I have made him your lord...and what shall I do now for you, my son" (Beresheet 27:37). This means that there is no one present who gives consent, "What shall I do now for you, my son." He then blessed him in this world. He looked at his grade and said to him "and by your sword shall you live," for it is fitting of you to shed blood and wage wars. Therefore he said, "What shall I do now for you, my son".

"Behold, I have made him your lord...and what shall I do now for you, my son" (Beresheet 27:37). This means that there is no one present who gives consent, "What shall I do now for you, my son." He then blessed him in this world. He looked at his grade and said to him "and by your sword shall you live," for it is fitting of you to shed blood and wage wars. Therefore he said, "What shall I do now for you, my son".

And if he waits until they complete the sanctification, all those wicked people who are in Gehenom acknowledge the justice brought upon them by the Holy One, blessed be He. And they confirm the blessings that are recited by the congregation, and bring them upon him. "Therefore Hashem gives you of the dew of heaven" (Genesis 27:28), and "Blessed shall you be in the field..." (Deuteronomy 28:3).

The skull of Zeir Anpin
Dew flows from the white head, which is the skull of Arich Anpin, through the skull of Zeir Anpin. The dew appears in two colors. Even though it is Chassadim that are considered white in color, it still has a reddish hue, which alludes to the inclusion of Chochmah, like the color of bdellium. The field of sacred apple trees, which is Malchut, is sustained by Zeir Anpin; manna is ground from the skull’s dew for the righteous in the world to come, and the dead will be resurrected with it. An occasion for the dew to settle occurred only during the time when the children of Israel traversed the desert and the most ancient sustained them from that place of dew above the skull. This has not occurred since. This is the meaning of, “Behold, I will rain bread from heaven for you” (Shemot 16:4), as said, “therefore Elohim give you of the dew of heaven…” (Bereshit 27:28); for the dew of the skull of Arich Anpin flows over the skull of Zeir Anpin called heaven. That was then when they were sustained by the dew of heaven. At another time, we learned, “The providential support of man is as difficult…” (Tractate Pesachim 118b) before the Holy One, blessed be He; since sustenance depends on luck (Mazala) at this time. It comes from fate, which contains judgments, rather than from the dew of the skull of Arich Anpin, which is wholly in a state of mercy. This is why children, longevity and sustenance depend on luck rather than merit, as we explained. Everything derives from Mazala, as we explained that it is the beard of Arich Anpin that is called Mazala (see section 36).