Daf 278a (דַּף רע״ח ע״א)
When a man takes a new wife, he shall not go out with the army, etc. (כִּי יִקַּח אִישׁ אִשָּׁה חֲדָשָׁה לֹא יֵצֵא בַּצָּבָא וְגוֹ'). And he shall gladden his wife whom he has taken (וְשִׂמַּח אֶת אִשְׁתּוֹ אֲשֶׁר לָקָח). This commandment (15) is: the groom shall rejoice with his wife one year (פִּקּוּדָא (טו) דָּא, חָתָן לְמֶחְדֵּי בְּאִתְּתֵיהּ שַׁתָּא חַד), as it is written: He shall be free for his house one year (דִּכְתִּיב נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת) (Deuteronomy 24). And those twelve months are hers (וְאִינּוּן י״ב יַרְחִין אִינּוּן מִדִילָהּ).
For the year is the bride (דְּהָא שָׁנָה אִיהִי כַּלָּה), and there is no bride except in twelve months (וְלֵית כַּלָּה בַּר בְּי״ב יַרְחִין), as it is written: standing upon twelve oxen (דִּכְתִּיב, עוֹמֵד עַל שְׁנֵים עָשָׂר בָּקָר) (I Kings 7). And since there is no Tikkun of the bride except in twelve, the groom needs to rejoice her and her house, her and her adornment, in the manner of above (וְהוֹאִיל וְלֵית תִּקּוּנָא דְּכַלָּה, בַּר בְּי״ב, אִצְטְרִיךְ חָתָן לְמֶחְדֵּי לָהּ, וּלְבֵיתָה, לָהּ וּלְתִקּוּנָהָא, כְּגַוְונָא דִּלְעֵילָּא). And about this Ya‘akov it is written: and he took from the stones of the place (וְעַל דָּא יַעֲקֹב כְּתִיב בֵּיהּ, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם) (Bereshit 28). The stones of the place were twelve (אַבְנֵי הַמָּקוֹם י״ב הֲווֹ), and whoever rejoices the bride rejoices her maidens, and her maidens were twelve (וּמַאן דְּחַדֵּי לְכַלָּה, חַדֵּי לְעוֹלֵימְתָהָא, וְעוּלֵימָתָן י״ב הֲווֹ). And all is the secret of the year (וְכֹלָּא אִיהוּ רָזָא דְּשָׁנָה).
Therefore the groom needs to rejoice with his wife one year (בְּגִין כַּךְ אִצְטְרִיךְ לְחָתָן לְמֶחְדֵּי בְּאִתְּתֵיהּ שָׁנָה אֶחָת). And behold we have established that this joy is not his, but hers (וְהָא אוֹקִימְנָא, דְּחֶדְוָה דָּא, לָאו דִּילֵיהּ הִיא, אֶלָּא דִּילָהּ). For it is written: and he shall gladden his wife (דִּכְתִּיב וְשִׂמַּח אֶת אִשְׁתּוֹ). It is not written “and he shall rejoice his wife,” but “and he shall gladden”-let him make the bride glad (וְיִשְׂמַח אֶת אִשְׁתּוֹ לָא כְּתִיב, אֶלָּא וְשִׂמַּח, יַחְדֵּי לְכַלָּה). In this manner it is not joy for the bride except in her body and her adornment-who makes them glad? The Tzaddik (כְּגַוְונָא דָּא, לָאו חֵדוּ לְכַלָּה, בַּר בְּגוּפָא וְתִקוּנָהָא. וּמַאן חַדֵּי לוֹן. צַדִּיק).
And therefore: he shall be free for his house (וְעַל דָּא נָקִי יִהְיֶה לְבֵיתוֹ). Free-so that he not toil in worldly matters, that there be in him will to gladden her (נָקִי, דְּלָא יַעֲמוֹל בְּמִלֵּי דְּעָלְמָא, דִּיהֵא בֵּיהּ רַעֲוָא לְמֶחְדֵּי לָהּ). Free from everything (נָקִי מִכֹּלָּא). Free from taxes and levies and head-taxes (נָקִי לְמַסִּין וּלְאַרְנוּנִין וְגוּלְגַלְתִּין). Free that he not go out to the army to wage battle (נָקִי דְּלָא יִפּוּק לְחֵילָא לְאַגָחָא קְרָבָא). So that joy be found above and below, and to arouse joy above (לְאִשְׁתַּכְּחָא חֶדְוָה עֵילָּא וְתַתָּא, וּלְאַתְעֲרָא חֶדְוָה לְעֵילָּא). Fortunate are the holy people, that their Master rejoices in them; fortunate are they in this world, and fortunate are they in the world to come (זַכָּאִין עַמָּא קַדִּישָׁא, דְּמָארֵיהוֹן חַדֵּי בְּהוֹן, זַכָּאִין אִינּוּן בְּהַאי עָלְמָא, וְזַכָּאִין אִינּוּן בְּעָלְמָא דְּאָתֵי).
In his day you shall give his wage, etc. (בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ וְגוֹ׳) (Deuteronomy 24). Ra‘aya Meheimna opened and said: the commandment after this is to give the wage of a hired worker in its time (פָּתַח רַעְיָא מְהֵימָנָא וְאָמַר, פִּקּוּדָא בָּתַר דָּא, לָתֵת שְׂכַר שָׂכִיר בִּזְמַנּוֹ). This is what is written: In his day you shall give his wage, and the sun shall not set upon him (הֲדָא הוּא דִּכְתִיב, בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ).
Masters of the academy above and below, hear (מָארֵי מְתִיבְתָּאן עִלָּאֵי וְתַתָּאֵי, שְׁמָעוּ). Metatron is the wage of the hired worker, from the Life of Worlds, His emissary, to receive the living blessings of the prayer every day three times (מְטַטְרוֹן אִיהוּ שְׂכַר שָׂכִיר, מֵחַ״י עָלְמִין, שְׁלִיחַ דִּילֵיהּ, לְקַבְּלָא חַ״י בִּרְכָאן דִּצְלוֹתָא, בְּכָל יוֹמָא, תְּלַת זִמְנִין). And therefore: in his day you shall give his wage-this is the prayer of Shacharit (וּבְגִין דָּא, בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ, דָּא צְלוֹתָא דְּשַׁחֲרִית). And “the sun shall not set upon him”-this is the prayer of Minchah, for if his day has passed, his offering is invalid (וְלֹא תָבֹא עָלָיו הַשֶּׁמֶשׁ, דָּא צְלוֹתָא דְּמִנְחָה, דְּאִי עָבַר יוֹמוֹ, בָּטֵל קָרְבָּנוֹ).
For he is poor (the Tzaddik) indeed; he is poor in exile; he has nothing of his own except what we give him in prayer (כִּי עָנִי הוּא (דְּצַדִּיק) וַדַּאי, עָנִי הוּא בְּגָלוּתָא, לֵית לֵיהּ מִדִּילֵיהּ, אֶלָּא מַאי דְּיַהֲבִינָן לֵיהּ בִּצְלוֹתָא). Therefore his prayer, his Tefillah, is: A prayer of the poor when he is wrapped-wrapped with Tzitzit-hand-prayer is it (בְּגִין דָּא צְלוֹתָא תְּפִלָּה דִּילֵיהּ, תְּפִלָּה לְעָנִי כִּי יַעֲטוֹף, בַּעֲטִיפַת צִיצִית, תְּפִלָּה דְּיָד אִיהִי) (Psalms 102). And to Him he lifts his soul (וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ), this is the prayer of Arvit (דָּא תְּפִלַּת עַרְבִית), which is the fats and suet, the remnants of the daily offerings (דְּאִיהִי אֱמוּרִים וּפְדָרִים, שִׁיּוּרִין דְּקָרְבְּנִין דְּיוֹמָא).p1-3 And they are like the gleanings of the vineyard and the corners of your field (וְאִינּוּן כְּגוֹן פֶּרֶט הַכֶּרֶם, וּפְאַת שָׂדְךָ) (Leviticus 19), of which it is said: the remnants of a mitzvah hold back punishment (דְּעָלַיְיהוּ אִתְּמַר, שִׁיְּרֵי מִצְוָה מְעַכְּבִין אֶת הַפּוּרְעָנוּת). For the Poor and the Ger you shall leave them (לֶעָנִי וְלַגֵּר תַּעֲזוֹב אוֹתָם), the middle pillar is called a “Ger” when outside of its place (דְּעַמּוּדָא דְּאֶמְצָעִיתָא בַּר מֵאַתְרֵיהּ, גֵּר אִתְקְרֵי). And because of this, I (Ani), whose level is the middle pillar, called himself “Ger” since the primordial exile (וּבְגִין דָּא, אֲנָא דְּדַרְגָּא דִּילִי עַמּוּדָא דְּאֶמְצָעִיתָא, קָרֵינָא גַּרְמָאי גֵּר בְּגָלוּתָא קַדְמָאֵי).p1-4 This is what is written: I was a “Ger” in a foreign land (הֲדָא הוּא דִכְתִיב גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה) (Exodus 2), which is the fourth exile because of them (דְּאִיהוּ בְּגָלוּתָא רְבִיעָא בְּגִינַיְיהוּ).p1-5
The masters of the Mishnah asked Ra‘aya Meheimna (שָׁאִילוּ לֵיהּ מָארֵי מַתְנִיתִין, רַעְיָא מְהֵימָנָא): Is this commandment fulfilled by Yisrael in the Land of Yisrael or not? (הָא פִּקּוּדָא דָּא הֲווֹ מְקַיְּימִין יִשְׂרָאֵל בְּאַרְעָא דְּיִשְׂרָאֵל אוֹ לָא). He said to them (אָמַר לוֹן): in order to arouse mercy for those who wander from their places (בְּגִין לְאִתְעָרָא רַחֲמֵי, עַל אִלֵּין דְּמִתַרְכֵי מֵאַתְרַיְיהוּ). For a man, when he is outside of his place, is called a Ger (דְּבַר נָשׁ כַּד אִיהוּ לְבַר מֵאַתְרֵיהּ, גִּיּוֹרָא אִתְקְרֵי), all the more so with souls that go naked from that world and come into this world (כָּל שֶׁכֵּן עַל נִשְׁמָתִין דְּאַזְלִין עַרְטִילָאִין מֵהַהוּא עָלְמָא, וְאַתְיָין לְעָלְמָא דֵּין). For their sake it is said in the verse: As a bird that wanders from her nest (בְּגִינַיְיהוּ, הַאי אִיהוּ דְּאָמַר קְרָא, כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ) (Proverbs 27)-this is the Neshama (דָּא נִשְׁמְתָא), for the Shekhinta does not move from her (דִּשְׁכִינְתָא לָא זָזָה מִנָהּ).
So too the Man of whom it is said: Hashem is a man of war (כֵּן אִישׁ, דְּאִתְּמַר בֵּיהּ יְיָ אִישׁ מִלְחָמָה) (Exodus 15), wanders from His place (נוֹדֵד מִמְּקוֹמוֹ), for He is wandering and moving from His place, which is the World to Come, Binah (דְּאִיהוּ נָע וָנָד מֵאַתְרֵיהּ, דְּאִיהוּ עָלְמָא דְּאָתֵי, בִּינָה). And He moves into this world (וָנָד אֲבַּתְרָהּ בְּעָלְמָא דֵּין), until the days are completed that she is obliged to go outside of her place (עַד דְּתַשְׁלִים יוֹמִין דְּאִתְחַיְּיבַת לְמֵיזַל לְבַר מֵאַתְרָהָא). And He guards her until He returns her to her place (וְאִיהוּ נָטִיר לָהּ, עַד דְּיַחֲזִיר לָהּ לְאַתְרָהָא). And I say that He shall not return to His place until He returns her to her place (וְאוֹמֵי דְּלָא יַחֲזוֹר אִיהוּ לְאַתְרֵיהּ, עַד דְּיַחֲזִיר לָהּ לְאַתְרָהָא). And whoever returns in repentance, it is as one who returns Kudsha Berikh Hu and His Shekhinta to Their place (וּמַאן דְּחָזַר בְּתִיּוּבְתָא, כְּמַאן דְּאַחְזָר לְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתָּא לְאַתְרָהָא). And this is the mystery of redemption, as it is said: Today, if you will hear His voice (וְדָא רָזָא דְּפוּרְקָנָא, דְּאָמַר הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ) (Psalms 95).p1-6
The masters of the Mishnah of the upper and lower academy said (אָמְרוּ מָארֵי מַתְנִיתִין דִּמְתִיבְתָא עִלָּאָה וְתַתָּאָה): Ra‘aya Meheimna (רַעְיָא מְהֵימָנָא), we are the emissaries of the Master of the World to you (אֲנָן שְׁלִיחָן דְּמָארֵי עָלְמָא לְגַבָּךְ).
Fortunate is your portion (זַכָּאָה חוּלָקָךְ), that you are a Ba‘al Teshuva (דְּאַנְתְּ בַּעַל תְּשׁוּבָה), equal to six hundred thousand of Yisrael (שָׁקוּל לְשִׁתִּין רִבְוָון דְּיִשְׂרָאֵל). And you have returned Kudsha Berikh Hu and His Shekhinta to Their place, above and below (וְאַנְתְּ הַדְרַת לְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ לְאַתְרֵיהּ, עֵילָּא וְתַתָּא). And because of you Yisrael will be redeemed and return to their places (וּבְגִינָךְ יִתְפָּרְקוּן יִשְׂרָאֵל וְיַחְזְרוּן לְאַתְרַיְיהוּ). And there is no power for the anointed ones [Messiahs] to redeem Yisrael except through you (וְלֵית חֵילָא לַמְּשִׁיחִין לְמִפְרַק לְיִשְׂרָאֵל, בַּר מִינָּךְ). And because of you they are delayed (וּבְגִינָךְ אִינּוּן מִתְעַכְּבִין). Complete these precious words, about which it is said: More to be desired are they than gold, even much fine gold, and sweeter than honey and the drippings of the honeycomb (אַשְׁלִים מִלִּין יְקָרִין אִלֵּין, דְּעָלַיְיהוּ אִתְּמַר הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וּמְתוּקִים מִדְּבַשׁ וְנוֹפֶת צוּפִים) (Psalms 19).p1-7 p1-8 He said to them (אָמַר לוֹן), masters of the academy (מָארֵי מְתִיבְתָּאן): because of this hired servant, who is a slave, who comes to receive the three prayers (בְּגִין הַאי שָׂכִיר, דְּאִיהוּ עֶבֶד, דְּאָתֵי לְקַבְּלָא תְּלַת צְלוֹתִין), the masters of your Mishnah established to be as a man, in the first three blessings as a servant who arranges praises before his Master (תַּקִּינוּ מָארֵי מַתְנִיתִין דִּלְכוֹן, לְמֶהֱוֵי בַּר נָשׁ, בִּתְלַת בִּרְכָאן קַדְמָאִין, כְּעֶבֶד דִּמְסַדֵּר שְׁבָחִין קַמֵּי מָארֵיהּ). And in the middle blessings, as a servant who receives reward from his Master (וּבְאֶמְצָעִיּוֹת, כְּעֶבֶד דִּמְקַבֵּל פְּרָס מִמָּארֵיהּ). And in the final blessings, as a servant who has taken reward from his Master and goes away (וּבְבַתְרָאֵי, כְּעֶבֶד דְּנָטַל פְּרָס מִמָּארֵיהּ, וְאָזִיל לֵיהּ).
And because of this, the servant of Avraham and Rivkah is a parable for this (וּבְגִין דָּא, עֶבֶד אַבְרָהָם, וְרִבְקָה, אִיהוּ אַמְתַּלָּא לְהַאי), when Kudsha Berikh Hu sends Metatron, who is His servant, on account of the prayer he shall say concerning it (כַּד קוּדְשָׁא בְּרִיךְ הוּא, יִשְׁלַח לִמְטַטְרוֹן דְּאִיהוּ עַבְדָּא דִּילֵיהּ, בְּגִין צְלוֹתָא אִיהוּ יֵימַר לְגַבֵּיהּ): Perhaps the woman will not wish to go after me (אוּלַי לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרַי) (Bereshit 24). That is to say: perhaps the prayer will not wish to go after me (כְּלוֹמַר, אוּלַי צְלוֹתָא לָא בָּעֵי לְמֵיזָל אֲבַתְרָאי). Kudsha Berikh Hu said to him: and you shall be free from this my oath (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, וְנִקִּיתָ מִשְּׁבוּעָתִי זֹאת). For Chokhmah is Abba (דְּחָכְמָה אִיהוּ אַבָּא), which descends into the Tzaddik to guard the Shekhinta in exile, and from there He sent for her (דְּנָחִית בְּצַדִּיק, לְנַטְרָא שְׁכִינְתָּא בְּגָלוּתָא, וּמִתַּמָּן שָׁלַח בְּגִינָהּ).p1-9 p1-10
Notes
Mikdash Melekh, RaMaZ Commentary on Zohar: The evening prayer, which is etc. (תְּפִלַּת עַרְבִית דְּאִיהִי וְכוּ׳), for the attribute of day is Chokhmah (כִּי מִדַּת יוֹם חָכְמָה), Ze’ir Anpin is the secret of Ruach (זְעֵיר סוֹד הָרוּחַ), and the attribute of night is the secret of Nefesh, this is the Nukvah (וּמִדַּת לַיְלָה הוּא סוֹד הַנֶּפֶשׁ זוֹ הַנּוּקְבָא), and it is stated in Parashat Terumah, page 141a (וְאִיתָא בְּפָרָשַׁת תְּרוּמָה דַּף קמ״א ע״א), the limbs and fats that are consumed at night are to nourish other kinds (אֵיבָרִים וּפְדָרִים דְּמִתְאַכְּלָן בְּלֵילְיָא לְאִתְזָנָא זִינִין אָחֲרָנִין), so that the Other Side will not rule (וּבְגִין דְּלָא תִשְׁלוֹט הַסִּטְרָא אָחֳרָא), for through this they are sustained and do not cause harm (כִּי בָזֶה הֵם מִסְתַּפְּקִים וְאֵינָם מַזִּיקִים), and this is what is said, the remnants of the commandment restrain etc. (וְזֶהוּ שֶׁאָמַר שְׁיָרֵי מִצְוָה מְעַכְּבִים וְכוּ׳), that they truly restrain the external forces so that they do not go out and cause harm (שֶׁמְּעַכְּבִים מַמָּשׁ אֶת הַחִיצוֹנִים שֶׁלֹּא יֵצְאוּ וְיַזִּיקוּ), and likewise in particular the vineyard and the corner, which are made ownerless, from which the demons benefit (וְכֵן בִּפְרָט הַכֶּרֶם וְהַפֵּאָה שֶׁנַּעֲשִׂים הֶפְקֵר שֶׁמִּמֶּנּוּ נֶהֱנִים הַשֵּׁדִים), and as it is written in the Tosafot in the first chapter of Tractate Ta‘anit, page 4b, concerning the incident of that demon in the chapter “All the Flesh,” that Rav Ashi obligated him to pay for that barrel that he seized (וּכְמוֹ שֶׁכָּתוּב בַּתּוֹסָפוֹת פֶּרֶק קַמָּא דְּתַעֲנִית דַּף מ׳ עַל מַעֲשֶׂה שֶׁל אוֹתוֹ הַשֵּׁד דְּפֶּרֶק כָּל הַבָּשָׂר שֶׁחִיֵּיבוֹ רַב אָשִׁי לְשַׁלֵּם אוֹתָהּ הֶחָבִית שֶׁהִפְקִיעַ). And it can be said (וְעִי״ל), that that which is said “concerning them it is said” (שֶׁמַּה שֶּׁנֶּאֱמַר דְּעַלַיְיהוּ אִתְמַר), refers to the remnants of the offerings (קָאֵי אַשְּׁיוּרֵי קָרְבָּנִין), and that which is said “for example the individual fallen grapes of the vineyard” (וּמַה שֶּׁנֶּאֱמַר כְּגוֹן פְּרָט הַכֶּרֶם), is explained nearby in that which is said “for the poor and for the Ger” etc. (מְפוֹרָשׁ בְּסָמוּךְ בְּמַה שֶּׁנֶּאֱמַר לֶעָנִי וְלַגֵּר וְכוּ׳), and the general intent is (וְכְלָלוּת הַכַּוָּנָה הוּא), that these also are a rectification to protect in the time of exile (שֶׁגַּם הֵם תִּקּוּן לְהָגֵן בִּזְמַן הַגָּלוּת), when Ze’ir Anpin bestows through Metatron, who is then called poor (כְּשֶׁזְעֵיר אַנְפִּין מַשְׁפִּיעַ דֶּרֶךְ מַט״ט הַנִּקְרָא אָז עָנִי), and then Ze’ir Anpin is called Ger (וְאָז זְעֵיר אַנְפִּין נִקְרָא גֵּר), because he is outside of his place (שֶׁהוּא חוּץ מִמְּקוֹמוֹ), and he is in a state of smallness in the aspect of suckling (וְהוּא בְּקַטְנוּת בִּבְחִינַת יְנִיקָה), that is, the six extremities that dwell in Yetzirah (דְּהַיְינוּ ו״ק הַמְקַנְּנִים בִּיצִירָה), and he lacks the aspect of Mochin (וְחָסֵר מִמֶּנּוּ סוֹד הַמּוֹחִין).
Mikdash Melekh, RaMaZ Commentary on Zohar: That he is in exile etc. (דְּאִיהוּ בְּגָלוּתָא וְכוּ׳), the explanation is (פֵּירוּשׁ), the middle pillar is called Ger in the fourth exile (עַמּוּדָא דְּאֶמְצָעִיתָא הוּא גֵּר בְּגָלוּתָא רְבִיעָאָה), for the sake of Israel who were commanded in the commandments of the individual fallen grapes and the corner (בִּשְׁבִיל יִשְׂרָאֵל שֶׁנִּצְטַוּוּ מִצְוֹת הַפְּרָט וְהַפֵּאָה).
Sulam: And to him he lifts etc. (וְאֵלָיו הוּא נוֹשֵׂא וְגוֹ׳): and to him he lifts his soul (וְאֵלָיו הוּא נוֹשֵׂא אֶת נַפְשׁוֹ), this is the evening prayer (זֶהוּ תְּפִלַּת עַרְבִית), which corresponds to the limbs and the fats that remain from the offerings of the day (שֶׁהוּא כְּנֶגֶד אֵמוּרִים וּפְדָרִים הַנּוֹתָר מִקָּרְבְּנוֹת הַיּוֹם), and they are like the individual fallen grapes of the vineyard and the corner of your field (וְהֵם כְּמוֹ פְּרָט הַכֶּרֶם וּפְאַת שָׂדְךָ), concerning which we have learned that the remnants of the commandment restrain the punishment (שֶׁעֲלֵיהֶם לָמַדְנוּ שִׁיָּרֵי מִצְוָה מְעַכְּבִים אֶת הַפּוּרְעָנוּת). “For the poor and for the Ger you shall leave them” (לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם), that is, for the middle pillar, which is Ze’ir Anpin (דְּהַיְינוּ לְעַמּוּד הָאֶמְצָעִי שֶׁהוּא זְעֵיר אַנְפִּין), for the middle pillar, when it is outside of its place, that is, in exile, is called Ger (כִּי עַמּוּד הָאֶמְצָעִי כְּשֶׁהוּא חוּץ מִמְּקוֹמוֹ דְּהַיְינוּ בַּגָּלוּת נִקְרָא גֵּר), and because of this, the Faithful Shepherd said (וּמִשּׁוּם זֶה אָמַר רַעְיָא מְהֵימָנָא), I, whose level is the middle pillar, called myself Ger in the first exile (אֲנִי שֶׁהַמַּדְרֵגָה שֶׁלִּי הִיא עַמּוּד הָאֶמְצָעִי קָרָאתִי אֶת עַצְמִי גֵּר בַּגָּלוּת הָרִאשׁוֹן), as it is said, “for I was a Ger in a foreign land” (זֶהוּ שֶׁנֶּאֱמַר כִּי גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה), which is, Ze’ir Anpin crouches in exile for the sake of Israel (שֶׁהוּא זְעֵיר אַנְפִּין רוֹבֵץ בַּגָּלוּת בִּשְׁבִיל יִשְׂרָאֵל).
Mikdash Melekh, RaMaZ Commentary on Zohar: Concerning those who dwell outside (עַל אִינוּן דְּמִתְרַבֵּי), these are the Jews who in the time of the Temple would go out to the lands outside (הֵם הַיְּהוּדִים שֶׁהָיוּ בִּזְמַן הַבַּיִת יוֹצְאִים לְחוּץ לָאָרֶץ), and as we have learned at the end of the first chapter of Tractate Makkot, that the Sanhedrin applies both in the Land and outside the Land (וּכְהַהוּא דְּשָׁנִינוּ סוֹף פֶּרֶק קַמָּא דְּמַכּוֹת סַנְהֶדְרִין נוֹהֶגֶת בָּאָרֶץ וּבְחוּץ לָאָרֶץ), that all those who dwell outside the Land are subdued under the dominion of the seventy ministers and are called Gerim (שֶׁכָּל הַדָּרִים בְּחוּץ לָאָרֶץ נִכְנָעִים תַּחַת מֶמְשֶׁלֶת שִׁבְעִים הַשָּׂרִים וְנִקְרָאִים גֵּרִים), and they require mercy (וְצְרִיכִים רַחֲמִים), all the more so the souls (כָּל שֶׁכֵּן הַנְּשָׁמוֹת), which are exiled from their supernal place to return to this world (שֶׁהֵן גּוֹלוֹת מִמְּקוֹמָם הָעֶלְיוֹן לַחֲזוֹר לָעוֹלָם הַזֶּה). Mikdash Melekh, RaMaZ Commentary on Zohar: For their sake (בְּגִינַיְיהוּ), meaning that there are souls that go into exile also for the sake of the Beloved (רָצָה לוֹמַר שֶׁיֵּשׁ נְשָׁמוֹת הַגּוֹלוֹת גַּם כֵּן לְצוֹרֶךְ הַדּוֹד), and these do not require our assistance, for their strength is great (וְאֵלּוּ אֵינָן צְרִיכוֹת לְסִיּוּעַ שֶׁלָּנוּ כִּי רַב חֵילָן), but the souls that return to this world for their own sake (אֲבָל הַנְּשָׁמוֹת הַחוֹזְרוֹת לָעוֹלָם הַזֶּה בַּעֲבוּר עַצְמָן), which are stripped of the garments given to the souls in Gan Eden to behold the pleasantness of Hashem (שֶׁהֵן עֲרֻטִּילָאִין מִן הַמַּלְבוּשִׁים הַנִּתָּנִים לַנְּשָׁמוֹת בְּגַן עֵדֶן לַחֲזוֹת בְּנֹעַם ה׳), and they return to rectify for themselves garments of salvation (וְחוֹזֶרֶת לְתַקֵּן לָהֶם בִּגְדֵי יֶשַׁע), and they are like the individual fallen grapes of the vineyard that fall and scatter at the corners of the world (וְהֵן כְּפְרָט הַכֶּרֶם הַנּוֹשֵׁר וְהַמִּתְפַּזְּרוֹת בְּפֵאוֹת הָעוֹלָם), and upon them the commandments of the individual fallen grapes and the corner, which are given to the poor, would protect (וְעֲלֵיהֶן הָיוּ מְגִינוֹת מִצְוֹת הַפְּרָט וְהַפֵּאָה הַנִּתָּנִים לָעֲנִיִּים), for through this they give strength to the Shekinah to protect them and to help them emerge from their exile from within the shell (שֶׁבָּזֶה נוֹתְנִים כֹּחַ לַשְּׁכִינָה לְהָגֵן עֲלֵיהֶם וּלְעָזְרָם לָצֵאת מִגָּלוּתָן מִתּוֹךְ הַקְּלִיפָּה). And this matter applied even when the vineyard of Hashem of Hosts was in its place (וְעִנְיַן זֶה הָיָה נוֹהֵג גַּם בִּהְיוֹת כֶּרֶם ה׳ צְבָאוֹת בִּמְקוֹמוֹ), that the sinful souls were like the individual fallen grapes that fall from it (שֶׁהַנְּשָׁמוֹת הַחוֹטְאוֹת הָיוּ כְּפְרָט הַכֶּרֶם הַנּוֹשֵׁר מִמֶּנּוּ). And if you contemplate you will find (וְאִם תַּשְׂכִּיל תִּמְצָא), that regarding these exiled ones there is the reality of the exile of the Shekinah and Her consort, who must go out from their place to protect the exiled (שֶׁבְּעִנְיַן אֵלּוּ הַגּוֹלִין יֵשׁ מְצִיאוּת גָּלוּת שְׁכִינָה וּבַעְלָהּ שֶׁצְּרִיכִים לָצֵאת חוּץ לִמְקוֹמָם לְהָגֵן עַל הַגּוֹלִין), and this is what is said, “this is that which the verse says” etc. (וְזֶהוּ שֶׁאָמַר דְּהַאי אִיהוּ דְּאָמַר קְרָא וְכוּ׳), for it does not say “she goes out from her nest,” but “she wanders,” as we say in Tractate Bava Batra, one who hops does not hop more than fifty cubits (שֶׁלֹּא נֶאֱמַר יוֹצֵאת מִקִּנָּהּ אֶלָּא נוֹדֶדֶת עַל דֶּרֶךְ שֶׁאָמַרְנוּ בְּבָבָא בַּתְרָא הַמְדַדֶּה אֵינוֹ מְדַדֶּה יוֹתֵר מִנ׳ אַמָּה), so too the soul that goes into exile because of its sins is like that falling mentioned in the second chapter of Bava Batra (כֵּן הַנְּשָׁמָה שֶׁהוֹלֶכֶת גּוֹלָה בַּעֲוֹנוֹתֶיהָ הִיא מַמָּשׁ כְּנְפִילָה הַנִּזְכֶּרֶת בְּפֶרֶק ב׳ דְּבָבָא בַּתְרָא), for through its sins it returns to a state of smallness and is not far from its nest, which is the Shekinah, because it does not depart from her (שֶׁבַּעֲוֹנוֹתֶיהָ חוֹזֶרֶת לְקַטְנוּת וְאֵינָהּ רְחוֹקָה מִקִּנָּהּ שֶׁהִיא הַשְּׁכִינָה לְפִי שֶׁלֹּא זָזָה מִמֶּנָּה), as it is written, “I have not despised them nor rejected them” (כְּמוֹ שֶׁנֶּאֱמַר לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים). And according to the measure of wandering, so is “a wandering man” (וּלְעֵרֶךְ נְדוּדָה כֵּן אִישׁ נוֹדֵד), which is Ze’ir Anpin, that in its state of smallness is called “man” and not “Adam,” as it is written in Parashat Tazria (שֶׁהוּא זְעֵיר אַנְפִּין שֶׁבְּקַטְנוּתוֹ נִקְרָא אִישׁ וְלֹא אָדָם כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת תַּזְרִיעַ), and it is possible that he expounds “wandering” as a double wandering, moving from its place and wandering further etc. (וְאֶפְשָׁר שֶׁדּוֹרֵשׁ נוֹדֵד כְּנְדוּד כָּפוּל נָע מֵאֲתָרוֹ וְנָד וְכוּ׳), and so it is with the soul (וְכֵן הוּא בַּנְּשָׁמָה).
Sulam: They asked him, the masters etc. (שָׁאֲלוּ לֵיהּ מָארֵי וְכוּ׳): the masters of the Mishnah asked him, the Faithful Shepherd (שָׁאֲלוּ אוֹתוֹ בַּעֲלֵי הַמִּשְׁנָה רַעְיָא מְהֵימָנָא), behold this commandment, gleanings and the corner, Israel would fulfill in the Land of Israel (הֲרֵי מִצְוָה זוֹ לֶקֶט וּפֵאָה הָיוּ מְקַיְּמִים יִשְׂרָאֵל בְּאֶרֶץ יִשְׂרָאֵל), at that time The Holy One Blessed Be He was in His place and not a Ger (שֶׁאָז הָיָה הקב״ה בִּמְקוֹמוֹ וְלֹא גֵּר), so why is it written “for the poor and for the Ger” etc. (וְלָמָּה כָּתוּב לֶעָנִי וְלַגֵּר וְגוֹ׳). He said to them (אָמַר לָהֶם), it is in order to arouse mercy upon those souls that were driven from their place (הוּא כְּדֵי לְעוֹרֵר רַחֲמִים עַל אֵלּוּ הַנְּשָׁמוֹת שֶׁנִּגְרְשׁוּ מִמְּקוֹמָן), for a person who is outside his place is called Ger (כִּי אָדָם שֶׁהוּא חוּץ מִמְּקוֹמוֹ נִקְרָא גֵּר), all the more so the souls that go naked from that world and come to this world (כָּל שֶׁכֵּן הַנְּשָׁמוֹת שֶׁהוֹלְכוֹת עֲרוּמּוֹת מֵעוֹלָם הַהוּא וּבָאוֹת לָעוֹלָם הַזֶּה). For their sake (בִּשְׁבִילָן), this is what the verse says (זֶהוּ שֶׁאָמַר הַכָּתוּב), “like a wandering bird from its nest” (כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ), this is the soul (זוֹ הִיא הַנְּשָׁמָה), for the Shekinah does not depart from it (שֶׁהַשְּׁכִינָה אֵינָהּ זָזָה מִמֶּנָּה), so too “a wandering man” (כֵּן אִישׁ), this is The Holy One Blessed Be He (זֶה הקב״ה), as it is said of Him “Hashem is a man of war” (שֶׁנֶּאֱמַר בּוֹ ה׳ אִישׁ מִלְחָמָה), wandering from His place (נוֹדֵד מִמְּקוֹמוֹ), that He moves and wanders from His place (שֶׁהוּא נָע וָנָד מִמְּקוֹמוֹ), which is the World to Come, that is Binah (שֶׁהוּא עוֹלָם הַבָּא דְּהַיְינוּ בִּינָה), and He wanders after her, after the Shekinah, which is with the soul in this world (וְנוֹדֵד אַחֲרֶיהָ אַחַר הַשְּׁכִינָה שֶׁהִיא עִם הַנְּשָׁמָה בָּעוֹלָם הַזֶּה), until the days are completed that the soul was obligated to go outside its place (עַד שֶׁנִּשְׁלְמוּ הַיָּמִים שֶׁנִּתְחַיְּבָה הַנְּשָׁמָה לָלֶכֶת לַחוּץ מִמְּקוֹמָהּ), and He guards it until He returns it to its place (וְהוּא שׁוֹמֵר אוֹתָהּ עַד שֶׁיַּחֲזִיר אוֹתָהּ לִמְקוֹמָהּ), and He swore that He will not return to His place until He returns it to its place (וְנִשְׁבַּע שֶׁהוּא לֹא יַחֲזֹר לִמְקוֹמוֹ עַד שֶׁיַּחֲזִיר אוֹתָהּ לִמְקוֹמָהּ). And therefore one who returns in repentance and restores his soul to its place (וְעַל כֵּן מִי שֶׁחוֹזֵר בִּתְשׁוּבָה וּמַחֲזִיר נִשְׁמָתוֹ לִמְקוֹמָהּ), is as one who restores The Holy One Blessed Be He and His Shekinah to their place (הוּא כְּמִי שֶׁמַּחֲזִיר הקב״ה וּשְׁכִינָתוֹ לִמְקוֹמָם), and this is the secret of the redemption, as it is said, “today, if you listen to His voice” (וְזֶהוּ סוֹד הַגְּאֻלָּה שֶׁאָמַר הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ). The explanation is (פֵּירוּשׁ), and therefore even when Israel are in the Land of Israel, The Holy One Blessed Be He is called Ger for the sake of these naked souls (וּלְפִיכָךְ גַּם כְּשֶׁיִּשְׂרָאֵל בְּאֶרֶץ יִשְׂרָאֵל נִקְרָא הקב״ה גֵּר בִּשְׁבִיל נְשָׁמוֹת עֲרֻטִּילָאִין אֵלּוּ), which did not receive garments from Torah and commandments so that they could come to their place in that world (שֶׁלֹּא נַעֲשָׂה לָהֶן לְבוּשׁ מִתּוֹרָה וּמִצְוֹת שֶׁיוּכְלוּ לָבוֹא לִמְקוֹמָן בָּעוֹלָם הַהוּא), and the evening prayer arouses mercy upon them so that they return to their place (וּתְפִלַּת עַרְבִית מְעוֹרֶרֶת רַחֲמִים עֲלֵיהֶן שֶׁיָּשׁוּבוּ לִמְקוֹמָן), and then The Holy One Blessed Be He also returns to His place, to Binah (וְאָז גַּם הקב״ה חוֹזֵר לִמְקוֹמוֹ לְבִינָה).
Ohr HaChammah on Zohar: We are messengers of the Master of the world etc. (אֲנַן שְׁלִיחָן דְּמָארֵי עָלְמָא וְכוּ׳), for The Holy One Blessed Be He gave permission to all the souls to be present in this assembly (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן רְשׁוּת לְכָל הַנְּשָׁמוֹת לְהִמָּצֵא בְּחִבּוּר זֶה), a master of repentance (בַּעַל תְּשׁוּבָה), for the secret of Moshe is the secret of Da‘at, the possessor of Binah, which comes through the unification of Chokhmah and Binah (כִּי סוֹד מֹשֶׁה הוּא סוֹד הַדַּעַת בַּעַל הַבִּינָה שֶׁעַל יְדֵי יִחוּד חָכְמָה וּבִינָה), he takes the six hundred thousand, within which are included all the souls of Israel, as is known (שָׁקִיל לְשִׁשִּׁים רִבּוֹא שֶׁבּוֹ כְּלוּלִים כָּל נִשְׁמוֹת יִשְׂרָאֵל כַּנּוֹדָע), above and below, in the Jerusalem above, which is Binah, and in the Jerusalem below, which is Malchut, as explained above (עִילָא וְתַתָּא בִּירוּשָׁלַיִם שֶׁל מַעְלָה בִּינָה וּבִירוּשָׁלַיִם שֶׁל מַטָּה מַלְכוּת כְּדִפֵּירֵשׁ לְעֵיל), and there is no strength for the Messiahs, which are the secret of the two Vavs, Tiferet and Yesod, except through the power of Da‘at, the upper Vav (וְלֵית חֵילָא לְמְשִׁיחִין שֶׁהֵם סוֹד שְׁנֵי וָוִי״ן תִּפְאֶרֶת וִיסוֹד אֶלָּא בְּכֹחַ הַדַּעַת ו׳ עִלָּאָה).
Yahel Ohr on Zohar: We are messengers etc. (אֲנַן שְׁלִיחָן וְכוּ׳), that they will return them in repentance (שֶׁיַּחֲזִיר אוֹתָן בִּתְשׁוּבָה), and redeem them (וְיִפְרוֹק אוֹתָם), meaning in the level of Metatron (רָצוֹנוֹ לוֹמַר בְּדַרְגָּא דְּמַט״ט), a hired laborer (שְׂכַר שָׂכִיר), a messenger of the Life of the worlds as mentioned above (שְׁלִיחַ דְּחֵי עָלְמִין כַּנַּ״ל).
Mikdash Melekh, RaMaZ Commentary on Zohar: Masters of the academies etc. (מָארֵי מְתִיבְתָּאן וְכוּ׳), it is known that there are two academies above, as mentioned in Parashat Balak, page 203b (יָדוּעַ שֶׁיֵּשׁ ב׳ יְשִׁיבוֹת לְמַעְלָה כַּנִּזְכָּר בְּפָרָשַׁת בָּלָק דַּף ר״ג ע״ב), and they are the academy of The Holy One Blessed Be He, which is in Beri’ah, where the supernal Garden of Eden is (וְהֵן מְתִיבְתָּא דְּקב״ה וְהִיא בִּבְרִיאָה שֶׁשָּׁם גַּן עֵדֶן הָעֶלְיוֹן), and the academy of the firmament, which is in Yetzirah (וּמְתִיבְתָּא דִּרְקִיעָא שֶׁהִיא בִּיצִירָה). And it is also known that Metatron is called the Prince of the Presence (וְגַם נוֹדָע שֶׁמַּט״ט נִקְרָא שַׂר הַפָּנִים), for he has two aspects, which are called youth and elder (שֶׁיֵּשׁ לוֹ ב׳ פָּנִים שֶׁנִּקְרָאִים נַעַר וְזָקֵן), as it is written, “I was a youth and I have also grown old” (כְּמוֹ שֶׁכָּתוּב נַעַר הָיִיתִי גַּם זָקַנְתִּי), and our Rabbis of blessed memory said that this verse was said by the Prince of the World (וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה זֶה הַפָּסוּק שַׂר הָעוֹלָם אָמָרוֹ). And therefore, since it now speaks about Metatron, it calls the heads of the two academies (וְלָכֵן לִהְיוֹת שֶׁעַכְשָׁיו מְדַבֵּר עַל מַט״ט לָכֵן קָרָא לְרָאשֵׁי ב׳ הַיְשִׁיבוֹת), and furthermore, Moshe our teacher at his beginning was in the aspect of youth, which is Metatron with its six letters, and Moshe is an acronym for Metatron, Prince of the Presence (וְיָתֵר עַל כֵּן גַּם מֹשֶׁה רַבֵּנוּ בִּתְחִלָּתוֹ הָיָה בִּבְחִינַת נַעַר שֶׁהוּא מַט״ט עִם ו׳ אוֹתִיּוֹתָיו וּמֹשֶׁה נוֹטָרִיקוֹן מַט״ט שַׂר הַפָּנִים), but afterwards he merited Binah, which is the secret of Beri’ah, whose numerical value is the Name El Shaddai that rules in it (אֲבָל אַחַר כָּךְ זָכָה לְבִינָה הוּא סוֹד בְּרִיאָה גִּימַטְרִיָּא אֵל שַׁדַּי הַשּׁוֹלֵט בָּהּ).
Ohr HaChammah on Zohar: Because of this reward that he performs etc. (בְּגִין הַאי שָׂכָר דְּאִיהוּ עָבִיד וְכוּ׳), the matter is (הָעִנְיָן כִּי), that prayer, which is the service of the heart, has two aspects (כִּי הַתְּפִלָּה שֶׁהִיא עֲבוֹדָה שֶׁבַּלֵּב הִיא עַל ב׳ פָּנִים). One aspect is (א׳ הוּא), to intend in prayer in the secret of drawing down the flow to Malchut and to bestow upon her (לְכַוֵּן בַּתְּפִלָּה בְּסוֹד הַמְשָׁכַת הַשֶּׁפַע לְמַלְכוּת וּלְהַשְׁפִּיעָהּ), and his intention in his prayer and blessings should not be on physical matters (וְלֹא תִהְיֶה כַּוָּנָתוֹ בִּתְפִלָּתוֹ וּבִרְכוֹתָיו עַל הַדְּבָרִים הַגַּשְׁמִיִּים), but rather on the sustenance of the Shekinah and her adornments (אֶלָּא עַל מְזוֹן הַשְּׁכִינָה וְקִישּׁוּטֶיהָ), and concerning this it is said (וְעַל זֶה נֶאֱמַר), do not be like servants who serve the master in order to receive reward (אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס), and such a prayer is not received through Metatron, who is a servant (וּתְפִלָּה כָּזוֹ אֵינָהּ מִתְקַבֶּלֶת עַל יְדֵי מַטְטְרוֹ״ן שֶׁהוּא עֶבֶד), because Metatron is the minister over the lower physical governance and the reception of the flow that comes to the physical world (מִפְּנֵי שֶׁמַּטְטְרוֹ״ן הוּא שַׂר לַהַנְהָגָה הַגַּשְׁמִית הַתַּחְתּוֹנָה וְקַבָּלַת הַשֶּׁפַע הַבָּא אֶל הָעוֹלָם הַגַּשְׁמִי), and this prayer, which has no physical aspect, is not like a servant but like a son who serves his father not in order to receive reward (וְתְפִלָּה זוֹ שֶׁאֵין בָּהּ חֵלֶק גַּשְׁמִי אֵינָהּ כְּעֶבֶד אֶלָּא כְּבֵן הַמְשַׁמֵּשׁ לְאָבִיו שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס), and therefore it is only received through the secret (וְלָזֶה אֵינָהּ מִתְקַבֶּלֶת אֶלָּא עַל יְדֵי הַסוֹד). And there is a second aspect (וְיֵשׁ בְּחִינָה ב׳), and concerning it the sages explained and said (וְעָלֶיהָ פֵּרְשׁוּ זִ״ל וְאָמְרוּ), that a person should be in the first three blessings like a servant arranging service etc. (שֶׁיִּהְיֶה הָאָדָם בְּג׳ רִאשׁוֹנוֹת כְּעֶבֶד הַמְסַדֵּר וְכוּ׳), meaning when his intention in prayer is in order to receive reward, that is, a physical intention (הַיְינוּ כַּאֲשֶׁר תִּהְיֶה כַּוָּנָתוֹ בִּתְפִלָּתוֹ עַל מְנָת לְקַבֵּל פְּרָס דְּהַיְינוּ כַּוָּנָה גַּשְׁמִית), and therefore the prayer is called the wage of a hired laborer, and the hired laborer is Metatron (וְלָכֵן שְׂכַר שָׂכִיר הִיא הַתְּפִלָּה וְהַשָּׂכִיר הוּא מַטְטְרוֹ״ן), because he is hired for the governance of the lower realms, and his wage is the prayer through which he influences the lower governance (כִּי הוּא שָׂכִיר לַהַנְהָגַת הַתַּחְתּוֹנִים וּשְׂכָרוֹ הוּא הַתְּפִלָּה לְהַשְׁפִּיעַ בָּהּ הַהַנְהָגָה הַתַּחְתּוֹנָה), and therefore he comes to receive his wage, which is the prayer (וּלְפִיכָךְ הוּא בָּא לְקַבֵּל שְׂכָרוֹ שֶׁהִיא הַתְּפִלָּה כַּנִּזְכָּר). Abraham is Chesed, from which shines the illumination of Chokhmah to his servant (אַבְרָהָם חֶסֶד שֶׁמִּשָּׁם נָהִירוּ דְּחָכְמָה אֶל עַבְדּוֹ), this is the secret of Metatron (הוּא סוֹד מַטְטְרוֹ״ן), who draws from Atzilut and gives drink to all the hosts above and below (דְּמַשְׁקֶה אֱלִיעֶזֶר דּוֹלֶה מֵאֲצִילוּת וּמַשְׁקֶה לְכָל צְבָאוֹת מַעְלָה וּמַטָּה). Place now your hand (שִׂים נָא יָדְךָ), your place is in Malchut (מְקוֹמְךָ בְּמַלְכוּת), the hand under the thigh is Netzach, where the Yesod is, the sign of the covenant (יָד תַּחַת יְרֵכִי נֶצַח שֶׁשָּׁם הַיְּסוֹד אוֹת בְּרִית), and there descends Chokhmah, the upper Yud, the lower Yud is Yesod, to guard the daughter in exile (וְשָׁם יוֹרֵד הַחָכְמָה יוֹד עִלָּאָה יוֹד תַּתָּאָה יְסוֹד לִנְטֹר בְּרַתָּא בַּגָּלוּת), for the shells flee from the side of Chokhmah (כִּי הַקְּלִיפּוֹת בּוֹרְחוֹת מִצַּד הַחָכְמָה). That you shall not take a wife from the daughters of the Canaanite (אֲשֶׁר לֹא תִקַּח אִשָּׁה מִבְּנוֹת הַכְּנַעֲנִי), meaning that one should not accept a prayer that contains deceit, so that the shells would rule over it and be nourished from it, for that would be a blemish to the Shekinah (כְּלוֹמַר לֹא תְקַבֵּל תְּפִלָּה שֶׁתְּהֵא בָּהּ רְמָאוּת שֶׁיִּשְׁלְטוּ בָּהּ הַקְּלִיפּוֹת וְיוּשְׁפְּעוּ שֶׁזֶה פְּגָם לַשְּׁכִינָה), and thus stands Tahariel, the angel, at the entrance of the palace of Sapphire Brick, examining the prayers that come to enter, for this is the first gate of entry, the world of Metatron (וְכֵן עוֹמֵד טַהֲרִיאֵל הַמַּלְאָךְ בְּפֶתַח הֵיכַל לִבְנַת הַסַּפִּיר בּוֹדֵק הַתְּפִלּוֹת הַבָּאוֹת לְהִכָּנֵס שֶׁזוֹ הִיא שַׁעַר רִאשׁוֹן לַכְּנִיסָה עוֹלַם מַטְטְרוֹ״ן), and if it is pure he receives it, and if not he rejects it (וְאִם הִיא טְהוֹרָה מְקַבֵּל אוֹתָהּ וְאִם לָאו דּוֹחֶה אוֹתָהּ). Perhaps the woman will not be willing to follow after me (אוּלַי לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרַי), for sometimes the prayer is not as it should be and it does not enter and is rejected due to its deficiency (שֶׁפְּעָמִים הַתְּפִלָּה אֵינָהּ כָּרָאוּי וְאֵינָהּ נִכְנֶסֶת וְנִדְחֵית מִפְּנֵי חֶסְרוֹנָהּ), and then there is no union in the world of Metatron, since no awakening from below rises, and the praise of the higher realms depends on the lower (וְאָז אֵין יִחוּד בְּעוֹלַם מַטְטְרוֹ״ן כֵּיוָן שֶׁאֵין הִתְעוֹרְרוּת תַּחְתּוֹן עוֹלָה שֶׁבַח הָעֶלְיוֹנִים תָּלוּי בַּתַּחְתּוֹנִים), and this is “if you have ceased from Torah, there are many idle ones corresponding to you” (וְהַיְינוּ אִם בָּטַלְתָּ מִן הַתּוֹרָה יֵשׁ לְךָ בְּטֵלִים הַרְבֵּה כְּנֶגְדֶּךָ), and this is what is meant by “when they stand, their wings droop” etc. (וְהַיְינוּ אוֹמֵר בְּעָמְדָם תִּרְפֶּינָה כַּנְפֵיהֶם וְגוֹ׳). Give me signs (הַב לִי סִימָנִים), what will be the blemish of the prayer or of the soul that prays it, for they are one, so that it will be rejected, or what is its praise so that it will be accepted (מַה יִהְיֶה פְּגַם הַתְּפִלָּה אוֹ נִשְׁמַת הַמִּתְפַּלֵּל אוֹתָהּ שֶׁהַכֹּל אֶחָד כְּדֵי שֶׁתִּדָּחֶה אוֹ מַה שִּׁבְחָהּ כְּדֵי שֶׁתִּתְקַבֵּל), The Holy One Blessed Be He said “and it shall be the maiden” (אָמַר הקב״ה וְהָיָה הַנַּעֲרָה), and even though these are the words of the servant, it is understood that so it was commanded from above, for he does not act on his own (עִם הֱיוֹת שֶׁהֵם דִּבְרֵי הָעֶבֶד מִמֵּילָא יָדַעִינַן שֶׁכָּךְ צֻוָּה מִלְמַעְלָה שֶׁאֵינוֹ עוֹשֶׂה מִדַּעְתּוֹ), and she said “drink, and also” etc. (וְאָמְרָה שְׁתֵה וְגַם וְגוֹ׳), meaning that I have the power to unify above the Shekinah to bestow to you, and also to the forces below, that is, your camels (כְּלוֹמַר יֵשׁ בִּי כֹּחַ לְיַחֵד לְמַעְלָה הַשְּׁכִינָה לְהַשְׁפִּיעַ לְךָ וְגַם לַכֹּחוֹת אֲשֶׁר לְמַטָּה דְּהַיְינוּ גְּמַלֶּיךָ), as in the matter “and he ripened almonds,” the secret of the jar of “Blessed be the Name of the glory of His kingdom forever and ever,” which is the connection of the palaces with Malchut in order to bestow (כְּעִנְיַן וַיִּגְמֹל שְׁקֵדִים סוֹד כַּד דְּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד שֶׁהוּא קֶשֶׁר הַהֵיכָלוֹת עִם הַמַלְכוּת כְּדֵי לְהַשְׁפִּיעַ), and also the secret of twenty-four, the twenty-four books of Torah, and through this he draws the flow, as explained by the Ramak of blessed memory (וְכֵן סוֹד כ״ד סְפָרִים וְעַל יְדֵי זֶה שׁוֹאֵב הַשֶּׁפַע כְּמוֹ שֶׁפֵּרֵשׁ הָרַמַ״ק זלה"ה ).