Daf 42a (דַּף מ״ב ע״א)

For every human being in whom there are four elements (דִּלְכָל בַּר נָשׁ דְּאִית בֵּיהּ אַרְבַּע יְסוֹדִין), four angels descend with him from the right (אַרְבַּע מַלְאָכִים נַחְתִּין עִמֵּיהּ מִימִינָא), and four from the left (וְאַרְבַּע מִשְּׂמָאלָא). The four from the right: Mikha’el (מִיכָאֵ״ל), Gavri’el (גַּבְרִיאֵ״ל), Refa’el (רְפָאֵ״ל), Nuri’el (נוּרִיאֵ״ל). And the four from the left: Avon (עָוֹ״ן), Mashchit (מַשְׁחִי״ת), Af (אַ״ף), and Chemah (וְחֵמָ״ה). From the side of the body, Metatron descends upon him from the right (מִסִּטְרָא דְּגוּפָא, מְטַטְרוֹ״ן נָחִית עָלֵיהּ מִימִינָא), and Sama’el from the left (וְסָמָאֵ״ל מִשְּׂמָאלָא).

And there is no human being who does not possess four elements (וְלֵית בַּר נָשׁ דְּלֵית בֵּיהּ אַרְבַּע יְסוֹדִין), but according to the element that was made primary in him (אֲבָל כְּפוּם יְסוֹדָא דְּאַקְדִּים בֵּיהּ), thus are these four begun (הָכִי מַתְחִילִין אִלֵּין אַרְבַּע). If his mazal is the lion (אִי מַזָּל דִּילֵיהּ אַרְיֵ״ה), Mikha’el comes first (אַקְדִּים מִיכָאֵ״ל), followed by Gavri’el (וַאֲבַתְרֵיהּ גַּבְרִיאֵ״ל), followed by Nuri’el (וַאֲבַתְרֵיהּ נוּרִיאֵ״ל), followed by Refa’el (וַאֲבַתְרֵהּ רְפָאֵ״ל). And if his mazal is the ox (וְאִי מַזָּלֵיהּ שׁוֹר), Gavri’el comes first (אַקְדִּים גַּבְרִיאֵ״ל), followed by Mikha’el (וַאֲבַתְרֵיהּ מִיכָאֵ״ל), followed by Nuri’el (וַאֲבַתְרֵיהּ נוּרִיאֵ״ל), followed by Refa’el (וַאֲבַתְרֵיהּ רְפָאֵ״ל).

And if his mazal is the eagle (וְאִי מַזָּלֵיהּ נְשֶׁר), Nuri’el comes first (אַקְדִּים נוּרִיאֵ״ל), followed by Mikha’el (וַאֲבַתְרֵיהּ מִיכָאֵ״ל), followed by Gavri’el (וַאֲבַתְרֵיהּ גַּבְרִיאֵ״ל), followed by Refa’el (וַאֲבַתְרֵיהּ רְפָאֵ״ל). And if his mazal is Adam (וְאִי מַזָּלֵיהּ אָדָ״ם), Refa’el comes first (אַקְדִּים רְפָאֵ״ל), followed by Mikha’el (וַאֲבַתְרֵיהּ מִיכָאֵ״ל), followed by Gavri’el (וַאֲבַתְרֵיהּ גַּבְרִיאֵ״ל), followed by Nuri’el (וַאֲבַתְרֵיהּ נוּרִיאֵ״ל). And these are from the side of the right, from the side of Mikha’el (וְאִינּוּן מִסִּטְרָא דִּימִינָא, מִסִּטְרָא דְּמִיכָאֵל), all his faces are of compassion (כֻּלְּהוּ אַנְפִּין דִּילֵיהּ, אִינּוּן רַחֲמֵי), a master of acts of lovingkindness (בַּעַל גְּמִילוּת חֲסָדִים), his face is pale (אַנְפּוֹי חִוָּורִין), and this human being practices kindness (וְהַאי בַּר נָשׁ גָּמִיל חֶסֶד), pious and wise (חָסִיד, וְחָכָם), if he engages in Orayta (אִי אִשְׁתַּדַּל בְּאוֹרַיְיתָא).

And if not, the opposite (וְאִי לָאו, בְּהִפֻּךְ), from the side of the evil impulse (מִסִּטְרָא דְּיֵצֶר הָרָע), a thief, foolish, with no kindness in him (גַּזְלָן, טִפֵּשׁ, לֵית בֵּיהּ חֶסֶד), for an ignoramus can not be pious (דְּלָא עַם הָאָרֶץ חָסִיד). From the side of Gavri’el, his four faces are judgment (מִסִּטְרָא דְּגַבְרִיאֵל, אַרְבַּע אַנְפִּין דִּילֵיהּ דִּינָא), the attribute of judgment upon the wicked (מִדַּת הַדִּין עַל רַשִׁיעַיָּא), and he provokes them (וּמִתְגָּרֶה בְּהוּ), as it has been established (כְּמָה דְּאוּקְמוּהָ), it is permitted to provoke the wicked in this world (מוּתָּר לְהִתְגָּרוֹת בָּרְשָׁעִים בָּעוֹלָם הַזֶּה). He is mighty in his inclination (גִּבּוֹר בְּיִצְרֵיהּ), fears sin (יְרֵא חֵטְא), he should be a judge if he engages in Orayta (דַּיָּין יְהֵא, אִי יִתְעַסֵּק בְּאוֹרַיְיתָא), and mighty in his study (וְגִבּוֹר בְּתַלְמוּדֵיהּ). In contrast, from the side of the evil impulse (בְּהִפּוּכָא מִסִּטְרָא דְּיֵצֶר הָרָע), he provokes the Righteous (מִתְגָּרֶה בְּצַדִּיקַיָּא), judgment is harsh upon them (דִּינָא קָשֶׁה לוֹן), he is mighty in transgression to commit it (גִּבּוֹר בַּעֲבֵירָה, לְמֶעְבַּד לֵיהּ), he does not fear sin (לָאו דָּחִיל חַטָּאָה הוּא), and the colors of his face are red (וּגְוָונִין דְּאַנְפּוֹי סוּמָקִין), Esav who spills blood (עֵשָׂו שׁוֹפֵךְ דָּמִים).

One whose mazal is the eagle (מַאן דְּמַזָּלֵיהּ נְשֶׁ״ר), is not exceedingly compassionate (לָאו רַחֲמָן סַגִּי), and not exceedingly of the trait of judgment (וְלָאו מִדַּת הַדִּין סַגִּי), but intermediate (אֶלָּא בֵּינוֹנִי), with a good impulse in his own good qualities (בְּיֵצֶר טוֹב בְּמִדֹּת טָבִין דִּילֵיהּ), and intermediate with the evil impulse in his bad qualities (וּבֵינוֹנִי בְּיֵצֶר רָע בְּמִדּוֹת בִּישִׁין), and his face has both pale and red tones (וְלֵיהּ אַנְפִּין חִוָּורִין וְסוּמָקִין).

One whose mazal is Adam (מַאן דְּמַזָּלֵיהּ אָדָם), from the side of good (מִסִּטְרָא דְּטוֹב), is encompassed of all good qualities (כָּלִיל מִכָּל מִדּוֹת טוֹבוֹת), pious (חָסִיד), and wise (וְחָכָם), and mighty in Torah (וְגִבּוֹר בַּתּוֹרָה), a fearer of sin (יְרֵא חֵטְא), filled with all good qualities (מְמוּלָּא בְּכָל מִדּוֹת טָבִין), and the color of his face is dark (וּגְוָון אַנְפּוֹי אוּכָּמִין). And from the side of the evil impulse (וּמִסִּטְרָא דְּיֵצֶר הָרָע), he is filled with all bad qualities (מְמוּלָּא מִכָּל מִדּוֹת בִּישִׁין). And if the sins of the man are many (וְאִי חוֹבוֹי דְּבַר נָשׁ, נְפִישִׁין), all the forces of the evil impulse rule over him (שַׁלְטִין עָלֵיהּ כָּל מַשִׁרְיָין דְּיֵצֶר הָרָע), until all the forces of the good impulse depart from him (עַד דְּיִסְתְּלָקוּ מִנֵיהּ כֻּלְּהוּ מַשִׁרְיָין דְּיֵצֶר טוֹב), and Sama’el and all his forces rule over his limbs (וְאַמְלִיךְ עַל אֵבָרִין דִּילֵיהּ, סָמָאֵ״ל וְכָל מַשִּׁרְיָיתֵיהּ). And if his merits are many (וְאִי נְפִישִׁין זַכְווֹי), the forces of the good impulse rule (שַׁלְטִין מַשִׁרְיָין דְּיֵצֶר הַטּוֹב), until all the forces of the evil impulse depart from him (עַד דְּיִסְתְּלָקוּ מִנֵּיהּ כָּל מַשִׁרְיָין דְּיֵצֶר הָרָע). And the forces of the good impulse rule over all his limbs (וְאַמְלִיךְ עַל כָּל אֵבָרִין דִּילֵיהּ, מַשִׁירְיָין דְּיֵצֶר הַטּוֹב), and at that time (בְּהַהוּא זִמְנָא), the name of Hashem rules over him (שָׁלִיט עָלֵיהּ שֵׁם יְדוָ״ד).

And if he is a Beinoni p5-76(וְאִם הוּא בֵּינוֹנִי), the heavenly hosts stand over him from his right and from his left (צְבָא הַשָּׁמַיִם עוֹמְדִים עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ), these on the right to merit (אִלֵּין מַיְימִינִים לִזְכוּת), and these on the left to guilt (וְאִלֵּין מַשְׂמְאִילִים לְחוֹבָה), and whoever prevails, prevails (וּמַאן דְּאָלִים גָּבַר). And because of this the masters of the Mishnah established (וּבְגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין): A person should always see himself as if the entire world depends on him (לְעוֹלָם יִרָאֶה אָדָם עַצְמוֹ כְּאִילּוּ כָּל הָעוֹלָם כּוּלּוֹ תָּלוּי בּוֹ). And from the side of Mikha’el (וּמִסִּטְרָא דְּמִיכָאֵל), he is called firstborn (אִתְקְרֵי בְּכוֹר), for his level is silver whiteness (דְּדַרְגֵּיהּ כֶּסֶף חִוָּורוּ), and because of this, the redemption of the firstborn is silver (וּבְגִין דָּא, פִּדְיוֹן הַבְּכוֹר כֶּסֶף), five sel‘a (ה׳ סְלָעִים), corresponding to the number five of Avraham (כְּחוּשְׁבָּן ה׳ דְּאַבְרָהָם), for if he becomes wise in Torah, an additional ten is added to him (דְּאִי יַחְכִּים בַּתּוֹרָה יִתּוֹסַף עָלֵיהּ י׳), and he is holy (דְּאִיהוּ קֹדֶשׁ), and by him one must sanctify the firstborn of an animal (דְּבֵיהּ צָרִיךְ לְקַדֵּשׁ בְּכוֹר בְּהֵמָה),

That is to say (דְּהַיְינוּ) (Jeremiah 2) “Kodesh Yisrael to Hashem” (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ׳). And by him one must tithe the offspring (וּבֵיהּ צָרִיךְ לְעַשֶּׂר וְלָדוֹת), for every offspring is from the side of the son of Yod–He (דְּכָל וָלָד אִיהוּ מִסִּטְרָא דְּבֶן י״ה), and he is the Vav (וְאִיהוּ ו׳). For all living creatures that are the holy Chayot (דְּכָל חֵיוָן דְּאִינּוּן חֵיוַת הַקּוֹדֶשׁ), were called by the letters of the Holy Name (בְּאַתְוָון דִּשְׁמָא קַדִּישָׁא אִתְקְרֵיוּ), this is what is written (Isaiah 43) “All who are called by My Name, for My glory I created him” (כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו). Even all creatures that were created through them (אֲפִילּוּ כָּל בִּרְיָין דְּאִתְבְּרִיאוּ בְּהוֹן), and there is no creature that is not impressed with this Name (וְלֵית בְּרִיאָה דְּלָא אִתְרְשִׁים בְּהַאי שְׁמָא), in order to be recognized by the One who created it (בְּגִין לְאִשְׁתְּמוֹדְעָא לְמַאן דִּבְּרָא לֵיהּ), and this Yod (וְהַאי יוֹ״ד), it is the image of the head of all creatures (אִיהוּ דִּיּוּקְנָא דְּרֵישָׁא דְּכָל בִּרְיָין). The two Hehs: the image of the right finger (ה׳ ה׳: דִּיּוּקְנָא דְּה׳ אֶצְבְּעָאָן דִּימִינָא), and the Heh of the left (וְה׳ דִּשְׂמָאלָא). The Vav is the image of the body (ו׳ דִּיּוּקְנָא דְּגוּפָא).