Chapter Twenty (פֶּרֶק עֶשְׂרִים)

The fourth Heikhal [Palace] is called the Heikhal haZechut [Palace of Merit] (הֵיכָל הָרְבִיעִי הוּא נִקְרָא הֵיכָל זְכוּת), and it is formed from the Malchut of Netzach of Ze’ir Anpin (וְהוּא נַעֲשֶׂה מִמַּלְכוּת דְּנֵצַח דִּזְעֵיר), in the Olam haBeri’ah [World of Creation] (בְּעוֹלָם הַבְּרִיאָה), and the remaining Sefirot (וְהַשְּׁאָר [סְפִירוֹת]), become Ohr Penimi [Inner Light] (נַעֲשֶׂה אוֹר פְּנִימִי), to illuminate this Heikhal [Palace] (לְהָאִיר בְּהֵיכָל זֶה). And in this Heikhal [Palace] all judgments are judged (וּבְהֵיכָל זֶה דָּנִים כָּל הַדִּינִים), and from there the decree of judgment goes forth for every person (וּמִשָּׁם יוֹצֵא הַגְזַר דִּין לְכָל אָדָם), whether for good or whether for evil (אִם טוֹב וְאִם רַע), for there are the seventy-one Sanhedrin (כִּי שָׁם הָע״א סַנְהֶדְרִין), who are the angels mentioned in the Zohar on Shir haShirim [Song of Songs] (הֵם הַמַּלְאָכִים הַנִּזְכָּרִים בַּזֹּהַר שִׁיר הַשִּׁירִים), on the verse: “For your love is better than wine” (עַל פָּסוּק כִּי טוֹבִים דֹּדֶיךָ מִיַּיִן) (Song of Songs 1:2), and therefore it is called the Heikhal haZechut [Palace of Merit] (וְלָכֵן נִקְרָא הֵיכָל זְכוּת). For in capital cases they begin with merit first (כִּי בְּדִינֵי נְפָשׁוֹת פּוֹתְחִין בִּזְכוּת תְּחִלָּה), and in the Heikhalot haTum’ah [Palaces of Impurity], which correspond to this Heikhal [Palace] (וּבְהֵיכָלוֹת הַטֻּמְאָה שֶׁהוּא כְּנֶגֶד הֵיכָל זֶה), it is called the Heikhal Chovah [Palace of Guilt] (נִקְרָא הֵיכָל חוֹבָה), because there they begin with guilt (מִפְּנֵי שֶׁפּוֹתְחִין שָׁם בְּחוֹבָה), it is the prosecutor (הוּא הַמְקַטְרֵג), who informs against the servant before his Master (דְּמַלְשִׁין עַבְדָּא בְּמָארֵיהּ). And in this Heikhal [Palace] all merits are judged (וּבְהֵיכָל זֶה דָּנִים כָּל הַזְּכֻיּוֹת), and all transgressions (וְכָל הָעֲבֵרוֹת), and all punishments (וְכָל הָעוֹנְשִׁין), whether for life (הֵן לְחַיִּים), or whether for death, Heaven forbid (הֵן לְמָוֶת חַס וְשָׁלוֹם), for those who transgressed the Torah (לְאוֹתָם שֶׁעָבְרוּ עַל הַתּוֹרָה), and there one Name rules over it whose Name is El miElohim [God from God] (וְשָׁם שׁוֹלֵט עָלָיו שֵׁם אֶחָד אֲשֶׁר שְׁמוֹ אֵל מֵאֱלֹהִי״ם), as it is said: “And God is angered every day” (שֶׁנֶּאֱמַר וְאֵל זוֹעֵם בְּכָל יוֹם) (Psalms 7:12). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that this Heikhal [Palace] is composed of four Heikhalot [Palaces] (כִּי הַהֵיכָל הַזֶּה הוּא בָּלוּל מֵאַרְבַּע הֵיכָלוֹת), for the judges (לְהַדַּיָּנִים), and the scribes (וְהַסּוֹפְרִים), and the witnesses (וְהָעֵדִים), and those who proclaim every decree of judgment (וְאוֹתָם שֶׁמַּכְרִיזִים כָּל גְּזַר דִּין), throughout all the firmaments (בְּכָל הָרְקִיעִים), and knock upon the entrances of the Heikhalot haTum’ah [Palaces of Impurity] (וְדוֹפְקִים עַל פִּתְחֵי הֵיכָלוֹת הַטֻּמְאָה), to punish and to take vengeance (לְהַעֲנִישׁ וְלִנְקוֹם נָקָם).

And behold, it contains four Heikhalot [Palaces] (וְהִנֵּה יֵשׁ בּוֹ ד׳ הֵיכָלוֹת), and all of them have entrances (וּלְכֻלָּם יֵשׁ לָהֶם פְּתָחִים), and one appointed angel stands outside the first entrance (וּמְמֻנֶּה אֶחָד הוּא מִבַּחוּץ לַפֶּתַח הָרִאשׁוֹן), Sansaniah is his name (סַנְסַנְיָה שְׁמוֹ), and corresponding to him in the Heikhal haTum’ah [Palace of Impurity] there is one prosecutor bearing his name, who is also called Sansaniah (וּכְנֶגְדּוֹ יֵשׁ בְּהֵיכָל הַטֻּמְאָה מְקַטְרֵג אֶחָד עַל שְׁמוֹ שֶׁנִּקְרָא גַּם כֵּן סַנְסַנְיָה), and he is appointed over Askarah [a deadly affliction] of children, may the Merciful One save us (וְהוּא מְמֻנֶּה עַל אַסְכָּרָה שֶׁל הַתִּינוֹקוֹת רַחֲמָנָא לִיצְלַן). And he proclaims this decree of judgment throughout all the firmaments (וְהוּא מַכְרִיז הַפְסַק דִּין הַזֶּה בְּכָל הָרְקִיעִין), that which proceeds from the mouth of the seventy-one Sanhedrin (מַה שֶּׁיּוֹצֵא מִפִּי הָע״א סַנְהֶדְרִין), and all of them stand (וְכֻלָּם עוֹמְדִים), as it is said concerning it (שֶׁנֶּאֱמַר עָלֶיהָ): “Your navel is like a round goblet” (שָׁרְרֵךְ כְּאַגַּן הַסַּהַר) (Song of Songs 7:3). And also in this Heikhal [Palace] there is the Name YHV combined with the Name El (וְגַם יֵשׁ בְּהֵיכָל הַזֶּה שֵׁם יה״ו כָּלוּל עִם שֵׁם אֵל). And to this did King David, peace be upon him, direct his intention when saying (וְלָזֶה כִּוֵּן דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּאוֹמְרוֹ): “And my God is the rock of my refuge” (וֵאלֹהַי לְצוּר מַחְסִי) (Psalms 94:22). It is the letters El YHV (הוּא אוֹתִיּוֹת אֵל יה״ו), it is three Batei Din [Courts of Judgment] (הוּא ג׳ בָּתֵּי דִינִין), which judge a person whether he shall have wealth, poverty, or sufferings and illnesses, Heaven forbid (שֶׁהֵם דָּנִים אֶת הָאָדָם שֶׁיִּהְיֶה לוֹ עוֹשֶׁר אוֹ עֲנִיּוּת אוֹ יִסּוּרִין וַחֳלָאִים חַס וְשָׁלוֹם), for they do not judge capital cases before them (שֶׁאֵין דָּנִין לִפְנֵיהֶם דִּינֵי נְפָשׁוֹת). And these are the seventy-one Sanhedrin (וְאֵלּוּ הָע״א סַנְהֶדְרִין), and the other courts are called Marei deAyin [Masters of Observation] (וּשְׁאָר בָּתֵּי דִינִין נִקְרָאִים מָארֵי דְעַיְינִין), for they oversee and make an accounting of all the deeds of mankind (שֶׁהֵם מַשְׁגִּיחִים וְעוֹשִׂים חֶשְׁבּוֹן מִכָּל מַעֲשֵׂה בְּנֵי אָדָם). And there is one Heikhal [Palace] for the scribes of the judges (וְיֵשׁ הֵיכָל אֶחָד לְהַסּוֹפְרִים שֶׁל הַדַּיָּנִים), who are under the inner judges (שֶׁהֵם תַּחַת הַדַּיָּנִים הַפְּנִימִיִּים). At the first entrance there is one appointed angel whose name is Gazriel (בַּפֶּתַח הָרִאשׁוֹן יֵשׁ מְמֻנֶּה אֶחָד שְׁמוֹ גַּזְרִיאֵל), and he is appointed to reveal all the judgments that have been decreed to that first appointee (וְהוּא מְמֻנֶּה לְגַלּוֹת כָּל הַדִּינִים שֶׁנִּגְזְרוּ לְאוֹתוֹ הַמְמֻנֶּה הָרִאשׁוֹן), who rules over the Sitra Achra [Other Side] through the Askarah [deadly affliction] of children, whose name is Sansaniah (הַמּוֹשֵׁל עַל סִטְרָא אָחֳרָא בְּאַסְכָּרָה שֶׁל הַתִּינוֹקוֹת שְׁמוֹ סַנְסַנְיָה). And when he reveals the decree of judgment (וְכֵיוָן שֶׁהוּא מְגַלֶּה הַגְזַר דִּין), then there are several appointees under him (אָז יֵשׁ כַּמָּה מְמֻנִּים תַּחְתָּיו), who proclaim throughout all the firmaments (הַמַּכְרִיזִים בְּכָל הָרְקִיעִים), and the bird of the heavens carries the voice below into the lower world (וְעוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל לְמַטָּה בָּעוֹלָם הַתַּחְתּוֹן), and likewise this proclamation is heard by Shedim [Demons], Ruchot [Spirits], and the children of Lilith (וְכֵן שׁוֹמְעִים הַכָּרוֹז הַזֶּה שֵׁדִים רוּחוֹת וּבְנֵי לִילִית), and the other powers of impurity (וּשְׁאָר כֹּחוֹת הַטֻּמְאָה), and they make them known to human beings (וּמוֹדִיעִים אוֹתָם לִבְנֵי אָדָם), who push them away from entering the Heikhal haMelekh [Palace of the King] (שֶׁדּוֹחִים אוֹתָם מִלְּכָנוֹס בְּהֵיכַל הַמֶּלֶךְ), at the time when they are sleeping upon their beds (בִּזְמַן שֶׁהֵם יְשֵׁנִים עַל מִטָּתָם). And there are appointees who stand to testify testimony in the Beit Din [Court of Judgment] (וְיֵשׁ מְמֻנִּים הָעוֹמְדִים לְהָעִיד עֵדוּת בְּבֵית דִּין), and roam below to seek and investigate the deeds of mankind (וּמְשׁוֹטְטִים לְמַטָּה לִדְרוֹשׁ וְלַחְקוֹר עַל מַעֲשֵׂה בְּנֵי אָדָם), and afterward they ascend above (וְאַחַר כָּךְ עוֹלִים לְמַעְלָה), and it is said (שֶׁנֶּאֱמַר): “And Hashem said unto the Satan: From where do you come? And the Satan answered Hashem and said: From roaming in the earth and from walking through it” (וַיֹּאמֶר ה׳ אֶל הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת ה׳ וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ) (Job 1:7). And sometimes (וְלִפְעָמִים), the spirits make known in a vision of the night to the kings of the nations of the world (מוֹדִיעִים הָרוּחוֹת בַּחֲזִיוֹן לַיְלָה לְמַלְכֵי אֻמּוֹת הָעוֹלָם), for they are from their side (דְּאִינוּן מִסִּטְרָא דִלְהוֹן), and there are powers of impurity called “Boiling Excrement” (וְיֵשׁ כֹּחוֹת הַטֻּמְאָה הַנִּקְרָאִים צֹאָה רוֹתַחַת), and they defile all those who attach themselves to them (וְהֵם מְטַמְּאִים לְכָל אוֹתָם הַמִּתְדַּבְּקִים עַצְמָם בָּהֶם), and it is said (שֶׁנֶּאֱמַר): “Go out, say to him” (יֵצֵא תֹּאמַר לוֹ) (Isaiah 30:22). And they are excesses cast outside (וְהֵם מוֹתָרוֹת הַנִּדְחוֹת לַחוּץ), and there is not within them a spark of holiness (וְאֵין בּוֹ נִיצוֹץ קְדוּשָּׁה), such as the spark of Asham Shishi [The Sixth Guilt-Offering] [Yeshu] (כְּגוֹן נִיצוֹץ אָשָׁם שִׁשִּׁי [יֵשׁוּ]), and these are the most impure of all the powers of impurity (וְאֵלּוּ הֵם הַיּוֹתֵר טְמֵאִים מִכָּל כֹּחוֹת הַטֻּמְאָה), and they defile everyone who attaches himself to them (וּמְטַמְּאִים אֶת כָּל מִי הַמְדַבֵּק עַצְמוֹ בָּהֶם).

The second entrance is appointed over by the angel Dehariel (הַפֶּתַח הַשֵּׁנִי מְמֻנֶּה עָלָיו הַמַּלְאָךְ דְּהַרִיאֵל), and he weighs the deeds of the son of man (וְהוּא שׁוֹקֵל מַעֲשָׂיו שֶׁל הַבֶּן אָדָם), if the good deeds (אִם הַמַּעֲשִׂים טוֹבִים), outweigh the transgressions (מַכְרִיעִים אֶת הָעֲבֵרוֹת), they are kept in his hand (הֵם שְׁמוּרִים בְּיָדוֹ), and he is appointed to do good for them (וְהוּא מְמֻנֶּה לְהֵיטִיב לָהֶם), and the good reward is kept in his hand (וְשׁוֹמֵר הַשָּׂכָר הַטּוֹב בְּיָדוֹ). And because it is necessary to cleanse this person from the transgressions that are in his hand (וּבַעֲבוּר שֶׁצָּרִיךְ לְנַקּוֹת הָאִישׁ הַזֶּה מֵעֲבֵרוֹת שֶׁבְּיָדוֹ), they seize him in the prison-house (תוֹפְסִים אוֹתוֹ בְּבֵית הָאֲסוּרִים) (Zohar Devarim 299a), of the King of kings of kings, the Holy One, blessed be He (שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקב״ה), which is the suffering of illnesses (שֶׁהוּא יִסּוּרִין שֶׁל הַחוֹלָאִים), and He commands concerning him the angel Pedael to redeem him (וְהוּא מְצַוֶּה עָלָיו לִפְדּוֹת אוֹתוֹ הַמַּלְאָךְ פַּדְאֵל), who is in the Heikhal haZechut [Palace of Merit] below (שֶׁהוּא בְּהֵיכָל זְכוּת שֶׁלְּמַטָּה). And concerning him it is said (וְעָלָיו נֶאֱמַר): “If there be for him an angel, an intercessor, one among a thousand... then He says: Redeem him from going down to the pit” (אִם יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף... וַיֹּאמֶר פְּדָעֵהוּ מֵרֶדֶת שָׁחַת) (Job 33:23–24), and he proclaims in a great voice (וּמַכְרִיז בְּקוֹל גָּדוֹל): “I have found a ransom” (מָצָאתִי כֹפֶר) (Job 33:24). And then another enters in his place (וְאָז נִכְנָס אַחֵר תַּחְתָּיו), and this is the secret of the redemption that I explained in Sha’ar Sha’ashu’ei haMelekh [Gate of the Delights of the King] (וְזֶהוּ סוֹד הַפִּדְיוֹן שֶׁפֵּרַשְׁתִּי בְּשַׁעַר שַׁעֲשׁוּעֵי הַמֶּלֶךְ), until that sick person is saved and healed (עַד שֶׁנִּצּוֹל אוֹתוֹ הַחוֹלֶה וּמִתְרַפֵּא), and it is said (שֶׁנֶּאֱמַר): “Heal me, Hashem, and I shall be healed” (רְפָאֵנִי ה׳ וְאֵרָפֵא) (Jeremiah 17:14), certainly Hashem forever, Amen and Amen (בְּוַדַּאי י״י לְעוֹלָם אָמֵן וְאָמֵן).

The third entrance is appointed over by the angel Gadiel (הַפֶּתַח הַשְּׁלִישִׁי מְמֻנֶּה עָלָיו גַּדִּיאֵל הַמַּלְאָךְ), and it is on the left side (וְהוּא לְצַד שְׂמֹאל), and this angel is appointed to elevate all the evil transgressions of every person (וְהַמַּלְאָךְ הַזֶּה הוּא מְמֻנֶּה לְהַעֲלוֹת כָּל הָעֲבֵרוֹת רָעוֹת שֶׁל כָּל אָדָם), which pursue him in this world (הָרוֹדֵף אַחֲרֵיהֶם בָּעוֹלָם הַזֶּה), and he brings them down into the scale (וּמוֹרִיד אוֹתָם תּוֹךְ הַמִּשְׁקָל), to weigh in the right pan of the balances the merits (לִשְׁקוֹל בְּכַף הַיָּמִין שֶׁל הַמֹּאזְנַיִם הַזְּכֻיּוֹת), and on the left side the transgressions (וּבְצַד שְׂמֹאל הָעֲבֵרוֹת). And the balances are suspended at the fourth entrance (וְהַמֹּאזְנַיִם הִיא תְּלוּיָה בַּפֶּתַח הָרְבִיעִי), and there the transgressions and the merits are weighed at one time (וְשָׁם שׁוֹקְלִים הָעֲבֵרוֹת וְהַזְּכֻיּוֹת בְּפַעַם אֶחָד), if the merits outweigh the transgressions (אִם מַכְרִיעִים הַזְּכֻיּוֹת הָעֲבֵרוֹת), there are appointees on the right side (יֵשׁ מְמֻנִּים לְצַד יָמִין), and they take the decree of judgment (וְהֵם לוֹקְחִים הַגְזַר דִּין), and remove from him many evil decrees, sufferings, and illnesses (וּמַעֲבִירִין מִמֶּנּוּ כַּמָּה גְּזֵרוֹת רָעוֹת וְיִסּוּרִין וַחֳלָאִים), of that person (שֶׁל אוֹתוֹ הָאִישׁ), until he is saved from them (עַד שֶׁיִּנָּצֵל מֵהֶם). And from the left side, if the transgressions outweigh (וּמִצַּד הַשְּׂמֹאל אִם מַכְרִיעִין הָעֲבֵרוֹת), there are many appointees (הַרְבֵּה מְמֻנִּים הֵם), who proclaim the matter (הַמַּכְרִיזִים אֶת הַדָּבָר), until the proclamation is heard by the appointees of the Sitra Achra [Other Side] and the Gardinei Nimusin [Executors of Judgment] (עַד שֶׁשּׁוֹמְעִים הַכָּרוֹז הַמְמֻנִּים שֶׁל סִטְרָא אָחֳרָא וְגַרְדִינֵי נִימוּסִין), until his mazal is impaired (עַד דְּאִתְרַע מַזָּלֵיהּ), and then the Sitra Achra [Other Side] descends and takes the soul (וְאָז יוֹרֶדֶת סִטְרָא אָחֳרָא וְנוֹטֶלֶת הַנְּשָׁמָה). Fortunate is the portion of the Tzaddikaya [Righteous Ones] in this world and in the World to Come (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

The fourth entrance is appointed over by the angel Azaniah (הַפֶּתַח הָרְבִיעִי מְמֻנֶּה עָלָיו הַמַּלְאָךְ אֲזַנְיָה), and it is the balances of which we have spoken (וְהִיא הַמֹּאזְנַיִם שֶׁאָמַרְנוּ), in which all the merits and transgressions are weighed at one time (שֶׁשּׁוֹקְלִין בָּהּ הַזְּכֻיּוֹת וְהָעֲבֵרוֹת כֻּלָּם בְּפַעַם אֶחָד), and it is called Moznei Tzedek [Scales of Justice] (וְהוּא נִקְרָא מֹאזְנֵי צֶדֶק), and according to the weighing they are judged (וְעַל פִּי הַמִּשְׁקָל נִדּוֹנִים), and under this appointee there are two appointees (וְתַחַת הַמְמֻנֶּה הַזֶּה יֵשׁ שְׁנֵי מְמֻנִּים): one on the right whose name is Hariel (אֶחָד לְיָמִין שְׁמוֹ הַרִיאֵל), and the second on the left, Gedudiel (וְהַשֵּׁנִי לִשְׂמֹאל גְּדוּדִיאֵל). And when he weighs the merits, he weighs them on the right (וּכְשֶׁשּׁוֹקֵל הַזְּכֻיּוֹת שׁוֹקְלָם בַּיָּמִין), and the transgressions he weighs on the left (וְהָעֲבֵרוֹת שׁוֹקְלָם בַּשְּׂמֹאל), and all of them are included within one Ruach [Spirit] (וְכֻלָּם נִכְלָלִים בְּרוּחַ אֶחָד), which is the Name called Zechut [Merit] (אֲשֶׁר הוּא שֵׁם הַנִּקְרָא זְכוּת), and when they are included one within the other (וּכְשֶׁהֵם נִכְלָלִים זֶה בָּזֶה), from their radiance there emerges one Chayah [Living Creature] (מֵהִתְנוֹצְצוּתָם יוֹצֵאת חַיָּה אַחַת), whose name is Tumiel (אֲשֶׁר שְׁמָהּ תּוּמִיאֵל). And its function is to watch over the world (וּמַעֲשֵׂיהוּ לְהַשְׁגִּיחַ בָּעוֹלָם), together with those who are called the Eyes of Hashem (עִם אוֹתָם הַנִּקְרָאִים עֵינֵי י״י), which roam throughout all the earth (הַמְשׁוֹטְטוֹת בְּכָל הָאָרֶץ) (Zechariah 4:10), going and roaming throughout the world (הַהוֹלְכִים וּמְשׁוֹטְטִים בָּעוֹלָם), regarding those deeds that the Tzaddikim [Righteous Ones] perform with perfection (בְּאוֹתָם הַמַּעֲשִׂים שֶׁעוֹשִׂים הַצַּדִּיקִים בִּשְׁלֵמוּת), of heart and with joy (הַלֵּב וּבְשִׂמְחָה). And he is appointed to watch over all the prayers (וְהוּא מְמֻנֶּה לְהַשְׁגִּיחַ בְּכָל הַתְּפִלּוֹת), over all the requests and petitions (עַל כָּל הַשְּׁאֵלוֹת וְהַבַּקָּשׁוֹת), which the Children of Israel ask (אֲשֶׁר שׁוֹאֲלִים בְּנֵי יִשְׂרָאֵל), all of them come into the hand of this Chayah [Living Creature] (כֻּלָּם בָּאִים לְיַד הַחַיָּה הַזֹּאת), and it places them in this Heikhal [Palace] (וְהוּא מַנִּיחַ אוֹתָם בְּהֵיכָל זֶה). And the prayers stand in this Heikhal [Palace] for forty days to be examined (וְעוֹמְדִים הַתְּפִלּוֹת בְּהֵיכָל זֶה מ׳ יוֹם לְעַיֵּן בָּהֶם), and after forty days this Chayah [Living Creature] goes forth (וְאַחַר מ׳ יוֹם יוֹצְאָה הַחַיָּה הַזֹּאת), and takes with it all the requests (וְלוֹקַחַת עִמָּהּ כָּל הַשְּׁאֵלוֹת), and places them before the seventy-one Sanhedrin (וּמַנִּיחַ לָהֶם לִפְנֵי ע״א סַנְהֶדְרִין), and they sit in judgment over them (וְיוֹשְׁבִים עֲלֵיהֶם בַּדִּין), whether those people are worthy that their request be fulfilled (אִם רְאוּיִים אוֹתָם הַבְּנֵי אָדָם לְמַלּוֹת שְׁאֵלָתָם), and that their petition be granted (וְלַעֲשׂוֹת בַּקָּשָׁתָם). And then the Chayah [Living Creature] called Zechut El [Merit of God] examines them (וְאָז הַחַיָּה הַנִּקְרֵאת זְכוּת אֵל מְעַיֵּין בָּהֶם), whether they are worthy and deserving that they be dealt with according to the attribute of mercy (אִם רְאוּיִים וְזוֹכִים הֵם לְהִתְנַהֵג עִמָּהֶם בְּמִדַּת הָרַחֲמִים), or not (אוֹ לֹא). And if it is accepted favorably (וְאִם הִיא רְצוּיָה), the petition and request go forth from this Heikhal [Palace] (יוֹצְאָה הַבַּקָּשָׁה וְהַשְּׁאֵלָה מֵהֵיכָל הַזֶּה), and there go forth with them twelve appointees (וְיוֹצְאִים עִמָּהֶם י״ב מְמֻנִּים), and they ask and demand from this Chayah [Living Creature] that the request be fulfilled (וְשׁוֹאֲלִים וְתוֹבְעִים מֵהַחַיָּה הַזֹּאת לְמַלּוֹת הַבַּקָשָׁה הַהִיא), each one individually becomes for him an intercessor and an advocate of uprightness (כָּל אֶחָד בִּפְנֵי עַצְמוֹ נַעֲשֶׂה לוֹ מֵלִיץ וּפְרַקְלִיט יֹשֶׁר), and that petition and request are fulfilled (וּמִתְקַיְּמִים הַבַּקָּשָׁה וְהַשְּׁאֵלָה הַהִיא). And beneath this Chayah [Living Creature] are four Seraphim [Fiery Angels] of blazing fire (וְתַחַת הַחַיָּה הַזֹּאת ד׳ שְׂרָפִים שֶׁל אֵשׁ לוֹהֵט), and these are their names (וְאֵלֶּה שְׁמוֹתָם): Serafiel, Barkiel, Karishiel, Kerumiah (שְׂרַפִיאֵל בַּרְקִיאֵל קְרִישִׁיאֵל קְרוֹמִיָה), and they stand in the four corners of the world (וְהֵם עוֹמְדִים בְּאַרְבַּע פִּנּוֹת הָעוֹלָם), and they are appointed to watch over all those who observe the day of Shabbat properly (וְהֵם מְמֻנִּים לְהַשְׁגִּיחַ עַל כָּל אוֹתָם הַשּׁוֹמְרִים יוֹם הַשַּׁבָּת כָּרָאוּי). And from these four are formed sparks of fire (וּמִן אֵלּוּ הָאַרְבָּעָה נַעֲשִׂים שְׁבִיבֵי אֵשׁ), when they go forth (כְּשֶׁהֵם הוֹלְכִים), and from those sparks were made seventy-two wheels of fire (וּמֵאוֹתָם הַשְּׁבִיבִים נַעֲשׂוּ שִׁבְעִים וּשְׁנַיִם גַּלְגַּלִּים שֶׁל אֵשׁ), and from them was made the Nahar Dinur [River of Fire] (וּמֵהֶם נַעֲשָׂה הַנְהַר דִּינוּר), “a thousand thousands minister unto Him” (אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵיהּ) (Daniel 7:10), to that fire which proceeds from them (לְאוֹתוֹ הָאֵשׁ הַיּוֹצֵא מֵהֶם). And all those who observe the Shabbat properly (וְכָל אוֹתָם הַשּׁוֹמְרִים הַשַּׁבָּת כָּרָאוּי), and delight in the delight of Shabbat (וּמִתְעַנְּגִים בְּעוֹנֶג שַׁבָּת), these four angels watch over them to do good for them (אֵלּוּ הַד׳ מַלְאָכִים מַשְׁגִּיחִים בָּהֶם לְהֵיטִיב לָהֶם). Every day the fire goes forth (בְּכָל יוֹם וָיוֹם יוֹצְאָה הָאֵשׁ), and strengthens itself in the Nahar Dinur [River of Fire] (וּמִתְחַזֵּק בִּנְהַר דִּינוּר), and burns many spirits and many rulers (וְשׂוֹרֵף לְכַמָּה רוּחוֹת וּלְכַמָּה מוֹשְׁלִים), and when Shabbat enters (וְכֵיוָן שֶׁנִּכְנָס שַׁבָּת), the proclamation goes forth to observe the Shabbat properly (הַכָּרוֹז יוֹצֵא לִשְׁמוֹר הַשַּׁבָּת כָּרָאוּי), and that Nahar Dinur [River of Fire] becomes quiet from its wrath (וְאוֹתוֹ הַנְהַר דִּינוּר נִשְׁקָט מִזַּעַף), and it no longer goes forth storming and raging (וְאֵינוֹ הוֹלֵךְ וְסוֹעֵר וְזוֹעֵף), and its sparks and fiery flashes become quiet and tranquil (וְזִיקִים וְשְׁבִיבִים שֶׁלּוֹ הֵם שׁוֹקְטִים וְנוֹחִים). And that Chayah [Living Creature] which we mentioned (וְאוֹתָהּ הַחַיָּה שֶׁאָמַרְנוּ), and these are the overseers of those who observe the Shabbat properly (וְאֵלּוּ הֵם הַמַּשְׁגִּיחִים עַל שׁוֹמְרֵי שַׁבָּת כָּרָאוּי), and over every table of every son of Yisrael (וְעַל כָּל שֻׁלְחָן שֶׁל כָּל בַּר יִשְׂרָאֵל), who prepares it properly (שֶׁהוּא מְתַקֵּן אוֹתוֹ כָּרָאוּי), and how they delight upon that table (וְאֵיךְ מִתְעַנְּגִים עַל אוֹתוֹ שֻׁלְחָן). And if they delight themselves properly (וְאִם הֵם מִתְעַנְּגִים כָּרָאוּי), all of them open and say (כֻּלָּם פּוֹתְחִים וְאוֹמְרִים): “May so-and-so be blessed from Atika Kadisha [the Holy Ancient One], and Abba and Imma, and Ze’ir Anpin and Nukvah” (פְּלוֹנִי יְהֵא מְבֹרָךְ מֵעַתִּיקָא קַדִּישָׁא, וְאַבָּא וְאִמָּא, וּזְעֵיר וְנוּקְבֵיהּ), and they answer Amen to his blessings (וְהֵם עוֹנִים אָמֵן עַל בִּרְכוֹתָיו), and they proclaim (וּמַכְרִיזִים): “Then shall you delight yourself in Hashem” (אָז תִּתְעַנַּג עַל י־י) (Isaiah 58:14), “and He shall give you the requests of your heart” (וְיִתֶּן לְךָ מִשְׁאֲלוֹת לִבֶּךָ) (Psalms 37:4), “for the mouth of Hashem has spoken” (כִּי פִּי יְיָ דִּבֵּר) (Isaiah 58:14). Through Yad [the Hand] specifically (עַל יְדֵי דַּיְיקָא), and all of them say (וְכֻלָּם אוֹמְרִים): “Then shall you call, and Hashem shall answer” (אָז תִּקְרָא וַי־י יַעֲנֶה) (Isaiah 58:9). And at the final meal, which is Seudah Shelishit [the Third Meal] (וּבַסְּעוּדָה הָאַחֲרוֹנָה שֶׁהִיא סְעוּדָה שְׁלִישִׁית), they conclude and say (מְסַיְּמִים וְאוֹמְרִים): “Then shall your light break forth as the morning... the glory of Hashem shall gather you” (אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ... כְּבוֹד יְיָ יַאַסְפֶךָ) (Isaiah 58:8), and they say this verse (וְהֵם אוֹמְרִים פָּסוּק זֶה): “For so shall the man be blessed who fears Hashem” (כִּי כֵן יְבֹרַךְ גָּבֶר יְרֵא י־י) (Psalms 128:4). And if they do not delight themselves on Shabbat properly (וְאִם לֹא מִתְעַנְּגִים בְּשַׁבָּת כָּרָאוּי), then these holy camps depart (אָז מִסְתַּלְּקִין אֵלּוּ הַכִּתּוֹת הַקְּדוֹשִׁים), and camps of the star Shabtai [Saturn] come (וּבָאִים כִּתּוֹת שֶׁל כּוֹכַב שַׁבְּתַאי), which indicate sorrow and sighing (שֶׁהֵם מוֹרִים יָגוֹן וַאֲנָחָה), and these are called Nega [Affliction], the opposite of Oneg [Delight] (וְאֵלּוּ נִקְרָאִים נֶגַע הִפּוּכוֹ שֶׁל עֹנֶג), and they open and say (פּוֹתְחִים וְאוֹמְרִים): “And he loved cursing, and it came upon him; and he did not desire blessing, and it became distant from him” (וַיֶּאֱהַב קְלָלָה וַתְּבוֹאֵהוּ וְלֹא חָפֵץ בִּבְרָכָה וַתִּרְחַק מִמֶּנּוּ) (Psalms 109:17), “Let the creditor seize all that he has; let strangers plunder his labor” (יִנַּקֵּשׁ נוֹשֶׁה לְכָל אֲשֶׁר לוֹ יָבֹזּוּ זָרִים יְגִיעוֹ) (Psalms 109:11), “Let there be none to extend kindness unto him” (אַל יְהִי לוֹ מֹשֵׁךְ חָסֶד) (Psalms 109:12), may the Merciful One save us (רַחֲמָנָא לְשֵׁיזְבַן). And all those who delighted themselves with the delight of Shabbat, Rosh Chodesh [New Moon], and Yamim Tovim [Festivals] (וְכָל אוֹתָם שֶׁהָיוּ מִתְעַנְּגִים בְּעוֹנֶג שַׁבָּת וְרֹאשׁ חֹדֶשׁ וְיָמִים טוֹבִים), all those angels that we mentioned (כָּל אוֹתָן הַמַּלְאָכִים שֶׁאָמַרְנוּ), who emerge from this Chayah [Living Creature] (שֶׁיּוֹצְאִים מֵהַחַיָּה הַזֹּאת), do not allow him to be burned in the Nahar Dinur [River of Fire] (אֵינָם מַנִּיחִים אוֹתוֹ לְהִשָּׂרֵף בִּנְהַר דִּינוּר), and they save him (וְהֵם מַצִּילִים אוֹתוֹ), because they delighted themselves in the delight of holiness (מִפְּנֵי שֶׁהָיוּ מִתְעַנְּגִים בְּעוֹנֶג הַקְּדוּשָּׁה). To exclude one who delights himself during the weekdays (לְאַפּוֹקֵי מִי שֶׁמִּתְעַנֵּג בִּימֵי הַחוֹל), for this is the Nega [Affliction] of the Sitra Achra [Other Side] (שֶׁזֶּה הוּא נֶגַע שֶׁל סִטְרָא אָחֳרָא), as our holy Rabbi said (כְּמוֹ שֶׁאָמַר רַבֵּינוּ הַקָּדוֹשׁ), when he raised his fingers that he had not derived enjoyment from this world even to the measure of a hair’s breadth (כְּשֶׁזָּקַף אֶצְבְּעוֹתָיו שֶׁלֹּא נֶהֱנָה מִן הָעוֹלָם הַזֶּה כִּמְלֹא נִימָא), that is, the delight of the Yetzer haRa [Evil Inclination] during the weekdays (הַיְינוּ מְעֹנֶג שֶׁל יֵצֶר הָרַע בִּימֵי הַחוֹל). And in this Heikhal [Palace] all the judgments of the world are judged (וּבְהֵיכָל הַזֶּה דָּנִים כָּל הַדִּינִים שֶׁבָּעוֹלָם), whether concerning the living or the dead (הֵן עַל הַחַיִּים וְהַמֵּתִים), and everything is in their hands except for these three matters of which our Sages of blessed memory said (וְהַכֹּל יֵשׁ בְּיָדָם חוּץ מִשְּׁלֹשָׁה דְבָרִים אֵלּוּ שֶׁאָמְרוּ רַז״ל): “Children, life, and sustenance do not depend upon merit” (בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַּלְיָא מִלְּתָא) (Zohar, Bereshit 181a), but rather upon the Mazal [Supernal Influence] of Atika Kadisha [the Holy Ancient One] (כִּי אִם בְּמַזָּלָא שֶׁל עַתִּיקָא קַדִּישָׁא). They were not given permission to judge these matters in this Heikhal [Palace] (לֹא נִתַּן לָהֶם רְשׁוּת לָדוּן אוֹתָם בְּהֵיכָל זֶה), because concerning them it is said “upon Hashem” (מִפְּנֵי שֶׁנֶּאֱמַר בָּהֶם עַל ה׳), Who is Atika Kadisha [the Holy Ancient One] (שֶׁהוּא עַתִּיקָא קַדִּישָׁא), Who is above Ze’ir Anpin (שֶׁהוּא לְמַעְלָה מִזְּעֵיר אַנְפִּין), concerning Shabbat it is written (בְּשַׁבָּת כְּתִיב): “Then shall you delight yourself in Hashem” (אָז תִּתְעַנַּג עַל י־י) (Isaiah 58:14), and “He shall give you the requests of your heart” (וְהוּא יִתֶּן לְךָ מִשְׁאֲלוֹת לִבֶּךָ) (Psalms 37:4), and concerning children it is written (וְאֵצֶל בָּנִים כְּתִיב): “And Channah prayed unto Hashem” (וַתִּתְפַּלֵּל חַנָּה עַל י־י) (I Samuel 1:10), and concerning Chizkiyahu it is written (וְאֵצֶל חִזְקִיָּהוּ כְּתִיב): “Behold, I will add unto your days” (הִנְנִי יוֹסֵף עַל יָמֶיךָ) (Isaiah 38:5), and it is not said who will add the life (וְלֹא נֶאֱמַר מִי שֶׁיוֹסִיף הַחַיִּים), for there is in it both the revealed and the hidden (כִּי יֵשׁ בּוֹ נוֹכַח וְנִסְתָּר), and the one who understands will understand (וְהַמֵּבִין יָבִין). And concerning sustenance it is written (וְאֵצֶל מְזוֹנֵי כְּתִיב): “Cast your burden upon Hashem and He shall sustain you” (הַשְׁלֵךְ עַל י־י יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ) (Psalms 55:23), and they come from Imma Ila’ah [the Supernal Mother] (וּבָאִים מֵאִמָּא עִלָּאָה), she is the river that flows forth and issues out (הִיא הַנָּהָר דְּנָגִיד וְנָפִיק), and she is “like a spring of waters whose waters do not fail” (וְהִיא כְּמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו) (Isaiah 58:11), from the two Mazalin [Supernal Influences] that overshadow her (מִן תְּרֵין מַזָּלִין הַחוֹפְפִים עָלֶיהָ), for the matter depends upon the Supernal Mazal [Influence] (כִּי בְּמַזָּלָא עִילָאָה תַּלְיָא מִלְּתָא), and understand this (וְהָבֵן), for there Hashem commanded the blessing, life forever (כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3), Amen (אָמֵן).