Chapter Twenty-Four (פֶּרֶק עֶשְׂרִים וְאַרְבָּעָה)

It is the Heikhal haRatzon [Palace of Will] (הוּא הֵיכָל רָצוֹן), which is the sixth Heikhal [Palace] from below upward (שֶׁהוּא הֵיכָל שִׁשִּׁי מִמַּטָּה לְמַעְלָה).

The Upper Heikhal haRatzon [Palace of Will] is the sixth Heikhal [Palace] (הֵיכָל הָרָצוֹן הָעֶלְיוֹן הוּא הֵיכָל שִׁשִּׁי), and it is the secret of Malchut of Gevurah of Ze’ir of Gevurah (וְהוּא סוֹד מַלְכוּת דִּגְבוּרָה שֶׁל זְעֵיר דִּגְבוּרָה), and it says in the Zohar, Pekudei (וְאוֹמֵר בַּזֹּהַר פְּקוּדֵי): “The sixth Heikhal, this is the Heikhal that is called the Heikhal of Will” (הֵיכָלָא שְׁתִיתָאָה דָּא הוּא הֵיכָלָא דְּאִתְקְרֵי הֵיכָלָא דְרָעוֹן)... “and here is the Will of wills” (וְהָכָא אִיהוּ רְעוּא דְרָעֲוִין) (Zohar Shemot 253b). And behold, every Zivug [Union] comes from the secret of the heat of Gevurah [Severity], the desire of women (וְהִנֵּה כָּל זִוּוּג הוּא בָּא מִסּוֹד חִמּוּם הַגְּבוּרָה תַּאֲוַת נָשִׁים), as it is said (שֶׁנֶּאֱמַר): “His left hand is under my head” (שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי) (Song of Songs 2:6). And here is the awakening of the Zivug [Union] (וְכָאן הוּא הִתְעוֹרְרוּת הַזִּוּוּג), in the secret of the kiss of the mouth (בְּסוֹד נְשִׁיקַת הַפֶּה), as it is said (שֶׁנֶּאֱמַר): “And Yaakov kissed Rachel” (וַיִּשַּׁק יַעֲקֹב לְרָחֵל) (Genesis 29:11). And from this Heikhal [Palace] all prayers are heard at the time of favor (וּמֵהֵיכָל זֶה נִשְׁמָעִים כָּל הַתְּפִלּוֹת בְּעֵת רָצוֹן), and it is the Heikhal [Palace] of Moshe Rabbeinu, peace be upon him (וְהוּא הֵיכָלָא דְמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), as it is said (שֶׁנֶּאֱמַר): “And God will answer him with a voice” (וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל) (Exodus 19:19), it is the attribute of Gevurah [Severity] (הִיא מִדַּת הַגְּבוּרָה), and there are the souls of the Ten Martyrs of the Kingdom (וְשָׁם הֵם הַנְּשָׁמוֹת שֶׁל עֲשָׂרָה הֲרוּגֵי מַלְכוּת), they are the mighty ones who ruled over their inclination (הֵם הַגִּבּוֹרִים שֶׁשָּׁלְטוּ עַל יִצְרָם), and did not immerse themselves in the Nahar Dinur [River of Fire] (וְלֹא טָבְלוּ עַצְמָם בִּנְהַר דִּינוּר), for there was no impurity in them at all (כִּי לֹא הָיָה בָהֶם פְּסוֹלֶת כְּלָל). And there they awaken the desire of the Zivug [Union] (וְשָׁם הֵם מְעוֹרְרִים הַתַּאֲוָה שֶׁל הַזִּוּוּג), in the secret of Mayin Nukvin [Female Waters] (בְּסוֹד מַיִן נוּקְבִין), in this Heikhal [Palace] stand four lights (בַּהֵיכָל הַזֶּה עוֹמְדִים אַרְבַּע אוֹרוֹת), ruling over the four directions of the world (הַשּׁוֹלְטִים בְּאַרְבַּע רוּחוֹת הָעוֹלָם), and behold, on the side of the South stands Michael, the great prince (וְהִנֵּה בְּצַד דָּרוֹם עוֹמֵד מִיכָאֵל הַשַּׂר הַגָּדוֹל), appointed over Israel (הַמְמֻנֶּה עַל יִשְׂרָאֵל), who advocates on behalf of Israel (אֲשֶׁר הוּא מְלַמֵּד סַנִיגוֹרְיָא עַל יִשְׂרָאֵל), at the time when Samael the prosecutor demands judgment against “the enemies of Israel” (בִּזְמַן שֶׁסַּמָאֵ״ל הַמְקַטְרֵג תּוֹבֵעַ דִּין עַל שׂוֹנְאֵי יִשְׂרָאֵל). Michael argues his case against him (מִיכָאֵל טוֹעֵן טְעָנוֹת עִמּוֹ), and nullifies his words (וּמְבַטֵּל דְּבָרָיו), and if, Heaven forbid, his arguments are not effective (וְאִם חַס וְשָׁלוֹם טַעֲנוֹתָיו אֵינָם מוֹעִילִים), it is said (נֶאֱמַר): “He has withdrawn His right hand from before the enemy” (הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב) (Lamentations 2:3), for Michael is called the Right Side, standing on the side of the South (כִּי מִיכָאֵל נִקְרָא יָמִין הָעוֹמֵד לְצַד דָּרוֹם). And on the side of the North stands the angel Gavriel (וּמִצַּד צָפוֹן עוֹמֵד גַּבְרִיאֵל הַמַּלְאָךְ), appointed over the judgment that proceeds from the fourth Heikhal [Palace] (הַמְמֻנֶּה עַל הַדִּין הַיּוֹצֵא מֵהֵיכָל רְבִיעִי), and he has the ability to delay the decree of judgment that emerges from there (וְיֵשׁ לוֹ יְכוֹלֶת לְעַכֵּב הַגְזַר דִּין הַיּוֹצֵא מִשָּׁם), so that the prosecutor will not take the ruling into his hand (שֶׁלֹּא יִקַּח הַמְקַטְרֵג הַפְּסַק בְּיָדוֹ), if the sinner returns in repentance (אִם יַחֲזוֹר הַחוֹטֵא בִּתְשׁוּבָה), he shall be punished from this Heikhal [Palace] (יְהֵא נֶעֱנָשׁ מֵהֵיכָל זֶה), from its northern side (מִצַּד צָפוֹן שֶׁבּוֹ), and he heals him (וּמְרַפֵּא אוֹתוֹ). For with that by which the Holy One, blessed be He, strikes him, with it He heals him (כִּי בְּמַה שֶּׁלוֹקֶה בּוֹ הַקב״ה בּוֹ הוּא מְרַפֵּא), because Gavriel is comprised of Chesed [Kindness] and Din [Judgment] (מִפְּנֵי שֶׁגַּבְרִיאֵל הוּא כָּלוּל מֵחֶסֶד וְדִין). And from this northern side come the sufferings of love upon the Tzaddik [Righteous One] (וּמִצַּד צָפוֹן זֶה בָּאִים הַיִּסּוּרִין שֶׁל אַהֲבָה עַל הַצַּדִּיק), as it is said (שֶׁנֶּאֱמַר): “For as a man chastises his son, so Hashem your God chastises you” (כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ י״י אֱלֹהֶיךָ מְיַסְּרֶךָ) (Deuteronomy 8:5), and it is said (וְנֶאֱמַר): “Hashem has indeed chastised me, but He has not given me over to death” (יַסֹּר יִסְּרַנִּי יָהּ וְלַמָּוֶת לֹא נְתָנָנִי) (Psalms 118:18). And on the side of the East stands Raphael (וּמִצַּד מִזְרָח עוֹמֵד רְפָאֵל), and in his hand are all kinds of remedies (וּבְיָדוֹ כָּל מִינֵי רְפוּאוֹת), for those who suffer illnesses (לְאוֹתָם סוֹבְלֵי חֳלָאִים), whose time has come to be healed (שֶׁהִגִּיעַ קִצָּם לְהִתְרַפְּאוֹת), as it is written (דִּכְתִיב): “and evil and faithful illnesses” (וַחֳלָאִים רָעִים וְנֶאֱמָנִים) (Deuteronomy 28:59), evil in their mission (רָעִים בִּשְׁלִיחוּתָם), and faithful in their return (וְנֶאֱמָנִים בַּחֲזָרָתָן), through this angel (עַל יְדֵי מַלְאָךְ זֶה). And he stands in the middle between Michael and Gavriel (וְהוּא עוֹמֵד בָּאֶמְצַע בֵּין מִיכָאֵל לְגַבְרִיאֵל), and even though the angel Raphael stands on the side of the West (וְאַף עַל גַּב שֶׁהַמַּלְאָךְ רְפָאֵל עוֹמֵד לְצַד מַעֲרָב), nevertheless, the remedies of life he takes from the side of the East (עַל כָּל זֹאת רְפוּאוֹת הַחַיִּים הוּא לוֹקֵחַ מִצַּד מִזְרָח). And after him another light stands on the side of the West (וְאַחֲרָיו אוֹר אַחֵר עוֹמֵד לְצַד מַעֲרָב), Uriel is his name (אוּרִיאֵל שְׁמוֹ), and he receives from his three companions (וְהוּא מְקַבֵּל מִג׳ חֲבֵרָיו). And behold, their place is in Yetzirah (וְהִנֵּה מְקוֹמָם בִּיצִירָה), but because they receive abundance from this Heikhal [Palace] (אֶלָּא בַּעֲבוּר שֶׁהֵם מְקַבְּלִים שֶׁפַע מֵהֵיכָל זֶה), and power to perform their actions (וְכֹחַ לַעֲשׂוֹת פְּעֻלָּתָם), they are called by the name of this Heikhal [Palace] (הֵם נִקְרָאִים עַל שֵׁם הֵיכָל הַזֶּה). And since this Heikhal [Palace] is the place of delight of the Holy One, blessed be He, for the Zivug [Union] (וְכֵיוָן שֶׁהֵיכָל זֶה, הוּא מְקוֹם הַשַּׁעֲשׁוּעַ שֶׁל הַקב״ה לְהַזִּוּוּג), it is the secret of Mayin Nukvin [Female Waters] (הוּא סוֹד מַיִן נוּקְבִין), therefore there the Ten Martyrs of the Kingdom are awakened (לָכֵן שָׁם מִתְעוֹרְרִים הָעֲשָׂרָה הֲרוּגֵי מַלְכוּת), to bring close kisses (לְקָרֵב נְשִׁיקִין), Mayin Dukhrin [Male Waters] with Mayin Nukvin [Female Waters] (מַיִן דְּכָרִין בְּמַיִן נוּקְבִין). And this is the secret of the delight of the Holy One, blessed be He, with the Tzaddikaya [Righteous Ones] (וְזֶהוּ סוֹד הַשַּׁעֲשׁוּעַ שֶׁל קב״ה בְּצַדִּיקַיָּא), they cause this awakening through their good deeds (הֵם גּוֹרְמִים הִתְעוֹרְרוּת זֶה בְּמַעֲשֵׂיהֶם הַטּוֹבִים), as it is said (שֶׁנֶּאֱמַר): “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), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).

Now we shall speak of the Lower Heikhal haRatzon [Palace of Will] (עַתָּה נְדַבֵּר בְּהֵיכָל הָרָצוֹן הַתַּחְתּוֹן), which is Gevurah of Malchut (שֶׁהוּא גְּבוּרָה דְּמַלְכוּת), in this Heikhal [Palace] there are two supreme appointees on the right side (בַּהֵיכָל הַזֶּה יֵשׁ שְׁנֵי מְמֻנִּים עֶלְיוֹנִים לְצַד יָמִין), and there are also two supreme appointees on the left side (וְיֵשׁ גַּם כֵּן שְׁנֵי מְמֻנִּים עֶלְיוֹנִים לְצַד שְׂמֹאל), those on the right are Malkiel and Shemayael [Shemiael] (אוֹתָן שֶׁבַּיָּמִין הֵם מַלְכִּיאֵל שְׁמַעְיָהָא״ל [שְׁמִיעָאֵל]), and those on the left are called Masasarnia and Tzafatzania (וְאוֹתָם שֶׁבַּשְּׂמֹאל הֵם נִקְרָאִים מַסְסַרְנְיָה צַפְצַנְיָה), and these are the ones who roam throughout the world (וְאֵלּוּ הֵם הַמְשׁוֹטְטִים בָּעוֹלָם), and they are prepared to attend every Tzaddik [Righteous One] at the time of his passing (וְהֵם מְזוּמָנִים אֵצֶל כָּל צַדִּיק בִּשְׁעַת פְּטִירָתוֹ), so that his soul may depart through a kiss (כְּדֵי שֶׁתֵּצֵא נִשְׁמָתוֹ בִּנְשִׁיקָה), for the Shekhinah is with them (כִּי הַשְּׁכִינָה עִמָּהֶם), and he cleaves himself to the kiss of the End of the Right Side (וְיִדְבַּק עַצְמוֹ בִּנְשִׁיקַת קֵץ הַיָּמִין), which was revealed to Yaakov Avinu, peace be upon him (שֶׁנִּתְגַּלָּה לְיַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם), and it is called the End of Days (וְהִיא נִקְרֵאת אַחֲרִית הַיָּמִים). And so that the Tzaddik [Righteous One] should not die through the End of Days (וּכְדֵי שֶׁלֹּא יָמוּת הַצַּדִּיק עַל יְדֵי קֵץ הַיָּמִים), which is called (הַנִּקְרָא): “The end of all flesh has come before Me” (קֵץ כָּל בָּשָׂר בָּא לְפָנַי) (Genesis 6:13), may the Merciful One save us (רַחֲמָנָא לִיצְלַן), and Heaven forbid that his death should be (וִיהֵא חַס וְשָׁלוֹם מִיתָתוֹ): “like a thorn in wool” (כְּפִטּוּרֵי בְּפִי וֶשֶׁט) (Berakhot 8a), and these are the lower kisses (וְאֵלּוּ הֵם הַנְּשִׁיקִין תַּתָּאִין). And in the Upper Heikhal haRatzon [Palace of Will] are the supernal kisses (וּבְהֵיכָל הָרָצוֹן הָעֶלְיוֹן הֵם הַנְּשִׁיקִין הָעֶלְיוֹנִים), fortunate are those Tzaddikaya [Righteous Ones] in this world and in the World to Come (זַכָּאִין אִינוּן צַדִּיקַיָּא בְּעָלְמָא דֵּין וּבְעָלְמָא דְאָתֵי), for their Master has established over them His dominion beforehand (דְּמָארֵיהוֹן אַקְדִים עֲלַיְיהוֹ שׁוּלְטָנֵיהּ), that they should be guarded in this world and in the World to Come (לְמֶהֱוֵי נְטִירִין בְּעָלְמָא דֵּין וּבְעָלְמָא דְאָתֵי), blessed is Hashem forever, Amen and Amen ([יִתְבָּרַךְ] י״י לְעוֹלָם אָמֵן וְאָמֵן).