Chapter Twenty-Two (פֶּרֶק עֶשְׂרִים וּשְׁנַיִם)

This Heikhal [Palace] is called the Upper Heikhal Ahavah Rabbah [Palace of Great Love] (הֵיכָל זֶה נִקְרָא הֵיכָל אַהֲבָה רַבָּה הָעֶלְיוֹן), and it is Tiferet of Ze’ir Anpin of Beri’ah (וְהוּא ת״ת שֶׁל זְעֵיר דִּבְרִיאָה), called the attribute of day (הַנִּקְרָא מִדַּת יוֹם), and therefore by day we say Ahavah Rabbah [Great Love] (וְלָכֵן בַּיּוֹם אֲנַחְנוּ אוֹמְרִים אַהֲבָה רַבָּה), the language of the masculine (לָשׁוֹן זָכָר), and at night we say Ahavat Olam [Eternal Love] (וּבַלַּיְלָה אֲנַחְנוּ אוֹמְרִים אַהֲבַת עוֹלָם), which is the language of the feminine (שֶׁהוּא לָשׁוֹן נְקֵבָה). And it is Tiferet of Malchut from the lower Heikhalot [Palaces] (וְהִיא ת״ת שֶׁל מַלְכוּת מֵהֵיכָלוֹת הַתַּחְתּוֹנִים), called Olam [World] (הַנִּקְרֵאת עוֹלָם), which includes all the souls within it (הַכּוֹלֶלֶת כָּל הַנְּשָׁמוֹת בְּתוֹכָהּ), in her Garden of Eden (בְּגַן עֵדֶן שֶׁלָּהּ), and they are a complete world (וְהֵם עוֹלָם מָלֵא). And one entrance is in this Heikhal [Palace] (וּפֶתַח אַחַת הִיא בְּהֵיכָל זֶה), and there is one appointee over it (וְיֵשׁ מְמֻנֶּה אֶחָד עָלָיו), whose name is Sanigarya [Sangarya] (אֲשֶׁר שְׁמוֹ סַנִיגַרְיָה [סַנְגַרְיָה]), because he teaches advocacy on behalf of the Tzaddikim [Righteous Ones] of the holy people (מִפְּנֵי שֶׁהוּא מְלַמֵּד סַנִיגוֹרְיָא עַל צַדִּיקֵי עַם הַקֹּדֶשׁ). And within this Heikhal [Palace] there is one Ruach [Spirit] (וְיֵשׁ בְּתוֹךְ הֵיכָל הַזֶּה רוּחַ אֶחָד), included from four colors of the letters of Havayah (הַכָּלוּל מֵאַרְבַּע גְּוָנִים שֶׁל אוֹתִיּוֹת הוי״ה), which are white, black, red, and green (שֶׁהֵם לָבָן וְשָׁחוֹר וְאָדֹם וְיָרוֹק), and because it is Tiferet (וּמִפְּנֵי שֶׁהוּא תִּפְאֶרֶת), the Name Beit Din [Court of Judgment] is included within it (כָּלוּל בּוֹ שֵׁם בֵּית דִּין). And this Ruach [Spirit] is called Suryah (וְהָרוּחַ הַזֶּה נִקְרָא סוּרְיָה), and he is a great prince over all the troops that are beneath him (וְהוּא שַׂר גָּדוֹל עַל כָּל הַחַיָּלִים אֲשֶׁר תַּחְתָּיו), and all the keys of this Heikhal [Palace] are delivered into his hand (וְכָל מַפְתְּחוֹת הַהֵיכָל הַזֶּה הֵם נִמְסָרִים בְּיָדוֹ). And when Ahavah Rabbah [Great Love] joins with Ahavah Zuta [Small Love] (וּכְשֶׁהֵם מִזְדַּוְּגִים אַהֲבָה רַבָּה בְּאַהֲבָה זוּטָא), then the Name is complete (אָז הַשֵּׁם שָׁלֵם), for two times Ahavah [Love] is the gematria of Havayah (כִּי ב׳ פְּעָמִים אַהֲבָה גִּימַטְרִיָא הוי״ה), and in this Heikhal [Palace] are hidden all those who wish to cleave to the Unique Name (וּבְהֵיכָל זֶה נִגְנָזִים כָּל מִי שֶׁרוֹצֶה לְהִתְדַּבֵּק בַּשֵּׁם הַמְיֻחָד), and to sanctify it out of love (וּלְקַדְּשׁוֹ מֵאַהֲבָה), to fulfill the verse (לְקַיֵּם פָּסוּק): “And you shall love Hashem your God with all your heart” (וְאָהַבְתָּ אֵת י״י אֱלֹהֶיךָ בְּכָל לְבָבְךָ) (Deuteronomy 6:5), even if He takes your heart (אֲפִלּוּ הוּא נוֹטֵל אֶת לְבָבְךָ), “and with all your soul” (וּבְכָל נַפְשְׁךָ) (Deuteronomy 6:5), even if He takes your soul (אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשְׁךָ), “and with all your might” (וּבְכָל מְאֹדֶךָ) (Deuteronomy 6:5), and even if He takes your money (וַאֲפִלּוּ נוֹטֵל אֶת מָמוֹנְךָ). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “There I will give my loves unto you” (שָׁם אֶתֵּן אֶת דֹּדַי לָךְ) (Song of Songs 7:13), since he does not have pity upon his soul and his money (כֵּיוָן שֶׁאֵינוֹ חָס עַל נַפְשׁוֹ וּמָמוֹנוֹ), for the sake of the love of His Unique Name (בִּשְׁבִיל אַהֲבַת שְׁמוֹ הַמְיֻחָד), for until that point reaches the discernment and the refinement (כִּי עַד שָׁם מַגִּיעַ הַבְּחִינָה וְהַצֵּרוּף), of the holy seed (שֶׁל זֶרַע הַקֹּדֶשׁ), whether he stands in the test (אִם הוּא עוֹמֵד בַּנִּסָּיוֹן). And if not, Heaven forbid (וְאִם לָאו חַס וְשָׁלוֹם), then he will not have a portion with Rabbi Akiva and his companions (וְאָז [לֹא] יִהְיֶה לוֹ חֵלֶק עִם ר׳ עֲקִיבָא וַחֲבֵרָיו), who are called Dodi [My Beloved] (הַנִּקְרָאִים דוֹדִי), and are called Rechimin [Beloved Ones] in the Zohar (וְנִקְרָא רְחִימִין בַּזֹּוהַר), because they fulfilled the verse (מִפְּנֵי שֶׁקִּיְּמוּ פָּסוּק): “And you shall love...” (וְאָהַבְתָּ וְגוֹמֵר) (Deuteronomy 6:5), and they have a portion in the Heikhal Ahavah [Palace of Love] mentioned above (וְיֵשׁ לָהֶם חֵלֶק בְּהֵיכָל אַהֲבָ״ה הַנִּזְכָּר). Therefore, from this place goes forth protection for all Israel (לָכֵן מִמָּקוֹם הַזֶּה יוֹצֵא שְׁמִירָה לְכָל יִשְׂרָאֵל), and it is called Suryah, Guardian of Israel, Guardian of the Covenant and the Kindness (וְנִקְרָא סוּרְיָה שׁוֹמֵר יִשְׂרָאֵל שׁוֹמֵר הַבְּרִית וְהַחֶסֶד), as a reward because Israel sanctifies His Unique Name (בִּשְׂכַר שֶׁמְּקַדְּשִׁים יִשְׂרָאֵל שְׁמוֹ הַמְיֻחָד), two times every day (שְׁנֵי פְּעָמִים בְּכָל יוֹם), and cause the Supernal union of Ahavah Rabbah [Great Love] with Ahavah Zuta [Small Love] (וְגוֹרְמִים זִוּוּג עֶלְיוֹן אַהֲבָה רַבָּה בְּאַהֲבָה זוּטָא). Their total is the numerical value of the Name Havayah (כְּלָלָם מִסְפַּר שֵׁם הוי״ה), and from there is the Chayah [Living Creature] that Yechezkel saw upon the River Kevar (וּמִשָּׁם הִיא הַחַיָּה אֲשֶׁר רָאָה יְחֶזְקֵאל עַל נְהַר כְּבָר) (Ezekiel 1:1), which shone from ancient days (שֶׁהֵאִירָה מִקֶּדֶמַת דְּנָא), and not at the time of the destruction (וְלֹא בְּעֵת הַחֻרְבָּן), rather he saw only a small radiance from it through partitions (רַק מְעַט זֹהַר מִמֶּנָּה רָאָה עַל יְדֵי מְחִיצוֹת), and it is called Zohar [Radiance] (וְהִיא נִקְרֵאת זֹוהַר). And at the time when the Ruach [Spirit] of the Supernal Kohen [Priest] blows (וּבִזְמַן שֶׁהָרוּחַ שֶׁל הַכֹּהֵן הָעֶלְיוֹן נוֹשֵׁב), namely the Name of Ayin-Bet [Seventy-Two] (דְּהַיְינוּ הַשֵּׁם שֶׁל ע״ב), which emerges from the Heikhal Kodesh haKodashim [Palace of the Holy of Holies] (הַיּוֹצֵא מֵהֵיכָל קֹדֶשׁ קָדָשִׁים), souls go forth to this Heikhal [Palace] (יוֹצְאִים נְשָׁמוֹת לְהֵיכָל זֶה), which is called Ilana deChayyei [Tree of Life] (הַנִּקְרָא אוֹילָנָא דְחַיֵּי), and it emerges from the Supernal kisses (וְהִיא יוֹצֵאת מֵהַנְּשִׁיקוֹת הָעֶלְיוֹנִים), namely the union of the kisses of Abba and Imma (דְּהַיְינוּ זִוּוּג שֶׁל הַנְּשִׁיקוֹת שֶׁל אַבָּא וְאִמָּא), who are in the Heikhal Kodesh haKodashim [Palace of the Holy of Holies] (שֶׁהֵם בְּהֵיכָל קֹדֶשׁ קָדָשִׁים). And they also cause a union in this love (וְגוֹרְמִים גַּם כֵּן זִוּוּג בְּאַהֲבָה זוֹ), then new holy souls and spirits emerge (אָז יוֹצְאִים נְשָׁמוֹת וְרוּחוֹת קְדוֹשִׁים חֲדָשִׁים), and also to renew the old souls (וְגַם לְחַדֵּשׁ נְשָׁמוֹת הַיְשָׁנוֹת), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “For by every utterance of the mouth of Havayah does man live” (כִּי עַל כָּל מוֹצָא פִי יהו״ה יִחְיֶה הָאָדָם) (Deuteronomy 8:3), since in this Heikhal [Palace] stand all the souls and all the bodies that are destined to be created (כֵּיוָן שֶׁבְּהֵיכָל הַזֶּה עוֹמְדִים כָּל הַנְּשָׁמוֹת וְכָל הַגּוּפִים הָעֲתִידִים לְהִבָּרֵא), and this Heikhal [Palace] does not stand empty, without souls (וְהֵיכָל זֶה אֵינוֹ עוֹמֵד רֵיקָם בְּלֹא נְשָׁמוֹת), for it takes them from the Heikhal Kodesh haKodashim [Palace of the Holy of Holies] (שֶׁהוּא לוֹקֵחַ אוֹתָם מֵהֵיכָל קֹדֶשׁ קָדָשִׁים), in which is the Yesod of Imma (בּוֹ יְסוֹד דְּאִמָּא), the place from which it flows and issues forth and never ceases forever (אֲתַר דְּנָגִיד וְנָפִיק וְלָא שָׁכִיךְ לְעָלְמִין). Because Imma is clothed within Ze’ir Anpin until the navel (מִפְּנֵי שֶׁאִמָּא מִתְלַבֶּשֶׁת בִּזְעֵיר עַד הַטַּבּוּר), in Ze’ir Anpin of Atzilut (בִּזְעֵיר דַּאֲצִילוּת), so it is in Beri’ah (כֵּן הוּא בִּבְרִיאָה), her Orot [Lights] spread forth until the navel (אוֹרוֹת דִּילָהּ מִתְפַּשְּׁטִים עַד הַטַּבּוּר), and therefore here in this Heikhal [Palace] are her Names (וְלָכֵן כָּאן בְּהֵיכָל זֶה הֵם הַשֵּׁמוֹת שֶׁלָּהּ), which illuminate and provide sustenance for all the Heikhalot [Palaces] that are beneath it (הַמְּאִירִים וּמַסְפִּיקִים מָזוֹן לְכָל הַהֵיכָלוֹת אֲשֶׁר תַּחְתָּיו). And the Name El-Shaddai illuminates in this Heikhal [Palace] from her breasts (וְהַשֵּׁם אֵל־שַׁדַּי הוּא מֵאִיר בְּהֵיכָל זֶה מִן הַשָּׁדַיִם שֶׁלָּהּ), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “Between my breasts he shall lie” (בֵּין שָׁדַי יָלִין) (Song of Songs 1:13), and it is said (וְנֶאֱמַר): “Your two breasts...” (שְׁנֵי שָׁדַיִךְ וְגוֹמֵר) (Song of Songs 4:5). And El-Shaddai has the numerical value of Mosheh (וְאֵל־שַׁדַּי גִּימַטְרִיָא מֹשֶׁה), and it is also in the calculation of Peh-Kuf [84] and Kuf-Samekh-Alef [161] (וְגַם הוּא בְּחֶשְׁבּוֹן דְּפ״ק וְקס״א). And from this Heikhal [Palace] goes forth sustenance for the entire world (וּמֵהֵיכָל זֶה יוֹצֵא מָזוֹן לְכָל הָעוֹלָם), and it is called El-Shaddai (וְנִקְרָא אֵל־שַׁדַּי), which emerges from those breasts of Imma Ila’ah [the Supernal Mother] (הַיּוֹצֵא מֵאוֹתָם הַשָּׁדַיִם שֶׁל אִמָּא עִילָּאָה). And from here the Name El goes forth to the Heikhal haZechut [Palace of Merit] (וּמִכָּאן יוֹצֵא שֵׁם אֵל אֶל הֵיכָל זְכוּת), to pour forth there mercy and kindness (לְהָרִיק שָׁם רַחֲמִים וָחֶסֶד), to Netzach, which is called the Heikhal haZechut [Palace of Merit] (לְנֵצַח הַנִּקְרָא הֵיכָל זְכוּת), and those breasts pour forth milk to every side (וְאוֹתָם הַשָּׁדַיִם הֵם הַמְּרִיקִים חָלָב לְכָל צַד), and they are complete mercies (וְהֵם רַחֲמִים גְּמוּרִים), and lights go forth to all the world (וְיוֹצְאִים אוֹרוֹת לְכָל הָעוֹלָם). And from there goes forth one appointee called Lahat haCherev haMithapechet [The Flaming Sword that Turns Every Way] (וּמִשָּׁם יוֹצֵא מְמֻנֶּה אֶחָד הַנִּקְרָא לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), because it is the Heikhal Tiferet [Palace of Beauty] (מִפְּנֵי שֶׁהוּא הֵיכָל ת״ת), and it also draws nourishment from Gevurah [Severity] (וְיוֹנֵק גַּם כֵּן מִגְּבוּרָה), therefore it draws at times judgment and at times kindness (לָכֵן הוּא יוֹנֵק לִפְעָמִים דִּין וְלִפְעָמִים חֶסֶד), sustaining the entire world with His kindness and His great goodness through the Name El (הַזָּן אֶת כָּל הָעוֹלָם כֻּלּוֹ בְּחַסְדּוֹ וּבְטוּבוֹ הַגָּדוֹל בְּשֵׁם אֵל). And it protects whoever merits (וְהוּא מֵגִין עַל מִי שֶׁזּוֹכֶה), or the entire world (אוֹ עַל הָעוֹלָם כֻּלּוֹ), and protects from the two destroyers of the Sitra Achra [Other Side] (וּמֵגִין מִן שְׁנֵי מְחַבְּלִים שֶׁל סִטְרָא אָחֳרָא), who emerge from the impure Heikhal [Palace] (הַיּוֹצְאִים מֵהֵיכָל הַטָּמֵא), who are opposite it (שֶׁהֵם כְּנֶגְדּוֹ), called Shed and Kafan [Demon and Famine] (הַנִּקְרָאִים שֵׁד וְכָפָן), who bring famine to the world, may the Merciful One save us (הַמֵּבִיא רָעָב לָעוֹלָם רַחֲמָנָא לִיצְלַן). And the holy Ruach [Spirit] brings forth sustenance for the Tzaddikim [Righteous Ones] and Chasidim [Pious Ones] (וְהָרוּחַ הַקָּדוֹשׁ מוֹצִיא מָזוֹן לַצַּדִּיקִים וַחֲסִידִים), so that they should not die of famine, Heaven forbid (שֶׁלֹּא יָמוּתוּ בָרָעָב חַס וְשָׁלוֹם), and concerning these two impure spirits it is said (וְעַל אֵלּוּ שְׁנֵי רוּחוֹת הַטְּמֵאִים נֶאֱמַר): “At destruction and famine you shall laugh” (לְשֹׁד וּלְכָפָן תִּשְׂחָק) (Job 5:22). One is appointed over famine (אֶחָד הוּא מְמֻנֶּה עַל הָרָעָב), that people should die because they have nothing to eat, Heaven forbid (שֶׁיָּמוּתוּ בְּנֵי אָדָם שֶׁאֵין לָהֶם מַה לֶּאֱכוֹל חַס וְשָׁלוֹם), and the second is appointed over those who have what to eat (וְהַשֵּׁנִי הוּא מְמֻנֶּה עַל אוֹתָם שֶׁיֵּשׁ לָהֶם מַה לֶּאֱכוֹל), yet are not satisfied from it, Heaven forbid (וְאֵינָם שְׂבֵעִים מִמֶּנּוּ חַס וְשָׁלוֹם). And because that spirit rules in the world (וּמִפְּנֵי שֶׁאוֹתוֹ הָרוּחַ הוּא שׁוֹלֵט בָּעוֹלָם), and from that holy Ruach [Spirit] the Seraphim [Fiery Angels] emerge (וּמֵאוֹתוֹ הָרוּחַ הַקָּדוֹשׁ יוֹצְאִים הַשְּׂרָפִים), because the Holy One, blessed be He, raises their stature (מִפְּנֵי שֶׁהַקב״ה מַגְבִּיהַּ קוֹמָתָן), at every season (בְּכָל תְּקוּפָה), and shows them before the spirits and the harmful beings (וּמַרְאֶה אוֹתָם לִפְנֵי הָרוּחוֹת וְהַמַּזִּיקִים), and they flee from before them (וְהֵם בּוֹרְחִים מִלִּפְנֵיהֶם), and their terror is cast upon them from that point onward (וְאֵימָתָם מוּטֶלֶת עֲלֵיהֶם מִכָּאן וָאֵילָךְ). And everything is in order that they should not become so strong in the world (וְהַכֹּל הוּא כְּדֵי שֶׁלֹּא יִתְגַּבְּרוּ כָּל כָּךְ בָּעוֹלָם), and they also burn the ledgers of the Satan every day (וְגַם הֵם שׂוֹרְפִים פִּנְקְסָאוֹת שֶׁל שָׂטָן בְּכָל יוֹם), therefore they are called Seraphim [Fiery Angels] (לָכֵן נִקְרָאִים שְׂרָפִים), and their terror is cast upon all the destroyers (וְאֵימָתָם מוּטֶלֶת עַל כָּל הַמְחַבְּלִים), who are the backside of Beri’ah, Yetzirah, and Asiyah (שֶׁהֵם אֲחוֹרֵי בי״ע), as we shall explain (כְּמוֹ שֶׁנְּבָאֵר). And beneath these are appointees called Gefanim [Vines] (וְתַחַת אֵלּוּ יֵשׁ מְמֻנִּים הַנִּקְרָאִים גְּפָנִים), and their number is a thousand and myriads of myriads (וּמִסְפָּרָם אֶלֶף וְרִבּוֹא רְבָבוֹת), all of whom are likewise called Gefanim [Vines] (הַנִּקְרָאִים כֻּלָּם גַּם כֵּן גְּפָנִים). And there also are thousands and myriads called Rimonim [Pomegranates] (וְשָׁם גַּם כֵּן יֵשׁ אֶלֶף וּרְבָבוֹת הַנִּקְרָאִים רִמּוֹנִים). And these who are called Gefanim [Vines] (וְאֵלּוּ הַנִּקְרָאִים גְּפָנִים), are appointed over all those who guard their covenant (הֵם מְמֻנִּים עַל כָּל אוֹתָם שֶׁהֵם שׁוֹמְרִים בְּרִיתָם), they and their wives (הֵם וּנְשֵׁיהֶם), like the vine which does not receive a graft from another tree (כְּמוֹ הַגֶּפֶן שֶׁאֵינוֹ מְקַבֵּל הַרְכָּבָה מֵאִילָן אַחֵר), as it is said (שֶׁנֶּאֱמַר): “Your wife shall be like a fruitful vine in the innermost parts of your house” (אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ) (Psalms 128:3), of Gan Eden [the Garden of Eden] (שֶׁל גַּן עֵדֶן), “your children” (בָּנֶיךָ), in whom there is no mixture (שֶׁאֵין בָּהֶם תַּעֲרוֹבוֹת), and it is said (וְנֶאֱמַר): “A mamzer shall not enter into the congregation of Hashem” (לֹא יָבֹא מַמְזֵר בִּקְהַל י״י) (Deuteronomy 23:3), of the Gan Eden [Garden of Eden] forever (שֶׁל הַגַּן עֵדֶן עַד עוֹלָם). For the tribes stand as testimony for every Tzaddik [Righteous One] (שֶׁהַשְּׁבָטִים עוֹמְדִים לְעֵדוּת לְכָל צַדִּיק), and call him unto themselves (וְקוֹרְאִים אוֹתוֹ אֵלָיו), saying (לֵאמֹר): “You are of my seed” (מִזַּרְעִי אַתָּה), “and into my Heikhal [Palace] you shall enter” (וְאֶל הֵיכָלִי תָּבוֹא), as I explained in the Gate of the Thirteen Rectifications of the Beard (כְּמוֹ שֶׁבֵּאַרְתִּי בְּשַׁעַר י״ג תִּקּוּנֵי דִּקְנָא). And those who are called Rimonim [Pomegranates], who are filled with Torah and Mitzvot [Commandments] like pomegranates (וְאֵלּוּ הַנִּקְרָאִים רִמּוֹנִים דְּמַלְיָין תּוֹרָה וּמִצְוֹת כְּרִמּוֹנִים), these are appointed over them (הֵם מְמֻנִּים עֲלַיְיהוּ), and they awaken the love between Israel and their Father in Heaven (וְהֵם מְעוֹרְרִים הָאַהֲבָה בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם), for their benefit all the days (לְטוֹבָה לָהֶם כָּל הַיָּמִים). For at the time when Israel arouse Mayin Nukvin [Female Waters] from below upward (כִּי בִּזְמַן שֶׁיִּשְׂרָאֵל מִתְעוֹרְרִים מַיִן נוּקְבִין מִמַּטָּה לְמַעְלָה), and from above downward (וּמִלְמַעְלָה לְמַטָּה), this Heikhal [Palace] is filled with every goodness (הֵיכָל זֶה נִתְמַלֵּא מִכָּל טוּבוֹת), and with many kindnesses (וּמִכַּמָּה חֲסָדִים), and abundant mercies (וְהַרְבֵּה רַחֲמִים). And from the union of this Zivug [Union] emerge two appointees called Ahavah [Love], after the name of this Heikhal [Palace] (וּמִן הַיִּחוּד שֶׁל הַזִּוּוּג הַזֶּה יוֹצְאִים שְׁנֵי מְמֻנִּים הַנִּקְרָאִים אַהֲבָה עַל שֵׁם הַהֵיכָל הַזֶּה), and these stand to watch over all those who unify (וְאֵלּוּ עוֹמְדִים לְהַשְׁגִּיחַ עַל כָּל אוֹתָם הַמְיַחֲדִים), the unity of the Name of the Holy One, blessed be He, with love (יִחוּד שְׁמוֹ שֶׁל הַקב״ה בְּאַהֲבָה), and surrender their souls for His holy unity (וּמוֹסְרִים נַפְשָׁם עַל יִחוּדוֹ הַקָּדוֹשׁ), and they ascend and testify above (וְהֵם עוֹלִים וּמְעִידִים לְמַעְלָה). And all those who engage in Gemilut Chasadim [Acts of Loving-Kindness] in this world (וְכָל אוֹתָם הָעוֹסְקִים בִּגְמִילוּת חֲסָדִים בָּעוֹלָם הַזֶּה), that act of loving-kindness ascends to this Heikhal [Palace] (אוֹתוֹ הַגְּמִילוּת חֶסֶד עוֹלֶה אֶל הַהֵיכָל הַזֶּה), and they become like a crown to cleave within this Heikhal [Palace] (וְהֵם נַעֲשִׂים כְּמוֹ עֲטָרָה לְהִתְדַּבֵּק תּוֹךְ הֵיכָל זֶה), which is called Ahavah Ila’ah [Supernal Love] (שֶׁנִּקְרָא אַהֲבָה עִילָאָה). And concerning this it is written (וְעַל זֶה כְּתִיב): “For Your kindness is great above the heavens” (כִּי גָדוֹל מֵעַל שָׁמַיִם חַסְדֶּךָ) (Psalms 108:5), and it is said (וְנֶאֱמַר): “Above the heavens is Your kindness” (מֵעַל שָׁמַיִם חַסְדֶּךָ) (Psalms 108:5), and “And You shall hear in heaven” (וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם) (I Kings 8:32), their prayer (תְּפִלָּתָם), and concerning this Heikhal [Palace] it is written (וְעַל הֵיכָל זֶה כְּתִיב): “Many waters cannot extinguish the love, nor can rivers wash it away...” (מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ וְגוֹמֵר) (Song of Songs 8:7).