זוהר, האדרא זוטא כ״וZohar, Idra Zuta 26

Segment 1א׳

בְּהַאי גּוּלְגַּלְתָּא דִּזְעֵיר אַנְפִּין, נָטִיף טַלָּא מֵרֵישָׁא חִוָּורָא (ואחיד ליה), וְהַהוּא טַלָּא אִתְחֲזֵי בִּתְרֵי גְּוָונֵי. וּמִנֵּיהּ מִתְּזָן חַקְלָא דְּתַפּוּחִין קַדִּישִׁין. וּמֵהַאי טַלָּא דְּגוּלְגַּלְתָּא דָּא, טַחֲנִין מָנָא לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי, וּבֵיהּ זְמִינִין מֵתַיָּיא לַאֲחַיָּיא. וְלָא אִזְדְּמַן מָנָא דְּנָפַל מֵהַאי טַלָּא, בַּר הַהוּא זִמְנָא בְּזִמְנָא דְּאָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, וְזָן לְהוּ עַתִּיקָא דְּכֹלָּא, מֵהַאי אֲתָר. מַה דְּלָא אִשְׁתְּכַח לְבָתַר. הֲדָא הוּא דִכְתִיב, (שמות ט״ז:ד׳) הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם. כְּמָה דְאַתְּ אָמֵר (בראשית כ״ז:כ״ח) וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וְגוֹ'. הַאי בְּהַהוּא זִמְנָא. לְזִמְנָא אַחֲרָא תָּנֵינָן, קָשִׁים מְזוֹנוֹתָיו שֶׁל אָדָם קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. וְהָא בְּמַזָּלָא תַּלְיָיא בְּמַזָּלָא וַדַּאי. וְעַל כֵּן בְּנֵי חַיֵּי וּמְזוֹנֵי, לָאו בִּזְכוּתָא תַּלְיָיא מִלְּתָא, אֶלָּא בְּמַזָּלָא תַּלְיָיא מִלְּתָא, וְכֹלָּא תַּלְיָין בְּהַאי מַזָּלָא, כְּמָה דְּאוֹקִימְנָא.

In this skull of the Small of Countenance dew drips from the White Head (a variant adds: and is held to it), and that dew is seen in two colours; and from it the field of holy apples is nourished. And from this dew of this skull they grind manna for the righteous in the world to come, and by it the dead are destined to be brought to life. And the manna that fell from this dew was not made ready except at that time, at the time when Israel went in the wilderness, and the Ancient of All fed them from this place — which was not found afterwards. This is what is written, “Behold, I will cause to rain bread from heaven for you” (Ex. 16, 4); as you say, “So God give you of the dew of heaven,” etc. (Gen. 27, 28). This was at that time. For another time, as we have learnt, a man's sustenance is hard before the Holy One, blessed be He. And behold, it depends on the mazzal — on the mazzal, certainly. And therefore children, life and sustenance: the matter does not depend on merit, but the matter depends on the mazzal; and all depend on this mazzal, as we have explained.

Segment 2ב׳

תִּשְׁעָה אַלְפִין רִבּוֹא עָלְמִין, נַטְלִין וְסַמְכִין עַל הַאי גּוּלְגַּלְתָּא. וְהַאי אֲוִירָא דַּכְיָא אִתְכְּלִיל בְּכֹלָּא, כֵּיוָן דְּהוּא כָּלִיל מִכֹּלָּא וְכֹלָּא אִתְכְּלִיל בֵּיהּ, אִתְפְּשָׁטוּ אַנְפּוֹי לִתְרֵין סִטְרִין, בִּתְרֵי נְהוֹרִין כְּלִילָן מִכֹּלָּא. וְכַד אִסְתָּכָּלוּ אַנְפּוֹי, בְּאַנְפִּין דְּעַתִּיקָא קַדִּישָׁא, כֹּלָּא אֶרֶךְ אַפַּיִם אִקְרֵי. מַאי אֶרֶךְ אַפַּיִם. (אריך אפים מבעי ליה) אֶלָּא הָכִי תָּנֵינָן, בְּגִין דְּאָרִיךְ אַפֵּיהּ לְחַיָיבַיָא. אֲבָל אֶרֶךְ אַפַּיִם, אַסְוָותָא דְּאַנְפִּין. דְּהָא לָא אִשְׁתְּכַח אַסְוָותָא בְּעָלְמָא, אֶלָּא בְּזִמְנָא דְּאַשְׁגְּחִין אַנְפִּין בְּאַנְפִּין.

Nine thousand myriads of worlds rest upon and lean upon this skull. And this pure air is included in all; since it includes all and all is included in it, His face spread out to two sides, in two lights comprising all. And when His face looks upon the face of the Holy Ancient One, all is called erekh appayim (long-suffering). What is erekh appayim? (a variant adds: It should have said arikh appayim.) Rather, as we have learnt: because He lengthens His face toward the wicked. But erekh appayim is the healing of the face; for no healing is found in the world except at the time when face looks upon face.