Chapter Three (פֶּרֶק שְׁלִישִׁי)

Behold, the Heikhal Kenisiyah [Palace of Assembly], which is Malchut of Malchut of Beri’ah (הִנֵּה הֵיכָל כְּנִיסִיָּה שֶׁהִיא מַלְכוּת דְּמַלְכוּת דִּבְרִיאָה), becomes the head of the Olam haYetzirah [World of Formation] (הִיא נַעֲשֵׂית רֹאשׁ לְעוֹלָם הַיְצִירָה), in the Kodesh haKodashim [Holy of Holies] of Chesed of Yetzirah (בְּקֹדֶשׁ קָדָשִׁים שֶׁל חֶסֶד דִּיצִירָה), and there Atika [Ancient One] is made with three heads together with Abba and Imma (וְשָׁם נַעֲשֶׂה עַתִּיקָא בְּג׳ רֵישִׁין עִם אַבָּא וְאִמָּא), through the middle joints of Netzach, Hod, Yesod of Malchut (עַל יְדֵי הַפְּרָקִים הָאֶמְצָעִים שֶׁל נה״י דְּמַלְכוּת), as I explained in the Olam haBeri’ah [World of Creation] (כַּאֲשֶׁר בֵּאַרְתִּי בְּעוֹלָם הַבְּרִיאָה). And there is the Lower Gan Eden [Garden of Eden] (וְשָׁם הוּא הַגַּן עֵדֶן שֶׁל מַטָּה), where the Tzaddikim [Righteous Ones] sit for twelve months (אֲשֶׁר שָׁם יוֹשְׁבִים הַצַּדִּיקִים י״ב חֹדֶשׁ), and they go every Shabbat and Rosh Chodesh [New Moon] above to the Upper Gan Eden [Garden of Eden] (וְהוֹלְכִים בְּכָל שַׁבָּת וְרֹאשׁ חֹדֶשׁ לְמַעְלָה לְגַן עֵדֶן הָעֶלְיוֹן), until they learn slowly, slowly (עַד שֶׁיִּלְמְדוּ לְאַט לְאַט), so that they will have strength to stand in the Heikhal haMelekh [Palace of the King] (שֶׁיִּהְיֶה לָהֶם כֹּחַ לַעֲמוֹד בְּהֵיכַל הַמֶּלֶךְ). And afterward the Neshamah [Soul] is purified through Nahar Dinur [River of Fire] (וְאַחַר כָּךְ נִזְדַּכְכָה [הַנְּשָׁמָה] עַל יְדֵי נְהַר דִּינוּר), which emerges from Hod of Beri’ah (הַיּוֹצֵא מֵהוֹד דִּבְרִיאָה), until the thoughts of this world are completely forgotten from it (עַד שֶׁנִּשְׁכַּח מִמֶּנָּה הִרְהוּרֵי הָעוֹלָם הַזֶּה לְגַמְרֵי), and it sits in the Heikhal Elohei Yisrael [Palace of the God of Israel] (וְיוֹשֶׁבֶת בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל), or according to its level, in whichever Heikhal [Palace] (אוֹ כְּפִי מַדְרֵגָתָהּ, בְּאֵיזֶה הֵיכָל).

And behold, in the first Heikhal [Palace] from below upward (וְהִנֵּה בְּהֵיכָל רִאשׁוֹן מִמַּטָּה לְמַעְלָה), which is made from the Reshimu [Impression] of Malchut of the seven inner lights of the Shevirat haKelim [Breaking of the Vessels] (הַנַּעֲשֶׂה מִן רְשִׁימוּ שֶׁל מַלְכוּת שֶׁל ז׳ אוֹרוֹת פְּנִימִיּוֹת שֶׁל שִׁבְרֵי כֵלִים), it is the Heikhal [Palace] where the converts sit (וְהוּא הֵיכָל שֶׁיּוֹשְׁבִים שָׁם הַגֵּרִים), and they behold there the Supernal Glory (וְהֵם מִסְתַּכְּלִים שָׁם בַּכָּבוֹד הָעֶלְיוֹן), and appointed over them are the prophet Ovadiah and Onkelos the convert (וּמְמֻנִּים עֲלֵיהֶם עֹבַדְיָה הַנָּבִיא וְאוּנְקְלוֹס הַגֵּר). And this Heikhal [Palace] is surrounded by gold and precious stones (וְזֶה הַהֵיכָל הוּא מוּקָף מִזָּהָב וַאֲבָנִים טוֹבוֹת), and from there emerges one entrance (וּמִשָּׁם יוֹצֵא פֶּתַח אֶחָד), descending to the entrance of Gehinnom (הַיּוֹרֵד לְפֶתַח שֶׁל גֵּיהִנָּם), and every day they see three times (וּבְכָל יוֹם רוֹאִים שָׁלֹשׁ פְּעָמִים), the judgment of the wicked of the nations of the world (הַדִּין שֶׁל רִשְׁעֵי אֻמּוֹת הָעוֹלָם), as the angels of destruction drive them with fire (שֶׁטּוֹרְדִים אוֹתָם הַמַּלְאֲכֵי חַבָּלָה בָּאֵשׁ), because they did not accept upon themselves the Holy Covenant (עַל שֶׁלֹּא קִבְּלוּ עֲלֵיהֶם הַבְּרִית קֹדֶשׁ), and they give praise and thanksgiving to God that they were saved (וְהֵם נוֹתְנִים שֶׁבַח וְהוֹדָיָה לְאֵל שֶׁנִּצּוֹלוּ).

The second Heikhal [Palace] is above the first Heikhal [Palace] (הֵיכָל הַשֵּׁנִי הוּא לְמַעְלָה מֵהֵיכָל רִאשׁוֹן), and its entrance is adjacent to Me’arat haMachpelah [the Cave of Machpelah] (וְהַפֶּתַח שֶׁלּוֹ הוּא סָמוּךְ לְמְעָרַת הַמַּכְפֵּלָה), which is the first entrance to Gan Eden [the Garden of Eden] that is in the earth (שֶׁהִיא הַפֶּתַח הָרִאשׁוֹן לְגַן עֵדֶן אֲשֶׁר בָּאָרֶץ), and the end of the cave is the beginning of the Lower Gan Eden [Garden of Eden] (וְסוֹף הַמְּעָרָה הוּא הַתְחָלַת הַגַּן עֵדֶן שֶׁלְּמַטָּה), it is also built of precious stones surrounding it (הוּא גַּם כֵּן בָּנוּי מֵאַבְנֵי יֶקֶר הַמַּקִּיפִים אוֹתוֹ). And there also is the pillar of Machon Har Tzion [the Foundation of Mount Zion] (וְיֵשׁ שָׁם גַּם כֵּן הָעַמּוּד שֶׁל מָכוֹן הַר צִיּוֹן), through which all the souls ascend (אֲשֶׁר כָּל הַנְּשָׁמוֹת עוֹלוֹת דֶּרֶךְ אוֹתוֹ הָעַמּוּד), and in this Heikhal [Palace] stand all those who suffered afflictions and illnesses in this world (וּבְהֵיכָל זֶה עוֹמְדִים כָּל אוֹתָם שֶׁסָּבְלוּ יִסּוּרִין וַחֳלָאִים בָּעוֹלָם הַזֶּה), and would bless, praise, and thank the Holy One, blessed be He (וְהָיוּ מְבָרְכִים וּמְשַׁבְּחִים וּמוֹדִים לְהַקב״ה), and justify the judgment upon themselves (וּמַצְדִּיקִים עַל עַצְמָם הַדִּין), and never neglected prayer all their days (וְלֹא הָיוּ מְבַטְּלִים הַתְּפִלָּה כָּל יְמֵיהֶם). And there, within, stand those who sanctified with all their strength the Name of the Holy One, blessed be He (וְשָׁם מִבִּפְנִים עוֹמְדִים אוֹתָם שֶׁהָיוּ מַקְדִּישִׁים בְּכָל כֹּחָם שְׁמוֹ שֶׁל הַקב״ה), through the unification of Shema Yisrael (בְּיִחוּד שְׁמַע יִשְׂרָאֵל), and would answer with all their strength “Amen, Yehei Shemei Rabbah” (וְהָיוּ עוֹנִים בְּכָל כֹּחָם אָמֵן יְהֵא שְׁמֵיהּ רַבָּא), and the lights of the Great River shine upon them (וּמְאִירִים עֲלֵיהֶם אוֹרוֹת שֶׁל הַנָּהָר הַגָּדוֹל), which is the Yesod of Imma Ila’ah [the Supernal Mother] (הוּא יְסוֹד אִמָּא עִלָּאָה), and Mashiach is their leader (וְרֹאשׁ לָהֶם מָשִׁיחַ), who at times comes to them (שֶׁהוּא לִפְעָמִים בָּא אֲלֵיהֶם). And he goes from this Heikhal [Palace] and ascends (וְהוּא הוֹלֵךְ מֵהֵיכָל זֶה וְעוֹלֶה), to the third Heikhal [Palace] (בְּהֵיכָל הַשְּׁלִישִׁי), and there are all those who suffered illnesses and affliction (וְשָׁם הֵם כָּל אוֹתָם הַסּוֹבְלֵי חֳלָאִים וְצַעַר), more than those who are in the second Heikhal [Palace] (בְּיוֹתֵר מִן אוֹתָם שֶׁבַּהֵיכָל הַשֵּׁנִי), and all those children of the House of the Rav [Schoolchildren] (וְכָל אוֹתָם דַּרְדְּקֵי שֶׁל בֵּית רַבָּן), who departed from the world before their time (שֶׁנִּפְטְרוּ מִן הָעוֹלָם קֹדֶם זְמַנָּם), and all those who mourned over the destruction of the Beit haMikdash [Holy Temple] (וְכָל אוֹתָם הַמִּתְאַבְּלִים עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ), and would weep with tears (וְהָיוּ בּוֹכִים בִּדְמָעוֹת), all of them are in this Heikhal [Palace] (כֻּלָּם הֵם בְּהֵיכָל זֶה). Mashiach comforts them (וּמָשִׁיחַ מְנַחֵם לָהֶם), and ascends from this Heikhal [Palace] (וְעוֹלֶה מִן זֶה הַהֵיכָל), and ascends to the fourth Heikhal [Palace] (וְעוֹלֶה בְּהֵיכָל רְבִיעִי), and there sit all those mourners of Zion and Jerusalem (וְשָׁם יוֹשְׁבִים כָּל אוֹתָם אֲבֵלֵי צִיּוֹן וִירוּשָׁלַיִם), and all those who were killed by the nations of the world who worship idolatry (וְכָל אוֹתָם שֶׁנֶּהֶרְגוּ עַל יְדֵי אֻמּוֹת הָעוֹלָם עוֹבְדֵי עֲבוֹדָה זָרָה).

And he begins to weep (וְהוּא מַתְחִיל לִבְכּוֹת), and then all the princes of the seed of David take hold of him and comfort him (וְאָז כָּל הַנְּשִׂיאִים שֶׁל זֶרַע דָּוִד אוֹחֲזִים בּוֹ וּמְנַחֲמִים אוֹתוֹ), and Mashiach begins again to weep (וּמָשִׁיחַ מַתְחִיל שֵׁנִית לִבְכּוֹת), until the voice descends from above (עַד שֶׁהַקּוֹל יוֹרֵד מִלְמַעְלָה), and takes hold of his voice (וְאוֹחֵז בְּקוֹלוֹ), and he ascends above (וְהוּא עוֹלֶה לְמַעְלָה), and remains there until Rosh Chodesh [New Moon] (וְשׁוֹהֶה שָׁם עַד רֹאשׁ חֹדֶשׁ). And then he descends (וְאָז יוֹרֵד), and abundant Shefa [Flow] descends with him (וְיוֹרְדִים עִמּוֹ שֶׁפַע רַב), and lights of life and healing (וְאוֹרוֹת שֶׁל חַיִּים וּרְפוּאָה), for all the sufferers of afflictions and bearers of pain and aches (לְכָל בְּנֵי־יִסּוּרִין וְסוֹבְלֵי צַעַר וּמַכְאוֹבִין), with Mashiach who accepts upon himself all the afflictions of Israel (עִם מָשִׁיחַ הַמְקַבֵּל עָלָיו כָּל יִסּוּרִין שֶׁל יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר): “Indeed, our illnesses he bore” (אָכֵן חֳלָיֵנוּ הוּא נָשָׂא) (Isaiah 53:4), until the sinner comes from this world (עַד שֶׁיָּבוֹא הַחוֹטֵא מִן הָעוֹלָם הַזֶּה), and receives his punishment (וִיקַבֵּל עָנְשׁוֹ), and then he wears his purpira [royal purple garment] (וְאָז הוּא לוֹבֵשׁ הַפּוּרְפִּירָא שֶׁלּוֹ), upon which are engraved the likenesses of all those who were killed by the nations of the world (שֶׁעָלָיו נֶחְקָקִים דְּמוּת כָּל אוֹתָם שֶׁנֶּהֶרְגוּ עַל יְדֵי אֻמּוֹת הָעוֹלָם), and their name is engraved in the purpira [royal purple garment] of the Holy One, blessed be He, Himself (וּשְׁמָם נֶחְקָק בְּפוּרְפִּירָא שֶׁל הַקב״ה עַצְמוֹ). And in the future the Holy One, blessed be He, will wear garments of vengeance (וּלְעָתִיד יִלְבַּשׁ הַקב״ה בִּגְדֵי נָקָם), which is this purpira [royal purple garment] (שֶׁהוּא הַפּוּרְפִּירָא הַזֹּאת), and from it He will judge the nations (וּמִמֶּנּוּ יָדִין הָאֻמּוֹת), as it is said (שֶׁנֶּאֱמַר): “He will judge among the nations, full of bodies” (יָדִין בַּגּוֹיִם מָלֵא גְוִיּוֹת) (Psalms 110:6). And when he descends (וּכְשֶׁהוּא יוֹרֵד), many angels descend with him (יוֹרְדִים עִמּוֹ הַרְבֵּה מַלְאָכִים), and in the hand of each one is a garment for each one of those killed for the sanctification of the Name (וּבְיַד כָּל אֶחָד לְבוּשׁ לְכָל אֶחָד מִן הַנֶּהֱרָגִים עַל קִדּוּשׁ הַשֵּׁם), and here they are refined and delighted (וְכָאן מִתְעַדְּנִים וּמִתְעַנְּגִים), all that time that he ascends and descends (כָּל אוֹתוֹ הַזְּמַן שֶׁהוּא עוֹלֶה וְיוֹרֵד). And within this Heikhal [Palace] (וּמִבִּפְנִים לְהֵיכָל זֶה), there sit the Ten Martyrs of the Kingdom (יוֹשְׁבִים שָׁם הָעֲשָׂרָה הֲרוּגֵי מַלְכוּת), and they ascend constantly three times every day (וְהֵם עוֹלִים תָּמִיד ג׳ פְּעָמִים בְּכָל יוֹם), to receive light and Shefa [Flow] from the Aspaklaria haMe’irah [Shining Mirror] (לְקַבֵּל אוֹר וְשֶׁפַע מֵאַסְפַּקְלַרְיָא הַמְּאִירָה), and concerning them it is written (וַעֲלֵיהֶם כְּתִיב): “No eye has seen, O God, besides You, what He will do for the one who waits for Him” (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ, יַעֲשֶׂה לִמְחַכֵּה לוֹ) (Isaiah 64:3).

The fifth Heikhal [Palace]—there stand all those Ba’alei Teshuvah [Masters of Repentance] (הֵיכָל חֲמִישִׁי שָׁם עוֹמְדִים כָּל אוֹתָם בַּעֲלֵי תְשׁוּבָה), who returned with all their strength in complete repentance (שֶׁשָׁבוּ בְּכָל כֹּחָם תְּשׁוּבָה שְׁלֵמָה), and whose souls departed in holiness and purity (וְיוֹצְאָה נִשְׁמוֹתֵיהֶם בִּקְדוּשָּׁה וְטָהֳרָה), and all those who sanctified His Unique Name (וְכָל אוֹתָם שֶׁהָיוּ מְקַדְּשִׁים שְׁמוֹ הַמְיֻחָד), and accepted death upon themselves (וְהָיוּ מְקַבְּלִים עֲלֵיהֶם מִיתָה), namely that they surrendered their souls with strength during Keri’at Shema [the Recitation of the Shema] (דְּהַיְינוּ שֶׁמָּסְרוּ נַפְשָׁם בִּקְרִיאַת שְׁמַע בְּכֹחַ), and in Nefilat Apayim [Falling on the Face] in actual deed (וּבִנְפִילַת אַפַּיִם בְּפֹעַל). And at the gate of this entrance stands Menasheh, king of Judah (וּבְשַׁעַר הַפֶּתַח הַזֶּה עוֹמֵד מְנַשֶּׁה מֶלֶךְ יְהוּדָה), whose repentance the Holy One, blessed be He, accepted (שֶׁקִבֵּל הַקב״ה תְּשׁוּבָתוֹ), and there stand those Ba’alei Teshuvah [Masters of Repentance] (וְשָׁם עוֹמְדִים אוֹתָם בַּעֲלֵי תְשׁוּבָה), who afflicted themselves with bitterness and great pain over their sin (שֶׁהָיוּ מְצַעֲרִים עַצְמָם בִּמְרִירוּת וְצַעַר גָּדוֹל עַל חֶטְאָם), at the time when their souls departed (בְּשָׁעָה שֶׁיּוֹצְאָה נִשְׁמָתָם). And they delight every day from the Supernal Light (וְהֵם מִתְעַנְּגִים בְּכָל יוֹם מֵאוֹר הָעֶלְיוֹן), three times (שָׁלֹשׁ פְּעָמִים), and the Chuppah [Canopy] of each one is higher than that of his fellow (וְכָל אֶחָד יוֹתֵר גָּבוֹהַּ חֻפָּתוֹ מֵחֲבֵרָיו), and even completely righteous Tzaddikim [Righteous Ones] cannot stand there (וַאֲפִלּוּ צַדִּיקִים גְּמוּרִים אֵינָם יְכוֹלִים לַעֲמוֹד שָׁם), except for the company of the Chasidim [Pious Ones], who are above them all (חוּץ מִכַּת הַחֲסִידִים שֶׁהֵם לְמַעְלָה מִכֻּלָּם). The sixth Heikhal [Palace] is the Heikhal [Palace] of the Chasidim [Pious Ones] (הֵיכָל שִׁשִּׁי הוּא הֵיכָל שֶׁל חֲסִידִים), which is higher and more exalted above them all (שֶׁהוּא יוֹתֵר גָּבוֹהַּ וְעֶלְיוֹן לְמַעְלָה עַל כֻּלָּם), and it is the Heikhal [Palace] of the Sefirah of Chesed [Kindness] (וְהוּא הֵיכָל שֶׁל סְפִירַת חֶסֶד), and it is impossible to stand within it except for the company of the Chasidim [Pious Ones] (וְאִי אֶפְשָׁר לַעֲמוֹד בְּתוֹכוֹ אֶלָּא כַּת הַחֲסִידִים), and all those who love the Holy One, blessed be He (וְכָל אוֹתָם הָאוֹהֲבִים לְהַקב״ה), above all in all their deeds (בְּיוֹתֵר בְּכָל מַעֲשֵׂיהֶם), and all those who unify His Unique Name every day (וְכָל אוֹתָם הַמְיַחֲדִים שְׁמוֹ הַמְיֻחָד בְּכָל יוֹם), they ascend first when the worlds ascend above (הֵם עוֹלִים בָּרִאשׁוֹנָה כְּשֶׁעוֹלִים הָעוֹלָמוֹת לְמַעְלָה). And behold, above this entrance stands Avraham (וְהִנֵּה לְמַעְלָה מֵהַפֶּתַח הַזֶּה עוֹמֵד אַבְרָהָם), who is called the Right Hand of the Holy One, blessed be He (הַנִּקְרָא יְמִינוֹ שֶׁל הַקב״ה), and on the left side stands Yitzchak (וּלְצַד שְׂמֹאל עוֹמֵד יִצְחָק), at the second entrance (בַּפֶּתַח הַשֵּׁנִי), who was bound upon the altar to unify the Name of the Holy One, blessed be He (שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּחַ לְיַחֵד שְׁמוֹ שֶׁל הַקב״ה). And between the two of them there is a third entrance (וּבָאֶמְצָעִית שְׁנֵיהֶם יֵשׁ פֶּתַח ג׳), where Yaakov stands (שֶׁעוֹמֵד שָׁם יַעֲקֹב), and the twelve tribes surround him (וְי״ב שְׁבָטִים סָבִיב לוֹ), and the Shekhinah is above their heads (וְהַשְּׁכִינָה עַל רֹאשָׁם). And when, Heaven forbid, there is some trouble in the world (וּכְשֶׁיֵּשׁ חַס וְשָׁלוֹם אֵיזוֹ צָרָה בָּעוֹלָם), the three Avot [Patriarchs] are aroused to pray (הַשְּׁלֹשָׁה אָבוֹת הֵם מִתְעוֹרְרִים לְהִתְפַּלֵּל), and they arouse the Shekhinah to protect us (וּמְעוֹרְרִים הַשְּׁכִינָה לְהָגֵן עָלֵינוּ), and then the Shekhinah ascends above to Ze’ir Anpin for Zivug [Union] and protects Israel (וְאָז הַשְּׁכִינָה עוֹלָה לְמַעְלָה אֶל זְעֵיר אַנְפִּין לְזִוּוּג וּמְגִנָּה עַל יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר): “Only in your fathers did Hashem delight” (רַק בַּאֲבֹתֶיךָ חָשַׁק י״י) (Deuteronomy 10:15), for they are worthy to be a Merkavah [Chariot] for the Shekhinah (שֶׁהֵם רְאוּיִים לִהְיוֹת מֶרְכָּבָה לַשְּׁכִינָה), which rests above their heads (הַיּוֹשֶׁבֶת עַל רָאשֵׁיהֶם), and this is what our Sages of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רַז״ל): “The Avot [Patriarchs], they are indeed the Merkavah [Chariot]” (הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה) (Bereishit Rabbah 47:5). And do not wonder about this, that I arranged those holy ones who were killed for the sanctification of the Name, and also other souls, in three kinds of Heikhalot [Palaces] (וְאַל תִּתְמַהּ עַל זֶה שֶׁסִּדַּרְתִּי הַקְּדוֹשִׁים שֶׁנֶּהֶרְגוּ עַל קִדּוּשׁ הַשֵּׁם וְגַם נְשָׁמוֹת אֲחֵרוֹת בִּשְׁלֹשָׁה מִינֵי הֵיכָלוֹת), for I have already written that there are three kinds of Gan Eden [Garden of Eden] (כִּי כְּבָר כָּתַבְתִּי שֶׁיֵּשׁ שְׁלֹשָׁה מִינֵי גַּן עֵדֶן), the Nefashot [Souls] are in the dwellings (הַנְּפָשׁוֹת הֵם בַּמְּדוֹרִין), and the Ruchot [Spirits] are in the Gan Eden [Garden of Eden] of the Heikhalot [Palaces] of Malchut (וְהָרוּחוֹת הֵם בְּגַן עֵדֶן שֶׁל הֵיכָלוֹת מַלְכוּת), which also descend below into Yetzirah (הַיּוֹרְדִים גַּם כֵּן לְמַטָּה בִּיצִירָה), and the Neshamot [Souls] are in the Heikhal Elohei Yisrael [Palace of the God of Israel] (וְהַנְּשָׁמוֹת הֵם בְּהֵיכָל אֱלֹהֵי יִשְׂרָאֵל). It follows that each one has [a place] in three locations (נִמְצָא שֶׁיֵּשׁ כָּל אֶחָד בְּג׳ מְקוֹמוֹת), in the secret of Nefesh, Ruach, Neshamah [Soul, Spirit, Soul] (בְּסוֹד נֶפֶשׁ רוּחַ נְשָׁמָה), and you, the student, should understand with your intellect (וְאַתָּה הַמְעַיֵּן תִּרְאֶה לְהָבִין בְּשִׂכְלְךָ), that there is no equality in merit and the levels of attainment (שֶׁאֵין זְכוּת וּמַעֲלַת מַדְרֵגוֹת שָׁווֹת), for every son of Yisrael [Jew] is different (כִּי כָּל בַּר יִשְׂרָאֵל שָׁוֶה), this one has little merit and little learning (זֶה זְכוּתוֹ וְלִמּוּדוֹ מְעַט), and his occupation is only with the simple meaning of Torah (וְאֵין עִסְקוֹ אֶלָּא בִּפְשׁוּטוֹ שֶׁל תּוֹרָה), while another ascends in his level and deeds (וְיֵשׁ אַחֵר שֶׁעוֹלֶה בְּמַדְרֵגָתוֹ וּמַעֲשָׂיו), to understand Razin deOrayta [Secrets of the Torah] (לְהָבִין רָזִין דְּאוֹרַיְיתָא). Therefore, in every Olam [World] there are five Partzufim (לָכֵן בְּכָל עוֹלָם יֵשׁ ה׳ פַּרְצוּפִים), and there is a Gan Eden [Garden of Eden] in every Olam [World] (וְגַן עֵדֶן יֵשׁ בְּכָל עוֹלָם), so that each one may find rest according to his level (כְּדֵי שֶׁכָּל אֶחָד יִמְצָא מַרְגּוֹעַ לְפִי מַדְרֵגָתוֹ), and it is easy to understand (וְהוּא קַל לְהָבִין). And the seventh Heikhal [Palace] is exceedingly hidden and concealed (וְהַהֵיכָל הַשְּׁבִיעִי הוּא סָתוּם וְגָנוּז מְאֹד), and within it is the pillar of Machon Har Tzion [the Foundation of Mount Zion] (וְיֵשׁ בּוֹ עַמּוּד מָכוֹן הַר צִיּוֹן), within the hollow of which is the Olam haNeshamot [World of Souls] (שֶׁבְּתוֹךְ חֲלוּל שֶׁלּוֹ עוֹלָם הַנְּשָׁמוֹת), and in it are three colors: Chesed, Din, and Rachamim [Kindness, Judgment, and Mercy] (וְיֵשׁ בּוֹ שְׁלֹשָׁה גְוָנִים חֶסֶד דִּין רַחֲמִים), and each one ascends through his own color (וְכָל אֶחָד עוֹלֶה דֶּרֶךְ גּוֹן שֶׁלּוֹ), and surrounding it are cloud and darkness (וּסְבִיבוֹ עָנָן וְחֹשֶׁךְ), so that the other souls will not see (כְּדֵי שֶׁלֹּא יִרְאוּ הַנְּשָׁמוֹת הָאֲחֵרוֹת), those that remain below (שֶׁהֵם נִשְׁאָרִים לְמַטָּה), while other souls ascend (וּנְשָׁמוֹת אֲחֵרוֹת עוֹלוֹת), and they would be greatly ashamed because of this (וְיִבֹשׁוּ מִזֶּה מְאֹד). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י־י לְעוֹלָם אָמֵן וְאָמֵן).