Chapter Eighteen (פֶּרֶק שְׁמוֹנָה עָשָׂר)

The Third Heikhal [Palace] is the Heikhal [Palace] of Hod (הֵיכָל הַשְּׁלִישִׁי הוּא הֵיכָל הוֹד), which is called the Upper Heikhal [Palace] of Nogah [Radiance] (הַנִּקְרָא הֵיכָל הַנֹּגַהּ הָעֶלְיוֹן).

The third Heikhal [Palace] is the Heikhal [Palace] of Nogah [Radiance] (הֵיכָל הַשְּׁלִישִׁי הוּא הֵיכָל הַנֹּגַהּ), and it is the Heikhal [Palace] formed from the Malchut of Hod of Beri’ah (וְהוּא הֵיכָל הַנַּעֲשֶׂה מִן מַלְכוּת שֶׁל הוֹד דִּבְרִיאָה), and it contains four gates (וְיֵשׁ בּוֹ אַרְבָּעָה פְתָחִים), in the secret of the Name Havayah (בְּסוֹד שֵׁם יהו״ה), each letter ruling over one gate (כָּל אוֹת שׁוֹלֶטֶת עַל פֶּתַח אֶחָד), corresponding to the four directions of the heavens (לְד׳ רוּחוֹת הַשָּׁמַיִם), corresponding to the four deaths of the Beit Din [Court] (כְּנֶגֶד אַרְבַּע מִיתוֹת בֵּית דִּין), which emerge through the fourth Heikhal [Palace] of the Chitzonim [External Forces] (הַיּוֹצְאִים עַל יְדֵי הֵיכָל ד׳ שֶׁל הַחִיצוֹנִים). And over the first gate is appointed Malki’el (וּבַפֶּתַח הָרִאשׁוֹן מְמֻנֶּה עָלָיו מַלְכִּיאֵל), and his authority extends over every legal ruling that emerges from the court of the King (וּמֶמְשַׁלְתּוֹ עַל כָּל הֶפְסֵק דִּין הַיּוֹצֵא מִבֵּית דִּין שֶׁל הַמֶּלֶךְ), namely the seventy-one Sanhedrin (שֶׁהֵם הָע״א סַנְהֶדְרִין), when one is to be judged by that written decree (לִהְיוֹת נִדּוֹן בְּאוֹתוֹ הַכְּתָב), of the ruling sealed in the judgment of the King (שֶׁל הַפְסַק הֶחָתוּם בְּדִינוֹ שֶׁל הַמֶּלֶךְ), to place it into the hands of the runners in the Sitra Achra [Other Side] (לָתֵת אוֹתוֹ בְּיַד הָרָצִים שֶׁבְּסִטְרָא אָחֳרָא). And two scribes are under his authority (וּשְׁנֵי סוֹפְרִין הֵם תַּחַת יָדוֹ), one on the right and one on the left (אֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל), to oversee the legal ruling decreed by the mouth of the court (לְהַשְׁגִּיחַ בְּפְסַק הַדִּין הַנִּגְזָר מִפִּי בֵּית דִּין), and to carry it out (לַעֲשׂוֹתוֹ). And this angel Malki’el (וְזֶה הַמַּלְאָךְ מַלְכִּיאֵל), delays the legal ruling (הוּא מְעַכֵּב הֶפְסַק דִּין), lest the person perform Teshuvah [Repentance] (שֶׁמָּא יַעֲשֶׂה תְּשׁוּבָה), before they deliver him to the Chitzonim [External Forces] (עַד [שֶׁ]לֹּא יִמְסְרוּ אוֹתוֹ לַחִיצוֹנִים), for it is impossible to bring him back (כִּי אִי אֶפְשָׁר לְהַחֲזִירוֹ), if he has gone out from this gate (אִם יָצָא מִשַּׁעַר הַזֶּה), into the hand of the Chitzonim [External Forces] (לְיַד הַחִיצוֹנִים). For immediately (כִּי תֵּכֶף וּמִיָּד), there stands ready and prepared one appointee of the Sitra Achra (מוּכָן וּמְזוּמָן מְמֻנֶּה אֶחָד שֶׁל סִטְרָא אָחֳרָא), a severe prosecutor (בַּעַל דִּין קָשֶׁה), who does not have mercy upon human beings, may the Merciful One save us (שֶׁאֵינוֹ מְרַחֵם עַל בְּנֵי אָדָם רַחֲמָנָא לִיצְלַן), and his name is SNGDIAL (וּשְׁמוֹ סנגדיאל), and he is appointed over the first gate of the Heikhal [Palace] of the Chitzonim [External Forces] (וְהוּא מְמֻנֶּה עַל הַשַּׁעַר הָרִאשׁוֹן שֶׁל הֵיכָל הַחִיצוֹנִים), and that is the first gate of Gehinnom (וְהִיא הַשַּׁעַר הָאֶחָד שֶׁל גֵּיהִנֹּם). And many Malachei Chabalah [Angels of Destruction] are appointed (וְכַמָּה מַלְאֲכֵי חַבָּלָה הֵם מְמֻנִּים), to roam throughout the world (לְשׁוֹטֵט בָּעוֹלָם), to execute judgment and justice upon the wicked (לַעֲשׂוֹת דִּין וּמִשְׁפָּט בָּרְשָׁעִים). Therefore the appointee Malki’el (וְלָכֵן הַמְמֻנֶּה מַלְכִּיאֵל), examines the legal ruling (הוּא מְעַיֵּן בְּפְסַק דִּין), in order to find for him some merit (כְּדֵי לִמְצֹא לוֹ אֵיזֶה זְכוּת), by which he may suspend the decree for some years and save him (שֶׁיִּהְיֶה תּוֹלֶה אֵיזֶה שָׁנִים לְהַצִּילוֹ), and for this reason he delays the ruling with him (וְהוּא מְעַכֵּב בִּשְׁבִיל זֶה הַפְסַק אֶצְלוֹ). And the two scribes (וְהַשְּׁנֵי סוֹפְרִים), are SHMSIAL and KMVAL (הֵם שמשיאל וקמואל), who write every legal ruling (הֵם הַכּוֹתְבִים כָּל פְּסַק דִּין), and once it has been written and sealed with the signet ring of the King (וְכֵיוָן שֶׁנִּכְתַּב וְנֶחְתַּם בְּטַבַּעַת הַמֶּלֶךְ), there is no turning it back (אֵין לְהָשִׁיב), and immediately they deliver him into the hand of the cruel appointee in Gehinnom (תֵּכֶף מוֹסְרִים אוֹתוֹ לְיַד הַמְמֻנֶּה הָאַכְזָרִי שֶׁבְּגֵיהִנֹּם), who is called SNGDIAL (הַנִּקְרָא סנגדיאל). And at the time when he takes that legal ruling from the hand of this Malki’el (וּבִזְמַן שֶׁנּוֹטֵל אוֹתוֹ הֶפְסַק מִיַּד מַלְכִּיאֵל זֶה), there are appointed there thousands and myriads (וְשָׁם מְמֻנִּים אֶלֶף וּרְבָבוֹת), to take that ruling from the hand of this angel (לִקַּח אוֹתוֹ הֶפְסַק מִיַּד הַמַּלְאָךְ הַזֶּה), and two heralds go forth from before him (וּשְׁנֵי כְרוֹזִים יוֹצְאִים מִלְּפָנָיו), and Malachei Chabalah [Angels of Destruction] pursue and roam throughout the world (וּמַלְאֲכֵי חַבָּלָה הֵם רוֹדְפִים וּמְשׁוֹטְטִים בָּעוֹלָם), until the judgment is carried out in the world (עַד שֶׁנַּעֲשֶׂה הַדִּין בָּעוֹלָם). And concerning this (וְעַל זֶה), Malki’el stands at the first gate (עוֹמֵד מַלְכִּיאֵל בַּפֶּתַח הָרִאשׁוֹן), until the judgment has been completely fulfilled (עַד לֹא יִהְיֶה נִשְׁלָם הַדִּין), to examine his merit and delay it (לְעַיֵּן בִּזְכוּתוֹ וּלְעַכְּבוֹ), until it does not go forth (עַד שֶׁלֹּא יֵצֵא). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “The Rock, His work is perfect, for all His ways are justice; a God of faithfulness and without iniquity, righteous and upright is He” (הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא) (Deuteronomy 32:4).

The second gate of the Heikhal [Palace] (הַפֶּתַח הַשֵּׁנִי שֶׁל הַהֵיכָל), is the place where all the rulings are sealed (בּוֹ נֶחְתָּמִים כָּל הַפְּסָקִים), for at the first gate they are written (כִּי בַּפֶּתַח הָרִאשׁוֹן נִכְתָּבִים), and here they are sealed (וְכָאן נֶחְתָּמִים), and GZRIAL is appointed over it (וּמְמֻנֶּה עָלָיו גזריאל), and he is under one appointee whose name is AZRIAL (וְהוּא תַּחַת מְמֻנֶּה אֶחָד שְׁמוֹ עזריאל). And under his authority are two attendants, SGVRIYAH and ADIAL (וְתַחַת יָדוֹ שְׁנֵי מְשָׁרְתִים סגוריה עדיאל), one on the right and one on the left (אֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל), from the right proceeds life (מִיָּמִין יוֹצֵא חַיִּים), and from the left, death (וּמִשְּׂמֹאל מָוֶת), and two seals are in their hands (וּשְׁנֵי חוֹתָמוֹת בִּידָם), the right one a seal of life (הַיָּמִין חוֹתָם חַיִּים), and the left one a seal of death (וְהַשְּׂמָאלִי חוֹתָם מָוֶת). And throughout all the days of the year (וְכָל יְמֵי הַשָּׁנָה), this gate remains closed (נִסְגָּר הַפֶּתַח הַזֶּה), except on Shabbat and Rosh Chodesh (חוּץ מִשַּׁבָּת וְרֹאשׁ חֹדֶשׁ), when it is opened (הוּא נִפְתָּח), to show the seal of life to one who merits it (לְהַרְאוֹת חוֹתָם חַיִּים לְמִי שֶׁזּוֹכֶה אֵלָיו), by observing Shabbat and Rosh Chodesh according to their laws (לִשְׁמוֹר שַׁבָּת וְרֹאשׁ חֹדֶשׁ כְּהִלְכָתָם). And also on Yom Kippur (וְגַם בְּיוֹם כִּפּוּר), at the time when all stand in prayer and supplication (בִּזְמַן שֶׁכֻּלָּם עוֹמְדִים בִּתְפִלָּה וּבַקָּשָׁה), and are occupied with the service of the Kingdom of Heaven (וְעוֹסְקִים בַּעֲבוֹדַת מַלְכוּת שָׁמַיִם), this gate is closed (נִסְתָּם הַפֶּתַח הַזֶּה), until the time of the Ne‘ilah [Closing] prayer (עַד שְׁעַת תְּפִלַּת נְעִילָה), and at that time the second gate is opened (וּבְאוֹתוֹ הַזְּמַן נִפְתָּח הַפֶּתַח הַשֵּׁנִי), to seal both for life and for death (לַחְתּוֹם הֵן לְחַיִּים הֵן לְמָוֶת), and this gate is to the east (וְהַפֶּתַח הַזֶּה הוּא לַמִּזְרָח).

The third gate (הַפֶּתַח הַשְּׁלִישִׁי), has one appointee there (יֵשׁ מְמֻנֶּה אֶחָד שָׁם), to close this gate (לִסְגּוֹר הַשַּׁעַר הַזֶּה), to one who is not worthy that it be opened for him (לְמִי שֶׁאֵינוֹ רָאוּי לִפְתֹּחַ לוֹ), and his name is QPHTZIAL (וּשְׁמוֹ קפציאל), and he closes it upon one concerning whom sufferings, evil illnesses, and pains have been decreed (וְהוּא סוֹגֵר עַל מִי שֶׁנִּגְזַר עָלָיו יִסּוּרִין וַחֳלָאִים רָעִים וּמַכְאוֹבִים), whether for poverty (הֵן לַעֲנִיּוּת), and the same applies to one upon whom death has not been decreed (וְהוּא הַדִּין לְמִי שֶׁלֹּא נִגְזַר עָלָיו מִיתָה), and whose sin will be atoned for through sufferings (וַעֲוֹנוֹ יִתְכַּפֵּר בְּיִסּוּרִין). And they do not open for him to receive his prayer (וְלֹא יִפְתְּחוּ לוֹ לְקַבֵּל תְּפִלָּתוֹ), unless the power of a very strong prayer opens it (אִם לֹא יִפְתְּחֵהוּ כֹּחַ הַתְּפִלָּה הַחֲזָקָה מְאֹד), through complete Teshuvah [Repentance] (בִּתְשׁוּבָה שְׁלֵמָה), as it is said (שֶׁנֶּאֱמַר): “Y”H has surely chastened me, but He has not given me over to death” (יַסּוֹר יִסְּרַנִּי יָ״ה וְלַמָּוֶת לֹא נְתָנָנִי) (Psalms 118:18).

And sometimes the judgment is decreed upon the fathers (וְלִפְעָמִים נִגְזַר הַדִּין בָּאָבוֹת), and He takes the children who die while still small (וְלוֹקֵחַ הַבָּנִים שֶׁמֵּתִים בְּעוֹדָם קְטַנִּים), as it is said (שֶׁנֶּאֱמַר): “And Hashem saw and spurned because of the provocation of His sons and His daughters” (וַיַּרְא ה׳ וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו) (Deuteronomy 32:19), and our Sages of blessed memory said (וְאָמְרוּ חֲזַ״ל): “A generation upon whom the Holy One, blessed be He, is angry, He takes their sons and daughters while they are small” (דּוֹר שֶׁהַקב״ה כּוֹעֵס עֲלֵיהֶם לוֹקֵחַ בְּנֵיהֶם וּבְנוֹתֵיהֶם כְּשֶׁהֵם קְטַנִּים) (Ketubot 8b), and it is said (וְנֶאֱמַר): “The fathers have eaten sour grapes, and the teeth of the children are set on edge” (אָבוֹת אָכְלוּ בֹסֶר וְשִׁנֵּי בָנִים תִּקְהֶינָה) (Jeremiah 31:28).

And there is one appointee under his authority called IRIEL (וְיֵשׁ מְמֻנֶּה אֶחָד תַּחַת יָדוֹ הַנִּקְרָא עיריאל), and he goes out and raises his voice (וְהוּא יוֹצֵא וּמֵרִים קוֹלוֹ), and the proclamation goes forth from him (וְהַכְּרוֹז יוֹצֵא מִמֶּנּוּ), until his voice is heard in the impure Heikhal [Palace] (עַד שֶׁנִּשְׁמַע קוֹלוֹ בַּהֵיכָל הַטָּמֵא), by an accuser named Askarah (לְמְקַטְרֵג אֶחָד שְׁמוֹ אַסְכָּרָה), who was created on the fourth day of the six days of Creation, through the diminishment of the moon (הַנִּבְרָא בַּיּוֹם רְבִיעִי בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית בְּחֶסְרוֹן הַלְּבָנָה). And he is appointed over the children (וְהוּא מְמֻנֶּה עַל הַתִּינוֹקוֹת), and appears to the children like a woman nursing and raising her child (וְנִרְאֶה לָהֶם לַיְלָדִים כְּאִשָּׁה הַמֵּינֶקֶת וּמְגַדֶּלֶת אֶת בְּנָהּ), and seizes them and kills them, may the Merciful One save us (וְאוֹחֶזֶת בָּהֶם וּמְמִית אוֹתָם רַחֲמָנָא לִיצְלַן). And when their Neshamah [Soul] ascends Above (וּכְשֶׁנִּשְׁמָתָם עוֹלָה לְמַעְלָה), they enter the fourth Heikhal [Palace] (הֵם נִכְנָסִים בְּהֵיכָל ד׳), and that appointee raises them and teaches them Torah (וְאוֹתוֹ הַמְמֻנֶּה מְגַדֵּל לָהֶם וּמְלַמְּדָם תּוֹרָה), and elevates them Above before the Holy One, blessed be He (וּמַעֲלֶה אוֹתָם לְמַעְלָה לִפְנֵי הַקב״ה), every Shabbat and Rosh Chodesh (בְּכָל שַׁבָּת וְרֹאשׁ חֹדֶשׁ), and He delights Himself with them (וּמִשְׁתַּעֲשֵׁעַ עַצְמוֹ בָּהֶם), and blesses them (וּמְבָרֵךְ אוֹתָם), and they weep before Him (וְהֵם בּוֹכִים לְפָנָיו), and say: “Master of the Universe, where is Your mercy?” (וְאוֹמְרִים מָארֵי דְעָלְמָא אָן הוּא רַחֲמָנוּתָךְ), “A small child is judged with judgment” (יְנוּקָא זְעֵיר דָּיְנִין לֵיהּ דִּינָא), “if the fathers sinned, what did the children sin?” (אִם הָאָבוֹת חָטְאוּ בָּנִים מַה חָטְאוּ). And at the time when the Attribute of Judgment desires to rule over the world (וּבְשָׁעָה שֶׁמִּדַּת הַדִּין רוֹצָה לִשְׁלֹט עַל הָעוֹלָם), the Holy One, blessed be He, gazes upon them (אִסְתַּכֵּל בְּהוּ קב״ה), and grants life to the world (וְחַיִּים עַל עָלְמָא), as it is said (שֶׁנֶּאֱמַר): “Out of the mouths of babes and sucklings You have established strength, because of Your adversaries, to silence the enemy and the avenger” (מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם) (Psalms 8:3). And these are the children who died before reaching thirteen years and one day (וְהֵם הַקְּטַנִּים שֶׁמֵּתוּ בְּעוֹד שֶׁלֹּא הִגִּיעוּ לְי״ג שָׁנִים וְיוֹם אֶחָד), all of them were delivered into the hand of this appointee (כֻּלָּם נִמְסְרוּ בְּיַד הַמְמֻנֶּה הַזֶּה). But those youths who die from thirteen years until twenty years (אֲבָל אוֹתָם הַנְּעָרִים הַמֵּתִים מִי״ג שָׁנִים וְעַד עֶשְׂרִים שָׁנָה), all of them are delivered into the hand of another impure appointee (כֻּלָּם אִתְמַסְּרוּ בְּיַד מְמֻנֶּה טָמֵא אַחֵר), called AGIRISIN (הַנִּקְרָא אגיריסין), who emerged from the Crooked Serpent (אֲשֶׁר יָצָא מִנָּחָשׁ עֲקַלָּתוֹן), namely Lilith (הִיא לילית), who caused death to the entire world (אֲשֶׁר גָּרַם מִיתָה לְכָל הָעוֹלָם), and he is the Yetzer haRa [Evil Inclination] (וְהוּא הַיֵּצֶר הָרָע). For before twenty years of age (כִּי קֹדֶם עֶשְׂרִים שָׁנָה), the Holy One, blessed be He, does not judge a person (אֵינוֹ דָן הקב״ה אֶת הָאָדָם), and concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “And there is one swept away without judgment” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט) (Ecclesiastes 7:15). The Holy One, blessed be He (הקב״ה). And from twenty years and upward (וּמֵעֶשְׂרִים שָׁנִים וָמַעְלָה), every person is judged by the Beit Din [Court] called Zekhut [Merit] (נִדּוֹן כָּל אָדָם מֵהַבֵּית דִּין הַנִּקְרָא זְכוּת).

For the Beit Din [Court] sits in the Heikhal [Palace] of Zekhut [Merit] (כִּי הַבֵּית דִּין יוֹשְׁבִים בְּהֵיכָל זְכוּת), which is the Heikhal [Palace] of Netzach (אֲשֶׁר הוּא הֵיכָל נֵצַח), and according to the decree of their judgment (וְעַל פִּי גְזַר דִּין שֶׁלָּהֶם), the one being judged is delivered into the hand of the serpent (נִמְסָר הַנִּדּוֹן בְּיַד הַנָּחָשׁ), who is called the Malach haMavet [Angel of Death], may the Merciful One save us (הַנִּקְרָא מַלְאַךְ הַמָּוֶת רַחֲמָנָא לִיצְלַן). And those who die before reaching thirteen years and one day (וְאוֹתָם שֶׁמֵּתִים וְאֵינָם מַגִּיעִים עַד י״ג שָׁנִים וְיוֹם אֶחָד), are marked upon their foreheads (נִרְשָׁמִים בְּמִצְחָם), and the accuser follows after them (וְהַמְקַטְרֵג הוֹלֵךְ אַחֲרֵיהֶם), until they die through his agency (עַד שֶׁמֵּתִים עַל יָדָיו), and all this is because they did not guard themselves in their youth (וְכָל זֶה מִפְּנֵי שֶׁלֹּא שָׁמְרוּ עַצְמָם בְּקַטְנוּתָם). And concerning all these it is said (וְעַל כָּל אֵלּוּ נֶאֱמַר): “My beloved has gone down to his garden... to gather lilies” (דוֹדִי יָרַד לְגַנּוֹ... וְלִלְקֹט שׁוֹשַׁנִּים) (Song of Songs 6:2), these are those Neshamot [Souls] (הֵם הַנְּשָׁמוֹת הַלָּלוּ), and do not read it as “lilies” but rather as “those who study” Torah (וְאַל תִּקְרֵי שׁוֹשַׁנִּים אֶלָּא שֶׁשּׁוֹנִים בַּתּוֹרָה), and He gathers them before their time (וְאִלֵּין לָקִיט לְהוֹ קֹדֶם זִמְנָם), while they still give forth fragrance (בְּעוֹד דְּיָהֲבוּ רֵיחָא), before they become sour (קוֹדֶם שֶׁיַּחְמִיץ), and this is for their benefit (וְזֶהוּ לָהֶם לְטוֹבָה). And Metatron Na‘ar [the Youth] teaches them Torah (וּמְלַמֵּד לָהֶם מֶטַטְרוֹן נַעַר תּוֹרָה), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “And behold, it was very good” (וְהִנֵּה טוֹב מְאֹוד) (Genesis 1:31), this is the Malach haMavet [Angel of Death] (זֶה מַלְאַךְ הַמָּוֶת), who takes him before he sins (שֶׁלוֹקֵחַ אוֹתוֹ קֹדֶם שֶׁיֶּחֱטָא), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “Hashem is good to all, and His mercies are upon all His works” (טוֹב ה׳ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו) (Psalms 145:9).

The fourth gate in this Heikhal [Palace] (הַפֶּתַח הָרְבִיעִי שֶׁבְּהֵיכָל זֶה), is called Sha‘arei haRefu’ah [Gates of Healing] (נִקְרָא שַׁעֲרֵי הָרְפוּאָה), and from there emerge all forms of healing (וּמִשָּׁם יוֹצְאִים כָּל מִינֵי הָרְפוּאָה), for every illness among Yisrael (לְכָל חוֹלֵי יִשְׂרָאֵל), for one whose prayer the Holy One, blessed be He, accepts (לְמִי שֶׁמְּקַבֵּל הַקב״ה תְּפִלָּתוֹ). And there is one appointee there whose name is PDAL (וְיֵשׁ שָׁם מְמֻנֶּה אֶחָד אֲשֶׁר שְׁמוֹ פדאל), appointed over all forms of healing (הַמְמֻנֶּה עַל כָּל מִינֵי הָרְפוּאָה). And he is appointed to elevate all the prayers (וְהוּא מְמֻנֶּה לְהַעֲלוֹת כָּל הַתְּפִלּוֹת), of those who suffer illnesses and pains and those in distress (שֶׁל סוֹבְלֵי חֳלָאִים וּמַכְאוֹבִים וּבַעֲלֵי צַעַר), and he opens this gate for those prayers (וְהוּא פּוֹתֵחַ הַפֶּתַח הַזֶּה לְאוֹתָן הַתְּפִלּוֹת), and elevates them before the Holy One, blessed be He (וּמַעֲלֶה אוֹתָן לִפְנֵי הַקב״ה), and he is the angel of whom it is said (וְהוּא הַמַּלְאָךְ שֶׁנֶּאֱמַר עָלָיו): “If there be for him an angel, an intercessor, one among a thousand” (אִם יֵשׁ מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף) (Job 33:23), and it says (וְאוֹמֵר): “Deliver him from descending to the pit; I have found a ransom” (פְּדָעֵהוּ מֵרֶדֶת שַׁחַת מָצָאתִי כֹפֶר) (Job 33:24), for he elevates the prayer (כִּי הוּא מַעֲלֶה הַתְּפִלָּה), and becomes an advocate of merit on his behalf (וְנַעֲשֶׂה מֵלִיץ יוֹשֶׁר בַּעֲדוֹ), and he redeems him from his suffering (וְהוּא פּוֹדֶה אוֹתוֹ מֵהַצַּעַר שֶׁלּוֹ). And it says there in the Zohar, Pekudei, in the third Heikhal [Palace] (וְאוֹמֵר שָׁם בַּזֹּהַר פְּקוּדֵי בְּהֵיכָל ג׳): “In this Heikhal [Palace] there stands one Ruach [Spirit] called Nogah [Radiance]; this Ruach [Spirit] rules in this Heikhal [Palace]; every radiance and every desire abide within it” (בְּהֵיכָלָא דָא קַיְימָא רוּחָא חֲדָא דְאִקְרֵי נֹגַהּ, אִיהִי רוּחָא שָׁלִיטָא בְּהַאי הֵיכָלָא, כָּל זִיוָא וְכָל תֵּיאוּבְתָא קַיְימִין בֵּיהּ), because it is the Heikhal [Palace] of Nogah [Radiance] (מִפְּנֵי שֶׁהוּא הֵיכָל הַנֹּגַהּ), and it is the Name Havayah (וְהוּא שֵׁם הֲוָיָ״ה), which equals Chen [Grace] in numerical value, corresponding to the numerical value of Nogah [Radiance] (הָעוֹלֶה חֵן כְּמִנְיַן נֹגַהּ). And he crowns all those Neshamot [Souls] with crowns of light (וְהוּא מְעַטֵּר לְכָל אוֹתָם הַנְּשָׁמוֹת כְּתָרִים שֶׁל אוֹר), those who have a portion in the Olam haBa [World to Come] (אֵלּוּ שֶׁיֵּשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא), who have been refined and purified (אֲשֶׁר נִצְרְפוּ וְנִתְלַבְּנוּ), in order to make known to all those appointed in the other Heikhalot [Palaces] (לְהוֹדִיעַ לְכָל הַמְמֻנִּים בִּשְׁאָר הַהֵיכָלוֹת), that he is a son of the Olam haBa [World to Come] (שֶׁהוּא בֶּן הָעוֹלָם הַבָּא). And he enters and exits without hindrance (וְהוּא עָיֵיל וְנָפִיק בְּלָא בַּר), and there is none who can protest against him (וְלֵית מָאן דִּמְחֵי בִידֵיהּ), and his name is ZHRIAL (וּשְׁמוֹ זהריאל), who shines from the Shemen Mishchat Kodesh [Holy Anointing Oil] (הַמֵּאִיר מִשֶּׁמֶן מִשְׁחַת קֹדֶשׁ), which emerges from Imma Ila’ah [Supernal Mother] (הַיּוֹצֵא מֵאִמָּא עִלָּאָה), who is called the Olam haBa [World to Come] (הַנִּקְרָא עוֹלָם הַבָּא), as it is said (שֶׁנֶּאֱמַר): “And a river goes out from Eden” (וְנָהָר יֹצֵא מֵעֵדֶן) (Genesis 2:10), going out continually and never ceasing forever (יוֹצֵא תָּמִיד וְאֵינוֹ נִפְסָק לְעוֹלָם). And from him emerges one Name, which is AHDIAL (וּמִמֶּנּוּ יוֹצֵא שֵׁם אֶחָד שֶׁהוּא אהדיאל), namely from his filling (דְּהַיְנוּ מֵהַמִּלּוּי שֶׁלּוֹ), and all the Names that illuminate his Nukvah [Female Consort], which are called Ner [Lamp] (וְכָל הַשֵּׁמוֹת שֶׁמְּאִירִים לְנוּקְבֵּיהּ הַנִּקְרָאִים נֵר), in the secret of her two hundred and forty-eight limbs (בְּסוֹד רמ״ח שַׁיְיפִין דִּילָהּ), and the two arms of the King (וְתַרֵין דְּרוֹעִין דְּמַלְכָּא), which receive her with joy (הַמְקַבְּלִים אוֹתָהּ בְּשִׂמְחָה), as it is said: “His left hand is under my head, and His right hand embraces me” (שֶׁנֶּאֱמַר: שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי) (Song of Songs 2:6), all of them are lit by this light of ZHRIAL (כֻּלָּם הָאוֹר זהריאל מַדְלִיק אוֹתָם), as it is said: “For the commandment is a lamp and the Torah is light” (נֵר מִצְוָה וְתוֹרָה אוֹר) (Proverbs 6:23). And there is rooted within it the Name of Twenty-Two (וְשָׁם נִשְׁרָשׁ שֵׁם שֶׁל כ״ב), which emerges from “Yevarekhekha [May He bless you]” (הַיּוֹצֵא מִיְבָרֶכְךָ), corresponding to the twenty-two letters of the Torah (כְּנֶגֶד כ״ב אוֹתִיּוֹת הַתּוֹרָה), and all of them are included within it (וְכֻלָּם נִכְלָלִים בּוֹ), and from it they illuminate below (וּמִמֶּנּוּ מְאִירִים לְמַטָּה). And it does not illuminate by itself (וְאֵינוֹ מֵאִיר לְבַדּוֹ), but only through its joining with the Heikhal [Palace] of Netzach, which is called Zekhut [Merit] (אֶלָּא בְּהִתְחַבְּרוֹ עִם הֵיכָל נֵצַח הַנִּקְרָא זְכוּת). And when they are included together (וּכְשֶׁהֵם נִכְלָלִים), one Chayah [Living Creature] emerges from them below (יוֹצֵאת חַיָּה אַחַת מֵהֶם לְמַטָּה), composed of two forms (הַכְּלוּלָה מִשְּׁנַיִם), one form being the form of a lion (צוּרַת א׳ הִיא צוּרַת אַרְיֵה), and the second being the form of an eagle (וְהַשֵּׁנִית הִיא צוּרַת נֶשֶׁר), and it is composed of these two forms (וְהִיא כְּלוּלָה מִשְּׁנֵי צוּרוֹת הַלָּלוּ), and is called AHIAL (וְנִקְרֵאת אהיאל). And when the light of Nogah [Radiance] shines within it (וּכְשֶׁמֵּאִיר בָּהּ אוֹר נֹגַהּ), namely the aforementioned ZHRIAL (דְּהַיְנוּ זהריאל הַנִּזְכָּר), four Ofanim [Wheels] emerge from it in the Olam haAsiyah [World of Action] (יוֹצְאִים מִמֶּנָּה אַרְבָּעָה אוֹפַנִּים בְּעוֹלָם הָעֲשִׂיָּה), and this Chayah [Living Creature] is in the Olam haYetzirah [World of Formation] (וְהַחַיָּה הַזֹּאת הִיא בְּעוֹלָם הַיְצִירָה), and these four Ofanim [Wheels] are composed of four colors (וְאֵלּוּ ד׳ אוֹפַנִּים כְּלוּלִים מִד׳ גְּוָנִים): Aryeh [Lion], Shor [Ox], Adam [Man], and Nesher [Eagle] (אַרְיֵה שׁוֹר אָדָם נֶשֶׁר), and these are their names (וְאֵלּוּ שְׁמוֹתָם): HDRIAL [ADRIAL] (הדריאל [אדריאל]), YHDRIAL (יהדריאל), AHDVRIYAH [AQVRIYV] (אהדוריה [אקוריו]), and ASIMON (אסימון), and it is not the Asimon of the Klipot, mentioned in the Zohar, Bereshit, Heaven forbid (וְאֵינוֹ הָאַסִימוֹן שֶׁבַּקְּלִיפּוֹת הַנִּזְכָּר בַּזֹּהַר בְּרֵאשִׁית חַס וְשָׁלוֹם). And these are the ones appointed over all the hosts of heaven (וְאֵלּוּ הֵם הַמְמֻנִּים עַל כָּל צְבָא הַשָּׁמַיִם), the arrangers of war and the drawers of the bow (עוֹרְכֵי מִלְחָמָה וְדוֹרְכֵי קֶשֶׁת), for it is impossible that there should be war in the world (כִּי אִי אֶפְשָׁר שֶׁיִּהְיֶה מִלְחָמָה בָּעוֹלָם), or that one kingdom should be uprooted from its place (אוֹ שֶׁיִּתְעַקֵּר מַלְכוּת אֶחָד מִמְּקוֹמוֹ), until the warfare of the heavenly host Above is first aroused on high (עַד שֶׁיִּתְעוֹרֵר מִלְחֲמַת צְבָא הַמָּרוֹם בַּמָּרוֹם), and afterward the kings of the earth, these against those (וְאַחַר כָּךְ מַלְכֵי הָאֲדָמָה אִלֵּין בְּאִלֵּין). And even the stars wage war from their courses in the firmament (וְגַם הַכּוֹכָבִים לוֹחֲמִים מִמְּסִלּוֹתָם בִּרְקִיעָא), these against those (אֵלּוּ בְּאֵלּוּ), and they display these conflicts and wars, these against those (וְהֵם מַרְאִים סִכְסוּכִים וּמִלְחָמוֹת אֵלּוּ בְּאֵלּוּ). And these four Ofanim [Wheels] stand over them (וְאֵלּוּ הַד׳ אוֹפַנִּים עוֹמְדִים עֲלֵיהֶם), to arouse the kingdoms (לְעוֹרֵר הַמַּלְכֻיּוֹת), into great and mighty warfare (בְּמִלְחָמָה גְּדוֹלָה וַעֲצוּמָה). And when they are aroused and march forth beneath their banners to ordered battle (וּכְשֶׁמִּתְעוֹרְרִים וְנוֹסְעִים בְּדִגְלֵיהֶם לְמִלְחָמָה עֲרוּכָה), they receive influx from the fourth Heikhal [Palace] of Zekhut [Merit] (יַשִּׂיגוּ שֶׁפַע מֵהֵיכָל הָרְבִיעִי שֶׁל זְכוּת). For Netzach and Hod are called Marei deRaglin [Masters of the Legs] (כִּי נֵצַח וְהוֹד נִקְרְאוּ מָארֵי דְרַגְלִין), as it is said: “And His feet shall stand on that day upon the Mount of Olives” (וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים) (Zechariah 14:4), for just as it is impossible for a person to walk on one leg alone, but only with both of his legs (כִּי כְּמוֹ שֶׁאִי אֶפְשָׁר לָאָדָם לֵילֵךְ בְּרֶגֶל אֶחָד כִּי אִם בִּשְׁנֵי רַגְלָיו), so too the third Heikhal [Palace] cannot function without the fourth Heikhal [Palace] (כָּךְ לֹא יִפְעַל הֵיכָל הַשְּׁלִישִׁי בְּלֹא הֵיכָל הָרְבִיעִי). And then (וְאָז), from the sweat of the Chayot [Living Creatures] (יוֹצְאִים מִזֵּעַת הַחַיּוֹת), emerge many hosts, camps, and armies without number (כַּמָּה צְבָאוֹת וּמַחֲנוֹת וַחֲיָלוֹת עַד אֵין מִסְפָּר), and all of them stand beneath these four Ofanim [Wheels] (וְכֻלָּם עוֹמְדִים תַּחַת הַד׳ אוֹפַנִּים הַלָּלוּ). Some of them recite Shirah [Song] (יֵשׁ מֵהֶם שֶׁאוֹמְרִים שִׁירָה), and some of them become emissaries in the world (וְיֵשׁ מֵהֶם הַנַּעֲשִׂים שְׁלוּחִים בָּעוֹלָם), performing miracles for Yisrael (הָעוֹשִׂים נִסִּים לְיִשְׂרָאֵל), to save them from the hand of the mission of evil angels (לְהַצִּילָם מִיַּד מִשְׁלַחַת מַלְאֲכֵי רָעִים), which emerge from the third Heikhal [Palace] of the Klipot (הַיּוֹצְאִים מֵהֵיכָל הַג׳ שֶׁל הַקְּלִיפּוֹת), to accuse and, Heaven forbid, bring evil upon the enemies of Yisrael (לְקַטְרֵג וְלַעֲשׂוֹת חַס וְשָׁלוֹם לְשׂוֹנְאֵי יִשְׂרָאֵל רָעָה). These are the ones who roam throughout the world (הֵם הַמְשׁוֹטְטִים בָּעוֹלָם), to harm those who study Torah (לְהַזִּיק לְלוֹמְדֵי תוֹרָה), as it is said (שֶׁנֶּאֱמַר): “For He shall command His angels concerning you, to guard you in all your ways” (כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ) (Psalms 91:11), and it is written (וּכְתִיב): “Upon their palms they shall bear you, lest you strike your foot against a stone” (עַל כַּפַּיִם יִשָּׂאוּנְךָ פֶּן תִּגֹּף בָּאֶבֶן רַגְלֶךָ) (Psalms 91:12), this is the Even Negef [Stumbling Stone] (דָּא אֶבֶן נֶגֶף), the Tzur Mikhshol [Rock of Stumbling] from the side of impurity (צוּר מִכְשׁוֹל מִסִּטְרָא דְמְסָאֲבָא).

And this stone (וְזֶה [הָאֶבֶן]), which is from the side of holiness (שֶׁהוּא מִצַּד הַקְּדוּשָּׁה), which is called: “a tested stone, a precious cornerstone” (הַנִּקְרָא: אֶבֶן בֹּחַן פִּנַּת יִקְרַת) (Isaiah 28:16), the Rock of Yisrael (צוּר יִשְׂרָאֵל), because they are emanated through the power of the Sefirah of Malchut (עַל שֶׁהֵם נֶאֱצָלִים מִכֹּחַ סְפִירַת מַלְכוּת), which is called: “the stone which the builders rejected has become the chief cornerstone” (הַנִּקְרָא: אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה) (Psalms 118:22). And there is a stone opposite a stone (וְיֵשׁ אֶבֶן מוּל אֶבֶן), as it is said: “God made this opposite that” (שֶׁנֶּאֱמַר: זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7:14). And from the third Heikhal [Palace] of the Klipot (וּמֵהֵיכָל הַג׳ שֶׁל הַקְּלִיפּוֹת), emerge two spirits called Af [Anger] and Cheimah [Wrath] (יוֹצְאִים שְׁנֵי רוּחוֹת הַנִּקְרָאִים אַף וְחֵמָה), and from them emerge all those emissaries who go forth to accuse (וּמֵהֶם יוֹצְאִים כָּל אוֹתָם הַשְּׁלוּחִים הַהוֹלְכִים לְקַטְרֵג), against those who walk on the straight path (לְאוֹתָם הַהוֹלְכִים בַּדֶּרֶךְ הַיָּשָׁר), to incite them (לְהָסִית אוֹתָם), and against those who go to perform a Mitzvah [Commandment] (וּלְאוֹתָם שֶׁהֵם הוֹלְכִים לִדְבַר מִצְוָה). And opposite them stand the Ofanim [Wheels] (וְעַל זֶה עוֹמְדִים הָאוֹפַנִּים כְּנֶגְדָּם), to protect them so that they do not harm them (לְהָגֵן עֲלֵיהֶם שֶׁלֹּא יַזִּיקוּ אוֹתָם). And from these did Moshe Rabbenu, peace be upon him, fear (וּמֵהֶם הָיָה מְפַחֵד מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם), when he descended from the mountain (כְּשֶׁיָּרַד מִן הָהָר), as it is said: “For I was afraid because of the anger and the wrath” (שֶׁנֶּאֱמַר: כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה) (Deuteronomy 9:19).

In the middle of this Heikhal [Palace] (בְּאֶמְצַע הַהֵיכָל הַזֶּה), there is one place standing above (יֵשׁ מָקוֹם אֶחָד הָעוֹמֵד לְמַעְלָה), and it has four gates corresponding to the four directions of the world (וְיֵשׁ לוֹ ד׳ פְּתָחִים לְד׳ רוּחוֹת הָעוֹלָם), and ten angels are appointed over each gate (וַעֲשָׂרָה מַלְאָכִים מְמֻנִּים עַל כָּל פֶּתַח), and one appointee is over them whose name is AHRIAL (וּמְמֻנֶּה אֶחָד עֲלֵיהֶם אֲשֶׁר שְׁמוֹ אהריאל). And this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “as the Ofan [Wheel] would be within the Ofan [Wheel]” (כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן) (Ezekiel 1:16), and these four Ofanim [Wheels] are interwoven one within another (וּמְשֻׁלָּבִים זֶה בָּזֶה אֵלּוּ ד׳ הָאוֹפַנִּים). They take the decree from the Heikhal [Palace] of Zekhut [Merit] (הֵם לוֹקְחִים הַפְסַק מֵהֵיכָל זְכוּת), and roam outside in a flame of fire (וּמְשׁוֹטְטִים לַחוּץ בְּשַׁלְהֶבֶת אֵשׁ), and strike the Neshamot [Souls] of the wicked (וּמַכִּים לְנִשְׁמוֹת הָרְשָׁעִים), according to the decree of judgment upon them (כְּפִי הַפְסַק דִּין שֶׁלָּהּ), while they stand outside rebuked (שֶׁעוֹמֶדֶת לַחוּץ נְזוּפָה), throughout all those days (כָּל אוֹתָם הַיָּמִים), until they receive their punishment (עַד שֶׁמְּקַבֶּלֶת הָעוֹנֶשׁ שֶׁלָּהּ). And those who utter obscene speech from their mouths (וְאוֹתָם הַמּוֹצִיאִים מִפִּיהֶם דִּבְרֵי נִבְלוּת הַפֶּה), and defile themselves with words of immorality (וּמְטַנְּפִים עַצְמָם בְּדִבְרֵי זְנוּת), for forty days they are under Cherem [Ban] and Nidui [Excommunication] (וְכָל אַרְבָּעִים יוֹם הֵם בְּחֵרֶם וְנִדּוּי), and their prayer is not heard (שֶׁלֹּא נִשְׁמַע תְּפִלָּתָם) (Zohar, Shemot 249b), and the prayer does not enter the Pargod [Curtain] of the King (וְאֵינָהּ נִכְנֶסֶת הַתְּפִלָּה לְפַרְגּוֹד הַמֶּלֶךְ), and they stand rebuked outside (וְעוֹמְדִים נְזוּפִים מִבַּחוּץ), together with those who sinned (עִם אוֹתָם שֶׁחָטְאוּ). And justice demands (וְהַדִּין נוֹתֵן), that they should be rebuked and stand outside (לִהְיוֹתָם נְזוּפִים וְיַעַמְדוּ מִבַּחוּץ). Ten times (עֲשָׂרָה פְּעָמִים), the proclamation goes forth from them every day (הַכְּרוֹז יוֹצֵא מֵהֶם בְּכָל יוֹם), and they proclaim throughout all those firmaments (וּמַכְרִיזִים בְּכָל אוֹתָם הָרְקִיעִים), and among all the hosts of the heavenly army (וּבֵין כָּל הַחֲיָלוֹת שֶׁל צְבָא הַמָּרוֹם), that they should beware of a certain person (שֶׁיִּהְיוּ נִזְהָרִים בִּפְלוֹנִי), for he is rebuked (שֶׁהוּא נָזוּף), “he is rebuked” (נְזִיפָא אִיהוּ), “that certain person is guilty” (חַיָּיבָא פְּלוֹנִי), “that certain sin he committed” (דְּחוֹבָא פְּלוֹנִי עֲבִיד), until he performs Teshuvah [Repentance] before the Holy One, blessed be He (עַד שֶׁיַּעֲשֶׂה תְּשׁוּבָה לִפְנֵי הַקב״ה), may the Merciful One save us from this punishment (רַחֲמָנָא לְשֵׁיזְבַן מֵהַאי עוֹנְשָׁא). And when he performs complete Teshuvah [Repentance] (וּכְשֶׁעוֹשֶׂה תְּשׁוּבָה שְׁלֵמָה), then these four appointees gather together (אָז מִתְאַסְּפִים אֵלּוּ הַד׳ מְמֻנִּים), with their four groups, which are forty (עִם הַד׳ כִּתּוֹת שֶׁלָּהֶם שֶׁהֵם אַרְבָּעִים), and they release him from the Nidui [Excommunication] and the Cherem [Ban] (וּמַתִּירִים לוֹ הַנִּדּוּי וְהַחֵרֶם), and then they proclaim (וְאָז הֵם מַכְרִיזִים): “That person is released from rebuke” (פְּלַנְיָא שְׁרָא נְזִיפָא), and from that point onward his prayer enters before the King (וּמִכָּאן וָהָלְאָה תְּפִלָּתוֹ נִכְנֶסֶת לִפְנֵי הַמֶּלֶךְ). And as long as he does not perform Teshuvah [Repentance] (וְכָל זְמַן שֶׁאֵינוֹ עוֹשֶׂה תְּשׁוּבָה), he is rebuked Above and below (נָזוּף הוּא לְמַעְלָה וּלְמַטָּה), and the protection of the Holy One, blessed be He, is withdrawn and departs from him (וּשְׁמִירָתוֹ שֶׁל הַקב״ה נֶעְדֶּרֶת וּמִסְתַּלֶּקֶת מִמֶּנּוּ), and even at night (וַאֲפִלּוּ בַּלַּיְלָה), when all the Neshamot [Souls] ascend to appear before the Queen and the Master, Hashem Elohei Yisrael [Hashem, God of Israel] (שֶׁעוֹלוֹת כָּל הַנְּשָׁמוֹת לְהֵרָאוֹת לִפְנֵי הַמַּלְכָּה וְהָאָדוֹן י״י אֱלֹהֵי יִשְׂרָאֵל), for the purpose of Mayin Nukvin [Female Waters] (לְצוֹרֶךְ מַיִן נוּקְבִין), to renew the old Neshamot [Souls] (לְחַדֵּשׁ נְשָׁמוֹת הַיְשָׁנוֹת), his Neshamah [Soul] is rebuked (נִשְׁמָתוֹ נְזוּפָה), and all the gates of heaven are closed before it (וְנִסְתָּמִים מִפָּנֶיהָ כָּל שַׁעֲרֵי הַשָּׁמַיִם), and it does not ascend (וְאֵינָהּ עוֹלָה), and they push it outside (וְדוֹחִים אוֹתָהּ לַחוּץ).

And the Ofan [Wheel] AHDIAL (וְהָאוֹפַן אהדיאל), who stands over the forty angels that I mentioned (הָעוֹמֵד עַל הַמ׳ מַלְאָכִים שֶׁאָמַרְתִּי), when he goes on his way (כְּשֶׁהוּא הוֹלֵךְ בְּרַגְלוֹ), he arrives at a place called Ta haRatzim [Chamber of the Runners] (מַגִּיעַ לְמָקוֹם אֶחָד הַנִּקְרָא תָּא הָרָצִים), and the forty angels with him enter this place (וְהַמ׳ מַלְאָכִים עִמּוֹ נִכְנָסִים לַמָּקוֹם הַזֶּה), and they take into their hands shields of gold (וְלוֹקְחִים בִּידֵיהֶם מָגִנִּים שֶׁל זָהָב), for three times El equals Magen [Shield] (כִּי ג׳ פְּעָמִים אֵ״ל עוֹלֶה מָגֵן). And this El (וְאֵ״ל זֶה), is the Din [Judgment] that has been sweetened (הוּא הַדִּין הַנִּמְתָּק), descending from the Metzach of Ze’ir Anpin (הַיּוֹרֵד מִן הַמֵּצַר שֶׁל ז״א), and the Targum of Magen [Shield] is Taris [Shield] (וּמָגֵן תַּרְגּוּמוֹ תָּרִיס), and they are called Marei Tarisin [Masters of Shields] (וְהֵם נִקְרָאִים מָארֵי תָרִיסִין), who stand to protect Yisrael (הָעוֹמְדִים לְהָגֵן עַל יִשְׂרָאֵל). And the Name YAYY (וְשֵׁם ייא״י), which emerges from the filling of S”G of Imma (הַיּוֹצֵא מִמִּלּוּי ס״ג דְּאִמָּא), has the numerical value of El (גִּימַטְרִיָּא אֵ״ל), and sweetens the El of Elohim (הוּא מְמַתֵּק אֵ״ל שֶׁל אֱלֹהִים). And they are the angels called Chashmalim [Electrum] (וְהֵם הַמַּלְאָכִים הַנִּקְרָאִים חַשְׁמַלִּים), and in their hands are shields, swords, and spears (וּבִידֵיהֶם מָגִנִּים וַחֲרָבוֹת וּרְמָחִים), running to protect Yisrael from the nations of the world (הָרָצִים לְהָגֵן עַל יִשְׂרָאֵל מִן אֻמּוֹת הָעוֹלָם), and to stir up war against their princes Above (וּלְהִתְגָּרוֹת מִלְחָמָה בְּשָׂרֵיהֶם שֶׁל מַעְלָה), and to avenge their vengeance in a single instant and in the blink of an eye (וְלִנְקוֹם נִקְמָתָם בְּרֶגַע אֶחָד וּכְהֶרֶף עַיִן). And therefore this place is called Ta haRatzim [Chamber of the Runners] (וּלְכָךְ נִקְרָא הַמָּקוֹם הַזֶּה תָּא הָרָצִים), the place of those runners (מְקוֹם אוֹתָם הָרָצִים), who hasten to provoke war and to execute vengeance (מְמַהֲרִים לְהִתְגָּרוֹת מִלְחָמָה וְלִנְקוֹם נְקָמוֹת), to confront those runners of the Sitra Achra (לְקַבֵּל אִינוּן רָצִים שֶׁל סִטְרָא אָחֳרָא), who run to do evil and to bring harm to the Mazalot [Constellations] of the enemies of Yisrael (רָצִים לְאַבָּאָשָׁא וּלְאַתְרָעָא מַזָּלִין שֶׁל שׂוֹנְאֵי יִשְׂרָאֵל), and the Chashmalim [Electrum] run to rule over them and subdue them (וְהַחַשְׁמַלִּים רָצִים לִשְׁלוֹט עֲלֵיהֶם וּלְהַכְנִיעָם). And “God made this opposite that” (וְזֶה לְעֻמַּת זֶה עָשָׂה אֱלֹהִים) (Ecclesiastes 7:14), and your sign is (וְסִימָנָךְ): “The runners went out, hastened by the king’s command” (הָרָצִים יָצְאוּ דְחוּפִים בִּדְבַר הַמֶּלֶךְ) (Esther 3:15), whether from the side of holiness or from the side of impurity (הֵן מִצַּד הַקְּדוּשָּׁה הֵן מִצַּד הַטֻּמְאָה). And if the good runners go out (וְאִם הָרָצִים הַטּוֹבִים יוֹצְאִים), it is said: “And the city of Shushan rejoiced and was glad” (נֶאֱמַר: וְהָעִיר שׁוּשַׁן צָהֲלָה וְשָׂמֵחָה) (Esther 8:15), “joy and honor” (וְשָׂשׂוֹן וִיקָר) (Esther 8:16). And if, Heaven forbid, the evil runners go out (וְאִם חַס וְשָׁלוֹם הָרָצִים הָרָעִים יוֹצְאִים), it is said: “And the city of Shushan was perplexed” (נֶאֱמַר: וְהָעִיר שׁוּשַׁן נָבוֹכָה) (Esther 3:15). And in this Heikhal [Palace] there are twelve appointees called Seraphim [Burning Ones] (וּבְהֵיכָל זֶה יֵשׁ בּוֹ י״ב מְמֻנִּים הַנִּקְרָאִים שְׂרָפִים), who are appointed to watch continually over all those whom the nations of the world oppress and afflict (הַמְמֻנִּים לְהַשְׁגִּיחַ תָּמִיד עַל כָּל אוֹתָם שֶׁמְּצַעֲרִים וְדוֹחֲקִים אוֹתָם הָאֻמּוֹת הָעוֹלָם), and these appointees are called Chalonot [Windows] (וְאֵלּוּ הַמְמֻנִּים נִקְרָאִים חַלּוֹנוֹת), as it is written: “He gazes through the windows” (מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת) (Song of Songs 2:9). And they are also appointed (וְהֵם גַּם כֵּן מְמֻנִּים), to record all those who rise early to come to the Beit haKnesset [Synagogue] (לִכְתּוֹב כָּל אוֹתָם הַמַּקְדִּימִים לָבוֹא לְבֵית הַכְּנֶסֶת), and who are counted among the Asarah Batlanin [Ten Men of Leisure] (וְנִמְנִים עִם הָעֲשָׂרָה בַּטְלָנִין), for they are called Chaverim [Companions] among them (כִּי הֵם נִקְרָאִים חֲבֵרִים אֶצְלָם), as it is said: “Companions listen for your voice; let me hear it” (שֶׁנֶּאֱמַר: חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי) (Song of Songs 8:13).

Come and see (בֹּא וּרְאֵה), the great merit of one who prays (הַזְּכוּת הַגָּדוֹל לְהַמִּתְפַּלֵּל), and knows how to arrange his prayer properly (וְיוֹדֵעַ לְסַדֵּר אוֹתָהּ כָּרָאוּי), the prayer ascends without hindrance (הַתְּפִלָּה עוֹלָה בְּלִי מְעִיק), through all the firmaments (בְּכָל הָרְקִיעִים), and through all the Heikhalot [Palaces] above (וְדֶרֶךְ כָּל הַהֵיכָלוֹת שֶׁלְּמַעְלָה), by means of these Seraphim [Burning Ones] (עַל יְדֵי הַשְּׂרָפִים הַלָּלוּ), until the gate of the upper entrance called Kodesh haKodashim [Holy of Holies] (עַד שַׁעַר הַפֶּתַח הָעֶלְיוֹן הַנִּקְרָא קֹדֶשׁ הַקֳּדָשִׁים), and it ascends and becomes a crown upon the head of Molcho shel Olam (וְהִיא עוֹלָה וְנַעֲשֵׂית עֲטֶרֶת בְּרֹאשׁ מַלְכּוֹ שֶׁל עוֹלָם). And the Zohar says in Parashat Pekudei (וְאוֹמֵר הַזֹּהַר בְּפָרָשַׁת פְּקוּדֵי): “All those who pray their prayers with complete desire, this prayer must be brought forth from thought” (כָּל אִינוּן דְּמַצְלִין צְלוֹתֵיהוֹן בִּרְעוּתָא שְׁלִים הַאי צְלוֹתָא צְרִיכָה מִגּוֹ מַחֲשָׁבָה לְאַפָּקָא לָהּ), namely the intention according to the way of the Sod [Mystical Secret] (דְּהַיְנוּ הַכַּוָּנָה עַל דֶּרֶךְ הַסוֹד), “and with the desire of speech” (וּבִרְעוּתָא דְּמִילּוּלָא), which is the desire within speech (שֶׁהוּא רְצוֹן הַדִּבּוּר), that he should intend the meaning of every word that comes forth from his mouth (שֶׁיְכַוֵּן פֵּרוּשׁ כָּל תֵּבָה שֶׁמּוֹצִיאָהּ מִפִּיו), “and then the Name of the Holy One, blessed be He, is sanctified” (וּכְדֵין אִתְקַדַּשׁ שְׁמֵיהּ דְקב״ה). When the prayer reaches the Seraphim [Burning Ones] called Chaverim [Companions] (כְּשֶׁמַּגִּיעָה הַתְּפִלָּה אֵצֶל הַשְּׂרָפִים הַנִּקְרָאִים חֲבֵרִים), all of them take the prayer (כֻּלָּם לוֹקְחִים הַתְּפִלָּה), and go with it to the fourth Heikhal [Palace], which is the Heikhal [Palace] of Zekhut [Merit] (וְהוֹלְכִים עִמָּהּ עַד הֵיכָל הָרְבִיעִי שֶׁהוּא הֵיכָל זְכוּת), to its gate (לְפִתְחוֹ), and they praise and proclaim Kedushah [Holiness] before the Supreme King together with Yisrael (וְהֵם מְשַׁבְּחִים וְאוֹמְרִים קְדוּשָּׁה לַמֶּלֶךְ הָעֶלְיוֹן עִם יִשְׂרָאֵל), and they are companions with them by day (וְהֵם חֲבֵרִים עִמָּהֶם בַּיּוֹם), and not those who recite Shirah [Song] at night (וְלֹא אוֹתָם הָאוֹמְרִים שִׁירָה בַּלַּיְלָה). And one who does not pray and direct himself properly (וּמִי שֶׁאֵינוֹ מִתְפַּלֵּל וּמְכַוֵּן עַצְמוֹ כָּרָאוּי), concerning him the verse says (עָלָיו הַכָּתוּב אוֹמֵר): “One who robs his father and his mother” (גּוֹזֵל אָבִיו וְאִמּוֹ) (Proverbs 28:24), they are the Holy One, blessed be He, and His Shekhinah (הֵם קב״ה וּשְׁכִינְתֵּיהּ), and it says: “and says, ‘It is no transgression’” (וְאוֹמֵר אֵין פָּשַׁע) (Proverbs 28:24), meaning (רָצָה לוֹמַר), that he says the influx was not damaged into transgression by his failure to pray properly (שֶׁלֹּא נִתְקַלְקֵל הַשֶּׁפַע לְפֶשַׁע עַל יְדֵי שֶׁלֹּא הִתְפַּלֵּל כָּרָאוּי), whereas in truth he prevents the blessings from the Holy One, blessed be He, and His Shekhinah (וּמִפְּנֵי שֶׁמּוֹנֵעַ הַבְּרָכוֹת מִקב״ה וּשְׁכִינְתֵּיהּ). “He is a companion to a destructive man” (חָבֵר הוּא לְאִישׁ מַשְׁחִית) (Proverbs 28:24), this is Samael the wicked (הוּא סמא״ל הָרָשָׁע), who also prevents blessings from the Shekhinah (הַמּוֹנֵעַ גַּם הוּא בְּרָכוֹת מֵהַשְּׁכִינָה), he is the prince of Esav (הוּא שָׂרוֹ שֶׁל עֵשָׂו), who is called (הַנִּקְרָא): “a skillful hunter, a man of the field” (אִישׁ צַיִד אִישׁ שָׂדֶה) (Genesis 25:27), he is a companion in his enterprise (הוּא חָבֵר לְמַשָּׂא וּמַתָּן שֶׁלּוֹ), and through the sin of Adam haRishon (וְעַל יְדֵי חֵטְא אָדָם הָרִאשׁוֹן), he withheld blessings from the world (מָנַע בְּרָכוֹת מֵהָעוֹלָם), and caused death to all of them (וְגָרַם מִיתָה לְכֻלָּם). And “companion” is derived from the expression: “and a charmer of charms” (וְחָבֵר הוּא נִגְזָר מִלְּשׁוֹן וְחֹבֵר חָבֶר) (Deuteronomy 18:11), who performs sorcery in order to join himself with a destructive man (שֶׁעוֹשֶׂה כִשּׁוּף לְהִתְחַבֵּר בְּאִישׁ מַשְׁחִית), through whom he performs that sorcery (שֶׁעַל יָדוֹ יַעֲשֶׂה הַכִּשּׁוּף הַהוּא). And on the side of holiness there is a good companion (וּבְצַד הַקְּדוּשָּׁה יֵשׁ חָבֵר טוֹב), such as the Seraphim [Burning Ones] who are called “Companions” (כְּמוֹ הַשְּׂרָפִים הַנִּקְרָאִים חֲבֵרִים) (Zohar, Shemot 250a), and he does good with a person in this world and in the Olam haBa [World to Come] (וְעוֹשֶׂה עִם הַבֶּן אָדָם טוֹבָה בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא), and they are companions in their fellowship (וְהֵם חֲבֵרִים בַּחֲבֵרוּתָא דִּלְהוֹן), to sanctify the Name of their Master (לְקַדָּשָׁא שְׁמָא דְמָארֵיהוֹן), to sing and to praise before Him (לְזַמְּרָא וּלְשַׁבְּחָא לְפָנָיו). And from the twelve Seraphim [Burning Ones] emerge four Somekhin [Supporters] (וּמִן הַי״ב שְׂרָפִים יוֹצְאִים אַרְבַּע סַמְכִין), who support Yisrael, who are called the fallen ones (שֶׁהֵם סוֹמְכִים אֶת יִשְׂרָאֵל הַנִּקְרָאִים נוֹפְלִים), as it is said: “Hashem supports all who fall” (סוֹמֵךְ י־י לְכָל הַנֹּפְלִים) (Psalms 145:14), who are called IGAL, IRIAH, ARIAL, and YHIRAL (הַנִּקְרָאִים עיגאל עיריה עריאל יהיראל) (Zohar, Shemot 250b), and they are called Arelim (וְנִקְרָאִים אראלים), and beneath them are angels without number (וְתַחְתֵּיהֶם מַלְאָכִים שֶׁאֵין לָהֶם מִסְפָּר), and all of them derive their power from the Arelim (וְכֻלָּם מִכֹּחַ הָאֲרְאֵלִים). And each one is appointed over his watch and his service (וְכָל אֶחָד מְמֻנֶּה עַל מִשְׁמַרְתּוֹ וַעֲבוֹדָתוֹ), and they are appointed to nullify all evil thoughts and evil counsels (וְהֵם מְמֻנִּים לְבַטֵּל כָּל מַחֲשָׁבוֹת רָעוֹת וְעֵצוֹת רָעוֹת), intended, Heaven forbid, to harm the enemies of Yisrael (לְהַזִּיק חַס וְשָׁלוֹם שׂוֹנְאֵי יִשְׂרָאֵל), and they make this known Above (וּמוֹדִיעִים זֶה לְמַעְלָה), even though those plans have not yet been carried out (אַף עַל פִּי שֶׁלֹּא נַעֲשׂוּ). And they are appointed over the Tzaddikim [Righteous Ones] who perform good deeds (וְהֵם מְמֻנִּים עַל הַצַּדִּיקִים הָעוֹשִׂים מַעֲשִׂים טוֹבִים), and over those who think a good thought to perform a Mitzvah [Commandment] (וְעַל אוֹתָם הַחוֹשְׁבִים מַחֲשָׁבָה טוֹבָה לַעֲשׂוֹת מִצְוָה אַחַת), even though they are unable to perform it (אַף עַל פִּי שֶׁאֵינָם יְכוֹלִים לַעֲשׂוֹת). The angel IRIAH stands on the side of the south (מַלְאָךְ עיריה עוֹמֵד לְצַד דָּרוֹם), and he watches over those who comfort the poor (וְהוּא מַשְׁגִּיחַ עַל אוֹתָם הַמְנַחֲמִים לָעֲנִיִּים), or who are distressed in their hearts because of their poverty (אוֹ שֶׁמְּצַעֲרִים בְּלִבָּם עַל עֲנִיּוּתָם), even though they do not have the means to give to them (אַף עַל פִּי שֶׁאֵין לָהֶם יְכֹלֶת לִתֵּן לָהֶם), and he watches over them because they walk in the path of a Mitzvah [Commandment] (וּמַשְׁגִּיחִים אוֹתָם עַל שֶׁהוֹלְכִים דֶּרֶךְ שֶׁל מִצְוָה). And he watches over those who perform kindness with the dead (וְעַל אוֹתָם הָעוֹשִׂים חֶסֶד עִם הַמֵּתִים), which is Chesed shel Emet [True Kindness] (וְהוּא חֶסֶד שֶׁל אֱמֶת), and he is appointed to remember him Above (וְהוּא מְמֻנֶּה לְזָכְרוֹ לְמַעְלָה), and to engrave him for the Olam haBa [World to Come] (וְלַחְקוֹק לֵיהּ לָעוֹלָם הַבָּא), and he is written in the register of the Olam haBa [World to Come] (וְהוּא כָּתוּב בְּפִנְקָס שֶׁל הָעוֹלָם הַבָּא). And the angel ARIAL stands on the side of the north (וְהַמַּלְאָךְ עריאל עוֹמֵד לְצַד צָפוֹן), and they are appointed over those in whose thoughts it arose to commit transgressions (הֵם מְמֻנִּים עַל אוֹתָם שֶׁעָלָה בְמַחֲשַׁבְתָּם לַעֲשׂוֹת עֲבֵרוֹת), but who refrained and regretted doing so (וְנִמְנַע וְנִתְחָרֵט מִלַּעֲשׂוֹת), or those who intend to sin (אוֹ שֶׁיֵּשׁ בְּדַעְתָּם לַחֲטוֹא), and come to perform the transgression (וּבָאִים לַעֲשׂוֹת הָעֲבֵרָה), but are seized by regret (וּמַשִּׂיגִים חֲרָטָה), and overcome the Yetzer haRa [Evil Inclination] (וְגוֹבְרִים עַל הַיֵּצֶר הָרָע), and refrain from committing the transgression (וְנִמְנָעִים מִלַּעֲשׂוֹת הָעֲבֵרָה), and he protects them (וְהוּא מֵגִין עֲלֵיהֶם). And the angel YHIRAL stands on the side of the west (וְהַמַּלְאָךְ יהיראל עוֹמֵד לְצַד מַעֲרָב), and he watches over those who engage in Torah (וְהוּא מַשְׁגִּיחַ עַל אוֹתָם הָעוֹסְקִים בַּתּוֹרָה), and who bring their children to their teacher to engage in Torah (וּמוֹלִיכִים בְּנֵיהֶם לְבֵית רַבָּם לַעֲסוֹק בַּתּוֹרָה), and over all those who attend to the sick person lying upon a bed of illness (וְעַל כָּל אוֹתָם הַמַּשְׁגִּיחִים עַל הַחוֹלֶה הַשּׁוֹכֵב עַל עֶרֶשׂ דְּוַי), and encourage them to examine their deeds and their transgressions (וּמְזָרְזִים אוֹתָם לְעַיֵּן בְּמַעֲשֵׂיהֶם וּבַעֲבֵרוֹתֵיהֶם), that they return in complete Teshuvah [Repentance] before the Holy One, blessed be He (שֶׁיָּשׁוּבוּ בִּתְשׁוּבָה שְׁלֵמָה לִפְנֵי הַקב״ה). For everyone who strives to bring the sick person to Teshuvah [Repentance] (שֶׁכָּל מִי שֶׁמִּשְׁתַּדֵּל לְהַחוֹלֶה שֶׁיָּשׁוּב בִּתְשׁוּבָה), causes him to be saved from his illness and from the judgment Above (גוֹרֵם לוֹ לְהִנָּצֵל מֵחָלְיוֹ וּמֵהַדִּין שֶׁלְּמַעְלָה), and causes his strength to return within him (וְגוֹרֵם לְהַחֲזִיר כֹּחוֹ בְּקִרְבּוֹ), and life will be added to him (וְיִתּוֹסְפוּ לוֹ חַיִּים), as it is said: “Fortunate is he who acts wisely toward the poor” (אַשְׁרֵי מַשְׂכִּיל אֶל דָּל) (Psalms 41:2), this is the sick person, who is poor upon a bed of illness (הוּא הַחוֹלֶה שֶׁהוּא דַּל עַל עֶרֶשׂ דְּוַי), and whose Mazal [Fortune] has become weakened (וְאִתְרַע מַזָּלֵיהּ), for “a prisoner cannot free himself from prison” (כִּי אֵין חָבוּשׁ מַתִּיר עַצְמוֹ מִבֵּית הָאֲסוּרִים) (Berakhot 5b), therefore: “On the day of evil, Hashem will deliver him” (בְּיוֹם רָעָה יְמַלְּטֵהוּ י״י) (Psalms 41:2). And the sick person is called “poor” (וְהַחוֹלֶה נִקְרָא דַּל), as it is said regarding Amnon when he was ill (שֶׁנֶּאֱמַר אֵצֶל אַמְנוֹן שֶׁהָיָה חוֹלֶה): “Why are you, the king’s son, so poor?” (מַדּוּעַ אַתָּה כָּכָה דַּל בֶּן הַמֶּלֶךְ) (II Samuel 13:4). Therefore the Holy One, blessed be He, will save this discerning person on the day of evil (לָכֵן יַצִּילֵהוּ הַקב״ה לְהַמַּשְׂכִּיל הַזֶּה בְּיוֹם רָעָה), on the day when judgment rests upon the world (בְּיוֹמָא דְדִינָא שַׁרְיָא עַל עָלְמָא). And from this Heikhal [Palace] comes forth supervision over him to save him (וּמֵהֵיכָל הַזֶּה יוֹצֵא הַשְׁגָחָה עָלָיו לְהַצִּילוֹ), when? (אֵימָתַי), on the day when the Sitra Achra [Other Side] rules (בְּיוֹם שֶׁשּׁוֹלֵט סִטְרָא אָחֳרָא), Lilith who is called Ra‘ah [Evil] (לילית הַנִּקְרֵאת רָעָה), which is the Day of Judgment, Rosh Hashanah (שֶׁהוּא יוֹם הַדִּין רֹאשׁ הַשָּׁנָה), these angels will be advocates of merit on his behalf (יִהְיוּ הַמַּלְאָכִים הַלָּלוּ מְלִיצֵי יוֹשֶׁר בַּעֲדוֹ), to protect him (לְהָגֵן עָלָיו). And the four Arelim (וְהָאַרְבָּעָה אֲרְאֵלִים), are called Charakim [Lattices] (נִקְרָאִים חֲרַכִּים), for the supervision of Chesed emerges through a narrow opening (כִּי הַהַשְׁגָחָה שֶׁל הַחֶסֶד יוֹצֵא מִכֹּחַ בְּקִיעָה דַקָּה), smaller than the windows (יוֹתֵר קְטַנִּים מִן הַחַלּוֹנוֹת), which are the twelve Seraphim [Burning Ones] (שֶׁהֵם הַי״ב שְׂרָפִים), from whom Chesed and open, expansive supervision emerge (שֶׁיּוֹצֵא מֵהֶם הַחֶסֶד וְהַשְׁגָחָה פְּתוּחָה וּרְחָבָה), from the windows of the twelve permutations of Havayah (מִן הַחַלּוֹנוֹת שֶׁל י״ב צֵרוּפֵי הֲוָיָ״ה). And the expression “peering through the lattices” (וּלְשׁוֹן מֵצִיץ דִּנִיזְקָא), means that they gaze from a distant and narrow place (שֶׁצּוֹפִים מִמָּקוֹם רָחוֹק וְצַר), and are far from it (וְרָחוֹק מֵהֶם), when the influx of Chesed comes to them (כְּשֶׁבָּא אֲלֵיהֶם שֶׁפַע הַחֶסֶד). And at the time when Yisrael sound the Shofar (וּבִזְמַן שֶׁיִּשְׂרָאֵל תּוֹקְעִים בַּשּׁוֹפָר), with proper and clear intention (בְּכַוָּנָה רְאוּיָה וּבְרוּרָה), to arouse through the sound of a great and exceedingly powerful Shofar (לְהִתְעוֹרֵר בְּקוֹל שׁוֹפָר גָּדוֹל וְחָזָק מְאֹד), then the supernal Kol [Voice] is aroused (אָז מִתְעוֹרֵר הַקּוֹל שֶׁל־מַעְלָה), which is composed of water, fire, and wind (הַכָּלוּל מִמַּיִם אֵשׁ וְרוּחַ), from the chamber of the King (מֵחֲדַר הַמֶּלֶךְ), and within it the Names of the Dinim [Judgments], included in the word Shofar, are sweetened (וּבוֹ נִמְתָּקִים שְׁמוֹת הַדִּינִים הַכְּלוּלִים בְּמִלַּת שׁוֹפָר). And then the seven Kolot [Voices] descend from the Shofar of Imma Ila’ah [the Supernal Mother] (וְאָז יוֹרְדִים הַז׳ קוֹלוֹת מִשּׁוֹפָר שֶׁל אִמָּא עִלָּאָה), and the Dinim [Judgments] of Ze’ir Anpin and his Nukvah [Female Consort] are sweetened (וְנִמְתְּקוּ דִּינֵי ז״א וְנוּקְבֵיהּ), and then the Holy One, blessed be He, gazes upon the world (וְאָז הקב״ה מַשְׁגִּיחַ עַל הָעוֹלָם), and looks through those windows and lattices (וּמִסְתַּכֵּל בְּאוֹתָם הַחַלּוֹנוֹת וְהַחֲרַכִּים), and opens them (וּפוֹתֵחַ אוֹתָם), and advocates and defenders of merit emerge (וְיוֹצְאִים מְלִיצֵי וּפְרַקְלִיטֵי יוֹשֶׁר). And then He has mercy upon the world (וְאָז הוּא מְרַחֵם עַל הָעוֹלָם), and drives away the Santira [Blocker] who closes the entrance and gate of the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (וּמְגָרֵשׁ הַסַּנְטִירָא הַסּוֹתֵם פֶּתַח וְשַׁעַר הֵיכָל לִבְנַת־הַסַּפִּיר), as it is said: “You have covered Yourself with a cloud, that prayer should not pass through” (סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44). And then the herald goes forth and proclaims throughout all the firmaments (וְאָז הַכְּרוֹז יוֹצֵא וּמַכְרִיז בְּכָל הָרְקִיעִין), and says (וְאוֹמֵר): “The voice of my Beloved, behold He comes, gazing through the windows, peering through the lattices” (קוֹל דּוֹדִי הִנֵּה זֶה בָּא מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת מֵצִיץ מִן הַחֲרַכִּים) (Song of Songs 2:8–9). And then all know that the Holy One, blessed be He, has mercy upon Yisrael (וְאָז כֻּלָּם יוֹדְעִים שֶׁהַקב״ה מְרַחֵם עַצְמוֹ עַל יִשְׂרָאֵל), and then they say (וְאָז אוֹמְרִים): “Fortunate are Yisrael” (זַכָּאִין אִינוּן יִשְׂרָאֵל), “for behold, the Holy One, blessed be He, has compassion upon Yisrael” (דְּהָא הקב״ה חָיִּים עֲלַיְיהוּ דְיִשְׂרָאֵל), “and gives them counsel below on earth” (וְיָהִיב לוֹן עֵיטָא לְתַתָּא בְּאַרְעָא), “to arouse mercy from Above” (לְאִתְעָרָא רַחֲמֵי מִלְּעֵילָא). It is written (כְּתִיב): “Fortunate is the people who know Teru‘ah” (אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה) (Psalms 89:16), and it does not say “who sound Teru‘ah” (וְלָא כְתִיב תּוֹקְעֵי תְרוּעָה), but rather those who know how to break the power of judgment (שֶׁיּוֹדְעִים לִשְׁבּוֹר כֹּחַ הַדִּין), and this is the meaning of “breaking Teru‘ah” (וְהַיְנוּ מִתְבְּרֵי תְרוּעָה), which is the harsh judgment (שֶׁהוּא הַדִּין הַקָּשֶׁה), by which all are judged (שֶׁכֻּלָּם נִדּוֹנִים בָּהּ), as it is said (שֶׁנֶּאֱמַר): “You shall break them with a rod of iron” (תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל) (Psalms 2:9). Fortunate are Yisrael in this Olam [World] and in the Olam haBa [World to Come] (זַכָּאִין אִינוּן יִשְׂרָאֵל בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי), because they know the ways of the Holy One, blessed be He (בְּגִין דְּאִינוּן יָדְעֵי אָרְחוֹי דְהַקב״ה), and know how to walk in His paths (וְיָדְעֵי לְמֵיהַךְ בְּאוֹרְחוֹי), and to unify the Yichud [Unification] as is fitting (וּלְיַחֲדָא יִחוּדָא כִּדְקָא יָאוֹת).

And behold, those who are called Chalonot [Windows] (וְהִנֵּה אוֹתָם הַנִּקְרָאִים חַלּוֹנוֹת), and those who are called Charakim [Lattices] (וְאוֹתָם הַנִּקְרָאִים חֲרַכִּים), all of them are appointed over the prayers (כֻּלָּם מְמֻנִּים עַל הַתְּפִלּוֹת), and they elevate them before the Holy One, blessed be He (וּמַעֲלִים אוֹתָהּ לִפְנֵי הַקב״ה), who gazes upon them (הַמַּשְׁגִּיחַ בָּהֶם). Therefore (לָכֵן), every Beit haKnesset [Synagogue] that does not contain windows (כָּל בֵּית הַכְּנֶסֶת שֶׁאֵין בּוֹ חַלּוֹנוֹת), it is forbidden to pray within it (אָסוּר לְהִתְפַּלֵּל בְּתוֹכוֹ), and it is the preferred Mitzvah [Commandment] that it contain twelve windows (וּמִצְוָה מִן הַמֻּבְחָר לִהְיוֹת בְּתוֹכָהּ י״ב חַלּוֹנוֹת). And it is necessary that the Beit haKnesset [Synagogue] below be aligned opposite the Beit haKnesset [Synagogue] Above (וְצָרִיךְ שֶׁיִּהְיֶה הַבֵּית הַכְּנֶסֶת שֶׁל מַטָּה מְכֻוָּן כְּנֶגֶד הַבֵּית הַכְּנֶסֶת שֶׁל מַעְלָה), which contains twelve windows (שֶׁיֵּשׁ בָּהּ י״ב), and is called Knesset haGedolah [the Great Assembly] (שֶׁנִּקְרֵאת כְּנֶסֶת הַגְּדוֹלָה), so that this one should be the likeness of that one (כְּדֵי שֶׁיִּהְיֶה זוֹ דּוּגְמַת זוֹ), as it is said: “Jerusalem, built as a city joined together” (שֶׁנֶּאֱמַר: יְרוּשָׁלַיִם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה לָּהּ יַחְדָּו) (Psalms 122:3). And also the angel YHIRAL stands and watches over all those who show mercy to the poor (וְגַם הַמַּלְאָךְ יהיראל עוֹמֵד וּמַשְׁגִּיחַ עַל כָּל אוֹתָן הַמְרַחֲמִים עַל הָעֲנִיִּים), and this Heikhal [Palace] together with the fourth Heikhal [Palace] (וְהֵיכָל זֶה בְּצֵרוּף הֵיכָל רְבִיעִי), from them emerge every decree of religion, judgment, and ordinance for the entire world (אֲשֶׁר מֵהֶם יוֹצֵא כָּל פְּסַק דָּת וְדִין וּגְזֵרוֹת לְכָל הָעוֹלָם). Therefore, fortunate is the portion of one who knows the hidden treasuries of the Holy One, blessed be He (לָכֵן זַכָּאָה חוּלָקֵיהּ מִי שֶׁיּוֹדֵעַ גִּנְזֵי אוֹצְרוֹת הַקב״ה), to unify His Holy Name (לְיַחֵד שְׁמוֹ הַקָּדוֹשׁ), the Name of his Master (שְׁמָא דְמָארֵיהּ), continually (תָּדִירָא), to merit him in this Olam [World] (לְמִזְכֵּי לֵיהּ בְּעָלְמָא דֵין), and in the Olam haBa [World to Come] (וּבְעָלְמָא דְאָתֵי).