Daf 38b (דַּף ל״ח ע״ב)

And after Adam was driven from Gan Eden (וּלְבָתַר דְּאִתְתָּרַךְ מִגִּנְתָּא דְעֵדֶן), Kudsha Berikh Hu prepared for the Neshamot of the Righteous (אַתְקִין לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְנִשְׁמַתְהוֹן דְּצַדִּיקַיָא), to delight in them properly (לְאִשְׁתַּעְשְׁעָא בְּהוּ כְּדְקָא חָזֵי) from the radiance of the supernal glory (מִזִּיוָא דִּיקָרָא עִלָּאָה). And each and every one was established (וְכָל חַד וְחַד אִתְתַּקַּן) in the likeness of that which is above and in the likeness of that which is below (כְּגַוְונָא דִלְעֵילָא וּכְגַוְונָא דִלְתַתָּא), as we have established (כְּמָה דְאוֹקִימְנָא). The first palace (הֵיכָּלָא קַדְמָאָה), a place that is established below (אֲתַר דְּאִיהוּ מִתְתַּקַּן לְתַתָּא), to be in the likeness of that which is above (לְמֶהוֵי כְּגַוְונָא דִלְעֵילָא). And behold, the friends have aroused (וְהָא אִתְעָרוּ חַבְרַיָיא) the inner orders of Gan Eden (נִמּוּסֵי דְּגִנְתָּא דְעֵדֶן), as it is in the supernal secret (כְּמָה דְּאִיהוּ בְּרָזָא עִלָּאָה), which is prepared within, within the concealment of the secret below (דְּאִיהוּ מִתְתַּקֵּן לְגוֹ, גּוֹ טְמִירָא דְּרָזָא דְּלְתַתָּא), hidden and sealed from all (גְּנִיז וְסָתִים מִכּוֹלָא) - some say: and it is prepared within and sealed from all (נ״א: וְאִיהוּ מִתְתַּקֵּן לְגוֹ וְסָתִים מִכּוֹלָא) - and no eye can rule over it (וְלָא שָׁלְטָא בֵּיהּ עֵינָא), except the Neshamot of the Righteous (בַּר נִשְׁמַתְהוֹן דְּצַדִּיקַיָיא), to be engraved above and below (לְמֶהֱוִי גְּלִיפָן לְעֵילָא וְתַתָּא), and to gaze from there into the secret of their Master (וּלְאִסְתַּכָּלָא מִתַּמָּן בְּרָזָא דְּמָרֵיהוֹן), and in the supernal delight (וּבְעִנּוּגָא דִלְעֵילָא). And these are the Righteous (וְאִלֵּין אִנּוּן צַדִּיקַיָיא) who did not exchange the glory of their Master (דְּלָא אַחְלְפוּ יְקָרָא דְמָרֵיהוֹן), on account of another fear (בְּגִין דַּחֲלָא אָחֳרָא). As it is written (כְּתִיב): A woman of valor is the crown of her husband (אֵשֶׁת חַיִל עֲטֶרֶת בַּעֲלָהּ) (Mishlei 12:4), the secret of faith (רָזָא דִּמְהֵימְנוּתָא), to be attached to the Master (לְאִתְדַּבְּקָא בַּר נָשׁ בְּמָרֵיהּ), and to have awe of Him continually (וּלְדָחֲלָא מִנֵּיהּ תָּדִיר), and not to deviate to the right or to the left (וְלָא יִסְטֵי לְיָמִינָא וּשְׂמָאלָא). And we have established (וְהָא אוֹקִימְנָא) that a person should not follow after another fear (דְּלָא יְהַךְ בַּר נָשׁ בָּתַר דַּחֲלָא אָחֳרָא), which is called “a woman of whoredom” (דְּאִקְרֵי אֵשֶׁת זְנוּנִים). And therefore it is written (וּבְגִין כָּךְ כְּתִיב): To guard you from a strange woman, from a foreign woman whose words are smooth (לִשְׁמָרְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה) (Mishlei 7:5).

This palace (הֵיכָלָא דָא) is established in the likeness of the supernal secret (קָאִים בְּדִיוּקְנָא דְרָזָא עִלָּאָה), for when the Neshamot of the Righteous depart from this world (בְּגִין דְּכַד נִשְׁמָתִין דְּצַדִּיקַיָיא נָפְקֵי מֵהַאי עָלְמָא), they enter into these palaces in that are in the lower Gan Eden (עָאלִין גּוֹ אִלֵּין הֵיכָלִין דִּי בְּגִנְתָּא דְעֵדֶן דִּלְתַתָּא). And there (וְתַמָּן) each and every one dwells (יָתְבִין כָּל חַד וְחַד) for that whole time that the Neshama needs to dwell there (כָּל הַהוּא זִמְנָא דְאִצְטְרִיכָא נִשְׁמָתָא לְמֵיתַב תַּמָּן). And in every palace, there are forms in the likeness of the supernal (וּבְכָל הֵיכָלָא וְהֵיכָלָא אִית דִּיוּקְנִין כְּגַוְונָא עִלָּאָה דִלְעֵילָא), and forms in the likeness of the lower (וּדְיוֹקְנִין כְּגַוְונָא תַּתָּאָה דִלְתַתָּא). And there the Neshama is clothed in garments in the manner of this world (וְתַמָּן אִתְלַבְּשַׁת נִשְׁמָתָא בִּלְבוּשִׁין כְּגַוְונָא דְהַאי עָלְמָא), and is delighted there all that time that it requires until the time comes for it to ascend to the supernal place as is needed (וְאִתְעַדְנַת תַּמָּן כָּל הַהוּא זִמְנָא דְאִצְטְרִיכַת עַד דְּמָטֵי זִמְנָא לְסַלְקָא לְאֲתַר עִלָּאָה כְּמָה דְאִצְטְרִיךְ). And from within that vessel in which it was clothed, it beholds supernal forms to gaze upon the glory of their Master (וּמִגּוֹ הַהוּא מָאנָא דְּאִתְלַבְּשַׁת בֵּיהּ חָמַאת דִּיוּקְנִין עִלָּאִין לְאִסְתַּכָּלָא בִּיקָרָא דְּמָרֵיהוֹן).

In this palace there are supernal lights for gazing (בְּהַאי הֵיכָלָא אִית נְהוֹרִין עִלָּאִין לְאִסְתַּכָּלָא). The Neshamot of the converts who converted stand there, and they enter there to gaze upon the supernal glory (בְּנִשְׁמַתְהוֹן דְּאִנּוּן גִּיּוֹרִין דְּאִתְגַּיְירוּ קָיְימִין תַּמָּן וְעָאלִין תַּמָּן לְאִסְתַּכָּלָא בִּיקָרָא עִלָּאָה), and they are clothed there in one garment of light that shines and does not shine (וּמִתְלַבְּשָׁן תַּמָּן בִּלְבוּשָׁא חָדָא דִּנְהוֹרָא דְּנָהִיר וְלָא נָהִיר), and that palace is paved with precious stones and gold (וְהַהוּא הֵיכָלָא מַקְפָא מֵאֶבֶן טָבָא וְדַהֲבָא). And there is one entrance there that descends to meet the entrance of Gehinnom (וְתַמָּן אִיהוּ פִּתְחָא חָדָא דְּנָחִית לָקֳבֵל פִּתְחָא דְּגֵיהִנֹּם). From there they gaze upon all those liable (of Yisrael) (some say: idol worshippers) (מִתַּמָּן מִסְתַּכְּלָן בְּכָל אִנּוּן חַיָּיבֵי דְיִשְׂרָאֵל (נ״א: דְּעוֹבְדֵי עֲבוֹדָה זָרָה) - who did not enter into the covenant of the holy existence (דְּלָא עָאלוּ בִּבְרִית קַיָּימָא קַדִּישָׁא), and were handed over to those angels of destruction who drive them into burning fire (וְאִתְתְּרָכוּ בְּאִנּוּן מַלְאֲכֵי חַבָּלָה דְּטָרְדֵי לוֹן בְּנוּרָא דְּדָלִיק), and they behold and rejoice because they converted (וְאִנּוּן חָמָאן וְחָדָאן עַל דְּאִתְגַּיְירוּ). And three times a day they shine from within the supernal light and are delighted there (וּתְלַת זִמְנִין בְּיוֹמָא נָהֲרִין מִגּוֹ נְהִירוּ עִלָּאָה וּמִשְׁתַּעְשְׁעָן תַּמָּן). And higher than them are Ovadiah and Onkelos the convert, and the other converts who converted (וְעֵילָא מִנְּהוֹן עוֹבַדְיָה וּנְקְלוֹס גִּיּוֹרָא וּשְׁאָר גִּיוֹרִין דְּאִתְגַּיְירוּ). In this manner, above, when they are meritorious, their Neshamot ascend to be crowned there (כְּגַוְונָא דָא לְעֵילָא כַּד זָכָאן לְסַלְּקָא נִשְׁמַתְהוֹן לְאִתְעַטְּרָא תַּמָּן).

The second palace (הֵיכָלָא תִנְיָינָא). This palace stands within that first palace (הֵיכָלָא דָא קַיְימָא לְגוֹ מֵהַאי הֵיכָלָא קַדְמָאָה). And this the entrance that is adjacent to the cave of the Patriarchs (וְהַאי פִּתְחָא אִיהוּ סָמִיךְ לְגוֹ מְעָרְתָּא) - some say: the palace is adjacent to the cave (נ״א: הֵיכָלָא סָמִיךְ לְמְעָרְתָּא) And this palace shines from the beginning (וְהַאי הֵיכָלָא נָהִיר מִקַּדְמָאָה). Here are all the precious stones that pave it (הָכָא אִית כָּל אֲבָנִין יַקִּירִין דְּמַקְפָן לֵיהּ). Within this palace (בְּגוֹ דְּהַאי הֵיכָלָא), there is one light comprised of all colors (אִית נְהִירוּ חַד כָּלִיל מִכָּל גְּוָנִין), and it radiates from above to below (וְאִיהוּ נָהִיר מֵעֵילָא לְתַתָּא). In this palace stand all those who suffered afflictions and sorrows in this world for the sake of rectification (בְּהַאי הֵיכָלָא קַיָּימִין כָּל אִנּוּן דְּסָבְלוּ יִסּוּרִין וּמַרְעִין בְּהַאי עָלְמָא בְּגִין לְאִתְתַּקְּנָא), and they would acknowledge and praise their Master every day (וְהֲווּ מוֹדָן וּמְשַׁבְּחָן לְמָרֵיהוֹן כָּל יוֹמָא), and they never ceased their prayers forever (וְלָא הֲווּ מְבַטְּלִין צְלוֹתַיְיהוּ לְעָלְמִין). Within this palace stand all those who sanctify, with all their might, the Name of their Master every day (לְגוֹ מֵהַאי הֵיכָלָא קַיָּימִין כָּל אִנּוּן דִּמְקַדְּשִׁין בְּכָל חֵילָא שְׁמָא דְמָרֵיהוֹן בְּכָל יוֹמָא), and who answer: “Amen, yehei Shmei rabba mevorakh” with all strength (וְאֲתִיבוּ אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ בְּכָל חֵילָא). These are the ones who stand within the innermost of this palace (וְאִלֵּין אִנּוּן קַיָּימִין לְגוֹ בְּגוֹ הַאי הֵיכָלָא), and that light that contains all colors shines upon them (וְהַהוּא נְהוֹרָא דְּכָלִיל כָּל גְּוָנִין נָהִיר לוֹן). From that radiance they stand and behold other lights that are unified and not unified within them (מֵהַהוּא נְהִירוּ קַיָּימִין וְחָמָאן נְהוֹרִין אֲחֳרָנִין דְּאִתְאַחֲדָן וְלָא אִתְאַחֲדָן בְּגוֹן). And above them, Mashiach, who enters and stands among them (וְעֵילָא מִנְּהוֹן מָשִׁיחַ דְּאִיהוּ עָאל וְקָאֵים בֵּינַיְיהוּ), and descends to them (וְנָחִית לוֹן).

He takes from this palace and enters the third palace (אִיהוּ נָטִיל מֵהַאי הֵיכָלָא וְעָאל בְּהֵיכָלָא תְּלִיתָאָה), and there are all those children of suffering and intense pain (וְתַמָּן כָּל אִנּוּן בְּנֵי מַרְעִין וּכְאֵבִין יַתִּיר), and all those young children of the school of the Rav who did not complete their days (וְכָל אִנּוּן דַּרְדַּקֵּי דְּבֵי רַבָּן דְּלָא אַשְׁלִימוּ יוֹמִין), and all those who are sorrowful over the destruction of the Temple (וְכָל אִנּוּן דְּעֲצֵבִין עַל חָרוּב בֵּי מַקְדְּשָׁא), and who shed tears (וְהֲווּ אוֹשְׁדִין דִּמְעִין). All of them stand in that palace (כֻּלְּהוֹן קַיָּימִין בְּהַהוּא הֵיכָלָא), and he comforts them (וְאִיהוּ מְנַחֵם לוֹן).

And he takes from this palace and enters the fourth palace (וְנָטִיל מֵהַאי הֵיכָלָא וְעָאל בְּהֵיכָלָא רְבִיעָאָה), and there are all those who mourn for Zion and Jerusalem (וְתַמָּן כָּל אִנּוּן אֲבֵלֵי צִיּוֹן וִירוּשָׁלַיִם), and all those who were slain by other nations, idolaters and star worshippers (וְכָל אִנּוּן קָטוֹלֵי דִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). And he begins to weep (וְאִיהוּ שָׁרֵי וּבָכֵי) and then all the princes of the seed of David are bound to him and console him (וּכְדֵין כָּל אִנּוּן נְשִׂיאִין דְּזַרְעָא דְּדָוִד כֻּלְּהוּ אֲחִידָן בֵּיהּ וּמְנַחֲמִין לֵיהּ).

He begins again and weeps (שָׁארֵי תִּנְיָנוּת וּבָכֵי) until a voice emerges (עַד דְּקָלָא נָפִיק), and it is united with that voice and ascends above (וּמִתְאַחֵד בְּהַהוּא קָלָא וְסָלִיק לְעֵילָא), and remains there until Rosh Chodesh (וְאִשְׁתָּהֵי תַּמָּן עַד רֵישׁ יַרְחָא). And when he descends, many lights descend with him (וְכַד נָחִית נָחֲתִין עִמֵּיהּ כַּמָּה נְהוֹרִין), and rays that illuminate all the palaces (וְזִיוִין מְנַהֲרִין לְכָל אִנּוּן הֵיכָלִין), and healing and light to all those slain and those children of suffering and pain who suffered with Mashiach (וְאַסְוָותָא וּנְהוֹרָא לְכָל אִנּוּן קָטוֹלִין וּבְנֵי מַרְעִין וּמַכְאוֹבִין דִּסְבִּילוּ עִמֵּיהּ דְּמָשִׁיחַ). And then he is clothed in purple (וּכְדֵין פּוּרְפִּירָא לָבִישׁ), and there are engraved and inscribed all those slain by the other nations, idolaters and astrologers, in that purple robe (וְתַמָּן חֲקִיקִין וּרְשִׁימִין כָּל אִנּוּן קָטוֹלֵי דִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת בְּהַהוּא פּוּרְפִּירָא). And that purple robe ascends above (וְסָלִיק הַהוּא פּוּרְפִּירָא לְעֵילָא), and it becomes engraved there within the supernal purple of the King (וְאִתְחַקַּק תַּמָּן גּוֹ פּוּרְפִּירָא עִלָּאָה דְּמַלְכָּא). And Kudsha Berikh Hu is destined to wear that purple robe and to exact judgment from the nations (וְקוּדְשָׁא בְּרִיךְ הוּא זַמִּין לְאַלְבָּשָׁא הַהוּא פּוּרְפִּירָא וּלְמֵידַן עַמִּין), as it is written (כְּתִיב) (Tehillim 110): He shall judge among the nations, filling them with corpses (יָדִין בַּגּוֹיִם מָלֵא גְּוִיּוֹת). Until he comes and rests upon them (עַד דִּי אֲתָא וְנָחִים לוֹן), and many lights and delights descend with him, to be delighted (וְנָחֲתִין עִמֵּיהּ נְהוֹרִין וְעִדּוּנִין לְאִתְעַדְּנָא), along with many angels and princes with him (וְכַמָּה מַלְאָכִין וּרְתִיכִין עִמֵּיהּ), each one with a garment (כָּל חַד וְחַד בְּמַלְבּוּשָׁא), or, some say, with a garment in his hand (נ״א: וּבְיָדָא דְּכָל חַד וְחַד מַלְבּוּשָׁא), to clothe all those Neshama of the slain (לְאִתְלַבְּשָׁא בְּהוּ כָּל אִנּוּן נִשְׁמָתִין דְּקָטוֹלִין), and there they are delighted all the time that he ascends and descends (וְתַמָּן מִתְעַדְּנִין כָּל הַהוּא זִמְנָא דְּאִיהוּ סָלִיק וְנָחִית). Within this palace (לְגוֹ מֵהַאי הֵיכָלָא), on a supernal level, stand ten great ones appointed (קַיְּמֵי גּוֹ דַּרְגָא עִלָּאָה אִנּוּן עֲשָׂרָה רַבְרְבִין מְמַנָּן), such as Rabbi Akiva and his friends (כְּגוֹן רַבִּי עֲקִיבָא וְחַבְרוֹי). All of them ascend in ascension (וְכֻּלְּהוּ סַלְקֵי בִּסְלִיקוּ), into the upper mirror (גוֹ אַסְפַּקְלַרְיָאָה דִּלְעֵילָא), and shine in the radiance of supernal glory (וְנָהֲרִין בְּזִיו יְקָרָא עִלָּאָה). Concerning them it is written, (כְּתִיב): No eye has seen it, O Elohim, but You, what He will do for those who wait for Him (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ) (Yeshayahu 64).

In the fifth palace (בְּהֵיכָלָא חֲמִישָּׁאָה), there stand all those masters of complete teshuvah (קַיָּימִין כָּל אִנּוּן מָארֵיהוֹן דִּתְשׁוּבְתָּא שְׁלֵימְתָּא), who returned from their sins and repented for them (דְּתָבוּ מֵחֲטָאֵיהוֹן וְאִתְנַחֲמוּ בְּהוּ), and whose souls departed in purity (וְנָפְקַת נִשְׁמָתַיְיהוּ בְּדַכְיוּ). All those who sanctified the Name of their Master (וְכָל אִנּוּן דְּקַדִּישׁוּ שְׁמָא דְּמָרֵיהוֹן) and accepted death upon themselves (וְקַבִּילוּ עֲלַיְיהוּ מוֹתָא). And at the gate of this palace (וּבְתַרְעָא דְהַאי הֵיכָלָא), or some say at the opening (נ״א: פִּתְחָא), stands Menasheh, king of Yehudah (קָאֵים מְנַשֶּׁה מֶלֶךְ יְהוּדָה), whom Kudsha Berikh Hu accepted with complete teshuvah (דְּקַבֵּיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בִּתְשׁוּבְתָּא שְׁלֵימְתָּא), and dug a tunnel to receive him (וְחֲתַר לֵיהּ חֲתִירָא לְקַבְּלָא לֵיהּ). Within this palace stand all those masters of fierce repentance (וּלְגוֹ מֵהַאי הֵיכָלָא קַיָּימִין כָּל אִנּוּן מָארֵיהוֹן דִּתְיוּבְתָּא תַּקִּיפָא), whose souls went out at the moment they were embittered over their deeds (דְּנִשְׁמַתְהוֹן נָפְקַת בְּשַׁעֲתָא דְּאִתְמַרְמְרוּ עַל עוֹבָדֵיהוֹן). And these are delighted in the supernal delight each and every day (וְאִלֵּין מִתְעַדְּנִין בְּעִדּוּנָא עִלָּאָה בְּכָל יוֹמָא וְיוֹמָא). And three times a day Nehiru enters that palace (וּתְלַת זִמְנִין בְּיוֹמָא נְהִירוּ עָאל בְּהַהוּא הֵיכָלָא), and they are delighted therein, each one according to what is fitting for him (דְּמִתְעַדְּנִין בֵּיהּ כָּל חַד וְחַד כְּדְקָא חָזֵי לֵיהּ). And each one is scorched by the radiance of the chuppah of his fellow, whether from below or from above (וְכָל חַד נִכְוָה מִנְהִירוּ דְּחוּפָּה דְּחַבְרֵיהּ בֵּין לְתַתָּא בֵּין לְעֵילָא). This palace stands above those lower palaces (הַאי הֵיכָלָא קַיְימָא עַל אִנּוּן הֵיכְלֵי תַּתָּאֵי), and even completely righteous ones cannot ascend into that palace or stand therein (וְאֲפִילּוּ צַדִּיקִים גְּמוּרִין לָא יָכְלִין לְאַעֲלָאָה בְּגוֹ הַאי הֵיכָלָא וּלְמֵיקַם בֵּיהּ). And this is the highest level of all (וְהַאי אִיהוּ דַרְגָּא עִלָּאָה עַל כֹּלָּא), except for the level of the Pious, which is the loftiest level of all (בַּר דַּרְגָא דְּחֲסִידֵי דְּאִיהוּ דַרְגָּא עִלָּאָה עַל כֹּלָּא).

The sixth palace-this is the palace of the Pious (הֵיכָלָא שְׁתִיתָאָה הֵיכָלָא דָא הֵיכָלָא דְּחֲסִידֵי). This palace is higher than all (הֵיכָלָא דָא הֵיכָלָא עִלָּאָה עַל כֹּלָּא), and this is the palace that stands over all (וְהַאי הוּא הֵיכָלָא דְקַיְימָא עַל כֹּלָּא). The palace of the right, where none can stand (הֵיכָלָא דְיָמִינָא לֵית מָאן דְּיָקִים בֵּיהּ), except those holy pious ones, and all those who love their Master with great love (אֶלָּא אִנּוּן חֲסִידִים קַדִּישִׁין וְכָל אִנּוּן דִּמְרַחֲמֵי לְמָרֵיהוֹן בִּרְחִימוּ סַגֵּי). And at the entrance of this palace stand all those who unify the unification of their Master every day (וּלְפִתְחָא דְהַאי הֵיכָלָא קַיְימָא כָּל אִנּוּן דִּמְיַחֲדֵי יִחוּדָא דְמָרֵיהוֹן בְּכָל יוֹמָא). And these enter into this palace and are destined to ascend first (וְאִלֵּין עָאלִין בְּהַאי הֵיכָלָא וּזְמִינִין לְסַלְּקָא בְּקַדְמִיתָא). And above this entrance stands Avraham, the right side of Kudsha Berikh Hu (וְעֵילָא מֵהַאי פִּתְחָא אַבְרָהָם יָמִינָא דְקוּדְשָׁא בְּרִיךְ הוּא). And at another entrance stands Yitzḥak, who was bound upon the altar and became a perfect offering before Kudsha Berikh Hu (וּלְפִתְחָא אָחֳרָא קַיְימָא יִצְחָק דְּאִתְעַקַּד עַל גַּבֵּי מַדְבְּחָא וְהֲוָה קָרְבָּנָא שְׁלִים קַמֵּיהּ דְקוּדְשָׁא בְּרִיךְ הוּא). And at another entrance further inward stands Ya‘akov the Complete, with the twelve tribes surrounding him and the Shekhinta upon his head (וּלְפִתְחָא אָחֳרָא לְגוֹ קַיְימָא יַעֲקֹב שְׁלֵימָא וּתְרֵיסַר שְׁבָטִין סַחֲרָנֵיהּ וּשְׁכִינְתָּא עַל רֵישַׁיְיהוּ). And when Yisra’el are pressed in distress, the three Patriarchs awaken and arouse the Shekhinta to shield them (וְכַד יִשְׂרָאֵל בְּעָקוּ אִתְעָרוּ תְּלַת אַבָּהָן וּמִתְעָרֵי לָהּ לִשְׁכִינְתָּא לְאַגָּנָא עֲלַיְיהוּ). Then She ascends and is crowned above and shields over Yisra’el (וּכְדֵין אִיהִי סַלְקָא וְאִתְעַטְּרָא לְעֵילָא וְאַגָּנָא עֲלַיְיהוּ דְיִשְׂרָאֵל). And just as there are palaces below in the Garden of Eden, so too above there are arranged palaces which are the secret of Faith (וּכְמָה דְּאִית הֵיכָלִין לְתַתָּא בְּגִנְתָּא דְעֵדֶן, הָכִי נָמֵי לְעֵילָא אִית הֵיכָלִין מְתַקְּנָן דְּאִנּוּן רָזָא דִמְהֵימָנוּתָא). And all these palaces are interconnected and adorned in one palace which is... (וְכָל אֲנוֹן הָנִי הֵיכָלִין כֻּלְהוּ מִתְקַשְּׁרָן וּמִתְעַטְּרָן בְּחַד הֵיכָלָא דְּאִיהוּ)