Chapter One (פֶּרֶק רִאשׁוֹן)

he Olam haYetzirah [World of Formation] is called the secret of the Ruach [Spirit] (עוֹלָם הַיְצִירָה הוּא נִקְרָא סוֹד הָרוּחַ), which is half good and half evil (שֶׁהוּא מֶחֱצִיתוֹ טוֹב וּמֶחֱצִיתוֹ רַע), and therefore it is called the Etz haDa’at Tov vaRa [Tree of Knowledge of Good and Evil] (וְלָכֵן נִקְרָא עֵץ הַדַּעַת טוֹב וָרָע), for there is Metatron who is called (כִּי יֵשׁ מֶטַטְרוֹן הַנִּקְרָא): “the elder servant of his house, who ruled over all that he possessed” (עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכָל אֲשֶׁר לוֹ) (Genesis 24:2), “and all the good of his master was in his hand” (וְכָל טוּב אֲדֹנָיו בְּיָדוֹ) (Genesis 24:10), and he is called good (וְהוּא נִקְרָא טוֹב), for in his hand are all the operations of the Names that are from the side of good (שֶׁיֵּשׁ בְּיָדוֹ כָּל פְּעוּלַת הַשֵּׁמוֹת שֶׁהֵם מִצַּד הַטּוֹב), and he is the Likeness of Ze’ir Anpin (וְהוּא דִּיוּקְנָא דְּזְעֵיר אַנְפִּין). And corresponding to him outside, on the left side, stands Samael (וּכְנֶגְדּוֹ מִבַּחוּץ לְצַד שְׂמֹאל עוֹמֵד סַמָּאֵ״ל), and in his hand are all the names of sorcery of the man of Belial (וּבְיָדוֹ כָּל שְׁמוֹת הַכִּשּׁוּף שֶׁל אָדָם בְּלִיַּעַל), and all the names of the operations of impurity (וְכָל שְׁמוֹת פְּעוּלוֹת הַטֻּמְאָה), to fulfill for a person all bodily desires (לְמַלּוֹת לוֹ לָאָדָם כָּל הַתַּאֲווֹת הַגּוּפָנִיּוֹת), which are called evil (הַנִּקְרָאִים רַע), for they damage the soul, which is holy (שֶׁהֵם מַזִּיקִים לַנְּשָׁמָה שֶׁהִיא קְדוֹשָׁה), and a person should not rejoice in a Se’udat haReshut [Optional Meal] (וְאֵין לוֹ לָאָדָם לִשְׂמֹחַ בִּסְעוּדַת הָרְשׁוּת), except in the delight of Shabbat and Yamim Tovim [Festivals] (כִּי אִם בְּעוֹנֶג שַׁבָּת וְיָמִים טוֹבִים). And all actions performed in the manner of Ketoret [Incense] are forbidden (וְכָל הַפְּעוּלוֹת הַנַּעֲשׂוֹת כְּעֵין קְטֹרֶת הוּא אָסוּר), because he is bowing to idolatry (מִפְּנֵי שֶׁמִּשְׁתַּחֲוֶה לַעֲבוֹדָה זָרָה), and therefore this world is called the Etz haDa’at Tov vaRa [Tree of Knowledge of Good and Evil] (וְלָכֵן נִקְרָא זֶה הָעוֹלָם עֵץ הַדַּעַת טוֹב וָרָע). And the Ramban, of blessed memory, wrote (וְכָתַב הָרַמְבַּ״ן ז״ל): “I testify concerning Rabbi Yehudah heChasid, peace be upon him, that he knew the operations of the Etz haDa’at Tov vaRa [Tree of Knowledge of Good and Evil] according to its proper order” (מֵעִיד אֲנִי עַל ר׳ יְהוּדָא הֶחָסִיד עָלָיו הַשָּׁלוֹם שֶׁהָיָה יוֹדֵעַ פְּעוּלוֹת עֵץ הַדַּעַת טוֹב וָרָע עַל מַתְכֻּנְתּוֹ).

And behold, the Mochin of Yetzirah are Shemuel, Metatron, Yehoel (וְהִנֵּה הַמּוֹחִין דִּיצִירָה הֵם שְׁמוּעֵאל מֶטַטְרוֹן יְהוֹאֵל), whose sign is “this is My Name” (אֲשֶׁר סִימָנָם זֶה שְׁמִי) (Exodus 3:15), and beneath them are “the seven who see the face of the king, who sit first” (וְתַחְתֵּיהֶם שִׁבְעָה רוֹאֵי פְנֵי הַמֶּלֶךְ הַיּוֹשְׁבִים רִאשׁוֹנָה) (Esther 1:14), and all of them have one company under their rule (וּלְכֻלָּם יֵשׁ כַּת אַחַת תַּחַת מֶמְשַׁלְתָּם). And in their totality are ten companies (וּבִכְלָלָם עֲשָׂרָה כִּתּוֹת), which receive from the Ten Sefirot (אֲשֶׁר הֵם מְקַבְּלִים מִן עֶשֶׂר סְפִירוֹת), and their names are Arelim, Ishim, Bnei haElohim, Malakhim, Chashmalim, Tarshishim, Shananim, Keruvim, Ofanim, Serafim (וּשְׁמָם אֲרָאֵלִים, אִישִׁים, בְּנֵי־הָאֱלֹהִים, מַלְאָכִים, חַשְׁמַלִּים, תַּרְשִׁישִׁים, שְׁנַאֲנִים, כְּרוּבִים, אוֹפַנִּים, שְׂרָפִים). And ten angels who were created first (וַעֲשָׂרָה מַלְאָכִים שֶׁנִּבְרְאוּ תְּחִלָּה), they are appointed over these ten camps (הֵם מְמֻנִּים עַל עֶשֶׂר מַחֲנוֹת אֵלּוּ), whose names are these (אֲשֶׁר אֵלֶּה שְׁמוֹתָם): Michael over the Arelim (מִיכָאֵל עַל הָאֲרָאֵלִים), Tzefanyah over the Ishim (צְפַנְיָה עַל הָאִישִׁים), Chafniel over the Bnei haElohim [Sons of the Elohim] (חַפְנִיאֵל עַל בְּנֵי הָאֱלֹהִים), Uziel over the Malakhim [Angels] (עוּזִיאֵל עַל הַמַּלְאָכִים), Chashmal over the Chashmalim (חַשְׁמַל עַל חַשְׁמַלִּים), Tarshish over the Tarshishim (תַּרְשִׁישׁ עַל הַתַּרְשִׁישִׁים), Tzidkiel over the Shananim (צִדְקִיאֵל עַל הַשְּׁנַאֲנִים), Keruv over the Keruvim (כְּרוּב עַל הַכְּרוּבִים), Raphael over the Ofanim (רְפָאֵל עַל הָאוֹפַנִּים), Yehohael over the Serafim (יְהוֹאֵל עַל הַשְּׂרָפִים). And behold, the Arelim receive from Malchut (וְהִנֵּה הָאֲרָאֵלִים מִן מַלְכוּת מְקַבְּלִים), and she is the mother of the children of Israel (וְהִיא אֵם הַבָּנִים שֶׁל יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר): “You are children to Hashem your God” (בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם) (Deuteronomy 14:1), therefore they are appointed over Israel to guard them (לָכֵן הֵם מְמֻנִּים עַל יִשְׂרָאֵל לְשָׁמְרָם), as it is said (שֶׁנֶּאֱמַר): “Behold, their Arelim cried outside; the angels of peace weep bitterly” (הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָּה מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן) (Isaiah 33:7), and they are called mourners for Zion (וְהֵם נִקְרָאִים אֲבֵלֵי־צִיּוֹן), who say every night the psalm (הָאוֹמְרִים בְּכָל לַיְלָה מִזְמוֹר): “By the rivers of Babylon, there we sat, also we wept when we remembered Zion” (עַל נַהֲרוֹת בָּבֶל, שָׁם יָשַׁבְנוּ גַּם בָּכִינוּ בְּזָכְרֵנוּ אֶת צִיּוֹן) (Psalms 137:1). And the company of the Ishim [Men-like Angels] receive from the Yesod of Beri’ah (וְכַת הָאִישִׁים הֵם מְקַבְּלִים מִיסוֹד דִּבְרִיאָה), and the company of the Malakhim [Angels], who are above them (וְכַת הַמַּלְאָכִים שֶׁהֵם לְמַעְלָה מֵהֶם), receive from Netzach (מְקַבְּלִים מִנֵּצַח), for they stand on the right side (שֶׁהֵם עוֹמְדִים לַיָּמִין), and they are mercies (וְהֵם רַחֲמִים), and above them is the company of the Bnei haElohim [Sons of the Elohim] (וּלְמַעְלָה מֵהֶם יֵשׁ כַּת בְּנֵי הָאֱלֹהִים), who receive from Hod (הַמְקַבְּלִים מֵהוֹד), these are those who spread forth from the Nahar Dinur [River of Fire] (אֵלֶּה הֵם הַמִּתְפַּשְּׁטִים מִן נְהַר דִּינוּר), which is severe judgment (שֶׁהוּא דִּין קָשֶׁה), which became corrupted at the time of the destruction (שֶׁנִּתְקַלְקֵל בִּשְׁעַת הַחֻרְבָּן), as it is said (שֶׁנֶּאֱמַר): “And my splendor was turned upon me into destruction” (וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8), and it is said (וְנֶאֱמַר): “all the day she is faint” (כָּל הַיּוֹם דָּוֶה) (Lamentations 1:13), which has the letters of Hod [Splendor] (הוּא אוֹתִיּוֹת הוֹד), and it is said (וְנֶאֱמַר): “and the menstruant in her impurity” (וְהַדָּוָה בְּנִדָּתָהּ) (Lamentations 1:17), these are the judgments that are not sweetened (הֵם הַדִּינִים שֶׁאֵינָם נִמְתָּקִים). And behold, half of them are sweet fruit (וְהִנֵּה חֶצְיָם פְּרִי מָתוֹק), for they advocate on behalf of Israel (שֶׁהֵם מְלַמְּדִים סַנִיגוֹרְיָא עַל יִשְׂרָאֵל), because they receive sweetness (שֶׁהֵם מְקַבְּלִים מָתוֹק), namely mercies (דְּהַיְינוּ רַחֲמִים), and among them are half who receive from the severe judgment (וְיֵשׁ מֵהֶם חֶצְיָם הַמְקַבְּלִים מִן הַדִּין הַקָּשֶׁה), called bitter fruit (הַנִּקְרָא פְּרִי־מַר), and because of this (עַד שֶׁמִּפְּנֵי זֶה), they prosecute and incite Israel to commit transgressions (הֵם מְקַטְרְגִים וּמְסִיתִים אֶת יִשְׂרָאֵל לַעֲשׂוֹת עֲבֵרוֹת). And concerning them it is written (וַעֲלֵיהֶם כְּתִיב): “And the Bnei haElohim came to stand before Hashem, and the Satan also came among them” (וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל י״י וַיָּבוֹא גַם הַשָּׂטָן בְּתוֹכָם) (Job 1:6). From here you learn that among the Bnei haElohim [Sons of the Elohim] some make their path straight (מִכָּאן אַתָּה לָמֵד שֶׁבְּנֵי אֱלֹהִים מֵהֶם מְיַשְּׁרִים דַּרְכָּם), and among them are some who corrupt their path (וּמֵהֶם מַשְׁחִיתִים דַּרְכָּם). And above them is the camp of the Shananim (וּלְמַעְלָה מֵהֶם מַחֲנֵה שַׁנְאֲנִים), whose sound of tumult is like the sound of the tumult of many waters (אֲשֶׁר קוֹל שַׁאֲנָם כְּקוֹל שַׁאוֹן מַיִם רַבִּים), and they receive from Chesed [Kindness] (וְהֵם מְקַבְּלִים מֵחֶסֶד), the attribute of Avraham Avinu, peace be upon him (מִדָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם). And above them are the Tarshishim (וּלְמַעְלָה מֵהֶם הַתַּרְשִׁישִׁים), who minister in great holiness (הַמְשַׁמְּשִׁים בִּקְדוּשָּׁה גְדוֹלָה), and because of their abundant holiness they emerged toward the side of Gevurah [Severity] (וּמֵרוֹב קְדוּשָּׁתָם יָצְאוּ לְצַד הַגְּבוּרָה), and they receive from the attribute of Gevurah [Severity] (וְהֵם מְקַבְּלִים מִמִּדַּת הַגְּבוּרָה), the attribute of Yitzchak Avinu, peace be upon him (מִדָּתוֹ שֶׁל יִצְחָק אָבִינוּ עָלָיו הַשָּׁלוֹם). And above them are the Ofanei Kodesh [Holy Ofanim] (וּלְמַעְלָה מֵהֶם אוֹפַנֵּי קֹדֶשׁ), and they receive from Chokhmah [Wisdom] (וְהֵם מְקַבְּלִים מֵחָכְמָה), and they bestow Da’at [Knowledge] upon all created beings (וְהֵם מַשְׁפִּיעִים דַּעַת לְכָל הַנִּבְרָאִים), and all the angels of whom you find it written (וְכָל הַמַּלְאָכִים שֶׁתִּרְאֶה כָּתוּב), that they are appointed over wisdom or over Torah (שֶׁהֵם מְמֻנִּים עַל הַחָכְמָה אוֹ עַל הַתּוֹרָה), are from the company of the Ofanim (הֵם מִכַּת הָאוֹפַנִּים). And above the Ofanim is the camp of the Keruvim [Cherubim] (וּמִלְמַעְלָה לָאוֹפַנִּים הֵם מַחֲנֵה הַכְּרוּבִים), and they receive from Binah on the left side (וְהֵם הַמְקַבְּלִים מִן הַבִּינָה מִצַּד הַשְּׂמֹאל), and within it are mercy and judgment (וְיֵשׁ בּוֹ רַחֲמִים וְדִין), for judgments are aroused from her (כִּי דִינִין מִתְעָרִין מִינָהּ). And behold, the Serafim [Fiery Angels] are above them (וְהִנֵּה הַשְּׂרָפִים הֵם לְמַעְלָה מֵהֶם), and they are the possessors of dominion and power (וְהֵם בַּעֲלֵי הַמֶּמְשָׁלָה וְהַיְכֹלֶת), and they receive from Keter Elyon [the Supernal Crown] (וְהֵם מְקַבְּלִים מִכֶּתֶר עֶלְיוֹן), and the camp of the Chashmalim receives from Tiferet (וּמַחֲנֵה הַחַשְׁמַלִּים הֵם מְקַבְּלִים מִן תִּפְאֶרֶת), which is the place from which all created beings receive (הוּא הַמָּקוֹם שֶׁמִּמֶּנּוּ מְקַבְּלִים כָּל הַנִּבְרָאִים). And behold, Keter Elyon [the Supernal Crown] is called the Root of Roots (וְהִנֵּה כֶּתֶר עֶלְיוֹן נִקְרָא שֹׁרֶשׁ הַשֹּׁרָשִׁים), and Tiferet [Beauty] is called a branch bound to the Etz haChayim [Tree of Life] (וְתִפְאֶרֶת נִקְרָא עָנָף קְשׁוּרָה בְּעֵץ הַחַיִּים), which is Binah [Understanding] (שֶׁהוּא בִּינָה), for she is bound to it continually (שֶׁהִיא קְשׁוּרָה בּוֹ תָּמִיד), and bestows upon it (וּמַשְׁפַּעַת עָלָיו), in the secret of that which is said (בְּסוֹד שֶׁנֶּאֱמַר): “and the heavens were not pure in His eyes” (וְשָׁמַיִם לֹא זַכּוּ בְעֵינָיו) (Job 15:15). And Malchut is called the fruit of the tree (וּמַלְכוּת נִקְרֵאת פְּרִי הָאִילָן), as it is said (שֶׁנֶּאֱמַר): “And she took of its fruit and ate” (וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל) (Genesis 3:6), and just as the fruit, when it is fully grown as much as it needs (וּכְמוֹ שֶׁהַפְּרִי בִּזְמַן שֶׁהוּא גָּדוֹל כָּל צָרְכוֹ), falls from the tree (נוֹפֵל מִן הָאִילָן), so too is Malchut (כָּךְ הִיא מַלְכוּת), when she grows (כְּשֶׁנִּגְדֶּלֶת), she falls below from the backsides (נוֹפֶלֶת לְמַטָּה מֵאֲחוֹרַיִם), and goes opposite his face for Zivug [Union] (וְהוֹלֶכֶת נֶגֶד פָּנָיו לְזִוּוּג), and beforehand she is small (וּמִקֹּדֶם הִיא קְטַנָּה), and cleaves back to back (וְנִדְבֶּקֶת אָחוֹר בְּאָחוֹר), and this is sufficient (וְדַי בָּזֶה). And behold, there were created in the order of Ma’aseh Bereshit [the Act of Creation] (וְהִנֵּה נִבְרְאוּ בְּסֵדֶר מַעֲשֵׂה בְּרֵאשִׁית), the three great princes whose sign is “this is My Name” (הַשְּׁלֹשָׁה שָׂרִים גְּדוֹלִים שֶׁסִּימָנָה זֶה שְׁמִי) (Exodus 3:15), and beneath them are seventy Sanhedrin (וְתַחְתֵּיהֶם שִׁבְעִים סַנְהֶדְרִין), and princes, heads of the watches (וְשָׂרִים רָאשֵׁי הַמִּשְׁמָרוֹת), and twelve princes (וּשְׁנֵים עָשָׂר נְשִׂיאִים), and seven who see the face of the king (וְז׳ רוֹאֵי פְנֵי הַמֶּלֶךְ), whom I shall mention in the book Nofet Tzufim [Honey of the Honeycombs] (אֲשֶׁר אַזְכִּרֵם בְּסֵפֶר נֹפֶת צוּפִים), if Hashem wills (אִם יִרְצֶה ה׳), in the order of the operations of the Names (בְּסֵדֶר פְּעוּלוֹת הַשֵּׁמוֹת).

And behold, the angel trembles exceedingly when he hears the adjuration (וְהִנֵּה הַמַּלְאָךְ מִתְחָרֵד מְאֹד בְּשָׁמְעוֹ הַהַשְׁבָּעָה), for when the Holy One, blessed be He, arranged His creatures at the time of Formation (כִּי כְּשֶׁסִּדֵּר הַקב״ה אֶת בְּרוּאָיו בְּעֵת הַיְצִירָה), He established for them (תִּקֵּן לָהֶם), that when they hear the letters of His Gevurot [Powers] (כְּשֶׁיִּשְׁמְעוּ אוֹתִיּוֹת גְּבוּרוֹתָיו), they should perform this matter (שֶׁיַּעֲשׂוּ הַדָּבָר הַזֶּה). And furthermore (וְעוֹד), when the operator below mentions the Name (כְּשֶׁזוֹכֵר הַפּוֹעֵל לְמַטָּה אֶת הַשֵּׁם), awe and fear and great trembling fall upon the place from which the angel receives (אֵימָה וָפַחַד וַחֲרָדָה גְדוֹלָה נוֹפֶלֶת עַל הַמָּקוֹם שֶׁמְּקַבֵּל הַמַּלְאָךְ מִמֶּנּוּ), for it is the Name engraved above (כִּי הוּא הַשֵּׁם הַנֶּחְקָק לְמַעְלָה), which the operator mentions (שֶׁמַּזְכִּיר אוֹתוֹ הַפּוֹעֵל), when the breath of the utterance reaches it (כְּשֶׁהֶהָבֶל שֶׁל הַזְּכִירָה מַגִּיעַ אֵלָיו). And then the angel also trembles with great trembling (וְאָז גַּם הַמַּלְאָךְ מִתְחָרֵד חֲרָדָה גְדוֹלָה), when he sees that his place trembles (בִּרְאוֹתוֹ שֶׁמְּקוֹמוֹ מַחֲרִיד), and we have proof from the matter of Shmuel the Prophet (וְיֵשׁ לָנוּ רְאָיָה מֵעִנְיַן שְׁמוּאֵל הַנָּבִיא), when the Ba’alat Ov [Witch] raised him up (כְּשֶׁהֶעֱלָה אוֹתוֹ הַבַּעֲלַת אוֹב), who was the mother of Avner (שֶׁהָיְתָה אִמּוֹ שֶׁל אַבְנֵר) (Radak, I Samuel 28:15), and Shmuel said to Shaul (וּשְׁמוּאֵל אָמַר אֶל שָׁאוּל): “Why have you disturbed me to bring me up?” (לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי) (I Samuel 28:15). From here you learn (מִכָּאן אַתָּה לָמֵד), that when they adjure the angel, he trembles exceedingly (שֶׁהַמַּלְאָךְ כְּשֶׁמַּשְׁבִּיעִים אוֹתוֹ מִתְחָרֵד מְאֹד), because of the breath of the letters and their power (מִפְּנֵי הֶבֶל הָאוֹתִיּוֹת וְכֹחָם), for it is a Kal vaChomer [A Fortiori Argument] (כִּי הוּא קַל וָחוֹמֶר), if Shmuel, who was born of a woman, dust and worm (אִם שְׁמוּאֵל שֶׁהָיָה יְלוּד אִשָּׁה עָפָר וְרִמָּה), upon hearing the adjuration stood trembling, filled with fear and awe (בְּשָׁמְעוֹ הַהַשְׁבָּעָה עָמַד חָרֵד מָלֵא פַּחַד וְאֵימָה), all the more so the angel (עַל אַחַת כַּמָּה וְכַמָּה הַמַּלְאָךְ), who is compelled by holy power (שֶׁהוּא מֻכְרָח בְּכֹחַ קָדוֹשׁ). And therefore (וְלָכֵן), one who compels by force many times will be punished (הַמַּכְרִיחַ בְּכֹחַ פְּעָמִים רַבּוֹת יִהְיֶה נֶעֱנָשׁ), and also the response will not be proper (וְגַם הַמַּעֲנֶה לֹא יְהֵא נָכוֹן), and he acts against the will of the Holy One, blessed be He (וְהוּא עוֹשֶׂה נֶגֶד רְצוֹנוֹ שֶׁל הַקב״ה), blessed is He and blessed is His Name forever (יִתְבָּרַךְ הוּא וּשְׁמוֹ לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).