Chapter Eleven (פֶּרֶק אַחַד עָשָׂרה)

We said in the World of Tohu (אָמַרְנוּ בְּעוֹלָם הַתֹּהוּ), that at first there were emanated from every single Sefirah of the shattered vessels (שֶׁמִתְּחִלָּה נֶאֱצַל מִכָּל סְפִירָה וּסְפִירָה שֶׁל שִׁבְרֵי כֵלִים), groups of pure and holy souls (כִּתּוֹת נְשָׁמוֹת זַכּוֹת וּטְהוֹרוֹת), and from those souls were emanated the hosts of angels (וּמֵאוֹתָם הַנְּשָׁמוֹת נֶאֶצְלוּ כַּת הַמַּלְאָכִים), namely those that were from the side of Chesed (אוֹתָם שֶׁהָיוּ מִצַּד הַחֶסֶד), apart from the four Camps of the Shekhinah (זוּלָתִי אַרְבַּע מַחֲנוֹת שְׁכִינָה). And these souls, which are the Atzilut of the angels (וְאֵלּוּ הַנְּשָׁמוֹת שֶׁהֵן אֲצִילוּת הַמַּלְאָכִים), stood concealed in potential (עָמְדוּ בְּכֹחַ גָּנוּז), within the bosom of the Emanators (בְּתוֹךְ חֵיק הַמַּאֲצִילִים), hidden from all (נֶעְלָם מִכֹּל). And before the souls and angels emerged from potential into actuality in the World of Tikkun (וְקוֹדֶם צֵאת הַנְּשָׁמוֹת וְהַמַּלְאָכִים מִכֹּחַ אֶל הַפּוֹעַל בְּעוֹלָם הַתִּיקּוּן), worlds of destroyers were emanated (נֶאֶצְלוּ עוֹלָמוֹת שֶׁל מַשְׁחִיתִים), opposing holiness (הַמִּתְנַגְּדִים אֶל הַקְּדוּשָּׁה), with the intention of ascending and cutting down the plantings, Heaven forbid (בְּמַחֲשַׁבְתָּם לַעֲלוֹת וּלְקַצֵּץ בַּנְּטִיעוֹת חַס וְשָׁלוֹם), and uprooting the Tree together with all its plantings (וְלַעֲקוֹר הָאִילָן עִם כָּל נְטִיעוֹתָיו), and defiling the Sanctuary, Heaven forbid (וּלְסָאֲבָא מַקְדְּשָׁא חַס וְשָׁלוֹם). And these are the enemies (וְאֵלּוּ הֵם הָאוֹיְבִים), whom King David, peace be upon him, mentions in his songs and praises (שֶׁמַּזְכִּיר דָּוִד הַמֶּלֶךְ ע״ה בְּשִׁירוֹתָיו וּבְתִשְׁבְּחוֹתָיו). And before their creation (וְקוֹדֶם בְּרִיאָתָם), names and letters of the shattered vessels were falling (הָיוּ נוֹפְלִים שֵׁמוֹת וְאוֹתִיּוֹת שֶׁל שִׁבְרֵי כֵלִים), all of which were exceedingly harsh judgments mixed together (שֶׁכֻּלָּם דִּינִים קָשִׁים בְּיוֹתֵר מְעוֹרָבִים), not one resembling another (לֹא רְאִי זֶה כִּרְאִי זֶה), and from them emerged beings after their likeness and image (וְיָצְאוּ מֵהֶם כִּדְמוּתָם וּבְצַלְמָם), jealousy, hatred, separation, and multiplicity without order (קִנְאָה שִׂנְאָה פֵּרוּד וְרִבּוּי שֶׁלֹּא כַסֵּדֶר). For the letters became scattered (שֶׁנִּתְפַּזְּרוּ הָאוֹתִיּוֹת), and one letter took the place of another (וְלָקַח אוֹת אֶחָד מְקוֹם חֲבֵרוֹ), namely it stole its place (דְּהַיְינוּ גָּזַל מְקוֹמוֹ), and this is theft and robbery (וְהַיְינוּ גְּנֵבָה גְזֵלָה). And likewise is the way of the nations of the world (וְכֵן דֶּרֶךְ אוּמּוֹת הָעוֹלָם), who seize lands from one another (גּוֹזְלִים אֲרָצוֹת זֶה מִזֶּה), and rob and plunder wealth (וְגוֹזְלִים וְחוֹמְסִים מָמוֹן), and all this comes from the secret of building worlds and destroying them (וְכָל זֶה בָּא מִכֹּחַ בּוֹנֶה עוֹלָמוֹת וּמַחֲרִיבָן), so that there should be good and evil in the world (כְּדֵי שֶׁיִּהְיֶה טוֹב וָרָע בָּעוֹלָם). And in their falling (וּבִנְפִילָתָם), from them were emanated three worlds (נֶאֶצְלוּ מֵהֶם שָׁלֹשׁ עוֹלָמוֹת), of hosts of destroyers, separating screens (שֶׁל כִּתּוֹת מַשְׁחִיתִים מְסָכִים מַבְדִּילִים), corresponding to Beri’ah, Yetzirah, and Asiyah (כְּנֶגֶד בי״ע), and upon them the judgments stand (וַעֲלֵיהֶם הַדִּינִים עוֹמְדִים), namely the judgments of the shattered vessels (דְּהַיְינוּ דִּינֵי שִׁבְרֵי כֵלִים). At the head was emanated one world (בָּרֹאשׁ נֶאֱצַל עוֹלָם אֶחָד), from strange forms and destructive imaginations (מִצּוּרוֹת זָרוֹת וּמִדִּמְיוֹנוֹת מַשְׁחִיתִים), there the head of the Atzilut [Emanation] is (שָׁם רֹאשׁ הָאֲצִילוּת), the prince over all the armies, Kamtiel (שַׂר עַל כָּל הַחֲיָלוֹת קַמְטִיאֵ״ל), these are the cruel ones (אֵלֶּה הֵם הָאַכְזָרִיִּים), who began to prosecute and confuse the Atzilut [Emanation] (שֶׁהִתְחִילוּ לְקַטְרֵג וּלְבַלְבֵּל הָאֲצִילוּת). And immediately a proclamation went forth (וּמִיָּד יָצָא כָּרוֹז), from the Prince of Teshuvah [Return] (מֵאֵת שַׂר הַתְּשׁוּבָה), which is the Binah of the World of Tohu (שֶׁהִיא בִּינָה שֶׁל עוֹלָם הַתֹּהוּ), called Karoziel (הַנִּקְרָא כָּרוֹזִיאֵ״ל), for the proclamation proceeds from Abba and Imma (כִּי הַכָּרוֹז יוֹצֵא מֵאַבָּא וְאִמָּא), to chastise the children or to decree a decree (לְיַסֵּר הַבָּנִים אוֹ לִגְזוֹר גְּזֵרָה), whether for the establishment of the world or for the desolation and everlasting contempt of the world (הֵן לְקִיּוּם עוֹלָם הֵן לְשִׁמָּמוֹן וּלְדֵרָאוֹן עוֹלָם). And Karoz [Proclamation] is composed of the letters of Zakhor [Remember] (וְכָרוֹז הוּא אוֹתִיּוֹת זָכוֹר), which are Ayin-Bet and Kaf-Samekh-Aleph (שֶׁהוּא ע״ב קס״א), namely (דְּהַיְינוּ), Havayah filled with Yudin equals seventy-two (הֲוָיָה דְיוּדִין בְּמִלּוּאוֹ עוֹלֶה ע״ב), which is in Abba (הוּא בְּאַבָּא), and Ehyeh filled with Yudin equals one hundred sixty-one (וְאֶהְיֶ״ה בְּמִלּוּאוֹ בְּיוּדִין עוֹלֶה קס״א), which is in Imma (הוּא בְּאִמָּא), and from between them the proclamation emerges (וּמִבֵּין שְׁנֵיהֶם יוֹצֵא הַכָּרוֹז). And afterward it became more dense and became a voice through Ze’ir Anpin (וְאַחַר כָּךְ נִתְעַבֶּה יוֹתֵר וְנַעֲשָׂה קוֹל עַל יְדֵי זְעֵיר), and speech through his Nukvah (וְדִבּוּר עַל יְדֵי נוּקְבֵיהּ), and specifically in the World of Tikkun there is voice and speech in actuality (וְדַוְקָא בְּעוֹלָם הַתִּיקּוּן יֵשׁ קוֹל וְדִבּוּר בְּעֶצֶם). But there they were shattered and nullified (אֲבָל שָׁם נִשְׁבְּרוּ וְנִתְבַּטְּלוּ), and only the Mother of the children possessed dominion (וְלֹא הָיְתָה שְׁלִיטָה אֶלָּא לְאֵם הַבָּנִים), from whom these armies emerged (שֶׁמִמֶּנָּה יָצְאוּ הַחֲיָלוֹת הָאֵלֶּה), and all the operations (וְכָל הַפְּעוּלוֹת). And in truth (וּבֶאֱמֶת), within her were included the seven voices of Ze’ir Anpin and the speech of his Nukvah (בָּהּ הָיוּ נִכְלָלִים הַז׳ קוֹלוֹת דְּזְעֵיר וְהַדִּבּוּר וְנוּקְבֵיהּ), for all of them emerged from Imma and returned to the womb of Imma (כִּי כֻלָּם יָצְאוּ מֵאִמָּא וְחָזְרוּ לִמְעֵי אִמָּא), and this is sufficient (וְדַי בָזֶה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), [continuation of the citations according to Tikkunei Zohar 108b] ([הֶמְשֵׁךְ הַצִּטּוּטִים עַל פִּי תִּיקּוּנֵי זֹהַר ק״ח ב]), immediately a proclamation went forth from the Bat Kol [Daughter Voice] (מִיָּד יָצָא כָּרוֹז מֵאֵת בַּת־קוֹל), of Teshuvah [Return], who is the Mother of the children (הַתְּשׁוּבָה שֶׁהִיא אֵם הַבָּנִים), and she said (וְאָמְרָה), Mesukhiel (מְסוּכִיאֵ״ל), destroy what you have created (תַּחֲרִיב מַה שֶׁבָּרָאתָ), gather your emanations back to yourself (אֱסוֹף אֲצִילוּתֶיךָ אֵלֶיךָ), because (לְפִי), it is not the will of the King of kings that they endure in His world (שֶׁאֵין רְצוֹן מֶלֶךְ מַלְכֵי הַמְּלָכִים שֶׁיִּתְקַיְּימוּ בְּעוֹלָמוֹ). And he is called Mesukhiel (וְנִקְרָא מְסוּכִיאֵ״ל), because he is a separating screen between Yisrael and their Father in Heaven (שֶׁהוּא מָסָךְ מַבְדִּיל בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם), as it is said (שֶׁנֶּאֱמַר), You have covered Yourself with a cloud so that prayer cannot pass through (סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44). And he is called the Great Cloud and the Flaming Fire (וְהוּא נִקְרָא עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת), which blocks the gates of prayer and the openings of the womb of birth (הַסּוֹתֵם שַׁעֲרֵי תְפִלָּה וּפִתְחֵי רֶחֶם הַלֵּידָה), so that righteous ones will not emerge into the world (שֶׁלֹּא יֵצְאוּ צַדִּיקִים לָעוֹלָם), and it is the foreskin that covers the Holy Covenant (וְהִיא הָעָרְלָה הַמְכַסָּה בְּרִית קֹדֶשׁ). And concerning him our Rabbis of blessed memory said (וְעָלָיו אָמְרוּ חז״ל), even a partition of iron does not separate between Yisrael and their Father in Heaven (אֲפִלּוּ מְחִיצָה שֶׁל בַּרְזֶל אֵינָהּ מַפְסֶקֶת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם) (Pesachim 85b). And that Atzilut of Kamtiel, which had first been emanated (וְאוֹתוֹ הָאֲצִילוּת שֶׁל קַמְטִיאֵ״ל שֶׁנֶּאֶצְלוּ מִתְּחִלָּה), returned as it had been at first and was erased (חָזְרוּ כְּבַתְּחִלָּה וְנִמְחוּ), from the source of their emanation (מֵעֵין אֲצִילוּתָם), and their cessation was in an instant (הָיְתָה אֲפִיסָתָם כְּרֶגַע). The masters of this wisdom gave a parable concerning it (מָשָׁל מָשְׁלוּ בוֹ בַּעֲלֵי חָכְמָה זֹאת), of a wick that continually draws from oil (לַפְּתִילָה הַשּׁוֹאֶבֶת מִן הַשֶּׁמֶן תָּמִיד), and burns (וְדוֹלֶקֶת), and when they wish to extinguish it (וּכְשֶׁרוֹצִין לְכַבּוֹתָהּ), they immerse it into that very oil from which it had drawn, burned, and shone (שׁוֹקְעִין אוֹתָהּ בְּאוֹתוֹ הַשֶּׁמֶן שֶׁהָיָה שׁוֹאֵב וְדוֹלֵק וּמֵאִיר), and there it returns and increases (וְשָׁם חוֹזֶרֶת וּמִתְרַבָּה), but does not shine outward (וְאֵינוֹ מֵאִיר לַחוּץ), for it does not produce destructive offspring (שֶׁאֵינוֹ מַעֲמִיד תּוֹלָדוֹת מַשְׁחִיתִים), that would bring confusion to the world (שֶׁיְּטַשְׁטְשׁוּ עָלְמָא), Heaven forbid (חַם וְחָלִילָה), and this is their cessation (וְזוֹ הִיא אֲפִיסָתָם). After this (אַחַר זֶה), another world was emanated (נֶאֱצַל עוֹלָם אַחֵר), from strange forms and foreign imaginations (מִצּוּרוֹת מְשֻׁנוֹת וּמִדִּמְיוֹנוֹת זָרִים), there was the head of their Atzilut (שָׁם רֹאשׁ אֲצִילוּתָם), the prince over all the armies, Beliya’al (שַׂר עַל כָּל הַחֲיָלוֹת בְּלִיַּעַ״ל), these are worse than the first ones (אֵלֶּה הֵם רָעִים מִן הָרִאשׁוֹנִים), to prosecute and to confuse every kind of Atzilut (לְקַטְרֵג וּלְבַלְבֵּל כָּל מִינֵי אֲצִילוּת), until a decree was issued (עַד שֶׁנִּגְזְרָה גְּזֵרָה), and a proclamation went forth from the King of kings (וְיָצָא מַאֲמָר מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים), and their cessation was in an instant (וְהָיְתָה אֲפִיסָתָם כְּרֶגַע), like the cessation of the first ones (כַּאֲפִיסַת הָרִאשׁוֹנִים). And after this (וְאַחַר זֶה), a third world was emanated (נֶאֱצַל עוֹלָם שְׁלִישִׁי), from forms different from the first and from the second (מִצּוּרוֹת מְשֻׁנוֹת מִן הָרִאשׁוֹנוֹת וּמִן הַשְּׁנִיּוֹת), there was the head of their Atzilut [Emanation] (שָׁם רֹאשׁ אֲצִילוּתָם), the prince over all the armies, Itiel [Itiel] (שַׂר עַל כָּל הַחֲיָלוֹת עִיתִיאֵ״ל), concerning whom it is said (שֶׁנֶּאֱמַר עָלָיו), by the hand of a designated man into the wilderness for Azazel (בְּיַד אִישׁ עִתִּי הַמִּדְבָּרָה לַעֲזָאזֵל) (Leviticus 16:21). And joined with another Iti-El (וּמְצוֹרָף אֶל עִתִי־אֵל אַחֵר), and became Itiel Atira (וְנַעֲשָׂה עִיתִיאֵ״ל עֲתִירַע), these are harsher than all of them (אֵלֶּה הֵם קָשִׁים מִכֻּלָּם), their desire and their will being (רְצוֹנָם וְחֶפְצָם), that this head should become a god (לִהְיוֹת זֶה הָרֹאשׁ לֵאלוֹהַּ), and to destroy and cut down the Tree together with all its plantings (וּלְהַשְׁחִית וּלְקַצֵּץ אִילָן עִם כָּל נְטִיעוֹתָיו). Until a decree went forth from before the Ratzon [Will] (עַד שֶׁיָּצָא מַאֲמָר מִפְּנֵי הָרָצוֹן), that their cessation should be near, like the cessation of the first ones and the middle ones (לִהְיוֹת אֲפִיסָתָם קְרוֹבָה כַּאֲפִיסַת הָרִאשׁוֹנִים וְהָאֶמְצָעִיִּים), and a decree was issued (וְנִגְזְרָה גְּזֵרָה), that such an Atzilut would never again emerge into the atmosphere of the world (שֶׁאֲצִילוּת כָּזֶה לֹא יוֹסִיף עוֹד לָצֵאת לַאֲוִיר הָעוֹלָם), and it would not be remembered, nor attended to, nor come upon the heart forever (וְלֹא יִזָּכֵר וְלֹא יִפָּקֵד וְלֹא יַעֲלֶה עַל לֵב לְעוֹלָם). And concerning them Iyov, peace be upon him, said (וַעֲלֵיהֶם אָמַר אִיּוֹב ע״ה), who were shriveled before their time, whose foundation was poured out like a river (אֲשֶׁר קֻמְּטוּ וְלֹא עֵת נָהָר יוּצַק יְסוֹדָם) (Job 22:16).

The explanation is (פֵּירוּשׁ), Kumtu [were shriveled] is Kamtiel (קֻמְּטוּ הוּא קַמְטִיאֵ״ל), Belo [not] is Beliya’al [Beliya’al] (בְּלֹא הוּא בְּלִיַּעַ״ל), Et [time] is Itiel [Itiel] (עֵת הוּא עִיתִיאֵ״ל), and all of them came from the Atzilut of Binah, which is called the River (וְכוּלָּם בָּאוּ מֵאֲצִילוּת הַבִּינָה הַנִּקְרֵאת נָהָר), and from the power of the pouring and emptying of the abundance from there was their foundation (וּמִכֹּחַ הֲצָקַת וְהָרָקַת רִבּוּי שֶׁפַע מִשָּׁם יְסוֹדָם), for they were shattered and scattered (כִּי נִשְׁבְּרוּ וְנִתְפַּזְּרוּ), and produced after their likeness and image (וְהוֹלִידוּ כִּדְמוּתָם וּבְצַלְמָם). And concerning them our Rabbis of blessed memory said (וַעֲלֵיהֶם אָמְרוּ חז״ל), that the Holy One, blessed be He, built worlds and destroyed them (שֶׁהַקב״ה בָּנָה עוֹלָמוֹת וְהֶחֱרִיבָן). After the destruction of the worlds (אַחֲרֵי חֻרְבַּן הָעוֹלָמוֹת), He created the World of Tikkun of Atzilut, Beri’ah, Yetzirah, and Asiyah (בָּרָא עוֹלָם הַתִּיקּוּן שֶׁל אבי״ע), as we are now explaining them (כַּאֲשֶׁר אָנוּ עַתָּה בְּבֵאוּרָם), and it was the decree of the Ratzon [Will] to create the souls included in Adam haRishon (וְהָיָה מַאֲמָר הָרָצוֹן לִבְרוֹא נְשָׁמוֹת הַכְּלוּלוֹת בְּאָדָם הָרִאשׁוֹן), and they are included in the Challah [Choice Portion] of the world (וְהֵם נִכְלָלִים בְּחַלָּתוֹ שֶׁל עוֹלָם), and they are his Keterim (וְהֵם הַכְּתָרִים שֶׁלּוֹ), from which the hosts of angels were emanated (שֶׁמֵּהֶם נֶאֶצְלוּ כִּתּוֹת הַמַּלְאָכִים), and all their camps are seven (וְכָל מַחֲנֵיהֶם שִׁבְעָה). And their sign is ArgaTan Shami (וְסִימָנָם ארגט״ן שמ״י), for Uriel and Nuriel are one name (כִּי אוּרִיאֵ״ל וְנוּרִיאֵ״ל הוּא שֵׁם אֶחָד), and they are the seven who see the face of the King, who sit first in the kingdom (וְהֵם ז׳ רוֹאֵי פְּנֵי הַמֶּלֶךְ הַיּוֹשְׁבִים רִאשׁוֹנָה בַּמַּלְכוּת), when Yisrael do the will of the Omnipresent (כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם). But in truth (אֲבָל בֶּאֱמֶת), besides Shami (מִלְּבַד שמ״י), they are seven (הֵם שִׁבְעָה), as I shall mention them in the World of Yetzirah, with the help of the Holy One, blessed be He, and His Shekhinah (כַּאֲשֶׁר אַזְכִּירֵם בְּעוֹלָם הַיְצִירָה בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). For the three angels alluded to in this is My Name forever (כִּי שְׁלֹשָׁה מַלְאָכִים הַנִּרְמָזִים בְּזֶה שְׁמִי לְעֹלָם) (Exodus 3:15), are exceedingly hidden (הֵם נֶעְלָמִים מְאֹד), and they are the Chokhmah, Binah, and Da’at of Yetzirah (וְהֵם חב״ד דִּיצִירָה). And these seven (וְאֵלּוּ הַשִּׁבְעָה), have a battle arrayed against the seven princes of jealousy (יֵשׁ לָהֶם מִלְחָמָה עֲרוּכָה עִם שִׁבְעָה שָׂרֵי הַקִּנְאָה), whose head is the wicked Samael (שֶׁרֹאשָׁם סמא״ל הָרָשָׁע), and from their power were emanated the seven firmaments and the seven wandering stars [planets] (וּמִכֹּחָם נֶאֶצְלוּ ז׳ רְקִיעִים וְז׳ כּוֹכְבֵי לֶכֶת). And just as there are seven princes of the holy angels (וּכְמוֹ שֶׁיֵּשׁ ז׳ שָׂרֵי מַלְאֲכֵי הַקֹּדֶשׁ), so too there are seven princes of impurity in Yetzirah (כֵּן יֵשׁ ז׳ שָׂרֵי הַטֻּמְאָה בִּיצִירָה), in the chambers of impurity (בִּמְדוֹרֵי הַטֻּמְאָה), and they are called the princes of jealousy and hatred (וְנִקְרָאִים שָׂרֵי הַקִּנְאָה וְהַשִּׂנְאָה). However (אָמְנָם), He did not give them permission to do anything (לֹא נָתַן לָהֶם רְשׁוּת לַעֲשׂוֹת שׁוּם דָּבָר), except by the will of God (כִּי אִם בִּרְצוֹן הָאֵל), and all of them run to perform His service (וְכוּלָּם רָצִים לַעֲבוֹדָתוֹ), for such is His will (כִּי רְצוֹנוֹ בְּכָךְ), that they be a strap in His hand with which to strike the sinner (לִהְיוֹת רְצוּעָה בְּיָדוֹ לְהַלְקוֹת לַחוֹטֵא). How good is the strap (כַּמָּה טוֹבָה הִיא הָרְצוּעָה), for were it not for the strap (אִלְמָלֵא הָרְצוּעָה), the righteous would not merit Gan Eden (לֹא הָיָה הַצַּדִּיק זוֹכֶה אֶל הַגַּן עֵדֶן), and how many good salvations and consolations are hidden away (וְכַמָּה טוֹבוֹת יְשׁוּעָה וְנֶחָמוֹת גְּנוּזוֹת), and procreation would not be found in the world (וְלֹא הָיָה פְּרִיָּה וּרְבִיָּה נִמְצָא בָּעוֹלָם). The first prosecuting prince, the head of jealousy (הַשַּׂר הָרִאשׁוֹן הַמְקַטְרֵג רֹאשׁ הַקִּנְאָה), is the wicked Samael and all his camp (הוּא סמא״ל הָרָשָׁע וְכָל מַחֲנֵהוּ), and he is not called wicked from his own side (וְלֹא נִקְרָא רָשָׁע מִצַּד עַצְמוֹ), but because he desires to attach himself and draw very near (אֶלָּא מִצַּד שֶׁרוֹצֶה לְהִדָּבֵק וּלְהִתְקָרֵב קִרְבָה גְדוֹלָה), to an Atzilut that is not of his kind (אֶל אֲצִילוּת שֶׁאֵינוֹ מִינוֹ), to draw sustenance from holiness (לִינַק מִן הַקְּדוּשָּׁה). This is in Beri’ah (זֶהוּ בִּבְרִיאָה), for there is a Samael of Beri’ah, of Yetzirah, and of Asiyah (דְּאִית סמא״ל דִּבְרִיאָה וְדִיצִירָה וְדַעֲשִׂיָּה), as mentioned in the Zohar, Bereshit (כַּנִּזְכָּר בַּזֹּהַר בְּרֵאשִׁית). But the Samael of Yetzirah (אֲבָל סמא״ל דִּיצִירָה), transgressed the command that the Holy One, blessed be He, commanded him (עָבַר עַל מִצְוַת שֶׁצִּוָּה לוֹ הקב״ה), just as Adam haRishon himself did (כְּמוֹ אָדָם הָרִאשׁוֹן עַצְמוֹ), and transgressed through forbidden relations, idolatry, and bloodshed (וְעָבַר עַל גִּלּוּי עֲרָיוֹת וַעֲבוֹדָה זָרָה וּשְׁפִיכוּת דָּמִים), the one who understands will understand (הַמֵּבִין יָבִין). The second prince, called his deputy (הַשַּׂר הַשֵּׁנִי הַנִּקְרָא מִשְׁנֵהוּ), his name is Za’afiel and all his camp (שְׁמוֹ זַעֲפִיאֵ״ל וְכָל מַחֲנֵהוּ). The third prince over the camps (הַשַּׂר הַשְּׁלִישִׁי אֶל הַמַּחֲנוֹת), his name is Za’amiel and all his camp (שְׁמוֹ זַעֲמִיאֵ״ל וְכָל מַחֲנֵהוּ). The fourth prince (הַשַּׂר הָרְבִיעִי), Ketzafiel and all his camp (קַצְפִיאֵ״ל וְכָל מַחֲנֵהוּ). The fifth prince (הַשַּׂר הַחֲמִישִׁי), Rogziel and all his camp (רָגְזִיאֵ״ל וְכָל מַחֲנֵהוּ). The sixth prince (הַשַּׂר הַשִּׁשִּׁי), Avriel and all his camp (עַבְרִיאֵ״ל וְכָל מַחֲנֵהוּ). The seventh prince (הַשַּׂר הַשְּׁבִיעִי), Meshilmiel and all his camp (מְשִׁילְמִיאֵ״ל וְכָל מַחֲנֵהוּ). These are the latter ones (אֵלֶּה הֵם הָאַחֲרוֹנִים), and they are the sending forth of evil angels (וְהֵם מִשְׁלַחַת מַלְאֲכֵי רָעִים) (Psalms 78:49), may the Merciful One save us from them (רַחֲמָנָא לִיצְלַן מֵהֶם). And the great prince Michael (וְשַׂר הַגָּדוֹל מִיכָאֵל), the Kohen Gadol [High Priest] (הַכֹּהֵן גָּדוֹל), the prince of Chesed (שַׂר הַחֶסֶד), together with the six delightful princes (עִם שֵׁשֶׁת הַשָּׂרִים הַנֶּחְמָדִים), beloved companions (חֲבֵרִים הַנְּעִימִים), are called the Guardians of the Walls (נִקְרָאִים שׁוֹמְרֵי הַחוֹמוֹת), and they guard the entrances of the Merkavah (וְהֵם הַשּׁוֹמְרִים מְבוֹאוֹת הַמֶּרְכָבָה), lest the hosts of the seven princes of jealousy enter, Heaven forbid (לְבִלְתִּי יִכָּנְסוּ כִּתּוֹת ז׳ שָׂרֵי הַקִּנְאָה חַס וְחָלִילָה). And cause harm to the dead together with the living (וְיִגְרְמוּ רָעָה לַמֵּתִים עִם הַחַיִּים), who are still living (אֲשֶׁר הֵמָּה חַיִּים עוֹדֶנָּה), and she is the city Yerushalayim, filled with the souls of Yisrael (וְהִיא הָעִיר יְרוּשָׁלַיִם הַמְלֵאָה נְשָׁמוֹת שֶׁל יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר), upon your walls, O Jerusalem, I have appointed guardians (עַל חוֹמֹתַיִךְ יְרוּשָׁלַיִם הִפְקַדְתִּי שֹׁמְרִים) (Isaiah 62:6). And these hosts of the merchants, the princes of jealousy (וְאֵלּוּ כִּתּוֹת הַתַּגָּר שָׂרֵי הַקִּנְאָה), go around the supernal Yerushalayim (הוֹלְכִים סָבִיב יְרוּשָׁלַיִם שֶׁל מַעְלָה), to seize some abundance that emerges through there (לַחְטֹף אֵיזֶה שֶׁפַע הַיּוֹצֵא דֶּרֶךְ שָׁם), or some soul rejected by the Heavenly Court, may the Merciful One save us (אוֹ אֵיזֶה נְשָׁמָה נִדְחֵית מִבֵּית דִּין שֶׁל מַעְלָה רַחֲמָנָא לִיצְלַן), as it is said (שֶׁנֶּאֱמַר), the wicked walk on every side (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9), meaning (פֵּירוּשׁ), around the supernal Yerushalayim (סָבִיב יְרוּשָׁלַיִם שֶׁל מַעְלָה), a vileness exalted among the sons of men (כְּרֻם זֻלּת לִבְנֵי אָדָם) (Psalms 12:9), those driven into their hands (הַנִּדְחִים לְיָדָם). And the princes of jealousy and all their armies (וְשָׂרֵי הַקִּנְאָה הֵם וְכָל חַיָּלֵיהֶם), resemble the likeness of the form of a man (הֵם דּוֹמִין כִּדְמִיוֹן צוּרַת אָדָם), portrayed in the visions of the great fire (מְצוּיָּרוֹת בְּמַרְאוֹת הָאֵשׁ הַגְּדוֹלָה), and also the form of horses of fire (וְגַם צוּרַת סוּסֵי אֵשׁ), all of them spiritual forms (כֻּלָּם צוּרַת רוּחָנִי), and their wars and their spears and their chariots (וּמִלְחֲמוֹתָם וַחֲנִיתוֹתֵיהֶם וּמַרְכְּבוֹתֵיהֶם), are in the form of flaming fire (בְּצוּרַת אֵשׁ מְלַהֲטוֹת), not of the nature of elemental fire (לֹא מִטֶּבַע הָאֵשׁ הַיְסוֹדִי).

The banner of the wicked Samael and all his princes and armies (דֶּגֶל סמא״ל הָרָשָׁע וְכָל שָׂרָיו וְחַיָּלָיו), is the appearance of red fire (דְּמוּת אֵשׁ אֲדֻמָּה), and their powers and all the kinds of their emanations are red (וְכֹחוֹתָם וְכָל מִינֵי אֲצִילוּתָם אֲדֻמָּה), he is Edom, his horse is red, his garment is red, his field is red, his vessels are red (הוּא אֱדוֹם סוּסוֹ אָדוֹם מַלְבּוּשׁוֹ אָדוֹם שָׂדֵהוּ אָדוֹם כֵּלָיו אֲדֻמִּים). And in the future (וְלֶעָתִיד), the Holy One, blessed be He, will take his garment for Himself (יִקַּח לוֹ הקב״ה לְבוּשׁוֹ), as it is said (שֶׁנֶּאֱמַר), why is Your garment red (מַדּוּעַ אָדוֹם לִלְבוּשֶׁיךָ) (Isaiah 63:2), behold, this one comes from Edom with crimsoned garments (הִנֵּה זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים) (Isaiah 63:1). And it is the garment of dread (וְהוּא לְבוּשׁ הָאֵימָה שֶׁלּוֹ), which He gave to Yisrael at the giving of the Torah (שֶׁנָּתַן לְיִשְׂרָאֵל בְּמַתַּן תּוֹרָה), as mentioned in the Zohar, Balak (כַּנִּזְכָּר בַּזֹּהַר בָּלָק), and at the calf they took it through His emissaries, one hundred and twenty myriads of destroying angels (וּבָעֵגֶל לְקָחוּהוּ עַל יְדֵי שְׁלוּחָיו ק״ך רִבּוֹא מַלְאֲכֵי חַבָּלָה). But regarding the crowns themselves (אֲבָל עַל הַכְּתָרִים עַצְמָם), of the radiance of the Explicit Name (שֶׁל זִיו שֵׁם הַמְּפֹרָשׁ), namely the Ohr haMakif [Surrounding Light] of all Yisrael (דְּהַיְינוּ אוֹר הַמַּקִּיף שֶׁל כָּל יִשְׂרָאֵל), no adversary or enemy ever merited them (לֹא זָכָה בָּהֶם שׁוּם צַר וְאוֹיֵב מֵעוֹלָם), rather Moshe took them (אֶלָּא מֹשֶׁה לְקָחָם), and gives them to the one worthy of them (וְנוֹתֵן אוֹתָם לָרָאוּי אֵלָיו), as it is said (שֶׁנֶּאֱמַר), and Moshe would take the Tent, and everyone who sought Hashem would come to Moshe (וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל וְהָיָה כָּל מְבַקֵּשׁ ה׳ יָבוֹא אֶל מֹשֶׁה) (Exodus 33:7). For the Ohr haMakif [Surrounding Light] is like a tent (שֶׁאוֹר הַמַּקִּיף הוּא כְּמוֹ אוֹהֶל), and a Sukkot [Tabernacle] of Peace spread over us (וְסוּכ[ו]ֹת שָׁלוֹם הַפְּרוּסָה עָלֵינוּ), through the seven Guardians of the Walls (עַל יְדֵי ז׳ שׁוֹמְרֵי הַחוֹמוֹת), called the hosts of the Angels of Peace (הַנִּקְרָאִים כִּתּוֹת מַלְאֲכֵי הַשָּׁלוֹם), who accompany every righteous person after his death (הַמְלַוִּים כָּל צַדִּיק אַחַר מוֹתוֹ), to bring him to the supernal Yerushalayim (לַהֲבִיאוֹ לִירוּשָׁלַיִם שֶׁל מַעְלָה), as it is said (שֶׁנֶּאֱמַר), peace shall come, they shall rest upon their beds, each one walking in his uprightness (יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם הוֹלֵךְ נְכֹחוֹ) (Isaiah 57:2). And the supernal Yerushalayim has seven gates and seven walls and seven guardians (וְיֵשׁ לִירוּשָׁלַיִם שֶׁל מַעְלָה שִׁבְעָה פְתָחִים וְשֶׁבַע חוֹמוֹת וְז׳ שׁוֹמְרִים), as mentioned in Zohar Chadash, Parashat Noach, in Midrash haNe’elam (כַּנִּזְכָּר בַּזֹּהַר חָדָשׁ פָּרָשַׁת נֹחַ בְּמִדְרַשׁ הַנֶּעֱלָם), fortunate is the one who merits to ascend and behold the face of the Master, Hashem, God of Yisrael (אַשְׁרֵי מִי שֶׁזּוֹכֶה לַעֲלוֹת וְלִרְאוֹת אֶת פְּנֵי הָאָדוֹן ה׳ אֱלֹהֵי יִשְׂרָאֵל).