Daf 278b (דַּף רע״ח ע״ב)
That emissary said to Him (אָמַר לֵיהּ הַהוּא שָׁלִיחַ): Give me signs to be recognized in the prayer, that there the daughter is (הַב לִי סִימָנִין, לְאִשְׁתְּמוֹדְעָא בִּצְלוֹתָא, דְּתַּמָּן בְּרַתָּא). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): And it shall be, the maiden to whom I say, Incline your pitcher and I will drink, and she shall say, Drink (וְהָיָה הַנַּעֲרָה אֲשֶׁר אוֹמַר אֵלֶיהָ הַטִּי נָא כַדֵּךְ וְאֶשְׁתֶּה וְאָמְרָה שְׁתֵה) (Bereshit 24). And if not, but that he finds all the limbs of the body filled with sins, and does not find in it a limb [Some say: in the face of Avraham] in which Torah can dwell (וְאִם לָאו, אֶלָּא דְּאַשְׁכַּח כָּל אֵבָרִין דְּגוּפָא מַלְיָין חוֹבִין, וְלָא אַשְׁכָּחַת בֵּיהּ אֵבֶר [נ״א בְּאַפֵּי אַבְרָהָם] לְשַׁרְיָיא בֵּיהּ תּוֹרָה), which is in the likeness of the Middle Pillar (דְּאִיהוּ בְּדִיּוּקְנָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא), and no mitzvah, which is the likeness of Rivkah, who was a rose among thorns (וְלָא מִצְוָה, דְּאִיהוּ דִּיּוּקְנָא דְּרִבְקָה, דְּהֲוָה שׁוֹשַׁנָּה בֵּין הַחוֹחִים) (Song of Songs 2), which are complete wicked ones (דְּאִינּוּן רְשָׁעִים גְּמוּרִים).p1-11 He warned his servant Metatron (מָנֵּי לְעַבְדֵיהּ מְטַטְרוֹן): Beware lest you return my son there (הִשָּׁמֶר לְךָ פֶּן תָּשִׁיב אֶת בְּנִי שָׁמָּה) (Bereshit 24). That is the Ruach of Kudsha Berikh Hu (דְּאִיהוּ רוּחָא דְּקוּדְשָׁא), for mitzvah is Nefesh, Ruach is Torah (דְּהָא מִצְוָה אִיהוּ נַפְשָׁא, רוּחָא אִיהוּ תּוֹרָה). And because of this the masters of the Mishnah have established (וּבְגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין): It is not the study that is essential, but the deed (לֹא הַמִּדְרָשׁ הוּא הָעִיקָר אֶלָּא הַמַּעֲשֶׂה). And in another place they said (וּבַאֲתָר אַחֲרָא אָמְרוּ): Whoever has fear of sin preceding his wisdom, his wisdom endures, etc. (כָּל שֶׁיִרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּימֶת וְכוּ׳). Fear of sin is Imma Ila’ah, Teshuva (יִרְאַת חֶטְאוֹ, אִימָּא עִלָּאָה, תְּשׁוּבָה). Chokhmah is Abba Ila’ah (חָכְמָה, אַבָּא עִלָּאָה). When the lower Hei is set first, which is mitzvah, then Torah rests upon it, which is Vav (כַּד אַקְדִּים ה״א זְעֵירָא, דְּאִיהִי מִצְוָה, שַׁרְיָא עָלֵיהּ תּוֹרָה, דְּאִיהוּ ו׳).p1-12 And when awe precedes wisdom, which is the upper Hei, then Chokhmah rests upon it, which is Yod (וְכַד אַקְדִּים יִרְאָה לַחָכְמָה, דְּאִיהִי ה״א עִלָּאָה, שַׁרְיָיא עָלֵיהּ חָכְמָה, דְּאִיהִי יוֹ״ד). And he is called son (וְאִקְרֵי בֵּן). And from here: You are sons to Hashem your God (וּמִכָּאן בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם) (Deuteronomy 14). And this is: This is My Name Y-H forever, and this is My memorial V-H (וְהַאי אִיהוּ זֶה שְׁמִי יו״ה לְעוֹלָם, וְזֶה זִכְרִי ו״ה) (Exodus 3). “My Name” with Y-H is 365 (שְׁמִי עִם יו״ה, שס״ה). “My memorial” with V-H is 248 (זִכְרִי עִם ו״ה, רמ״ח). And all are 613 (וְכֻלְּהוּ תרי״ג). That is, the 613 commandments that were given to the holy children (דְּהַיְינוּ תרי״ג פִּקּוּדִין, דְּאִתְיְיהִיבוּ לִבְנִין קַדִישִׁין), to be their portion in His Name (לְמֶהֱוֵי לוֹן חוּלָקָא בִּשְׁמֵיהּ). As it is written: For Hashem’s portion is His people (הֲדָא הוּא דִכְתִיב כִּי חֵלֶק יְיָ עַמּוֹ) (Deuteronomy 32). And when Torah is placed before mitzvah, or Chokhmah before awe (וְכַד אַקְדִּים תּוֹרָה לְמִצְוָה, אוֹ חָכְמָה לְיִרְאָה), His Name is turned upon him to female, the attribute of judgment (אִתְהַפָּךְ שְׁמֵיהּ עָלֵיהּ לְנוּקְבָּא, מִדַּת הַדִין), in the manner of this HVHY (כְּגַוְונָא דָּא הוה״י). That all is turned for him to judgment (דְּאִתְהַפָּךְ לֵיהּ כֹּלָּא לְדִינָא), and his sustenance is as difficult in the Orayta as the splitting of the Red Sea (וְקָשִׁין מְזוֹנוֹתָיו בְּאוֹרַיְיתָא, כִּקְרִיעַת יַם סוּף).
And in this manner is redemption: if they merit, they will go out in mercy (וּכְגַוְונָא דָּא פּוּרְקָנָא, אִם זָכוּ יִפְקוּן בְּרַחֲמֵי). This is what is written: Before she travailed she brought forth a male, and they will go out in mercy (הֲדָא הוּא דִכְתִיב, בְּטֶרֶם יָבֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר, וְיִפְקוּן בְּרַחֲמֵי) (Isaiah 66). And if not, mercy is not placed first, and they will go out in sorrow (וְאִי לָאו אַקְדִּים רַחֲמֵי, וְיִפְקוּן בְּצַעֲרָא). And rightly is it that sorrow and judgment precede mercy (וְשַׁפִּיר דְּאַקְדִּים צַעֲרָא וְדִינָא לְרַחֲמֵי).
And because of this our Rabbis of blessed memory, the masters of the Mishnah, have established: according to the pain is the reward (וּבְגִין דָּא אוֹקְמוּהָ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, מָארֵי מַתְנִיתִין לְפוּם צַעֲרָא אַגְרָא). And the going out of the soul-before it departs, she has pain; afterward, when she departs, it is in mercy (וּמַפְּקָנוּ דְּנַפְשָׁא, מִקּוֹדֶם דְּנַפְקָת אִית לָהּ צַעֲרָא, לְבָתַר דִּנְפִיקַת בְּרַחֲמֵי). And the secret of the matter: With weeping they shall come, afterward with supplications I will lead them (וְרָזָא דְּמִלָּה בִּבְכִי יָבֹאוּ, לְבָתַר וּבְתַחֲנוּנִים אוֹבִילֵם) (Jeremiah 31).
And because of this: A time of trouble it is for Ya‘akov, but from it he shall be saved-and they shall go out in mercy (וּבְגִין דָּא, וְעֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּה יִוָּשֵׁעַ, וְיִפְּקוּן בְּרַחֲמֵי) (Jeremiah 30). And in the manner that Kudsha Berikh Hu sent Yonah, and he did not find a place to dwell (וּכְגַוְונָא דְּשָׁלַח קוּדְשָׁא בְּרִיךְ הוּא לְיוֹנָה, וְלָא אַשְׁכַּח אֲתָר לְשַׁרְיָא), so too He sent you, Ra‘aya Meheimna, at first (הָכִי שָׁלַח לָךְ רַעְיָא מְהֵימָנָא בְּקַדְמִיתָא). And what is written regarding them: And he looked this way and that way, and he saw there was no man (וּמַה כְּתִיב בְּהוֹן, וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ) (Exodus 2).
For they were all guilty, and you did not find among them a man worthy to bring them out of exile (דְּכֻלְּהוֹן חַיָּיבִין, וְלָא אַשְׁכָּחַת בְּהוֹן אִישׁ זוֹכֶה לְאַפָּקָא מִן גָּלוּתָא). And because of this you refused to go there, and you said: Send, I pray, by the hand of him whom You will send (וּבְגִין דָּא סַרְבַת לְמֵיזָל תַּמָּן, וְאַמְרַת שְׁלַח נָא בְּיַד תִּשְׁלָח) (Exodus 4). And behold, you-like at that time-with you it shall be fulfilled with Yisrael: According to the days of your coming out of Egypt I will show him wonders (וְהָא אַנְתְּ כְּגוֹן בְּהַהוּא זִמְנָא, בָּךְ יִתְקַיֵּים עִם יִשְׂרָאֵל, כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת) (Micah 7). And in the final exile, two anointed ones will be sent with you, corresponding to the two wings of Yonah (וּבְגָלוּתָא בַּתְרָאָה, תְּרֵין מְשִׁיחִין יִשְׁלַּח עִמָּךְ, לָקֳבֵל תְּרֵין גַּדְפִּין דְּיוֹנָה). For you are the body in the fourth exile, and you have no wings (דְּאַנְתְּ כְּגוּפָא בְּגָלוּתָא רְבִיעָאָה, לֵית לָךְ גַּדְפִּין). And not only this, but at first Yisrael were as the body, and you and Aharon were as two wings of Yonah, and with them Yisrael flew (וְלֹא עוֹד, אֶלָּא בְּקַדְמִיתָא הֲווֹ יִשְׂרָאֵל כְּגוּפָא, וְאַנְתְּ וְאַהֲרֹן, כִּתְרִין גַּדְפִּין דְּיוֹנָה, וּבְהוֹן פַּרְחוּ יִשְׂרָאֵל).
A likeness upon man is the throne, squared with four creatures, and man sits upon the throne (צוּלְמָא עַל בַּר נָשׁ כּוּרְסַיָּיא מֵרוּבָּעַת בְּאַרְבַּע חֵיוָון וְאָדָם לָשֶׁבֶת עַל הַכִּסֵּא). Each limb of this likeness is an angel who is appointed over each commandment, as the masters of the Mishnah have established: whoever does one mitzvah acquires for himself one advocate (כָּל אֵבֶר וְאֵבֶר דְּהַאי צוּלְמָא אִיהוּ מַלְאַךְ דְּאִיהוּ מְמַנָּא עַל כָּל פִּקּוּדָא וּפִקּוּדָא כְּמָה דְּאוּקְמוּהַ מָארֵי מַתְנִיתִין, עֲשָׂה מִצְוָה אַחַת קָנָה לוֹ פְּרַקְלִיט אֶחָד).
A likeness in the wicked is idolatry; his four creatures are sin, destruction, wrath, and anger-the four faces of idolatry: niddah, handmaid, foreigner, harlot (צוּלְמָא בְּרַשִׁיעַיָּיא עֲבוֹדָה זָרָה, ד׳ חֵיוָון דִּילֵיהּ, עֲוֹן מַשְׁחִית אַף וְחַמָּה, ד׳ אַנְפִּין דְּעֲבוֹדָה זָרָה, נִדָּה, שִׁפְחָה, גּוֹיָה, זוֹנָה). And because of this: And Elohim created man in His image-this is Metatron (וּבְגִין דָּא וַיִּבְרָא אֱלֹהִים אֵת הָאָדָם בְּצַלְמוֹ, דָא מְטַטְרוֹ״ן). Who is the Elohim that created him? This is the Living Elohim and King of the World (מַאן אֱלֹהִים דְּבָּרָא לֵיהּ, דָא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם).
In the image of Elohim He created him-this is Samael, from whom are other elohim, about which it is said: You shall have no other gods before Me (בְּצֶלֶם אֱלֹהִים בָּרָא אוֹתוֹ סמ״אל, דְּמִנֵּיהּ אֱלֹהִים אֲחֵרִים, דְּאִתְּמַר בֵּיהּ לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי) (Exodus 20). If he merits, Elohim creates him in the likeness of Metatron, a servant under his Master (אִם זָכָה, בָּרָא לֵיהּ אֱלֹהִים בְּצוּלְמָא דְּמְטַטְרוֹ״ן, עֶבֶד תְּחוֹת רַבֵּיהּ). And this is: And Elohim created man in His image, in this likeness (וְהַאי אִיהוּ וַיִּבְרָא אֱלֹהִים אֵת הָאָדָם בְּצַלְמוֹ, בְּהַאי דִּיּוּקְנָא). And if he does not merit, it is the image of Samael (וְאִם לֹא זָכָה, צֶלֶם דְּסמ״אל).
We learned: the Angel of Death, who is under the authority of Kudsha Berikh Hu, to judge man in Gehinom, if he is not a tzaddik (תֲנִינָא מַלְאַךְ הַמָּוֶת, דְּאִיהוּ תְחוֹת רְשׁוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְמֵידָן בֵּיהּ בַּר נָשׁ בְּגֵּיהִנָּם, אִם לָאו הוּא צַדִּיק). And because of this: Vayitzer-formation for good is Metatron (וּבְגִין דָּא וַיִּיצֶר, יְצִירָה לְטַב, מְטַטְרוֹ״ן), to be a helper for him in Orayta, in the commandments (לְמֶעְבַּד לֵיהּ עוֹזֵר בְּאוֹרַיְיתָא בְּפִקּוּדִין). And this is: I will make for him a help (וְהַאי אִיהוּ אֱעֶשֶׂה לוֹ עֵזֶר). And if he does not merit, formation for evil-Samael, who is against him, to cause him to sin and to judge him in Gehinom (וְאִם לֹא זָכָה, יְצִירָה לְבִּישׁ, סמ״אל, דְּאִיהוּ כְּנֶגְדּוֹ לְמֶחטֵי לֵיהּ לְמֵידָן לֵיהּ בְּגֵּיהִנָּם). And both go with man in two likenesses (וְתַרְוַיְהוּ אַזְלִין עִם בַּר נָשׁ בִּתְּרֵין צוּלְמִין). And He breathed into his nostrils the breath of life-this is the likeness of Kudsha Berikh Hu, the Shekhinta, of which it is said: And His kingdom rules over all (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים, דָּא צוּלְמָא דְּקוּדְשָׁא בְּרִיךְ הוּא, שְׁכִינְתָּא, דְּאִתְּמַר בָּהּ וּמַלְכוּתוֹ בְּכָל מָשָׁלָה) (Psalms 103). And Kudsha Berikh Hu, in this likeness, rules over both of them (וְקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי צוּלְמָא שָׁלִיט עַל תַּרְוַיְהוּ). And this likeness is the Ark of Noach (וְהַאי צוּלְמָא תֵּיבַת נֹחַ).
The raven and his mate are in correspondence to Kudsha Berikh Hu and His Shekhinta in exile-this hints at this mystery (עוֹרֵב וּבַת זוּגוֹ לְקֳבֵּל קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּגָלוּתָא, אֲרְמִיז רָזָא דָא). And he sent forth the raven first (וַיְשַׁלַּח אֵת הָעוֹרֵב בְּקַדְמִיתָא)-this is the evil inclination that He sends with man in this world first (דָא יֵצֶר הָרָע דְּשָׁלַח לֵיהּ עִם בַּר נָשׁ בְּהַאי עַלְמָא דְּאַקְדִּים), in the manner that he was placed before Ya‘akov (כְּגַוְונָא דְּאַקְדִּים לְּיַעֲקֹב), and in the manner of straw that comes before the wheat (וּכְגַוְונָא דְּתִבְּן דְּאַקְדִּים לַחִטָּה). If he finds that body obligated with many sins, soiled in the filth of transgressions (אִי אַשְׁכַּח הַהוּא גּוּף מְחוּיָב בְּכַמָּה חוֹבִין, מֵלוּכְלָּךְ בְּטִנּוּפִין דְּעֲבֵירוֹת), it is said of him: and the raven did not return from the mission of his Master (אִתְּמַר בֵּיהּ, וְלָא חָזַר עוֹרֵב בִּשְׁלִיחוּתָא דְּמָארֵיהּ). Afterward, he sent forth the dove from him (לְבָתַר וַיְשַׁלַּח אֵת הַיּוֹנָה מֵאִתּוֹ)-this is the good inclination (דָא יֵצֶר הַטּוֹב).
There is no commandment in which the ten Sefirot are not included (לֵית פִּקּוּדָא, דְּלָא אִתְכְּלִילוּ תַּמָּן עֶשֶׂר סְפִירוֹת). In the ark: lower, second, and third shall you make it (בַּתֵּיבָה תַּחְתִּיִּים שְׁנִיִּים וּשְׁלִישִׁים תַּעֲשֶׂיהָ) (Bereshit 6). To include in it Kohanim, Levi’im, and Yisrael (לְאַכְלְלָא בָּהּ, כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים). The ark-the Shekhinta with them, the Torah of Hashem, she is the fourth part of a hin, the fourth Hei (תֵּיבָה שְׁכִינָה עִמְּהוֹן, תּוֹרַת יְיָ, אִיהִי רְבִיעִית הַהִין, ה״א רְבִיעָאָה). And she is tripled in Y-H-V, to complete in it YHVH (וּמְשׁוּלֶּשֶׁת בְּיה״ו, לְאַשְׁלְמָא בֵּיהּ יְיָ). And ten levels are included in it, which are Yod–Hei–Vav–Hei (וְעַשְׂרָה דַּרְגִּין דְּאִתְכְּלִילוּ בֵּיהּ, דְּאִינּוּן יוֹ״ד הֵ״א וָא״ו הֵ״א). To be fulfilled in Yisrael: But you that cleave to Hashem your God, etc. (לְאִתְקַיְּימָא בְּהוּ בְּיִשְׂרָאֵל, וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלֹהֵיכֶם וְגוֹ׳) (Deuteronomy 4). You are children to Hashem your God (בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם) (Deuteronomy 14). This Name-His dominion-in the likeness of man, and upon each of his limbs (הַאי שְׁמָא שֻׁלְטָנוּתֵיהּ בְּצוּלְמָא דְּבַר נָשׁ, וְעַל כָּל אֵבֶר וְאֵבֶר דִּילֵיהּ).
The commandment after this: to judge in the laws of grasshoppers (פִּקּוּדָא בָּתַר דָּא, לָדוּן בְּדִינֵי חֲגָבִים), of which it is said: Fish and grasshoppers do not require slaughter; their gathering permits them (דְּאִתְּמַר דָּגִים וַחֲגָבִים אֵינָן טְעוּנִין שְׁחִיטָה, אֶלָּא אֲסִיפָתָם הִיא הַמַתֶּרֶת אוֹתָם). So too the masters of the Mishnah-they do not require slaughter, but of them it is said: And he expired and was gathered to his people (הָכִי מָארֵי מַתְנִיתִין, אֵינָן צְרִיכִין שְׁחִיטָה, אֶלָּא דְּאִתְּמַר בְּהוֹן וַיִּגְוַע וַיֵּאָסֶף עַל עַמָּיו). As the fish of the sea, their life is in the sea, so too the sages, masters of the Mishnah-their life is in the Orayta, and if they separate from it, they immediately die (מַה נוּנֵי יַמָּא, חִיוּתָן בְּיַמָּא, אוּף תַּלְמִידֵי חֲכָמִים, מָארֵי מַתְנִיתִין, חִיּוּתַיְיהוּ בְּאוֹרַיְיתָא, וְאִי אִתְפָּרְשָׁן מִנָהּ מִיָּד מֵתִים).
We learned: Tannin [Dragon] (תַּנִּינָא) [Some say: Tannaim [Mishnaic Sages]] ([נ״א תְּנָאִין]) of the Mishnah (דְּמַתְנִיתִין), in which the Dragons of the sea multiplied (דְּבָהּ אִתְרָבּוּ תַנִינֵי יַמָּא). If those of the dry land ascend (וְאִי אִינּוּן דִּבְיַבֶּשְׁתָּא יַעֲלוּן) [another version: fall] ([נ״א יִפְּלוּן]) into the water (לְמַיָּא), and do not know how to swim (וְלָא יַדְעִין לְשַׁטְטָא), they die (אִינּוּן מַיְיתִין). But Adam [Man]—the masters of Kabbalah—are above all of them (אֲבָל אָדָם דְּאִינּוּן מָארֵי קַבָּלָה, אִינּוּן לְעֵילָּא מִכֻּלְּהוּ). Of them it is said: “Let them have dominion over the fish of the sea and over the birds of the heavens” (Bereshit 1) (בְּהוּ אִתְּמַר, וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם). These are the masters of the Mishnah (דְּאִינּוּן מָארֵי מַתְנִיתִין), the great Tanninaya [Dragons] (תַּנִּינָיָּא).
The Great Tannin [Dragon]—the piercing serpent (Isaiah 27) (הַתַּנִּין הַגָּדוֹל, נָחָשׁ בָּרִיחַ)—corresponds to: “The middle bar in the midst of the boards” (Exodus 26) (לָקֳבֵל וְהַבְּרִיחַ הַתִּיכוֹן בְּתוֹךְ הַקְּרָשִׁים). When the masters of the Mishnah study (בְּזִמְנָא דְּתַנִּינָן מָארֵי מִשְׁנָה), there is dispute among them (אִית בְּהוֹן מַחֲלוֹקֶת), and they question one another (וּמַקְשִׁין דָּא לְדָא); each swallows his companion (בָּלַע לְחַבְרֵיהּ).
This is the small student who has not reached the level of rendering rulings, yet renders rulings (וְהַאי אִיהוּ תַּלְמִיד זְעֵיר, שֶׁלֹּא הִגִיעַ לְהוֹרָאָה, וּמוֹרֶה), and is liable to death (חַיָּיב מִיתָה). But if they are equal to one another (וְאִי אִינּוּן שָׁוִין דָּא לְדָא), and there is dispute and questioning among them (וְאִית בְּהוֹן מַחֲלוֹקֶת וְקוּשְׁיָא), it is said of them in the end: “Et Vahev in Suphah” (Numbers 21) (אִתְּמַר בְּהוֹן לְסוֹף, וְאֶת וָהֵב בְּסוּפָה). They established it: love in the end (וְאוֹקְמוּהָ אַהֲבָה בְּסוּפָהּ).
Notes
Ohr HaChammah on Zohar: But rather that he finds etc. (אֶלָּא דְּאַשְׁכַּח וְכוּ׳), that it is not specifically required that it be entirely pure (דְּלָאו דַוְקָא שֶׁיִּהְיֶה טָהוֹר מִכָּל וָכֹל), for if so, no prayer would ever be accepted (דְּאִי הָכִי אֵין שׁוּם תְּפִלָּה מִתְקַבֶּלֶת), rather the intention is that even one limb that is pure is sufficient (אֶלָּא הַכַּוָּנָה שֶׁאֲפִילוּ אֵבֶר אֶחָד טָהוֹר יַסְפִּיק), meaning even one commandment is sufficient (הַכַּוָּנָה אֲפִילוּ מִצְוָה אַחַת), and this is what is said “and he did not find in her even one limb” (וְזֶהוּ שֶׁאָמַר וְלֹא אַשְׁכַּח בָּהּ אֲפִילוּ אֵבֶר), because the Shekinah dwells upon one pure limb even if the other limbs are blemished (מִפְּנֵי שֶׁהַשְּׁכִינָה שׁוֹרָה עַל אֵבֶר אֶחָד טָהוֹר אַף אִם יִהְיוּ שְׁאָר אֵבָרִים פְּגוּמִים), as in the matter of Rebecca who was a rose among thorns (כְּעִנְיַן רִבְקָה דַּהֲוַת שׁוֹשַׁנָּה בֵּין הַחוֹחִים), and Tiferet pursues after her in exile among the thorns (וְתִפְאֶרֶת רוֹדֵף בַּגָּלוּת אַחֲרֶיהָ בֵּין הַחוֹחִים), and therefore one limb remaining within her is sufficient for the matter of prayer alone (וּלְפִיכָךְ אֵבֶר אֶחָד לְשַׁיֵּר בְּתוֹכָהּ יַסְפִּיק לְעִנְיַן תְּפִלָּה בִּלְבַד). That it is Ruach (דְּאִיהוּ רוּחָא), for when a person merits, he is given a pure Nefesh and a pure Ruach (כִּי כְּשֶׁהָאָדָם זוֹכֶה נוֹתְנִים לוֹ נֶפֶשׁ טְהוֹרָה וְרוּחַ טָהוֹר), and if not, the Ruach of holiness and the pure Nefesh are removed from him (וְאִם לֹא מְסַלְּקִים מִמֶּנּוּ רוּחַ הַקֹּדֶשׁ וְנֶפֶשׁ טְהוֹרָה), and there remains in him a lower soul (וְנִשְׁאָר בּוֹ נְשָׁמָה פְּחוּתָה). The study is not the main thing (לֹא הַמִּדְרָשׁ הוּא הָעִקָּר), rather the main root and foundation is the Nefesh that performs the commandment (עִקַּר שׁוֹרֶשׁ וְכִסֵּא הוּא הַנֶּפֶשׁ הָעוֹשָׂה מִצְוָה), and the expositions of the Torah are the Ruach that rests upon the Nefesh (וּמִדְרְשֵׁי הַתּוֹרָה רוּחַ הַשּׁוֹרָה עַל הַנֶּפֶשׁ), and the fear of sin from Binah is the Neshamah upon both (וְיִרְאַת חֶטְאוֹ מִבִּינָה נְשָׁמָה עַל שְׁנֵיהֶם), and above all is Chokhmah (וְעַל כֻּלָּם חָכְמָה), for the Neshamah is sanctified from there (שֶׁכֵּן נְשָׁמָה מִתְקַדֶּשֶׁת מִשָּׁם). And one who makes the deed primary, and afterwards study, and afterwards fear of sin, and afterwards wisdom (וְהָעוֹשֶׂה עִקַּר הַמַּעֲשֶׂה וְאַחַר כָּךְ מִדְרָשׁ וְאַחַר כָּךְ יִרְאַת חֶטְאוֹ וְאַחַר כָּךְ חָכְמָתוֹ), merits the supernal levels in proper order (זוֹכֶה אֶל הַמַּדְרֵגוֹת הָעֶלְיוֹנוֹת בְּסֵדֶר אֶחָד): Nefesh from Malchut (נֶפֶשׁ מִמַּלְכוּת), then Ruach from Tiferet (וְאַחַר כָּךְ רוּחַ מִתִּפְאֶרֶת), then Neshamah from Binah (וְאַחַר כָּךְ נְשָׁמָה מִבִּינָה), and afterwards the holiness of the Neshamah from Chokhmah (וְאַחַר כָּךְ אֶל קְדוּשַׁת הַנְּשָׁמָה מֵחָכְמָה), and this is also the pattern: action corresponds to Heh, study to Vav, fear of sin to Heh, wisdom to Yud (וְהַיְינוּ נָמֵי מַעֲשֶׂה ה׳ מִדְרָשׁ ו׳ יִרְאַת חֶטְא ה׳ חָכְמָה י׳), as he explains further (כִּדְמְפָרֵשׁ וְאָזִיל). And he is called a son (וְאִקְרֵי בֵּן), and from here “sons” etc. (וּמִכָּאן בָּנִים וְכוּ׳), the matter is (הָעִנְיָן כִּי), that when a person attains in his service the secret of the four-letter Name, which is action Heh, commandment; study Vav, Torah; fear of sin Heh; wisdom Yud (כִּי כַאֲשֶׁר יַשִּׂיג הָאָדָם בַּעֲבוֹדָתוֹ סוֹד שֵׁם בֶּן ד׳ דְּהַיְינוּ מַעֲשֶׂה ה׳ מִצְוָה מִדְרָשׁ ו׳ תּוֹרָה יִרְאַת חֶטְא ה׳ חָכְמָה י׳), these are “sons to Hashem” from the side of Atzilut, a son and not a servant (הַיְינוּ בָּנִים לַה׳ מִסְּטְרָא דַאֲצִילוּת בֵּן וְלֹא עֶבֶד), as mentioned above (כַּנִּזְכָּר לְעֵיל), for they were given to the holy sons not as a reward, but to be attached to the secret of Atzilut, to have a portion in His Name, not in order to receive reward (דְּאִתְיְהִיבוּ לְבָנִין קַדִּישִׁין לֹא לְשָׂכָר אֶלָּא לְהֵאָחֵז בְּסוֹד הָאֲצִילוּת לְמֵהֱוֵי לְהוֹן חוּלְקָא בִּשְׁמֵיהּ שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס), as it is written “for the portion of Hashem is His people,” which is the secret of the Name Havayah of Atzilut as mentioned above (הֲדָא הוּא דִּכְתִיב כִּי חֵלֶק ה׳ עַמּוֹ דְּהַיְינוּ סוֹד שֵׁם הוי״ה דַאֲצִילוּת כַּנִּזְכָּר).
Ohr HaChammah on Zohar: And when he precedes etc. (וְכַד אַקְדִּים וְכוּ׳), and this is that since he preceded Torah and wisdom before commandment and fear of sin (וְהַיְינוּ שֶׁכֵּיוָן שֶׁהִקְדִּים לוֹ תּוֹרָה וְחָכְמָה וְאַחַר כָּךְ מִצְוָה וְיִרְאַת חֵטְא), he necessarily transgresses words of Torah (בְּהֶכְרֵחַ הוּא עוֹבֵר עַל דִּבְרֵי תּוֹרָה), and afterwards he must appease his deeds according to the judgment that is drawn upon him (וְאַחַר כָּךְ צָרִיךְ לְרַצּוֹת מַעֲשָׂיו כְּדִין הַנִּשְׁפָּע עָלָיו), since he improved at the end (כֵּיוָן שֶׁהֵטִיב לְבַסּוֹף), and therefore his sustenance is difficult through Orayta (וְלָכֵן קָשִׁין מְזוֹנוֹתָיו בְּאוֹרַיְיתָא), even if he engages in Orayta (אֲפִילוּ שֶׁיִּהְיֶה עוֹסֵק בְּאוֹרַיְיתָא), since he did not precede action to study, it is difficult etc. (כֵּיוָן שֶׁלֹּא הִקְדִּים מַעֲשֶׂה לְמִדְרָשׁ קָשִׁין וְכוּ׳). If they merit, they go out with mercy (אִם זָכוּ יִפְקוּן בְּרַחֲמֵי), first the judgment precedes to judge them and they merit and are shown mercy (תְּחִלָּה מַקְדִּים הַדִּין לְדוּנָם וְזוֹכִים וּמְרַחֲמִים), and if they do not merit (וְאִם אֵינָם זוֹכִים), it is necessary that mercy precede within judgment, and they do not merit (צָרִיךְ לְהַקְדִּים הָרַחֲמִים שֶׁבְּדִין אֵינָם זוֹכִים), and afterwards, since through the side of mercy they are redeemed, The Holy One Blessed Be He afflicts them for their deeds (וְאַחַר שֶׁעַל צַד הָרַחֲמִים הֵם נִגְאָלִים הַקָּדוֹשׁ בָּרוּךְ הוּא מְצַעֵר אוֹתָם עַל מַעֲשֵׂיהֶם), and this is what is said (וְזֶהוּ שֶׁאָמַר), and if not, He precedes mercy and they go out in suffering (וְאִם לָאו אַקְדִּים רַחֲמֵי וְיִפְקוּן בְּצַעֲרָא), and he gives a reason and says (וְנָתַן טַעַם וְאָמַר), and it is fitting that He precedes (וְשַׁפִּיר דְּאַקְדִּים), meaning that it is better that suffering and judgment precede mercy (כְּלוֹמַר יוֹתֵר טוֹב שֶׁיִּקְדִּים צַעֲרָא וְדִינָא לְרַחֲמֵי), because when suffering comes first, the redemption becomes greater (מִפְּנֵי שֶׁבִּהְיוֹת הַצַּעַר קוֹדֵם תִּגְדַּל יוֹתֵר הַגְּאֻלָּה), and this is according to the suffering is the reward (וְהַיְינוּ לְפוּם צַעֲרָא אַגְרָא). And the proof of this is the redemption of those who came up from Babylon (וְהָעֵד עַל זֶה הַגְּאֻלָּה עוֹלֵי בָבֶל), that they had no suffering and no reward (שֶׁלֹּא הָיָה לָהֶם צַעַר וְלֹא שָׂכָר), because they mingled with foreign women (מִפְּנֵי שֶׁנִּתְעָרְבוּ בְּנָשִׁים נָכְרִיּוֹת), and mercy preceded for them because they were not worthy (וְהִקְדִּים לָהֶם רַחֲמִים לְפִי שֶׁלֹּא הָיוּ רְאוּיִים), and therefore they had no suffering and no reward (וְלָכֵן לֹא הָיָה לָהֶם צַעַר וְלֹא שָׂכָר). Before one departs there is suffering (דְּקוֹדֶם דְּנָפֵיק אִית לֵיהּ צַעֲרָא), such as one who dies from illness of the intestines (כְּגוֹן מִי שֶׁמֵּת מִתּוֹךְ חוֹלִי מֵעַיִם), and afterwards they die by a kiss (וְאַחַר כָּךְ מֵתִים בְּנְשִׁיקָה), and if they do not suffer from illness, they suffer at the time of death (וְאִם אֵינָם מִצְטַעֲרִים בַּחוֹלִי מִצְטַעֲרִים בְּעֵת מִיתָתָם), such as choking and similar (כְּגוֹן אַסְכָּרָה וְכַיּוֹצֵא). With weeping they will come, from the side of judgment (בְּבֶכִי יָבֹאוּ מִצַּד הַדִּין), and with supplications I will lead them, from the side of mercy (וּבְתַחֲנוּנִים אוֹבִילֵם מִצַּד הָרַחֲמִים), and this is the time of trouble, Hashem will save (וְהַיְינוּ עֵת צָרָה ה׳ יוֹשִׁיעַ), from the side of the Vav as mentioned above (מִצַּד הַוָּו כַּנַּ״ל).