Daf 281a (דַּף רפ״א ע״א)
And the union of the brother with the Dalet is in the righteous (וְיִיחוּדָא דְּאָח עִם ד' בְּצַדִּיק). And Boaz, because he prevailed over his inclination, is called righteous (וּבֹעַז בְּגִין דְּאִתְתְּקַּף עַל יִצְרֵיהּ, אִקְרֵי צַדִּיק). And this is Boaz, in him is strength, strong over his inclination (וְהַאי אִיהוּ בּוֹעַ״ז, בּ״וֹ עֹ״ז, תַּקִּיף בְּיִצְרֵיהּ). (Job 33) Behold, all these does God work, twice, three times with a man (הֵן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר). And this is YHV (וְדָא יה״ו), that includes three letters (דִּכְלִילָן תְּלַת אַתְוָון), some say the Patriarchs (ס״א אבהן), in the righteous, to perform levirate with the Heh (בְּצַדִּיק, לְיַבֵּם ה'). And Binah is the son of Y”H (וּבִינָה בֶּן יָ״הּ). Because of it is said, (Ruth 4) And this was formerly in Yisrael concerning redemption and concerning exchange, to confirm all things (בְּגִינָהּ אִתְּמַר, וְזֹאת לַפָנִים בְּיִשְׂרָאֵל עַל הַגְּאוּלָה וְעַל הַתְּמוּרָה לְקַיֵּים כָּל דָּבָר). Here is hinted the change of the Name (הָכָא קָא רָמִיז שִׁנוּי הַשֵּׁם). And this is MTZPTZ here (וְדָא מצפ״ץ הָכָא). And this was formerly in Yisrael (וְזֹאת לְפָנִים בְּיִשְׂרָאֵל). And this is a change of place: Ehyeh, where is the place of His glory to revere Him (וְדָא שִׁנּוּי מָקוֹם, אֶהְיֶ״ה, אַיֵּה מְקוֹם כְּבוֹדוֹ לְהַעֲרִיצוֹ). YHV is Ehyeh, and this is a change of place (יה״ו, אִיהוּ אֶהְיֶ״ה, וְדָא שִׁנּוּי מָקוֹם). A change of deed: Adonai, Alef is Ehyeh, Yod is YHVH, both of them change in Adonai (שִׁנּוּי מַעֲשֵׂה, אֲדֹנָ״י, א' אֶדְיֶ״ד, י' יְדוֹד, תַּרְוַויְיהוּ מִשְׁתַּנִים בַּאֲדֹנָ״י). And this is the testimony in Yisrael (וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל).
The testimony is Imma Ila’ah (הַתְּעוּדָה, אִימָּא עִלָּאָה). (Isaiah 8) Bind up the testimony, seal the Torah among My disciples (צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמּוּדָי). It is the seal of the world (אִיהוּ חוֹתָם דְּעָלְמָא), the seal of heaven and earth (חוֹתָם דִּשְׁמַיָּא וְאַרְעָא). Concerning exchange, it is the lower Shekhinta (עַל הַתְּמוּרָה, שְׁכִינְתָּא תַּתָּאָה). In what place is she hidden (בְּאָן אֲתָר אִתְטַמָּרַת)? In her youth, Metatron (בְּעוּלֵימָא דִּילָהּ, מְטַטְרוֹ״ן). And there she changes (וְיִשְׁנֶה תַּמָּן), she it is who changes (אִיהִי מְשַׁנָּה). And concerning man it is said (וְאָדָם דְּאִתְּמַר בֵּיהּ), (Isaiah 44) As the beauty of a man to dwell in a house (כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת). (Job 14) He changes his face and You send him away (מְשַׁנֶּה פָּנָיו וַתְּשַׁלְּחֵהוּ). And because of this, the masters of the Mishnah established (וּבְגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין): Not as I am written am I read in this world (לֹא כְּשֶׁאֲנִי נִכְתָּב אֲנִי נִקְרָא בָּעוֹלָם הַזֶּה). I am written YHVH (נִכְתָּב יְיָ), and I am read Adonai (וְנִקְרָא אֲדֹנָ״י).p1-20
And behold, it is written (וְהָא כְּתִיב): (Malachi 3) I, Hashem, have not changed (אֲנִי יְיָ לֹא שָׁנִיתִי). In the writing I have not changed (בַּכְּתִיבָה לֹא אִשְׁתַּנֵּי). But in the reading I have changed (אֲבָל בַּקְּרִיאָה אִשְׁתַּנֵּי). For in the writing, which is His place, He has not changed (דִּכְתִּיבָה דְּאִיהוּ אַתְרֵיהּ, לָא אִשְׁתַּנֵּי). But in the reading, which is outside His place, He has changed (בַּקְּרִיאָה דְּאִיהִי לְבַר מֵאַתְרֵיהּ, אִשְׁתַּנֵּי). (Exodus 23) Beware of him and listen to his voice, do not rebel against him (הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקוֹלוֹ אַל תַּמֵּר בּוֹ). Because his handmaid is Adonai, her name is like the name of the Matronita (בְּגִין דְּשִׁפְחָה דִּילֵיהּ אֲדֹנָ״י, שְׁמָהּ כְּשֵׁם מַטְרוֹנִיתָא). And Kudsha Berikh Hu is changed in it, because He is a youth (וְקוּדְשָׁא בְּרִיךְ הוּא בֵּיהּ אִשְׁתַּנֵּי, בְּגִין דְּאִיהוּ נַעַר). In it is the secret of the spirit (בֵּיהּ רָזָא (רוּחָא)). (Job 33) He shall return to the days of his youth (יָשׁוּב לִימֵי עֲלוּמָיו). But the Shekhinta with Kudsha Berikh Hu is not changed (אֲבָל שְׁכִינְתָּא אֵצֶל קוּדְשָׁא בְּרִיךְ הוּא לָא מִשְׁתַּנֵּית), and Kudsha Berikh Hu toward her is not changed (וְקוּדְשָׁא בְּרִיךְ הוּא לְגַבָּהּ לָא אִשְׁתַּנֵּי). This is what is written (הֲדָא הוּא דִכְתִיב): (Malachi 3) I, Hashem, have not changed (אֲנִי יְיָ לֹא שָׁנִיתִי). I - the Shekhinta (אֲנִי, שְׁכִינְתָּא). Hashem - the middle pillar (יְיָ, עַמּוּדָא דְּאֶמְצָעִיתָא). He drew off his shoe (שָׁלַף אִישׁ נַעֲלוֹ) - this is Sandalfon (דָּא סַנְדַּלְפוֹן). Sandal is toward Kudsha Berikh Hu (סַנְדָּל אִיהוּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), and shoe toward the Shekhinta (וְנַעַל לְגַבֵּי שְׁכִינְתָּא). But Tiferet, which includes six Sefirot (אֲבָל תִּפְאֶרֶת, דְּכָלִיל שִׁית סְפִירָן), is the body to YHVH (אִיהוּ גּוּפָא לַיְדוֹ״ד). And Malkhut is the body to the Shekhinta, which is Adonai (וּמַלְכוּת, גּוּפָא לִשְׁכִינְתָּא, דְּאִיהוּ אֲדֹנָי).p1-21
“And his brother’s wife shall draw near to him before the eyes of the elders, and she shall remove his shoe from upon his foot,” and so on (וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְגוֹ׳) (Deuteronomy 25). This commandment is to perform Chalitzah [removal of the shoe] (פִּקּוּדָא דָּא, לַחֲלוֹץ). And this is the removal of the spirit from that body (וְהַאי אִיהוּ חֲלִיצַת רוּחָא מֵהַהוּא גּוּפָא), which wished to conduct itself with it as a brother (דְּבָעֵי לְאַנְהָגָא עִמֵּיהּ כְּאָח). And that bond of brotherhood with his brother is loosed from him (וְהַהוּא קְשִׁירָא דְּאַחְוָה דְּעִם אָחוּהָ מַתִּיר מִנֵּיהּ). And that spirit goes wandering (וְהַהוּא רוּחָא אָזִיל נָע וָנָד), until it finds a Paroka [redeemer] (עַד דְּאַשְׁכַּח פָּרוֹקָא). This is what is written (הֲדָא הוּא דִכְתִיב): “Or his uncle, or the son of his uncle, shall redeem him, or any of his kin of his flesh,” and so on (אוֹ דוֹדוֹ אוֹ בֶן דוֹדוֹ יִגְאָלֶנּוּ אוֹ מִשְּׁאֵר בְּשָׂרוֹ וְגוֹ׳) (Leviticus 25). And if he does not find [a redeemer] (וְאִי לָא אַשְׁכַּח), and his hand attains [sufficient means], then he shall be redeemed (וְהִשִּׂיגָה יָדוֹ וְנִגְאָל). Like a traveler who goes from place to place (כְּאוֹרֵחַ דְּאָזִיל מֵאֲתָר לַאֲתָר), or like a slave who goes with a chain upon his neck (אוֹ כְּעֶבֶד דְּאָזִיל בְּשַׁלְשֶׁלֶת עַל צַוָּארֵיהּ), until he finds a ransom from his master for his debt (עַד דְּאַשְׁכַּח פִּדְיוֹן מֵאָדוֹן דִּילֵיהּ עַל חוֹבֵיהּ). Woe to one who did not leave a son to redeem him (וַוי לְמַאן דְּלָא אֲנָח בֵּן לְמִפְרַק יָתֵיהּ). And Eliyahu, the Rabbis, and the Masters of the Academy (וְאֵלִיָּהוּ וְרַבָּנָן וּמָארֵי מְתִיבְתָאן), alluded to this here (הָכָא רָמִיז): “A prisoner cannot free himself from the house of captivity” (אֵין חָבוּשׁ מַתִּיר עַצְמוֹ מִבֵּית הָאֲסוּרִין). For he is bound by the knot of the tefillin of the hand (דְּאִיהוּ קָשׁוּר בְּקִשּׁוּרָא דִּתְפִלִּין דְּיָד), and fastened by the tefillin of the head (וְאָסוּר בִּתְפִלִין דְּרֵישָׁא). When he has no son to redeem him (כַּד לֵית לֵיהּ בֵּן לְמִפְרַק לֵיהּ), from the side of the Son of Y-H (מִסִּטְרָא דְּבֶן יָ״הּ).
In that bond he is a brother bound and tied (בְּהַהוּא קְשִׁירוּ אִיהוּ אָח חָבוּשׁ וְאָסוּר), for he has no permission to redeem himself (דְּלֵית לֵיהּ רְשׁוּ לְמִפְרַק יַת גַּרְמֵיהּ). For he is the Dalet itself of the brother (דְּאִיהוּ ד׳ עַצְמוֹ דְּאָח). (Bereshit 2) Bone of my bones, he called her with regard to him (עֶצֶם מֵעֲצָמַי קָרָא לָּהּ לְגַבֵּיהּ), in the skull of the tefillin of the head (בְּקַרְקַפְתָּא דִּתְפִלִּין דְּרֵישָׁא). And flesh of my flesh, he called her, from the side of the heart (וּבָשָׂר מִבְּשָׂרִי קָרָא לָהּ מִסִּטְרָא דְּלִבָּא). And not for nothing did Kudsha Berikh Hu say (וְלָא לְמַגָנָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא): Whoever engages in the Torah, and in acts of kindness, and prays with the community (כָּל הָעוֹסֵק בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים וּמִתְפַּלֵּל עִם הַצִּבּוּר), I consider it for him as if he redeemed Me and My children from among the worshippers of stars and constellations (מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ פְּדָאַנִי לִי וּלְבָנַי מִבֵּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת).
And how many are the people who strive in the Torah (וְכַמָּה בְּנֵי נָשָׁא דְּקָא מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), and perform acts of kindness (וְעַבְדֵּי גְּמִילוּת חֲסָדִים), and pray (וּמְצַלִּין), yet Kudsha Berikh Hu and His Shekhinta and Yisrael are not redeemed (וְלָא אִתְפְּרַק קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ וְיִשְׂרָאֵל). But that one should strive in the Torah to unite her with Kudsha Berikh Hu (אֶלָּא דְּיִשְׁתְּדַּל בְּאוֹרַיְיתָא, לְחַבֵּר יָתָהּ בְּקוּדְשָׁא בְּרִיךְ הוּא). And acts of kindness - behold, they have already established (וּגְמִילוּת חֶסֶד, הָא אוֹקְמוּהָ), for there is no pious one except he who acts kindly with his Master (דְּהָא אֵין חָסִיד אֶלָּא הַמִּתְחַסֵּד עִם קוֹנוֹ). For every commandment that he performs (דְּכָל פִּקּוּדִין דְּעָבִיד), is to redeem with them His Shekhinta (לְמִפְרַק בְּהוּ שְׁכִינְתֵּיהּ), and by this he performs kindness with Kudsha Berikh Hu (וּבְהָא עָבִיד חֶסֶד עִם קוּדְשָׁא בְּרִיךְ הוּא). He who performs kindness with the Shekhinta (מַאן דְּגָמִיל חֶסֶד בִּשְׁכִינְתֵּיהּ), with Kudsha Berikh Hu he performs kindness (עִם קוּדְשָׁא בְּרִיךְ הוּא גָּמִיל). Because when Yisrael sinned (בְּגִין דְּכַד חָבוּ יִשְׂרָאֵל), and Kudsha Berikh Hu sought to chastise them (וְקוּדְשָׁא בְּרִיךְ הוּא הֲוָה בָּעֵי לְיַסְּרָא לוֹן), Imma would fall upon them (אִימָּא הֲוַת רְבִיעָא עָלַיְיהוּ), until they went out to evil culture (עַד דְּנַפְקוּ לְתַרְבּוּת רָעָה).
What did Kudsha Berikh Hu do (קוּדְשָׁא בְּרִיךְ הוּא מַה עָבִיד)? He delayed the children of the King and the Matronita (תָּרִיךְ בְּנֵי מַלְכָּא וּמַטְרוֹנִיתָא). And He swore (וְאִיהוּ אוֹמֵי), that He would not return to His place until the Matronita returned to her place (דְּלָא יֶהְדַּר לְאַתְרֵיהּ, עַד דְּמַטְרוֹנִיתָא אִתְהַדְּרַת לְאַתְרָהָא). And whoever returns in repentance (וּמַאן דְּהָדַר בִּתְשׁוּבָה), and performs kindness with the Shekhinta (וְגָמִיל חֶסֶד בִּשְׁכִינְתָּא), and in all the Torah and her commandments (וּבְכָל אוֹרַיְיתָא וּבְפִקּוּדִין דִּילָהּ), and she is only for redeeming the Shekhinta (וְלָאו אִיהִי אֶלָּא לְמִפְרַק שְׁכִינְתָּא) - this one performs kindness with his Master (דָּא עָבִיד חֶסֶד עִם קוֹנוֹ), and it is as if he redeemed Him and His Shekhinta and His children (וּכְאִילּוּ פָּרִיק לֵיהּ וּלִשְׁכִינְתֵּיהּ וְלִבְנוֹי).
Eliyahu said, and all the heads of the academy (אָמַר אֵלִיָּהוּ וְכָל רָאשֵׁי מְתִיבְתָאן): Ra‘aya Meheimna, you are that man (רַעְיָא מְהֵימָנָא, אַנְתְּ הוּא הַאי בַּר נָשׁ). You are the son of the King and the Matronita (אַנְתְּ הוּא בַּר מִן מַלְכָּא וּמַטְרוֹנִיתָא). For your striving toward Kudsha Berikh Hu (דְּאִשְׁתַּדְּלוּתָא דִּילָךְ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), is not like one who does kindness with his Master (לָאו כְּמַאן דְּעָבִיד חֶסֶד עִם קוֹנוֹ), but like a son who is obligated to set his strength and himself to redeem Father and Mother, and delivered himself to death for them (אֶלָּא כִּבְרָא דִּמְחוּיָּיב לְשַׁוּוּיֵיהּ גַּרְמֵיהּ וְתוּקְפֵּיהּ לְמִפְרַק אַבָּא וְאִימָּא, וּמָסַר גַּרְמֵיהּ לַמִּיתָה עָלַיְיהוּ). For one who is not the son of the King (דְּמַאן דְּלָאו אִיהוּ בְּרָא דְּמַלְכָּא), and does good with the King and with the Matronita (וְעָבִיד טִיבוּ עִם מַלְכָּא וְעִם מַטְרוֹנִיתָא), surely this one is considered as one who does kindness with his Master (וַדַּאי הַאי אִתְחֲשִׁיב דְּעָבִיד חֶסֶד עִם קוֹנוֹ).
Notes
Mikdash Melekh, RaMaZ Commentary on Zohar: Metatron is the wage of a hired laborer etc. (מַט״ט אִיהוּ שְׂכַר שָׂכִיר וְכוּ׳), he first introduced what is written in Sefer HaKavanot (אַקְדִּים מַה שֶּׁכָּתוּב בְּסֵפֶר הַכַּוָּנוֹת), in the secret of “Moshe rejoices” (בְּסוֹד יִשְׂמַח מֹשֶׁה), that Ze’ir Anpin rejoices in the gift of his portion (שֶׁהוּא זְעֵיר בְּמַתְּנַת חֶלְקוֹ), which are the Mochin that he acquires on Shabbat (שֶׁהֵם הַמּוֹחִין שֶׁקּוֹנֶה בְּשַׁבָּת), but on weekdays it is not so (וְאַמְנָם בְּחוֹל אֵינָם כָּךְ), rather in the aspect of the servant Metatron (אֶלָּא בְּסוֹד עֶבֶד מַט״ט), for through him they unite on weekdays (כִּי עַל יָדוֹ מִזְדַּוְּגִים בְּחוֹל), and this is “for a faithful servant You called him” (וְזֶהוּ כִּי עֶבֶד נֶאֱמָן קָרָאתָ לוֹ). And the meaning is (וְרָצוֹנוֹ לוֹמַר), now he rejoices in his lights on the holy Shabbat (עַתָּה יִשְׂמַח בְּאוֹרוֹתָיו בְּשַׁבָּת קֹדֶשׁ), and not on another day (וְלֹא בְּיוֹם אַחֵר), because on the other days You called him a faithful servant (מִפְּנֵי שֶׁבִּשְׁאָר הַיָּמִים קָרָאתָ לוֹ עֶבֶד נֶאֱמָן). And it is also written in Sefer HaKavanot (וְגַם אִיתָא בְּסֵפֶר הַכַּוָּנוֹת), in the secret of “be pleased and strengthen us” (בְּסוֹד רְצֵה וְהַחֲלִיצֵנוּ), that Shabbat is the secret of Beri’ah (שֶׁשַׁבָּת הוּא סוֹד בְּרִיאָה), meaning that the flow that is drawn on Shabbat is the light of Beri’ah (פֵּירוּשׁ שֶׁהַשֶּׁפַע הַנִּשְׁפָּע בְּשַׁבָּת הוּא אוֹר הַבְּרִיאָה), for from there comes the additional soul (כִּי מִשָּׁם תּוֹסֶפֶת הַנְּשָׁמָה). However it is known (וְאַמְנָם יָדוּעַ), that the six weekdays are called days of action (שֶׁשֵּׁשֶׁת יְמֵי הַחוֹל נִקְרָאִים יְמֵי הַמַּעֲשֶׂה), as mentioned in the teaching of the sabbatical cycle (וְכַנִּזְכָּר בִּדְרוּשׁ שְׁבִיעִית), which is the secret of the clarification of the two hundred eighty-eight sparks in Asiyah (שֶׁהוּא לְסוֹד בֵּרוּר הָרפ״ח נִיצוֹצִין שֶׁבַּעֲשִׂיָּה), and therefore Metatron is called a servant who performs labor (וְלָכֵן נִקְרָא מַט״ט עֶבֶד שֶׁעוֹבֵד עֲבוֹדָה), and through his power the four times seventy-two are clarified (וּבְכֹחוֹ מִתְבָּרְרִים ד׳ ע״ב), and this is servant, seventy-two, four, which together equal two hundred eighty-eight (וְזֶהוּ עֶבֶד ע״ב ד׳ שֶׁהֵם רפ״ח). And all this he does (וְכָל זֶה עוֹשֶׂה), by receiving power from the six extremities that dwell in Yetzirah (בְּקַבְּלוֹ כֹּחַ מו״ק דְּמְקַנְּנִין בִּיצִירָה), corresponding to his six letters (וְכְנֶגֶד ו׳ אוֹתִיּוֹתָיו). And the essence of this action (וְהִנֵּה עִקַּר פּוֹעַל זֶה), is either through offerings, which are called service (הוּא אוֹ בְּקָרְבָּנוֹת הַנִּקְרָאִים עֲבוֹדָה), or through prayer, which is called service of the heart (אוֹ בִּתְפִלָּה הַנִּקְרֵאת עֲבוֹדָה שֶׁבַּלֵּב), and this is what he intended when he said “from the Life of the worlds” (וְלָזֶה כִּוֵּן בְּאוֹמְרוֹ מֵחֵי עָלְמִין), for corresponding to this our prayer is arranged in eighteen blessings in the morning prayer (שֶׁכְּנֶגְדּוֹ מְיֻחֶדֶת תְּפִלָּתֵנוּ עַל ח״י בְּרָכוֹת בִּשְׁחָרִית), and eighteen Names in the section “Let the glory” (וְח״י הֲוָיוֹת בְּפָרָשַׁת יְהִי כָבוֹד), and likewise in the Song of the Sea (וְכֵן בְּשִׁירַת הַיָּם), and eighteen blessings of the standing prayer (וְח״י בְּרָכוֹת הָעֲמִידָה), and these are four times eighteen equal to seventy-two (וְהֵם ד׳ פְּעָמִים ח״י גִּימַטְרִיָּא ע״ב). And this is also the secret of servant, seventy-two, four (וְגַם זֶה סוֹד עֶבֶד ע״ב ד׳), meaning seventy-two made from four aspects of eighteen in the four worlds (פֵּירוּשׁ ע״ב הַנַּעֲשֶׂה מִד׳ בְּחִינוֹת ח״י בְּכָל ד׳ עוֹלָמוֹת), Atzilut, Beri’ah, Yetzirah, and Asiyah (אֲצִילוּת בְּרִיאָה יְצִירָה עֲשִׂיָּה). But certainly the main ones are those of the standing prayer (אֲבָל בְּוַדַּאי שֶׁהָעִקָּר הֵן שֶׁל הָעֲמִידָה), for then the union is made (שֶׁאָז נַעֲשֶׂה הַזִּוּוּג), and the lights of all the six extremities gather in the foundation called Life of the worlds (וּמִתְקַבְּצִים אוֹרוֹת שֶׁל כָּל הו״ק בַּיְסוֹד חֵי עוֹלָמִים), and this is the Name Shaddai, the master of Metatron (וְהוּא שֵׁם שַׁדַּי רַבּוֹ שֶׁל מַט״ט). And this is the secret of “Yosef was seventeen years old” (וְזֶהוּ סוֹד יוֹסֵף בֶּן י״ז שָׁנָה), Yosef equals six Names of Havayah in the secret of the six extremities (יוֹסֵף גִּימַטְרִיָּא ו׳ הֲוָיוֹת בְּסוֹד ו״ק), but then he was seventeen (וְאָז הָיָה בֶּן י״ז), which is the numerical value of Havayah in small counting (גִּימַטְרִיָּא הֲוָיָה בְּמִסְפָּר קָטָן), and this is the aspect of the youth (וְזֶהוּ נַעַר), meaning that this aspect of seventeen is the aspect of youth (רָצוֹנוֹ לוֹמַר שֶׁבְּחִינָה זוֹ שֶׁל י״ז הִיא בְּחִינַת נַעַר), which receives from the Life of the worlds (שֶׁמְּקַבֵּל מֵחֵי עָלְמִין), and this is “his messenger to receive” etc. (וְזֶהוּ שְׁלִיחַ דִּילֵיהּ לְקַבָּלָא וְכוּ׳). The explanation is (פֵּירוּשׁ), that from the Yesod of Atzilut the eighteen lights that will be mentioned are bestowed (שֶׁמִּיְסוֹד הָאֲצִילוּת מֻשְׁפָּעִים הַי״ח אוֹרוֹת שֶׁנַּזְכִּיר לְקַמָּן), and it is known that there are two types of flow (וְכְבָר יָדַעְתָּ שֶׁיֵּשׁ ב׳ מִינֵי שֶׁפַע), one that does not become coarse nor diminish when passing through the channels (א׳ שֶׁאֵינוֹ מִתְעַבֶּה וְלֹא מִתְמַעֵט בְּעוֹבְרוֹ דֶּרֶךְ הַצִּנּוֹרוֹת), and the second that becomes delayed and thickened according to the receiving place (וְהַב׳ שֶׁמִּתְעַכֵּב וּמִתְעַבֶּה לְפִי בְּחִינַת הַמָּקוֹם), and this is the aspect mentioned here (וְזוֹ הִיא הַבְּחִינָה הַנִּזְכֶּרֶת כָּאן), therefore it did not say to bestow or to draw down (וְלָכֵן לֹא אָמַר לְהַשְׁפִּיעַ אוֹ לְהוֹרִיד), for then it would refer to the first aspect (שֶׁאָז הָיְתָה הַכַּוָּנָה לַבְּחִינָה הָרִאשׁוֹנָה), which is the time of prosperity (שֶׁהִיא זְמַן הַהַצְלָחָה), when the light of Atzilut passing through Beri’ah, Yetzirah, and Asiyah does not change (שֶׁאוֹר אֲצִילוּת הַיּוֹרֵד דֶּרֶךְ בְּרִיאָה יְצִירָה עֲשִׂיָּה אֵינוֹ מִשְׁתַּנֶּה), like in the days of Adam HaRishon (כְּעֵין שֶׁהָיָה בִּימֵי אָדָם הָרִאשׁוֹן), when through that light he saw from one end of the world to the other (שֶׁבְּאוֹתוֹ אוֹר הָיָה צוֹפֶה מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ), but not so in the time of exile (מַה שֶּׁאֵין כֵּן בִּזְמַן הַגָּלוּת), when the light diminishes and is concealed at the level of Yetzirah (שֶׁהָאוֹר נִזְעָר וְנֶעְלָם בְּמַדְרֵגַת יְצִירָה), and therefore it says to receive the eighteen blessings (וְלָכֵן אָמַר לְקַבָּלָא ח״י בִּרְכָאן). And this is the secret of the double expression of Metatron (וְהוּא סוֹד מַט״ט מִמַּט״ט), as explained in the writings on Ezekiel (כְּמוֹ שֶׁפֵּרֵשׁ בְּלִקּוּטֵי יְחֶזְקֵאל), that within the name Metatron there are two levels (שֶׁבְּשֵׁם מַט״ט יֵשׁ שְׁנֵי מַדְרֵגוֹת), one is the inner aspect that has no hold for the shells at all (א׳ הוּא הַפְּנִימִיּוּת שֶׁאֵין בּוֹ אֲחִיזָה לַקְּלִיפּוֹת כְּלָל), which equals eighteen (שֶׁהוּא ח״י), and the remainder is Nuriel (וְהַנִּשְׁאָר הוּא נוּרִיאֵל), which is the aspect of good and evil (שֶׁהוּא בְּחִינַת טוֹב וָרָע), and about it it is said “the pomegranate, eat its inside and throw away its peel” (וְעָלָיו אָמְרוּ רִמּוֹן מָצָא תּוֹכוֹ אָכַל קְלִפָּתוֹ זָרַק). And therefore the angels of Yetzirah are called living beings (וְלָכֵן נִקְרָאִים מַלְאָכֵי הַיְצִירָה חַיּוֹת), because their inner aspect is from those eighteen (מִפְּנֵי שֶׁתּוֹכִיּוּת פְּנִימִיּוּתָם הוּא מִן הַח״י הַנִּזְכָּר), and sometimes the two letters corresponding to eighteen are concealed (וְלִפְעָמִים מִתְעַלְּמוֹת ב׳ אוֹתִיּוֹת שֶׁהֵן ח״י), and the remainder equals running (וְנִשְׁאָר רִמּוֹן כְּמִנְיַן רָצוֹא), but when the flow comes they return and are revealed (אֲבָל כְּשֶׁבָּא הַשֶּׁפַע חוֹזְרוֹת וּמִתְגַּלּוֹת), and then it is returning, which equals Metatron (וְאָז הוּא וָשׁוֹב גִּימַטְרִיָּא מַט״ט).
Yahel Ohr on Zohar: “He drew off the man’s shoe” etc. (שָׁלַף אִישׁ נַעֲלוֹ וְכוּ׳), in chalitzah, the secret of reincarnation (בַּחֲלִיצָה רָזָא דְּגִלְגּוּלָא), in this youth (בְּהַאי נַעַר), who is Metatron (דְּמַט״ט), is called a shoe (אִקְרֵי נַעַל), as explained (כְּמוֹ שֶׁפֵּרֵשׁ), concerning whom it is said that he was a shoemaker (שֶׁעָלָיו אָמְרוּ תּוֹפֵר מְנָעֲלִים הָיָה), and with every stitch and stitch he would intend toward the Shekinah (וּבְכָל תְּפִירָה וּתְפִירָה הָיָה מְכַוֵּן לַשְּׁכִינָה).