Chapter Fifteen (פֶּרֶק חֲמִשָּׁה עָשָׂר)

And in this upper Heikhal [Palace] of Etzem haShamayim [Essence of the Heavens] (וּבְהֵיכָל זֶה שֶׁל עֶצֶם הַשָּׁמַיִם הָעֶלְיוֹן), ORPHANIEL is appointed over it and rules over its three gates (מְמֻנֶּה עָלָיו וְשׁוֹלֵט בְּג׳ פְּתָחָיו אוֹרְפַנִיאֵ״ל), who rules over the lower Etzem haShamayim [Essence of the Heavens] (הַשּׁוֹלֵט בְּעֶצֶם הַשָּׁמַיִם הַתַּחְתּוֹן), and here he has two Shamashim [Attendants] beneath him (וְיֵשׁ לוֹ כָּאן ב׳ שַׁמָּשִׁים תַּחְתָּיו), which will be explained before us with the help of Hashem (שֶׁיִּתְבָּאֲרוּ לְפָנֵינוּ בְּעֶזְרַת י״י). And his function in this place (וּמְלַאכְתּוֹ בַּמָּקוֹם הַזֶּה), is to receive the Neshamot [Souls] of those executed by the Beit Din [Court], whose death is their atonement (לְקַבֵּל נִשְׁמוֹת הֲרוּגֵי בֵּית דִּין שֶׁמִּיתָתָם כַּפָּרָתָם), and today they are clouded (וְהַיּוֹם הֵם עֲכוּרִים), and [He does not receive them] into the Olam haBa [World to Come] (וְלֹא מְקַבֵּל אוֹתָם] לָעוֹלָם הַבָּא). And he also receives the Neshamot [Souls] of those who were killed by the nations of the world (וְגַם מְקַבֵּל נִשְׁמוֹת [מִי] שֶׁהוּמַת עַל יְדֵי אֻמּוֹת הָעוֹלָם), and they possess somewhat more merit than the former ones (וְיֵשׁ בּוֹ קְצָת זְכוּת יוֹתֵר מֵהָרִאשׁוֹנִים). And the reason why these Neshamot [Souls] ascend here and not to the lower Etzem haShamayim [Essence of the Heavens] (וְטַעַם לָמָּה עוֹלוֹת כָּאן נְשָׁמוֹת הַלָּלוּ וְלֹא בְּעֶצֶם הַשָּׁמַיִם הַתַּחְתּוֹן), is because they possess more merit than the former ones (לְפִי שֶׁיֵּשׁ בָּהֶם יוֹתֵר זְכוּת מֵהָרִאשׁוֹנִים). And in this Heikhal [Palace] there are Chuppot [Canopies] as in the lower one (וּבְהֵיכָל זֶה יֵשׁ שָׁם חֻפּוֹת כְּמוֹ בַּתַּחְתּוֹן), except that they are so pure and luminous (רַק שֶׁהֵם כָּל כָּךְ זַכּוֹת וּבְהִירוֹת), that they appear as one (שֶׁנִּרְאוֹת כְּאַחַת), and there is no distinction between one and another (וְאֵין הֶפְרֵשׁ בֵּין זוֹ לְזוֹ). And while these Neshamot [Souls] are in this Heikhal [Palace] (וּבִהְיוֹת הַנְּשָׁמוֹת הַלָּלוּ בְּהֵיכָל זֶה), five windows are opened for them (פּוֹתְחִין לָהֶן ה׳ חַלּוֹנוֹת), and they are the secret of the five letters of the filling of the Name YHV (וְהֵן סוֹד ה׳ אוֹתִיּוֹת שֶׁל מִלּוּי שֵׁם יה״ו), [the filling of the Name YHV, and they are five letters, as follows: Y–VD, HYA, VAV] ([מִלּוּי שֵׁם יה״ו וְהֵם חָמֵשׁ אוֹתִיּוֹת כָּזֶה, י־ו״ד הי״א ו״א״ו]). And an allusion to this is (וְרֶמֶז לָזֶה): “He gazes through the windows” (מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת) (Song of Songs 2:9), for the letters of “the windows” allude to the five letters of the filling of YHV apart from the root letters (הוּא אוֹתִיּוֹת הַחַלּוֹנוֹת רֶמֶז שֵׁם ה׳ אוֹתִיּוֹת שֶׁל מִלּוּי יה״ו בִּלְתִּי אוֹתִיּוֹת הַשֹּׁרֶשׁ). And through these windows they see and gaze upon the Tzaddikim [Righteous Ones] standing in Gan Eden [Garden of Eden] (וּמֵחַלּוֹנוֹת אֵלּוּ רוֹאוֹת וּמִסְתַּכְּלוֹת בַּצַּדִּיקִים הָעוֹמְדִים בְּגַן עֵדֶן), and upon the honor bestowed upon them because of their good deeds (וּבַכָּבוֹד הַנַּעֲשֶׂה לָהֶם מִפְּנֵי מַעֲשֵׂיהֶם הַטּוֹבִים), and they become ashamed (וְהֵם מִתְבַּיְּשׁוֹת), when they see this honor (בִּרְאוֹתָם הַכָּבוֹד הַזֶּה), and they suffer greatly (וּמִצְטַעֲרוֹת הַרְבֵּה), and this suffering is considered for them as atonement (וְנֶחְשָׁב הַצַּעַר הַזֶּה לָהֶן לְכַפָּרָה). And after they have received this punishment, as mentioned (וְאַחַר שֶׁקִּבְּלוּ עֹנֶשׁ זֶה כָּאָמוּר), then this ORPHANIEL comes (אָז בָּא אוֹרְפַנִיאֵ״ל זֶה), takes illumination from the Name KVZO (לוֹקֵחַ הֶאָרָה מִשֵּׁם כוזו), and gives them to drink the Kos Tanchumin [Cup of Consolation] (וּמַשְׁקֶה אוֹתָם כּוֹס תַּנְחוּמִים), and gives them life and strength (וְנוֹתֵן בָהֶם חַיִּים וְכֹחַ), to stand in the Heikhal [Palace] of the King (לַעֲמֹד בְּהֵיכַל הַמֶּלֶךְ). And this ORPHANIEL, his function is also to gather all the merits of Yisrael (וְאוֹרְפַנִיאֵ״ל זֶה מְלַאכְתּוֹ גַּם כֵּן לְקַבֵּץ כָּל זְכֻיּוֹת יִשְׂרָאֵל), and to bring them before Him, blessed be He (וּלְהָבִיא לִפְנֵי יִתְבָּרַךְ), and at the time when Yisrael do the will of the Omnipresent (וּבִזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), then his light is mighty (אָז אוֹרוֹ עָצוּם), and his power is exceedingly strong (וְכֹחוֹ חָזָק מְאֹד), and he is called “a mouth speaking great things” (וְנִקְרָא פוּם מְמַלֵּל רַבְרְבָן). But when, Heaven forbid, Yisrael do not do the will of the Omnipresent (אֲבָל כְּשֶׁחַס וְשָׁלוֹם אֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ [שֶׁל מָקוֹם]), then his light is darkened (אָז אוֹרוֹ חָשׁוּךְ). And therefore this ORPHANIEL is in the secret of Chashmal [Electrum] (וְלָכֵן אוֹרְפַנִיאֵ״ל זֶה הוּא בְּרָזָא דְחַשְׁמַ״ל), which our Sages of blessed memory explained as: “at times silent, at times speaking” (שֶׁפֵּרְשׁוּ חֲזַ״ל עִתִּים חָשׁוֹת עִתִּים מְמַלְּלוֹת) (Chagigah 13b), for when Yisrael are upright and good (שֶׁכְּשֶׁיִּשְׂרָאֵל יְשָׁרִים וְטוֹבִים), he speaks (הוּא מְמַלֵּל), speaking peace to all the seed of Yisrael (דּוֹבֵר שָׁלוֹם לְכָל זֶרַע יִשְׂרָאֵל), but if, Heaven forbid, they are not good (וְאִם חַס וְשָׁלוֹם אֵינָם טוֹבִים), then he is silent and quiet (אָז הוּא חָשׁ וְשׁוֹתֵק). And when he sees, Heaven forbid (וּכְשֶׁרָאָה חַס וְשָׁלוֹם), that the Blessed God has become filled with anger and wrath against His children (שֶׁנִּתְמַלֵּא הָאֵל יִתְבָּרַךְ זַעַם וְעֶבְרָה עַל בָּנָיו), he exerts himself to pray on their behalf (הוּא מִתְאַמֵּץ לְהִתְפַּלֵּל בַּעֲדָם), and says before Him (וְאוֹמֵר לְפָנָיו): “Master of the Olam [World] (רִבּוֹנוֹ שֶׁל עוֹלָם), why should You bear hatred toward the seed of Yaakov (לָמָּה לְךָ שִׂנְאָה עַל זֶרַע יַעֲקֹב), why should You contend with the Children of Yisrael (לָמָּה לְךָ תַּחֲרוּת עִם בְּנֵי יִשְׂרָאֵל), release, release (הַתֵּר הַתֵּר).” Meaning to say (רָצָה לוֹמַר), if You have sworn to bring upon them some decree (אִם נִשְׁבַּעְתָּ לְהָבִיא עֲלֵיהֶם אֵיזוֹ גְּזֵרָה), release Your oath (הַתֵּר שְׁבוּעָתְךָ), Your Name is such and such (שִׁמְךָ כָּךְ וְכָךְ), Your Name is Akatriel, Y”H, Hashem Tzevaot, Elohei Yisrael [God of Israel], Yotzer Bereshit [Creator of Creation] (שִׁמְךָ אכתריאל יָ״ה ה׳ צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יוֹצֵר בְּרֵאשִׁית), full of mercy (הַמָּלֵא רַחֲמִים), YHVTZQ Elohei Yisrael [God of Israel] (יהוטזק אֱלֹהֵי יִשְׂרָאֵל), full of mercy upon Your children (הַמָּלֵא רַחֲמִים עַל בָּנֶיךָ), the children of Avraham, Yitzchak, and Yaakov (בְּנֵי אַבְרָהָם יִצְחָק יַעֲקֹב).” And immediately there emerge from beneath the Throne of Glory (וְהֵם מִיָּד יוֹצְאִים מִתַּחַת כִּסֵּא הַכָּבוֹד), namely from beneath this Akatriel (דְּהַיְנוּ מִתַּחַת אכתריאל זֶה), like two hands (כִּדְמוּת ב׳ יָדוֹת), which are in the secret of the two Hehs of the Name Havayah (שֶׁהֵן בְּסוֹד תְּרֵי הֵי״ן שֶׁל שֵׁם הַהֲוָיָ״ה), and He accepts his prayer (וּמְקַבֵּל תְּפִלָּתוֹ).

And remember, and do not forget (וּזְכוֹר וְאַל תִּשְׁכַּח), that we said above (שֶׁאָמַרְנוּ לְמַעְלָה), that this ORPHANIEL has two Shamashim [Attendants] beneath him (שֶׁאוֹרְפַנִיאֵ״ל זֶה יֵשׁ לוֹ ב׳ שַׁמָּשִׁים תַּחְתָּיו), whose names are like the name of their master (אֲשֶׁר שְׁמָם כְּשֵׁם רַבָּם). The name of the Shamash [Attendant] on the right is Akatriel, Y”H, Hashem Tzevaot, Elohei Yisrael [God of Israel] (שֵׁם הַשַּׁמָּשׁ שֶׁבַּיָּמִין אכתריאל יָ״ה ה׳ צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל), and the name of the second on the left is YHVTZQ Elohei Yisrael [God of Israel] (וְשֵׁם ב׳ שֶׁבַּשְּׂמֹאל יהוטזק אֱלֹהֵי יִשְׂרָאֵל), like the name of their master Above (כְּשֵׁם רַבָּם שֶׁלְּמַעְלָה), whom ORPHANIEL mentioned in his prayer, as stated (שֶׁהִזְכִּיר אוֹרְפַנִיאֵ״ל בִּתְפִלָּתוֹ כָּאָמוּר), for his prayer is directed before the face of his master (כִּי תְּפִלָּתוֹ נֹכַח פְּנֵי רַבּוֹ), and not before the Shamashim [Attendants] (וְלֹא נֹכַח הַשַּׁמָּשִׁים), even though their names are like the name of their master (אַף עַל פִּי שֶׁשְּׁמָם כְּשֵׁם רַבּוֹ). And when ORPHANIEL prays this prayer (וּכְשֶׁאוֹרְפַנִיאֵ״ל מִתְפַּלֵּל תְּפִלָּה זוֹ), they too are aroused and pray together with him (גַּם הֵם מִתְעוֹרְרִים וּמִתְפַּלְלִים עִמּוֹ). And this is the secret that one must position one on the right and one on the left of the Shaliach Tzibbur [Prayer Leader] at the time of prayer (וְזֶהוּ סוֹד שֶׁצָּרִיךְ לְהַעֲמִיד אֶחָד בַּיָּמִין וְאֶחָד בַּשְּׂמֹאל הַשְּׁלִיחַ צִבּוּר בִּשְׁעַת הַתְּפִלָּה), as it is written (כְּמוֹ שֶׁכָּתוּב): “And Aharon and Chur supported his hands” (וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו) (Exodus 17:12).