Elevation from Below and the Blessings of Yitzchok (Chapter 2)

Chapter 2

וְעַתָּה יְבוֹאֵר הַכָּתוּב "רְאֵה רֵיחַ בְּנִי כוּ'": Now we can explain the verse before the blessings: "See that the smell of my son is like the smell of the field that Hashem has blessed (Gan Eden)." (Bereishis 26:27)

כִּי הִנֵּה יִצְחָק רָצָה לְהַמְשִׁיךְ בִּבְחִינַת מַקִּיף וּלְבוֹנָה כַּנַּ"ל, Yitzchok wanted to draw down an intense Makif-encompassing Light of the Levona to Eisav,

וְכָל הַמְשָׁכָה הוּא עַל יְדֵי הַעֲלָאַת מַ"ן כַּנּוֹדָע. and the process is that for any downward flow of Light and revelation, there first needs to be a corresponding elevation from below, as is known.

וְהִנֵּה לְהַמְשָׁכַת מַ"ד שֶׁל פְּנִימִיּוּת דַּי בְּהַעֲלָאַת מַ"ן בִּבְחִינַת פְּנִימִיּוּת. Now, to draw down a flow of Light from Above that can be internalized, it is sufficient for there to be an elevation from below on an internal, conscious level.

אֲבָל לְהַמְשָׁכַת מַ"ד שֶׁל מַקִּיף צָרִיךְ לִהְיוֹת הַעֲלָאַת מַ"ן גַּם כֵּן בִּבְחִינַת מַקִּיף. However, in order to draw down a flow of Light from Above in an unlimited, encompassing manner, the elevation from below also needs to be from an unlimited, encompassing aspect of the recipient.

For example: Imagine someone’s student is his son. He has two type of relationships with him: On an internal, intellectual level, and on an encompassing, parental level. If he wants to give him intellectually by teaching him, he needs his son to be engaged intellectually, and if he wants to give him on a parental-bond level, he needs to engage him on a more encompassing, father-son level.

וְהִנֵּה, רֵיחַ הוּא הַעֲלָאַת מַ"ן, שֶׁהוּא בִּבְחִינַת אוֹר־חוֹזֵר, וְהוּא מֵהַגְּבוּרוֹת. Now, "smell" represents a type of elevation from below, a "reflected Light," which comes from the severity and intensity of the object,

כְּמוֹ שֶׁרוֹאִים, שֶׁתַּפּוּחַ מָתוֹק אֵין בּוֹ רֵיחַ, רַק הֶחָמוּץ וְכָל הַדְּבָרִים הַחֲרִיפִים יֵשׁ בָּהֶם רֵיחַ חָזָק. as we see that a sweet apple doesn’t give off as much smell as a sour apple, and sharp/spicy foods give off a stronger smell than sweet foods.

וְהוּא לְפִי שֶׁהַעֲלָאַת מַ"ן הוּא בֵּירוּרִים מִנִּיצוֹצוֹת שֶׁנָּפְלוּ בִּשְׁבִירַת־הַכֵּלִים. This is because the "smell" represents the elevation from below from the refinement of the Sparks of Holiness that fell with the "Sheviras HaKeilim-Shattering of the Vessels" of Tohu.

וְלָכֵן בְּכָל הַמִּצְוֹת לֹא נֶאֱמַר "רֵיחַ נִיחוֹחַ" כְּמוֹ בַּקָּרְבָּנוֹת, That is why regarding most mitzvos it does not say "a pleasing ‘smell’ for Hashem" which is stated only in regards to Korbanos-offerings. (See Bamidbar 28:2)

שֶׁהוּא עַל יְדֵי שֶׁמַּעֲלִין נֶפֶשׁ הַבְּהֵמָה וּמִתְהַפֵּךְ וְעוֹלֶה וְנִכְלָל בָּאֵשׁ שֶׁלְּמַעְלָה. Since through the Korbanos the actual soul of the animal becomes elevated and transformed into spiritual ‘fire’ i.e. revelation, from Above.

וְהִנֵּה, הָרֵיחַ מֵשִׁיב אֶת הַנֶּפֶשׁ. Now, we find that strong smells can revive a person.

דְּהַיְינוּ מַה שֶּׁהָיָה בִּתְחִלָּה בִּבְחִינַת הִסְתַּלְּקוּת הַמּוֹחִין חוֹזֵר וּמֵאִיר. Meaning, that when a person’s conscious awareness retreats back into the subconscious, through the smelling spices it draws back and reveals that consciousness.

כְּאָדָם שֶׁהוּא נִרְדָּם וְעַל יְדֵי הָרֵיחַ הוּא חוֹזֵר וּמֵקִיץ. As we see in the case of person who is sleeping, and through the strong smell he wakes up.

דְּהַיְינוּ, עַל יְדֵי הַשֵּׁינָה הָיָה הַשֵּׂכֶל בְּהֶעְלֵם, וְאַחַר כָּךְ כְּשֶׁנֵּיעוֹר מִשְּׁנָתוֹ הִנֵּה הַשֵּׂכֶל מֵאִיר בּוֹ בְּגִילּוּי. Since, when a person is sleeping his mental faculties are hidden, and afterward when he wakes up from his sleep, his mental faculties are fully revealed.

וְהַכֹּל נַעֲשָׂה עַל יְדֵי הָרֵיחַ, שֶׁהוּא אוֹר הַחוֹזֵר מִמַּטָּה־לְמַעְלָה. This is accomplished through the smell, which is "reflected light" that goes from below to above.

וְזֶהוּ עִנְיַן "נַחַת רוּחַ לְפָנַי שֶׁאָמַרְתִּי וְנַעֲשָׂה רְצוֹנִי". This is the idea regarding Korbanos that "there is a pleasing ‘smell’ from them- the smell of My Will being fulfilled."

Meaning, the elevation of Korbanos is such a complete transformation from below to above, from physical to spiritual, which is Hashem’s Will and desire, this brings about the greatest revelation back into this world, just like the strong smell – which works from below to above – which brings a person’s consciousness to be revealed back into the world.

וְהִנֵּה, עֵשָׂו לֹא הָיָה בּוֹ בִּבְחִינַת גִּילּוּי פְּנִימִיּוּת, כִּי הַפְּנִימִיּוּת שֶׁלּוֹ נִבְלַע כַּנַּ"ל, Now, in Eisav there was no revelation of holiness on an internalized, conscious level, since his consciousness was fully absorbed with unholiness.

רַק שֶׁהוּא בִּבְחִינַת הַמַּקִּיף וּלְבוֹנָה. Only the encompassing aspect of his soul, the Makif of Levona, was still holy.

וְזֶהוּ "וַיָּרַח אֶת רֵיחַ בְּגָדָיו", הוּא בִּבְחִינַת הַמַּקִּיפִים, This is the idea of saying about Yitzchok "and he smelled the scent of his garments": This means that he perceived the encompassing aspect of Eisav (like garments that encompass a person),

שֶׁיִּהְיֶה מִזֶּה רֵיחַ הוּא הַעֲלָאַת מַ"ן לְהַמְשִׁיךְ הַמַּקִּיף "מִטַּל הַשָּׁמַיִם". and by focusing on the holiness of the encompassing aspect of Esaiv, he wanted to find a corresponding aspect that this should serve as an elevation "from below to above" be able to bring down "from the dew of the heavens of Above," also a sublime encompassing level into Eisav.

In other words, Yitzchok saw that Eisav’s only connection to holiness was in the deep, subconscious, encompassing level of his soul, corresponding to the Levona. The only way he could bring holiness into him was to connect to him on an encompassing level, by giving him "the dew of the heavens Above," a lofty encompassing Light from Above that would bring into Esaiv’s Makif.

The "smell of his garments" represents how Yitzchok perceived the encompassing aspect of Eisav’s soul, the only part of his still connected to holiness.

"כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ ה'": The verse continues "[the scent of his garments] it is like the scent of the field that Hashem has blessed!"

הִנֵּה הַשָּׂדֶה הוּא בִּבְחִינַת מַלְכוּת־דַּאֲצִילוּת שֶׁיֵּשׁ בָּהּ גַּם כֵּן בִּבְחִינַת הַעֲלָאַת מַ"ן. וְיֵשׁ בָּזֶה ב' בְּחִינוֹת: Now, this "field" is a metaphor for Malchus of Atzilus, (the source of Gan Eden). This level is constantly elevating itself from below to above to connect to a higher level of Elokus-Divinity. It does this in two ways:

הָא' הִיא הַעֲלָאַת מַ"ן בְּטִבְעָהּ, וּמֵאֵלֶיהָ וּמִמֵּילָא, כְּמוֹ שֶׁכָּתוּב: "לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם" – "קָארֵי תָּדִיר לְנַהוֹרָא עִלָּאָה וְלֹא שָׁכֵי כוּ'", One is its "natural" elevation that happens by itself, as it is written "[Malchus of Atzilus says:] Therefore my soul sing to You [Hashem] and not be silent" (Tehillim 30:13), meaning that "the Lower Light constantly calls to the Higher Light and never ceases" (Tikunei Zohar chap. 5).

וְהוּא הַעֲלָאַת מַ"ן לַפְּנִימִיּוּת, דְּהַיְינוּ לְעוֹרֵר הַמְשָׁכַת הַקַּו. This is an internal process of elevation, through which it awakens a revelation of the Light of "the Kav" (an intense ray of the Infinite Light as it shines down into the Order of Worlds).

וְיֵשׁ הַעֲלָאַת מַ"ן שֶׁצָּרִיךְ סִיּוּעַ מִלְמַעְלָה, שֶׁאֵין כֹּחַ בָּהּ לְהַעֲלוֹת מַ"ן מֵעַצְמָהּ. There is another type of "elevation from below" which depends on assistance from Above, since the levels below do not have enough power by themselves to awaken this type of revelation.

וְהוּא בִּבְחִינַת מַקִּיף, שֶׁהוּא בִּבְחִינַת גִּילּוּי אוֹר אֵין־סוֹף בָּרוּךְ־הוּא בְּעַצְמוֹ (שֶׁהַקַּו מֵאִיר לְתוֹךְ מְקוֹם הֶחָלָל עַצְמוֹ). This is the revelation of the Makif-encompassing Light, which is the actual Infinite Light of Hashem which shines into the worlds through "the Kav."

This encompassing, Infinite Light, comes into the "space" of the world seemingly by itself, but also in connection to the "elevation from below." This means: Before the world was created there was no actual created beings to create an "awakening from below." However, the fact that Hashem decided to shine His Infinite Light and create a world was because He perceived the great enjoyment, He would have from our service of Him in this created world. So, our service of Hashem indirectly (and retroactively) "caused" Hashem to want to create us in the first place by revealing His encompassing Infinite Light. This is the meaning of saying that the Makif-encompassing Light cannot be "awakened" and drawn down directly through our service, but it also requires Hashem’s assistance that what we do now should work retroactively before we even existed.

הַעֲלָאַת מַ"ן שֶׁל בְּחִינַת פְּנִימִיּוּת הוּא בִּבְחִינַת "בְּאֵרָהּ שֶׁל מִרְיָם", שֶׁהוּא מַעְיָין הַנּוֹבֵעַ מֵאֵלָיו. However, the "elevation from below" on an internal level is represented by "the Well of Miram," which was a wellspring that flowed by itself.

A wellspring flows up from underground by itself without any assistance of people digging it. Similarly, the revelation from Above of Hashem’s "Memalei-Permeating Light" resulting from our "elevation from below" happens by itself, meaning it is a "direct" result of our actions.

וְהִנֵּה, מַה שֶּׁאֵין כֵּן הַעֲלָאַת מַ"ן שֶׁל הַמַּקִּיף כְּתִיב: "בְּאֵר חֲפָרוּהָ שָׂרִים" – "וַיִּכְרוּ שָׁם עַבְדֵי יִצְחָק בְּאֵר" (פָּרָשָׁתֵנוּ כו, כה). Now, this is not the case regarding the "elevation from below" needed to reveal the Makif-encompassing Light, as it is written: "there is a well that was dug out by princes" (Bamidbar 21:18), and in our verse "and the servants of Yitzchok dug out a well there." (Bereishis 26:25)

"עַבְדֵי יִצְחָק" הֵן הַמְשָׁכוֹת מִבְּחִינַת יִצְחָק שֶׁהוּא עִיקַּר הָאָבוֹת, מִבְּחִינַת "בּוּצִינָא דְקַרְדּוּנִיתָא" – מְקוֹר הַגְּבוּרוֹת. כְּמוֹ שֶׁכָּתוּב: "כִּי אַתָּה אָבִינוּ". The "servants of Yitzchok" represent revelation from the aspect of Yitzchok, who (in one sense) brought out the essence of the Forefathers, since he represented the idea of "the Lamp of Darkness," meaning the source of "Severity." This is expressed in the phrase "for you [Yitzchok] are out father…" (See Yeshaya 63:16).

One of the main features of our forefathers, Avraham, Yitzchok, and Yaakov, is the fact that they empower each and every Jew to serve Hashem in their daily lives. In this context, the aspect of Yitzchok, the ability to elevate ourselves from below to above, is the essential factor. The aspects of Avraham and Yaakov represent our ability to reveal Hashem from Above to below through Mitzvah performance and Torah study. However, Yitzchok represents our ability to elevate ourselves in prayer, and to discover how Hashem is truly find hidden in ourselves, in our Divine essence, and how Hashem is hidden everywhere in everything.

This ability to reveal how Hashem is hidden in us, and in a different sense how He is hidden in the world, is the main service of Hashem, in a certain sense. The purpose of the creation of the world is to make a dwelling place for Hashem in the world, and from the world itself, not merely as something superimposed on the world. Rather, that the world itself should reflect that its true purpose and nature is to be a dwelling place for Hashem. This process of making ourselves and the world a "dwelling" for Hashem in the truest sense depends on the aspect of Yitzchok, of elevation from below to above.

וְלָכֵן כְּתִיב: "וַיָּרִיבוּ רֹעֵי גְרָר [..] לֵאמֹר לָנוּ הַמָּיִם", Therefore, it says: "And the shepherds of Gerar fought with the shepherds of Yitzchok, saying, ‘the water belongs to us!’" (Bereishis 26:20)

שֶׁבְּחִינַת הַמַּקִּיף נִמְשָׁךְ גַּם אֲלֵיהֶם מִלְמַעְלָה, שֶׁאֵינוֹ נִבְלַע כְּמוֹ בְּחִינַת פְּנִימִיּוּת שֶׁלָּהֶם כַּנַּ"ל. The reason for this misunderstanding was the fact that they were also able to receive from the Makif-encompassing Light. This is because the encompassing Light isn’t absorbed in them in a way that affects them, as we explained above regarding Eisav.

We said before that the encompassing aspect of Eisav -the Levona- was holy and could receive life from the encompassing aspect of holiness. It was only the internal aspect of Eisav that was totally removed from holiness. Since on the encompassing level, even unholiness can receive life from holiness, that is why the shepherds of Gerar claimed to own the "water," representing the flow of life from holiness.

וְזֶהוּ "אֲשֶׁר בֵּרֲכוֹ הֲוָיָ"ה": This is the meaning of saying that the "garments" of Eisav have the smell of the "Field that Hashem blessed," meaning the life from Hashem’s aspect of Malchus of Atzilus, since the "garments" are the encompassing aspect (the Levona) and can receive life from Malchus in an encompassing manner.

שֶׁהוּא עַל יְדֵי סִיּוּעַ מִלְמַעְלָה כַּנַּ"ל. Since this revelation of the Makif-encompassing Light comes mainly from the assistance of a revelation from Above, therefore it is accessible to all, even to unholiness.

וְהִנֵּה כָּל זֶה הוּא הֲבָנַת הַפָּסוּק לְפִי דַעְתּוֹ שֶׁל יִצְחָק, שֶׁהֵבִין שֶׁעֵשָׂו הָיָה לְפָנָיו. Now, the way this verse was explained until now was from the perspective of Yitzchok. He thought that Eisav was standing before him when he smelled his garments and said: "See the smell of my son, it is like the field that Hashem has blessed."

אַךְ בֶּאֱמֶת הָיָה זֶה יַעֲקֹב. וְאֵיךְ יְבוֹאֵר בְּחִינָה זוֹ עַל יַעֲקֹב? However, in truth it was actually Yaakov that was standing before him at that point. How can we explain this concept, of "the smell of his garments, in regards to Yaakov?

הִנֵּה אִיתָא בַּמִּדְרָשׁ: "וַיָּרַח אֶת רֵיחַ בְּגָדָיו" – "בּוֹגְדָיו" – בִּבְחִינַת בַּעֲלֵי־תְשׁוּבָה, It says in the Midrash (Midrash Bereishis Rabah, section 65): "And he smelled the scent of his garments (בְּגָדָיו)," the word "garments" is the same letters as the word "rebels" (בּוֹגְדָיו), referring to those rebelled against Hashem through sin and then repented and did Teshuva, i.e. Baalei Teshuva.

שֶׁהוּא בִּבְחִינַת מַקִּיף, "דְּמָשְׁכִין לֵיהּ בְּחֵילָא יַתִּיר". The connection between Teshuva and "garments" is that garments represent an Makif-encompassing level, which can only be reached through Teshuva, since a Baal Teshuva (a person who did true Teshuva) "draw close to Hashem with greater intensity" than even a Tzadik, one who never sinned.

Since a Baal Teshuva reaches such a lofty encompassing level of Hashem’s Light, that is why they are referred to as "garments" that surround the person.

שֶׁבַּזּוֹהַר אָמַר עַל פָּסוּק "וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים כוּ'": As is mentioned in the Zohar on the verse "And Avraham was old, coming on in days." (Bereishis 24:1)

The Zohar comments: "Even a perfect Tzadik (righteous person) needs many years of Divine service to truly perceive how he is coming close to Hashem, like Avraham who served Hashem every day of his life before attaining a complete connection to Hashem.

זַכָּאִין אִינּוּן מָארֵי דִתְיוּבְתָּא דְּמָשְׁכִין כוּ' However, Baalei Teshuva are fortunate, since they draw close to Hashem with the innermost desire of their heart and tremendous intensity; therefore, they can reach a closeness to Hashem in one time, one day, and one minute that even a perfect Tzadik cannot achieve from many years of Divine service." (Zohar I 129b)

פֵּירוּשׁ: לְמַעְלָה מִכְּדֵי שֶׁתּוּכַל הַנֶּפֶשׁ שְׂאֵת – שֶׁאֵין לוֹ בְּחִינַת כְּלִי לְהָכִיל. Meaning: A Baal Teshuva attains a love for Hashem that is more than his soul can contain, since he has no ability to limit and process it.

וּכְמַעֲשֶׂה דְּרַבִּי אֶלְעָזָר בֶּן דּוּרְדַּיָּא. An example of this is the story of Reb Eliezer ben Durdaya. (In the Gemara (Avoda Zarah 17a), it describes the story of Eliezer Ben Durdaya. He was on an extremely low spiritual level, and was completely given over to only fulfilling his coarsest material desires. At one point he came to the realization that he had completely distanced himself from Hashem, seemingly to the point of no return. When he realized that he was Jewish, but had utterly distanced himself from Hashem through his total involvement in material (and forbidden) desires, he became completely shaken to the core. He truly regretted his path of life and the unholy things he was involved in, and he cried bitterly from the depths of his soul. His Teshuva was so intense that he in fact died from the overwhelming experience of wanting to change his entire life and give himself over completely to Hashem. When he died from the intensity of this experience, his soul was allowed to enter Gan Eden, and he was given the title ‘Rabbi.’ Rabbi Yehuda HaNasi said about him: “It is possible for a person to acquire a portion in the World to Come in one short amount of time.”)

מַה שֶּׁאֵין כֵּן בְּאַבְרָהָם כְּתִיב: "בָּא בַּיָּמִים" – בִּבְחִינַת כְּלִי וּלְבוּשׁ כוּ'. This is not the case regarding Avraham, where is says "he was coming with ‘days’ [i.e. garments of Mitzvos, referred to as ‘days’]," meaning that his Mitzvos created garments that were limited and able to be processed by the soul, enabling the soul to perceive Hashem’s revelation in Gan Eden.

וְהַעֲלָאַת מַ"ן כָּזֶה, שֶׁהוּא בִּבְחִינַת מַקִּיף, הוּא מִפְּנֵי שֶׁמִּתְבּוֹנֵן בִּגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא בְּעַצְמוֹ וּבִכְבוֹדוֹ, In order to affect an "elevation from below" to reveal this type of Makif-encompassing Light, a person should contemplate the greatness of the Essence and Being of the Infinite One:

כִּי "אֲנִי הֲוָיָ"ה לֹא שָׁנִיתִי" (מַלְאָכִי ג, ו) כְּתִיב, רַק "הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם . . וַיָּרֶם קֶרֶן לְעַמּוֹ כוּ'" (תְּהִלִּים קמח, יג־יד). That "I Hashem have not changed," through the process of Creation, as it is written (Malachi 3:6), since He is still the only True Existence, just as before, since it is only "His Glory that is on earth and heaven, but His essence is reserved for his people." (Tehillim 148:13-14)

וְנִקְרָא בִּבְחִינַת בַּעַל־תְּשׁוּבָה אַף מִי שֶׁאֵין עֲבֵירוֹת בְּיָדוֹ, רַק צוֹעֵק עַל הַפֵּירוּד כוּ'. One can reach this level of being called a "Baal Teshuva," even if he hasn’t committed any sins, rather his "Teshuva-Return to Hashem" is only expressed in his crying out to Hashem from the fact that he feels so separate and removed from Hashem’s Light and revealed closeness.

וְהוּא בִּבְחִינַת "רֵיחַ", שֶׁהִיא הַעֲלָאַת מַ"ן לְהַמְשִׁיךְ לִבְחִינַת מַקִּיף, בְּחִינַת מַקִּיף דִּלְעֵילָּא "מִטַּל הַשָּׁמַיִם כוּ'". This "elevation from below" to reach the Makif-encompassing Light in the manner of a Baal Teshuva, is the idea of the "scent of his garments," i.e. an elevation from below (smell) to the encompassing level (garments), which draws down the encompassing Light from Above, as mentioned in the blessing of Yitzchok "from the dew of the Heavens etc."

אַךְ לְהָבִין כָּל זֶה, וַהֲלֹא יַעֲקֹב הוּא בִּבְחִינַת קְדוּשָׁה – וּבְלָאו הָכִי נִמְשָׁכִים בּוֹ כָּל הָאוֹרוֹת עֶלְיוֹנִים – אֲרִיךְ־אַנְפִּין וְאַבָּא־וְאִמָּא כַּנַּ"ל. However, we still need to understand this better: Since Yaakov is the realm of holiness, so automatically all of the Lights Above should flow into him, the levels of Arich Anpin, and Chochmah and Binah etc., so why does he need this "awakening from below" to receive these Lights?

Regarding Eisav, we understand that he needs to do something out of the ordinary to be able to receive Hashem’s encompassing Light, since he doesn’t deserve it. But Yaakov already deserves to receive all the Lights from Above, so why does he need to "prepare delicacies" and other measures in order to receive the blessings from Yitzchok?

אַךְ הַבְּרָכָה הִיא בְּתוֹסֶפֶת וְרִבּוּי הַמְשָׁכָה מִלְמַעְלָה מִסֵּדֶר הַהִשְׁתַּלְשְׁלוּת, שֶׁאֵינוֹ לְפִי עֵרֶךְ הַהִשְׁתַּלְשְׁלוּת, כְּדֵי לִהְיוֹת "וְרֹב דָּגָן וְתִירֹשׁ" – אֵלּוּ הֲלָכוֹת וְאַגָּדוֹת, שֶׁנִּתְלַבְּשׁוּ בִּלְבוּשִׁים גַּשְׁמִיִּים – זְרָעִים בְּחֶסֶד כוּ'. The idea is: This blessing from Yitzchok was revealing intense multifaceted Lights from Above the Order of Hishtalshelus (spiritual chain of Worlds), that are incomparably higher than anything already revealed in the Order of Hishtalshelus, as mentioned in the blessing: "An abundance of grain and wine," which represent dimensions of Torah, Halachos and Agadata, which are invested in material matters, such as Hashem’s attribute of Kindness expressed in the Mitzvah of giving physical crops to the poor etc.

וְכֵן כָּל הַתּוֹרָה – סִפּוּרֵי מַעֲשִׂיּוֹת כוּ'; וְכֵן נְבִיאִים; שׁוֹפְטִים; מַעֲשֶׂה דְשִׁמְשׁוֹן וּפִילֶּגֶשׁ בַּגִּבְעָה; וְכֵן כָּל מַעֲשֶׂה הַמְּלָכִים; וְסִפּוּרֵי מַעֲשִׂיּוֹת שֶׁבַּגְּמָרָא – דְּרַבָּה בַּר בַּר חָנָא וְדוֹמֵיהֶן – הַכֹּל מְרוּמָּז בָּהֶן סוֹדוֹת הַתּוֹרָה. Similarly, everything in the Torah (the Chumash) is written in a way of a story, as well as: The stories of all the prophets and the judges; the story of Shimshon; the story of the concubine of Giva; the stories of all the Jewish Kings; the stories of the Gemara, like the stories of Rabah Bar Bar Chana and similar stories; all of these stories hint to the mystical secrets of the Torah that are hidden in them.

וְעַל דֶּרֶךְ זֶה גַּם כֵּן מַעֲשֶׂה הַמִּצְוֹת: שֶׁעַל יְדֵי סוּכָּה וְלוּלָב, וְצִיצִית וּתְפִילִּין גַּשְׁמִיִּים יִהְיֶה הַמְשָׁכַת אוֹר אֵין־סוֹף בָּרוּךְ־הוּא שֶׁלְּמַעְלָה מַעְלָה מֵהִשְׁתַּלְשְׁלוּת. Similarly, all of the action of the Mitzvos: Through the physical Sukka and Lulav, Tzitzis, and Tefillin, the Infinite Light of Hashem is drawn down from beyond the Order of Hishtalshelus.

Both the revealed dimension of the Torah and physical Mitzvos draw down the Infinite Light of Hashem that is beyond all worlds, and bring it into seemingly simple matters, such as stories and physical objects.

שֶׁלְּפִי עֵרֶךְ וְסֵדֶר הִשְׁתַּלְשְׁלוּת בַּעֲשִׂיָּה הַחַיּוּת מְצוּמְצָם מְאֹד, בִּכְדֵי שֶׁיָּאִיר אוֹר רַב מֵאוֹר אֵין־סוֹף בָּרוּךְ־הוּא בְּעַצְמוֹ וּבִכְבוֹדוֹ, הוּא עַל יְדֵי יִצְחָק דַּיְיקָּא, שֶׁהוּא שֹׁרֶשׁ הַגְּבוּרוֹת – "בּוּצִינָא דְקַרְדּוּנִיתָא", שֶׁהוּא "קַו הַמִּדָּה", שֶׁמּוֹדֵד לִהְיוֹת חָכָם כוּ', Since the nature and capacity of the Order of Hishtalshelus as it comes down into the creation of the World of Action (the physical world) is extremely limited; therefore, in order that abundant Light from the Infinite Light of Hashem should shine there, this needs to come specifically through the aspect of Yitzchok, who embodied the "Source of Severities," the "Lamp of Darkness," which is also called "the ‘Kav’ (line) of Measuring," which measures out and limits the Light so that it come into the level of Wisdom and other attributes.

וּמִשָּׁם נִמְשָׁךְ תּוֹסְפוֹת אוֹר וְגִילּוּי גַּם בַּעֲשִׂיָּה הַגַּשְׁמִית. Through these "severities" of Yitzchok, an additional measure of Light and Revelation can also be drawn down even as far as the physical world of Action.

וְזֶהוּ "וְיִתֶּן לְךָ הָאֱלֹקִים" – גַּם בִּבְחִינַת צִמְצוּם. This is the meaning of the blessing: "And He will give to you, Elokim (Hashem as manifest in severity), from the dew of heaven etc.," meaning that the blessing will also come down into the limitations of this world.

וְקָאֵי "וְיִתֶּן" עַל בְּחִינַת הֲוָיָ"ה הָאָמוּר לְמַעְלָה בַּפָּסוּק: "אֲשֶׁר בֵּרֲכוֹ ה'". When the verse says "And He will give," this refers to the level of Havaya that was mentioned in the previous verse: "[See, the smell of my son is like that of the field] that is blessed by Havaya."

In other words, the blessing is ultimately coming from Hashem as He is manifest in the Name Havaya, which represents unlimited capacity for revelation. However, since it is so unlimited, it must come through Hashem’s aspect of Elokim, representing limitation, so that it should be able to come down into our world.

וְאַף גַּם זֹאת בְּלִי דַעְתּוֹ שֶׁל יִצְחָק, רַק "בָּא אָחִיךָ בְּמִרְמָה" – שֶׁאִי אֶפְשָׁר לְהִתְלַבֵּשׁ בִּבְחִינַת הַדַּעַת. Besides for this unlimited blessing needing to come through the name Elokim, it also needed to come to Yaakov without Yitzchok knowing who he was blessing. Rather, as Yitzchok afterward told Eisav, "your brother came in stealthily and took your blessing" (Bereishis 27:35). This is because the blessing is from such a high level that it could not come limited in a revealed conscious awareness.

וּכְעִנְיָן שֶׁאָמְרוּ: "לָאו בִּזְכוּתָא תַּלְיָא מִילְּתָא אֶלָּא בְּמַזָּלָא תַּלְיָא מִילְּתָא", This is similar to what the Sages said (Moed Katan 28a): "[the flow of blessings into the material world] is not dependent [solely] on one’s merits, but [mainly] on Mazel (a lofty spiritual force)."

כִּי עִנְיַן "בִּזְכוּתָא" הוּא לְפִי עֵרֶךְ הַהִשְׁתַּלְשְׁלוּת, שֶׁכָּךְ רָאוּי לוֹ, מַה שֶּׁאֵין כֵּן "בְּמַזָּלָא" הוּא לְמַעְלָה מִלְּפִי עֵרֶךְ אַף שֶׁאֵינוֹ רָאוּי כוּ'. This is because a person’s merits allow him to receive what he deserves from Hashem’s Light as it already is revealed in the Order of Hishtalshelus. This is not the case regarding the "Mazel," i.e. the flow of Light from beyond the Order of Hishtalshelus is not dependent on a person’s merits, since it is from a level "higher" than being affected by a person’s actions in this world.

The flow of Light from beyond the order of Hishtalshelus is even above the calculation of a person’s merits, which is a logical calculation of what someone should receive. Therefore, it can only be expressed in something beyond conscious logic and awareness, the "stealth" of Yaakov to receive the blessing without his father’s conscious awareness.

וְהָיָה צָרִיךְ לָזֶה – לְתַקֵּן חֵטְא עֵץ הַדַּעַת שֶׁהָיָה גַם כֵּן בְּמִרְמָה וּפִּתּוּי שֶׁל נָחָשׁ, שֶׁעַל יָדוֹ נִתְגַּשְּׁמוּ הָעוֹלָמוֹת וְנַעֲשָׂה עֵירוּב גַּשְׁמִיּוּת בְּרוּחָנִיּוּת; This was also needed in order to correct the Sin of the Tree of Knowledge, that was also caused by deception and trickery, i.e. that of The Snake, who tricked Chava into eating the fruit of the Tree of Knowledge, which caused all of the worlds to become spiritually coarsened and affected that unholiness connected to physicality should mix with spiritual holiness.

וּלְתַקֵּן זֶה עָשָׂה מֵהִפּוּךְ אֶל הִפּוּךְ, וְהִמְשִׁיךְ רוּחָנִיּוּת וְאוֹרוֹת הָעֶלְיוֹנִים שֶׁיִּהְיֶה נִמְשָׁךְ גַּם לְגַשְׁמִיּוּת. To correct this, he (Yitzchok) did just the opposite, by drawing down lofty spiritual Lights to shine even in the physicality of the world, that are so intense that they can refine and separate out the holiness that was mixed into the physicality.

This lofty blessing contained Lights that are from higher than the Order of Worlds, that are so high that they can come down even to the lowest physical level and refine it.

מַה שֶּׁאֵין כֵּן אִלּוּ לֹא קִבֵּל יַעֲקֹב הַבְּרָכוֹת, הָיָה נִמְשָׁךְ מִן הַתּוֹרָה רַק בְּרוּחָנִיּוּת לְבַד כְּמוֹ שֶׁהוּא לְמַעְלָה – "וְכַדָּהּ עַל שִׁכְמָהּ כוּ'" [כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר]. This refinement of physicality would not have occurred if Yaakov did not receive these blessings; rather, the Torah would only have been drawn down into spiritual levels that exist Above the physical dimension. This spiritual level of the Torah is hinted in the verse "and [Rivka went to the well to draw water, and] her ‘כד-jug’ was on her shoulder," as explained elsewhere.

The word ‘כד-jug,’ a vessel for containing drawn water, has the numerical value (gematria) of 24. This represents the 24 Books of the Tanach (Torah, Neviim, Kesuvim). The Torah is a "vessel" for Hashem’s Infinite Light that is drawn into it. The shoulder is the part of the body closest to the head. By saying that the ‘כד-jug’ was on the ‘shoulder,’ this represents the way that Torah exists ‘next to the Head,’ meaning close to its source in Hashem, on an exalted spiritual level. The goal is that this ‘כד-jug’ of Torah knowledge should come down from the ‘shoulder’ and ‘Head’ and be poured down until it reaches our physical world.

This process of enabling the Torah to reach our physical world was connected to Yaakov receiving the blessings of Infinite Light higher than the Order of Worlds, which are so powerful that they bring the Light all the way down to the physical world.