Chapter Nine (פֶּרֶק תְּשִׁיעִי)

The first Heikhal [Palace] is called the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (הַהֵיכָל הָרִאשׁוֹן הוּא נִקְרָא הֵיכָל לִבְנַת הַסַּפִּיר), and it is the first for the Neshamah [Soul] (וְהָיָה רִאשׁוֹן לַנְּשָׁמָה), which ascends from below to above (אֲשֶׁר הִיא תַּעֲלֶה מִמַּטָּה לְמַעְלָה), and it is formed from the Malchut of the Malchut of Beri’ah (וְהִיא נַעֲשֵׂית מִמַּלְכוּת דְּמַלְכוּת דִּבְרִיאָה), which is the shadow of the Malchut of Atzilut (הִיא צֵל מַלְכוּת דַּאֲצִילוּת). And this is the meaning of what is stated in the Zohar, Pekudei 245a, Zohar Katan (וְזֶה אוֹמְרוֹ בַּזֹּהַר פְּקוּדֵי דַּף רמ״ה ע״א זֹהַר קָטָן): “The first Heikhal [Palace], the beginning within faith, and this is the beginning of the mystery of faith, and of the levels of the vision of faith for the true prophets, and they would behold through this the Aspaklaria [Mirror] that does not shine” (הֵיכָלָא קַדְמָאָה שֵׁירוּתָא גּוֹ מְהֵימְנוּתָא וְהַאי אִיהוּ שֵׁירוּתָא לְרָזָא דִמְהֵימְנוּתָא וּבְדַרְגִּין דְחֵיזוּ דִמְהֵימְנוּתָא לִנְבִיאֵי קְשׁוֹט וַהֲווֹ חָמָאן מִגּוֹ דָא אַסְפַּקְלַרְיָא דְאֵינָהּ מְאִירָה) (Zohar, Pekudei 245a). Meaning to say (רָצָה לוֹמַר), that this is the first Heikhal [Palace] from below to above (כִּי זֶהוּ הֵיכָל הָרִאשׁוֹן מִלְּמַטָּה לְמַעְלָה), for the prayers of Yisrael (לִתְפִלּוֹתֵיהֶן שֶׁל יִשְׂרָאֵל), and for the ascent of the Neshamot [Souls] above after their passing (וּלְעֲלִיַּת הַנְּשָׁמוֹת לְמַעְלָה אַחַר פְּטִירָתָם), and likewise during their lifetimes when they are sleeping upon their beds (וְכֵן בְּחַיֵּיהֶם בִּזְמַן שֶׁהֵם יְשֵׁנִים עַל מִטּוֹתֵיהֶם), and this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר): “This is none other than the House of God, and this is the Gate of Heaven” (אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם) (Genesis 28:17). And likewise it is the first vision of all nine visions (וְכֵן הִיא הַמַּרְאָה הָרִאשׁוֹנָה לְכָל תֵּשַׁע מַרְאוֹת), through which to gaze upon the Malchut of Atzilut (לְהִסְתַּכֵּל בְּמַלְכוּת דַּאֲצִילוּת), which is called the Aspaklaria [Mirror] that does not shine by itself (הַנִּקְרֵאת אַסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה מֵעַצְמָהּ), “for it has nothing of its own” (דְּלֵית לָהּ מִגַּרְמָהּ) (Zohar, Bereshit 39b), whatsoever (כְּלוּם). And nevertheless (וְאַף עַל פִּי כֵן), it is impossible for a prophet to see and attain except through this screen and mirror (אִי אֶפְשָׁר לְנָבִיא לִרְאוֹת וּלְהַשִּׂיג כִּי אִם הַמָּסָךְ וְהַמַּרְאָה הַזֹּאת), which is this garment (שֶׁהוּא הַלְּבוּשׁ הַזֶּה), so much so that Yechezkel stood trembling with fear and dread (עַד שֶׁיְּחֶזְקֵאל עָמַד חָרֵד מָלֵא פַּחַד וְאֵימָה), and was unable to endure it (וְלֹא יָכוֹל לְקַיְּימָא בֵּיהּ), as it is said (שֶׁנֶּאֱמַר): “And I saw visions of God” (וָאֶרְאֶה מַרְאוֹת אֱלֹהִים) (Ezekiel 1:1), and “I fell upon my face” (וָאֶפֹּל עַל פָּנַי) (Ezekiel 1:28). And no one was able to stand except Moshe Rabbeinu, peace be upon him (וְלֹא הָיָה יָכוֹל לַעֲמוֹד חוּץ מִמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם), as it is said (שֶׁנֶּאֱמַר): “In a vision I make Myself known to him” (בַּמַּרְאָה אֵלָיו אֶתְוַדָּע) (Numbers 12:6), and it is said (וְנֶאֱמַר): “And My Name Havayah I was not known to them” (וּשְׁמִי יְהוָ״ה לֹא נוֹדַעְתִּי לָהֶם) (Exodus 6:3). For the powers of the Name Havayah (כִּי הַכֹּחוֹת שֶׁל שֵׁם הֲוָיָ״ה), were illuminating through the mirror with complete and clear knowledge (הָיוּ מְאִירִים דֶּרֶךְ הַמַּרְאָה בִּידִיעָה שְׁלֵמָה וּבְרוּרָה), without a Pargod [Curtain] (בְּלִי פַּרְגּוֹד), and it was rolled away from before him (וְהָיָה נִגְלָל מִלְּפָנָיו), and the one who understands will understand (וְהַמֵּבִין יָבִין). And the statement, “And because this is the beginning within faith” (וְאוֹמְרוֹ וּבְגִין דְּהַאי אִיהוּ שֵׁירוּתָא גּוֹ מְהֵימְנוּתָא) (Zohar, Pekudei 245a), is because Tiferet is called Truth (כִּי ת״ת נִקְרָא אֱמֶת), and Malchut is called Faith (וּמַלְכוּת נִקְרֵאת אֱמוּנָה), as it is written (דִּכְתִיב): “New every morning, great is Your faithfulness” (חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ) (Lamentations 3:23), whose initials spell Rachel (רָאשֵׁי תֵּבוֹת רָחֵל). “It is written: ‘The beginning of the words of Hashem through Hoshea’” (כְּתִיב תְּחִלַּת דִּבְרֵי י״י בְּהוֹשֵׁעַ) (Hosea 1:2), for he saw through these levels (דְּחָמָא מִגּוֹ דַּרְגִּין), and because Hoshea saw through this level (וּבְגִין דְּהוֹשֵׁעַ חָמָא מִגּוֹ דַּרְגָּא דָא), which is the beginning of all levels (דְּשֵׁירוּתָא דְּכָל דַּרְגִּין), to ascend upward (לְסַלְּקָא לְעֵילָא), and the end of all levels to descend below (וְסוֹפָא דְּכָל דַּרְגִּין לְנַחְתָּא לְתַתָּא), and because Hoshea saw through the beginning (וּבְגִין דְּהוֹשֵׁעַ חָמָא מִגּוֹ שֵׁירוּתָא), which is the end of all levels (דָּא סוֹפָא דְּכָל דַּרְגִּין), he was required to take a wife of harlotries (אִצְטְרִיךְ לְמִנְטַל הַאי אֵשֶׁת זְנוּנִים). Because Yisrael was cast away and drawn downward from there (בְּגִין דְּיִשְׂרָאֵל אִתְדַּחוּ וְאִתְמַשְׁכוּ מִתַּמָּן לְתַתָּא), toward that place which is called a wife of harlotries (לְגַבֵּי הַהוּא אֲתַר דְּאִקְרֵי אֵשֶׁת זְנוּנִים), because they abandoned and did not cleave to this woman of valor (בְּגִין דְּשָׁבְקוּ וְלָא אִתְדַּבְּקוּ בְּהַאי אֵשֶׁת חַיִל), and he saw there all those Heikhalot [Palaces] that are from the side of impurity (וְחָמָא תַמָּן כָּל אִינוּן הֵיכָלִין דְּאִינוּן מִסִּטְרָא דְמְסָאֲבָא), for it has Heikhalot [Palaces] of impurity (דְּאִית לֵיהּ הֵיכָלִין דְמְסָאֲבוּ), all of which defile whoever cleaves to them (דְּכֻלְּהוּ מְסָאֲבִין לְמַאן דְּאִתְדַּבַּק בְּהוּ), and therefore it is written (וְעַל דָּא כְּתִיב): “Take for yourself a wife of harlotries” (קַח לְךָ אֵשֶׁת זְנוּנִים) (Hosea 1:2). And by permission of the Holy One, blessed be He (וּבִרְשׁוּת הַקב״ה), he did all that he did (עָשָׂה כָּל מַה שֶּׁעָשָׂה), and this was difficult for him (וְהוּקְשָׁה לוֹ), for should a true prophet be required for this (וְכִי נְבִיאָה דְקְשׁוֹט אִצְטְרִיךְ לְדָא), rather (אֶלָּא), because it is forbidden for a person to enter those Heikhalot [Palaces] (בְּגִין דַּאֲסִיר לֵיהּ לְבַר נָשׁ לְאַעֲלָא בְּאִינוּן הֵיכָלִין), lest he be drawn after them (בְּגִין דְּלָא יִתְמְשַׁךְ אַבַּתְרַיְיהוּ), similar to what Noach did (כְּגוַונָא דְּעָבִיד נֹחַ), as it is written (דִּכְתִיב): “And he drank of the wine and became intoxicated and uncovered himself” (וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל) (Genesis 9:21). And Hoshea feared to look into those Heikhalot [Palaces] in which Yisrael had become defiled and to which they had attached themselves (וְהוֹשֵׁעַ דָּחִיל לְאִסְתַּכָּלָא בְּאִינוּן הֵיכָלִין דְּאִסְתָּאֲבוּ בְּהוֹ יִשְׂרָאֵל וְאִתְדַּבָּקוּ), and they abandoned the mystery of faith because of a foreign god (וְשָׁבְקוּ רָזָא דִמְהֵימְנוּתָא בְּגִין אֵל נֵכָר), and therefore he saw from within this Heikhal [Palace], which is the beginning of all levels (וְעַל דָּא חָמָא מִגּוֹ הֵיכָלָא דָא שֵׁירוּתָא דְּכָל דַּרְגִּין). And corresponding to the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (וּכְנֶגֶד הֵיכָל לִבְנַת הַסַּפִּיר), there is an impure Heikhal [Palace] (יֵשׁ הֵיכָל הַטָּמֵא), whose name is the Heikhal [Palace] of the Lees of Wine (אֲשֶׁר שְׁמוֹ הֵיכָל שִׁמְרֵי הַיַּיִן), mentioned in Parashat Pekudei (הַנִּזְכָּר בְּפָרָשַׁת פְּקוּדֵי), and it is called the Heikhal [Palace] of “Gomer daughter of Divlayim” (וְהוּא הַנִּקְרָא הֵיכָל גֹּמֶר בַּת דִּבְלָיִם). And she is the wife of harlotries (וְהִיא אֵשֶׁת זְנוּנִים), whom Hoshea took by the word of Hashem (אֲשֶׁר לָקַח הוֹשֵׁעַ עַל פִּי י״י), to allude that the people had attached themselves to this impure Heikhal [Palace] (לִרְמוֹז שֶׁהָעָם נִדְבְּקוּ בַּהֵיכָל הַטָּמֵא הַזֶּה). And into these Heikhalot [Palaces] Noach entered to see them (וּבְאֵלּוּ הֵיכָלוֹת נִכְנַס נֹחַ לִרְאוֹתָם), and he almost erred through them (וְכִמְעַט שֶׁטָּעָה בָהֶם), as it is written (דִּכְתִיב): “And he drank of the wine and became intoxicated and uncovered himself” (וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל) (Genesis 9:21), meaning (הַיְנוּ), that he attached himself to them (שֶׁנִּדְבַּק בָּהֶם), and they defiled him and uncovered his nakedness (וְהֵם טִמְּאוּ אוֹתוֹ וְגִלּוּ אֶת עֶרְוָתוֹ). And all this was caused because he had relations during the day (וְכָל זֶה גָּרַם בַּעֲבוּר שֶׁבָּעַל בַּיּוֹם). But regarding Avraham it is said (אֲבָל בְּאַבְרָהָם נֶאֱמַר): “And Avram went up out of Egypt” (וַיַּעַל אַבְרָם מִמִּצְרָיִם) (Genesis 13:1). Avraham descended, Avraham ascended (אַבְרָהָם יָרַד אַבְרָהָם עָלָה), and remained in his righteousness (וְנִשְׁאַר בְּצִדְקָתוֹ), and was not defiled by the idols of Egypt (וְלֹא נִטְמָא בְּגִלּוּלֵי מִצְרַיִם). And regarding Yaakov it is said (וּבְיַעֲקֹב נֶאֱמַר): “And he set the flocks by themselves and did not place them with Lavan’s flock” (וַיָּשֶׁת לוֹ עֲדָרִים לְבַדּוֹ וְלֹא שָׁתָם עַל צֹאן לָבָן) (Genesis 30:40), for he (כִּי הוּא), arranged holiness by itself and impurity by itself (הָיָה מְסַדֵּר הַקְּדֻשָּׁה לְבַדָּהּ וְהַטֻּמְאָה לְבַדָּהּ), as mentioned in the Zohar (כַּנִּזְכָּר בַּזֹּהַר), and all of them gazed upon the Merkavah [Chariot] (וְכֻלָּם צָפוּ בַּמֶּרְכָּבָה), and they did not lead themselves astray through these Heikhalot [Palaces] (וְלֹא טָעוּ אֶת עַצְמָם בַּהֵיכָלוֹת הָאֵלֶּה). And know (וְדַע), that in this Heikhal [Palace] there is the secret of the final Heh of the Name Havayah (כִּי בְּהֵיכָל זֶה יֵשׁ בָּהּ סוֹד הֵ״י אַחֲרוֹנָה שֶׁל שֵׁם הֲוָיָ״ה), and from the shadow of the roof upon the Yud it closes the leg of the Heh (וּמִצֵּל הַגַּג עַל הַיּוּ״ד וְסוֹגֵר רֶגֶל הַהֵ״א), and it is the gate that is not opened (וְהִיא הַפֶּתַח שֶׁאֵינוֹ נִפְתָּח), except to one who merits (אֶלָּא לְמִי שֶׁזּוֹכֶה), and especially to Ba‘alei Teshuvah [Masters of Repentance] (וּבִפְרָט לְבַעֲלֵי תְשׁוּבָה), for it is called the Gates of Tears (כִּי הוּא נִקְרָא שַׁעֲרֵי דִמְעָה). And at this entrance, on the inside (וּבַפֶּתַח הַזֶּה מִבִּפְנִים), there are two angels (יֵשׁ שְׁנֵי מַלְאָכִים), the first is named Pithon (הָאֶחָד שְׁמוֹ פִּתְחוֹן), and the second is named Sigron (וְהַשֵּׁנִי שְׁמוֹ סִגְרוֹן), and the one appointed over them is the angel Tahariel (וְהַמְמֻנֶּה עֲלֵיהֶם הוּא טַהֲרִיאֵ״ל הַמַּלְאָךְ), who is mentioned in Parashat Pekudei in this Heikhal [Palace] (הַנִּזְכָּר בְּפָרָשַׁת פְּקוּדֵי בְּהֵיכָל זֶה). And when the Neshamah [Soul] departs from this world and ascends above to enter Gan Eden [the Garden of Eden] (וּכְשֶׁהַנְּשָׁמָה יוֹצֵאת מִן הָעוֹלָם הַזֶּה וְעוֹלָה לְמַעְלָה לִכָּנֵס בְּגַן עֵדֶן), into this Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (בְּתוֹךְ הֵיכָל לִבְנַת הַסַּפִּיר הַזֶּה), the angel Tahariel comes (בָּא טַהֲרִיאֵ״ל הַמַּלְאָךְ), who is from the Sanhedrin (שֶׁהוּא מִן הַסַּנְהֶדְרִין), and examines whether it is worthy (וּמְעַיֵּן אִם הִיא רְאוּיָה), and he signals to Pithon to open the gate (רוֹמֵז לְפִתְחוֹן שֶׁיִּפְתַּח הַפֶּתַח), and says (וְאוֹמֵר): “Open the gates, that the righteous nation which keeps faithfulness may enter” (פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק שֹׁמֵר אֱמוּנִים) (Isaiah 26:2). And he informs Pithon from which level it is (וּמוֹדִיעַ לְפִתְחוֹן מֵאֵיזֶה מַדְרֵגָה הוּא), whether from the masters of the eyes (אִם מִמָּארֵי דְעַיְינִין), or from the masters of stature (אוֹ מִמָּארֵי דְקוֹמָה), or from the masters of the neck (אוֹ מִמָּארֵי דְצַוָּאר), or from the masters of the hands (אוֹ מִמָּארֵי דְיָדִין), or from the masters of the feet (אוֹ מִמָּארֵי דְרַגְלִין), for all of these are limbs of the Merkavah [Chariot] (שֶׁבְּכָל אֵלּוּ הֵם אֵיבְרֵי הַמֶּרְכָּבָה), as we shall explain with the help of Atik Yomayya [Ancient of Days] (כְּמוֹ שֶׁנְּפָרֵשׁ בְּסִיַּיעְתָּא דְעַתִּיק יוֹמַיָא). And know (וְדַע), that when the Neshamah [Soul] is worthy (כְּשֶׁהַנְּשָׁמָה הִיא רְאוּיָה), and the aforementioned Pithon opens for it (וּפוֹתֵחַ לָהּ פִּתְחוֹן הַנִּזְכָּר), he immediately delivers it to the angel Rachamiel (תֵּכֶף מוֹסֵר אוֹתָהּ לְרַחֲמִיאֵ״ל הַמַּלְאָךְ), in order to raise it through Mekhon Har Tzion [the Foundation of Mount Zion] (כְּדֵי לְהַעֲלוֹתָהּ דֶּרֶךְ מְכוֹן הַרֵי צִיּוֹן), which is the Gan Eden [Garden of Eden] above (שֶׁהוּא גַּן עֵדֶן שֶׁל מַעְלָה). And know (וְדַע), that within this Heikhal [Palace] there is one Parokhet [Veil] (כִּי בְּתוֹךְ הֵיכָל זֶה יֵשׁ פָּרֹכֶת אֶחָד), which is like a firmament (שֶׁהוּא כְּמוֹ רָקִיעַ), and it is called Pargod [Curtain] (הוּא הַנִּקְרָא פַּרְגּוֹד), and from this Pargod [Curtain] the prophets would prophesy in dreams (וּמֵהַפַּרְגּוֹד הַזֶּה הָיוּ מִתְנַבְּאִים הַנְּבִיאִים בַּחֲלוֹם), except for Moshe Rabbeinu, peace be upon him (חוּץ מִמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם), who was within the Pargod [Curtain] (שֶׁהָיָה לִפְנִים מִן הַפַּרְגּוֹד). And in this Pargod [Curtain] there is one appointed angel (וּבַפַּרְגּוֹד הַזֶּה יֵשׁ מַלְאָךְ אֶחָד מְמֻנֶּה), and his name is Rachamiel (וְרַחֲמִיאֵ״ל שְׁמוֹ), and from this Heikhal [Palace] to the Heikhal [Palace] Etzem haShamayim [Essence of the Heavens], which is above it (וּמֵהֵיכָל זֶה לְהֵיכָל עֶצֶם הַשָּׁמַיִם שֶׁהוּא לְמַעְלָה מִמֶּנּוּ), namely the Yesod of Beri’ah (דְּהַיְנוּ יְסוֹד דִּבְרִיאָה), there is a hollow pillar (יֵשׁ הָעַמּוּד חָלוּל), which is the eastward-facing gate that is closed (אֲשֶׁר הוּא הַשַּׁעַר הַפּוֹנֶה קָדִים הַסָּגוּר), and it is opened only on New Moons and on Shabbat (שֶׁאֵינוֹ נִפְתָּח אֶלָּא בֶחֳדָשִׁים וּבְשַׁבָּת). And also in the ascent of the Neshamah [Soul] (וְגַם בַּעֲלִיַּת הַנְּשָׁמָה), when it ascends above from this world (כְּשֶׁהִיא עוֹלָה לְמַעְלָה מִן הָעוֹלָם הַזֶּה), after Tahariel first examined it and found it pure (שֶׁבָּדַק אוֹתָהּ קֹדֶם טַהֲרִיאֵ״ל וּמְצָאָהּ טְהוֹרָה), and commands Pithon, who opens for it (וּמְצַוֶּה לְפִתְחוֹן וּפוֹתֵחַ לָהּ), he immediately delivers it to Rachamiel (וְתֵכֶף מוֹסֵר אוֹתָהּ לְרַחֲמִיאֵ״ל), and this angel, when he sees that it is pure and clean (וְהַמַּלְאָךְ הַזֶּה כֵּיוָן שֶׁרוֹאֶה שֶׁהִיא טְהוֹרָה וּנְקִיָּה), immediately opens for it that hollow pillar (תֵּכֶף פּוֹתֵחַ לָהּ אוֹתוֹ עַמּוּד הֶחָלוּל). And there is the angel Tzadkiel (וְשָׁם הוּא צִדְקִיאֵ״ל הַמַּלְאָךְ), who clothes it with the Haluka deRabbanan [Garment of the Sages] (הַמַּלְבִּישׁ אוֹתָהּ חֲלוּקָא דְרַבָּנָן), from the Torah and Mitzvah that it performed in this world (מֵהַתּוֹרָה וְהַמִּצְוָה שֶׁעָשְׂתָה בָּעוֹלָם הַזֶּה), and in that garment its deeds are seen above (וּבְאוֹתוֹ הֶחָלוּק נִרְאִין מַעֲשֶׂיהָ לְמַעְלָה). And know (וְדַע), that this hollow pillar (כִּי עַמּוּד הֶחָלוּל הַזֶּה), is the Names Havayah and Adonai interwoven (הוּא שֵׁם יְהוָ״ה וַאֲדנ״י מְשֻׁלָּבוֹת), a woman with her sister, one letter from each Name (אִשָּׁה אֶל אֲחוֹתָהּ אוֹת אַחַת מִכָּל שֵׁם), and within it there are also Names from three colors (וְיֵשׁ בּוֹ גַּם כֵּן שֵׁמוֹת מִג׳ גַּוְונִין), namely (דְּהַיְנוּ): white, which is the Name EHY (לָבָן וְהוּא שֵׁם אה״י), green, which is the Name YHV (יָרוֹק וְהוּא שֵׁם יְהוּ), and one color tending toward red, which is the Name Eloah (וְגַוְון אֶחָד נוֹטֶה לְאוֹדֶם וְהוּא שֵׁם אֱלוֹהַּ). And the Neshamot [Souls] pass through this hollow space (וְעוֹבְרִים הַנְּשָׁמוֹת בֶּחָלוּל זֶה), so that the Klipot may not see them and gain power over them (כְּדֵי שֶׁלֹּא יִרְאוּ אוֹתָן הַקְּלִיפּוֹת וְיִשְׁלְטוּ בָהֶן), and within this pillar there is one appointed angel (וּבְתוֹךְ הָעַמּוּד הַזֶּה יֵשׁ מַלְאָךְ אֶחָד מְמֻנֶּה), and his name is Zehariel (וְזֶהַרִיאֵ״ל שְׁמוֹ). And he takes that Neshamah [Soul] above to the Heikhal [Palace] Etzem haShamayim [Essence of the Heavens] (וְלוֹקֵחַ אוֹתָהּ הַנְּשָׁמָה לְמַעְלָה בְּהֵיכָל עֶצֶם הַשָּׁמַיִם), which is the Yesod of Beri’ah, the shadow of the Yesod of Atzilut (שֶׁהוּא יְסוֹד דִּבְרִיאָה צֵל מִיסוֹד דַּאֲצִילוּת), and there they seat it in the place fitting for it (וְשָׁם מוֹשִׁיבִין אוֹתָהּ בַּמָּקוֹם הָרָאוּי לָהּ). And if, Heaven forbid, he finds it not as it ought to be (וְאִם חַס וְשָׁלוֹם מָצָא אוֹתָהּ שֶׁלֹּא כַהוֹגֶן), immediately and without delay he delivers it to the destroyers (תֵּכֶף וּמִיָּד מוֹסֵר אוֹתָהּ לַמְחַבְּלִים), who are in the Heikhal [Palace] of the Klipot (שֶׁהֵם בְּהֵיכָל הַקְּלִיפּוֹת), which is called the Heikhal [Palace] of the Lees of Wine, Heaven forbid (הַנִּקְרָא הֵיכָל שִׁמְרֵי הַיַּיִן חַס וְשָׁלוֹם), and they execute judgment and justice upon it (וְהֵם עוֹשֶׂה בָהּ דִּין וּמִשְׁפָּט), until the day of its visitation arrives (עַד עֵת בּוֹא יוֹם פְּקֻדָּתוֹ). And if the Neshamah [Soul] is intermediate (וְאִם הַנְּשָׁמָה הִיא בֵּינוֹנִית), the angel Tahariel brings it before the seventy-one members of the Sanhedrin (טַהֲרִיאֵ״ל הַמַּלְאָךְ מַכְנִיס אוֹתָהּ לִפְנֵי ע״א סַנְהֶדְרִין), and Metatron is the Av Beit Din [Chief Judge] (וּמֶטַטְרוֹן הוּא אב״ד), and they examine its judgment (וְהֵם מְעַיְּינִים בְּדִינָהּ). If it emerges vindicated in its judgment (אִם תֵּצֵא זַכַּאי בְּדִינָהּ), they deliver it to Rachamiel (מוֹסְרִין אוֹתָהּ לְרַחֲמִיאֵ״ל), and Rachamiel examines its judgment (וְרַחֲמִיאֵ״ל מְעַיֵּין בְּדִינָהּ), and opens for it two gates (וּפוֹתֵחַ לָהּ שְׁנֵי פְתָחִים), one through Gan Eden [the Garden of Eden] (אֶחָד דֶּרֶךְ גַּן עֵדֶן), and one through Gehinnom (וְאֶחָד לְגֵיהִנָּם). And there it sees that great light and the great delight that the righteous possess (וְשָׁם הִיא רוֹאָה אוֹתוֹ הָאוֹר הַגָּדוֹל וְהָעֹנֶג גָּדוֹל שֶׁיֵּשׁ לַצַּדִּיקִים), and from the light in every Chuppah [Canopy] of the righteous it is burned by that light (וְהָאוֹר שֶׁבְּכָל חֻפַּת הַצַּדִּיק הִיא נִכְוֵית מֵאוֹתוֹ הָאוֹר), and is ashamed because of its evil deeds (וּמִתְבַּיֶּשֶׁת מִמַּעֲשָׂיו הָרָעִים), and this serves as an atonement for its sins (וְהוּא לָהּ לְכַפָּרַת עֲוֹנוֹת). From that gate on the left side (מֵאוֹתוֹ הַפֶּתַח שֶׁל צַד הַשְּׂמֹאל), it sees Gehinnom (הִיא רוֹאָה הַגֵּיהִנָּם), and how the wicked are judged there (וְאֵיךְ הָרְשָׁעִים נִדּוֹנִים שָׁם), and it becomes afraid (וּמִתְפַּחֶדֶת), and this fear as well atones for its sins (וְגַם זֶה הַפַּחַד מְכַפֵּר עֲוֹנוֹתֶיהָ). And if this Ba‘al Teshuvah [Master of Repentance] wept over his sins (וְאִם בַּעַל הַתְּשׁוּבָה הַזֶּה בָּכָה עַל עֲוֹנוֹתָיו), then the Gates of Tears are opened for him (אָז פּוֹתְחִים לוֹ שַׁעֲרֵי דִמְעָה), which is the opening that exists between the roof of the Heh and the line that is not joined to it (שֶׁהוּא הָרֶוַח שֶׁיֵּשׁ מִן גַּג שֶׁל הֵ״י לַקַּו שֶׁאֵינוֹ מְחֻבָּר), which is formed from the shadow (שֶׁנַּעֲשָׂה מִן הַצֵּל). And that gate is called the Gate of Tears (וְאוֹתוֹ הַשַּׁעַר נִקְרָא שַׁעַר דִּמְעָה), and when it enters through this gate (וּכְשֶׁנִּכְנָס בְּזֶה הַשַּׁעַר), then Rachamiel takes it (אָז רַחֲמִיאֵ״ל לוֹקֵחַ אוֹתָהּ), and opens for it Mekhon Har Tzion [the Foundation of Mount Zion] (וּפוֹתֵחַ לָהּ מְכוֹן הַר־צִיּוֹן), which is this hollow pillar (שֶׁהוּא הָעַמּוּד הֶחָלוּל הַזֶּה), and then Zehariel takes it (וְאָז זֶהַרִיאֵ״ל לוֹקֵחַ אוֹתָהּ), and comforts it (וּמְנַחֵם אוֹתָהּ), and opens for it one window (וּפוֹתֵחַ לָהּ חַלּוֹן אֶחָד), and shines upon it like a Sun of Righteousness with healing in its wings (וְזוֹרֵחַ לָהּ כְּמוֹ שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ) (Malachi 3:20). And its explanation is (וּפֵירוּשׁוֹ), when this Neshamah [Soul] ascends to the Heikhal [Palace] Etzem haShamayim [Essence of the Heavens] (כְּשֶׁתַּעֲלֶה הַנְּשָׁמָה הַזֹּאת לְהֵיכָל עֶצֶם הַשָּׁמַיִם), there are two openings there (שָׁם יֵשׁ שְׁנֵי פְתָחִים). One of them heals the Neshamah [Soul] (אַחַת שֶׁהִיא מְרַפֵּא אֶת הַנְּשָׁמָה), from the suffering that passed over it (מִן הַצַּעַר שֶׁעָבַר עָלֶיהָ), whether during its life or at its death (בֵּין בְּחַיֶּיהָ בֵּין בְּמוֹתָהּ), and heals its pains (וּמְרַפֵּא מַכְאוֹבֶיהָ). And the second opening (וְהַפֶּתַח הַשֵּׁנִי), from there draws upon it Ruha deChayyei [Spirit of Life] (מִשָּׁם מוֹשֵׁךְ עָלֶיהָ רוּחָא דְחַיֵּי), from the Ilana deChayyei [Tree of Life] (מֵאִילָנָא דְחַיֵּי), and places it within it (וְנוֹתֵן בָּהּ), so that it may be able to endure the great delight (כְּדֵי שֶׁיּוּכַל לִסְבֹּל הַתַּעֲנוּג הַגָּדוֹל), and enjoy the radiance of the Shekhinah (לֵהָנוֹת מִזִּיו הַשְּׁכִינָה), for the Master of Will created a thing proportioned to the created beings (כִּי בַּעַל הָרָצוֹן בָּרָא דָּבָר הַמִּשְׁתַּוֶּה אֶל הַנִּבְרָאִים), and perfected them together with the light (וְתִקְּנָם עִם הָאוֹר), so that they would be able to receive the abundance of His goodness in Gan Eden [the Garden of Eden] (כְּדֵי שֶׁיּוּכְלוּ לְקַבֵּל רֹב טוּבוֹ בְּגַן עֵדֶן), for otherwise, Heaven forbid (דְּאִם לָאו), they would, Heaven forbid, become nullified from the intensity of the light (הָיוּ חַס וְשָׁלוֹם מִתְבַּטְּלִים מֵרֹב הָאוֹר). And it also refines the Nefesh, Ruach, Neshamah, Chayah, and Yechidah so greatly (וְגַם יְצַחְצַח הַנרנח״י כָּל כָּךְ), that they too become fit to unite and delight (שֶׁגַּם הֵם יִהְיוּ שָׁוִים לְהִתְחַבֵּר וּלְהִתְעַנֵּג), in “How abundant is Your goodness which You have hidden away for those who fear You” (בְּמָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ) (Psalms 31:20). And likewise, conversely, regarding the punishment of the wicked (וְכֵן לְהֵפֶךְ בְּעוֹנֶשׁ הָרְשָׁעִים), He created punishments that are subtle and severe (בָּרָא עֳנָשִׁים דַּקִּים וּגְדוֹלִים), in such proportion that the sinning soul will not be annihilated (בְּעֵרֶךְ שֶׁלֹּא יִתְבַּטֵּל הַנֶּפֶשׁ הַחוֹטֵאת). And this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל): “Just as the Holy One, blessed be He, gives strength to the righteous to receive their reward, so He gives strength to the wicked to receive their punishment” (כְּמוֹ שֶׁהַקב״ה נוֹתֵן כֹּחַ בַּצַּדִּיקִים לְקַבֵּל טוֹבָתָן כָּךְ נוֹתֵן כֹּחַ בָּרְשָׁעִים לְקַבֵּל פּוּרְעָנוּתָן) (Sanhedrin 100b). And this light, which gives strength to the righteous to stand in the Heikhal [Palace] of the King and refines his Neshamah [Soul] (וְאוֹר זֶה שֶׁנּוֹתֵן כֹּחַ לַצַּדִּיק לַעֲמוֹד בְּהֵיכָל הַמֶּלֶךְ וּמְצַחְצֵחַ אֶת נִשְׁמָתוֹ), is referred to in the verse (נֶאֱמַר בַּפָּסוּק): “And He shall strengthen your bones” (וְעַצְמוֹתֶיךָ יַחֲלִיץ) (Isaiah 58:11), just as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “And they shall remove the stones” (וְחָלְצוּ אֶת הָאֲבָנִים) (Leviticus 14:40), and “And he shall take other dust and plaster the house” (וְעָפָר אַחֵר יִקַּח וְטָח אֶת הַבָּיִת) (Leviticus 14:42). Meaning to say (רָצָה לוֹמַר), that He will strip them of physicality (שֶׁיַּחֲלִיץ אוֹתָם מִן הַגַּשְׁמִיּוּת), and they will become suited to the goodness and holiness (וְיִהְיֶה שָׁוֶה אֶל הַטּוֹבָה וְהַקְּדֻשָּׁה), which he is prepared to receive (אֲשֶׁר הוּא מוּכָן לְקַבֵּל), as it is said (שֶׁנֶּאֱמַר): “And He shall satisfy your soul in bright lights, and He shall strengthen your bones, and you shall be like a well-watered garden and like a spring of water whose waters do not fail” (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמוֹתֶיךָ יַחֲלִיץ וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו) (Isaiah 58:11). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).

[Chapter Ten numbering omitted] ([חָסֵר מִסְפּוּר פֶּרֶק עֲשִׂירִי]).