Chapter 40, Section 4 (פֶּרֶק מ׳ אוֹת ד׳)

4. And this master of Torah shall establish it in prayer three times each day (וְיִקְבַּע שַׂר תּוֹרָה זֶה בַּתְּפִלָּה שָׁלוֹשׁ פְּעָמִים בְּכָל יוֹם וָיוֹם), and after prayer he shall pray it from beginning to end (וְלְאַחַר תְּפִלָּה שֶׁיִּתְפַלֵּל אוֹתוֹ מֵרֹאשׁוֹ וְעַד סוֹפוֹ), and afterwards he shall sit and repeat them (וְאַחַר כָּךְ יֵשֵׁב וְיִשְׁנֶה אוֹתָן), three days—his fast days—from morning until evening (שְׁלשָׁה יָמִים יְמֵי תַּעֲנִיתוֹ מִבֹּקֶר עַד עָרֶב), and he shall not be silent (וְלֹא יִדּוֹם), and every hour that he finishes it he shall stand on his feet (וְכָל שָׁעָה שֶׁמְסַיְּמוֹ יַעֲמוֹד עַל רַגְלָיו), and he shall adjure the angels and their king (וְיַשְׁבִּיעַ בַּמַּלְאָכִים וּמַלְכָּם), and he shall call twelve times on each prince (וְיִקְרָא שְׁתֵּים עֶשְׂרֵה פְּעָמִים בְּכָל שַׂר), and afterwards he shall adjure him with the seal of each one of them (וְאַחַר כָּךְ יַשְׁבִּיעֶנּוּ בְּחוֹתָם שֶׁל כָּל אֶחָד מֵהֶם). And these are their names (וְאֵלֶּה שְׁמוֹתָם): Shakdehuziya"i, the prince of Hashem (שַׁקְדְּהוּזִיא״י ה׳ הַשַּׂר), Nehavradiu’el"u, the prince of Hashem (נְהַבְרְדִיּוּאֵל״וּ ה׳ הַשַּׂר), Abirgehuridiya"i, the prince of Hashem (אֲבִירְגְּהוֹרִידִיא״י ה׳ הַשַּׂר), some say: Gehudidiya"hu, the prince of Hashem (יֵשׁ אוֹמְרִים גְּהוּדִידְיָה״וּ ה׳ הַשַּׂר), Pelitri"e, the prince of Hashem (פְּלִיטְרִי״ה ה׳ הַשַּׂר), Harmon Vehovdi"a, the prince of Hashem (הַרְמוֹן וְהוֹבְדִי״א ה׳ הַשַּׂר), Azvuhada"i, the prince of Hashem (אֲזְבוּהֲדָא״י ה׳ הַשַּׂר), Totrusiya"i, the prince of Hashem (טוֹטְרוֹסִיא״י ה׳ הַשַּׂר), Asherviliya"i, the prince of Hashem (אֲשֶׁרְוִילִיא״י ה׳ הַשַּׂר), Zevudi’el, the prince of Hashem (זְבוּדִיאֵ״ל ה׳ הַשַּׂר), Margazi’el, the prince of Hashem (מַרְגַּזִיאֵ״ל ה׳ הַשַּׂר), Rahadbiyochon, the prince of Hashem (רַהַדְבִּיוֹכוֹ״ן ה׳ הַשַּׂר), and Adiriron, the prince of Hashem (וַאֲדִירִירוֹ״ן ה׳ הַשַּׂר). And he shall adjure them twelve times in the name Yofiya’el, who dwells on high, Molcho (וְיִשְׁבַּע אוֹתָם שְׁתֵּים עֶשְׂרֵה פְּעָמִים בְּשֵׁם יוֹפִיאֵ״ל הַדָּר בַּמָּרוֹם מַלְכּוֹ), and in the name Sarbiya’el, who is among the princes of the Merkavah (וּבְשֵׁם סַרְבִּיאֵ״ל שֶׁהוּא מִשָּׂרֵי הַמֶּרְכָּבָה), and in the name Shedriya’el, called to strength, six hours each day, for he is a beloved prince (וּבְשֵׁם שֶׁדְרִיאֵ״ל הַנִּקְרָא לִגְבוּרָה שֵׁשׁ שָׁעוֹת בַּיּוֹם שֶׁהוּא שַׂר אָהוּב), and in the name Chesediya’el, a beloved prince (וּבְשֵׁם חֶסְדִּיאֵ״ל שַׂר אָהוּב). And he shall return and adjure those four latter princes with a great seal and an awesome crown (וְיַחֲזֹר וְיַשְׁבִּיעַ אוֹתָן אַרְבָּעָה שָׂרִים הָאַחֲרוֹנִים בְּחוֹתָם גָּדוֹל וְכֶתֶר נוֹרָא), in the name Azbug”ah, which is the great seal (בְּשֵׁם אַזְבּוּג״ה שֶׁהוּא חוֹתָם גָּדוֹל), and in the name Tzurt”k, which is the awesome crown (וּבְשֵׁם צוּרְט״ק שֶׁהוּא כֶּתֶר נוֹרָא). And a holy name shall go forth for every measure of Torah he seeks—for Mikra, and for Mishnah, and for contemplation of the Merkavah (וְשֵׁם קָדוֹשׁ יֵצֵא לְכָל מִדַּת תּוֹרָה שֶׁהוּא מְבַקֵּשׁ לְמִקְרָא וּלְמִשְׁנָה וּלְצְפִיַּת הַמֶּרְכָּבָה). From it shall come purity (מִמֶּנָּה טָהֳרָה), from affliction and great self-denial (יֵצְאוּ מִצַּעַר וּמִסִּגּוּף גָּדוֹל), for the study is in our hands (כִּי תַלְמוּד הוּא בְּיָדֵנוּ), and a tradition of the ancients, which they transmitted and handed down for generations (וּמָסוֹרֶת עֲתִיקִים שֶׁמָּסְרוּ וְהִנִּיחוּ לְדוֹרוֹת), for the modest to use (לְהִשְׁתַּמֵּשׁ בּוֹ צְנוּעִים), and whoever is worthy is answered through it (וּמִי שֶׁרָאוּי נַעֲנֶה מִמֶּנּוּ).

Rabbi Yishma’el said: this thing was done by Rabbi Eliezer and he was answered (אָמַר רַבִּי יִשְׁמָעֵאל דָּבָר זֶה נַעֲשָׂה עַל יְדֵי רַבִּי אֱלִיעֶזֶר וְנַעֲנֶה), and they did not believe (וְלֹא הֶאֱמִינוּ), and it was done by Rabbi Akiva and they did not believe (וְנַעֲשָׂה עַל יְדֵי רַבִּי עֲקִיבָא וְלֹא הֶאֱמִינוּ), and again it was done by me and I did not believe (וְחָזַר וְנַעֲשָׂה עַל יָדִי וְלֹא הֶאֱמַנְתִּי), until I brought one throne and it was equal to mine (עַד שֶׁהֵבֵאתִי כִּסֵּא אֶחָד וְהֻשְׁוָה כָּמוֹנִי), and Rabbi Akiva was removed to the Diaspora outside the authority of the court (וְהוֹרִידוּ רַבִּי עֲקִיבָא לַחוּצָה לָאָרֶץ מִרְשׁוּת בֵּית דִּין), and it was delayed until it was done by many who had neither read nor learned (וְנִתְעַכֵּב עַד שֶׁנַּעֲשָׂה עַל יְדֵי רַבִּים שֶׁלֹּא קָרְאוּ וְלֹא שָׁנוּ), and they were equaled after them and became sages through it (וְהֻשְׁווּ אַחֲרֵיהֶם וְנַעֲשׂוּ תַּלְמִידֵי חֲכָמִים בּוֹ), to fulfill their testimony, and the court of the Nasi said (לְקַיֵּם עֵדוּתָן וּבֵית דִּינוֹ שֶׁל נָשִׂיא אָמַר): even this thing—Rabbi Eliezer and the sages (אַף דָּבָר זֶה רַבִּי אֱלִיעֶזֶר וַחֲכָמִים), perhaps the generations of the Land of Israel are cut off through us (שֶׁמָּא דּוֹרוֹת אֶרֶץ יִשְׂרָאֵל מַפְסִיקִין עַל יָדֵינוּ), and they did not believe until Rabbi Akiva was brought to Bavel (וְלֹא הֶאֱמִינוּ עַד שֶׁהוֹרִידוּ רַבִּי עֲקִיבָא לְבָבֶל). Rabbi Yishma’el said: one question I asked Rabbi Nechunyah ben haKana about the seal (אָמַר רַבִּי יִשְׁמָעֵאל: שְׁאֵלָה אַחַת שָׁאַלְתִּי אֶת רַבִּי נְחוּנְיָה בֶּן הַקָּנָה עַל חוֹתָם), and thus I learned it from Rabbi Nechunyah ben haKana (כָּךְ לִמַּדְתִּיהָ מִשּׁוּם רַבִּי נְחוּנְיָה בֶּן הַקָּנָה): Rabbi Tzurtak (רַבִּי צוּרְט״ק), Dekha"al (דְּכ״ע), Ginat (גִּינ״ת), Erech (עֵר״ך), Nazir (נְזִי״ר), Shurtin (שׁוֹרְטִי״ן)—this is the great seal by which heaven and earth were sealed (זֶהוּ חוֹתָם גָּדוֹל שֶׁבּוֹ נֶחְתְּמוּ שָׁמַיִם וָאָרֶץ). Azbugah (אַזְבּוּג״ה), Avgadehu (אַבְּגַדֵּה״וּ), Zachuziyah (זַחוּזִיָּה״ה), Zohaliyah (זוֹהֲלִיָּה״ה)—this is the awesome crown by which they adjure all the princes of wisdom (זֶהוּ כֶּתֶר נוֹרָא שֶׁמַּשְׁבִּיעִין אוֹתָן לְכָל שָׂרֵי חָכְמָה).