Chapter Thirteen (פֶּרֶק שְׁלֹשָׁה עָשָׂר)

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (כִּי הֵיכָל לִבְנַת הַסַּפִּיר), upon sensing the fragrance of the cooking pots (בְּהָרִיחָהּ צִיקֵי קְדֵרָה), which is the union of the upper worlds, male and female, as mentioned (שֶׁהוּא הִתְחַבְּרוּת עוֹלָמוֹת הָעֶלְיוֹנִים זָכָר וּנְקֵבָה כָּאָמוּר), who are joined together through the power of Mayin Nukvin [Female Waters] (שֶׁמִּתְחַבְּרִים יַחַד מִכֹּחַ מַיִן נוּקְבִין), it too desired to join and cleave spirit to spirit (גַּם הִיא הִתְאַוְּתָה לְהִתְחַבֵּר וּלְדַבְּקָא רוּחַ בְּרוּחָא) [in the secret of tranquil women] ([בְּסוֹד נָשִׁים שַׁאֲנַנּוֹת]) (Isaiah 32:9), with the Heikhal [Palace] of Etzem haShamayim [Essence of the Heavens] above it (עִם הֵיכָל עֶצֶם הַשָּׁמַיִם שֶׁלְּמַעְלָה מִמֶּנָּה), which is in the secret of the Yesod of the Malchut (שֶׁהוּא בְּסוֹד יְסוֹד דְּמַלְכוּת). And the secret of this attachment (וְסוֹד הַתְּדַבְּקוּת זֶה), is not a union (אֵינוֹ זִוּוּג), for union is between male and female and for bringing forth offspring (כִּי הַזִּוּוּג הוּא בְּזָכָר וּנְקֵבָה וּלְהוֹלִיד), but this is only a joining together (אֲבָל זֶה אֵינוֹ אֶלָּא הִתְחַבְּרוּת), to cleave spirit to spirit (לְדַבְּקָא רוּחַ בְּרוּחַ). And from the spark of this joining (וּמִנִּיצוֹץ הִתְחַבְּרוּת זֶה), of the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] with Etzem haShamayim [Essence of the Heavens] above it (דְּהֵיכָל לִבְנַת הַסַּפִּיר עִם עֶצֶם הַשָּׁמַיִם שֶׁלְּמַעְלָה מִמֶּנָּה), there comes into being the name AHDHNIAL (מִתְהַוֶּה מֵהֶם שֵׁם אהדהניאל), which is joined together from two names (שֶׁהוּא מְחֻבָּר מִב׳ שֵׁמוֹת), from the Name Adnut of Livnat haSapir [the Sapphire Brick] (מִשֵּׁם אַדְנוּ״ת דְּלִבְנַת הַסַּפִּיר), and the Name HAEL of Etzem haShamayim [Essence of the Heavens] (וְשֵׁם ההא״ל דְּעֶצֶם הַשָּׁמַיִם). And it is a spirit in the secret of an angel (וְהוּא רוּחַ בְּסוֹד מַלְאָךְ), and in this place it is like a channel (וּבַמָּקוֹם הַזֶּה כִּדְמוּת צִנּוֹר), through which the spirits in Livnat haSapir [the Sapphire Brick] cleave (שֶׁעַל יָדוֹ מִתְדַבְּקוֹת הָרוּחוֹת אֲשֶׁר בְּלִבְנַת הַסַּפִּיר), with the spirits in Etzem haShamayim [Essence of the Heavens] (עִם הָרוּחוֹת שֶׁבְּעֶצֶם הַשָּׁמַיִם), spirit with spirit (רוּחָא בְּרוּחָא).

[Gloss: And this desire comes to it when Yisrael perform the unification in Keri’at Shema (הגה״ה: וְתַאֲוָה זוֹ בָאָה לָהּ כְּשֶׁיִּשְׂרָאֵל מְיַחֲדִים בִּקְרִיאַת שְׁמַע), which is in the Heikhal [Palace] of Ahavah [Love] (שֶׁהוּא בְּהֵיכָל אַהֲבָה), as I shall write with the help of Hashem (כְּמוֹ שֶׁאֶכְתּוֹב בְּעֶזְרַת י״י), then Livnat haSapir [the Sapphire Brick] also desires to cleave to the male (אָז לִבְנַת הַסַּפִּיר גַּם רוֹצָה לְהִדָּבֵק בַּזָּכָר), who is Etzem haShamayim [Essence of the Heavens] (שֶׁהוּא עֶצֶם הַשָּׁמַיִם), and this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל): “that she smelled the fragrance of the cooking pots” (שֶׁהֵרִיחָה צִיקֵי קְדֵרָה) (Pesachim 56a), meaning (כְּלוֹמַר), that even though the union is in its own place, namely in the World of Atzilut (שֶׁאַף עַל פִּי שֶׁהַזִּוּוּג בִּמְקוֹמוֹ הוּא בְּעוֹלָם הָאֲצִילוּת), nevertheless its impression is also recognizable in the Heikhal [Palace] of Ahavah [Love] (מִכָּל מָקוֹם בְּהֵיכָל אַהֲבָה גַּם כֵּן רִישׁוּמוֹ נִיכָּר), and this is the meaning of “the cooking pots” (וְהַיְנוּ צִיקֵי קְדֵרָה), which is the World of Atzilut (שֶׁהוּא עוֹלָם הָאֲצִילוּת), which is called Kedeirah [Pot] (שֶׁנִּקְרָא קְדֵרָה), from the expression darkness and blackness (לְשׁוֹן קַדְרוּת וְשַׁחֲרוּת), meaning that no created being can see there (כְּלוֹמַר שֶׁאֵין שׁוּם בְּרִיָּה יְכוֹלָה לִרְאוֹת שָׁם). And the World of Beri’ah is called Tzikei Kedeirah [Steam of the Pot] (וְנִקְרָא עוֹלָם הַבְּרִיאָה צִיקֵי קְדֵרָה), from the expression narrowness (לְשׁוֹן צָרוּת), and therefore Livnat haSapir [the Sapphire Brick], which sensed that in the Heikhal [Palace] of Ahavah [Love] (וְלָכֵן לִבְנַת הַסַּפִּיר שֶׁהֵרִיחָה שֶׁבְּהֵיכָל אַהֲבָה), which is Gevurah [Severity] like itself (שֶׁהוּא גְּבוּרָה כְּמוֹתָהּ), there is an impression of the union, which is the Yichud [Unification] (יֵשׁ שָׁם רוֹשֶׁם הַזִּוּוּג שֶׁהוּא הַיִּחוּד), is itself aroused through the secret of Barukh Shem Kevod Malkhuto leOlam vaEd [Blessed be the Name of His glorious Kingdom forever and ever] (מִתְעוֹרֶרֶת גַּם הִיא בְּסוֹד בשכמל״ו), which reaches there in Livnat haSapir [the Sapphire Brick] (שֶׁנּוֹגֵעַ שָׁם בְּלִבְנַת הַסַּפִּיר), meaning on the side of its Gevurah [Severity] (כְּלוֹמַר בְּצַד גְּבוּרָה שֶׁלָּהּ), and cleaves to Etzem haShamayim [Essence of the Heavens] (וּמִתְדַבֶּקֶת עִם עֶצֶם הַשָּׁמַיִם), because this Etzem haShamayim [Essence of the Heavens], even though it is from the Olam [World] of the Nukvah (מִפְּנֵי שֶׁעֶצֶם הַשָּׁמַיִם זֶה אַף עַל פִּי שֶׁהוּא מֵעָלְמָא דְנוּקְבָא), is aroused through the secret of Nashim haMesolelot [Women Who Entwine] (מִתְעוֹרֵר בְּסוֹד נָשִׁים הַמְסוֹלְלוֹת). And know (וְדַע), that the World of Atzilut is called Kar Nirchav [Broad Pasture] (כִּי עוֹלָם הָאֲצִילוּת נִקְרָא כַּר נִרְחָב), and Beri’ah is called Matzok [Confinement] relative to Atzilut (וּבְרִיאָה נִקְרָא מָצוֹק לְגַבֵּי אֲצִילוּת), and Yetzirah relative to Beri’ah is called intrinsic darkness (וִיצִירָה לְגַבֵּי בְּרִיאָה נִקְרָא חֹשֶׁךְ עַצְמִי), and the World of Asiyah is Arafel [Dense Cloud] (וְעוֹלָם עֲשִׂיָּה עֲרָפֶל). And this is what is written (וְזֶהוּ מַה שֶּׁכָּתוּב): “And Moshe approached the Arafel [Dense Cloud]” (וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל) (Exodus 20:18), which is this Olam [World] (שֶׁהוּא עוֹלָם הַזֶּה), “where Elohim was” (אֲשֶׁר שָׁם הָאֱלֹהִים) (Exodus 20:18), meaning that the World of Asiyah was made in the secret of Elohim (פֵּירוּשׁ שֶׁעוֹלָם הָעֲשִׂיָּה נַעֲשָׂה בְּסוֹד אֱלֹהִים), until here (עַד כָּאן).]

[Gloss: And the secret of the matter, how this Name AHDHNIAL comes into being (הגה״ה: וְסוֹד הָעִנְיָן אֵיךְ שֶׁמִּתְהַוֶּה שֵׁם זֶה [אהדהניאל] הוּא): for when Livnat haSapir [the Sapphire Brick] is aroused to cleave (כִּי כְּשֶׁלִּבְנַת הַסַּפִּיר מִתְעוֹרֶרֶת לְהִתְדַּבֵּק), it is aroused through its goodness, taste, and quality that are within it (מִתְעוֹרֶרֶת בְּטוּב טַעְמָהּ וְאֵיכוּתָהּ שֶׁיֵּשׁ בָּהּ), which is its Name Adnut (שֶׁהוּא שֵׁם אַדְנוּ״ת שֶׁלָּהּ), and likewise this Etzem haShamayim [Essence of the Heavens] is aroused to cleave with it (וְכֵן עֶצֶם הַשָּׁמַיִם זֶה מִתְעוֹרֵר לְהִדָּבֵק עִמָּהּ), through its goodness and quality (בְּטוּב אֵיכוּתוֹ), which is the Name Havayah that is within it (שֶׁהוּא שֵׁם הֲוָיָ״ה שֶׁבּוֹ). However (אָמְנָם), because the Name Adnut is in the secret of the female (לְפִי שֶׁשֵּׁם [אַדְנוּ״ת] בְּסוֹד נְקֵבָה הוּא), since it comes from the Malchut of the Malchut itself (הוֹאִיל וּבָא מִמַּלְכוּת דְּמַלְכוּת מַמָּשׁ), therefore it contains only the Hehs (לְפִיכָךְ אֵין בּוֹ אֶלָּא הַהֵי״ן), while the Name Havayah has the female letters (וְשֵׁם שֶׁל הֲוָיָ״ה שֶׁה׳ אוֹתִיּוֹת נְקֵבוֹת), and it possesses the Name El (וְשֵׁם אֵ״ל יֵשׁ לוֹ), for so it is in the Kelim [Vessels] of the World of Beri’ah (כִּי כֵן בִּכְלֵי עוֹלָם הַבְּרִיאָה), until here (עַד כָּאן).]

And therefore this Name equals Kav [Line] (וְלָכֵן שֵׁם זֶה עוֹלֶה קַו), for it is a line and a ladder by which to ascend to Etzem haShamayim [Essence of the Heavens] (שֶׁהוּא קַו וְסֻלָּם לַעֲלוֹת לְעֶצֶם הַשָּׁמַיִם). And one who knows how to intend this Name properly (וְהַיּוֹדֵעַ לְכַוֵּן בְּשֵׁם זֶה כָּרָאוּי), is able to cleave spirit to spirit (יָכוֹל לְדַבְּקָא רוּחָא בְּרוּחָא), namely (הַיְנוּ), to attach himself to the Ruach [Spirit] of a Tzaddik [Righteous One], or Chasid [Pious One], or whomever he desires (לְהִדָּבֵק בְּרוּחוֹ נֶפֶשׁ צַדִּיק אוֹ חָסִיד אוֹ בְּכָל אֲשֶׁר יַחְפֹּץ), for through his intention he will attach and awaken the Havla deGarmi [Breath of the Bones] (כִּי בְּכַוָּנָתוֹ יִדְבַּק וִיעוֹרֵר הַבְלָא דְגַרְמֵי), which always stands in the cemetery beside the body of the deceased (שֶׁעוֹמֵד תָּמִיד בְּבֵית הַקְּבָרוֹת אֵצֶל גּוּף הַמֵּת). And the Havla deGarmi [Breath of the Bones] awakens the Nefesh [Soul] that is in the Lower Gan Eden [Garden of Eden] (וְהַבְלָא דְגַרְמֵי יְעוֹרֵר הַנֶּפֶשׁ שֶׁבְּגַן עֵדֶן שֶׁל מַטָּה), and the Nefesh [Soul] awakens the Ruach [Spirit] that is in Mekhon Har Tzion [the Foundation of Mount Zion] (וְנֶפֶשׁ לְרוּחַ שֶׁהוּא בִּמְכוֹן הַר צִיּוֹן), and that Ruach [Spirit] cleaves to the Ruach [Spirit] of the one who is directing his intention (וְרוּחַ זֶה יִדְבַּק בְּרוּחַ הַמְכַוֵּן).

[Gloss: However, the Neshamah [Soul] does not clothe itself within him (הגה״ה: אָמְנָם הַנְּשָׁמָה אֵינָהּ מִתְלַבֶּשֶׁת בּוֹ), because the Neshamah [Soul] informs the Ruach [Spirit] of the Tzaddik [Righteous One] (לְפִי שֶׁהַנְּשָׁמָה מוֹדִיעַ לְרוּחַ הַצַּדִּיק), and the Ruach [Spirit] of the Tzaddik [Righteous One] informs the Ruach [Spirit] of this person (וְרוּחַ הַצַּדִּיק לְרוּחוֹ שֶׁל אָדָם זֶה), through the agency of this Heikhal [Palace] (בְּאֶמְצָעוּת הַהֵיכָל זֶה), and this is the secret of: “he heard the voice speaking to him” (וְזֶהוּ סוֹד שֶׁשָּׁמַע אֶת הַקּוֹל מְדַבֵּר אֵלָיו) (Numbers 7:89), for it does not say “speaking to him” but rather “speaking” (שֶׁאֵינוֹ אוֹמֵר מְדַבֵּר אֵלָיו אֶלָּא מְדַבֵּר), namely (דְּהַיְנוּ), the Shekhinah [Divine Presence] would clothe itself within him (הַשְּׁכִינָה הָיְתָה מִתְלַבֶּשֶׁת בְּתוֹכוֹ), and from it he heard the voice (וּמִמֶּנָּה שׁוֹמֵעַ אֶת הַקּוֹל), until here (עַד כָּאן).]

And this channel, which is AHDHNIAL (וְצִנּוֹר זֶה שֶׁהוּא אהדהניאל), contains four Names (יֵשׁ בּוֹ ד׳ [שֵׁמוֹת]), and they are the seals and signet of Heaven (וְהוּא חוֹתָמוֹת וְגוּשְׁפַּנְקָא דִּשְׁמַיָּא), and these are they (וְאֵלּוּ הֵן): From the south (מִדָּרוֹם), there is in it the Name and seal TZVRTQ (יֵשׁ בּוֹ שֵׁם וְחוֹתָם צוּרטק), and it emerges from the verses of the Aleph-Bet of Tehillim (וְיוֹצֵא מִפְּסוּקֵי הָאַלְפָא בֵּיתָא דִּתְהִלִּים). The Tzadi is from the verse: “Your word is exceedingly refined” (הַצ׳ מִפָּסוּק צְרוּפָה אִמְרָתְךָ מְאֹד) (Psalms 119:140). The Vav is from: “And do not take the word of truth utterly from my mouth” (ו׳ מִן וְאַל תַּצֵּל מִפִּי דְבַר אֱמֶת) (Psalms 119:43). The Resh is from: “See my affliction and deliver me” (ר׳ מִן רְאֵה עָנְיִי וְחַלְּצֵנִי) (Psalms 119:153). The Tet is from: “Teach me good judgment and knowledge” (ט׳ מִן טוּב טַעַם וָדַעַת לַמְּדֵנִי) (Psalms 119:66). The Kuf is from: “I called; save me, and I shall keep” (ק׳ מִן קְרָאתִיךָ הוֹשִׁיעֵנִי וְאֶשְׁמְרָה) (Psalms 119:146). And its vowelization is like the vowelization of its source (וְנִקּוּדָתוֹ כְּנִקּוּד מְקוֹרוֹ). And the Name TZVRTQ (וְשֵׁם צוּרטק), although we said that it emerges from the Aleph-Bet verses [of Psalm 119] (אַף עַל פִּי שֶׁאָמַרְנוּ שֶׁיּוֹצֵא מִפְּסוּקֵי הָא״ב [שֶׁל קי״ט]), if it is TZVRTQ (אִם הוּא צוּרתק), it emerges from the verse: “Bind up the testimony, seal the Torah among my disciples” (יוֹצֵא מִפָּסוּק צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי) (Isaiah 8:16), “and I will hope for Him” (וְקִוֵּיתִי [לוֹ]) (Isaiah 8:17). And if it is TZVRTQ (וְאִם הוּא צוּרטק), it emerges from the verse: “The Rock, His work is perfect, for all His ways are justice... righteous and upright is He” (הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט... צַדִּיק וְיָשָׁר הוּא) (Deuteronomy 32:4). And from the north, this channel contains the Name and seal AZBVGAH (וּמִצָּפוֹן צִנּוֹר זֶה יֵשׁ בּוֹ שֵׁם חוֹתָם אזבוגה), and it emerges from the verse: “Then Moshe and the Children of Yisrael sang this song to Hashem, and they said, saying: I shall sing to Hashem, for He has triumphed gloriously” (וְיוֹצֵא מִפָּסוּק אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַי״י וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַי״י כִּי גָאֹה גָּאָה) (Exodus 15:1). And from the east, this channel contains the Name and seal ACHVH (וּמִמִּזְרָח צִנּוֹר זֶה יֵשׁ בּוֹ שֵׁם וְחוֹתָם אחוה), and it emerges from “Et haShamayim veEt haAretz” (וְיוֹצֵא מֵא׳ת ה׳שָּׁמַיִם וְאֵת ה׳אָרֶץ) (Genesis 1:1). And from the west, there is in it the Name and seal ABGDH (וּמִמַּעֲרָב יֵשׁ בּוֹ שֵׁם וְחוֹתָם אבגדה), and it emerges from the Psalm: “A Song of Ascents, to Hashem in my distress” (וְיוֹצֵא מִמִּזְמוֹר שִׁיר הַמַּעֲלוֹת אֶל י״י בַּצָּרָתָה) (Psalms 120:1), “half of Gibor [Mighty]” (חֲצִי גִבּוֹר), “and when I speak” (וְכִי אֲדַבֵּר), and the Heh emerges from the final Heh of the Name in “to Hashem in my distress” (וְהַהֵ״א יוֹצֵא מֵהֵ״א אַחֲרוֹנָה שֶׁל הַשֵּׁם דְּאֶל י״י בַּצָּרָתָה), and their vowelization follows the vowelization of their source (וְנִקּוּדָם בְּנִקּוּד מְקוֹרָם). And the secret of these seals is (וְסוֹד חוֹתָמוֹת אֵלּוּ הוּא), that the Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] is called Aspaklaria sheEinah Me’irah [a Mirror that does not shine] (כִּי הֵיכָל לִבְנַת הַסַּפִּיר נִקְרָא אַסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה), because “it has nothing of its own” (לְפִי דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם) (Zohar, Bereshit 181a), and it is also called Mareh [Mirror] (וְנִקְרָא גַּם כֵּן מַרְאָה), within which all the prophets prophesied (שֶׁבְּתוֹכָהּ מִתְנַבְּאִים כָּל הַנְּבִיאִים), and this is the meaning of: “In a Mareh [Mirror] I make Myself known to him” (וְזֶהוּ בְּמַרְאָה אֵלָיו אֶתְוַדָּע) (Numbers 12:6), for Mareh [Mirror] is the same as Aspaklaria [Mirror] (כִּי הַיְנוּ מַרְאָה הַיְנוּ אַסְפַּקְלַרְיָא). And Moshe Rabbenu, peace be upon him (וּמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם), prophesied through the Aspaklaria haMe’irah [Shining Mirror] (הָיָה מִתְנַבֵּא בְּאַסְפַּקְלַרְיָא הַמְּאִירָה), namely through the Heikhal [Palace] of Kodesh haKodashim [Holy of Holies] (הַיְנוּ עַל יְדֵי הֵיכָל קֹדֶשׁ הַקֳּדָשִׁים), and this is the meaning of what our Sages of blessed memory said (וְהַיְנוּ שֶׁאָמְרוּ חֲזַ״ל): “Moshe merited Binah” (מֹשֶׁה זָכָה לְבִינָה) (Zohar, Shemot 23b), the explanation being (פֵּירוּשׁ), that Binah, which is the Arich of Beri’ah (בִּינָה שֶׁהִיא אֲרִיךְ שֶׁל בְּרִיאָה), is from the three Mochin [Intellects] of Beri’ah (שֶׁהִיא מִג׳ מוֹחִין דִּבְרִיאָה), which are included within Binah in the secret of the Three Heads (הַנִּכְלָלִים בְּבִינָה בְּסוֹד ג׳ רֵישִׁין), just as Arich itself is in Atzilut (כְּמוֹ אֲרִיךְ עַצְמוֹ בַּאֲצִילוּת). Therefore (וְלָזֶה), at times it says: “And Elohim spoke to Moshe” (לִפְעָמִים נֶאֱמַר וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה) (e.g. Exodus 6:2), which is this Arich (שֶׁהוּא אֲרִיךְ זֶה), and at times: “And Hashem spoke to Moshe” (וְלִפְעָמִים וַיְדַבֵּר י״י אֶל מֹשֶׁה), which is in the secret of Chokhmah from within Binah (שֶׁהוּא בְּסוֹד חָכְמָה מִתּוֹךְ בִּינָה), and when it says: “And He said to Moshe” (וּכְשֶׁהוּא אוֹמֵר וַיֹּאמֶר אֶל מֹשֶׁה), it is in the secret of Reisha deLo Reisha [the Head that is not a Head] (הוּא בְּסוֹד רֵישָׁא דְלָאו רֵישָׁא), which is in the secret of the Keter of Beri’ah (שֶׁהוּא בְּסוֹד כֶּתֶר דִּבְרִיאָה).

However, all the visions were through Binah (אָמְנָם כָּל הַמַּרְאוֹת הָיוּ מִתּוֹךְ בִּינָה), and these four seals (וְד׳ חוֹתָמוֹת הַלָּלוּ), when the prophet divests himself of his faculties and enters into solitude in order to attain prophecy (כְּשֶׁהַנָּבִיא מִתְפַּשֵּׁט מִכֹּחוֹתָיו וּמִתְבּוֹדֵד כְּדֵי לְהַשִּׂיג הַנְּבוּאָה), then these four seals shine and illuminate within this Heikhal [Palace] of Livnat haSapir [the Sapphire Brick] (אָז ד׳ חוֹתָמוֹת הַלָּלוּ מַבְהִיקִים וּמְאִירִים בְּלִבְנַת הַסַּפִּיר זֶה), in such a way that he gazes into this Heikhal [Palace] according to his capacity and the root of his Neshamah [Soul] (בְּאֹפֶן שֶׁמִּסְתַּכֵּל בְּהֵיכָל זֶה כְּפִי כֹּחוֹ וְשֹׁרֶשׁ נִשְׁמָתוֹ). And these seals are also used by a person who desires to gaze upon the Merkavah [Chariot] (וְחוֹתָמוֹת אֵלּוּ מִשְׁתַּמְּשִׁים גַּם כֵּן לְאִישׁ אֲשֶׁר יַחְפֹּץ לְהִסְתַּכֵּל בַּמֶּרְכָּבָה), for if he wishes to direct his intention toward the eastern side (כִּי אִם יַחְפֹּץ לְהִתְכַּוֵּן בְּצַד מִזְרָח), he must intend the aforementioned eastern seal (צָרִיךְ שֶׁיְכַוֵּן בַּחוֹתָם מִזְרָחִי הָאָמוּר), and know it well (וִידַעְנּוּ הֵיטֵב). And when it is known and stands before the face of his Neshamah [Soul] while he gazes upon the Merkavah [Chariot] (וּכְשֶׁיְדָעֶנּוּ וִיהִיֶה נֶגֶד פְּנֵי נִשְׁמָתוֹ בְּצְפִיָּתוֹ בַּמֶּרְכָּבָה), he will show it to the guardians (תַּרְאֶנּוּ לַשּׁוֹמְרִים), and they will then be unable to hinder him (וְלֹא יוּכְלוּ אָז לְעַכֵּב), through the princes appointed to guard the Merkavah [Chariot] (עַל יְדֵי הַשָּׂרִים הַמְמֻנִּים לִשְׁמוֹר הַמֶּרְכָּבָה). And likewise if he wishes to contemplate the Merkavah [Chariot] on the western side (וְכֵן אִם יַחְפֹּץ לְהִתְבּוֹנֵן בַּמֶּרְכָּבָה בְּצַד מַעֲרָב), and so with all of them (וְכֵן כֻּלָּם). And these seals also seal and establish a boundary for the four directions of the world (וְגַם חוֹתָמוֹת אֵלּוּ חוֹתְמִים וְנוֹתְנִים גְּבוּל לְד׳ רוּחוֹת הָעוֹלָם), so that they do not pass beyond their boundary (שֶׁלֹּא יַעַבְרוּ אֶת גְּבוּלָם), and the guardians who guard the Merkavah [Chariot], to whom the seals must be shown (וְהַשּׁוֹמְרִים הַשּׁוֹמְרִים אֶת הַמֶּרְכָּבָה שֶׁצָּרִיךְ לְהַרְאוֹת לָהֶם הַחוֹתָמוֹת), are fourteen angels (הֵם י״ד מַלְאָכִים), [and at the end they are the prince] ([וְסוֹף שֶׁהֵם הַשַּׂר]) on all its sides (בְּכָל צְדָדָיו). And an allusion to this is (וְרֶמֶז לָזֶה): “And David played with his hand” (וְדָוִד מְנַגֵּן בְּיָד) (I Samuel 16:23), for through his gazing into the Merkavah [Chariot] he would play music (כִּי בִּצְפִיָּתוֹ בַּמֶּרְכָּבָה הָיָה מְנַגֵּן), and he made use of these fourteen guardians (וּמִשְׁתַּמֵּשׁ בְּי״ד שׁוֹמְרִים אֵלּוּ), and they stand constantly beneath the four aforementioned seals (וְעוֹמְדִים תָּמִיד תַּחַת ד׳ חוֹתָמוֹת הָאֲמוּרִים), and they are exceedingly great princes (וְהֵם שָׂרִים גְּדוֹלִים מְאֹד). And above these fourteen princes that are in each direction (וּלְמַעְלָה מִי״ד שָׂרִים אֵלּוּ שֶׁבְּכָל רוּחַ), there are yet in the middle fourteen great princes (עוֹד יֵשׁ בָּאֶמְצַע י״ד שָׂרִים גְּדוֹלִים), and they are called Shamashim Elyonim [Supernal Attendants] (וְנִקְרָאִים שַׁמָּשִׁים עֶלְיוֹנִים), and they stand in an Ohel [Tent] above the fourteen of each direction (וְהֵם עוֹמְדִים בְּאֹהֶל עַל הַי״ד שֶׁבְּכָל רוּחַ), such that there are here seventy princes (בְּאֹפֶן שֶׁיֵּשׁ כָּאן ע׳ שָׂרִים), fourteen for each direction, which are fifty-six (י״ד לְכָל רוּחַ הֲרֵי נ״ו), and fourteen above them, making seventy altogether (וְי״ד מִלְמַעְלָה הֲרֵי כָּאן שִׁבְעִים), and these are the seventy princes mentioned in many places (וְהֵם הָע׳ שָׂרִים הָאֲמוּרִים בְּכַמָּה מְקוֹמוֹת). And corresponding to these seventy princes (וּכְנֶגֶד ע׳ שָׂרִים אֵלּוּ), there are seventy princes in the Sitra Achra (יֵשׁ ע׳ שָׂרִים בְּסִטְרָא אָחֳרָא), who are the princes of the nations (שֶׁהֵם שָׂרֵי אֻמּוֹת), and each one bestows upon the nations (וְכָל אֶחָד מַשְׁפִּיעַ לָאֻמּוֹת). And the fourteen upper ones of the Klipah (וְהַי״ד הָעֶלְיוֹנִים שֶׁל קְלִיפָּה), belong to Seir (הֵם שֶׁל שֵׂעִיר), and thirteen are joined to them in their faith (וְי״ג נִלְוִים אֲלֵיהֶם בֶּאֱמוּנָתָם). And the fourteen eastern ones are Paras and Madai [Persia and Media] (וְהַי״ד הַמִּזְרָחִיִּים הֵם פָּרַס וּמָדַי), and thirteen nations are included in their faith (וְי״ג אֻמּוֹת נִכְלָלִים בֶּאֱמוּנָתָם). And those of the south are Yishmael (וְשֶׁל דָּרוֹם הֵם יִשְׁמָעֵאל), and thirteen nations are included in their faith (וְי״ג אֻמּוֹת נִכְלָלִים בֶּאֱמוּנָתָם). And the northern ones are Bavel [Babylon] (וְהַצְּפוֹנִים הֵם בָּבֶל), and thirteen nations are included in their faith (וְי״ג אֻמּוֹת נִכְלָלִים בֶּאֱמוּנָתָם). And when they wage war below (וּכְשֶׁהֵם לוֹחֲמִים לְמַטָּה), these princes wage war above as well (לוֹחֲמִים גַּם לְמַעְלָה אֵלּוּ הַשָּׂרִים), and none of them contend for dominion or greatness (וְכֻלָּם אֵינָם מִתְקוֹטְטִים לָתֵת מֶמְשָׁלָה אוֹ גְדוּלָּה), except for the sake of Yisrael (כִּי אִם בִּשְׁבִיל יִשְׂרָאֵל).