The Gate of the Seven Lands

שַׁעַר שֶׁבַע אֲרָצוֹת

he holy worlds surround one another, one below another (הָעוֹלָמוֹת הַקְּדוֹשִׁים הֵם מַקִּיפִים זוֹ לְמַטָּה מִזּוֹ), until the navel of the earth called Tevel [the Inhabited World] (עַד שֶׁטַּבּוּר הָאָרֶץ הַנִּקְרֵאת תֵּבֵל), which is in the middle (הִיא בָּאֶמְצַע), and it follows that there are seven heavens surrounding it (וְנִמְצָא שֶׁיֵּשׁ שִׁבְעָה שָׁמַיִם מַקִּיפִים), as it is said (שֶׁנֶּאֱמַר): “Seven and seven molten castings” (שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת) (Zechariah 4:2). And just as the firmaments surround above (וּכְמוֹ שֶׁהָרְקִיעִים הֵם סוֹבְבִים לְמַעְלָה), so they surround below (כָּךְ סוֹבְבִים לְמַטָּה), and the firmaments are in seven spherical circles (וּבְשִׁבְעָה כַּדּוּרִיִּים עֲגוּלִים הֵם הָרְקִיעִים), and within them are seven lands (וּבְתוֹכָם שֶׁבַע אֲרָצוֹת). And this secret was not given to the Mephalgei Techumin [Dividers of Boundaries] (וְסוֹד זֶה לֹא נִתַּן לִמְפַלְגֵי תְחוּמִין), namely the masters of astronomy (הֵם בַּעֲלֵי הַתְּכוּנָה), who would divide all seven climates of the measures of the earth (שֶׁהֵם הָיוּ מְחַלְּקִים כָּל שִׁבְעָה אֲקָלִימִים שֶׁל מִדּוֹת הָאָרֶץ), rather they are a great secret from the mysteries of the Torah (אֶלָּא הֵם סוֹד גָּדוֹל מֵרָזֵי הַתּוֹרָה), for all of them were created for the severe punishments of the wicked (שֶׁכֻּלָּם נִבְרְאוּ לָעֳנָשִׁים קָשִׁים שֶׁל הָרְשָׁעִים), with Shedin [Demons], Ruchin [Spirits], and Lilith (בְּשֵׁדִין רוּחִין וְלִילִית), who are the third class of the Shedin [Demons] (שֶׁהֵם הַכַּת הַשְּׁלִישִׁית שֶׁל הַשֵּׁדִים), for they are fruitful and multiply like human beings, and eat and drink and die (שֶׁהֵם פָּרִים וְרָבִים כִּבְנֵי אָדָם וְאוֹכְלִים וְשׁוֹתִים וּמֵתִים), and they are from the six lands beneath us (וְהֵם מִשֵּׁשׁ אֲרָצוֹת אֲשֶׁר תַּחְתֵּינוּ), as mentioned in Masekhet Chagigah (כַּנִּזְכָּר בְּמַסֶּכֶת חֲגִיגָה) (Chagigah 16a), and in the Zohar (וּבַזֹּהַר) (Bereshit 39b), Parashat Vayikra (פָּרָשַׁת וַיִּקְרָא) (110a), Ra’aya Meheimna (רַעְיָא מְהֵימְנָא). And the seven lands are one above another (וְהַשֶּׁבַע אֲרָצוֹת הֵם זוֹ לְמַעְלָה מִזּוֹ), just like those seven firmaments which are one above another (כְּמוֹ אוֹתָם הַשִּׁבְעָה רְקִיעִים שֶׁהֵם זוֹ לְמַעְלָה מִזּוֹ), and these are their names (וְאֵלֶּה שְׁמוֹתָם): from below upward (מִמַּטָּה לְמַעְלָה), first, Eretz [Earth] (א׳ אֶרֶץ הַתַּחְתּוֹנָה), second, Adamah [Ground] (ב׳ אֲדָמָה), third, Arka (ג׳ אַרְקָא), fourth, Gei [Valley] (ד׳ גֵּיא), fifth, Neshiyah [Oblivion] (ה׳ נְשִׁיָּה), sixth, Tziyah [Wasteland] (ו׳ צִיָּה), seventh, Tevel [the Inhabited World] (ז׳ תֵּבֵל), which is above them all (שֶׁהִיא לְמַעְלָה מִכֻּלָּם), and it is beneath the Source of Life (וְהִיא תַּחַת מְקוֹר הַחַיִּים), as it is said (שֶׁנֶּאֱמַר): “And He shall judge Tevel [the Inhabited World] with righteousness” (וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק) (Psalms 9:9). And when Adam haRishon was expelled from Gan Eden [the Garden of Eden] (וּכְשֶׁנִּגְרַשׁ אָדָם הָרִאשׁוֹן מִגַּן עֵדֶן), the Holy One, blessed be He, sent him (שְׁלָחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא), to the lower Eretz [Earth] (לָאָרֶץ הַתַּחְתּוֹנָה), which is a place of darkness where there is nothing at all (שֶׁהוּא מְקוֹם חֹשֶׁךְ שֶׁאֵין שָׁם שׁוּם דָּבָר), and nothing functions there (וְלֹא מְשַׁמֵּשׁ כְּלוּם), for the firmament called Vilon [Curtain] is darkness and serves no function (כִּי הָרָקִיעַ הַנִּקְרָא וִילוֹן הוּא חֹשֶׁךְ וְאֵינוֹ מְשַׁמֵּשׁ כְּלוּם), because there are no luminaries within it (כִּי אֵין בּוֹ מְאוֹרוֹת), for “the moon has nothing of its own” (כִּי הַלְּבָנָה לֵית לָהּ מִגַּרְמָא כְּלוּם) (Zohar Bereshit 181a). And when Adam haRishon [the First Man] entered there (וְכֵיוָן שֶׁנִּכְנַס שָׁם אָדָם הָרִאשׁוֹן), a very great fear, dread, and darkness fell upon him (נָפַל עָלָיו פַּחַד וְאֵימָה חֲשֵׁכָה גְדוֹלָה מְאֹד), and the Lahat haCherev haMithapechet [Flaming Sword that Turns Every Way] blazed on every side and in every corner of that land (וְלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת הָיָה מְלַהֵט בְּכָל צַד וּפִנּוֹת הָאָרֶץ הַהִיא), so that he had no place there in which to hide (עַד שֶׁלֹּא הָיָה לוֹ מָקוֹם לְהַסְתִּיר שָׁמָּה). For he was expelled from Gan Eden [the Garden of Eden] on Erev Shabbat (כִּי הוּא נִגְרַשׁ בְּעֶרֶב שַׁבָּת מִגַּן עֵדֶן), and sat there throughout the entire day of Shabbat until Motza’ei Shabbat (וְיָשַׁב שָׁם כָּל יוֹם הַשַּׁבָּת עַד מוֹצָאֵי הַשַּׁבָּת), and he contemplated repentance (וְהִרְהֵר בִּתְשׁוּבָה), and the Holy One, blessed be He, elevated him to the Adamah [Ground] (וְהָיָה מַעֲלֵהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָאֲדָמָה), which is the second from below upward (שֶׁהִיא שְׁנִיָּה מִמַּטָּה לְמַעְלָה), as it is said (שֶׁנֶּאֱמַר): “And Hashem God sent him forth from the Garden of Eden to work the ground” (וַיְשַׁלְּחֵהוּ י״י אֱלֹהִים מִגַּן עֵדֶן לַעֲבֹד אֶת הָאֲדָמָה) (Genesis 3:23).

In this Adamah [Ground] there is light shining from its firmament (בָּאֲדָמָה הַזֹּאת יֵשׁ בָּהּ אוֹר הַמֵּאִיר מֵהָרָקִיעַ שֶׁלּוֹ), and the forms of stars and constellations are there (וְצוּרַת כּוֹכָבִים וּמַזָּלוֹת שָׁם), and there are forms of human beings there, giants of great stature (וְשָׁם הֵם צוּרַת בְּנֵי אָדָם עֲנָקִים גְּבוֹהֵי קוֹמָה), who were born from Adam haRishon during the one hundred and thirty years (שֶׁנּוֹלְדוּ מֵאָדָם הָרִאשׁוֹן בְּק״ל שָׁנָה), when he begot Shedin [Demons], Ruchin [Spirits], and Lillin [Night-Demons] (שֶׁהוֹלִיד שֵׁדִין רוּחִין וְלִילִין), and Lilith would come against the will of Adam and become inflamed from him (וְהָיְתָה לִילִית בָּאָה בְּעַל כָּרְחוֹ שֶׁל אָדָם וּמִתְחַמֶּמֶת מִמֶּנּוּ) (Eruvin 18b). And they are always sorrowful with grief and sighing (וְהֵם תָּמִיד עֲצֵבִים בְּיָגוֹן וַאֲנָחָה), and there is no joy among them at all (וְאֵין בֵּינֵיהֶם שִׂמְחָה כְּלָל), and these companies are able to fly from there to this Tevel [Inhabited World] upon which we stand (וְכִתּוֹת הַלָּלוּ יְכוֹלִים לִפְרוֹחַ מִמֶּנָּה לְתֵבֵל הַזֹּאת שֶׁאֲנַחְנוּ עוֹמְדִים עָלֶיהָ), and they become Mazikin [Harmful Spirits] (וְהֵם נַעֲשִׂים מַזִּיקִין), and return there (וְחוֹזְרִים לְשָׁם), and pray prayers to the God, Creator of the world (וּמִתְפַּלְלִים תְּפִלּוֹת לְאֵל בּוֹרֵא עוֹלָם). And they settle in their place (וְהֵם מִתְיַשְּׁבִים בִּמְקוֹמָם), and sow seeds in the ground (וְזוֹרְעִים זְרָעִים בָּאֲדָמָה), and they grow (וְצוֹמְחִים), and they tread them in threshing (וְדוֹרְכִים אוֹתָם בְּדִישָׁה), and eat (וְאוֹכְלִים), and there is neither wheat there nor any of the seven species for which Eretz Yisrael [the Land of Israel] was praised (וְלֹא יֵשׁ שָׁם חִטָּה וְלֹא שׁוּם אֶחָד מִז׳ הַמִּינִין שֶׁנִּשְׁתַּבְּחָה בָהֶם אֶרֶץ יִשְׂרָאֵל).

In this place Kayin and Hevel were born to him (בְּמָקוֹם הַזֶּה נוֹלַד לוֹ קַיִן וְהֶבֶל), and when Kayin sinned (כֵּיוָן שֶׁחָטָא קַיִן), the Holy One, blessed be He, brought him down to that place called Eretz [Earth] (הוֹרִיד אוֹתוֹ הַקב״ה לְאוֹתוֹ מָקוֹם הַנִּקְרָא אֶרֶץ), as it is said (שֶׁנֶּאֱמַר): “Behold, You have driven me out this day from the face of the Adamah [Ground]” (הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה) (Genesis 4:14), from that place called Adamah [Ground] (מֵאוֹתוֹ הַמָּקוֹם הַנִּקְרָא אֲדָמָה), “and I shall be a fugitive and a wanderer in the Eretz [Earth]” (וְהָיִיתִי נָע וָנָד בָּאָרֶץ) (Genesis 4:14). When he was expelled from the Adamah [Ground] (כֵּיוָן שֶׁנִּגְרַשׁ מֵהָאֲדָמָה), and cast away from there (וְנִדְחָה מִשָּׁם), he said (אָמַר): “and whoever finds me will kill me” (וְהָיָה כָל מֹצְאִי יַהַרְגֵנִי) (Genesis 4:14), this is the secret of the Lahat haCherev haMithapechet [Flaming Sword that Turns Every Way] (הוּא סוֹד לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), for in every place it would circle around and blaze against him to kill him (בְּכָל מָקוֹם הָיָה מְסַבֵּב וּמִתְלַהֵט עָלָיו לְהָרְגוֹ), and he was very afraid (וְהָיָה מְפַחֵד מְאֹד), and he contemplated repentance (וְהִרְהֵר בִּתְשׁוּבָה). And the Holy One, blessed be He, elevated him to Arka (וְהָיָה מַעֲלֵהוּ הַקב״ה לְאַרְקָא), and he begot children there (וְהָיָה מוֹלִיד שָׁם בָּנִים). In this Arka there is light shining from the sun (בְּאַרְקָא הַזֹּאת יֵשׁ אוֹר הַמֵּאִיר מֵהַשֶּׁמֶשׁ), and they sow seeds and plant trees (וְזוֹרְעִים זְרָעִים וְנוֹטְעִים אִילָנוֹת), and there is no wheat there nor any of the seven species at all (וְלֹא יֵשׁ שָׁם חִטִּים וּמִשִּׁבְעַת הַמִּינִים כְּלָל). All those who dwell there are from the descendants of Kayin (כָּל אוֹתָם הַדָּרִים שָׁם הֵם מִבְּנֵי קַיִן), and each one of them has two heads (וְיֵשׁ לָהֶם לְכָל אֶחָד שְׁנֵי רָאשִׁים), some of them are of great stature (יֵשׁ מֵהֶם גְּבוֹהֵי קוֹמָה), and some of them are of small stature (וְיֵשׁ מֵהֶם קְטַנֵּי הַקּוֹמָה), and they do not possess complete and settled understanding (וְאֵין בָּהֶם דֵּעָה שְׁלֵמָה וּמְיֻשֶּׁבֶת), like the rest of mankind who dwell in Tevel [the Inhabited World] (כִּשְׁאָר בְּנֵי אָדָם הַיּוֹשְׁבִים בְּתֵבֵל). And at times they are righteous (וְלִפְעָמִים הֵם צַדִּיקִים), and turn from evil to good (וְחוֹזְרִים מֵרָעָה לְטוֹבָה), and at times they return to evil (לִפְעָמִים הֵם חוֹזְרִים לְרָעָה), to harm the human beings here (לְהַזִּיק לִבְנֵי אָדָם שֶׁבְּכָאן), and they die like other human beings (וְהֵם מֵתִים כִּשְׁאָר בְּנֵי אָדָם). And behold, Adam was in the Adamah [Ground] (וְהִנֵּה אָדָם הָיָה בָּאֲדָמָה), until Shet was born (עַד שֶׁנּוֹלַד שֵׁת), and from there he ascended upward through three lands (וּמִשָּׁם עָלָה לְמַעְלָה שָׁלֹשׁ אֲרָצוֹת), continually circling and ascending (הָיָה מְסַבֵּב וְעוֹלֶה), until he came to Tevel [the Inhabited World] (עַד שֶׁבָּא לְתֵבֵל), which is the seventh (שֶׁהִיא הַשְּׁבִיעִית), in which we dwell (שֶׁאֲנַחְנוּ דָּרִים בְּתוֹכָהּ), and which is above them all (שֶׁהִיא עֶלְיוֹנָה עַל כֻּולָּם).

When he ascended, Adam haRishon would emerge into this world (כֵּיוָן שֶׁעָלָה הָיָה יוֹצֵא לָעוֹלָם הַזֶּה), from the place of the Beit haMikdash [Holy Temple] (מִמְּקוֹם בֵּית הַמִּקְדָּשׁ), which is called by those names that were his dwelling places (שֶׁנִּקְרָא בְּאוֹתָן הַשֵּׁמוֹת שֶׁהָיָה דִּיּוּרוֹ בָהֶם), namely Eretz [Earth] and Adamah [Ground] (וְהֵם אֶרֶץ אֲדָמָה), as it is said (שֶׁנֶּאֱמַר): “An altar of earth shall you make for Me” (מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי) (Exodus 20:21). And Adam haRishon [the First Man] would skip over three lands (וְהָיָה מְדַלֵּג אָדָם הָרִאשׁוֹן שָׁלֹשׁ אֲרָצוֹת): Gei [Valley], Neshiyah [Oblivion], and Tziyah [Wasteland] (גֵּיא נְשִׁיָּה צִיָּה). Gei [Valley] is a very great and broad place (גֵּיא הוּא מָקוֹם גָּדוֹל וְרָחָב מְאֹד), for there is the length of Gehinnom (כִּי שָׁם הוּא אָרְכּוֹ שֶׁל גֵּיהִנָּם), because Gehinnom is called Gei ben Hinnom [Valley of the Son of Hinnom] (כִּי הַגֵּיהִנָּם נִקְרָא גֵּיא בֶּן הִנֹּם). And behold, in Gei [Valley], Neshiyah [Oblivion], and Tziyah [Wasteland] (וְהִנֵּה בְּגֵיא נְשִׁיָּה וְצִיָּה), all those who built the tower were scattered (נִתְפַּזְּרוּ כָּל אוֹתָם שֶׁבָּנוּ הַמִּגְדָּל), and they bore sons and daughters there (וְהָיוּ מוֹלִידִים שָׁם בָּנִים וּבָנוֹת). And the Holy One, blessed be He, brought them there in the secret of Gilgul [Reincarnation] (וֶהֱבִיאָם הַקב״ה בְּסוֹד הַגִּלְגּוּל), because of the sin of the tower which they built (עַל עֲוֹן הַמִּגְדָּל שֶׁבָּנוּ), through the power of the name of impurity (בְּכֹחַ שֵׁם הַטֻּמְאָה), as it is said (שֶׁנֶּאֱמַר): “And let us make for ourselves a name” (וְנַעֲשֶׂה לָּנוּ שֵׁם) (Genesis 11:4), meaning through the power of the name of impurity itself (פֵּירוּשׁ בְּכֹחַ שֵׁם הַטֻּמְאָה מַמָּשׁ), as we have explained (כְּמוֹ שֶׁבֵּאַרְנוּ). And because this place Gei [Valley] is near the place of the burning element of fire (וּבַעֲבוּר שֶׁמְּקוֹם גֵּיא הַזֶּה הוּא קָרוֹב לִמְקוֹם יְסוֹד אֵשׁ הַדּוֹלֵק), therefore the people dwelling there possess every form of honor, wealth, and precious stones (לָכֵן יֵשׁ לָאֲנָשִׁים הָהֵם הַדָּרִים שָׁם בְּכָל הַכָּבוֹד וְהָעוֹשֶׁר וְאַבְנֵי יֶקֶר). Whoever enters there (מִי שֶׁנִּכְנָס לְשָׁם), and is from those human beings who dwell here in Tevel [the Inhabited World] (וְהוּא הָיָה מִבְּנֵי אָדָם אֲשֶׁר הֵם דָּרִים בְּכָאן מִתֵּבֵל), whether through Gilgul [Reincarnation] (עַל יְדֵי גִּלְגּוּל), or because they bring him there for their needs (אוֹ שֶׁהֵם מְבִיאִים אוֹתוֹ לְשָׁם לְצָרְכָם), through desire and longing for that wealth (בְּחֶמְדַּת הַתַּאֲוָה שֶׁל הָעוֹשֶׁר הַהוּא), they give it to him (הֵם נוֹתְנִים לוֹ), and at times he ascends to the place called Neshiyah [Oblivion] (וְהוּא לִפְעָמִים עוֹלֶה לַמָּקוֹם הַנִּקְרָא נְשִׁיָּה), so that he will be forgotten there (בַּעֲבוּר שֶׁיִּהְיֶה נִשְׁכָּח מִשָּׁם), like a dead man from the heart (כְּמֵת מִלֵּב), and he descends to the place Gei [Valley] (וְיוֹרֵד לִמְקוֹם גֵּיא), until he no longer knows from which place he came (עַד שֶׁאֵינוֹ יוֹדֵעַ מֵאֵיזֶה מָקוֹם הוּא). And behold, this place Gei [Valley] (וְהִנֵּה מְקוֹם גֵּיא זֶה), is in the middle of the seven lands (הוּא בָּאֶמְצַע הַשֶּׁבַע אֲרָצוֹת), and it is called Gei ben Hinnom [Valley of the Son of Hinnom] (וְהוּא נִקְרָא גֵּי בֶּן הִנֹּם), and one channel extends from there to this Tevel [Inhabited World] (וְרְצוּעָה אַחַת יוֹצֵאת מִשָּׁם לְתֵבֵל זֶה), and it is also called Gei ben Hinnom [Valley of the Son of Hinnom] (וְנִקְרָא גַּם כֵּן גֵּיא בֵּין הִנֹּם), after its name (עַל שְׁמוֹ), because it corresponds to the place Gei ben Hinnom [Valley of the Son of Hinnom] (שֶׁהוּא מְקוֹם גֵּי בֶּן הִנֹּם), which is near Jerusalem (אֲשֶׁר הוּא סָמוּךְ לִירוּשָׁלַיִם), as it is said (שֶׁנֶּאֱמַר): “Whose fire is in Zion and whose furnace is in Jerusalem” (אֲשֶׁר אוּר לוֹ בְצִיּוֹן וְתַנּוּר לוֹ בִירוּשָׁלִָם) (Isaiah 31:9). Those people who are in Gei [Valley] (אוֹתָם בְּנֵי אָדָם שֶׁהֵם בְּגֵיא), all of them know the wisdom of sorcery (כֻּלָּם יוֹדְעִים בְּחָכְמַת הַכִּשּׁוּף), and they are exceedingly wise in this wisdom (וְהֵם חֲכָמִים בְּיוֹתֵר בְּחָכְמָה זוֹ), and they sow seeds and plant trees (וְזוֹרְעִים זְרָעִים וְנוֹטְעִים אִילָנוֹת), and there is no species of wheat there nor any one of the seven species (וְאֵין שָׁם מִין חִטָּה וְלֹא אֶחָד מִז׳ הַמִּינִים).

The fifth land is called Neshiyah [Oblivion] (הָאָרֶץ הַחֲמִישִׁי נִקְרָא נְשִׁיָּה), and there are human beings there who are small and stunted (וְיֵשׁ שָׁם בְּנֵי אָדָם קְטַנִּים וּקְצוּצִים), whom in the Ashkenazic language are called Gitzverg [Dwarves] (שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז גִיצְוֶוערְ״ג), and they have no nose (וְאֵין לָהֶם חוֹטֶם), only in the place of the nose they have two openings (רַק בִּמְקוֹם הַחוֹטֶם יֵשׁ לָהֶם שְׁנֵי נְקָבִים), from which the breath comes out (שֶׁיּוֹצֵא מֵהֶם הָרוּחַ), which they draw in (אֲשֶׁר שׁוֹאֲבִים), and everything that they do they immediately forget (וְכָל מַה שֶּׁהֵם עוֹשִׂים הֵם שׁוֹכְחִים מִיָּד), and for this reason this land is called Neshiyah [Oblivion] (וּלְטַעַם זֶה נִקְרָא הָאָרֶץ הַזֹּאת נְשִׁיָּה), which is an expression of forgetting (שֶׁהוּא לְשׁוֹן שִׁכְחָה). And behold, the nose causes remembrance (וְהִנֵּה הַחוֹטֶם הוּא גּוֹרֵם הַזְּכִירָה), as it is said (שֶׁנֶּאֱמַר): “And for My praise I will restrain for you” (וּתְהִלָּתִי אֶחֱטָם לָךְ) (Isaiah 48:9), for from there blows remembrance to whoever is worthy of it (שֶׁמִּשָּׁם נוֹשֵׁב הַזְּכִירָה לְכָל הָרָאוּי אֵלָיו), and they sow and plant trees (וְזוֹרְעִים וְנוֹטְעִים אִילָנוֹת), and there is neither wheat there nor any one of the seven species (וְאֵין שָׁם לֹא חִטָּה וְלֹא אֶחָד מִז׳ הַמִּינִים).

The sixth land is called Tziyah [Wasteland] (הָאָרֶץ הַשִּׁשִּׁי הִיא נִקְרֵאת צִיָּה), it is a place true to its name, entirely dry (הוּא מָקוֹם כִּשְׁמוֹ יְבֵשָׁה כֻּלָּהּ), and there are human beings there who are beautiful in form and appearance (וְשָׁם הֵם בְּנֵי אָדָם יָפִים בְּתֹאַר וּבְמַרְאֶה), and they search and investigate after flowing waters or rivers (וְהֵם חוֹקְרִים וְדוֹרְשִׁים אַחַר מַיִם נוֹבְעִים אוֹ נְהָרוֹת), they enter into the waters (הֵם נִכְנָסִים לְתוֹךְ הַמַּיִם), and at times they ascend from the waters to this Tevel [Inhabited World] (וְלִפְעָמִים הֵם עוֹלִים מִתּוֹךְ הַמַּיִם לְתֵבֵל זֶה). And those human beings have more faith among them than other human beings (וְאוֹתָם הַבְּנֵי־אָדָם יֵשׁ בֵּינֵיהֶם אֱמוּנָה יוֹתֵר מִבְּנֵי אָדָם אֲחֵרִים), and among them are good dwellings and great wealth (וּבֵינֵיהֶם דִּיּוּרִים טוֹבִים וְעוֹשֶׁר גָּדוֹל), and they sow little because of the dryness that is there (וְזוֹרְעִים מְעַט מִפְּנֵי הַיְּבִישׁוּת אֲשֶׁר הוּא שָׁם), and they plant trees but do not succeed (וְנוֹטְעִים אִילָנוֹת וְלֹא מַצְלִיחִים), and all their desire and longing is to eat the food of the human beings who are here (וְכָל תַּאֲוָה וָחֵשֶׁק שֶׁלָּהֶם לֶאֱכוֹל לִבְנֵי אָדָם שֶׁבְּכָאן). For Tevel [the Inhabited World] is above them all (כִּי תֵבֵל הוּא לְמַעְלָה מִכֻּלָּם), and corresponding to these lands there are also examples of them in this land of Tevel [the Inhabited World] (וּמֵעֵין דּוּגְמַת הָאֲרָצוֹת הָאֵלֶּה יֵשׁ גַּם כֵּן דּוּגְמָה מֵהֶם בְּאֶרֶץ תֵּבֵל הַזֹּאת), and they possess these names of the seven lands and their nature (וְיֵשׁ לָהֶם אֵלּוּ הַשֵּׁמוֹת שֶׁל ז׳ אֲרָצוֹת וְטֶבַע שֶׁלָּהֶם), and human beings dwell in them who differ from one another (וְדָרִים בָּהֶם בְּנֵי אָדָם מְשֻׁנִּים אֵלּוּ מֵאֵלּוּ), as it is said (שֶׁנֶּאֱמַר): “How manifold are Your works, Hashem; in wisdom You have made them all” (מָה רַבּוּ מַעֲשֶׂיךָ י״י כֻּלָּם בְּחָכְמָה עָשִׂיתָ) (Psalms 104:24), and it says in the Zohar (וְאוֹמֵר בַּזֹּהַר): “And among them are Gan Eden and Gehinnom in their seven dwellings” (וּבֵינַיְיהוּ גַּן עֵדֶן וְגֵיהִנָּם בְּשִׁבְעָה מְדוֹרִין שֶׁלָּהֶם), and Rav Hamnuna was punished because he did not believe this, as mentioned there (וְרַב הַמְנוּנָא נֶעֱנַשׁ עַל שֶׁלֹּא הָיָה מַאֲמִין בָּזֶה כַּנִּזְכָּר שָׁם).