Chapter Eleven (פֶּרֶק אַחַד עָשָׂרה)

This Heikhal [Palace] stands to receive light and crowns (הֵיכָל זֶה הוּא עוֹמֵד לְקַבֵּל אוֹר וַעֲטָרוֹת), from the levels of the Heikhal [Palace] of Elohei Yisrael [God of Israel] (מִן הַמַּעֲלוֹת שֶׁל הֵיכָל אֱלֹהֵי יִשְׂרָאֵל), and especially when it ascends above during the ascent of Shabbat (וּבִפְרָט כְּשֶׁהוּא עוֹלֶה לְמַעְלָה בַּעֲלִיַּת שַׁבָּת), and similarly (וְכַדּוֹמֶה לוֹ), the Heikhalot [Palaces] of the female are included within the Heikhalot [Palaces] of the male, each woman with her sister (נִכְלָלִים הֵיכָלוֹת הַנְּקֵבָה בְּהֵיכָלוֹת הַזָּכָר אִשָּׁה אֶל אֲחוֹתָהּ), then the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] is likewise included within the Heikhal [Palace] of Elohei Yisrael [God of Israel] (אָז נִכְלָל גַּם כֵּן הֵיכָל לִבְנַת הַסַּפִּיר בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל). These are “the seven maidens” (הֵם הַשֶּׁבַע הַנְּעָרוֹת), “worthy to be given her from the king’s house” (הָרְאוּיוֹת לָתֵת לָהּ מִבֵּית הַמֶּלֶךְ) (Esther 2:9). The meaning is (פֵּירוּשׁ), that when the Shekhinah of Atzilut ascends to the King, Ze’ir Anpin (הַשְּׁכִינָה דַּאֲצִילוּת כְּשֶׁהִיא עוֹלָה אֶל הַמֶּלֶךְ ז״א), then the seven maidens ascend with her (אָז הַשֶּׁבַע נְעָרוֹת הוֹלְכוֹת עִמָּהּ לְמַעְלָה). And behold (וְהִנֵּה), since they were made from the Malchut within each of the Sefirot of the male (לְפִי שֶׁנַּעֲשׂוּ מִמַּלְכוּת שֶׁבְּכָל סְפִירוֹת הַזָּכָר), they are all called females (נִקְרְאוּ כֻּלָּם נְקֵבוֹת), and also because the worlds of Beri’ah, Yetzirah, and Asiyah were made from the Malchut of Atzilut (וְגַם לְפִי שֶׁעוֹלָמוֹת בִּי״ע נַעֲשׂוּ מִמַּלְכוּת דַּאֲצִילוּת). And this is what the Zohar says in Parashat Pekudei, Zohar Katan, page 245 (וְזֶהוּ שֶׁאוֹמֵר הַזֹּהַר פָּרָשַׁת פְּקוּדֵי זֹהַר קָטָן דַּף רמ״ה), and this is its language (וְזֶה לְשׁוֹנוֹ): “This Heikhal [Palace] is the beginning of everything, to ascend through the levels, that Heikhal [Palace] which stands in radiance, to be crowned by those levels of which it is written: ‘And they saw the God of Israel’” (הֵיכָלָא דָא שֵׁירוּתָא דְכֹלָּא לְסַלְּקָא בְדַרְגִּין הַהוּא הֵיכָלָא דְקָיְימָא בִּנְהִירוּ לְאִתְעַטְּרָא בְדַרְגוֹי דְאִינוּן דַּרְגִּין דִּכְתִיב וַיִּרְאוּ אֶת אֱלֹהֵי יִשְׂרָאֵל) (Exodus 24:10). This is the Heikhal [Palace] of Elohei Yisrael [God of Israel] that we mentioned (הוּא הֵיכָל אֱלֹהֵי יִשְׂרָאֵל שֶׁאָמַרְנוּ). And behold, within the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] there is the angel Tahariel (וְהִנֵּה בְּהֵיכָל לִבְנַת הַסַּפִּיר יֵשׁ בּוֹ הַמַּלְאָךְ טַהֲרִיאֵ״ל), and he is called by this name because he purifies the Neshamot [Souls] of converts (וְנִקְרָא כֵּן לְפִי שֶׁמְּטַהֵר נִשְׁמוֹתֵיהֶן שֶׁל גֵּרִים).

The first group (הַכַּת הָרִאשׁוֹנָה), are the Neshamot [Souls] of converts (הֵם נִשְׁמוֹת הַגֵּרִים), who abandoned their idols and cleaved to the Torah of Hashem (אֲשֶׁר עָזְבוּ פִּסְלָם וְדָבְקוּ בְּתוֹרַת י״י), and whose souls were from the Sitra Achra [Other Side] (וְנַפְשָׁם הָיְתָה מִסִּטְרָא אָחֳרָא), and merited to cleave to holiness (וְזָכְתָה לְדָבֵק בִּקְדֻשָּׁה), because of the merit of the convert’s father (לְסִבַּת זְכוּת אֲבִי הַגֵּר), through a deed that came into his hand (עַל יְדֵי מַעֲשֶׂה שֶׁבָּא לְיָדוֹ), such as saving the life of a Jew (כְּגוֹן שֶׁהִצִּיל נֶפֶשׁ יְהוּדִי), and he was given his reward (וְנָתְנוּ לוֹ שְׂכָרוֹ), in that a soul was made available to his son (שֶׁנִּזְדַּמְּנָה לִבְנוֹ נֶפֶשׁ), which contains an aspect of holiness (שֶׁיֵּשׁ בָּהּ צַד קְדֻשָּׁה), being from the upper Klipah nearest to holiness (שֶׁהִיא מֵהַקְּלִיפָה הָעֶלְיוֹנָה הַקְּרוֹבָה אֶל הַקֹּדֶשׁ), and the spark of holiness brings him into holiness in order to convert (וְהַנִּיצוֹץ קְדֻשָּׁה מְבִיאוֹ לַקְּדֻשָּׁה לְהִתְגַּיֵּר), for “he acquires a soul in place of a soul” (דְּקָנֵי נֶפֶשׁ תַּחַת נֶפֶשׁ).

The second group (הַכַּת הַשֵּׁנִיָּה), are souls oppressed within Klipat Nogah (הֵם נְפָשׁוֹת הָעֲשׁוּקוֹת בִּקְלִיפַת נֹגַהּ), which is called Tikla [Balance] (הַנִּקְרֵאת טִקְלָא), “when one man rules over another to his harm” (כַּד שַׁלְטָא אָדָם בְּאָדָם לְרַע לוֹ) (Zohar, Shemot 95b; Ecclesiastes 8:9), during the weekdays (בִּימֵי הַחוֹל), concerning whom it is said (שֶׁנֶּאֱמַר עֲלֵיהֶם): “And behold the tears of the oppressed, and they have no comforter” (וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1), as we shall explain (כַּאֲשֶׁר נְבָאֵר), and they converted (וְנִתְגַּיְּרוּ).

The third group is this (הַכַּת הַשְּׁלִישִׁית הִיא): if the soul of a Jewish man becomes attached in love to a daughter of a foreign god (שֶׁאִם הָאִישׁ הַיִּשְׂרְאֵלִי תִּדְבַּק נַפְשׁוֹ לֶאֱהֹב בַּת אֵל נֵכָר), and she likewise, her heart is also attached to him (וְהִיא גַּם הִיא לִבָּהּ גַּם בּוֹ), and this Jewish man, when uniting with his wife (וְהַיִּשְׂרְאֵלִי הַזֶּה בְּהִזְדַּוְּגוֹ עִם אִשְׁתּוֹ), upon his bed (עַל מִשְׁכָּבוֹ), contemplates this gentile woman (יְהַרְהֵר בַּגּוֹיָה הַזֹּאת), and she, her heart being upon him (וְהִיא לִבָּהּ עָלָיו), when uniting with her gentile husband through the foreskin of impurity (בְּהִזְדַּוְּגָהּ עִם בַּעְלָהּ הַגּוֹי בְּעָרְלָה דְמְסָאֲבָא), there is power in this thought of theirs to exchange souls (יֵשׁ כֹּחַ בְּמַחֲשַׁבְתָּם זֶה לְהַחֲלִיף הַנְּשָׁמוֹת). Since the heart of the Jewish man is upon her (הוֹאִיל וְלֵב הָאִישׁ הַיִּשְׂרְאֵלִי עָלֶיהָ), to draw down the soul that contains an aspect of holiness (לְהוֹרִיד הַנְּשָׁמָה שֶׁיֵּשׁ בָּהּ צַד קְדֻשָּׁה), and she becomes impregnated from this soul (וּמִתְעַבֶּרֶת מִנְּשָׁמָה זוֹ), then the son born from the gentile woman will convert (וְהַבֵּן הַנּוֹלָד מֵהַגּוֹיָה יִתְגַּיֵּר), while the man who was ensnared (וְהָאִישׁ אֲשֶׁר נִלְכַּד), “in this pit which he dug” (בְּשַׁחַת זוּ חָפָר) (Psalms 7:16), namely the Evil Inclination (הַיֵּצֶר הָרָע), will become a denier of the God of Israel, may the Merciful One save us (וְיִהְיֶה כּוֹפֵר בֵּאלֹהֵי יִשְׂרָאֵל רַחֲמָנָא לִיצְלַן). For it is impossible to transform impurity into purity unless there is within it a spark of holiness (מִפְּנֵי שֶׁאִי אֶפְשָׁר לַהֲפֹךְ טֻמְאָה לְטָהֳרָה אִם לֹא יִהְיֶה בָּהּ נִיצוֹץ קְדֻשָּׁה), concerning this it is said (עַל זֶה נֶאֱמַר): “And you shall sanctify yourselves and you shall be holy, for I am holy” (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי) (Leviticus 11:44). And our Sages of blessed memory said (וְאָמְרוּ חֲזַ״ל): “From here we learn that a person must sanctify and purify himself at the time of marital relations” (מִכָּאן שֶׁצָּרִיךְ אָדָם לְקַדֵּשׁ וּלְטַהֵר עַצְמוֹ בִּשְׁעַת תַּשְׁמִישׁ הַמִּטָּה) (Zohar, Midrash haNe’elam 112b), and to engage in relations at a time when the good prevails over the evil (וּלְשַׁמֵּשׁ בִּזְמַן שֶׁהַטּוֹב גּוֹבֵר עַל הָרָע), which is the secret of the union of Torah scholars from one Sabbath eve to the next Sabbath eve (שֶׁהוּא סוֹד זִוּוּג תַּלְמִידֵי חֲכָמִים מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת), and the intentions pertaining to this (וְהַכַּוָּנוֹת הַשַּׁיָּכוֹת לָזֶה), which Yeshayahu the prophet, peace be upon him, taught to the select individuals who were in his generation (שֶׁלִּמֵּד יְשַׁעְיָהוּ הַנָּבִיא עָלָיו הַשָּׁלוֹם לִיחִידֵי סְגֻלָּה שֶׁהָיוּ בְדוֹרוֹ). And this is what he said (וְזֶהוּ שֶׁאָמַר): “The children whom God has graciously given your servant” (הַיְלָדִים אֲשֶׁר חָנַן אֱלֹהִים אֶת עַבְדֶּךָ) (Genesis 33:5). And we shall explain this matter in its proper place with the help of Atik Yomayya [Ancient of Days] (וּנְבָאֵר הָעִנְיָן הַזֶּה בִּמְקוֹמוֹ בְּעֶזְרַת עַתִּיק יוֹמַיָיא). And this is the rectification of one who mixes good with evil (וְזֹאת הִיא תְּשׁוּבַת הַמְעָרֵב טוֹב בְּרָע), and the rectification of one who emits semen in vain (וּתְשׁוּבַת הַמּוֹצִיא שִׁכְבַת זֶרַע לְבַטָּלָה), he should have intention during the blessing “Who gathers the dispersed of His people Yisrael” (יְכַוֵּן בְּבִרְכַּת מְקַבֵּץ נִדְחֵי עַמּוֹ יִשְׂרָאֵל), that these are the dispersed ones (הֵם הַנִּדָּחִים), because of the sin of Yisrael (בְּסִבַּת חֵטְא יִשְׂרָאֵל). And behold (וְהִנֵּה), he should have intention in this blessing regarding all the matters that we shall mention (יְכַוֵּן בַּבְּרָכָה לְכָל הַדְּבָרִים אֲשֶׁר נַזְכִּיר). First (רִאשׁוֹנָה), in the word Teka [Sound the Great Shofar] (בְּמִלַּת תְּקַע), he should intend that it equals two times MNTZPKH, together with the five letters (יְכַוֵּן שֶׁעוֹלֶה ב׳ פְּעָמִים מנצפ״ך עִם ה׳ אוֹתִיּוֹת), for MNTZPKH alludes to the five Gevurot [Severities] (כִּי מנצפ״ך רוֹמֵז לַה׳ גְּבוּרוֹת), within which there are right and left (שֶׁיֵּשׁ בָּהֶם יָמִין וּשְׂמֹאל), and therefore they are counted twice (וְלָכָךְ נֶחְשָׁבִים ב׳ פְּעָמִים). And likewise Teka [Sound the Great Shofar] equals the numerical value of Shemi Naftali [My name is Naftali] (וְכֵן תְּקַע עוֹלֶה כְּמִנְיַן שְׁמִי נַפְתָּלִי), and the intention here as well (וְהַמְכֻוָּן גַּם בָּזֶה), is to bring forth sparks of purity (לְהוֹצִיא נִיצוֹצֵי טָהֳרָה), that are connected to the souls of the Children of Yisrael (הַנּוֹגְעִים בְּנִשְׁמַת בְּנֵי יִשְׂרָאֵל), to end transgression and bring sin to completion (לְכַלּוֹת פֶּשַׁע וּלְהָתֵם חַטָּאת) (Daniel 9:24). And especially at the time of marital union (וּבִפְרָט בִּשְׁעַת הַזִּוּוּג), it is impossible that no drop should be lost (אִי אֶפְשָׁר שֶׁלֹּא יֵצֵא שׁוּם טִפָּה לַאֲבַדּוֹן), and Lilith receives them (וְלִילִית מְקַבֶּלֶת אוֹתָם), and there is no sin that causes greater damage Above (וְאֵין לְךָ חֵטְא הַפּוֹגֵם לְמַעְלָה יוֹתֵר), than one who damages the Holy Covenant, may the Merciful One save us (כְּמִי שֶׁפּוֹגֵם הַבְּרִית קֹדֶשׁ רַחֲמָנָא לִיצְלַן), as we shall explain in the Gate of the Rectifications of Repentance (כְּמוֹ שֶׁנְּבָאֵר בְּשַׁעַר תִּקּוּנֵי הַתְּשׁוּבָה), with the help of Atik Yomayya [Ancient of Days] (בְּעֶזְרַת עַתִּיק יוֹמַיָּיא).

And behold, throughout all the other words (וְהִנֵּה בְּכָל שְׁאָר הַתֵּבוֹת), they shall always be opposite his face (יִהְיוּ כְּנֶגֶד פָּנָיו תָּמִיד), together with the intentions of the letters Aleph, Heh, Chet, Ayin (עִם כַּוָּנוֹת אוֹתִיּוֹת אחה״ע), whose value is eighty-four (הָעוֹלֶה פ״ד), corresponding to the number of years that Yaakov stood without seeing a seminal emission (כְּמִנְיַן הַשָּׁנִים אֲשֶׁר עָמַד יַעֲקֹב שֶׁלֹּא רָאָה קֶרִי). And Aleph, Heh, Chet, Ayin is called the letters of the throat (וְאחה״ע נִקְרָא אוֹתִיּוֹת הַגָּרוֹן), because their root is in the throat of Imma (לְפִי שֶׁשָּׁרְשָׁם בַּגָּרוֹן דְּאִמָּא), namely in the point of Binah within Imma (הַיְנוּ בִּנְקֻדַּת בִּינָה שֶׁבְּאִמָּא), and it also equals three times Elohim (וְכֵן עוֹלֶה ג׳ פְּעָמִים אֱלֹהִים), corresponding to the numerical value of Garon [Throat] (כְּמִנְיַן גָּרוֹן), and this is the secret of the three veins in the neck (וְהוּא הַג׳ וְרִידִין שֶׁבַּצַּוָּאר). And they are vocalized from the vowel-point source of the letters (וְהֵם נְקוּדִים מִנִּקּוּד מוֹצָא הָאוֹתִיּוֹת), namely Aleph, Heh, Chet, Ayin (דְּהַיְנוּ אֵחֵהֵ״עַ), whose vowels equal the numerical value of B”N (שֶׁעוֹלֶה הַנִּקּוּד כְּמִנְיַן ב״ן), for every pronunciation of “Ah” is vocalized with a Patach (כִּי כָּל הֲבָרַת אַה הוּא נָקוּד בְּפַתַח), and every pronunciation of “Ei” is vocalized with a Tzeirei (וּבְכָל הֲבָרַת אֵי הוּא בְּנִקּוּד צֵירֵי). And this Aleph, Heh, Chet, Ayin is the root (וְאחה״ע זֶה הוּא הַשֹּׁרֶשׁ), and from it emerge the Name YHV and the Name Ehyeh (וּמִמֶּנּוּ יוֹצְאִים שֵׁם יְהוּ וְשֵׁם אֶהְיֶ״ה), which together equal forty-two (שֶׁבֵּין שְׁנֵיהֶם עוֹלִים מ״ב), and the Name of Forty-Two (וְשֵׁם שֶׁל מ״ב), which is ABGYTTZ (שֶׁהוּא אבגית״ץ), and which also consists of forty-two letters (וְהוּא גַּם כֵּן מ״ב אוֹתִיּוֹת), so that these three Names together equal eighty-four (שֶׁבֵּין ג׳ שֵׁמוֹת אֵלּוּ עוֹלִים פ״ד), corresponding to the numerical value of Aleph, Heh, Chet, Ayin (כְּמִנְיַן אחה״ע). And when he reaches the words “and gather us together” (וּכְשֶׁיַּגִּיעַ לְמִלַּת וְקַבְּצֵנוּ יַחַד), he should intend the Name CHBV (יְכַוֵּן בְּשֵׁם חבו), which together with its vowels equals seventy-two (שֶׁעוֹלֶה עִם הַנִּקּוּד ע״ב). And this Name as well possesses the special property (וְגַם הַשֵּׁם הַזֶּה הוּא סְגֻלָּתוֹ), of bringing forth the sparks of purity that are captive in the hands of the Klipot (לְהוֹצִיא נִיצוֹצֵי הַטָּהֳרָה הַשְּׁבוּיִים בְּיַד הַקְּלִיפּוֹת), and two times the aforementioned Name CHBV (וּב׳ פְּעָמִים הַשֵּׁם הַנִּזְכָּר חבו), equals thirty-two (הוּא עוֹלֶה ל״ב), corresponding to the thirty-two teeth that separate food from waste (שִׁנַּיִם הַבּוֹרְרִים אֹכֶל מִתּוֹךְ הַפְּסֹלֶת). And it also emerges from these words (וְהוּא יוֹצֵא גַּם כֵּן מֵאֵלּוּ הַתֵּבוֹת), namely from the letter preceding the final letter (דְּהַיְנוּ הָאוֹת הַקּוֹדֶמֶת לָאוֹת הָאַחֲרוֹן), in the phrase “and gather us together from the four corners of the earth” (בְּנֹסַח וְקַבְּצֵנוּ יַחַד מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ), and it is one Name from the seventy-two Names (וְהוּא שֵׁם אֶחָד מֵע״ב שֵׁמוֹת), that emerge from the verses Vayisa, Vayavo, and Vayet ([הַיּוֹצְאִים מִפְּסוּקִים שֶׁל ווו [וַיִּסַּע וַיָּבֹא וַיֵּט) (Exodus 14:19–21), and it is alluded to in the initials of the verse (וְהוּא נִרְמָז בְּרָאשֵׁי תֵּבוֹת הַפָּסוּק): “He swallowed riches and shall vomit them up” (חַיִל בָּלַע וַיְקִיאֶנּוּ) (Job 20:15). Because when a person emits semen in vain, or through an improper thought (לְפִי שֶׁכְּשֶׁהָאָדָם מוֹצִיא זֶרַע לְבַטָּלָה אוֹ בְּמַחֲשָׁבָה פְסוּלָה), the Klipot seize that Neshamah [Soul] and the drop that emerges from him (הַקְּלִיפּוֹת קוֹלֶטֶת אוֹתָהּ הַנְּשָׁמָה וְהַטִּפָּה הַיּוֹצֵא מִמֶּנּוּ), and when he has intention upon this Name (וּכְשֶׁהוּא מְכַוֵּן בְּשֵׁם זֶה), “as it swallowed, so it vomits forth” (כְּבוֹלְעָהּ כָּךְ פּוֹלְטָהּ), and this is the meaning of (וְזֶהוּ): “And from our belly He shall dispossess them unto God” (וּמִבִּטְנֵנוּ יוֹרִישֵׁנוּ אֵל), and he rectifies that which he corrupted (וְהוּא מְתַקֵּן אֶת אֲשֶׁר עִוֵּת). And before concluding this blessing (וְקוֹדֶם חֲתִימַת הַבְּרָכָה הַזֹּאת), he shall say (יֹאמַר):

“May it be Your will, Hashem our God and God of our fathers (יְהִי רָצוֹן מִלְּפָנֶיךָ י״י אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ), that every single drop which has gone forth from me (שֶׁכָּל טִפָּה וְטִפָּה שֶׁיָּצְאָה מִמֶּנִּי), whether by compulsion or willingly (בֵּין בְּאוֹנֶס בֵּין בְּרָצוֹן), not in the place of a Mitzvah (שֶׁלֹּא בִּמְקוֹם מִצְוָה), that for the sake of Your great Name which emerges from the verse (שֶׁלְּמַעַן שִׁמְךָ הַגָּדוֹל הַיּוֹצֵא מִפָּסוּק): ‘He swallowed riches and shall vomit them up’ (חַיִל בָּלַע וַיְקִיאֶנּוּ) (Job 20:15), that You return it to the holy place (שֶׁתַּחֲזִירֶנּוּ לַמָּקוֹם הַקָּדוֹשׁ), and do what is good in Your eyes (וְהַטּוֹב בְּעֵינֶיךָ עֲשֵׂה). Blessed are You, Hashem, Who gathers the dispersed of His people Yisrael” (בָּרוּךְ אַתָּה י״י מְקַבֵּץ נִדְחֵי עַמּוֹ יִשְׂרָאֵל). And in the blessing Yotzer [Who forms light] (וּבְיוֹצֵר), he should intend the vowel point Shuruk of the vowel point of the Vav in this Name (יְכַוֵּן בְּנִקּוּד שׁוּרוּק שֶׁל נִקּוּד וי״ו בְּשֵׁם זֶה), because the vowel point Shuruk alludes to Yesod (לְפִי שֶׁנִּקּוּד שׁוּרוּק רוֹמֵז לִיסוֹד), and it is the place in which he sinned (וְהוּא הַמָּקוֹם אֲשֶׁר חָטָא בּוֹ), and through this he shall receive atonement and gather his dispersed ones (וּבָזֶה יִתְכַּפֵּר לוֹ וְאָסַף נִדָּחָיו), as it is said (שֶׁנֶּאֱמַר): “Yet I had planted you a noble vine, wholly a seed of truth” (וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק כֻּלּוֹ זֶרַע אֱמֶת) (Jeremiah 2:21). And behold, this intention is effective for all sins (וְהִנֵּה מוֹעֶלֶת זֹאת הַכַּוָּנָה לְכָל הַחֲטָאִים), which caused sparks of purity and holy influx to go to the Klipot (שֶׁגָּרַם שֶׁיֵּלְכוּ נִיצוֹצֵי טָהֳרָה וְהַשֶּׁפַע הַקָּדוֹשׁ לַקְּלִיפּוֹת), as it is said (שֶׁנֶּאֱמַר): “And the Canaanite, king of Arad, heard... and he fought against Israel and took some of them captive” (וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד... וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי) (Numbers 21:1). And the other matters of repentance that pertain to this (וּשְׁאָר עִנְיְנֵי תְשׁוּבָה הַשַּׁיָּכִים לָזֶה), such as Ta’anit, Sak, vaEfer b’Makom Hanachat Tefillin [Fasting, Sackcloth, and Ashes in the Place of the Laying of Tefillin], whose initials spell Teshuvah [Repentance] (כְּגוֹן ת׳עֲנִית ש׳ׂק ו׳אֵפֶר ב׳מָקוֹם ה׳נַחַת תְּפִלִּין רָאשֵׁי תֵּבוֹת תְּשׁוּבָה), and similar matters together with the confessions (וְכַדּוֹמֶה לָזֶה עִם הַוִּדּוּיִים), I have already explained them in the Rectifications of Repentance (כְּבָר פֵּרַשְׁתִּי אוֹתָם בְּתִקּוּנֵי הַתְּשׁוּבָה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), we have already said (כְּבָר אָמַרְנוּ), that in the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] dwell three Neshamot [Souls] (שֶׁבְּהֵיכָל לִבְנַת הַסַּפִּיר יוֹשְׁבוֹת ג׳ נְשָׁמוֹת), belonging to the three groups of converts mentioned above (שֶׁל שָׁלֹשׁ כִּתּוֹת גֵּרִים הָאֲמוּרִים), and their chief is Onkelos the Convert (וְהָרֹאשׁ שֶׁלָּהֶם אוּנְקְלוֹס הַגֵּר), together with Antoninus the Convert, the beloved friend of Rabbeinu haKadosh (עִם אַנְטוֹנִינוֹס הַגֵּר אוֹהֲבוֹ שֶׁל רַבֵּנוּ הַקָּדוֹשׁ). Now we shall explain what their activity is there and how they are rectified to ascend above (עַתָּה נְבָאֵר מַה מַעֲשֵׂיהֶם שָׁמָּה וְאֵיךְ נִתְקָנִים לַעֲלוֹת לְמַעְלָה). You must know (צָרִיךְ אַתָּה לָדַעַת), that when we have intention in our prayer (כִּי כְּשֶׁאָנוּ מְכַוְּנִים בִּתְפִלָּתֵינוּ), in the wording “and upon the righteous converts” (בְּנוֹסַח וְעַל גֵּרֵי הַצֶּדֶק), for Tzedek is Malchut (כִּי צֶדֶק הוּא מַלְכוּת), as it is said (שֶׁנֶּאֱמַר): “Righteousness lodged in her” (צֶדֶק יָלִין בָּהּ) (Isaiah 1:21), and Mishpat [Judgment] is Ze’ir Anpin (וּמִשְׁפָּט הוּא זְעֵיר אַנְפִּין), as it is said (שֶׁנֶּאֱמַר): “Righteousness and judgment are the foundation of Your throne” (צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ) (Psalms 89:15). And at the conclusion of the blessing (וּבַחֲתִימַת הַבְּרָכָה), he should intend the Name Havayah vocalized with Kamatz, Patach, Chirik, and Tzeirei (יְכַוֵּן בְּשֵׁם הֲוָיָ״ה נִקּוּד קָמַץ פַּתַח חִירִיק צֵירֵי), and we draw down upon them an illumination from Above while they stand there (וַאֲנַחְנוּ מַמְשִׁיכִים עֲלֵיהֶם הֶאָרָה מִלְמַעְלָה בְּעָמְדָם שָׁם). And the Nefesh [Soul] of the convert (וְנֶפֶשׁ הַגֵּר), which came about because of the attachment of the Jewish man and the gentile woman, as mentioned (שֶׁהִיא מִסִּבַּת חֵשֶׁק הַיִּשְׂרְאֵלִי וְהַגּוֹיָה כָּאָמוּר), remains standing in this Heikhal [Palace] (עוֹמְדוֹת בְּהֵיכָל זֶה), until the arrival of the Nefesh [Soul] of his Jewish father who repented (עַד עֵת בּוֹא נֶפֶשׁ אָבִיו הַיִּשְׂרְאֵלִי אֲשֶׁר עָשָׂה תְשׁוּבָה), and then when they pass through this Heikhal [Palace] (וְאָז בְּעָבְרָם בְּהֵיכָל זֶה), for on the day when all the Neshamot [Souls] pass by as they ascend above (כִּי בַּיּוֹם שֶׁעוֹבְרוֹת כָּל הַנְּשָׁמוֹת בַּעֲלוֹתָן לְמַעְלָה), the Nefesh [Soul] of his convert son becomes joined to him (מִתְקַשֶּׁרֶת עִמּוֹ נֶפֶשׁ בְּנוֹ הַגֵּר), for he has a relationship to him (שֶׁיֵּשׁ לוֹ הִתְיַחֲסוּת עִמּוֹ), and both ascend together above (וְעוֹלִים שְׁנֵיהֶם לְמַעְלָה), and each one delights in the other (וְנֶהֱנֵית זוֹ מִזּוֹ). And regarding the Nefesh [Soul] of the convert from the group of the oppressed ones mentioned above (וְעִנְיַן נֶפֶשׁ הַגֵּר שֶׁל כַּת הָעֲשׁוּקִים הָאָמוּר), the secret of the matter is this (סוֹד הַדָּבָר הוּא): for behold, four Klipot surround the World of Yetzirah and Asiyah (כִּי הֲלוֹא אַרְבַּע קְלִיפּוֹת סוֹבְבוֹת עוֹלָם הַיְצִירָה וְהָעֲשִׂיָּה), and they are (וְהֵם): “a storm wind, a great cloud, a flaming fire, and a radiance surrounding it” (רוּחַ סְעָרָה וְעָנָן גָּדוֹל אֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4), as it is written (דִּכְתִיב): “The wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9), and these are those which Yechezkel the prophet, peace be upon him, saw (וְהֵם אוֹתָם שֶׁרָאָה יְחֶזְקֵאל הַנָּבִיא עָלָיו הַשָּׁלוֹם). And Klipat Nogah (וּקְלִיפַּת נֹגַהּ), is sometimes included in holiness and sometimes in impurity (לִפְעָמִים הִיא נִכְלֶלֶת בִּקְדֻשָּׁה וְלִפְעָמִים בְּטֻמְאָה), and it is the Tikla [Balance] mentioned in the Zohar (וְהִיא הַטִּיקְלָא הָאֲמוּרָה בַּזֹּהַר), in Sava, Parashat Mishpatim (סָבָא פָּרָשַׁת מִשְׁפָּטִים) (Zohar, Shemot 95b), and also in Parashat Vayakhel (וְגַם בְּפָרָשַׁת וַיַּקְהֵל) (Zohar, Shemot 203a), concerning the verse (עַל פָּסוּק): “And I saw, and behold, a storm wind came from the north” (וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן) (Ezekiel 1:4). And all souls, when they descend below into this world (וְכָל הַנְּפָשׁוֹת בְּרִדְתָּם לְמַטָּה בָּעוֹלָם הַזֶּה), pass through this Klipah (עוֹבְרוֹת דֶּרֶךְ הַקְּלִיפָּה הַזֹּאת), for nothing descends below except through this Klipah (כִּי לֹא יֵרֵד דָּבָר לְמַטָּה רַק דֶּרֶךְ הַקְּלִיפָּה הַזֹּאת). And if the man uniting with his wife thinks some thought that is not pure (וְאִם הָאִישׁ הַמִּזְדַּוֵּג עִם אִשְׁתּוֹ יַחְשֹׁב בְּאֵיזֶה מַחֲשָׁבָה שֶׁאֵינָהּ טְהוֹרָה), then that Nefesh [Soul], when descending into Klipat Nogah, is oppressed there (אָז הַנֶּפֶשׁ הַזֹּאת בְּרִדְתָּהּ בִּקְלִיפַּת נֹגַהּ עֲשׁוּקָה שָׁם). For when this Klipah becomes included in impurity (כִּי הַקְּלִיפָּה הַזֹּאת כְּשֶׁנִּכְלֶלֶת בְּטֻמְאָה), it defiles that Nefesh [Soul] (מְטַמְּאָה הַנֶּפֶשׁ הַזֹּאת), and it is called oppressed (וְנִקְרֵאת עֲשׁוּקָה), for what transgression and what sin did it commit that it should enter into impurity (כִּי מַה פִּשְׁעָהּ וּמַה חַטָּאתָהּ שֶׁתִּכָּנֵס בְּטֻמְאָה). And if this Nefesh [Soul] comes into a Jewish woman (וְאִם הַנֶּפֶשׁ הַזֹּאת תָּבוֹא בְּיִשְׂרְאֵלִית), then the child born from her (יִהְיֶה הַנּוֹלָד מִמֶּנָּה), will be wicked or an apostate, Heaven forbid (רָשָׁע אוֹ מוּמָר חַס וְשָׁלוֹם). But if this Nefesh [Soul], oppressed in impurity (וְאִם הַנֶּפֶשׁ הַזֹּאת הָעֲשׁוּקָה בְּטֻמְאָה), comes into a gentile woman (תָּבוֹא בְּגוֹיָה), in the course of time it will convert (בְּרֹב הַיָּמִים יִתְגַּיֵּר). And then, when the man repents (וְאָז כְּשֶׁחוֹזֵר בִּתְשׁוּבָה הָאִישׁ), who caused this Nefesh [Soul] to become oppressed because of his evil thought, as mentioned (אֲשֶׁר גָּרַם לַנֶּפֶשׁ הַזֹּאת שֶׁתִּתְעַשֵּׁק אוֹדוֹת מַחֲשַׁבְתּוֹ הָרָעָה כָּאָמוּר), in the secret of (בְּסוֹד): “And you know the soul of the convert” (וְאַתֶּם יְדַעְתֶּם אֶת נֶפֶשׁ הַגֵּר) (Exodus 23:9), mentioned in Sava (הָאָמוּר בַּסָּבָא) (Zohar, Shemot 99a), from the expression (מִלְּשׁוֹן): “And Adam knew Chavah his wife” (וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ) (Genesis 4:1), behold (הִנֵּה), when his Neshamah [Soul] ascends above and passes through Livnat haSapir [the Sapphire Brick] (בַּעֲלוֹת נִשְׁמָתוֹ לְמַעְלָה בְּעָבְרָהּ דֶּרֶךְ לִבְנַת הַסַּפִּיר), where the Nefesh [Soul] of the convert is found (אֲשֶׁר שָׁם נֶפֶשׁ הַגֵּר), they become joined together, one woman with her sister (מִתְקַשְּׁרוֹת יַחַד אִשָּׁה בַאֲחוֹתָהּ), and each delights in the other (וְנֶהֱנֵית זוֹ מִזּוֹ). And this is the secret of the conjugal times of Torah scholars from one Sabbath eve to the next Sabbath eve (וְזֶהוּ סוֹד עוֹנָתָן שֶׁל תַּלְמִידֵי חֲכָמִים מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת), because on Shabbat Klipat Nogah becomes included in holiness (לְפִי שֶׁבְּשַׁבָּת קְלִיפַּת נֹגַהּ הִיא נִכְלֶלֶת בִּקְדֻשָּׁה), and therefore even if, Heaven forbid, he thinks some improper thought while uniting with his wife (וַאֲזַי אַף אִם יַחְשֹׁב חַס וְשָׁלוֹם אֵיזֶה מַחֲשָׁבָה רָעָה בְּהִזְדַּוְּגוֹ עִם אִשְׁתּוֹ), no Nefesh [Soul] will become oppressed because of him (לֹא תִתְעַשֵּׁק שׁוּם נֶפֶשׁ בִּשְׁבִילוֹ).

And the third group of the souls of the converts (וְהַכַּת הַשְּׁלִישִׁי מֵהַנְּפָשׁוֹת הַגֵּרִים), which came from the Sitra Achra [Other Side] (דְּאָתוּ מִסִּטְרָא אָחֳרָא), when the Nefesh [Soul] of the man who caused it to convert passes through there (כְּשֶׁעוֹבֶרֶת דֶּרֶךְ שָׁם נֶפֶשׁ הָאִישׁ שֶׁגְּרָמָה לוֹ לְהִתְגַּיֵּר), they become included within one another (נִכְלָלוֹת זוֹ בְּזוֹ), and each delights in the other (וְנֶהֱנֵית זוֹ מִזּוֹ). Behold before you (הֲרֵי לְפָנֶיךָ), the rectification of the three groups of converts (תִּקּוּן הַג׳ כִּתּוֹת שֶׁל גֵּרִים), and how they ascend above together with the Nefashot [Souls] of Yisrael (וְאֵיךְ עוֹלִים לְמַעְלָה עִם נַפְשׁוֹת הַיִּשְׂרְאֵלִי). And behold (וְהִנֵּה), throughout all the days that the Nefashot [Souls] of the converts remain in this Heikhal [Palace] (כָּל יְמֵי הֱיוֹת נַפְשׁוֹת הַגֵּרִים בְּהֵיכָל זֶה), at designated times (עִתִּים יְדוּעִים), one window is opened for them (נִפְתָּח לָהֶם חַלּוֹן אֶחָד), which is called Mashpekh Ramata [Exalted Funnel] (הַנִּקְרָא מַשְׁפֵּךְ רָמָתָא), and from there the converts see the wicked being judged in Gehinnom (וּמִשָּׁם הַגֵּרִים רוֹאִים הָרְשָׁעִים הַנִּדּוֹנִים בְּגֵיהִנָּם), and they give praise to God that they were saved (וְהֵם נוֹתְנִים תְּהִלָּה לְאֵל שֶׁנִּצּוֹלוּ). And know (וְדַע), that in the upper Heikhal [Palace] of the Malchut of Beri’ah (כִּי בְּהֵיכָל הָעֶלְיוֹן דְּמַלְכוּת בְּרִיאָה), which is the Heikhal [Palace] called Elohei Yisrael [God of Israel] (שֶׁהוּא הַהֵיכָל הַנִּקְרָא אֱלֹהֵי יִשְׂרָאֵל), there dwell the Neshamot [Souls] of the righteous (שָׁם יוֹשְׁבוֹת נִשְׁמוֹת הַצַּדִּיקִים), both before their coming into the world and after their return from it (בֵּין קֹדֶם בּוֹאָם לָעוֹלָם וּבֵין אַחֲרֵי שׁוּבָם מִמֶּנּוּ), and there it is called beneath the Throne of Glory (וְשָׁם נִקְרָא תַּחַת כִּסֵּא הַכָּבוֹד). And the difference between after their coming into this world and before their coming (וְהַהֶפְרֵשׁ שֶׁבֵּין אַחֲרֵי בּוֹאָם לָעוֹלָם הַזֶּה לְקוֹדֶם בּוֹאָם), is this (הוּא): for before the coming of the Neshamah [Soul] into this world (כִּי קֹדֶם בִּיאַת הַנְּשָׁמָה לָעוֹלָם הַזֶּה), it stands in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (הִיא עוֹמֶדֶת בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), but it does not enjoy its supernal root (אֲבָל אֵינָהּ נֶהֱנֵית מִשָּׁרְשָׁהּ הָעֶלְיוֹן), which is in the World of Atzilut (שֶׁהוּא בְּעוֹלָם הָאֲצִילוּת), for the root of all Neshamot [Souls] is in the World of Atzilut (כִּי כָּל הַנְּשָׁמוֹת שָׁרְשָׁם הוּא בְּעוֹלָם הָאֲצִילוּת), this one from one place and that one from another place (זוֹ מִמָּקוֹם אֶחָד וְזוֹ מִמָּקוֹם אַחֵר). As our Sages of blessed memory said concerning the verse (כְּמוֹ שֶׁאָמְרוּ רַזַ״ל עַל פָּסוּק): “Where were you when I founded the earth?” (אֵיפֹה הָיִיתָ בְּיָסְדִי אָרֶץ) (Job 38:4), namely (הַיְנוּ), that within Adam haRishon (שֶׁבְּאָדָם הָרִאשׁוֹן), who is the secret of Ze’ir Anpin of Atzilut (שֶׁהוּא סוֹד זְעֵיר אַנְפִּין דַּאֲצִילוּת), all the Neshamot [Souls] were suspended (הָיוּ תְּלוּיוֹת כָּל הַנְּשָׁמוֹת), this one in the hairs, this one in the eyes, and this one in the ears, and so forth (זוֹ בַּשְּׂעָרוֹת וְזוֹ בָעֵינַיִם וְזוֹ בָאָזְנַיִם וְגוֹמֵר) (Shemot Rabbah 40:4). And even though the root of the Neshamot [Souls] is in Atzilut (וְאַף עַל פִּי שֶׁשֹּׁרֶשׁ הַנְּשָׁמוֹת בַּאֲצִילוּת), their station is in this Heikhal [Palace] of Elohei Yisrael [God of Israel] (מַעֲמָדָהּ הוּא בְּהֵיכָל זֶה דְּאֱלֹהֵי יִשְׂרָאֵל), and they are engraved upon the walls of this Heikhal [Palace] (וְהֵן חֲקוּקוֹת בְּכוֹתְלֵי הֵיכָל זֶה), and before their coming into this world they do not enjoy their supernal root (וְקוֹדֶם בּוֹאָם לָעוֹלָם הַזֶּה אֵינָהּ נֶהֱנֵית מִשָּׁרְשָׁהּ הָעֶלְיוֹן). However, after it has been refined in this world (אַךְ אַחַר שֶׁנִּצְרְפָה בָּעוֹלָם הַזֶּה), it returns to the place of its quarry from which it was hewn (חוֹזֶרֶת לִמְקוֹם מַחְצַבְתָּהּ שֶׁנֶּחְצְבָה מִמֶּנּוּ), in this Heikhal [Palace] (בְּהֵיכָל זֶה), and enjoys its root that is in Atzilut (וְנֶהֱנֵית מִשָּׁרְשָׁהּ שֶׁבַּאֲצִילוּת). Thus, if it is from the eyes of this Heikhal [Palace] (כְּמוֹ אִם הִיא מֵעֵינַיִן דְּהֵיכָל זֶה), it also enjoys the eyes of Atzilut (וְנֶהֱנִים גַּם כֵּן עֵינַיִן דַּאֲצִילוּת), in such a manner that it has gained a great reward through its coming into this world (בְּאֹפֶן שֶׁשָּׂכָר גָּדוֹל נִשְׂתַּכְּרָה בַּבִּיאָה לָעוֹלָם הַזֶּה), and this place is called beneath the Throne of Glory (וּמָקוֹם זֶה נִקְרָא תַּחַת כִּסֵּא הַכָּבוֹד). And this applies specifically when one merits the Kabbalah, the truth of this study (וְזֶהוּ דַוְקָא כְּשֶׁזּוֹכֶה אֶל הַקַּבָּלָה אֲמִיתוּת הַלִּמּוּד הַזֶּה), for it will benefit the Neshamah [Soul] with the influx of the World of Sod [Mystery] (יוֹעִיל לָהּ אֶל שֶׁפַע עוֹלָם הַסּוֹד), to delight in it (לֵהָנוֹת מִמֶּנּוּ), and after it has ascended all the levels (וְאַחַר שֶׁעָלָה כָּל הַמַּעֲלוֹת), and has become so refined (וְנִזְדַּכֵּךְ כָּל כָּךְ), that it no longer requires further purification (עַד שֶׁאֵינָהּ צְרִיכָה מֵרוּק יוֹתֵר), and for the understanding one this is sufficient (וְלַמֵּבִין דַּי). And know (וְדַע), that this Heikhal [Palace] is hexagonal (כִּי הֵיכָל זֶה הוּא מְשֻׁשֶּׁה), meaning that it possesses six extremities (רוֹצֶה לוֹמַר בַּעַל שֵׁשׁ קְצָווֹת), and in each and every extremity there are male Neshamot [Souls] (שֶׁכָּל קָצֶה וְקָצֶה יֵשׁ בּוֹ נְשָׁמוֹת זְכָרִים), and surrounding the sixth extremity, which is Yesod (וְסָבִיב הַקָּצֶה הַשִּׁשִּׁי שֶׁהוּא יְסוֹד), there is something that encircles them (יֵשׁ שָׁם דָּבָר מַקִּיף אוֹתָם), in the secret of (בְּסוֹד): “A female shall encompass a male” (נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31:21). And there stand the Nefashot [Souls] of the females (וְשָׁם עוֹמְדוֹת נַפְשׁוֹת הַנְּקֵבוֹת). And all the Nefashot [Souls] of the females and all the Nefashot [Souls] of the males descend from the Yesod of this Heikhal [Palace] (וְכָל נַפְשׁוֹת הַנְּקֵבוֹת וְכָל נַפְשׁוֹת הַזְּכָרִים יוֹרְדִים מִיסוֹד שֶׁל הֵיכָל זֶה), and when it is decreed upon them to come into this world (וְכַאֲשֶׁר נִגְזַר עֲלֵיהֶם לָבוֹא בָּעוֹלָם הַזֶּה), they descend from there to the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (יוֹרֶדֶת מִמֶּנָּה לְהֵיכָל לִבְנַת הַסַּפִּיר). And when male Neshamot [Souls] descend (וְכַאֲשֶׁר יוֹרְדוֹת נְשָׁמוֹת זָכָר), their mates also descend (יוֹרְדוֹת גַּם כֵּן בַּת זוּגוֹ), from the Neshamot [Souls] that are in the Malchut surrounding the Yesod (מֵהַנְּשָׁמוֹת שֶׁבַּמַּלְכוּת הַסּוֹבְבוֹת לִיסוֹד). And here one must understand the secret of (וְכָאן יֵשׁ לְהָבִין סוֹד): “There are those whose mate comes to them, and there are those who come to their mate” (יֵשׁ מִי שֶׁזּוּגוֹ בָּא אֶצְלוֹ וְיֵשׁ מִי שֶׁבָּא אֵצֶל זוּגוֹ) (Bereshit Rabbah 68:3), for sometimes the place of the male Nefesh [Soul] is higher than the Nefesh [Soul] of his mate (כִּי לִפְעָמִים מְקוֹם נֶפֶשׁ הַזָּכָר הוּא לְמַעְלָה מִנֶּפֶשׁ בַּת זוּגוֹ), and therefore she comes to her mate (וְאִם כֵּן הִיא בָּאָה אֵצֶל זוּגוֹ), and sometimes the place of the female Nefesh [Soul] is higher than the Nefesh [Soul] of the male (וְלִפְעָמִים מְקוֹם נֶפֶשׁ הַנְּקֵבָה הוּא לְמַעְלָה מִנֶּפֶשׁ הַזָּכָר), and therefore her mate comes to her (וְאִם כֵּן זוּגוֹ בָּא אֵצֶלָהּ). And the Neshamot [Souls], male and female alike, always descend to the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (וּלְעוֹלָם יוֹרְדוֹת הַנְּשָׁמוֹת זָכָר וּנְקֵבָה לְהֵיכָל לִבְנַת הַסַּפִּיר), however (אָמְנָם), from there they separate (מִשָּׁם מִתְפָּרְדוֹת), this one to the north and that one to the south (זוֹ לַצָּפוֹן וְזוֹ לַדָּרוֹם), until the time when the word of Hashem comes to unite them (עַד עֵת בּוֹא דְבַר י״י לְזַוְּגָן).

And know (וְדַע), that within the seven Heikhalot [Palaces] that extend from the Heikhal [Palace] of Elohei Yisrael [God of Israel] to the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (כִּי בְּז׳ הֵיכָלוֹת שֶׁיֶּשְׁנָן מֵהֵיכָל אֱלֹהֵי יִשְׂרָאֵל לְהֵיכָל לִבְנַת הַסַּפִּיר), there are seven essential and principal Havayot (יֵשׁ בָּהֶן ז׳ הֲוָיוֹת שָׁרְשִׁיִּים וְעִיקָרָנִיִּים), and three borrowed Havayot [Names of Havayah] (וְג׳ הֲוָיוֹת מֻשְׁאָלִים), which will be explained (שֶׁיִּתְבָּאֲרוּ), with the help of Hashem and His salvation (בְּעֶזְרַת י״י וּבִישׁוּעָתוֹ). And from these Havayot (וּמִן הֲוָיוֹת אֵלּוּ), three angels emerge and are formed (יוֹצְאִים וְנַעֲשִׂים ג׳ מַלְאָכִים), whose names end with El (שֶׁשְּׁמָם מִסְתַּיֵּם בְּאֵל), and these three angels accompany the Neshamah [Soul] (וְג׳ מַלְאָכִים אֵלּוּ מְלַוִּים הַנְּשָׁמָה), and illuminate it and protect it (וּמְאִירִים בָּהּ וּמְגִינִים עָלֶיהָ), for three times El equals Magen [Shield] (כִּי ג׳ פְּעָמִים אֵל עוֹלֶה מָגֵן), and they are engraved in the three corners of the beard (וְנֶחְקָקִים בְּג׳ פֵּאוֹת הַזָּקָן), and this is the secret of the prohibition against shaving the corners of the beard (וְזֶהוּ סוֹד אִסּוּר גִלּוּחַ הַפֵּאוֹת). And from the seven essential and principal Havayot mentioned above (וּז׳ הֲוָיוֹת הַשָּׁרְשִׁיִּים הָעִיקָרִיִּים הַנִּזְכָּרִים), by their power there are engraved within the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] seven Havayot through the substitution of AIK BKR (מִכֹּחָם נֶחְקָקִים בְּהֵיכָל לִבְנַת הַסַּפִּיר ז׳ הֲוָיוֹת בְּחִלּוּף אי״ק בכ״ר), and from these seven Havayot (וּמֵהַז׳ הֲוָיוֹת), letters combine from here and from there (מִצְטָרְפוֹת אוֹתִיּוֹת מִכָּאן וּמִכָּאן), and many angels are formed (וְנַעֲשִׂים מַלְאָכִים הַרְבֵּה), within the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (בְּהֵיכָל לִבְנַת הַסַּפִּיר), two of whom are there (אֲשֶׁר שְׁנַיִם מֵהֶם שָׁם), the first named Tahariel (הָאֶחָד טַהֲרִיאֵ״ל), and the second Yochatzpiron (וְהַשֵּׁנִי יוֹחַצְפִירוֹן). And this Tahariel emerges from the verse (וְטַהֲרִיאֵ״ל זֶה יוֹצֵא מִפָּסוּק): “And above the heads of the living creatures was the likeness of a firmament, like the color of the awesome ice, stretched forth above their heads” (וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל רָאשֵׁיהֶם מִלְמָעְלָה) (Ezekiel 1:22). And Yochatzpiron emerges from the verse (וְיוֹחַצְפִירוֹן יוֹצֵא מִפָּסוּק): “And when the living creatures went, the wheels went beside them, and when the living creatures were lifted up from the earth, the wheels were lifted up” (וּבְלֶכֶת הַחַיּוֹת יֵלְכוּ הָאוֹפַנִּים וּבְהִנָּשֵׂא הַחַיּוֹת מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים) (Ezekiel 1:19). And Rachamiel and Menunya emerge from the verse (וְרַחֲמִיאֵ״ל וּמְנוּנְיָה יוֹצְאִים מִפָּסוּק): “Their wings were joined one to another; they did not turn when they went; each one went straight forward” (חוֹבְרוֹת אִשָּׁה אֶל אֲחוֹתָהּ כַּנְפֵיהֶם לֹא יִסַּבּוּ בְּלֶכְתָּם אִישׁ אֶל עֵבֶר פָּנָיו יֵלֵכוּ) (Ezekiel 1:9). And Sandalfon emerges from the verse (וְסַנְדַּלְפוֹן יוֹצֵא מִפָּסוּק): “And I saw upon the firmament that was above the heads of the Keruvim, as a sapphire stone, as the appearance of the likeness of a throne, appearing over them” (וָאֶרְאֶה אֶל הָרָקִיעַ אֲשֶׁר עַל רֹאשׁ הַכְּרוּבִים כְּאֶבֶן סַפִּיר כְּמַרְאֵה דְּמוּת כִּסֵּא נִרְאָה עֲלֵיהֶם) (Ezekiel 10:1). And behold (וְהִנֵּה), in the Heikhal [Palace] of Elohei Yisrael [God of Israel] there is Tahariel in the secret of a Name (יֵשׁ בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל טַהֲרִיאֵ״ל בְּסוֹד שֵׁם), and he is fixed there and does not move from there (וְהוּא קָבוּעַ וְאֵינוֹ זָז מִשָּׁם), but in the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] he is in the secret of an angel and performs his mission (אֲבָל בְּהֵיכָל לִבְנַת הַסַּפִּיר הוּא בְּסוֹד מַלְאָךְ וְעוֹשֶׂה שְׁלִיחוּתוֹ). And this Tahariel is also found in the Heikhalot [Palaces] of Yetzirah (וְטַהֲרִיאֵ״ל זֶה נִמְצָא גַּם כֵּן בְּהֵיכָלֵי יְצִירָה), which will be explained before us with the help of Hashem and His salvation (אֲשֶׁר יִתְבָּאֲרוּ לְפָנֵינוּ בְּעֶזְרַת י״י וּבִישׁוּעָתוֹ), and beneath this Tahariel there are seventy angels (וְתַחַת טַהֲרִיאֵ״ל זֶה יֵשׁ שִׁבְעִים מַלְאָכִים), each and every one of whom is chief over seventy (שֶׁכָּל אֶחָד וְאֶחָד מֵהֶם הוּא רֹאשׁ לְע׳). And beneath Yochatzpiron there are twelve angels (וְתַחַת יוֹחַצְפִירוֹן יֵשׁ י״ב מַלְאָכִים), each and every one of whom is appointed over twelve angels (שֶׁכָּל אֶחָד וְאֶחָד מְמֻנֶּה עַל י״ב מַלְאָכִים), each and every one of whom is appointed over twelve angels (שֶׁכָּל אֶחָד וְאֶחָד מְמֻנֶּה עַל י״ב מַלְאָכִים). And beneath Tahariel and Yochatzpiron there are two angels (וְתַחַת טַהֲרִיאֵ״ל וְיוֹחַצְפִירוֹן יֵשׁ ב׳ מַלְאָכִים), who stand in the seven Madorin [Dwellings] (הָעוֹמְדִים בְּשִׁבְעָה מָדוֹרִין), and they are called Senunya and Rachamiel (וְנִקְרָאִים סְנוּנְיָה וְרַחֲמִיאֵ״ל), and they are called Keruvim [Cherubim] (וְנִקְרָאִים כְּרוּבִים), and they are called supporters (וְאִינוּן נִקְרָאִים סַמְכִין), and they are the Small Faces (וְאִינוּן אַפֵּי זְעִירֵי), and they are names of Sandalfon (וְהֵם שֵׁמוֹת שֶׁל סַנְדַּלְפוֹן), for he has six hundred thousand names when he ascends (כִּי שִׁשִּׁים רִבּוֹא שֵׁמוֹת יֵשׁ לוֹ כְּשֶׁמִּתְעַלֶּה). And Rachamiel and Senunya equal the numerical value of Lilith (וְרַחֲמִיאֵ״ל וּסְנוּנְיָה עוֹלִים כְּמִנְיַן לִילִית), and they are beneficial for protection from her (וְהֵם טוֹבִים לְהָגֵן מִמֶּנָּה). And above the heads of Senunya and Rachamiel there is a firmament called Bazak (וְעַל רֹאשׁ סְנוּנְיָה וְרַחֲמִיאֵ״ל יֵשׁ רָקִיעַ הַנִּקְרָא בָּזָק), and it is the firmament that is above the heads of the Keruvim [Cherubim] in the Book of Yechezkel (וְהוּא הָרָקִיעַ שֶׁעַל רֹאשׁ הַכְּרוּבִים שֶׁבְּסֵפֶר יְחֶזְקֵאל). And this Bazak emerges from Yishma through the substitution of Aleph–Bet of ATBSH (וּבָזָק זֶה יוֹצֵא מִיִשְׁמַע בְּחִלּוּף א״ב דְּאַ״ת בַּ״ש), namely (דְּהַיְנוּ), the Shin and the Ayin are exchanged for the Bet and the Zayin of Bazak (הַשִּׁי״ן וְהָעַי״ן מִתְחַלְּפִים בְּבֵי״ת וְזַיִ״ן דְּבָזָק), and the Kuf is exchanged for the Yud through the Aleph–Bet of AIK (וְהַקוּ״ף מִתְחַלֶּפֶת בְּיוּ״ד דְּא״ב דְּאי״ק), and the Yud is the Mem through ATBSH (וְיוּ״ד הִיא מֵ״ם בְּאַ״ת בַּ״ש), and it is the Mem of Shema (וְהִיא מֵ״ם דְּשְׁמַע). And in this firmament of Bazak (וּבְהָרָקִיעַ זֶה דְּבָזָק), there is one angel called Sahadiel (יֵשׁ מַלְאָךְ אֶחָד הַנִּקְרָא סַהֲדִיאֵ״ל), and he bears witness concerning the prayers of Yisrael, if they are worthy (וְהוּא מֵעִיד עַל תְּפִלּוֹתֵיהֶם שֶׁל יִשְׂרָאֵל אִם הִיא זַכָּה), and he is at the right hand of Sandalfon (וְהוּא בְּיַד יְמִינִי שֶׁל סַנְדַּלְפוֹן), and he is also one of his names (וְהוּא גַּם כֵּן מִשֵּׁמוֹתָיו), and he emerges from the verse (וְיוֹצֵא מִפָּסוּק): “And their faces... were separated above; each had two joined one to another, and two covered their bodies” (וּפְנֵיהֶם... פְּרֻודוֹת מִלְמָעְלָה לְאִישׁ שְׁתַּיִם חֹבְרוֹת אִישׁ וּשְׁתַּיִם מְכַסּוֹת גְּוִיּוֹתֵיהֶנָּה) (Ezekiel 1:11). And when he examines the prayers (וּכְשֶׁבּוֹדֵק הַתְּפִלּוֹת), if they are not fit (אִם אֵינָן כְּשֵׁרוֹת), they remain in the place of the disqualified consecrated offerings (נִשְׁאָרוֹת בִּמְקוֹם פְּסוּלֵי הַמֻּקְדָּשִׁין), which is a special place in this firmament of Bazak (שֶׁהוּא מָקוֹם מְיֻחָד שֶׁבְּרָקִיעַ זֶה שֶׁל בָּזָק). And Rachamiel and Senunya, mentioned above (וְרַחֲמִיאֵ״ל וּסְנוּנְיָה הָאֲמוּרִים), their task is to examine the Neshamot [Souls] (בְּמְלַאכְתָּם לִבְדּוֹק הַנְּשָׁמוֹת), whether they are worthy to pass and ascend above (אִם הֵם רְאוּיוֹת לַעֲבוֹר וְלַעֲלוֹת לְמַעְלָה), and they are those called the Scales (וְהֵם הַנִּקְרָאִים מֹאזְנַיִם), mentioned in Parashat Pekudei (הַנִּזְכָּר בְּפָרָשַׁת פְּקוּדֵי) (Zohar, Shemot 255a), in the First Heikhal [Palace] of the seven Heikhalot [Palaces] of Malchut (בְּהֵיכָלָא קַדְמָאָה שֶׁל ז׳ הֵיכָלוֹת דְּמַלְכוּת). And this is its language (וְזֶה לְשׁוֹנוֹ): “And these are called Scales, therefore it is written: ‘In the scales to ascend,’ and they are not those concerning which it is written ‘just scales,’ as we have said. All those that weigh this against that, and this does not outweigh that, ascend and are joined together as one” (וְאִלֵּין אִקְרוּן מֹאזְנַיִם, עַל דָּא כְּתִיב בְּמֹאזְנַיִם לַעֲלוֹת, וְלָא אִינוּן דִּכְתִיב בְּהוֹ מֹאזְנֵי צֶדֶק כְּדְקָאָמַרְנָן, כָּל אִינוּן דְּשָׁקְלִין דָּא מִן דָּא וְלָא שָׁקִיל דָּא יַתִּיר מִן דָּא סָלְקִין וְאִתְחַבְּרוּן כַּחֲדָא) (Zohar, Pekudei 255a). The meaning is (פֵּירוּשׁ), these angels are appointed to elevate the Neshamot [Souls] (אֵלּוּ הַמַּלְאָכִים הֵם מְמֻנִּים לְהַעֲלוֹת הַנְּשָׁמוֹת), for they weigh their deeds in the scales (שֶׁהָיוּ שׁוֹקְלִין מַעֲשֵׂיהֶם בְּמֹאזְנַיִם), and they are in the Heikhalot [Palaces] of Malchut (וְהֵם בְּהֵיכָלוֹת שֶׁל מַלְכוּת). But in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (אֲבָל בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), there they are appointed to pair the Neshamot [Souls], male and female (שָׁם מְמֻנִּים לְזַוֵּג הַנְּשָׁמוֹת זָכָר וּנְקֵבָה), when they descend into this world (כְּשֶׁיּוֹרְדִים לָעוֹלָם הַזֶּה). And there they are called Moznei Tzedek [Just Scales] (וְהֵם נִקְרָאִים שָׁם מֹאזְנֵי צֶדֶק), and not those that are in the lower Heikhalot [Palaces] (וְלֹא אוֹתָם שֶׁהֵם בַּהֵיכָלוֹת הַתַּחְתּוֹנִים). For these are appointed only over those who were in this world and ascend above (אֵינָם מְמֻנִּים רַק עַל אוֹתָם שֶׁהָיוּ בָעוֹלָם הַזֶּה וְעוֹלִים לְמַעְלָה), where their deeds are weighed in the aforementioned scales (שׁוֹקְלִים שָׁם מַעֲשֵׂיהֶם בַּמֹאזְנַיִם הַנִּזְכָּרִים), and these lower ones (וְאֵלּוּ הַתַּחְתּוֹנִים), are called the Lower Court (נִקְרָאִים בֵּית דִּין שֶׁל מַטָּה). But indeed Rachamiel, who is on the right side (אַךְ אָמְנָם רַחֲמִיאֵ״ל שֶׁהוּא מִיָּמִין), inclines toward Chesed [Kindness] (מַטֶּה כְּלַפֵּי חֶסֶד), and passes over sins (וּמַעֲבִיר הָעֲוֹנוֹת), but Senunya, who is on the left side (אַךְ סְנוּנְיָה אֲשֶׁר הוּא מִשְּׂמֹאל), scrutinizes those around Him with exactness (מְדַקְדֵּק עִם סְבִיבָיו), and elevates the Neshamot [Souls] up to the place of Tahariel (וּמַעֲלֶה הַנְּשָׁמוֹת עַד מְקוֹם טַהֲרִיאֵ״ל), and the seventy angels beneath him (וְשִׁבְעִים מַלְאָכִים אֲשֶׁר תַּחְתָּיו), mentioned in the Zohar on Shir haShirim concerning the verse (הַנִּזְכָּרִים בַּזֹּהַר שִׁיר הַשִּׁירִים עַל פָּסוּק): “For your love is better than wine” (כִּי טוֹבִים דֹּדֶיךָ מִיַּיִן) (Song of Songs 1:2), whose numerical value is seventy (גִּימַטְרִיָּא שִׁבְעִים). These are the seventy-one members of the Sanhedrin (הֵם הַשִּׁבְעִים וְאֶחָד סַנְהֶדְרִין), and the judges who examine and watch over the deeds of men and their thoughts (וְהַדַּיָּנִים הַמְעַיְּינִים וּמַשְׁגִּיחִים עַל מַעֲשֵׂה בְנֵי אָדָם וּמַחְשְׁבוֹתֵיהֶם), and fortunate is the one who overlooks his measures (וְאַשְׁרֵי לְמִי הַמַּעֲבִיר עַל מִדּוֹתָיו), for he merits the judgment of the King Himself (שֶׁזּוֹכֶה אֶל דִּין הַמֶּלֶךְ עַצְמוֹ), who is called Rav Chesed [Abundant in Kindness] (הַנִּקְרָא וְרַב חֶסֶד), inclining toward Chesed [Kindness] (מַטֶּה כְּלַפֵּי חֶסֶד). For the Mechilin [Measures of Mercy] of the Supernal King always incline toward merit (כִּי מְכִילִין דְּמַלְכָּא עִילָּאָה נָטוּ לִזְכוּת תָּדִיר), and He is entirely the side of mercy (וְהוּא כּוּלֵּיהּ צַד רַחֲמָנוּתָא), and in His hand is the power to forgive sins and transgressions (וּבִידֵיהּ לְשַׁבְּקָא לְחוֹבִין וְחַטָּאִין), this is what is written (הֲדָא הוּא דִכְתִיב): “For with You is forgiveness” (כִּי עִמְּךָ הַסְּלִיחָה) (Psalms 130:4), and not with another (וְלֹא עִם אַחֵר), for He acts beyond the strict letter of the law (כִּי הוּא עוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין). But the seventy-one angels are judges (אֲבָל הַשִּׁבְעִים וְאֶחָד מַלְאָכִים הֵם דַּיָּנִים), and concerning the Av Beit Din [Chief Judge] of theirs it is said (וְנֶאֱמַר בְּאַב בֵּית דִּין שֶׁלָּהֶם): “Behold, I send an angel before you” (הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ) (Exodus 23:20), “Do not rebel against him, for he will not forgive your transgressions, for My Name is within him” (אַל תַּמֶּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ) (Exodus 23:21). Therefore it is said (וְלָכֵן נֶאֱמַר): “For your love is better than wine” (כִּי טוֹבִים דֹּדֶיךָ מִיַּיִן) (Song of Songs 1:2), meaning (פֵּירוּשׁ), the mercies of the Holy One, blessed be He (רַחֲמָנוּתֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), are better than wine, that is, greater than the seventy-one Sanhedrin mentioned (מִיַּיִן יוֹתֵר מִשִּׁבְעִים וְאֶחָד סַנְהֶדְרִין הַנִּזְכָּרִים), whose number is seventy-one (אֲשֶׁר מִסְפָּרָם שִׁבְעִים וְאֶחָד), together with the Av Beit Din [Chief Judge] (עִם הָאַב בֵּית דִּין). And the first prince over the seventy who are under Tahariel (וְהַשַּׂר הָרִאשׁוֹן לַשִּׁבְעִים שֶׁתַּחַת טַהֲרִיאֵ״ל), is called Statoria (נִקְרָא סְטַטּוֹרִיָה), and he is the Av Beit Din [Chief Judge] (וְהוּא הָאַב בֵּית דִּין), and he too is involved with the Neshamot [Souls] (וְגַם הוּא יֵשׁ לוֹ עֵסֶק בַּנְּשָׁמוֹת), and if the Neshamah [Soul] is pure (וְאִם הַנְּשָׁמָה הִיא טְהוֹרָה), and emerges vindicated from this great court (וְיוֹצֵאת זַכַּאי מִבֵּית דִּין הַגָּדוֹל הַזֶּה), fortunate is its portion (אַשְׁרֵי חֶלְקָהּ), and he immediately delivers it to Rachamiel (וּמוֹסְרָהּ מִיָּד לְרַחֲמִיאֵ״ל), and he delivers it (וְהוּא מוֹסֵר), to Sahadiel (אוֹתָהּ לְסַהֲדִיאֵ״ל), and he sends it to the place fitting for it (וְהוּא שׁוֹלֵחַ אוֹתָהּ לַמָּקוֹם הָרָאוּי לָהּ). And if not (וְאִם לָאו), “sin crouches at the door” (לַפֶּתַח חַטָּאת רֹבֵץ) (Genesis 4:7), and Dumah comes after it (וְדוּמָה בָּא אַחֲרֶיהָ), and takes it from the hand of Senunya (וְנוֹטֵל אוֹתָהּ מִיַּד סְנוּנְיָה), who delivers it into his hand (הַמּוֹסְרָהּ לְיָדוֹ), and he delivers it into the hand of the Gardinei Tehirin [Pure Punishers] who are in Gehinnom (וְהוּא מוֹסֵר אוֹתָהּ לְיַד הַגַּרְדִינֵי טְהִירִין שֶׁבְּגֵיהִנָּם). And one who subdued his inclination and is found righteous (וּמִי שֶׁכָּבַשׁ אֶת יִצְרוֹ וְנִמְצָא צַדִּיק), not only merits to ascend above (לֹא דַּי שֶׁזּוֹכֶה לַעֲלוֹת לְמַעְלָה), but even as he ascends (אֶלָּא גַּם בַּעֲלוֹתוֹ), he takes with a strong hand those Nefashot [Souls] that are oppressed in the hand of the Klipah (לוֹקֵחַ בְּיָד חֲזָקָה אוֹתָן הַנְּפָשׁוֹת שֶׁהֵם עֲשׁוּקוֹת בְּיַד הַקְּלִיפָּה), or in the hand of Dumah (אוֹ בְּיַד דּוּמָה), which possess the merit of Torah and good deeds (שֶׁיֵּשׁ בָּהֶם זְכוּת תּוֹרָה וּמַעֲשִׂים טוֹבִים), and he elevates them according to the level of the one ascending (וְהוּא מַעֲלֶה אוֹתָן כְּפִי מַעֲלַת הָעוֹלֶה). And an allusion to this is (וְרֶמֶז לָזֶה): “Hashem causes death and gives life; He brings down to Sheol and raises up” (י״י מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיַּעַל) (I Samuel 2:6).

And know (וְדַע), that one who is judged in this court of seventy-one (כִּי הַנִּדּוֹן בְּבֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד זֶה), even if he is found liable (אַף כִּי יָצָא חַיָּב), nevertheless, after he has received his punishment and ascended above (מִכָּל מָקוֹם אַחַר שֶׁקִּבֵּל עָנְשׁוֹ וְעָלָה לְמַעְלָה), since it was in his power to ascend to this place (וְהִנֵּה מֵאַחַר שֶׁהָיָה בְּיָדוֹ לַעֲלוֹת עַד מָקוֹם זֶה), certainly many merits were found in him (וַדַּאי זְכֻיּוֹת רַבּוֹת נִמְצְאוּ בוֹ). For there are Neshamot [Souls] that do not ascend to this court to be judged (כִּי יֵשׁ נְשָׁמוֹת שֶׁלֹּא יַעֲלוּ לְבֵית דִּין זֶה לִידּוֹן), and do not enter within (וְלֹא יִכָּנְסוּ לִפְנִים), and the Ruach haKodesh [Holy Spirit] says (וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת): “Who has required this at your hand, to trample My courts?” (מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי) (Isaiah 1:12). “They declare their sin as Sedom” (חַטָּאתָם כִּסְדֹם הִגִּידוּ) (Isaiah 3:9). And immediately after they depart from the body (וְתֵכֶף אַחֲרֵי צֵאתָם מִן הַגּוּף), Dumah seizes them (דּוּמָה אוֹחֵז בָּהֶן), and brings them down to Gehinnom, may the Merciful One save us (וּמוֹרִידָם לְגֵיהִנָּם וְרַחֲמָנָא לִיצְלַן), and concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “So he who goes down to Sheol shall not come up” (כֵּן יוֹרֵד שְׁאוֹל לֹא יַעֲלֶה) (Job 7:9), Heaven forbid (חַס וְשָׁלוֹם). And after this court of seventy-one has judged the Neshamah [Soul] concerning its deeds (וְאַחֲרֵי שֶׁבֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד זֶה דָּנוּ אֶת הַנְּשָׁמָה עַל הַמַּעֲשִׂים שֶׁלָּהּ), if it is found pure and upright in its deeds (אִם נִמְצֵאת טְהוֹרָה וּכְשֵׁרָה בְּמַעֲשֶׂיהָ), Tahariel returns and examines it (חוֹזֵר טַהֲרִיאֵ״ל וּמְבַקֵּר אוֹתָהּ), whether, Heaven forbid, it became defiled through sinful thoughts (אִם חַס וְשָׁלוֹם נִטְמְאָה בְּהִרְהוּרֵי עֲבֵירָה), for the court of seventy-one did not discern whether it sinned in thought (כִּי הַבֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד לֹא הֵבִינוּ אִם חָטְאָה בְּמַחֲשָׁבָה), for they have no involvement in this (כִּי אֵין לָהֶם עֵסֶק בָּזֶה), and he alone judges it concerning this matter (וְהוּא לְבַדּוֹ דָן אוֹתָהּ עַל זֶה). And if it has merit (וְאִם זָכְתָה הִיא), and is clean from sinful thoughts (וּנְקִיָּה בְּהִרְהוּרֵי הַמַּחֲשָׁבָה), he opens for it a gate in the Lower Gan Eden [Garden of Eden] (הוּא פּוֹתֵחַ לָהּ שַׁעַר בְּגַן עֵדֶן הַתַּחְתּוֹן), formed in the Heh of the eyes (הֶעָשׂוּי בְּהֵ״א דְּעַיְינִין), and the Dalet of the eyes closes it (וְדָלֶ״ת דְּעַיְינִין סוֹתְמָהּ), as I depicted in the Name Havayah of the eyes (כְּמוֹ שֶׁצִּיַּרְתִּי בְּשֵׁם הֲוָיָ״ה דְּעַיְינִין). For this Tahariel (כִּי טַהֲרִיאֵ״ל זֶה), besides being chief over the seventy-one (מִלְּבַד הֱיוֹתוֹ רֹאשׁ לְשִׁבְעִים וְאֶחָד), is the gatekeeper and guardian of this entrance (הוּא שׁוֹעֵר וְשׁוֹמֵר פֶּתַח זוֹ), through the power of the Name of BYT upon his forehead (בְּכֹחַ שֵׁם שֶׁל בְּיַ״ט שֶׁבְּמִצְחוֹ), and in his hand is a rod of fire (וְיֵשׁ בְּיָדוֹ שַׁרְבִיט שֶׁל אֵשׁ), and he also has attendants (וְגַם יֵשׁ לוֹ מְשָׁרְתִים), and all of them have rods of fire in their hands (וְכֻלָּם שַׁרְבִיטֵי אֵשׁ בִּידֵיהֶם). And the reason for the rod, and its meaning, is (וְטַעַם שַׁרְבִיט וּפֵירוּשׁוֹ), that each and every one of them is a prince through the Name (אֲשֶׁר כָּל אֶחָד וְאֶחָד מֵהֶם הוּא שַׂר בְּשֵׁם), for he has the Name BYT upon his forehead (שֶׁיֵּשׁ לוֹ שֵׁם בִּי״ט בְּמִצְחוֹ), whose value is Ach [Brother] (שֶׁעוֹלֶה אָ״ךְ). And this Name emerges from the word Shemen [Oil] through ATBSH (וְשֵׁם זֶה יוֹצֵא מִמִּלַּת שֶׁמֶן בְּאַ״ת בַּ״ש), and it is beneficial for guarding the way (וְהוּא טוֹב לִשְׁמִירַת הַדֶּרֶךְ), and it emerges from the verse (וְיוֹצֵא מִפָּסוּק): “Because he has set his desire upon Me, therefore I shall deliver him” (כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ) (Psalms 91:14). And this Tahariel, together with these his attendants (וְטַהֲרִיאֵ״ל זֶה עִם זֶה מְשָׁרְתָיו), are called the Masters of the Eyes (נִקְרָאִים מָארֵי דְעַיְינִין), because they examine the Neshamah [Soul] after the court of seventy-one has judged it (לְפִי שֶׁמְּעַיְּינִים בַּנְּשָׁמָה אַחֲרֵי שֶׁדָּנוּ אוֹתָם הַבֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד), and they possess the Name Havayah of the Eyes (וְיֵשׁ לָהֶם שֵׁם הֲוָיָ״ה דְּעַיְינִין), which consists of twenty-four circles (שֶׁהֵם כ״ד עִגּוּלִים), and three Tagin [Crowns] upon every single circle (וּשְׁלֹשָׁה תָגִין עַל כָּל עִגּוּל וְעִגּוּל). And these Tagin [Crowns] are closed up (וְהַתָּגִין הַלָּלוּ סְתוּמִין), between the leg of the Heh and its roof (בֵּין כּרְעָה דְהֵ״י לְגַגָּהּ), and they are opened for Ba‘alei Teshuvah [Masters of Repentance] who return without tears (וְנִפְתָּחִים לְבַעֲלֵי תְשׁוּבָה הַשָּׁבִים בְּלִי דְמָעוֹת), however (אָמְנָם), those who return with tears (הַשָּׁבִים בִּדְמָעוֹת), ascend without hindrance through the Heh (עוֹלֶה בְּלִי מוֹנֵעַ דֶּרֶךְ הַהֵ״א), and the entrance stands open before them (וְהַפֶּתַח פְּתוּחָה לְפָנָיו). And this is alluded to in the word Dim‘ah [Tear] (וְזֶהוּ נִרְמָז בְּמִלַּת דִּמְעָה), for it contains a Dalet on one side and a Heh on the other side (כִּי יֵשׁ בָּהּ ד׳ מִצַּד זֶה וְהֵ״י מִצַּד אַחֵר), and Mem, Ayin (וּמַע), is because the tears remove the Dalet from the Heh and open the Gates of Tears (הוּא כִּי הַדְּמָעוֹת מְסִירִים הַדָּלֶ״ת מִן הַהֵ״א וּפוֹתֵחַ הַשַּׁעֲרֵי דִמְעָה). And behold, Mem, Ayin is in the middle (וְהִנֵּה מַע הוּא בָּאֶמְצַע), to allude to the Name S”H [65] and the Name M”H [45] that illuminate in this gate (לִרְמוֹז לְשֵׁם ס״ה וְשֵׁם מ״ה הַמְּאִירִים בַּשַּׁעַר הַזֶּה), and the angel appointed over the tears is Rachamiel, as mentioned above (וְהַמַּלְאָךְ הַמְמֻנֶּה עַל הַדְּמָעוֹת הוּא רַחֲמִיאֵ״ל כָּאָמוּר לְמַעְלָה). And likewise the righteous who shed tears over some affliction (וְכֵן הַצַּדִּיקִים הַמּוֹרִידִים דִּמְעָה עַל אֵיזֶה צָרָה), have opened for them the leg of the Heh, which is called the Gates of Tears (פּוֹתְחִים לָהֶם כּרְעָיָה דְהֵ״י הַנִּקְרָא שַׁעֲרֵי דִמְעָה), and this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חֲכָמֵינוּ זַ״ל): “The Gates of Tears are not locked” (שַׁעֲרֵי דִמְעָה לֹא נִנְעָלוּ) (Berakhot 32b). And beneath the court of Tahariel (וְתַחַת בֵּית דִּין שֶׁל טַהֲרִיאֵ״ל), there are two officers (יֵשׁ שְׁנֵי שׁוֹטְרִים), one named Peleg (שֵׁם הָאֶחָד נִקְרָא פֶּלֶג), and the second Atzbugah (וְהַשֵּׁנִי אַצְבּוּגָה), and these two names emerge from the verse (וּשְׁנֵי שֵׁמוֹת אֵלּוּ יוֹצְאִים מִפָּסוּק): “And they journeyed, and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Yaakov” (וַיִּסָּעוּ וַיְהִי חִתַּת אֱלֹהִים עַל הֶעָרִים אֲשֶׁר סְבִיבֹתֵיהֶם וְלֹא רָדְפוּ אַחֲרֵי בְנֵי יַעֲקֹב) (Genesis 35:5), in the direct order (בְּיֹשֶׁר). And from the verse (וּמִפָּסוּק): “And the men who were at the entrance of the house they struck with blindness, from the small to the great, and they wearied themselves trying to find the entrance” (וְאֶת הָאֲנָשִׁים אֲשֶׁר פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח) (Genesis 19:11), in the direct and reverse orders (יָשָׁר וְהָפוּךְ). And one who recites these two verses (וְהָאוֹמֵר שְׁנֵי פְסוּקִים אֵלּוּ), namely (דְּהַיְנוּ), the verse “And they journeyed” in the direct order (פָּסוּק וַיִּסָּעוּ יָשָׁר), and the verse “And the men” in the direct and reverse orders (וּפָסוּק וְאֶת הָאֲנָשִׁים יָשָׁר וְהָפוּךְ), eleven times (אַחַד עָשָׂר פְּעָמִים), is assured that he will be saved from every evil (מוּבְטָח לוֹ שֶׁיִּנָּצֵל מִכָּל רָע), for it protects Above and below (כִּי הוּא מָגֵן לְמַעְלָה וּלְמַטָּה). And when reciting these verses (וּבְאוֹמְרוֹ הַפְּסוּקִים הַלָּלוּ), he should intend the Name ALD (יְכַוֵּן בְּשֵׁם אלד), whose value equals AGLA (שֶׁעוֹלֶה אגלא), and it is one of the seventy-two Names that emerge from the verses of [Vayisa, Vayavo, and Vayet] (וְהוּא אֶחָד מִשִּׁבְעִים וּשְׁתַּיִם שֵׁמוֹת הַיּוֹצְאִים מִפְּסוּקֵי [וַיִּסַּע וַיָּבֹא וַיֵּט]). And he should also recite eleven times the verse (וְגַם יֹאמַר אַחַד עָשָׂר פְּעָמִים פָּסוּק): “Because he has set his desire upon Me, therefore I shall deliver him” (כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ) (Psalms 91:14), and he should intend the Name BYT (וִיכַוֵּן בְּשֵׁם בִּי״ט). And it should be known (וְיֵשׁ לָדַעַת), that the aforementioned Tahariel (כִּי טַהֲרִיאֵ״ל הַנִּזְכָּר), is found in three Heikhalot [Palaces] (הוּא נִמְצָא בִּשְׁלֹשָׁה הֵיכָלוֹת), for he is above in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (כִּי הוּא לְמַעְלָה בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), except that there he is not in the secret of an angel (אֶלָּא כִּי שָׁם אֵינוֹ בְּסוֹד מַלְאָךְ), but rather in the secret of a Name (רַק בְּסוֹד שֵׁם), and every secret of a Name is engraved in this Heikhal [Palace] (וְכָל סוֹד שֵׁם הוּא חָקוּק בְּהֵיכָל זֶה), and does not move from there (וְאֵינוֹ זָז מִשָּׁם). And when he is in the secret of an angel (וּכְשֶׁהוּא בְּסוֹד מַלְאָךְ), it is because he goes forth to perform his mission (הוּא שֶׁהוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ), and is not fixed and present there permanently (וְאֵינוֹ קָבוּעַ וּמָצוּי שָׁם בִּקְבִיעוּת), and he is in the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] in the secret of an angel (וְהוּא בְּהֵיכָל לִבְנַת הַסַּפִּיר בְּסוֹד מַלְאָךְ), and he is also in a Heikhal [Palace] in the World of Yetzirah (וְהוּא גַּם כֵּן בְּהֵיכָל שֶׁבְּעוֹלָם הַיְצִירָה). And we have already said (וּכְבָר אָמַרְנוּ), that in the aspect of his being in the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (כִּי בִּבְחִינַת הֱיוֹתוֹ בְּהֵיכָל לִבְנַת הַסַּפִּיר), he is appointed over the Neshamot [Souls] that ascend there from this world (הוּא מְמֻנֶּה עַל הַנְּשָׁמוֹת הָעוֹלִים שָׁם מִזֶּה הָעוֹלָם). However (אָמְנָם), in the aspect of his being in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (בִּבְחִינַת הֱיוֹתוֹ בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), he is appointed over the Neshamot [Souls] descending into this world (הוּא מְמֻנֶּה עַל הַנְּשָׁמוֹת הַיּוֹרְדוֹת בָּזֶה הָעוֹלָם). And proof of this is from what Eli said to Channah when she prayed for a seed of men (וּרְאָיָה לָזֶה מַה שֶּׁאָמַר עֵלִי לְחַנָּה בְּהִתְפַּלְלָהּ עַל זֶרַע אֲנָשִׁים), when he said to her (שֶׁאָמַר לָהּ): “Go in peace, and the God of Israel shall grant your request” (לְכִי לְשָׁלוֹם וֵאלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת שְׁאֵלָתֵךְ) (I Samuel 1:17), meaning (הַיְנוּ), that the aforementioned Tahariel (שֶׁטַהֲרִיאֵ״ל הַנִּזְכָּר), who is within the Heikhal [Palace] of Elohei Yisrael [God of Israel] (שֶׁהוּא בְּתוֹךְ הֵיכָל אֱלֹהֵי יִשְׂרָאֵל), shall grant her request (יִתֵּן אֶת שְׁאֵלָתָהּ), namely (דְּהַיְנוּ), that he shall send her one holy Neshamah [Soul] (שֶׁיִּשְׁלַח לָהּ נְשָׁמָה אַחַת קְדוֹשָׁה), so that she will have a son in this world (שֶׁיִּהְיֶה לָהּ לְבֵן בָּזֶה הָעוֹלָם). There is also there in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (עוֹד יֵשׁ שָׁם בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), one appointed over the Neshamot [Souls] worthy of entering into a righteous person descending into this world (הַמְמֻנֶּה עַל הַנְּשָׁמוֹת הָרְאוּיוֹת לִכָּנֵס בְּתוֹךְ צַדִּיק הַיּוֹרֵד בָּזֶה הָעוֹלָם), and he is called Statoria (וְהוּא הַנִּקְרָא סְטַטּוֹרִיָה), who emerges from this verse (הַיּוֹצֵא מִפָּסוּק זֶה): “And I looked at the living creatures, and behold, one wheel was upon the earth beside the living creatures” (וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד אֵצֶל הַחַיּוֹת) (Ezekiel 1:15).

However, when he receives the Neshamot [Souls] in a general manner (אָמְנָם כְּשֶׁמְּקַבֵּל הַנְּשָׁמוֹת דֶּרֶךְ כְּלָל), whether the Neshamot [Souls] of the wicked or the righteous (בֵּין נְשָׁמוֹת שֶׁל רְשָׁעִים בֵּין שֶׁל צַדִּיקִים), he is then called Zehariel (וְנִקְרָא אָז זְהַרִיאֵ״ל). And the explanation of the matter is (וּפֵירוּשׁ הָעִנְיָן), that Statoria is the right spirit (כִּי סְטַטּוֹרִיָה הוּא רוּחַ יְמִינִי), and Zehariel is the left spirit (וְזַהֲרִיאֵ״ל הוּא שְׂמָאלִי), and when they join together (וּבְהִתְחַבְּרָם יַחַד), according to the way it is written in the Book of the Zohar (עַל דֶּרֶךְ מַה שֶּׁכָּתוּב בְּסֵפֶר הַזֹּהַר), “this strikes against that” (בָּטַשׁ דָּא בְּדָא), like this (כָּזֶה): SATLVI TCHRDIYZH (סאטלוי טחרדהיזה), there emerge from them two other names (יוֹצֵא מֵהֶם ב׳ שֵׁמוֹת אֲחֵרִים), namely Adiriyah and Seniniyah (שֶׁהֵם אֲדִירִיָה סְנִינִיָה). That is (דְּהַיְנוּ), in this manner (בְּזֶה הָאֹפֶן): from Aleph, Lamed, Yud, Resh, Vav, Heh emerges the name Adiriyah (מִן אל״ף למ״ד יו״ד רי״ש וי״ו ה״י יוֹצֵא שֵׁם אֲדִירִיָה), and the name Seniniyah emerges in this manner (וְשֵׁם סְנִינִיָה יוֹצֵא בְּזֶה הָאֹפֶן): Samekh from Statoria (סמ״ך מִן סְטַטּוֹרִיָה), Nun from the Tet through the secret of T”N in ATBSH (נו״ן מִן הַטי״ת בְּסוֹד ט״ן דְּאַ״ת בַּ״ש), Yud from the Yud of Zehariel (יו״ד מִיו״ד שֶׁל זַהֲרִיאֵ״ל), and likewise from the filling of the Zayin of Zehariel (וְכֵן מִמִּלּוּי זַיִ״ן שֶׁל זַהֲרִיאֵ״ל), Yud from the Yud of Statoria (יו״ד מִיו״ד שֶׁל סְטַטּוֹרִיָה), Heh from the Heh as well (ה״א מֵה״א גַּם כֵּן). And the aforementioned Adiriyah (וַאֲדִירִיָה הַנִּזְכָּר), is appointed to take the Neshamot [Souls] of women who are worthy to enter the bodies of righteous women (מְמֻנֶּה לָקַחַת נִשְׁמוֹת הַנָּשִׁים הָרְאוּיוֹת לִכָּנֵס בְּגוּף צִדְקָנִיּוֹת). And Seniniyah is appointed to take the Neshamot [Souls] of all women in general (וּסְנִינִיָה מְמֻנֶּה לָקַחַת נִשְׁמוֹת כָּל הַנָּשִׁים דֶּרֶךְ כְּלָל), whether righteous women or others (בֵּין צִדְקָנִיּוֹת בֵּין אֲחֵרוֹת). And Adiriyah and Seniniyah equal Kedushah [Holiness] (וַאֲדִירִיָה וּסְנִינִיָה עוֹלִים קְדֻשָּׁה), Seniniyah equals Makom [Place] together with the kolel [inclusive count] (סְנִינִיָה עוֹלֶה מָקוֹם עִם הַכּוֹלֵל), Adiriyah equals two times Chazak [Strong] (אֲדִירִיָה עוֹלֶה ב׳ פְּעָמִים חָזָק), and Moshe equals three times Chazak [Strong] (וּמֹשֶׁה עוֹלֶה ג׳ פְּעָמִים חָזָק). And the secret of the matter is (וְסוֹד הַדָּבָר), that Moshe is in the secret of Ze’ir Anpin (כִּי מֹשֶׁה הוּא בְּסוֹד זְעֵיר אַנְפִּין), which consists of three thirds (שֶׁהוּא ג׳ שְׁלִישִׁים), but Adiriyah, who is appointed over the females (אֲבָל אֲדִירִיָה שֶׁמְּמֻנֶּה עַל הַנְּקֵבוֹת), equals two times Chazak [Strong] (עוֹלֶה ב׳ פְּעָמִים חָזָק), to allude that Rachel is only two thirds of Ze’ir Anpin (לִרְמוֹז שֶׁרָחֵל אֵינָהּ כִּי אִם שְׁנֵי שְׁלִישֵׁי זְעֵיר אַנְפִּין). And therefore the word Seneh [Bush] is mentioned three times in a single verse (וְלָכֵן נִזְכָּר ג׳ פְּעָמִים סְנֶה בְּפָסוּק אֶחָד), for three times Seneh [Bush] equals Moshe (כִּי ג׳ פְּעָמִים סְנֶה עוֹלִים מֹשֶׁה), because Seneh [Bush] equals Chazak [Strong] (כִּי סְנֶה עוֹלֶה חָזָק). And in order that you may succeed in your ways (וּלְמַעַן תַּשְׂכִּיל אֶת דְּרָכֶיךָ), and then understand (וְאָז תַּשְׂכִּיל), the root of the Neshamot [Souls] that we mentioned above (שֹׁרֶשׁ שֶׁל הַנְּשָׁמוֹת אֲשֶׁר אָמַרְנוּ לְמַעְלָה), which are placed in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (הַנְּתוּנִים בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), and in the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (וּבְהֵיכָל לִבְנַת הַסַּפִּיר), and you will know who placed them there (וְתֵדַע מִי הִכְנִיסָם לְשָׁם), before they emerged into the air of this world (קוֹדֶם שֶׁיָּצְאוּ לַאֲוִיר הָעוֹלָם הַזֶּה). And in order that you may also understand (וּלְמַעַן תָּבִין גַּם כֵּן), the function of these angels appointed over the Neshamot [Souls] (מְלַאכְתָם שֶׁל אֵלּוּ הַמַּלְאָכִים הַמְמֻנִּים עַל הַנְּשָׁמוֹת), and when it is performed (אֵימָתַי נַעֲשֵׂית), you must know (צָרִיךְ אַתָּה לָדַעַת), that at the time of the creation of the world (כִּי בִּשְׁעַת בְּרִיאַת הָעוֹלָם), namely at the time when Adam haRishon was born (הַיְנוּ בְּשָׁעָה שֶׁנוֹלַד אָדָם הָרִאשׁוֹן), all six hundred thousand souls were included within him (הָיוּ כְּלוּלִים בּוֹ כָּל ס׳ רִבּוֹא שֶׁל נְשָׁמוֹת), male and female alike (זָכָר וּנְקֵבָה הָיוּ), and this is what our Sages of blessed memory expounded (וְזֶהוּ שֶׁדָּרְשׁוּ רַזַ״ל), concerning the verse (עַל פָּסוּק): “Where were you when I founded the earth?” (אֵיפֹה הָיִיתָ בְּיָסְדִי אָרֶץ) (Job 38:4) (Shemot Rabbah 40:4). However afterward, when he sinned (אָמְנָם אַחַר כָּךְ כְּשֶׁחָטָא), those male Neshamot [Souls] were torn away from him (נִתְלְשׁוּ מִמֶּנּוּ אוֹתָם הַנְּשָׁמוֹת שֶׁל זְכָרִים), and descended into the World of Beri’ah (וְיָרְדוּ בְּעוֹלָם הַבְּרִיאָה), as far as the Heikhal [Palace] of Elohei Yisrael [God of Israel] (עַד הֵיכָל אֱלֹהֵי יִשְׂרָאֵל). And the Neshamot [Souls] of the females were sawn apart from the males (וְהַנְּשָׁמוֹת שֶׁל הַנְּקֵבוֹת נִנְסְרוּ מִן הַזְּכָרִים), and they too descended to a lower level (וְיָרְדוּ גַּם הֵמָּה בְּדִיּוּטָא יוֹתֵר תַּחְתּוֹנָה), as far as the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (עַד הֵיכָל לִבְנַת הַסַּפִּיר), corresponding to the manner in which Chavah was sawn apart from Adam (דּוּגְמַת מַה שֶּׁנִּנְסְרָה חַוָּה מֵאָדָם), before the sin (קוֹדֶם הַחֵטְא), for the good (לְטוֹבָה). And this is alluded to in the Torah when it says to the woman (וְזֶה נִרְמַז בַּתּוֹרָה בְּאוֹמְרוֹ אֶל הָאִשָּׁה): “In sorrow shall you bear children” (בְּעֶצֶב תֵּלְדִי בָנִים) (Genesis 3:16), for the Mem and the Bet are interchanged through the Aleph–Bet of AL BM (כִּי הַמֵּ״ם מִתְחַלֶּפֶת בַּבֵּי״ת בְּא״ב דְּאַל ב״ם), and it is as though it said “in Etzem [Essence]” (וְהוּא כְּאִלּוּ אָמַר בְּעֶצֶם), namely (דְּהַיְנוּ), from the Heikhal [Palace] Etzem haShamayim [Essence of the Heavens] (מִן הֵיכָל עֶצֶם הַשָּׁמַיִם), which is the sixth Heikhal [Palace] (שֶׁהוּא הַהֵיכָל הַשִּׁשִּׁי), which is Yesod (שֶׁהוּא יְסוֹד), from it you shall bear children (מִמֶּנּוּ תֵּלְדִי בָנִים), which are Neshamot [Souls] (שֶׁהֵם נְשָׁמוֹת). That is to say (כְּלוֹמַר), that no influx would come to her except through this Yesod (שֶׁלֹּא יָבוֹא לָהּ שׁוּם שֶׁפַע כִּי אִם עַל יְדֵי יְסוֹד זֶה), unlike before this (מַה שֶּׁלֹּא הָיָה קֹדֶם זֶה), when she was equal to her husband (שֶׁהָיְתָה שָׁוָה לְבַעְלָהּ), and they made use of one crown (וְהָיוּ מִשְׁתַּמְּשִׁים בְּכֶתֶר אֶחָד). And even though before the sin as well (וְאַף עַל פִּי שֶׁקֹּדֶם הַחֵטְא גַּם כֵּן), Adam haRishon did not unite with her except through the way of Yesod (לֹא הָיָה מְשַׁמֵּשׁ עִמָּהּ אָדָם הָרִאשׁוֹן אֶלָּא עַל דֶּרֶךְ הַיְסוֹד), nevertheless (מִכָּל מָקוֹם), the Yesod functioned only through the action of a channel (לֹא הָיָה מְשַׁמֵּשׁ הַיְסוֹד כִּי אִם עַל יְדֵי פְּעֻלַּת צִנּוֹר). The explanation is (פֵּירוּשׁ), that at first the seminal drop would come from the Mochin [Intellects] (שֶׁהָיְתָה מִתְּחִלָּה הַטִּפָּה הַזַּרְעִית בָּאָה מֵהַמּוֹחַ), refined and fully developed into her womb (מְתֻקֶּנֶת וּמְבֻשֶּׁלֶת לְתוֹךְ מֵעֶיהָ). And for this reason (וּמִטַּעַם זֶה), they would ascend to the bed as two and descend as seven (הָיוּ עוֹלִים לַמִּטָּה שְׁנַיִם וְיוֹרְדִים שִׁבְעָה), because the drop was fully developed to perfection (מִפְּנֵי שֶׁהָיְתָה הַטִּפָּה מְבֻשֶּׁלֶת כָּל צָרְכָּהּ), and she would immediately give birth (וְתֵכֶף הָיְתָה יוֹלֶדֶת). However, after the sin (אָמְנָם אַחַר הַחֵטְא), that seminal drop became corrupted (אוֹתָהּ הַטִּפָּה הַזַּרְעִית נִתְקַלְקְלָה), and it was no longer fully developed (וְלֹא הָיְתָה מְבֻשֶּׁלֶת כָּל צָרְכָּהּ), but rather flowed like water descending down a slope (אֶלָּא הָיְתָה נִגֶּרֶת כַּמַּיִם הַנִּגָּרִים בְּמוֹרָד), and it descended to “the two eggs, which are Netzach and Hod” (וְהָיְתָה יוֹרֶדֶת עַד תְּרֵין בֵּיעִין דְּאִינוּן נֵצַח וְהוֹד), and there it became somewhat developed (וְשָׁם נִתְבַּשֶּׁלֶת מְעַט), and emerges through the Yesod itself and its walls (וְיוֹצֵאת דֶּרֶךְ הַיְסוֹד בְּעַצְמוֹ וְכָתְלָיו). And even so (וְעִם כָּל זֶה), that seminal drop is still not complete and refined (אוֹתָהּ הַטִּפָּה הַזַּרְעִית אֵינָהּ עֲדַיִן שְׁלֵמָה וּבָרָה), for it requires further clarification (שֶׁצְּרִיכָה בֵּרוּר יוֹתֵר), to remain within her womb for seven months, or nine, or twelve (לִשְׁהוֹת בְּתוֹךְ מֵעֶיהָ ז׳ חֳדָשִׁים אוֹ ט׳ אוֹ י״ב), as mentioned above regarding the Havayot [Names of Havayah] of Ze’ir Anpin (כַּנִּזְכָּר לְעֵיל בַּהֲוָיוֹת זְעֵיר). Thus (בְּאֹפֶן), before the sin all the Neshamot [Souls] of the males and females were included together within Adam haRishon (שֶׁקֹּדֶם הַחֵטְא הָיוּ כָּל הַנְּשָׁמוֹת שֶׁל זְכָרִים וְשֶׁל נְקֵבוֹת כְּלוּלוֹת יַחַד בְּאָדָם הָרִאשׁוֹן), and after the sin they were separated and descended into these Heikhalot [Palaces] (וְאַחֲרֵי הַחֵטְא נִנְסְרוּ וְיָרְדוּ בְּהֵיכָלוֹת אֵלּוּ), in this manner (עַל דֶּרֶךְ זֶה). And behold (וְהִנֵּה), in order to detach them from the walls of these Heikhalot [Palaces] (כְּדֵי לִתְלֹשׁ אוֹתָהּ מִכָּתְלֵי הֵיכָלוֹת אֵלּוּ), and bring them into the air of this world (לַהֲבִיאָם לַאֲוִיר הָעוֹלָם הַזֶּה), a supernal awakening is required (צָרִיךְ הִתְעוֹרְרוּת עֶלְיוֹן). And this supernal awakening is aroused every day as well (וְהִתְעוֹרְרוּת עֶלְיוֹן זֶה מִתְעוֹרֵר גַּם כֵּן בְּכָל יוֹם), namely during the time of our three prayers (שֶׁהֵם בִּזְמַן ג׳ תְּפִלּוֹתֵינוּ), for from that awakening of ours (שֶׁמֵּאוֹתוֹ הִתְעוֹרְרוּת שֶׁלָּנוּ), the supernal awakening is aroused (מִתְעוֹרֵר הִתְעוֹרְרוּת הָעֶלְיוֹן), which is Zehiyon, Regiyon, Higayon (שֶׁהוּא זֶהִיוֹן רְגִיוֹן הִגָּיוֹן), mentioned in Pirkei Heikhalot of Rabbi Yishmael (הַנִּזְכָּר בְּפִרְקֵי הֵיכָלוֹת דְּרַבִּי יִשְׁמָעֵאל). And the explanation of the matter is (וּפֵירוּשׁ הַדָּבָר), that the Name A”B from Abba and the Name S”G from Imma (שֶׁשֵּׁם ע״ב מֵאַבָּא וְשֵׁם ס״ג מֵאִמָּא), join together (הֵם מִתְחַבְּרִים יַחַד), and from that union influx descends below (וּמֵאוֹתוֹ הִתְחַבְּרוּת יוֹרֵד שֶׁפַע לְמַטָּה), in the manner that we shall explain (בְּאֹפֶן שֶׁנְּבָאֵר). And this Zehiyon is the awakening of Abba alone, without a union (וְזֶהִיוֹן זֶה הוּא הַהִתְעוֹרְרוּת שֶׁל אַבָּא לְבַדּוֹ בְּלִי זִוּוּג), for it is impossible to build a union there (שֶׁאִי אֶפְשָׁר לִבְנוֹת שָׁם זִוּוּג). And Regiyon is the awakening through which Imma is aroused (וְרְגִיוֹן הוּא הִתְעוֹרְרוּת שֶׁמִּתְעוֹרֶרֶת אִמָּא), and the joining of them both together is called Higayon (וְחִבּוּר שְׁנֵיהֶם יַחַד נִקְרָא הִגָּיוֹן), meaning (כְּלוֹמַר), that they commune one with another regarding what is in their hearts (שֶׁהוֹגִים זֶה לָזֶה מַה שֶּׁבְּלִבָּם), in the manner of (עַל דֶּרֶךְ): “and the meditation of my heart” (וְהֶגְיוֹן לִבִּי) (Psalms 19:15), because it is a hidden matter (לְפִי שֶׁהוּא דָּבָר הַנִּסְתָּר), which is not revealed at all (שֶׁאֵינוֹ נִגְלֶה כְּלָל). And the term Zehiyon is likewise an expression of affection that is not revealed (וּלְשׁוֹן זֶהִיוֹן גַּם כֵּן הוּא לְשׁוֹן חִבָּה שֶׁאֵינָהּ נִגְלֵית), and of will and kindness that are not revealed at all (וְרָצוֹן וָחֶסֶד שֶׁאֵינוֹ נִגְלֶה כְּלָל). And Regiyon is an expression of affection and love (וְרְגִיוֹן הוּא לְשׁוֹן חִבָּה וְאַהֲבָה), and it is more revealed than Zehiyon (הוּא יוֹתֵר מְגֻלֶּה מִזֶּהִיוֹן). [Gloss: From the expression Naziach Paziach mentioned in the Gemara, which is a term of sanctity and separation] (הגה״ה: מִלְּשׁוֹן נָזִיחַ פָּזִיחַ הַנִּזְכָּר בַּגְּמָרָא שֶׁהוּא לְשׁוֹן קְדֻשָּׁה וּפְרִישָׁה). Meaning to say (רוֹצֶה לוֹמַר), that it is somewhat denser than Zehiyon (יוֹתֵר עָבֶה מְעַט מִזֶּהִיוֹן), from the expression (לְשׁוֹן): “and clods cleave together” (וּרְגָבִים יִדְבָּקוּ) (Job 38:38). Thus (בְּאֹפֶן), from this Higayon of Abba and Imma (שֶׁמֵּהִגָּיוֹן זֶה שֶׁל אַבָּא וְאִמָּא), influx descends (יוֹרֵד שֶׁפַע), passing through Ze’ir Anpin and Nukvah of Atzilut (דֶּרֶךְ מַעֲבַר זְעֵיר אַנְפִּין וְנוּקְבָה דַּאֲצִילוּת), and descends to the World of Beri’ah (וְיוֹרֵד עַד עוֹלָם הַבְּרִיאָה), and this influx is the Name A”B of Ze’ir Anpin and Nukvah (וְהַשֶּׁפַע הַזֶּה הוּא שֵׁם ע״ב שֶׁל זו״ן), as we shall explain below (כַּאֲשֶׁר נְבָאֵר לְמַטָּה), that it spreads and illuminates in Mekhon Har Tzion [the Foundation of Mount Zion] (שֶׁמִּתְפַּשֵּׁט וּמֵאִיר בְּמְכוֹן הַרֵי צִיּוֹן), which is the Middle Bar (הוּא הַבְּרִיחַ הַתִּיכוֹן), and this is in order to hew out Neshamot [Souls] from beneath the Throne of Glory (וְזֶה כְּדֵי לַחְצֹב נְשָׁמוֹת מִתַּחַת כִּסֵּא הַכָּבוֹד), namely from beneath this Heikhal [Palace] of Elohei Yisrael [God of Israel] (דְּהַיְנוּ מִתַּחַת הֵיכָל אֱלֹהֵי יִשְׂרָאֵל זֶה). And thus it acts (וְכֵן עוֹשָׂה מַעֲשֶׂה), for when it reaches there (שֶׁכְּשֶׁמַּגִּיעַ לְשָׁם), it hews out Neshamot [Souls] according to their former state (חוֹצֵב נְשָׁמוֹת כְּפִי הַקּוֹדֵם), as they were in the beginning before they descended (שֶׁהָיוּ הַתְחָלָה קֹדֶם שֶׁיָּרְדוּ), and according to the greatness of the Higayon that was aroused Above (וּכְפִי גֹּדֶל הַהִגָּיוֹן שֶׁנִּתְעוֹרְרוּ לְמַעְלָה), Neshamot [Souls] are hewn out by tens and by hundreds (נֶחְצָבוֹת נְשָׁמוֹת לַעֲשָׂרוֹת וּלְמֵאוֹת). Afterward (אַחַר כָּךְ), when the Neshamot [Souls] of the males have been hewn out, as mentioned (כְּשֶׁנֶּחְצְבוּ נְשָׁמוֹת שֶׁל זְכָרִים כַּנִּזְכָּר), those appointed over them (הַמְמֻנִּים עֲלֵיהֶם), who are the two aspects within the angel (שֶׁהֵם ב׳ בְּחִינוֹת בַּמַּלְאָךְ), the right spirit, which is Statoria (רוּחַ יְמִינִי שֶׁהוּא סְטַטּוֹרִיָה), and the left spirit, which is Zehariel (וְרוּחַ שְׂמָאלִי שֶׁהוּא זְהַרִיאֵ״ל), each according to his task mentioned above (כָּל אֶחָד כְּפִי עֲבוֹדָתוֹ הַנִּזְכָּר לְעֵיל), take these Neshamot [Souls] (לוֹקְחִים הַנְּשָׁמוֹת הַלָּלוּ), and place them beside themselves (וּמַנִּיחִים אוֹתָם אֶצְלָם), in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), until the time of their destined coming (עַד עֵת בּוֹא דְבָרָם). And Livnat haSapir [the Sapphire Brick], which smelled the fragrance of the cooking pots (וְלִבְנַת הַסַּפִּיר שֶׁהֵרִיחָה צִיקֵי קְדֵרָה), this itself is the influx that came from Above and acted and accomplished as mentioned (הוּא הוּא הַשֶּׁפַע שֶׁבָּא מִלְמַעְלָה אֲשֶׁר פָּעַל וְעָשָׂה כַּנִּזְכָּר), and it too is aroused to ascend above (גַּם הִיא מִתְעוֹרֶרֶת לַעֲלוֹת לְמַעְלָה), in order to enjoy the light and influx of this Higayon (כְּדֵי לֵהָנוֹת מֵאוֹר וְשֶׁפַע הַהִגָּיוֹן הַזֶּה), and thus it ascends through the power of the Name of Forty-Two (וְכֵן עוֹלָה בְּכֹחַ שֵׁם מ״ב). And in accordance with what is stated in the Book of the Zohar (וְעַל דֶּרֶךְ דְּאִתְמַר בְּסֵפֶר הַזֹּהַר): “This ascends and that descends” (דָּא סָלִיק וְדָא נָחִית) (Zohar, Bereshit 33b), the meaning of “that descends” is the Name A”B (פֵּירוּשׁ דָּא נָחִית הוּא שֵׁם ע״ב), that is to say (רוֹצֶה לוֹמַר), this Higayon (הַהִגָּיוֹן זֶה), when it descends (כְּשֶׁהוּא יוֹרֵד), enters into Mekhon Har Tzion [the Foundation of Mount Zion] (נִכְנָס תּוֹךְ מְכוֹן הַר־צִיּוֹן), and arouses there the Name A”B of VVV [Vayisa, Vayavo, and Vayet] (וּמְעוֹרֵר שָׁם ע״ב שֶׁל ווו [וַיִּסַּע וַיָּבֹא וַיֵּט]) which the Higayon brought down (שֶׁהוֹרִיד הַהִגָּיוֹן), and through that power (וּבְאוֹתוֹ הַכֹּחַ), it hews out and detaches Neshamot [Souls] from beneath the Throne of Glory (חוֹצֵב וְתוֹלֵשׁ נְשָׁמוֹת מִתַּחַת כִּסֵּא הַכָּבוֹד), as mentioned (כַּנִּזְכָּר). And this is the meaning of “this ascends and that descends” (וְזֶהוּ דָּא סָלִיק וְדָא נָחִית), namely (פֵּירוּשׁוֹ), Livnat haSapir [the Sapphire Brick] ascends through the entire Name of Forty-Two mentioned above (לִבְנַת הַסַּפִּיר מִתְעַלַּת בְּכָל שֵׁם מ״ב הַנִּזְכָּר), and ascends to the Heikhal [Palace] of Elohei Yisrael [God of Israel] (וְעוֹלָה עַד הֵיכָל אֱלֹהֵי יִשְׂרָאֵל), and this is called its Holy of Holies (וְנִקְרָא קֹדֶשׁ קָדָשִׁים שֶׁלָּהּ), and from there it enjoys the influx of this Higayon (וּמִשָּׁם הִיא מִתְהַנֵּית מִשֶּׁפַע הַהִגָּיוֹן הַזֶּה), and from it female Neshamot [Souls] are hewn out (וְנֶחְצָבוֹת מִמֶּנָּה נְשָׁמוֹת נְקֵבוֹת), corresponding to the males (דּוּגְמַת הַזְּכָרִים). And then Adiriyah and Seniniyah, who are appointed over them as mentioned (וְאָז אֲדִירִיָה וּסְנִינִיָה הַמְמֻנִּים עֲלֵיהֶם כַּנִּזְכָּר), take it (לוֹקְחִים אוֹתָהּ), and bring it slightly higher (וּמַכְנִיסִים אוֹתָהּ לְמַעְלָה מְעַט יוֹתֵר), namely into the Heikhal [Palace] of Elohei Yisrael [God of Israel] (הַיְנוּ בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), and this is what our Sages of blessed memory intended when they said (וְזֶה כִּיוְּנוּ רַזַ״ל בְּאָמְרָם): “She ascends with him and does not descend” (עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת) (Ketubot 61a). And this is also what the verse says (וְזֶה שֶׁאוֹמֵר הַכָּתוּב גַּם כֵּן): “Who is this ascending from the wilderness?” (מִי זֹאת עֹלָה מִן הַמִּדְבָּר) (Song of Songs 3:6), the meaning is (פֵּירוּשׁ), from speech (מִן הַדִּבּוּר), which is the prayer that we pray (הִיא הַתְּפִלָּה שֶׁאָנוּ מִתְפַּלְּלִים), as we have said (וְכִדְאַמְרָן). And behold, the power of the aforementioned Higayon (וְהִנֵּה כֹּחַ הִגָּיוֹן הַנִּזְכָּר), attaches each male to his mate (מַדְבִּיק כָּל זָכָר עִם בַּת זוּגָתוֹ), in this Heikhal [Palace] of Elohei Yisrael [God of Israel] (בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל זֶה), and concerning this our Sages of blessed memory said (וְעַל זֶה אָמְרוּ רַזַ״ל): “The Holy One, blessed be He, sits and pairs pairings” (הקב״ה יוֹשֵׁב וּמְזַוֵּג זִוּוּגִים) (Bereshit Rabbah 68:4). Because sometimes the male is from a great spark in his root (מִפְּנֵי שֶׁלִּפְעָמִים הַזָּכָר מִנִּיצוֹץ גָּדוֹל בְּשָׁרְשׁוֹ), and the female is from a small root in her root (וְהַנְּקֵבָה מִשֹּׁרֶשׁ קָטָן בְּשָׁרְשָׁהּ), therefore they cleave together well (לָכֵן נִדְבָּקִים יַחַד בְּטוֹב), and their pairing rises beautifully (וְזִוּוּגָם עוֹלֶה יָפֶה), so that she will be subdued beneath him (שֶׁתִּהְיֶה כְּבוּשָׁה תַּחְתָּיו). And this is what our Sages of blessed memory said (וְהַיְנוּ מַה שֶׁאָמְרוּ ז״ל): “Descend a level and marry a woman” (נְחִית דַּרְגָּא נְסִיב אִתְּתָא) (Yevamot 63a). And because sometimes both of them are equal (וּלְפִי שֶׁלִּפְעָמִים שְׁנֵיהֶם שָׁוִים), therefore there is strife between them (לָכֵן יֵשׁ בֵּינָם קְטָטָה), for it is impossible for two kings to make use of one crown (כִּי אִי אֶפְשָׁר לִשְׁנֵי מְלָכִים לְהִשְׁתַּמֵּשׁ בְּכֶתֶר אֶחָד). And because sometimes she is higher in spark than he is (וּלְפִי שֶׁלִּפְעָמִים הִיא יוֹתֵר עוֹלָה בְּנִיצוֹץ מִמֶּנּוּ), therefore our Sages of blessed memory said that this is one of the three whose lives are not lives (לָכֵן אָמְרוּ חֲזַ״ל שֶׁזֶּהוּ אֶחָד מִג׳ שֶׁחַיֵּיהֶם אֵינָם חַיִּים). And all this comes through the intention of the one who has intention (וְכָל זֶה בָּא בְּכַוָּנַת הַמְכַוֵּן), for we have already said that a lower awakening is required in our prayer (כִּי כְּבָר אָמַרְנוּ שֶׁצָּרִיךְ הִתְעוֹרְרוּת תַּחְתּוֹן בִּתְפִלָּתֵינוּ). And therefore it is possible (וְלָכֵן אֶפְשָׁר), that through the power of one person who is pious and prays (שֶׁמִּכֹּחַ אָדָם אֶחָד שֶׁהוּא חָסִיד שֶׁמִּתְפַּלֵּל), and at that moment, within the aforementioned Higayon [Meditative Communion] (וּבְאוֹתוֹ הָרֶגַע נִתְהַוֶּה בְּאוֹתוֹ הִגָּיוֹן הַנִּזְכָּר), an awakening is formed to detach a Neshamah [Soul] from a great source (הִתְעוֹרְרוּת לִתְלֹשׁ נְשָׁמָה מִמָּקוֹר גָּדוֹל), and it is also possible (וְאֶפְשָׁר גַּם כֵּן), that at that very same moment a prayer of a female also comes (שֶׁבְּאוֹתוֹ הָרֶגַע עַצְמוֹ בָּאָה גַּם תְּפִלָּה שֶׁל נְקֵבָה), or a good deed without prayer (אוֹ מַעֲשֶׂה טוֹב בְּלֹא תְפִלָּה), and it arouses a Neshamah [Soul] of a female (וּמְעוֹרֵר נְשָׁמָה שֶׁל נְקֵבָה). And it is possible that that good deed was not so important (וְאֶפְשָׁר שֶׁלֹּא הָיָה הַמַּעֲשֶׂה הַטּוֹב הַהוּא כָּל כָּךְ חָשׁוּב), and because of this (וּמִפְּנֵי זֶה), there came into being from it (נִתְהַוָּה מִמֶּנּוּ), that a female was hewn from a denser place (שֶׁנֶּחְצָב נְקֵבָה מִמָּקוֹם יוֹתֵר עָב), and also even if it is from that very same place (וְגַם אַף עַל פִּי שֶׁהוּא מֵאוֹתוֹ מָקוֹם עַצְמוֹ), as in the example of the Neshamot [Souls] of the eyes of Adam haRishon (כְּמוֹ בְּמָשָׁל בְּנְשָׁמוֹת דְּעַיְינִין דְּאָדָם הָרִאשׁוֹן), among which there is subtlety and coarseness (שֶׁמֵּהֶם דַּקּוּת וְגַסּוּת), and according to the intention of the prayers and the good deeds they are hewn (וּכְפִי כַּוָּנַת הַתְּפִלּוֹת וְהַמַּעֲשִׂים טוֹבִים יֵחָצְבוּ), and it is easy to understand (וְקַל לְהָבִין). And so it can be the opposite (וְכֵן יוּכַל לִהְיוֹת לְהֵפֶךְ), that the prayer of a female will be more exalted at that time and at that hour (שֶׁתְּפִלָּה שֶׁל נְקֵבָה תִּהְיֶה יוֹתֵר מְעֻלָּה בְּאוֹתָהּ עֵת וּבְאוֹתָהּ שָׁעָה), and likewise equal with equal (וְכֵן שָׁוֶה בְּשָׁוֶה), and therefore they pair such pairings and the like (וְלָכֵן מְזַוְּגִים זִוּוּגִים כָּאֵלּוּ וְכַיּוֹצֵא בָּהֶם), and these are the fruits of the fruits of our prayer (וְאֵלּוּ הֵם פִּירֵי פֵירוֹת שֶׁל תְּפִלָּתֵינוּ), which bring down Neshamot [Souls] and wonders (שֶׁמּוֹרִידוֹת נְשָׁמוֹת וְהַפְלָאוֹת), which afterward ascend when His good word comes (הָעוֹלוֹת אַחַר כָּךְ כְּשֶׁבָּא דְבָרוֹ הַטּוֹב). If the union below (אִם הַזִּוּוּג שֶׁלְּמַטָּה), when the physical man unites together with his wife (שֶׁמִּזְדַּוְּגִים יַחַד הָאָדָם הַגַּשְׁמִי עִם אִשְׁתּוֹ), is according to his good intention (כְּפִי כַוָּנָתוֹ [הַטּוֹבָה]), then when they raise that drop above (וּכְשֶׁמַּעֲלִים הַטִּפָּה הַהִיא לְמַעְלָה), they decree the Neshamah [Soul] according to the preparation of their intention and their merit (גּוֹזְרִים לְהַנְּשָׁמָה לְפִי הֲכָנַת כַוָּנָתָם וּזְכוּתָם). And when it is decreed from Above that such-and-such a Neshamah [Soul] of a male shall descend (וּכְשֶׁנִּגְזַר מִלְמַעְלָה נְשָׁמָה פְּלוֹנִית שֶׁל זָכָר תֵּרֵד), immediately the appointed ones over the male and female Neshamot [Souls] descend, as mentioned (מִיָּד יוֹרְדִים הַמְמֻנִּים עַל הַנְּשָׁמוֹת הַזְּכָרִים וְהַנְּקֵבוֹת כַּנִּזְכָּר), and they bring and accompany it to this Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (וּמְבִיאִים וּמְלַוִּים אוֹתָהּ לְהֵיכָל לִבְנַת הַסַּפִּיר זֶה), so that they may descend to this world (כְּדֵי שֶׁיֵּרְדוּ לָעוֹלָם הַזֶּה), and they are the ones called Shoshvinin [Attendants] (וְהֵם הֵם נִקְרָאִים שׁוּשְׁבִינִים), who accompany the bridegroom and bride to this Heikhal [Palace] (הַמְלַוִּים חָתָן וְכַלָּה עַד הֵיכָל זֶה), and from there “each man separates from his brother” (וּמִשָּׁם יִפָּרְדוּ אִישׁ מֵעַל אָחִיו), this one turns his face to the north and that one to the south (זֶה הוֹפֵךְ פָּנָיו לַצָּפוֹן וְזֶה לַדָּרוֹם). And to this the verse alludes when it says (וְלָזֶה רָמַז הַכָּתוּב בְּאָמְרוֹ): “And a river went out from Eden to water the garden, and from there it separated and became four heads” (וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים) (Genesis 2:10). The meaning is (פֵּירוּשׁ), we have already said (כְּבָר אָמַרְנוּ), that the influx of the Higayon descends and enters into Mekhon Har Tzion [the Foundation of Mount Zion] (שֶׁשֶּׁפַע הַהִגָּיוֹן יוֹרֵד וְנִכְנָס תּוֹךְ מְכוֹן הַר־צִיּוֹן), which is the Middle Bar (שֶׁהוּא הַבְּרִיחַ הַתִּיכוֹן), and arouses there the Name of the seventy-two of VVV [Vayisa, Vayavo, and Vayet] (וּמְעוֹרֵר שָׁם שֵׁם שֶׁל ע״ב ווו [וַיִּסַּע וַיָּבֹא וַיֵּט]), and through that power hews out Neshamot [Souls] (וּבְאוֹתוֹ כֹּחַ חוֹצֵב נְשָׁמוֹת). And when these Names of A”B illuminate and enter into it (וּכְשֶׁאֵלֶּה הַשֵּׁמוֹת שֶׁל ע״ב מְאִירִים וְנִכְנָסִים בּוֹ), then it is called by the name Nahar [River] (אָז נִקְרָא בְּשֵׁם נָהָר), for when it does not spread forth (כִּי כְּשֶׁאֵינוֹ מִתְפַּשֵּׁט), it is in the secret of Vav (הוּא בְּסוֹד וָא״ו), and then it is called Reki‘in [Firmaments] (וְאָז נִקְרָא רְקִיעִין), and its name proves this (וּשְׁמוֹ מוֹכִיחַ כֵּן), for behold (שֶׁהִנֵּה), you already know (כְּבָר יָדַעְתָּ), that it is in the secret of Tiferet (שֶׁהוּא בְּסוֹד תִּפְאֶרֶת), and Tiferet and Yesod (וְתִפְאֶרֶת וִיסוֹד), each one of them (כָּל אֶחָד מֵהֶם), is in the secret of YHV (הֵם בְּסוֹד יְהוּ), which are Yud, Heh, and Vav (שֶׁהֵם יוּ״ד הֵ״א וָא״ו), whose numerical value equals Tal [Dew] (שֶׁעוֹלֶה כְּמִנְיַן טַ״ל).

And when you add to Mekhon Har Tzion [the Foundation of Mount Zion] (וּכְשֶׁתּוֹסִיף עַל מְכוֹן הַר־צִיּוֹן), which is in the secret of Tiferet (שֶׁהוּא בְּסוֹד תִּפְאֶרֶת), the number two hundred and sixteen (מִסְפַּר רט״ז), which are the letters of the Name A”B, the holy Names (שֶׁהֵם אוֹתִיּוֹת שֵׁם ע״ב שֵׁמוֹת הַקְּדוֹשִׁים), it equals the numerical value of Nahar [River] (יַעֲלֶה כְּמִנְיַן נָהָר) [Tal [Dew] plus two hundred and sixteen] ([ט״ל וְעוֹד רי״ו]). And therefore we also said (וְלָכֵן גַּם כֵּן אָמַרְנוּ), that when the light of the influx of the aforementioned Higayon (שֶׁכְּשֶׁאוֹר שֶׁפַע הַהִגָּיוֹן הַנִּזְכָּר), comes through Mekhon Har Tzion [the Foundation of Mount Zion] (בָּא דֶּרֶךְ מְכוֹן הַר־צִיּוֹן), and spreads below (וְהוּא מִתְפַּשֵּׁט לְמַטָּה), to hew out Neshamot [Souls] (לַחְצֹב נְשָׁמוֹת), it is then called by the name Nahar [River] (נִקְרָא אָז בְּשֵׁם נָהָר). And this is the intention of the verse (וְזֶהוּ כַּוָּנַת הַכָּתוּב): “And a river” (וְנָהָר), which is Mekhon Har Tzion [the Foundation of Mount Zion] (שֶׁהוּא מְכוֹן הַר־צִיּוֹן), “goes out from Eden” (יוֹצֵא מֵעֵדֶן) (Genesis 2:10). The meaning is (פֵּירוּשׁ), that it receives the illumination of the influx of the Higayon from Eden (שֶׁמְּקַבֵּל הֶאָרַת שֶׁפַע הַהִגָּיוֹן מֵעֵדֶן), which is the upper Heikhal [Palace] of the Holy of Holies (הוּא הֵיכָל קֹדֶשׁ קָדָשִׁים הָעֶלְיוֹן), for there the influx of the Higayon first passes (כִּי שָׁם עוֹבֵר רִאשׁוֹנָה שֶׁפַע הַהִגָּיוֹן), “to water the garden” (לְהַשְׁקוֹת אֶת הַגָּן) (Genesis 2:10), which is the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (הוּא הֵיכָל לִבְנַת הַסַּפִּיר), which is called the Lower Gan Eden [Garden of Eden] (שֶׁנִּקְרָא גַּן עֵדֶן תַּחְתּוֹן). And the meaning of the matter is (וּפֵירוּשׁ הַדָּבָר), that Livnat haSapir [the Sapphire Brick] also enjoys the influx of the Higayon, as mentioned above (שֶׁגַּם לִבְנַת הַסַּפִּיר מִתְהַנֵּית מִשֶּׁפַע הַהִגָּיוֹן כַּנִּזְכָּר לְמַעְלָה), and this too is the meaning of “to water the garden” (וְגַם זֶה כֵּן לְהַשְׁקוֹת אֶת הַגָּן). “And from there it separated and became four heads” (וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים) (Genesis 2:10), according to what we said above (עַל דֶּרֶךְ שֶׁאָמַרְנוּ לְמַעְלָה), for when the will comes forth from before Him, blessed be He (כִּי כַאֲשֶׁר בָּא הָרָצוֹן מִלְּפָנָיו יִתְבָּרַךְ), that these Neshamot [Souls] should emerge into the air of this world (שֶׁהַנְּשָׁמוֹת הַלָּלוּ יֵצְאוּ לַאֲוִיר הָעוֹלָם הַזֶּה), together with this Garden (עִם הַגָּן הַזֶּה), the Neshamot [Souls] come in pairs (בָּאוֹת הַנְּשָׁמוֹת זוּגוֹת זוּגוֹת), and from there they separate (וּמִשָּׁם יִפָּרְדוּ), and “become four heads” (וְהָיוּ לְאַרְבָּעָה רָאשִׁים), dispersed to the four directions of the heavens (נְפוֹצוֹת בְּד׳ רוּחוֹת הַשָּׁמַיִם), as we have said (וְכִדְאַמְרָן). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the name Statoria is in the secret of the male (כִּי שֵׁם סְטַטּוֹרִיָה הוּא בְּסוֹד זָכָר), and the aforementioned names Adiriyah and Seniniyah are in the secret of the female (וְשֵׁם אֲדִירִיָה וּסְנִינִיָה הָאֲמוּרִים הֵם בְּסוֹד נְקֵבָה), and they unite together in the breadth of the Heikhal [Palace] of Elohei Yisrael [God of Israel] (וּמִזְדַּוְּגִים יַחַד בְּרָחְבּוֹ שֶׁל הֵיכָל אֱלֹהֵי יִשְׂרָאֵל), and that place where they unite is called Rechovot [Broad Places] (וְנִקְרָא אוֹתוֹ מָקוֹם שֶׁמִּזְדַּוְּגִים רְחוֹבוֹת).

And therefore Rechovot [Broad Places] is written defectively (וְלָכֵן רְחֹבֹת כְּתִיב חָסֵר), to make known that it is only one breadth (לְהוֹדִיעַ שֶׁאֵינוֹ אֶלָּא רֹחַב אֶחָד), which is in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (שֶׁהוּא בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל). And from the abundance of joy (וּמֵרֹב הַשִּׂמְחָה), when they unite together (כְּשֶׁמִּזְדַּוְּגִים יַחַד), a great light is born from them (נוֹלָד מֵהֶם אוֹר גָּדוֹל), which spreads as far as the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (שֶׁמִּתְפַּשֵּׁט עַד הֵיכָל לִבְנַת הַסַּפִּיר), and this light is in the secret of Yesod (וְאוֹר זֶה הוּא בְּסוֹד יְסוֹד), for everything that spreads forth is in the secret of Yesod (כִּי כָּל דָּבָר הַמִּתְפַּשֵּׁט הוּא בְּסוֹד יְסוֹד), alluded to by the extension of the Vav (הַנִּרְמָז בִּמְשִׁיכוּ דְוָא״ו). And this light is called Bazak (וְנִקְרָא הָאוֹר הַזֶּה בָּזָק), and it is the well which the servants of Yitzchak dug (וְהוּא הַבְּאֵר אֲשֶׁר חָפְרוּ עַבְדֵי יִצְחָק), and this Bazak itself (וּבָזָק זֶה עַצְמוֹ), guards the prayers of the righteous who pray at midnight (שׁוֹמֵר תְּפִלּוֹת הַצַּדִּיקִים הַמִּתְפַּלְלִים בַּחֲצִי הַלַּיְלָה), and those who engage in Torah during the divisions of the night (וְהָעוֹסְקִים בַּתּוֹרָה בְּפַלְגֵי לֵילְיָא), when the north wind is aroused (כַּד אִתְעַר רוּחַ צָפוֹן). And the well, which is in the secret of these lights (וְהַבְּאֵר שֶׁהוּא בְּסוֹד הָאוֹרוֹת הַלָּלוּ), is called Rechovot [Broad Places] (נִקְרָא רְחֹבוֹת), after the place of the light that is born from there, Rechovot [Broad Places], as mentioned (עַל שֵׁם מְקוֹם הָאוֹר שֶׁנּוֹלָד מִשָּׁם רְחֹבוֹת כָּאָמוּר), and the well is Yesod (וְהַבְּאֵר הוּא יְסוֹד), for if you reverse Be’er [Well] you find Ever [Limb] (כִּי הָפוֹךְ בְּאֵר וְתִמְצָא אֵבָר), and the word Yesod together with its letters and the kolel [inclusive count] equals Milah [Circumcision] (וּמִלַּת יְסוֹד עִם הָאוֹתִיּוֹת וְהַכּוֹלֵל עוֹלָה מִילָה). And this well (וְהַבְּאֵר הַזֶּה), sometimes becomes constricted and does not illuminate (לִפְעָמִים מִתְקַשָּׁה וְאֵינוֹ מֵאִיר), and sometimes spreads and illuminates greatly (וְלִפְעָמִים מִתְפַּשֵּׁט וּמֵאִיר הַרְבֵּה), and extends as far as the World of Asiyah (וּמִתְפַּשֵּׁט עַד עוֹלָם הָעֲשִׂיָּה). And this Bazak has two names (וּבָזָק זֶה יֵשׁ לוֹ ב׳ שֵׁמוֹת), one on the right, which is TATSH (אֶחָד מִיָּמִין וְהוּא טעצ״ש), and one on the left, which is TGA’TS (וְאֶחָד מִשְּׂמֹאל וְהוּא טגע״ץ), and they emerge from the Psalm (וְיוֹצְאִים מִמִּזְמוֹר): “When I call, answer me, O God of my righteousness” (בְּקָרְאִי עֲנֵנִי אֱלֹהֵי צִדְקִי) (Psalms 4:2). And these two names are among the names of Sandalfon (וּב׳ שֵׁמוֹת אֵלּוּ הֵם מִכְּלַל שֵׁמוֹת סַנְדַּלְפוֹן), and they are the seven attendants who behold the face of the King (וְהֵם ז׳ מְשָׁרְתִים רוֹאֵי פְנֵי הַמֶּלֶךְ), namely Argaman, Sandal, and Shmuel (פֵּירוּשׁ אַרְגָּמָן וְסַנְדַּל וּשְׁמוּאֵ״ל). And the face of the King is the Ze’ir Anpin of Beri’ah (וּפְנֵי הַמֶּלֶךְ הוּא זְעֵיר דִּבְרִיאָה), for the entire World of Beri’ah is in the secret of Ze’ir Anpin (שֶׁכָּל עוֹלָם הַבְּרִיאָה הוּא בְּסוֹד זְעֵיר אַנְפִּין), and its inwardness is the essential Name Havayah (וּפְנִימִיּוּתוֹ הוּא שֵׁם הֲוָיָ״ה עִקָּרִי), without any filling of A”B (בְּלִי שׁוּם מִלּוּי ע״ב). And the function of these names (וּמְלֶאכֶת הַשֵּׁמוֹת הַלָּלוּ), is to receive the prayers of the congregation (לְקַבֵּל הַתְּפִלּוֹת שֶׁל צִבּוּר), and TATSH, which is on the right side (וְטעצ״ש שֶׁבְּצַד יָמִין), receives the prayers of the righteous (מְקַבֵּל תְּפִלּוֹת הַצַּדִּיקִים), and TGA’TS, which is on the left side (וְטגע״ץ שֶׁבְּצַד שְׂמֹאל), receives all prayers (מְקַבֵּל כָּל הַתְּפִלּוֹת), whether of the righteous or of any person (הֵן שֶׁל צַדִּיקִים הֵן שֶׁל כָּל אָדָם), whether of males or of females (הֵן שֶׁל זְכָרִים הֵן שֶׁל נְקֵבוֹת). And they guard all the prayers in the firmament (וְשׁוֹמְרִים כָּל הַתְּפִלּוֹת בָּרָקִיעַ), which is the secret of their Yesod (שֶׁהוּא סוֹד יְסוֹד שֶׁלָּהֶם), and this firmament is in the Heikhal [Palace] of Elohei Yisrael [God of Israel] (וְהָרָקִיעַ הַזֶּה הוּא בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), and it is their Yesod (וְהוּא יְסוֹד שֶׁלָּהֶם), for every angel is included from ten (לְפִי שֶׁכָּל מַלְאָךְ כָּלוּל מִי׳), and there the prayers stand (וְשָׁם עוֹמְדוֹת הַתְּפִלּוֹת), until all Yisrael have prayed (עַד שֶׁהִתְפַּלְּלוּ כָּל יִשְׂרָאֵל), and then Sandalfon comes (וְאָז בָּא סַנְדַּלְפוֹן), to bind crowns for his Maker from the prayers of all Yisrael (לִקְשׁוֹר כְּתָרִים לְקוֹנוֹ מִתְּפִלּוֹת כָּל יִשְׂרָאֵל).

[The meaning of the matter is (פֵּירוּשׁ הַדָּבָר), the Yesod of the Malchut (יְסוֹד דְּמַלְכוּת), namely the middle aspect of the Heikhal [Palace] of Elohei Yisrael [God of Israel] (דְּהַיְנוּ אֶמְצָעִיּוּת הֵיכָל אֱלֹהֵי יִשְׂרָאֵל), and the hollow space of this Heikhal [Palace] (וַחֲלָלוֹ שֶׁל הֵיכָל זֶה), is Rechovot [Broad Places] (הוּא רְחֹבוֹת), for the Yesod of the female is broad (שֶׁיְסוֹד הַנְּקֵבָה הוּא רָחָב), in contrast to the Yesod of the male, which is narrow (לְאַפוּקֵי יְסוֹד שֶׁל זָכָר שֶׁהוּא קָצָר [צַר]), and it is called “the well of Yitzchak” (וְנִקְרָא בְּאֵר שֶׁל יִצְחָק). For the entire World of Beri’ah is in the secret of Yitzchak (לְפִי שֶׁכָּל עוֹלָם הַבְּרִיאָה הוּא בְּסוֹד יִצְחָק), because Imma nests in Beri’ah (לְפִי שֶׁאִמָּא מְקַנְּנָא בִּבְרִיאָה), which is the secret of the five Gevurot [Severities] themselves (שֶׁהוּא סוֹד הֶ׳ גְּבוּרוֹת בְּעַצְמָם), and this is Yitzchak (הוּא יִצְחָק). And of necessity (וְעַל כָּרְחָךְ), concerning the Yesod of Livnat haSapir [the Sapphire Brick] (עַל יְסוֹד שֶׁל לִבְנַת הַסַּפִּיר), the Klipot prevailed over it (רַבּוּ עָלָיו הַקְּלִיפּוֹת), for there is some slight hold there for the Klipot (שֶׁיֵּשׁ שָׁם אֲחִיזָה מְעַט אֶל הַקְּלִיפּוֹת), because it extends into the head of the World of Yetzirah (שֶׁהוּא מִתְפַּשֵּׁט בְּרֹאשׁ עוֹלָם הַיְצִירָה), and therefore he called this Yesod Sitnah [Hostility] (וּלְכָךְ קָרָא שֵׁם הַיְסוֹד הַזֶּה שִׂטְנָה). However (אָמְנָם), this Yesod of Elohei Yisrael [God of Israel] (לִיסוֹד זֶה דֶּאֱלֹהֵי יִשְׂרָאֵל), which is more exalted (שֶׁהוּא יוֹתֵר מְעוּלֶה), because it is truly in the World of Beri’ah (שֶׁהוּא בָּעוֹלָם הַבְּרִיאָה מַמָּשׁ), where the Klipot have no hold (שֶׁאֵין שָׁם אֲחִיזָה בַּקְּלִיפּוֹת), for they stand opposite it at a distance, as a bowshot away (שֶׁהֵם עוֹמְדִים מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת), he called it Rechovot [Broad Places] (קָרָא שְׁמָהּ רְחֹבוֹת). And the servants of Yitzchak (וְעַבְדֵי יִצְחָק), are the daughters of the Gevurot [Severities] themselves (הֵן הֵם בְּנוֹת הַגְּבוּרוֹת בְּעַצְמָם), who are those called the daughters of Elohei Yisrael [God of Israel] (שֶׁהֵם הֵם הַנִּקְרָאִים בָּנוֹת דֶּאֱלֹהֵי יִשְׂרָאֵל), after they built this Heikhal [Palace] (אַחֲרֵי שֶׁבָּנוּ הַהֵיכָל הַזֶּה). And an allusion to this is (וְרֶמֶז לָזֶה): “Our daughters are like corner-pillars, hewn after the pattern of a palace” (בְּנוֹתֵינוּ כְזָוִיּוֹת מְחֻטָּבוֹת תַּבְנִית הֵיכָל) (Psalms 144:12). And they were called servants when they dug this well (וְהָיוּ נִקְרָאִים עֲבָדִים כְּשֶׁהָיוּ חוֹפְרִים הַבְּאֵר הַזֶּה), namely (הַיְנוּ), when they struck these letters against one another (שֶׁהָיוּ מַכִּים הָאוֹתִיּוֹת אֵלּוּ בָּאֵלּוּ), and from within them letters flashed forth (וְהָיָה מִתְנוֹצֵץ מִתּוֹכָם אוֹתִיּוֹת), which built this Heikhal [Palace] (שֶׁבָּנוּ הֵיכָל זֶה). Until here (עַד כָּאן).]

And then TATSH and TGA’TS raise up the prayers of the congregation together with him (וְאָז טעצ״ש וְטגע״ץ מַעֲלִים תְּפִלּוֹת הַצִּבּוּר עִמּוֹ), for they are among the names of Sandalfon himself (כִּי הֵם מִשֵּׁמוֹת סַנְדַּלְפוֹן עַצְמוֹ), and they submit to his command (וְסָרִים לְמִשְׁמַעְתּוֹ), and this is when they do not have the accompaniment of El Elohei Yisrael [God of Israel] (וְזֶה כְּשֶׁאֵין לָהֶם לִוּוּי שֶׁל אֵל אֱלֹהֵי יִשְׂרָאֵל).

But when they are called with the accompaniment of Elohei Yisrael [God of Israel] (אֲבָל כְּשֶׁנִּקְרָאִים בְּלִוּוּי אֱלֹהֵי יִשְׂרָאֵל), such as TATSH Elohei Yisrael [God of Israel] (כְּמוֹ טעצ״ש אֱלֹהֵי יִשְׂרָאֵל), then they are not among the names of Sandalfon (אָז אֵינָם מִשֵּׁמוֹת סַנְדַּלְפוֹן), but rather they are in the secret of great princes (רַק הֵם בְּסוֹד שָׂרִים גְּדוֹלִים). And Sandalfon, when passing to bring the prayers above (וְסַנְדַּלְפוֹן בְּעָבְרוֹ לְהוֹלִיךְ הַתְּפִלּוֹת לְמַעְלָה), takes the properly rectified prayers of the individual (לוֹקֵחַ תְּפִלּוֹת הַיָּחִיד הַמְתֻקָּנִים), which are in the hand of Sahadiel (אֲשֶׁר בְּיַד סַהֲדִיאֵ״ל), and brings them together with the prayers of the congregation (וּמוֹלִיכָהּ עִם תְּפִלּוֹת הַצִּבּוּר), and binds them to his Creator (וְקוֹשְׁרָהּ לְקוֹנוֹ). And a prayer is called rectified (וּתְפִלָּה מְתֻקֶּנֶת נִקְרָא), when one has contemplated all of the blessings (כְּשֶׁנִּתְבּוֹנֵן בְּכָל הַבְּרָכוֹת כֻּלָּן), and you must know (וְצָרִיךְ אַתָּה לָדַעַת), that even if the individual does not have intention in all the blessings at one time (כִּי אֲפִלּוּ שֶׁלֹּא יִתְכַּוֵּן הַיָּחִיד בְּכָל הַבְּרָכוֹת בְּבַת אַחַת), but if today he has intention in one or two blessings (רַק אִם הַיּוֹם יְכַוֵּן בִּבְרָכָה אַחַת אוֹ שְׁתַּיִם), and likewise tomorrow in one or two other blessings (וּכְמוֹ כֵן לְמָחָר בִּבְרָכָה אַחַת אוֹ שְׁתַּיִם אֲחֵרוֹת), the blessings join together (בְּרָכוֹת מִצְטָרְפוֹת). And when it is found that he has had intention throughout the entire prayer (וּכְשֶׁנִּמְצָא שֶׁנִּתְכַּוֵּן בְּכוּלֵיהּ), then Sahadiel delivers it to Sandalfon to bring it above (אָז סַהֲדִיאֵ״ל מוֹסְרָהּ לְסַנְדַּלְפוֹן לְהוֹלִיכָהּ לְמַעְלָה), but as long as he has not had intention throughout all of it (אֲבָל כָּל זְמַן שֶׁלֹּא נִתְכַּוֵּן בְּכוּלֵיהּ), Sahadiel holds it back with him until Yom Kippur (סַהֲדִיאֵ״ל מְעַכְּבָהּ אֶצְלוֹ עַד יוֹם כִּפּוּר). And if it has not been rectified by that day (וְאִם לֹא נִתְקְנָה עַד הַיּוֹם הַהוּא), then Sahadiel casts it into the place of the disqualified consecrated offerings (אָז סַהֲדִיאֵ״ל מַשְׁלִיכָהּ לִמְקוֹם פְּסוּלֵי הַמֻּקְדָּשִׁים), which is outside the firmament (שֶׁהוּא לַחוּץ לָרָקִיעַ), in which the stars and constellations are fixed (שֶׁקְּבוּעִים בּוֹ כּוֹכָבִים וּמַזָּלוֹת). And the wife of harlotries, who is the guilty Lilith (וְאֵשֶׁת זְנוּנִים הִיא לִילִית חַיֶּבֶת), who stands in this firmament (שֶׁעוֹמֶדֶת בָּרָקִיעַ זֶה), takes this prayer (לוֹקַחַת תְּפִלָּה זוֹ), and also those who render decisions in Torah not according to the halakhah (וְגַם הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה), and makes from them other firmaments of falsehood (וְעוֹשָׂה מֵהֶם רְקִיעִים אֲחֵרִים שֶׁל שָׁוְא), and she ascends, she and her hosts (וְעוֹלָה הִיא וְחֵילוֹתֶיהָ), and prosecutes against that particular person (וּמַשְׂטֶנֶת עַל אוֹתוֹ פְּלוֹנִי), as mentioned in the Book of the Zohar in Parashat Bereshit (כַּנִּזְכָּר בְּסֵפֶר הַזֹּהַר בְּפָרָשַׁת בְּרֵאשִׁית).

[And the explanation of what we said, “he binds crowns to his Creator” (וּפֵירוּשׁ מַה שֶּׁאָמַרְנוּ קוֹשֵׁר כְּתָרִים לְקוֹנוֹ), is that from the letters which come into being through the intentions of those who pray (הוּא כִּי מֵהָאוֹתִיּוֹת שֶׁמִּתְהַוּוֹת מִכַּוָּנוֹת הַמִּתְפַּלְלִים), and likewise from those who engage in Torah (וְכֵן מִן הָעוֹסְקִים בַּתּוֹרָה), he forms bundles of Names from them (עוֹשֶׂה מֵהֶן אֲגֻדּוֹת שֵׁמוֹת), in the likeness of a crown (כִּדְמוּת כֶּתֶר), which ascend upon the head of the Yesod of Ze’ir Anpin (שֶׁעוֹלִים עַל רֹאשׁ יְסוֹד זְעֵיר), and Tiferet takes it in the secret of Mayin Nukvin [Female Waters] (וְתִפְאֶרֶת לוֹקַחַת אוֹתָהּ בְּסוֹד מַיִן נוּקְבִין), and he and his Nukvah become Mayin Nukvin [Female Waters] for Abba and Imma (וְנַעֲשֶׂה הוּא וְנוּקְבֵיהּ מַיִן נוּקְבִין לְאַבָּא וְאִמָּא). And Abba and Imma unite (וְאַבָּא וְאִמָּא מִזְדַּוְּגִים), and draw down influx from Arich Anpin (וּמוֹרִידִים שֶׁפַע מֵאֲרִיךְ), and fill the head of Ze’ir Anpin from the Dew (וּמְמַלְּאִים רֵישָׁא דִּזְעֵיר מִן הַטַּל), namely from the Tala deBedolcha [Dew of Crystal] (דְּהַיְנוּ מִטַּלָּא דִּבְדוֹלְחָא), which fills the head of Ze’ir Anpin (מְמַלֵּא רֵישָׁא דִּזְעֵיר אַנְפִּין), and from Ze’ir Anpin to Chakal Tapuchin [the Orchard of Apples] (וּזְעֵיר לְחֲקַל תַּפּוּחִין), which is his Nukvah (דְּהִיא נוּקְבֵיהּ), and from her to all the worlds (וּמִמֶּנָּה לְכָל הָעוֹלָמוֹת). And the master of Sandalfon (וְרַבּוֹ שֶׁל סַנְדַּלְפוֹן), is Yesod Chai Olamin [Foundation of the Life of the Worlds] (הוּא יְסוֹד חַי עוֹלָמִין), as mentioned in the Book of the Zohar (כַּנִּזְכָּר בְּסֵפֶר הַזֹּהַר) (Zohar, Shemot 246a–b), in the explanation of “the head of the Yesod of Chai Olamin [Life of the Worlds]” (בְּפֵירוּשׁ עַל רֵישָׁא דִּיסוֹד חַי עוֹלָמִין). And the time when Sandalfon binds crowns (וְהַשָּׁעָה שֶׁסַנְדַּלְפוֹן קוֹשֵׁר כְּתָרִים), is from the moment dawn rises until an hour and a half afterward (הִיא כִּי מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר עַד שָׁעָה וָחֵצִי אַחֲרָיו), while he waits for the congregation (מַמְתִּין לַצִּבּוּר), to see whether they will pray within this period (אִם יִתְפַּלְּלוּ בְּתוֹךְ הַזְּמַן הַזֶּה), so that he may bring them near before Him, blessed be He (שֶׁיְקָרְבֵם לְפָנָיו יִתְבָּרַךְ). And if they do not pray within this period (וְאִם לֹא יִתְפַּלְּלוּ בְּתוֹךְ הַזְּמַן הַזֶּה), he combines them with the Minchah and Arvit prayers of that day (צוֹרְפִין אוֹתָהּ עַד תְּפִלַּת מִנְחָה וְעַרְבִית שֶׁל אוֹתוֹ הַיּוֹם), and this is the secret of the law (וְזֶהוּ סוֹד הַדִּין), that if one forgot to pray the Shacharit prayer (אִם שָׁכַח לְהִתְפַּלֵּל תְּפִלַּת שַׁחֲרִית), then he prays Minchah twice (אָז מִתְפַּלֵּל מִנְחָה שְׁתַּיִם), and it is as though they are offered on the following day (וּכְמַקְרִיבִים בַּיּוֹם שֶׁלְּאַחֲרָיו). And sometimes (וְלִפְעָמִים), when the entire congregation or the majority of them (כְּשֶׁהַצִּבּוּר כֻּלָּם אוֹ רֻבָּם), direct their intentions properly during the Minchah prayer (מְכַוְּנִים בִּתְפִלַּת מִנְחָה כָּרָאוּי), they are also offered before Him, blessed be He, at the very time they are recited (מַקְרִיבִים לְפָנָיו יִתְבָּרַךְ גַּם כֵּן בְּשָׁעָה שֶׁנֶּאֱמֶרֶת). And the prayer of an individual (וּתְפִלַּת יָחִיד), when it is good (כְּשֶׁהִיא טוֹבָה), but is not recited together with the congregation (אֶלָּא שֶׁאֵינָהּ נֶאֱמֶרֶת עִם הַצִּבּוּר), Sahadiel stores it away together with the congregational prayers that were not recited in their proper time (צוֹפְנָהּ סַהֲדִיאֵ״ל עִם תְּפִלּוֹת צִבּוּר שֶׁאֵינָם נֶאֱמָרִים בִּזְמַנָּם), and offers them as mentioned on the following day (וּמַקְרִיבָם כַּנִּזְכָּר בַּיּוֹם שֶׁלְּאַחֲרָיו).]

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that there are twelve levels in the prayers (כִּי יֵשׁ י״ב מַדְרֵגוֹת בַּתְּפִלּוֹת), corresponding to the number of the twelve Shoham stones (כְּמִנְיַן י״ב אַבְנֵי שֹׁהַם), and they correspond exactly to them (שֶׁהֵם כְּנֶגְדָּם מַמָּשׁ), as will be explained before us with the help of Hashem (כְּמוֹ שֶׁיִּתְבָּאֵר לְפָנֵינוּ בְּעֶזְרַת ה׳). And this Bazak (וּבָזָק זֶה), whose Yesod has become like a firmament, as mentioned (יְסוֹד שֶׁלּוֹ שֶׁנַּעֲשָׂה כְּעֵין רָקִיעַ כָּאָמוּר), is in the secret of Chayah [Living Being] (הִיא בְּסוֹד חַיָּה), and it is called (וְנִקְרָא): “the Chayah [Living Being] that I saw beneath the God of Israel” (הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל) (Ezekiel 10:20), which Yechezkel said (שֶׁאָמַר יְחֶזְקֵאל). And the secret of Chayah [Living Being] (וְסוֹד חַיָּה), is from the World of Yetzirah (הוּא מֵעוֹלָם הַיְצִירָה), which is somewhat more physical than Beri’ah (שֶׁהוּא מְעַט גַּשְׁמִי יוֹתֵר מִבְּרִיאָה).

And when it descends from Yetzirah to Asiyah (וּכְשֶׁיּוֹרֵד מִיְצִירָה לַעֲשִׂיָּה), it is in the secret of an Ofan [Wheel] (הוּא בְּסוֹד אוֹפַן), which is more physical (שֶׁהוּא יוֹתֵר גַּשְׁמִי), and beneath this Chayah [Living Being] (וְתַחַת הַחַיָּה הַזֹּאת), there are four rows of Ofanim [Wheels] (יֵשׁ ד׳ שׁוּרוֹת שֶׁל אוֹפַנִּים), upon which this Chayah [Living Being] rests (שֶׁהַחַיָּה הַזֹּאת שׁוֹרָה עֲלֵיהֶם), and they are the Merkavah [Chariot] for this Chayah [Living Being] (וְהֵם מֶרְכָּבָה לְחַיָּה זוֹ). And each row consists of three Ofanim [Wheels] interwoven one within another (וְכָל שׁוּרָה הוּא ג׳ אוֹפַנִּים מְשֻׁלָּבִים זֶה בְּתוֹךְ זֶה), as it is written (כְּמוֹ שֶׁכָּתוּב): “as the Ofan [Wheel] would be within the Ofan [Wheel]” (כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפַן) (Ezekiel 10:10). Thus (בְּאֹפֶן), in these four rows of Ofanim [Wheels] (שֶׁיֵּשׁ כָּאן בְּד׳ שׁוּרוֹת אֵלּוּ שֶׁל אוֹפַנִּים), there are twelve Ofanim [Wheels] (י״ב אוֹפַנִּים), three from each row (ג׳ מִכָּל שׁוּרָה), one set of three toward the east (אֶחָד מִג׳ לַמִּזְרָח), and likewise toward the west (וְכֵן לַמַּעֲרָב), and so for all four directions (וְכֵן לְכָל ד׳ רוּחוֹת). And from these twelve Ofanim [Wheels] (וּמִי״ב אוֹפַנִּים הַלָּלוּ), twelve Names flash forth (מִתְנוֹצְצִים י״ב שֵׁמוֹת), whose essence and radiance extend (עִקָּרָם וְזִיוָם מִתְפַּשֵּׁט), as far as beneath the twelve Mazalot [Constellations] in the World of the Spheres (עַד תַּחַת י״ב מַזָּלוֹת שֶׁבְּעוֹלָם הַגַּלְגַּלִּים). And from the row which consists of three Ofanim [Wheels] on the south side (וּמֵהַשּׁוּרָה שֶׁהִיא ג׳ אוֹפַנִּים שֶׁל צַד דָּרוֹם), seventy-two Names spread forth and flash forth from each one of them (מִתְפַּשֵּׁט וּמִתְנוֹצֵץ ע״ב שֵׁמוֹת מִכָּל אֶחָד מֵהֶם), which total two hundred and sixteen (שֶׁהֵם רי״ו).

[Corresponding to the numerical value of Avnei Shoham [Shoham Stones], and exactly corresponding to them (כְּמִנְיַן אַבְנֵי שֹׁהַם וּכְנֶגְדָּם מַמָּשׁ), and its explanation is (וּפֵירוּשׁוֹ הוּא), corresponding to the twelve names of the tribes engraved upon them in the secret of the Ephod (כְּנֶגֶד י״ב שֵׁמוֹת שֶׁל שְׁבָטִים שֶׁנֶּחְקְקוּ עֲלֵיהֶם בְּסוֹד הָאֵפוֹד), and corresponding to the twelve permutations of Havayah (וּכְנֶגֶד י״ב צֵירוּפֵי הֲוָיָ״ה), which are the Twelve Gates of the World to Come (אֲשֶׁר הֵם תְּרֵיסַר בָּבֵי דְּעָלְמָא דְאָתֵי), through which Rashbi, peace be upon him, passed (שֶׁעָבַר בָּהֶם רשב״י עָלָיו הַשָּׁלוֹם), and no man passed through them except the Patriarchs (וְלֹא עָבַר בָּהֶם אָדָם בַּר אֲבָהָתָא). And in Etz Chayim [Tree of Life] there are twelve gates of Havayah (וְיֵשׁ בְּעֵץ הַחַיִּים הֲוָיָ״ה י״ב שְׁעָרִים), and this is the secret of the city that Yechezkel saw (וְהוּא הַסּוֹד שֶׁל הָעִיר שֶׁרָאָה יְחֶזְקֵאל): “The gate of Reuven, one” (שַׁעַר רְאוּבֵן אֶחָד) (Ezekiel 48:31), and so forth (וְגוֹמֵר). And this is the secret that all the Neshamot [Souls] ascend to its gate (וְהוּא סוֹד שֶׁכָּל הַנְּשָׁמוֹת עוֹלִים אֶל פִּתְחוֹ), where the head of its tribe stands (אֲשֶׁר שָׁם עוֹמֵד רֹאשׁ שִׁבְטוֹ), for example Reuven (כְּגוֹן רְאוּבֵן), and likewise all of them (וְכֵן כֻּלָּם). And therefore there are also twelve customs of prayer (וְלָכֵן יֵשׁ גַּם כֵּן י״ב מִנְהָגִים שֶׁל תְּפִלּוֹת), differing one from another (מְשֻׁנִּים זֶה מִזֶּה), and a person should not prevent any one of them or nullify it (וְאֵין לָאָדָם לִמְנוֹעַ שׁוּם אֶחָד מֵהֶם אוֹ לְבַטְּלוֹ).]

And from the row which consists of three Ofanim [Wheels] on the north side (וּמֵהַשּׁוּרָה שֶׁהִיא ג׳ אוֹפַנִּים שֶׁל צַד צָפוֹן), forty-two Names spread forth and flash forth from each and every one of them (מִתְפַּשֵּׁט וּמִתְנוֹצֵץ מ״ב שֵׁמוֹת מִכָּל אֶחָד וְאֶחָד מֵהֶם), which total one hundred and twenty-six (שֶׁהֵם קכ״ו), corresponding to the Name Adnut in its square expansion (כְּמִנְיַן שֵׁם אַדְנוּ״ת בְּשִׁעוּר מְרֻבָּע), Aleph, Aleph–Dalet, Aleph–Dalet–Nun, Adonai (א׳ א״ד אד״נ אדנ״י). And from the row which consists of three Ofanim [Wheels] on the east side (וּמֵהַשּׁוּרָה שֶׁהִיא ג׳ אוֹפַנִּים שֶׁל צַד מִזְרָח), twenty-two Names spread forth and flash forth from each one of them (מִתְפַּשֵּׁט וּמִתְנוֹצֵץ כ״ב שֵׁמוֹת מִכָּל אֶחָד מֵהֶם), which total sixty-six (שֶׁהֵם ס״ו), corresponding to the Name Adnut together with the kolel [inclusive count] (כְּמִנְיַן שֵׁם אַדְנוּ״ת עִם הַכּוֹלֵל). And from the row which consists of three Ofanim [Wheels] on the west side (וּמֵהַשּׁוּרָה שֶׁהִיא ג׳ אוֹפַנִּים שֶׁל צַד מַעֲרָב), eighty-six Names spread forth and flash forth from each one of them (מִתְפַּשֵּׁט וּמִתְנוֹצֵץ פ״ו שֵׁמוֹת מִכָּל אֶחָד מֵהֶם), which correspond to the numerical value of Charan [258] (שֶׁהֵם כְּמִנְיַן חָרָ״ן), and to the numerical value of two times Heh, which is Elohim, corresponding to the numerical value of Charan (וּכְמִנְיַן ב׳ פְּעָמִים ה׳ הוּא אֱלֹהִים בְּגִימַטְרִיָּא חָרָ״ן). Thus (בְּאֹפֶן), all the Names that spread forth from these Ofanim [Wheels] (שֶׁכָּל הַשֵּׁמוֹת הַמִּתְפַּשְּׁטִים מֵהָאוֹפַנִּים הַלָּלוּ), namely RY”V [216], QKV [126], S”V [66], and Charan [258] (הֵם רי״ו קכ״ו ס״ו חָרָ״ן), equal six hundred and sixty-six (גִּימַטְרִיָּא תרס״ו), corresponding to Shitta Alfin [Six Thousands] (כְּמִנְיַן שִׁתָּא אַלְפִין), for each Elef [Thousand] equals one hundred and eleven (שֶׁכָּל אֶלֶף עוֹלֶה קי״א), and six times Elef [Thousand] equals six hundred and sixty-six (ו׳ פְּעָמִים אֶלֶף עוֹלֶה תרס״ו). And likewise (וְכֵן), in the verse Bereshit (יֵשׁ בַּפָּסוּק בְּרֵאשִׁית), there are six Alephs (ו׳ אַלְפִי״ן), an allusion to the six Alephs from which the world came into being (רֶמֶז לְו׳ אַלְפִי״ן שֶׁמֵּהֶם נִתְהַוָּה הָעוֹלָם), as will be explained (כַּאֲשֶׁר יִתְבָּאֵר). And the gold corresponds to the prayers of the sinners of Yisrael (וְהַזָּהָב הוּא כְּנֶגֶד תְּפִלּוֹת פּוֹשְׁעֵי יִשְׂרָאֵל), who are symbolized by the Chelbenah [Galbanum] (הַמְכוּנִים בַּחֶלְבְּנָה) (Keritot 6b), which is mixed together with the spices of the Ketoret [Incense] (הַמְעוֹרֶבֶת עִם סַמְמָנֵי הַקְּטֹרֶת). And besides these Names (וּמִלְּבַד הַשֵּׁמוֹת הַלָּלוּ), there also emerge from the Ofanim [Wheels] three hundred and seventy-eight angels (עוֹד יוֹצְאִים מֵהָאוֹפַנִּים שע״ח מַלְאָכִים), exactly corresponding to the numerical value of Chashmal [Electrum] (מַמָּשׁ כְּמִנְיַן חַשְׁמַ״ל). Namely (הַיְנוּ), from the three eastern ones (מֵהַג׳ מִזְרָחִיִּים), thirty-six from each one of them (ל״ו מִכָּל אֶחָד מֵהֶם), which are one hundred and eight (שֶׁהֵם ק״ח). And from the three northern ones (וְהַג׳ צְפוֹנִיִּים), thirty-one from each one of them (ל״א מִכָּל אֶחָד מֵהֶם), which are ninety-three (שֶׁהֵם צ״ג). And from the three western ones (וּמֵהַג׳ מַעֲרָבִיִּים), thirty from each one of them (ל׳ מִכָּל אֶחָד מֵהֶם), which are ninety (שֶׁהֵם צ׳). And from the three southern ones (וּמֵהַג׳ דְּרוֹמִיִּים), twenty-nine from each one of them (כ״ט מִכָּל אֶחָד מֵהֶם), which are eighty-seven (שֶׁהֵם פ״ז). The total is the numerical value of Chashmal [Electrum] (סַךְ הַכֹּל כְּמִנְיַן חַשְׁמַ״ל). And when Sandal ascends (וּכְשֶׁסַנְדַּ״ל עוֹלֶה), all three hundred and seventy-eight angels and these Names are included within him (כָּל שע״ח מַלְאָכִים וּשְׁמוֹת אֵלּוּ נִכְלָלִים בּוֹ), and these Names are mentioned in Sefer haBrit Menuchah (וְהַשֵּׁמוֹת הַלָּלוּ נִזְכָּרִים בְּסֵפֶר הַבְּרִית מְנוּחָה), and one of them is Orphaniel (וְשֵׁם אֶחָד מֵהֶם אוֹרְפַנִיאֵ״ל), whose numerical value is Chashmal (כְּמִנְיַן חַשְׁמַ״ל), and it includes all of them within Yetzirah (וְכוֹלֵל כֻּלָּם בִּיצִירָה). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the three southern Ofanim [Wheels] mentioned above (כִּי הַג׳ אוֹפַנִּים הַדְּרוֹמִיִּים הָאֲמוּרִים), which together form one Ofan [Wheel] (שֶׁעוֹשִׂים אוֹפַן אֶחָד), that has seventy-two Names for each one of them, as mentioned (שֶׁיֵּשׁ לָהּ ע״ב שֵׁמוֹת לְכָל אֶחָד מֵהֶם כָּאָמוּר), the root and formation of these seventy-two Names (שֹׁרֶשׁ וְהִתְהַוּוּת הָע״ב שֵׁמוֹת הַלָּלוּ), is from the Name Havayah of Ze’ir Anpin, and Ehyeh of Imma, and Adnut of Rachel (הוּא מִשֵּׁם הֲוָיָ״ה דְּזְעֵיר וְאֶהְיֶ״ה דְּאִמָּא וְאַדְנוּ״ת דְּרָחֵל), within each and every Ofan [Wheel] (שֶׁבְּכָל אוֹפַן וְאוֹפַן). From these three within the Ofan [Wheel] itself (מִג׳ אֵלּוּ בָּאוֹפַן עַצְמוֹ), and from the twelve letters of these three Names (וּמִי״ב אוֹתִיּוֹת שֶׁל ג׳ שֵׁמוֹת אֵלּוּ), which are in the body of the Ofan [Wheel] (שֶׁבְּגוּף הָאוֹפַן), the letters that come after the letters of these Names (הָאוֹתִיּוֹת שֶׁאַחֲרֵי הָאוֹתִיּוֹת אֵלּוּ הַשֵּׁמוֹת), for example (כְּגוֹן), the letters that come after the letters of the Name Havayah are KVZO (אוֹתִיּוֹת שֶׁאַחֲרֵי אוֹתִיּוֹת שֵׁם הֲוָיָ״ה הֵם כוז״ו), on the right side of the Ofan [Wheel] (בְּצַד יָמִין שֶׁל הָאוֹפַן). And the letters that come before the letters of these Names (וְהָאוֹתִיּוֹת שֶׁלִּפְנֵי אוֹתִיּוֹת אֵלּוּ הַשֵּׁמוֹת), for example the letters before the Name Havayah are TDAD (כְּגוֹן אוֹתִיּוֹת שֵׁם הֲוָיָ״ה הֵם טדה״ד), and they are on the left side of the Ofan [Wheel] (וְהֵם בְּצַד שְׂמֹאל שֶׁל הָאוֹפַן). And likewise in this manner (וְכֵן עַל זֶה הַדֶּרֶךְ), all the letters that come after the letters of these three Names, Havayah, A”KH [21], and Adon (כָּל הָאוֹתִיּוֹת שֶׁאַחֲרֵי אוֹתִיּוֹת אֵלּוּ הַג׳ שֵׁמוֹת הֲוָיָ״ה א״ך וַאֲדוֹ״ן), are on the right side of the Ofan [Wheel] (הֵם בְּצַד יָמִין שֶׁל הָאוֹפַן), and the letters that come before these three Names (וְאוֹתִיּוֹת שֶׁלִּפְנֵי ג׳ שֵׁמוֹת הַלָּלוּ), are on the left side (הֵם בְּצַד שְׂמֹאל). Thus (נִמְצָא), each Ofan [Wheel] has twenty-four letters (לְכָל אוֹפַן כ״ד אוֹתִיּוֹת), twelve on the right and twelve on the left (י״ב מִיָּמִין וְי״ב מִשְּׂמֹאל), and the root is not included in the count (וְהַשֹּׁרֶשׁ אֵינוֹ בַּחֶשְׁבּוֹן). And because each Ofan [Wheel] of the three southern Ofanim [Wheels] (וּלְפִי שֶׁכָל אוֹפַן מִג׳ אוֹפַנִּים דְּרוֹמִיִּים), is included within its companion (כָּל אֶחָד וְאֶחָד כָּלוּל מֵחֲבֵרוֹ), it follows that each one is included from three (נִמְצָא שֶׁכָּל אֶחָד כָּלוּל מִג׳), and therefore each one possesses three times twenty-four (וְאִם כֵּן יֵשׁ לְכָל אֶחָד ג׳ פְּעָמִים כ״ד), which are seventy-two letters for each and every one of them (שֶׁהֵם ע״ב אוֹתִיּוֹת לְכָל אֶחָד וְאֶחָד מֵהֶם). And from these seventy-two letters of each and every one of them (וּמֵע״ב אוֹתִיּוֹת הַלָּלוּ שֶׁל כָּל אֶחָד וְאֶחָד מֵהֶם), through their flashing forth (עַל יְדֵי הִתְנוֹצְצוּת), there emerge seventy-two Names (יוֹצְאִים ע״ב שֵׁמוֹת), one Name from each letter (שֵׁם אֶחָד מִכָּל אוֹת), and each Name consists of three letters (וְכָל שֵׁם מִג׳ אוֹתִיּוֹת), in such a way (בְּאֹפֶן), that they possess RY”V [216] letters (שֶׁיֵּשׁ לָהֶם רי״ו שֵׁמוֹת [אוֹתִיּוֹת]). And the secret of the flashing forth is (וְסוֹד הִתְנוֹצְצוּת הוּא), that all the spheres and Ofanim [Wheels] and all bodies (כִּי כָל הַגַּלְגַּלִּים וְאוֹפַנִּים וְכָל הַגּוּפִים), whether physical or spiritual (הֵן גַּשְׁמִיִּים הֵן רוּחָנִיִּים), and even those who descend into the Merkavah [Chariot] (וַאֲפִלּוּ יוֹרְדֵי מֶרְכָּבָה), do not move (לֹא יִתְנוֹעֲעוּ), except by means of Shirah [Song] (כִּי אִם עַל יְדֵי שִׁירָה), which is the flashing forth (שֶׁהִיא הִתְנוֹצְצוּת). And this flashing forth is (וְהִתְנוֹצְצוּת זֶה הוּא), that from the fillings of the letters of these Names (כִּי מִמִּלּוּי אוֹתִיּוֹת שֵׁמוֹת אֵלּוּ), and the fillings of the fillings without end (וּמִלּוּי הַמִּלּוּי עַד אֵין סוֹף), Names and angels are combined together (מִצְטָרְפִים שֵׁמוֹת וּמַלְאָכִים). And their combinations and permutations (וְהַצְטָרְפוּתָם [וְצֵרוּפָם]), some are formed from every third letter (יֵשׁ מֵהֶם מִכָּל אוֹת שְׁלִישִׁית), and some are formed from every fourth letter (יֵשׁ מֵהֶם מִכָּל אוֹת רְבִיעִית), and the flashing forth of these letters (וְהִתְנוֹצְצוּת אוֹתִיּוֹת אֵלּוּ), is what awakens the intellect of man (הוּא הַמְעוֹרֵר שֵׂכֶל אָדָם), when he stands to contemplate words of Torah (בְּעָמְדוֹ לְעַיֵּן עַל דִּבְרֵי תוֹרָה). And if a person were to look properly (וְאִלּוּ הָיָה אָדָם מִסְתַּכֵּל יָפֶה), when he studies words of Torah (כַּאֲשֶׁר יְעַיֵּן בְּדִבְרֵי תוֹרָה), he would see the letters of the sparks flashing forth (יִרְאֶה אוֹתִיּוֹת הַנִּיצוֹצוֹת הַמִּתְנוֹצְצִים). And from this flashing forth (וּמֵהִתְנוֹצְצוּת זֶה), these Ofanim [Wheels] are moved in the secret of Shirah [Song] (מִתְנוֹעֲעִים הָאוֹפַנִּים הַלָּלוּ בְּסוֹד שִׁירָה), and these Ofanim [Wheels] are never silent (וְהָאוֹפַנִּים הָאֵלּוּ תָּמִיד לֹא יֶחֱשׁוּ), neither by day nor by night (בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה). And they are the guards mentioned in Sefer haBrit Menuchah (וְהֵם הַשּׁוֹמְרִים הָאֲמוּרִים בְּסֵפֶר הַבְּרִית מְנוּחָה), concerning whom it is said (שֶׁנֶּאֱמַר): “Upon your walls, O Jerusalem, I have appointed guards” (עַל חוֹמוֹתַיִךְ יְרוּשָׁלַיִם הִפְקַדְתִּי שֹׁמְרִים) (Isaiah 62:6). And they remind Him, blessed be He, of the destruction of the Temple (וְהֵם מַזְכִּירִים חֻרְבַּן הַבַּיִת לְפָנָיו יִתְבָּרַךְ), and they are called the Guardians of the Walls (וְהֵם נִקְרָאִים שׁוֹמְרֵי הַחוֹמוֹת), because they guard the walls of holiness (לְפִי שֶׁהֵם שׁוֹמְרִים חוֹמוֹת הַקְּדֻשָּׁה), so that the Klipot may not draw near to them (לְבַל תִּקְרַב אֲלֵיהֶם הַקְּלִיפּוֹת). And when we recite this verse in the morning during the Order of the Sacrifice (וּבְאָמְרֵנוּ הַפָּסוּק הַזֶּה בַּבֹּקֶר בְּסֵדֶר הַקָּרְבָּן), these Ofanim [Wheels] are aroused to flash forth within it (מִתְעוֹרְרִים הָאוֹפַנִּים הָאֵלּוּ לְהִתְנוֹצֵץ בּוֹ). And those of the forty-two Names on the north side (וְאֵלּוּ שֶׁל מ״ב שֵׁמוֹת שֶׁבְּצַד צָפוֹן), emerge from the Name of Forty-Two of Ana beKoach [Please, with Strength] (וְיוֹצְאִים מִשֵּׁם שֶׁל מ״ב שֶׁל אֲנָא בְּכֹחַ): A’DIRIRON B’CHIRIRON G’IHIRIYON Y’GBACHYAH T’LAMYAH TZ’NATANYAH (א׳דירירון ב׳חירירון ג׳יהיריון י׳גבחיה ת׳למיה צ׳נתניה). K’IDMIEH R’GAHYAH A’RIRIYAH SH’TANYAH T’HATYAH N’HARYAH, N’SAMRIYAH G’ARYAH D’VOHARYAH Y’ALEYAH YK’NSIYAH SH’GIYONYAH (ק׳ידמיה ר׳גהיה ע׳ריריה ש׳תניה ט׳הטיה נ׳הריה, נ׳סמריה ג׳עריה ד׳והריה י׳עליה יכ׳נסיה ש׳גיוניה). B’FLIYAH T’URDIYAH R’MIYAH TZAITZTZIYAH T’TAVHAVYAH G’LAGLIYAH (ב׳פליה ט׳ורדיה ר׳מיה צייצציה ת׳תבהביה ג׳לגליה). CH’UNANYAH Q’TQIYAH B’HYAH T’BATBIYAH N’GANANYAH A’MAMIYAH (ח׳ונניה ק׳תקיה ב׳היה ט׳בטביה נ׳גנניה ע׳ממיה). Y’HAVAYAH G’UDMIYAH L’MAMIDIYAH P’QUDQURIYAH Z’OHAR Z’HARIYAH Q’ULIYAH (י׳הויה ג׳ודמיה ל׳ממידיה פ׳קודקוריה ז׳והר ז׳הריה ק׳וליה). SH’TEHORIRIYAH Q’DUSHIYAH V’HALALYAH TZ’ADIYAH Y’HAHDIYAH T’MATTALIYAH (ש׳תהוריריה ק׳דושיה ו׳האלאליה צ׳עדיה י׳ההדיה ת׳מתטליה). And in each and every one of the three northern Ofanim [Wheels] (וּבְכָל אֶחָד וְאֶחָד מִג׳ אוֹפַנִּים צְפוֹנִים), there are these forty-two Names (יֵשׁ אֵלּוּ הַמ״ב שֵׁמוֹת), except that they differ in their vowelization (רַק שֶׁהֵם מְשֻׁנִּים בְּנִקּוּדָתָם), and altogether they total QKV [126] (שֶׁהֵם בֵּין הַכֹּל קכ״ו), and from them angels flash forth without number (וּמֵהֶם מִתְנוֹצְצִים מַלְאָכִים עַד אֵין חֵקֶר), and all of them bestow and flash forth in this world (וְכֻלָּם מַשְׁפִּיעִים וּמִתְנוֹצְצִים בָּזֶּה עוֹלָם). And the sparks of these forty-two Names (וְהַנִּיצוֹצוֹת שֶׁל מ״ב שֵׁמוֹת הַלָּלוּ), would blow upon the harp of David (הָיוּ מְנַשְּׁבִים בְּכִנּוֹרוֹ שֶׁל דָּוִד), until it would play by itself (עַד שֶׁהָיָה מְנַגֵּן מֵאֵלָיו), and these Names emerge from the Psalm “By the rivers of Babylon” (וְשֵׁמוֹת אֵלּוּ יוֹצְאִים מִמִּזְמוֹר עַל נַהֲרוֹת בָּבֶל) (Psalms 137), and from the Psalm “O God, the nations have entered Your inheritance” (וּמִמִּזְמוֹר אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ) (Psalms 79:1), and they awaken and illuminate the power of a person (וְהֵם מְעוֹרְרִים וּמְאִירִים כֹּחַ הָאָדָם), when he weeps over the destruction of the Beit haMikdash [Holy Temple] (כְּשֶׁבּוֹכֶה עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ). And the secret of David’s harp is (וְסוֹד כִּנּוֹר שֶׁל דָּוִד הוּא), the Yesod of the Malchut of Beri’ah (יְסוֹד דְּמַלְכוּת דִּבְרִיאָה), which is called Re‘u [Will] (הַנִּקְרָא רְעוּ), which is the Targum of Ratzon [Will] (שֶׁהוּא תַּרְגּוּם שֶׁל רָצוֹן), and Ratzon [Will] is Yesod (וְרָצוֹן הוּא יְסוֹד), and this Yesod (וִיסוֹד זֶה), through the flashing forth of these letters (מֵהִתְנוֹצְצוּת אוֹתִיּוֹת הַלָּלוּ), would sing in the manner of the song mentioned (הָיָה מְשׁוֹרֵר כְּעֵין שִׁיר הָאָמוּר), and David’s harp was its counterpart (וְכִנּוֹר שֶׁל דָּוִד הָיָה דּוּגְמָתוֹ).

And now we shall explain the illuminations of the Names of the eastern spirit that we mentioned (וְעַתָּה נְבָאֵר הֶאָרוֹת שֵׁמוֹת רוּחַ מִזְרָחִית שֶׁאָמַרְנוּ), and they are the twenty-two letters of the Name ANQTM PSTM PSPSIM DYVNSIM (וְהֵם כ״ב אוֹתִיּוֹת שֶׁל שֵׁם אנקתם פסתם פספסים דיונסים), and they emerge from the verse “May Hashem bless you” (וְיוֹצְאִים מִפָּסוּק יְבָרֶכְךָ), as written in Sefer Peli’ah [Book of Wonder] (כַּכָּתוּב בְּסֵפֶר פְּלִיאָה). And its root is in the Chesed [Kindness] of Ze’ir Anpin (וְשָׁרְשׁוֹ הוּא בְּחֶסֶד דִּזְעֵיר), for Ze’ir Anpin is the secret of Torah sheBikhtav [the Written Torah] (כִּי זְעֵיר הוּא סוֹד תּוֹרָה שֶׁבִּכְתָב), which consists of twenty-two letters (שֶׁהֵם כ״ב אוֹתִיּוֹת). And afterward it spreads through the Dikna [Beard] of Ze’ir Anpin in all thirteen Tikkunim [Rectifications] (וְאַחַר כָּךְ מִתְפַּשֵּׁט בְּדִיקְנָא דִּזְעֵיר בְּכָל י״ג תִּיקּוּנִים), after it has received four Tikkunim [Rectifications] from Arich Anpin (אַחַר שֶׁקִּבֵּל ד׳ תִּיקּוּנִים מֵאֲרִיךְ), for Ze’ir Anpin has only nine Tikkunim [Rectifications] (כִּי זְעֵיר אֵין לוֹ רַק ט׳ תִּיקּוּנִים). And afterward it descends to Rachel (וְאַחַר כָּךְ יוֹרֵד לְרָחֵל), and afterward it becomes established in the World of Beri’ah (וְאַחַר כָּךְ נִקְבָּע בְּעוֹלָם הַבְּרִיאָה), and afterward descends to the end of the World of Beri’ah (וְיוֹרֵד אַחַר כָּךְ עַד סוֹף עוֹלָם הַבְּרִיאָה), and is engraved upon the head of Metatron (וְנֶחְקָק בְּרֹאשׁ מֶטַטְרוֹן), for it is already known that the head of Metatron is reckoned within the World of Beri’ah (שֶׁכְּבָר נוֹדָע שֶׁרֹאשׁ מֶטַטְרוֹן נֶחְשָׁב בְּעוֹלָם הַבְּרִיאָה), and when he ascends (וּכְשֶׁהוּא מִתְעַלֶּה), he is called the Head of the Place of Exaltation (נִקְרָא רֹאשׁ מְקוֹם הָרָמָה), namely the Place of Watchfulness (הַיְנוּ מְקוֹם הַמִּצְפֶּה), meaning (הַיְנוּ), that he ascends as far as Ze’ir Anpin (כִּי עוֹלֶה עַד זְעֵיר). And this is the meaning of (וְזֶהוּ): “The Rephaim are also accounted as Anakim” (רְפָאִים יֵחָשְׁבוּ אַף הֵם כַּעֲנָקִים) (Deuteronomy 2:11). Rephaim means Metatron together with the letters (רְפָאִים הַיְנוּ מִיטַטְרוֹן עִם הָאוֹתִיּוֹת), for sometimes he is called Mitatron with a Yud, for elevation (כִּי לִפְעָמִים נִקְרָא מִיטַטְרוֹן בְּיוּ״ד לְמַעֲלִיּוּתָא), because he has influx from the Ten Sefirot of Atzilut that are above him (שֶׁיֵּשׁ לוֹ שֶׁפַע מֵעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת שֶׁלְּמַעְלָה מִמֶּנּוּ), namely (הַיְנוּ), when he ascends in the World of Beri’ah and receives Mochin [Intellects] there (כְּשֶׁעוֹלֶה בְּעוֹלָם הַבְּרִיאָה וּמְקַבֵּל שָׁם מוֹחִין). And sometimes for diminution (וְלִפְעָמִים לִגְרִיעוּתָא), when he receives from the point of the Malchut of the Malchut in Asiyah (כְּשֶׁמְּקַבֵּל מִנְּקֻדַּת מַלְכוּת שֶׁבְּמַלְכוּת שֶׁבַּעֲשִׂיָּה), which is in the secret of a black Yud [Point] (שֶׁהוּא בְּסוֹד יוּ״ד [נְקֻדָּה] שְׁחַרְחֹרֶת), then it is for diminution (אָז הוּא לִגְרִיעוּתָא), and concerning this it is said in the Zohar, Parashat Bereshit (וְעַל זֶה אָמְרוּ בְּסֵפֶר הַזֹּהַר פָּרָשַׁת בְּרֵאשִׁית): “When she is in the point of the Yud, Knesset Yisrael says: ‘Do not look upon me because I am darkened’” (כַּד הִיא בִּנְקֻדַּת יוּ״ד אָמְרָה כְּנֶסֶת יִשְׂרָאֵל אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת) (Zohar, Bamidbar 191a; Song of Songs 1:6). And likewise regarding the verse (וְכֵן בַּפָּסוּק): “And Hashem God built the side” (וַיִּבֶן י״י אֱלֹהִים אֶת הַצֵּלָע) (Genesis 2:22), “when she is in the point of the Yud” (כַּד הִיא בִּנְקֻדַּת יוּ״ד), “and He brought her to the man” (וַיְבִאֶהָ אֶל הָאָדָם) (Genesis 2:22), “when she is in the secret of a Partzuf” (כַּד הִיא בְּסוֹד פַּרְצוּף) (Zohar, Bereshit 48b). And Rephaim is in the plural form (וּרְפָאִים לְשׁוֹן רַבִּים), alluding to and including Sandal in the World of Asiyah as well (רוֹמֵז וְכוֹלֵל גַּם כֵּן סַנְדַּ״ל שֶׁבְּעוֹלָם הָעֲשִׂיָּה), for when both of them ascend above (כִּי כְּשֶׁעוֹלִים שְׁנֵיהֶם לְמַעְלָה), they are also accounted as Anakim (יֵחָשְׁבוּ אַף הֵם כַּעֲנָקִים), namely Tahariel and the other angels that we mentioned in the World of Beri’ah (שֶׁהֵם טַהֲרִיאֵ״ל וּמַלְאָכִים אֲחֵרִים שֶׁאָמַרְנוּ שֶׁבְּעוֹלָם הַבְּרִיאָה). And from this ANQTM (וּמִשֵּׁם אנקתם זֶה), are drawn forth the twenty-two letters of the Torah in their lower form (נִמְשָׁכִים כ״ב אוֹתִיּוֹת הַתּוֹרָה בְּצוּרָתָם דִּלְתַתָּא), for Above in Beri’ah, Yetzirah, and Asiyah they are in another form (כִּי לְמַעְלָה בבי״ע הֵם בְּצוּרָה אַחֶרֶת), and they are the twenty-two Alpha Beitot [Aleph-Bets] (וְהֵם כ״ב אַלְפָ״א בֵּיתוֹ״ת), and their form is altered (וְצוּרָתָהּ מוּחֲלֶפֶת). And those Above use them, namely the angels (וְשֶׁלְּמַעְלָה מִשְׁתַּמְּשִׁים בּוֹ הַמַּלְאָכִים), and this is the secret of (וְזֶהוּ סוֹד): “Bereshit bara Elohim et” (ב׳רֵאשִׁית ב׳רָא א׳לֹהִים א׳ת), for there are two Alephs and two Bets (שֶׁהֵם ב׳ אַלְפִי״ן וּב׳ בֵּיתִי״ן), to indicate the two forms of Alpha Beitot [Aleph-Bets] (לְהוֹרוֹת לְב׳ צוּרוֹת אַלְפָ״א בֵּיתוֹ״ת), one spiritual Above and one physical below (אֶחָד רוּחָנִית לְמַעְלָה וְאֶחָד גַּשְׁמִית לְתַתָּא). And from these twenty-two letters (וּמִכ״ב אוֹתִיּוֹת אֵלּוּ), twenty-eight angels are drawn forth (נִמְשָׁכִים כ״ח מַלְאָכִים), together with the entire heavenly host in general (וְכָל צְבָא מַעְלָה בִּכְלָל), for all of them are called angels (כִּי כֻּלָּם נִקְרָאִים מַלְאָכִים). These are the secret of the vowel-points of the Torah (הַלָּלוּ הֵם סוֹד נְקוּדַת הַתּוֹרָה), for example (שֶׁהֵם כְּגוֹן), from the vowel-point Kamatz arise three angels (מִנְּקוּדַת קָמַץ נַעֲשֶׂה ג׳ מַלְאָכִים): Kamtziel, Malkiel, and Tzadkiel (קַמְצִיאֵ״ל מַלְכִיאֵ״ל צַדְקִיאֵ״ל), which are the initials of Kamatz (שֶׁהֵם רָאשֵׁי תֵּבוֹת קָמַץ). And from Patach, Pitchiyah (וּמִפַּתַח פִּתְחִיָּה), and so forth (וְכֵן הָלְאָה), as mentioned in Tikkun Eighteen (כַּנִּזְכָּר בְּתִיקּוּן י״ח). And each one of these angels (וְכָל אֶחָד מֵהַמַּלְאָכִים הַלָּלוּ), has a letter engraved upon his forehead which is the first letter of his name (יֵשׁ לוֹ אוֹת שֶׁהִיא רֵאשִׁית שְׁמוֹ חֲקוּקָה עַל מִצְחוֹ). And the Chataf vowel-points (וּנְקוּדַת הַחֲטָפִין), such as Chataf Kamatz and Chataf Patach (כְּגוֹן חֲטַף קָמַץ חֲטַף פַּתַח), generate angels corresponding to the number of the letters of Chataf Patach and Chataf Kamatz (מוֹלִידִים מַלְאָכִים כְּמִנְיַן אוֹתִיּוֹת חֲטַף פַּתַח חֲטַף קָמַץ), which are six in each of them (שֶׁהֵם ו׳ בְּכָל אֶחָד מֵהֶם), because each one is included from six (שֶׁכָּל אֶחָד מֵהֶם כָּלוּל מִו׳), as it is said (שֶׁנֶּאֱמַר): “Six wings, six wings to one” (שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד) (Isaiah 6:2), which are thirty-six angels (שֶׁהֵם ל״ו מַלְאָכִים). And Chataf Segol (וַחֲטַף סֶגוֹל), which is seven letters (שֶׁהוּא ז׳ אוֹתִיּוֹת), generates seven angels (מוֹלִידִים ז׳ מַלְאָכִים), each one included from six (כָּל אֶחָד כָּלוּל מִו׳), which are forty-two angels (שֶׁהֵם מ״ב מַלְאָכִים), and they are the seven angels from the seven names of ABGYTTZ (וְהֵן הֵם ז׳ מַלְאָכִים מִז׳ שֵׁמוֹת שֶׁל אבגית״ץ). And the vowel-points from which these angels emerge are nine (וְהַנְּקוּדוֹת שֶׁיּוֹצְאִים מֵהֶם מַלְאָכִים אֵלּוּ הֵם ט׳): Kamatz (קמ״ץ), Patach (פַּתַ״ח), Tzeirei (צֵירִ״י), Segol (סֶגוֹ״ל), Sheva (שְׁבָ״א), Cholam (חוֹלָ״ם), Chirik (חִירִ״ק), and the three vowel-points of Kibbutz (וְג׳ נְקוּדוֹת קִבּוּץ). The vowel-point Shuruk is called among us Ashkenazim Melopum (נְקוּדַת שׁוּרֶק הוּא נִקְרָא בֵּינֵינוּ הָאַשְׁכְּנַזִּים מְלֹאפּוּם). And the difference between this and that is (וְהַהֶפְרֵשׁ שֶׁבֵּין זֶה לָזֶה), that the angels are distinguished by their names (שֶׁהַמַּלְאָכִים מְחֻלָּקִים בִּשְׁמָם), and this is Kibbutz Sefatayim [Gathering of the Lips] (וְזֶהוּ קִבּוּץ שְׂפָתַיִם), and this is complete Din [Judgment] drawn from Gevurah [Severity] (וְזֶהוּ דִּין גָּמוּר נִמְשָׁךְ מִגְּבוּרָה), and its angels are drawn from Gevurah [Severity] (וְהַמַּלְאָכִים שֶׁלּוֹ נִמְשָׁכִים מִגְּבוּרָה), because they are in the secret of Hod (לְפִי שֶׁהֵם בְּסוֹד הוֹד), when they are in the secret of a point (כְּשֶׁהֵם בְּסוֹד נְקוּדָה), namely the black Yud [Point] (וְהַיְנוּ יוּ״ד שְׁחַרְחֹרֶת). And Hod is the third point along the line (וְהוֹד הוּא נְקוּדָה ג׳ דֶּרֶךְ הַקַּו), and therefore the three points are in the secret of Gevurah [Severity] (וְלָכֵן ג׳ נְקוּדוֹת הֵן בְּסוֹד גְּבוּרָה). However, Shuruk is in the secret of Yesod (אָמְנָם שׁוּרֶק הוּא בְּסוֹד יְסוֹד). The explanation is (פֵּירוּשׁ), every Vav such as this, Melopum in the Vav (כָּל וָא״ו כָּזֶה מְלֹאפּוּם בְּוָא״ו), is in the secret of Yesod (הוּא בְּסוֹד יְסוֹד), and the Yud which is its inwardness (וְהַיוּ״ד שֶׁהוּא פְּנִימִיּוּתוֹ), namely its Tiferet (הַיְנוּ תִּפְאֶרֶת שֶׁלּוֹ), is in the secret of a point (הוּא בְּסוֹד נְקוּדָה), and therefore Shuruk is in the secret of Rachamim [Mercy] (וְלָכֵן שׁוּרָ״ק הוּא בְּסוֹד רַחֲמִים). And these vowel-points are Ofanim [Wheels] performing their function (וְאֵלּוּ הַנְּקוּדוֹת הֵם אוֹפַנִּים פּוֹעֲלִים פְּעֻלָּתָם), and according to the intention of the one who prays or performs (וּלְפִי כַּוָּנַת הַמִּתְפַּלֵּל אוֹ הַפּוֹעֵל), Pithon [Opener] comes (בָּא פִּתְחוֹן [פִּתְחִין]), who is the guardian of the gate of the King’s Heikhal [Palace] (שֶׁהוּא שׁוֹמֵר פֶּתַח הֵיכָל הַמֶּלֶךְ), in the World of Yetzirah (בְּעוֹלָם הַיְצִירָה), as mentioned in Tikkun Eighteen (כַּנִּזְכָּר בְּתִקּוּן י״ח), and knocks upon the gate (וְדוֹפֵק עַל הַפֶּתַח), and says (וְאוֹמֵר): “Open the gates, that the righteous nation may enter” (פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק) (Isaiah 26:2), so that the gates may be opened for the one who asks and directs his intention properly (כְּדֵי שֶׁיִּפְתְּחוּ הַשְּׁעָרִים לַשּׁוֹאֵל וּמִתְכַּוֵּן כַּהוֹגֶן). And especially for the letters through which one intends to answer Amen (וּבִפְרָט לָאוֹתִיּוֹת שֶׁמִּתְכַּוְּנִים לַעֲנוֹת אָמֵן), ninety [which is] Amen every day (צ׳ [שֶׁהִיא] אָמֵן שֶׁבְּכָל יוֹם), [three times] ([ג׳ פְּעָמִים]), and whoever increases is praiseworthy (וְהַמַּרְבֶּה הֲרֵי זֶה מְשֻׁבָּח). And how good and how pleasant it is (וּמַה טּוֹב וּמַה נָּעִים), that a person should intend the vowel-points of the Amens toward the angels (שֶׁיְכַוֵּן אָדָם בְּנִקּוּד אָמֵנִים לַמַּלְאָכִים), through the aforementioned vowel-points (בַּנְּקוּדוֹת הָאֲמוּרִים). And concerning him it is said (וְעָלָיו נֶאֱמַר): “And the wise shall shine like the brightness of the firmament” (וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ) (Daniel 12:3), meaning (כְּלוֹמַר), the wise who contemplate the sparks (הַמַּשְׂכִּילִים וּמִסְתַּכְּלִים בַּנִּיצוֹצוֹת), in the vowel-pointed Ofanim [Wheels] and their names (בְּנִקּוּדַת אוֹפַנִּים אֵלּוּ וּשְׁמוֹתָם), cause them to flash one into another (גּוֹרֵם שֶׁיִּתְנוֹצְצוּ זֶה בָּזֶה), and from this flashing forth many angels emerge (וְיוֹצְאִים מֵהִתְנוֹצְצוּת זֶה מַלְאָכִים רַבִּים), and it brings a great illumination to his Neshamah [Soul] (וּמֵבִיא הֶאָרָה גְדוֹלָה לְנִשְׁמָתוֹ).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that these angels of the vowel-points (כִּי אֵלּוּ הַמַּלְאָכִים שֶׁל הַנְּקוּדוֹת), descend also to the World of Asiyah (יוֹרְדִים גַּם כֵּן עַד עוֹלָם הָעֲשִׂיָּה), even to the physical earth at times (עַד הָאָרֶץ גַּשְׁמִיּוּת לִפְעָמִים), in order to perform their function (כְּדֵי לַעֲשׂוֹת פְּעֻלָּתָם), except that afterward (אֶלָּא כִּי אַחַר כָּךְ), they immerse in the Nahar Dinur [River of Fire] three hundred and sixty-five times (טוֹבְלִים בִּנְהַר דִּינוּר שס״ה פְּעָמִים), in order to purify themselves from the physical odor with which they clothed themselves in this Olam [World] (כְּדֵי לְהִטָּהֵר מֵרֵיחַ גּוּפָנִי שֶׁנִּתְלַבְּשׁוּ בָּעוֹלָם הַזֶּה), and through this immersion they are renewed (וּבִטְבִילָה זוֹ מִתְחַדְּשִׁים). And now we shall explain the illumination of the Names of the western spirit that we mentioned (וְעַתָּה נְבָאֵר הֶאָרַת שֵׁמוֹת רוּחַ מַעֲרָבִית שֶׁאָמַרְנוּ), which are P”V [86], corresponding to the numerical value of the Name Elohim (שֶׁהֵם פ״ו כְּמִנְיַן שֵׁם אֱלֹהִים), and these are they (וְאֵלּוּ הֵם): Aleph, Aleph–Lamed, Peh (א׳ אַל״ף למ״ד פ״א), Lamed, Mem, Dalet (למ״ד מ״ם דל״ת), Peh, Aleph (פ״א אַל״ף), Lamed, Mem, Dalet (למ״ד מ״ם דל״ת), Mem, Mem (מ״ם מ״ם), (Dalet, Mem, Mem) (דל״ת מ״ם מ״ם), Dalet, Lamed, Tav (דל״ת למ״ד תי״ו), Heh, Heh, Heh, Heh (ה״ה ה״ה ה״ה ה״ה), Yud, Vav, Dalet (יו״ד וָא״ו דל״ת), Vav, Aleph, Vav (וָא״ו אַל״ף וָא״ו), Dalet, Lamed, Tav (דל״ת למ״ד תי״ו), Mem, Mem, Mem, Mem (מ״ם מ״ם מ״ם מ״ם), which are Milui deMilui [Fillings of Fillings] (שֶׁהֵם מִלּוּי דְּמִלּוּי). But the first filling alone is as follows (אֲבָל הַמִּלּוּי הָרִאשׁוֹן הוּא בִּלְבַד כָּזֶה): Aleph, Lamed, Heh, Yud, Mem (אַל״ף למ״ד ה״ה יו״ד מ״ם). And the second filling is (וְהַמִּלּוּי הַב׳ הוּא): Aleph, Lamed, Peh (אַל״ף למ״ד פ״א), Lamed, Mem, Dalet (למ״ד מ״ם דל״ת), Heh, Heh (ה״ה ה״ה), Yud, Vav, Dalet (יו״ד וָא״ו דל״ת), Mem, Mem (מ״ם מ״ם). And the third filling is that which was written above (וְהַמִּלּוּי הַג׳ הוּא הַכָּתוּב לְעֵיל). And each one of the angels that emerge from this flashing forth (וְכָל אֶחָד מֵהַמַּלְאָכִים הַיּוֹצְאִים מֵהִתְנוֹצְצוּת זֶה), has one letter from the aforementioned letters at the beginning of his name (יֵשׁ לוֹ אוֹת אַחַת מֵהָאוֹתִיּוֹת הַנִּזְכָּרוֹת בְּרֹאשׁ שְׁמוֹ), engraved upon his forehead (חָקוּק בְּמִצְחוֹ), and they all conclude with the three letters BYB (וּמְסַיְּמִים כֻּלָּם בְּג׳ אוֹתִיּוֹת ביב). How so (הָא כֵּיצַד), from the letter Aleph emerges the Name ABABYB (מֵאוֹת הָאַל״ף יוֹצֵא שֵׁם אבאבי״ב), afterward from the letter Lamed, LBLBYB (אַחַר כָּךְ מֵאוֹת הַלמ״ד לבלבי״ב), from the letter Peh, PBPBYB (מֵאוֹת הַפ״א פבפבי״ב), and likewise all of them in this order (וְכֵן כֻּלָּם עַל זֶה הַסֵּדֶר). And the two Alephs of ABABYB correspond to the two Alephs in the verse Bereshit Bara Elohim Et (וּב׳ אַלְפִי״ן שֶׁל אבאבי״ב הֵם כְּנֶגֶד ב׳ אַלְפִין בְּפָסוּק ב׳רֵאשִׁית ב׳רָא א׳לֹהִים א׳ת), and likewise the two Bets (וְכֵן ב׳ הַבֵּיתִין), and the remaining Y”B [12] in the aforementioned Names (וְי״ב הַנּוֹתָרִים בַּשֵּׁמוֹת הַנִּזְכָּרִים), correspond to the twelve diagonal boundaries (הוּא כְּנֶגֶד י״ב גְּבוּלֵי אֲלַכְסוֹן), as will be further explained with the help of Heaven (כְּמוֹ שֶׁיִּתְבָּאֵר עוֹד בְּסִיעַתָּא דִּשְׁמַיָּא). And after we have explained the Names of the aforementioned Ofanim [Wheels] of the Merkavah [Chariot] (וְאַחֲרֵי אֲשֶׁר בִּיאַרְנוּ שֵׁמוֹת אוֹפַנִּים הַמֶּרְכָּבָה הַנִּזְכָּרִים), it should be known (יֵשׁ לָדַעַת), that besides these (כִּי מִלְּבַד אֵלּוּ), each one of them has one Name that hovers over it (יֵשׁ לְכָל אֶחָד מֵהֶם שֵׁם אֶחָד שֶׁחוֹפֵף עָלָיו), supports it (וְסוֹמֵךְ אוֹתוֹ), and illuminates within it (וּמֵאִיר בְּתוֹכוֹ). And these four Names are as follows (וְד׳ שֵׁמוֹת הַלָּלוּ הֵם אֵלּוּ): namely (הַיְנוּ), from the southern spirit there is AHYNIAL (מֵרוּחַ דְּרוֹמִית יֵשׁ אהניאל [אהינאל]), the explanation is (פֵּירוּשׁ), just as there is the Name YHV in Ze’ir Anpin (כְּשֵׁם שֶׁיֵּשׁ שֵׁם יְהוּ בִּזְעֵיר), so there is the Name AHY of Ehyeh in the Ze’ir Anpin of Tevunah (כָּךְ יֵשׁ שֵׁם אה״י דְּאֶהְיֶ״ה בִּזְעֵיר דִּתְבוּנָה), such that Aleph, Heh, Yud are from the Ze’ir of Tevunah (בְּאֹפֶן שֶׁאַל״ף ה״י יו״ד הֵם מִזְעֵיר דִּתְבוּנָה), Nun is from the Name Adnut (נ׳ מִשֵּׁם אַדְנוּ״ת), and El alludes to Malchut, as is known (אֵ״ל רֶמֶז לְמַלְכוּת כַּנּוֹדָע). And from the western spirit, QDVMIAL (וּמֵרוּחַ מַעֲרָבִי קְדוּמִיאֵ״ל), and it emerges in this manner (וְיוֹצֵא בְּזֶה הָאֹפֶן): from the Name Adnut and Havayah (מִשֵּׁם אַדְנוּ״ת וַהֲוָיָ״ה), as follows (כָּזֶה): namely Aleph, Dalet, Nun, Yud (הַיְנוּ אַל״ף דל״ת נו״ן יו״ד), Yud, Heh, Vav, Heh (יו״ד ה״א וָא״ו ה״א). Namely (הַיְנוּ), the Quf of QDVMIAL (ק׳ דְּקְדוּמִיאֵ״ל), is exchanged with the principal Yud of Havayah through the secret of AIK (מִתְחַלֶּפֶת בְּיוּ״ד עִקָּרִית דַּהֲוָיָ״ה בְּסוֹד אי״ק), the Dalet is the principal Dalet of Adnut (ד׳ בְּד׳ עִקָּרִית דַּאדְנוּ״ת), the Vav is from the Vav of the filling of the Yud of Adnut (ו׳ בְּוָא״ו מִלּוּי יו״ד דַּאדְנוּ״ת), the Mem is exchanged with the Vav of the Nun of Adnut through the Aleph–Bet of BVMF (מ׳ מִתְחַלֶּפֶת בְּוָא״ו שֶׁל הַנוּ״ן דַּאדְנוּ״ת בְּאַלְפָא בֵּיתָא דְּבוּמ״ף), and the Yud is the principal Yud of Adnut (יו״ד הִיא הַיוּ״ד עִקָּרִית דַּאדְנוּ״ת). And likewise from the eastern spirit there is the Name YAHVNHY (וְכֵן מֵרוּחַ מִזְרָחִית יֵשׁ שֵׁם יאהונהי), and it emerges from the aforementioned Name M”H (וְיוֹצֵא מִשֵּׁם מ״ה הַנִּזְכָּר), namely (הַיְנוּ), the Yud emerges from the Aleph of the final Heh of M”H (הַיוּ״ד יוֹצֵא מֵאָלֶ״ף שֶׁל הֵ״א אַחֲרוֹנָה שֶׁל מ״ה), and is exchanged into a Yud through the secret of AIK (וּמִתְחַלֶּפֶת בְּיוּ״ד בְּסוֹד אי״ק), the Aleph is the first Aleph of Havayah as explained above (אַלֶ״ף הִיא אַלֶ״ף רִאשׁוֹנָה דַּהֲוָיָ״ה כַּנַּ״ל), the principal Vav of Havayah (וָא״ו עִקָּרִית דַּהֲוָיָ״ה), the principal Nun of Adnut (נוּ״ן נוּ״ן עִקָּרִית דַּאדְנוּ״ת), the final principal Heh of Havayah (הֵ״א עִקָּרִית אַחֲרוֹנָה דַּהֲוָיָ״ה), Yud–Aleph (י׳ א׳), for the Yud emerges from the first Aleph of the Heh of Havayah (כִּי י׳ יוֹצֵא מֵאָלֶ״ף רִאשׁוֹנָה דְּהֵ״א דַּהֲוָיָ״ה), and is exchanged through the secret of AIK (וּמִתְחַלֶּפֶת בְּסוֹד אי״ק), from the first Heh of Havayah (מֵהֵ״א רִאשׁוֹנָה דַּהֲוָיָ״ה). Behold, you have from where this Name emerged (הֲרֵי לְךָ שֵׁם זֶה מֵהֵיכָן יָצָא). And the northern spirit is this Name YHDVNYH (וְהָרוּחַ צְפוֹנִית הוּא שֵׁם זֶה יהדוניה), and it emerges in this manner (וְיוֹצֵא בְּזֶה הָאֹפֶן), from the two aforementioned Names (מִב׳ שֵׁמוֹת הַנִּזְכָּרוֹת), namely (הַיְנוּ), the Aleph of the filling of the Vav of Havayah (כִּי א׳ שֶׁל מִלּוּי וָא״ו דַהֲוָיָ״ה), is a Yud at the end of AIK (הִיא יוּ״ד בְּסוֹף אי״ק), the Heh emerges from the Dalet of the filling of the Yud of Adnut (ה׳ יוֹצֵאָה מִד׳ שֶׁל מִלּוּי יוּ״ד דַּאדְנוּ״ת), through the secret of Achor [Back] (בְּסוֹד אָחוֹר), for the Achor of Heh is Dalet (שֶׁאָחוֹר הַהֵ״א הִיא ד׳), the Dalet from the Dalet of the filling of the Yud of Havayah (ד׳ מִדָּלֶ״ת שֶׁל מִלּוּי יוּ״ד דַּהֲוָיָ״ה), the Vav from the final Vav of the filling of the Vav of Havayah (וָא״ו מִוָא״ו אַחֲרוֹנָה שֶׁל מִלּוּי וָא״ו דַּהֲוָיָ״ה), the Nun from the final Nun of Adnut (נוּ״ן מִנוּ״ן אַחֲרוֹנָה שֶׁל אַדְנוּ״ת). The Yud emerges in this manner (יוּ״ד יוֹצֵאָה בְּזֶה הָאֹפֶן): the Tav of the Dalet of Adnut is exchanged into an Aleph through ATBSH (תָּי״ו שֶׁל דָּלֶ״ת דַּאדְנוּ״ת מִתְחַלֶּפֶת בְּאַלֶ״ף דְּאַ״ת בַּ״ש), and the Aleph returns to become a Yud through the secret of AIK (וְהָאַלֶ״ף חוֹזֶרֶת לִהְיוֹת יוּ״ד בְּסוֹד אי״ק), the Heh through the secret of the letters of Achor [Back] (ה׳ בְּסוֹד אוֹתִיּוֹת אָחוֹר), which is the Vav of the secret of Havayah (שֶׁהִיא ו׳ דְּסוֹד הֲוָיָ״ה). There remains from the Name M”H (נִשְׁאָר מִשֵּׁם מ״ה): Lamed, Peh, Lamed, Vav (ל׳ ף׳ ל׳ ו׳), and the Lamed is the Lamed of QDVMIAL (וְלָמֶ״ד הִיא לָמֶ״ד דְּקְדוּמִיאֵ״ל), the Vav is the Vav of the Yud of Adnut through BVMF (הַוָא״ו דְּיוּ״ד דַּאדְנוּ״ת בּוּמ״ף), and the Bet in the Aleph of Achor [Back] is the El of QDVMIAL (וְהַבֵּי״ת בְּאַלֶ״ף דְּאָחוֹר הוּא אֵ״ל דְּקְדוּמִיאֵ״ל). There remain Peh and Lamed, which are the El of AHYNIAL (נִשְׁאָר פ׳ ל׳ שֶׁהֵם אֵ״ל דְּאַהֲנִיאֵ״ל), namely the Lamed (הַיְנוּ ל׳), through the Lamed in the Peh at the end of BVMF (בִּ-ל׳ בְּפ״א בְּסוֹף בוּמ״ף), and the Bet in the Aleph (וְהַבֵּי״ת בְּאַלֶ״ף).