Daf 41a (דַּף מ״א ע״א)

And this supernal world, which is “Tevel”[the inhabited world], does not endure in its stability except on account of the Righteous, who are holy bodies (וְעָלְמָא דָּא עִלָּאָה דְּאִיהוּ תֵּבֵל לָא קָיְימָא בְּקִיּוּמֵיהּ אֶלָּא בְּגִינֵיהוֹן דְּצַדִּיקַיָּיא דְּאִנּוּן גּוּפִין קַדִּישִׁין). Just like above, that seventh chamber does not stand except for the souls of the Righteous (כְּגַוְונָא דִּלְעֵילָא לָא קָיְימָא הַהוּא מָדוֹרָא שְׁבִיעָאָה אֶלָּא לְנִשְׁמַתְהוֹן דְּצַדִּיקַיָּיא). So too this seventh chamber below does not stand except for the bodies of the Righteous (הָכִי נָמֵי הַאי מָדוֹרָא שְׁבִיעָאָה לְתַתָּא לָא קָיְימָא אֶלָּא לְגוּפֵיהוֹן דְּצַדִּיקַיָּיא), so that all is one: this as the likeness of that p1-49(לְמֶהֱוֵי כֹּלָּא חָד דָּא כְּגַוְונָא דְּדָא).

Come and see (תָּא חֲזֵי): Rabbi Shimon said, there are seven chambers as we said (אָמַר רַבִּי שִׁמְעוֹן: שִׁבְעָה מָדוֹרִין אִנּוּן דְּקָאֲמָרָן), and within them there are seven palaces from the mysteries of faith, corresponding to the seven supernal firmaments (וּבְגוֹ אִנּוּן אִית ז׳ הֵיכָלִין מֵאִנּוּן רָזֵי מְהֵימְנוּתָא לָקוּבֵל ז׳ רְקִיעִין עִלָּאִין). And in every palace, there are supernal ruchin (וּבְכָל הֵיכָלָא וְהֵיכָלָא אִית רוּחִין עִלָּאִין).

The first palace, here there is a ruach appointed over the souls of converts who have converted (הֵיכָלָא קַדְמָאָה: הָכָא אִית רוּחָא דְּאִתְמַנָּא עַל נִשְׁמַתְהוֹן דְּגֵרִין דְּאִתְגַיְירוּ), and his name is Rachmiel (וְרַחְמִיאֵל שְׁמֵיהּ), and he takes them and they delight in the supernal radiance (וְאִיהוּ נָטִיל לוֹן וְאִתְהַנּוּן מִזִּיו יְקָרָא דִּלְעֵילָא).

The second palace, there is one ruach, and his name is Ahiniel (הֵיכָלָא תִנְיָינָא: אִית רוּחָא חָדָא אַהִינִיאֵל שְׁמֵיהּ), and he stands over all the souls of those children who did not merit in this world to engage in Orayta (וְדָא קָיְימָא עַל כָּל אִנּוּן נִשְׁמָתִין דְּרַבְיֵי דְּלָא זְכוּ בְּהַאי עָלְמָא לְמִלְעֵי בְּאוֹרַיְיתָא), and he stands over them and teaches them (וְאִיהוּ קָיְימָא עֲלַיְיהוּ וְאוֹלִיף לוֹן).

The third palace, here is one ruach, and his name is Adrahinael (הֵיכָלָא תְּלִיתָאָה: בְּהַאי אִית רוּחָא חָדָא אַדְרָהִינָאֵל שְׁמֵיהּ), and he stands over the souls of those who had intended to return in teshuvah and did not (וְאִיהוּ קָיְימָא עַל נִשְׁמַתְהוֹן דְּאִנּוּן דְּאַהַדְּרוּ בִּתְשׁוּבְתָּא וְלָא אַהַדְּרוּ), such as those who thought to repent but died before doing so (כְּגוֹן דְּחֲשִׁיבוּ וְעַד לָא אַהַדְּרוּ בְּהוּ מֵתוּ). These are driven through Gehinnom (אִלֵּין טָרְדִין לוֹן בַּגֵּיהִנָּם), and afterward they are brought to this appointed ruach, who takes them (וּלְבָתַר עָאלִין לוֹן לְהַאי רוּחָא מְמַנָּא וְנָטִיל לוֹן), and they long to delight in the radiance of their Master, but they do not delight (וְחָמְדָן לְאִתְהַנָּאָה מִזִּיו יְקָרָא דְּמָארֵיהוֹן וְלָא אִתְהַנּוּן). And these are called 'Children of Flesh' [Bnei Basar] (וְאִלֵּין אִקְרוּן בְּנֵי בָשָׂר), and about them it is written: And it shall come to pass that from one new moon to another and from one Sabbath to another, all flesh shall come to bow before Me, says Hashem (Yeshayahu 66) (וְעֲלַיְיהוּ כְּתִיב: וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָּל בָּשָׂר לְהִשְׁתַּחֲווֹת לְפָנַי אָמַר יי).

The fourth palace, here stands one ruach, his name is Gidrehiel (הֵיכָלָא רְבִיעָאָה: הָכָא קָיְימָא חַד רוּחָא גִּדְרְהִיאֵל שְׁמֵיהּ), some say: Gehdaha’el (נ״א: גְּהְדָּהֵ״אל), and he stands over all the souls of those slain by idolaters (דָּא קָיְימָא עַל כָּל אִנּוּן נִשְׁמָתִין דְּקָטוֹלֵי דִּשְׁאָר עַמִּין [עוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת]), to bring them up into the royal purple of the King (לְעָאֳלָא לוֹן גּוֹ פּוּרְפִירָא דְּמַלְכָּא), and they are inscribed there until the day when Kudsha Berikh Hu shall avenge them (וְאִתְרְשִׁימוּ תַּמָּן עַד יוֹמָא דְּיִנְקוֹם לוֹן קוּדְשָׁא בְּרִיךְ הוּא), as it is written: He shall judge among the nations, filled with corpses, He will crush the head upon a great land (Tehillim 110) (דִּכְתִיב: יָדִין בַּגּוֹיִם מָלֵא גְוִיּוֹת מָחַץ רֹאשׁ עַל אֶרֶץ רַבָּה).

The fifth palace, here stands one ruach named Adiriel (הֵיכָלָא חֲמִישָּׁאָה: הָכָא קָיְימָא חַד רוּחָא דְּאִקְרֵי אֲדִירִיאֵל), and he stands over all those souls (וְדָא קָיְימָא עַל כָּל אִלֵּין נִשְׁמָתִין). (text missing) (חֲסֵר).

The sixth palace: Tzidkiel; the seventh: Micha'el) (הֵיכָלָא שִׁתִּיתָאָה: צִדְקִיאֵל, הֵיכָלָא שְׁבִיעָאָה: מִיכָאֵ״ל), some say: of the pious (נ״א: דְּחֲסִידֵי), those who held to repentance (דְּאַחִידָן בְּתְשׁוּבְתָּא), who were established in that realm (דְּאִתְקַיְּימוּ בְּהַהוּא סִטְרָא). And these are above all of those that are in this supernal chamber, over everything (וְאִלֵּין אִנּוּן לְעֵילָא מִכֻּלְהוּ דִּי בְּמָדוֹרָא דָא עִלָּאָה עַל כֹּלָּא), and Micha'el—his name— the great appointee (וּמִיכָּאֵ״ל שְׁמֵיהּ רַב מְמַנָּא), (some say: over them) (נ״א עֲלַיְיהוֹן), stands over all of them (עַל כֻּלְהוּ קָיְימָא), (some say: who stand) (נ״א דְּקָיְימִין), within it (בֵּיהּ). And how many thousands and myriads—all of them stand beneath him on that side (וְכַמָּה אֶלֶף וְרִבְבָן כֻּלְהוּ קָיְימִין תְּחוֹתֵיהּ בְּהַהוּא סִטְרָא). And there they delight—those souls of the pious—in that supernal light (וְתַמָּן מִתְעַדְּנִין אִנּוּן נִשְׁמָתִין דַּחֲסִידֵי בְּהַהוּא נְהוֹרָא עִלָּאָה), which flows from the World to Come (דְּנַגְדָא מֵעָלְמָא דְּאֲתֵי).

Come and see (תָּא חֲזֵי), [Palace six and seven are missing here] (חֲסֵר כָּאן הֵיכָל ו׳ ז׳). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): Who is it that knows how to arrange prayer before his Master like Moshe? (מַאן הוּא דְּיָדַע לְסַדְרָא צְלוֹתָא קַמֵּיהּ דְּמָרֵיהּ כְּמֹשֶׁה). At the time when he needed to arrange his prayer at length, he arranged it at length (בְּשַׁעֲתָא דְּאִצְטְרִיךְ לֵיהּ לְסַדְּרָא צְלוֹתֵיהּ בְּאֲרִיכוּת – סָדַר). And at the time when he needed to shorten it, so he did (וּבְשַׁעֲתָא דְּאִצְטְרִיךְ לֵיהּ לְקַצְּרָא – הָכִי נָמֵי).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): Behold, I have found in the early books a system of the secrets of secrets bound in one union (הָא אַשְׁכַּחְנָא בְּסִפְרֵי קַדְמָאֵי סִדּוּרָא דְּרָזֵי דְרָזִין בְּקִשּׁוּרָא חָדָא). There are times when it is necessary to arrange the prayer properly (זִמְנִין דְּאִצְטְרִיךְ לְסַדְּרָא צְלוֹתֵיהּ כְּדְקָא יָאוּת), and to bind bonds in order to perfume the Master properly (וּלְקָשְׁרָא קִשְׁרִין לִבְסוּמֵי לְמָארֵיהּ כְּדְקָא יְאוּת), and to know how to unify a complete unification, to call the firmaments and to open the gates and openings so that no one may prevent them (וּלְמִנְדַּע לְיַחֲדָא יִחוּדָא שְׁלֵימָתָא לְמִקְרָא רְקִיעִין וּלְאַפְתָּחָא תַּרְעִין וּפִתְחִין דְּלָא יְהֵא מָאן דְּיִמְחֵי בִּידֵיהּ). Fortunate are the Righteous who know how to knock before their Master (זַכָּאִין אִנּוּן צַדִּיקַיָּיא דְּאִנּוּן יָדְעֵי לְמִפְתֵּי לְמָארֵיהוֹן), and to annul decrees (וּלְבִטּוּלֵי גְּזִרִין), and to bring the Shekhinta into the world (וּלְאַשְׁרָאָה שְׁכִינְתָּא בְּעָלְמָא), and to draw down blessing (וּלְנַחֲתָא בִּרְכָאן), and to sweeten their Master so that judgments not rule in the world (וּלְמֶעֱדֵי מָארֵיהוֹן דְּדִינִין דְּלָא יִשְׁלְטוּן בְּעָלְמָא). Rabbi Shimon rose and said (קָם רַבִּי שִׁמְעוֹן וְאָמַר): Who can speak the mighty acts of Hashem… (Tehillim 106) (מִי יְמַלֵּל גְּבוּרוֹת יְיָ וְגו׳). Who will uncover the dust from your eyes, Avraham the beloved one (מָאן יְגַלֵּי עַפְרָא מֵעֵינָךְ אַבְרָהָם חֲסִידָא), the right hand of Kudsha Berikh Hu (יָמִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא), to whom was revealed the secret of secrets (דְּגָלֵי לָךְ רָזָא דְרָזִין), and who began the prayers in the world (וְשָׁרִיאַת צְלוֹתִין בְּעָלְמָא), and to whom the palaces of the supernal King were revealed (וְאִתְגַּלְיָין לָךְ הֵיכָלֵי דְּמַלְכָּא עִלָּאָה).