The Gate of the Olam HaAsiyah

שַׁעַר עוֹלָם הָעֲשִׂיָּיה

ust as there are seven Heikhalot [Palaces] of Ze’ir Anpin of Beri’ah (כְּמוֹ שֶׁיֵּשׁ ז׳ הֵיכָלוֹת דִּזְעֵיר דִּבְרִיאָה), and seven Heikhalot [Palaces] of Malchut of Beri’ah (וְז׳ הֵיכָלוֹת דְּמַלְכוּת דִּבְרִיאָה), and seven Heikhalot [Palaces] of Yetzirah (וְז׳ הֵיכָלוֹת דִּיצִירָה), so too there are seven dwellings in the Olam haAsiyah [World of Action] (כָּךְ יֵשׁ ז׳ מְדוֹרִין בְּעוֹלָם הָעֲשִׂיָּה), and seven firmaments called the Seven Ma’onot [Dwelling Places] (וְשִׁבְעָה רְקִיעִים הַנִּקְרָאִים ז׳ מְעוֹנוֹת), in which angels dwell (שֶׁבָּהֶם יוֹשְׁבִים מַלְאָכִים), who elevate the prayers and the souls (הַמַּעֲלִים הַתְּפִלּוֹת וְהַנְּשָׁמוֹת), and at their head is Sandalfon, who is Eliyahu haNavi, remembered for good (וְרֹאשׁ לָהֶם סַנְדַּלְפוֹן הוּא אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב), who surrounds and encompasses the entire Olam haAsiyah [World of Action] (הַסּוֹבֵב וּמַקִּיף כָּל הָעוֹלָם הָעֲשִׂיָּה). And under his authority are the Ofanim [Wheels] (וְתַחַת יָדוֹ הָאוֹפַנִּים), and officers who are attendants of the judges (וְשׁוֹטְרִים מְשָׁרְתֵי הַשּׁוֹפְטִים), who sit in the Seven Ma’onot [Dwelling Places] (הַיּוֹשְׁבִים בְּז׳ הַמְּעוֹנוֹת), they are appointed over many wondrous and awesome operations (הֵם מְמֻנִּים עַל פְּעוּלוֹת רַבּוֹת וְנוֹרָאוֹת), and they are appointed over letters of Names (וְהֵם מְמֻנִּים עַל אוֹתִיּוֹת שֶׁל שֵׁמוֹת), from which derive the root of the four levels: Domem, Tzome’ach, Chai, Medaber [Inanimate, Vegetative, Living, Speaking] (אֲשֶׁר מֵהֶם שֹׁרֶשׁ הָאַרְבַּע מַדְרֵגוֹת דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר), and the four elements: Esh, Ruach, Mayim, Afar [Fire, Wind, Water, Dust] (וְאַרְבַּע יְסוֹדוֹת אֵשׁ רוּחַ מַיִם עָפָר), and because unworthy people might come and make use of them (וּמִפְּנֵי שֶׁלֹּא יָבֹאוּ בְּנֵי אָדָם שֶׁאֵינָם מְהוּגָנִים וְיִשְׁתַּמְּשׁוּ בָּהֶם), I did not wish to write them (לֹא רָצִיתִי לְכָתְבָם).

The first dwelling from below upward is darkness and not light (הַמָּדוֹר הָרִאשׁוֹן מִמַּטָּה לְמַעְלָה הוּא חֹשֶׁךְ וְלֹא אוֹר), and it is prepared for the spirits called Ruach Se’arah [Storm Wind] (וְהוּא מְתֻקָּן לְרוּחִין הַנִּקְרָאִים רוּחַ סְעָרָה), “a wind of Hashem, breaking mountains and shattering rocks” (רוּחַ ה׳ מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים), “but Hashem was not in the wind” (וְלֹא בָרוּחַ ה׳) (I Kings 19:11), and they are strong (וְהֵם חֲזָקִים), and they are not seen (וְהֵם אֵינָם נִרְאִים), and there is no light in them (וְאֵין בָּהֶם אוֹר), and they have no recognizable form (וְאֵין לָהֶם דְּמוּת נִכָּר), and they have no knowledge whatsoever (וְאֵין לָהֶם יְדִיעָה כְּלָל), and there are no forms and colors in it (וְאֵין בּוֹ צוּרוֹת וּגְוָנִים), which shine in the form of a head (הַמְּאִירִים בְּצוּרַת רֹאשׁ). It follows that they have no knowledge or wisdom whatsoever (נִמְצָא שֶׁאֵין בָּהֶם יְדִיעָה וְחָכְמָה כְּלָל), and over this dwelling there is appointed one angel (וְעַל הַמָּדוֹר הַזֶּה מְמֻנֶּה עָלָיו מַלְאָךְ אֶחָד), whose name is Tahariel (שְׁמוֹ טַהֲרִיאֵל), and with him are seventy appointees (וְעִמּוֹ ע׳ מְמֻנִּים), and he sparkles from the flashes of lightning of the Upper Tahariel whom we mentioned (וְהוּא מִתְנוֹצֵץ מִשְּׁבִיבֵי הַבָּזָק שֶׁל טַהֲרִיאֵל הָעֶלְיוֹן שֶׁזָּכַרְנוּ). But the sparks have no standing there (אֲבָל אֵין לָהֶם [לַשְּׁבִיבִים] מַעֲמָד שָׁם), therefore they are not seen there (לָכֵן אֵינָם נִרְאִים שָׁם), and they are not found there (וְאֵינָם נִמְצָאִים שָׁם), and when the morning shines they are all renewed (וּכְשֶׁמֵּאִיר הַבֹּקֶר כֻּלָּם מִתְחַדְּשִׁין), and they have no ability to remain (וְאֵין לָהֶם יְכוֹלֶת לַעֲמוֹד), when the sparks come to this place (כְּשֶׁבָּאִים הַשְּׁבִיבִים לַמָּקוֹם הַזֶּה), they descend into the opening of the deep and are not seen (יוֹרְדִים לְנֶקֶב הַתְּהוֹם וְאֵינָם נִרְאִים).

The second dwelling is a place that shines more than the first dwelling (הַמָּדוֹר הַשֵּׁנִי הוּא מָקוֹם שֶׁמֵּאִיר יוֹתֵר מֵהַמָּדוֹר הָרִאשׁוֹן), but nevertheless it is darkness (אֲבָל עַל כָּל פָּנִים הוּא חֹשֶׁךְ), relative to the dwellings that are above it (לְעֵרֶךְ הַמְּדוֹרִין שֶׁהֵם לְמַעְלָה מִמֶּנּוּ). And this dwelling is prepared for the angels appointed to dwell there (וְהַמָּדוֹר הַזֶּה הוּא מְתֻקָּן לָדוּר בּוֹ הַמַּלְאָכִים הַמְמֻנִּים), to watch over the deeds of mankind (לְהַשְׁגִּיחַ עַל מַעֲשֵׂה בְּנֵי אָדָם), and to prosecute them (לְקַטְרֵג עֲלֵיהֶם), because they walk in an evil path to commit transgressions (עַל שֶׁהוֹלְכִים בְּדֶרֶךְ רַע לַעֲשׂוֹת עֲבֵרוֹת), and they are coarse and dense angels (וְהֵם מַלְאָכִים גַּסִּים וְעָבִים), who possess closeness of awareness with human beings (שֶׁיֵּשׁ לָהֶם קְרִיבוּת הַדַּעַת אֵצֶל בְּנֵי אָדָם). And they derive pleasure from a pleasant fragrance (וְיֵשׁ לָהֶם הֲנָאָה מֵרֵיחַ טוֹב), and from the spices below (וְהַבְּשָׂמִים שֶׁל מַטָּה), and they were nourished from the fragrance of the offerings (וְהָיוּ נִיזוֹנִים מֵרֵיחַ הַקָּרְבָּנוֹת), and from the fragrance of the Ketoret [Incense] (וּמֵרֵיחַ הַקְּטֹרֶת), to ascend in benefit and shine more brightly (לַעֲלוֹת בְּתוֹעֶלֶת וּלְהָאִיר יוֹתֵר). And over them is appointed one angel whose name is Kadumiel (וַעֲלֵיהֶם מְמֻנֶּה מַלְאָךְ אֶחָד שְׁמוֹ קַדוּמִיאֵל), and they begin song before the Master of all (וְהֵם פּוֹתְחִים שִׁירָה לַאֲדוֹן הַכֹּל), and they continue on (וְהֵם הוֹלְכִים לָהֶם), until Israel below recite song (עַד שֶׁיִּשְׂרָאֵל לְמַטָּה אוֹמְרִים שִׁירָה), then they have permanence in their place (יֵשׁ לָהֶם קִיּוּם בִּמְקוֹמָם), and they are seen shining more than before (וְנִרְאִים שֶׁהֵם מְאִירִים בְּיוֹתֵר מִבָּרִאשׁוֹנָה), and three times every day they sanctify holiness to the King of kings of kings (וּשְׁלֹשָׁה פְּעָמִים בְּכָל יוֹם מַקְדִּישִׁין קְדוּשָּׁה לְמֶלֶךְ מַלְכֵי הַמְּלָכִים), at the time of the three prayers (בִּזְמַן שָׁלֹשׁ תְּפִלּוֹת). And when Israel engage in Torah (וְכַד יִשְׂרָאֵל עוֹסְקִים בַּתּוֹרָה), all of them fly above (כֻּלָּם פּוֹרְחִים לְמַעְלָה), and testify testimony above (וּמְעִידִים עֵדוּת לְמַעְלָה), and the Holy One, blessed be He, has mercy upon them (וְקב״ה מְרַחֵם עֲלֵיהֶם).

The third dwelling from below upward (הַמָּדוֹר הַשְּׁלִישִׁי מִלְּמַטָּה לְמַעְלָה), corresponds to Hod [Splendor] (הוּא כְּנֶגֶד הוֹד), it is the place of the attribute of severe judgment (הוּא מְקוֹם מִדַּת הַדִּין הַקָּשֶׁה), a place from which sparks of fire and great smoke are drawn forth (מָקוֹם שֶׁנִּמְשָׁכִים מִמֶּנּוּ שְׁבִיבֵי אֵשׁ וְעָשָׁן גָּדוֹל), as it is said (שֶׁנֶּאֱמַר): “Smoke rose from His nostrils, and fire from His mouth consumed; coals were kindled from it” (עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ מִפִּיו תֹּאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ) (Psalms 18:9). From there is drawn and emerges the Nahar Dinur [River of Fire] (מִשָּׁם מוֹשֵׁךְ וְיוֹצֵא נְהַר דִּינוּר), which is drawn and emerges (שֶׁמּוֹשֵׁךְ וְיוֹצֵא), and it is the Upper Gehinnom (שֶׁהוּא הַגֵּיהִנָּם הָעֶלְיוֹן), to judge within it the souls of the wicked (לָדוּן בּוֹ נַפְשׁוֹת הָרְשָׁעִים), and also from there the fire is drawn (וְגַם מִשָּׁם מוֹשֵׁךְ הָאֵשׁ), and also goes forth to the Gehinnom below (וְיוֹצֵא גַּם כֵּן לְגֵיהִנָּם שֶׁלְּמַטָּה), as in (כְּמוֹ): “and a storm shall whirl upon the head of the wicked” (וְסַעַר מִתְחוֹלֵל עַל רֹאשׁ רְשָׁעִים יָחוּל) (Jeremiah 30:23), “who were cut down before their time, whose foundation was poured out like a river” (אֲשֶׁר קֻמְּטוּ וְלֹא עֵת נָהָר יוּצַק יְסוֹדָם) (Job 22:16). To exclude the impure Gehinnom (לְאַפּוֹקֵי הַגֵּיהִנָּם הַטָּמֵא), which burns from the breath of the Ox (הוּא בּוֹעֵר מִלַּחוֹךְ הַשּׁוֹר), which is the breath that emerges from the mouth of Samael, who is called Ox (הוּא הַהֶבֶל הַיּוֹצֵא מִפִּי סַמָּאֵ״ל הַנִּקְרָא שׁוֹר), and in Gehinnom are the angels of destruction (וּבְגֵיהִנָּם הֵם הַמַּלְאֲכֵי חַבָּלָה), who drive them with rods of fire (הַטּוֹרְדִים אוֹתָם בְּמַקְלוֹת שֶׁל אֵשׁ). And from this dwelling there is at times prosecution and evil speech against Israel (וּמֵהַמָּדוֹר הַזֶּה נִמְצָא קִטְרוּג וְלָשׁוֹן הָרַע עַל יִשְׂרָאֵל לִפְעָמִים), and to entice them from the straight path (וּלְפַתָּאָה לוֹן מִדֶּרֶךְ הַיָּשָׁר), except at the time when they take the remedy of repentance (חוּץ מִזְּמַן שֶׁלּוֹקְחִים רְפוּאָה בִּתְשׁוּבָה), to push away the prosecutor (לְדַחְיָיא לֵיהּ לְהַמְקַטְרֵג). And one appointee is over them (וּמְמֻנֶּה אֶחָד עֲלֵיהֶם), from the left side (מִצַּד שְׂמֹאל), from the side of darkness (מִצַּד הַחֹשֶׁךְ), as it is said (כְּמוֹ שֶׁנֶּאֱמַר): “and darkness was upon the face of the deep” (וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם) (Genesis 1:2), and the wicked Samael is always found there (וְסַמָּאֵ״ל הָרָשָׁע הוּא תָּמִיד בְּנִמְצָא שָׁם), for this is the thigh which the wicked Samael damaged (כִּי זֶה הוּא הַיָּרֵךְ שֶׁקִלְקֵל סַמָּאֵ״ל הָרָשָׁע), as it is said (שֶׁנֶּאֱמַר): “and he touched the hollow of Yaakov’s thigh” (וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב) (Genesis 32:26).

The fourth dwelling is a place that shines (הַמָּדוֹר הָרְבִיעִי הוּא מָקוֹם שֶׁמֵּאִיר), and there is the light of the supernal angels (וְשָׁם הוּא הָאוֹר שֶׁל הַמַּלְאָכִים הָעֶלְיוֹנִים), who are from the side of the right (שֶׁהֵם מִצַּד יָמִין), whose light reaches as far as there (אֲשֶׁר אוֹרָם מַגִּיעַ עַד לְשָׁם), and when they begin song before the King of kings of kings (וּכְשֶׁהֵם פּוֹתְחִים בְּשִׁירָה לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים), they do not depart like the angels who are beneath them (וְאֵינָם הוֹלְכִים כְּמוֹ הַמַּלְאָכִים אֲשֶׁר הֵם לְמַטָּה מֵהֶם), who depart immediately after their song (שֶׁהֵם הוֹלְכִים תֵּכֶף אַחַר שִׁירָתָם), [that is] they are burned (הֵינוּ נִשְׂרָפִים), and they are passed through the Nahar Dinur [River of Fire] (וּמַעֲבִירִים אוֹתָם בִּנְהַר דִּינוּר), and they return and are renewed as at first (וְהֵם שָׁבִים וּמִתְחַדְּשִׁים כְּבָרִאשׁוֹנָה), as it is said (שֶׁנֶּאֱמַר): “They are new every morning; great is Your faithfulness” (חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ) (Lamentations 3:23), for every morning they are renewed (כִּי בְּכָל בֹּקֶר הֵם מִתְחַדְּשִׁים). These are the ones who go on missions in this world (הֵם הַהוֹלְכִים בִּשְׁלִיחוּת בָּזֶה הָעוֹלָם), and they have received from a physical fragrance (וְקִבְּלוּ מֵרֵיחַ גּוּפָנִי), and the Nahar Dinur [River of Fire] removes this fragrance from them (וְהַנְהַר דִּינוּר מְבַטֵּל מֵהֶם הָרֵיחַ הַזֶּה), and because they are dense like human beings (וּמִפְּנֵי שֶׁהֵם עָבִים כִּבְנֵי אָדָם), the burning of the Nahar Dinur [River of Fire] is a kind of gathering in and death (הַשְּׂרֵפָה שֶׁל נְהַר דִּינוּר הוּא מֵעֵין אֲסִיפָה וּמִיתָה), and the matters are ancient; the treasures of Hashem will come (וְהַדְּבָרִים עַתִּיקִים אוֹצַר ה׳ יָבֹאוּ). And those who are in this dwelling (וְאֵלּוּ הֵם שֶׁבַּמָּדוֹר הַזֶּה), are angels of mercy (הֵם מַלְאֲכֵי רַחֲמִים), who are never changed by the Nahar Dinur [River of Fire] (שֶׁאֵינָם נִשְׁתַּנִּים לְעוֹלָם עַל יְדֵי נְהַר דִּינוּר), and concerning them it is written (וַעֲלַיְיהוּ כְּתִיב): “He makes His angels spirits” (עֹשֶׂה מַלְאָכָיו רוּחוֹת) (Psalms 104:4), for they are outside the Pargod [Curtain] (שֶׁהֵם חוּץ מִן הַפַּרְגּוֹד), except for those who are called (חוּץ מִן אוֹתָם הַנִּקְרָאִים): “His ministers a flaming fire” (מְשָׁרְתָיו אֵשׁ לֹהֵט) (Psalms 104:4), who are within the Pargod [Curtain] (שֶׁהֵם לִפְנִים מִן הַפַּרְגּוֹד), for they are His ministers (שֶׁהֵם מְשָׁרְתָיו), and not ministers of human beings (וְלֹא מְשָׁרְתֵי בְּנֵי אָדָם), to perform miracles through them in this world (לַעֲשׂוֹת נִסִּים עַל יָדָם בָּעוֹלָם הַזֶּה), and they do not move from their place (וְאֵינָם זָזִים מִמְּקוֹמָם), therefore they are not messengers (לָכֵן אֵינָם שְׁלוּחִים), for they are angels, whose translation is Azgadin [Messengers] (שֶׁהֵם מַלְאָכִים שֶׁתַּרְגּוּמוֹ אַזְגָדִין). And these are the ones who perform missions in the world (וְאֵלּוּ הֵם הָעוֹשִׂים שְׁלִיחוּת בָּעוֹלָם), and they appear to human beings in other forms (וְהֵם נִרְאִים לִבְנֵי אָדָם בְּצוּרוֹת אֲחֵרוֹת), and not in the likeness of angels (וְלֹא בִּדְמוּת מַלְאָכִים), through great wisdom (בְּחָכְמָה גְדוֹלָה), so that the recipient of the miracle will not recognize his miracle (כְּדֵי שֶׁלֹּא יַכִּיר בַּעַל נֵס בְּנִסּוֹ). And one angel is appointed over them, and his name is Pedael (וּמַלְאָךְ אֶחָד מְמֻנֶּה עֲלֵיהֶם וּשְׁמוֹ פְּדָאֵל), and in his hand is the power to redeem those Ba’alei Teshuvah [Masters of Repentance] (וּבְיָדוֹ לִפְדּוֹת אוֹתָם הַבַּעֲלֵי תְשׁוּבָה), even though death has been decreed upon them (אַף עַל פִּי שֶׁנִּגְזַר עֲלֵיהֶם מִיתָה). And they possess the keys to the gates of heaven (וְיֵשׁ לָהֶם מַפְתְּחוֹת שַׁעֲרֵי הַשָּׁמַיִם), and they open the gates (וּפוֹתְחִים הַשְּׁעָרִים), in order to raise above their prayers and requests [of the Ba’alei Teshuvah] (כְּדֵי לְהַעֲלוֹת לְמַעְלָה תְּפִלּוֹתֵיהֶם וּבַקָּשׁוֹתֵיהֶם [שֶׁל בַּעֲלֵי הַתְּשׁוּבָה]) with mercy and favor (בְּרַחֲמִים וּבְרָצוֹן), up to the place of the other appointees who are above them (עַד מְקוֹם הַמְמֻנִּים אֲחֵרִים שֶׁעֲלֵיהֶם).

The fifth dwelling is the dwelling that shines more than all the dwellings beneath it (הַמָּדוֹר הַחֲמִישִׁי הוּא הַמָּדוֹר הַמֵּאִיר יוֹתֵר מִכָּל הַמְּדוֹרִין שֶׁלְּמַטָּה מִמֶּנּוּ), and there are angels within it (וְיֵשׁ בּוֹ מַלְאָכִים), and among them are those who were created from fire (וְיֵשׁ מֵהֶם שֶׁנִּבְרְאוּ מֵאֵשׁ), and among them are those who were created from water (וְיֵשׁ מֵהֶם שֶׁנִּבְרְאוּ מִמַּיִם), at times they minister with mercy (לִפְעָמִים הֵם מְשַׁמְּשִׁים בְּרַחֲמִים), and at times they minister with judgment (וְלִפְעָמִים הֵם מְשַׁמְּשִׁים בְּדִין), these on the right and those on the left (אֵלּוּ מִימִין וְאֵלּוּ מִשְּׂמֹאל). And when these shine (וּכְשֶׁאֵלּוּ מְאִירִים), those do not shine and are darkened (אֵלּוּ הֵם אֵינָם מְאִירִים וַחֲשׁוּכִים), and those who stand on the right side (וְאוֹתָם שֶׁהֵם עוֹמְדִים לְצַד יָמִין), they recite song when the day shines (הֵם אוֹמְרִים שִׁירָה כְּשֶׁמֵּאִיר הַיּוֹם), as it is written (דִּכְתִיב): “They shall fear You with the sun” (יִירָאוּךָ עִם שָׁמֶשׁ) (Psalms 72:5), and those who stand on the left side (וְאֵלּוּ שֶׁהֵם עוֹמְדִים לְצַד שְׂמֹאל), they recite song at midnight (הֵם אוֹמְרִים שִׁירָה בַּחֲצוֹת הַלַּיְלָה). And one appointee is over them, and his name is Karshiel (וּמְמֻנֶּה אֶחָד עֲלֵיהֶם וּשְׁמוֹ קַרְשִׁיאֵל). When the north wind blows at midnight (כְּשֶׁרוּחַ צָפוֹן נוֹשֵׁב בַּחֲצוֹת הַלַּיְלָה), and the Holy One, blessed be He, comes to delight Himself with the Tzaddikim [Righteous Ones] in Gan Eden [the Garden of Eden] (וְהַקב״ה בָּא לְהִשְׁתַּעֲשֵׁעַ עִם הַצַּדִּיקִים בְּגַן עֵדֶן), then the north wind comes (וְאָז רוּחַ צָפוֹן הוּא בָא), and strikes and beats those appointees (וּמַכֶּה וּבוֹטֵשׁ לְאוֹתָם הַמְמֻנִּים), to sing at midnight (לְזַמֵּר בַּחֲצוֹת הַלַּיְלָה), and then all of them begin to sing (וְאָז כֻּלָּם פּוֹתְחִים לְזַמֵּר), and recite song (וְאוֹמְרִים שִׁירָה). And when the light of morning shines (וּכְשֶׁמֵּאִיר אוֹר הַבֹּקֶר), when the dawn darkens (כְּשֶׁמַּשְׁחִיר הַשַּׁחַר), and the darkness of the morning joins with the light of the morning (וּמִתְחַבֵּר הַשַּׁחֲרוּת שֶׁל הַבֹּקֶר בְּאוֹר הַבֹּקֶר), which is the time of the Zivug [Union] of Leah with Na’ar Yisrael [the Youth of Israel] (שֶׁהוּא עֵת זִוּוּג לֵאָה בְּנַעַר יִשְׂרָאֵל), for she is called Ayelet haShachar [Doe of the Dawn] (שֶׁהִיא נִקְרֵאת אַיֶּלֶת הַשַּׁחַר), at that time all the other angels called Kochvei Boker [Morning Stars] recite song (בְּאוֹתוֹ הַזְּמַן כָּל מַלְאָכִים אֲחֵרִים הַנִּקְרָאִים כּוֹכְבֵי בֹקֶר אוֹמְרִים שִׁירָה), together with all the stars of the firmament (עִם כָּל כּוֹכְבֵי הָרָקִיעַ). And all the other angels below them (וְכָל שְׁאָר מַלְאָכִים שֶׁלְּמַטָּה), help and assist them to sing (הֵם עוֹזְרִים וּמְסַיְּעִים לָהֶם לְשׁוֹרֵר), as it is said (שֶׁנֶּאֱמַר): “When the morning stars sang together, and all the Sons of Elohim shouted for joy” (בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים) (Job 38:7), and they sing until Israel begins to sing Pesukei deZimrah [Verses of Song] after them (וְהֵם מְשׁוֹרְרִים עַד שֶׁיִּשְׂרָאֵל הֵם מַתְחִילִים לְשׁוֹרֵר פְּסוּקֵי דְזִמְרָה אַחֲרֵיהֶם).

The sixth dwelling is near Malchut Shamayim [the Kingdom of Heaven] (הַמָּדוֹר הַשִּׁשִּׁי הוּא קָרוֹב לְמַלְכוּת שָׁמַיִם), which is Malchut of Yetzirah (הִיא מַלְכוּת דִּיצִירָה), which is the head of the Olam haYetzirah [World of Formation] (שֶׁהִיא רֹאשׁ לְעוֹלָם הַיְצִירָה), and there come ships of enmity (וְשָׁם בָּאִים סְפִינוֹת אֵיבָה), to hasten to seize spoil and plunder booty (לְמַהֵר לִשְׁלֹל שָׁלָל וְלָבֹז בַּז), and from the Great Sea of Beri’ah [Creation] (וּמִן הַיָּם הַגָּדוֹל שֶׁל בְּרִיאָה), rivers and streams emerge to here (יוֹצְאִים נְהָרוֹת וּנְחָלִים לְכָאן). And all of them have a moment, an hour, and a day (וְכֻלָּם יֵשׁ לָהֶם רֶגַע וְשָׁעָה וְיוֹם), the time of their dominion (זְמַן שְׁלִיטָתָם), as it is said (שֶׁנֶּאֱמַר): “For everything there is a season, and a time for every purpose under heaven” (לַכֹּל זְמָן וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם) (Ecclesiastes 3:1), whether toward the South, or toward the North, or toward the East, or toward the West (הֵן לְצַד דָּרוֹם אוֹ לְצָפוֹן אוֹ לְמִזְרָח אוֹ לְמַעֲרָב). If toward the North, Gavriel stands over them (אִם לְצָפוֹן עוֹמֵד עֲלֵיהֶם גַּבְרִיאֵל), for he stands on the left side (שֶׁהוּא עוֹמֵד לְצַד שְׂמֹאל), and when the ships travel toward the East (וּכְשֶׁהוֹלְכִים הַסְּפִינוֹת לְצַד מִזְרָח), Raphael stands over them (עוֹמֵד עֲלֵיהֶם רְפָאֵל), and he is mercy (וְהוּא רַחֲמִים), and when they travel toward the West (וּכְשֶׁהֵם הוֹלְכִים לְצַד מַעֲרָב), the angel Uriel stands over them (עוֹמֵד עֲלֵיהֶם הַמַּלְאָךְ אוּרִיאֵל), and he is the last (וְהוּא הָאַחֲרוֹן), and when they travel toward the South (וּכְשֶׁהוֹלְכִים לְצַד דָּרוֹם), one angel stands over them (מַלְאָךְ אֶחָד עוֹמֵד עֲלֵיהֶם), whose name is Michael (שְׁמוֹ מִיכָאֵל), who is on the right side (שֶׁהוּא לַיָּמִין), and understand this (וְהָבֵן).

The seventh dwelling is above them all (הַמָּדוֹר הַשְּׁבִיעִי הוּא עֶלְיוֹן עַל כֻּלָּם), and there are the souls of the Tzaddikim [Righteous Ones] (וְשָׁם הֵם הַנְּשָׁמוֹת שֶׁל הַצַּדִּיקִים), who there delight in the Supernal Zohar [Radiance] (אֲשֶׁר שָׁם מִתְעַדְּנִים בַּזֹּהַר הָעֶלְיוֹן), and delight in delights (וּמִתְעַנְּגִים בְּמַעֲדַנִּים), and in the desire of the Supernal Light (וְתַאֲוַת הָאוֹר הָעֶלְיוֹן), and there is nothing there except those souls of the Tzaddikim [Righteous Ones] (וְשָׁם אֵין שׁוּם דָּבָר אֶלָּא אוֹתָם הַנְּפָשׁוֹת שֶׁל הַצַּדִּיקִים), and treasures of peace, blessing, and generosity (וְגִנְזֵי שָׁלוֹם בְּרָכָה וּנְדָבָה). All of it is as it is above in Yetzirah or in Beri’ah (כֻּלּוֹ הוּא כְּמוֹ שֶׁהוּא לְמַעְלָה בִּיצִירָה אוֹ בִּבְרִיאָה), and there are appointees over them (וְיֵשׁ מְמֻנִּים בָּהֶם), who are sparks from the Upper Tahariel (שֶׁהֵם נִיצוֹצוֹת מִטַּהֲרִיאֵל הָעֶלְיוֹן), or from the angels GMR״A [Gavriel, Michael, Raphael, Uriel] (אוֹ מִמַּלְאֲכֵי גמר״א [גיבריאל מייכאל ריפאל איוריאל]), and therefore they possess the very same supernal names (וְלָכֵן יֵשׁ לָהֶם שֵׁמוֹת הָעֶלְיוֹנִים מַמָּשׁ), because they truly sparkle below (מִפְּנֵי שֶׁמִּתְנוֹצְצִים מַמָּשׁ לְמַטָּה). And so it is in the earth below (וּכְמוֹ זֶה הוּא בָּאָרֶץ שֶׁלְּמַטָּה), in the seven dwellings of the seven lower lands (בְּשִׁבְעָה מְדוֹרִין שֶׁל ז׳ אֲרָצוֹת הַתַּחְתּוֹנִים), and all of them possess the appearance and form of human beings (וְכֻלָּם יֵשׁ בָּהֶם דְּמוּת מַרְאֵה בְּנֵי אָדָם), above and below (לְמַעְלָה וּלְמַטָּה), and all of them acknowledge and praise the Holy One, blessed be He (וְכֻלָּם מוֹדִים וּמְשַׁבְּחִים לְהַקב״ה). And there is none who knows His glory (וְלֹא יֵשׁ מִי שֶׁיּוֹדֵעַ כְּבוֹדוֹ), like those who are in the upper dwelling (כְּאוֹתָם שֶׁהֵם בַּמָּדוֹר הָעֶלְיוֹן), and these behold His glory as it ought to be (וְאֵלּוּ רוֹאִים כְּבוֹדוֹ כְּמוֹ שֶׁצָּרִיךְ לִהְיוֹת), to serve Him and to give praise and thanksgiving to His Name (לְעָבְדוֹ וְלִתֵּן לוֹ שֶׁבַח וְהוֹדָיָה לִשְׁמוֹ). And this world is Tevel Artzo [the inhabited world of His land] (וְעוֹלָם הַזֶּה הוּא תֵּבֵל אַרְצוֹ), and it exists only through the merit of the bodies of the Tzaddikim [Righteous Ones] dwelling upon it (אֵינָהּ קַיֶּמֶת אֶלָּא בִּזְכוּת גּוּפֵי הַצַּדִּיקִים הַשּׁוֹכְנִים עָלֶיהָ), corresponding to the likeness of the seventh dwelling above (כְּעֵין דּוּגְמַת הַמָּדוֹר הַשְּׁבִיעִי שֶׁלְּמַעְלָה), which exists only for the souls of the Tzaddikim [Righteous Ones] (אֵינוֹ קַיָּם אֶלָּא לְנִשְׁמוֹת שֶׁל הַצַּדִּיקִים). And within the dwellings are seven Heikhalot [Palaces] inside (וּבְתוֹךְ הַמְּדוֹרִים יֵשׁ ז׳ הֵיכָלוֹת מִבִּפְנִים), mentioned in the Zohar Katan, page 41 [Bereshit] (הַנִּזְכָּרִים בַּזֹּהַר קָטָן דַּף מ״א [בְּרֵאשִׁית]), and also the seven Ma’onot [Dwelling Places] which are called the seven firmaments (וְגַם הַשֶּׁבַע מְעוֹנוֹת אֲשֶׁר הֵם נִקְרָאִים שִׁבְעָה רְקִיעִים), and the appointees within them (וְהַמְמֻנִּים אֲשֶׁר בָּהֶם), are mentioned in Parashat Terumah in the Zohar (נִזְכָּר בְּפָרָשַׁת תְּרוּמָה בַּזֹּהַר), that they elevate the prayer (שֶׁהֵם מַעֲלִים הַתְּפִלָּה), and it is impossible to write them here (וְאִי אֶפְשָׁר לְכָתְבָם הֵנָּה), for the couch is too short to stretch out upon (כִּי קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ) (Isaiah 28:20), and also whoever wishes to read them may read them in the Zohar (וְגַם מִי שֶׁרוֹצֶה לִקְרוֹת יִקְרָאֵם בַּזֹּהַר) [Shemot 146b and also see there 56b and onward] ([שמות קמ״ו־ב וכן ראה שם נ״ו־ב ואילך]) there (שָׁם).