Daf 248a (דַּף רמ״ח ע״א)

From this place (מֵאֲתָר דָּא), all those masters of wisdom draw sustenance (יַנְקֵי כָּל אִינּוּן מָארֵיהוֹן דְּחָכְמְתָא), who stand to know in vision p1-28(דְּקַיְימָן לְמִנְדַּע בְּמַרְאֶה), or in the secret of a dream p1-29(אוֹ בְּרָזָא דְּחֶלְמָא), for prophets draw from above (בְּגִין דִּנְבִיאִים יַנְקֵי מִלְעֵילָּא). And these masters of dream, or of vision (וְאִלֵּין מָארֵי דְּחֶלְמָא אוֹ דְּמַרְאֶה), draw from here (יַנְקֵי מֵהָכָא). And when this place joins with the place above in one bond (וְכַד מִתְחַבְּרָא אַתְרָא דָּא בְּאַתְרָא דִּלְעֵילָּא בְּקִשּׁוּרָא חֲדָא), then prophets draw from above and from below together (כְּדֵין נְבִיאִים יַנְקֵי מֵעֵילָּא וּמִתַּתָּא בְּקִשּׁוּרָא חֲדָא). And therefore (וּבְגִין כָּךְ), there is a parable in their words (אִית מָשָׁל בְּמִלַּיְיהוּ), that their prophecy was not shining as was fitting (דְּלָא צַחְצְחָא נְבוּאַתְהוֹן כְּדְקָא יֵאוֹת), as it was with Moshe (כְּמָה דְּהֲוָה בֵּיהּ בְּמֹשֶׁה), whose prophecy shone in all things (דְּהֲוָה צִחְצוּחָא בִּנְבוּאָתֵיהּ בְּכֹלָּא). Because illumination went forth from above (בְּגִין דִּנְהִירוּ נָפִיק מֵעֵילָּא), from the place from which all lights go out (מֵאֲתָר דְּכָל נְהוֹרִין נָפְקִין מִנֵּיהּ), and it reached his degree (וּמָטָא לְדַרְגֵּיהּ), and from there he drew his prophecy (וּמִתַּמָּן יָנִיק נְבוּאָתֵיהּ), and it shone (וְנָהִיר), as it was not then for all the rest of the prophets (מַה דְּלָא הֲוָה כְּדֵין לְכֹלָּא לְכָל שְׁאַר נְבִיאִין). These masters of dream, masters of vision (אִינּוּן מָארֵיהוֹן דְּחֶלְמָא מָארֵיהוֹן דְּמַרְאֶה), all of them draw from this place below (כֻּלְּהוּ יַנְקֵי מֵאֲתָר דָּא לְתַתָּא), without connection to above (בְּלָא חִבּוּרָא דִּלְעֵילָּא), by way of another lower degree outside of it (עַל יְדָא דְּדַרְגָא אַחֲרָא תַּתָּאָה מִינֵּיהּ דְּאִיהוּ לְבַר).

Just as the degree of the prophets above (כְּמָה דְּדַרְגָא דִּנְבִיאִים דִּלְעֵילָּא), the prophets did not behold it (לָא הֲווֹ חָמָאן לֵיהּ נְבִיאִים), except by way of another lower degree (בַּר עַל יְדָא דְּדַרְגָא אַחֲרָא תַּתָּאָה). So too these (הָכִי נָמֵי אִלֵּין), their degree of drawing is above (דַּרְגָּא דִּיְנִיקוּ דִילְהוֹן אִיהוּ לְעֵילָּא), but in this lower degree (בְּהַאי דַּרְגָּא תַּתָּאָה). Yet it is not revealed to them (אֲבָל לָא אִתְגַּלְיָא לוֹן), except by way of another outer degree (אֶלָּא עַל יְדָא דְּדַרְגָּא אַחֲרָא לְבַר), which is beneath it (דְּאִיהוּ תַּתָּאָה מִנֵּיהּ). Because it goes out from this palace (בְּגִין דְּנָפְקָא מֵהַאי הֵיכָלָא), and the word reaches that appointed one who stands at the gate of this palace (וּמָטָא מִלָּה עַד הַהוּא מְמָנָא דְּקַיְּימָא עַל תַּרְעָא דְּהֵיכָלָא דָּא), and from there to the appointed one beneath his hand (וּמִתַּמָּן לְהַהוּא מְמָנָא דִּתְחוֹת יְדֵיהּ), and so on until all those who receive that word (וְכֵן עַד דְּכַמָּה אִינּוּן דְּנַטְלֵי הַהִיא מִלָּה), and they mix with it (וְאִתְעָרְבוּ בַּהֲדָהּ). And therefore when it reaches a man (וְעַל דָּא כַּד מָטָא לְגַבֵּיהּ דְּבַר נָשׁ), many have already mixed in with it (כַּמָה אִינּוּן דְּאִתְעַרְבֵי בַּהֲדָהּ), and because of this the word does not shine as it should (וְעַל דָּא לָא צַחְצְחָא מִלָּה כַּדְקָא יֵאוֹת).

When these four wheels join (כַּד מִתְחַבְּרִין אִלֵּין אַרְבַּע גַּלְגַּלִּין), with the four that are in the middle (בְּאַרְבַּע אִינּוּן דִּי בְּאֶמְצָעִיתָא), then all of them are called “Beloved Ones” (כְּדֵין כֻּלְּהוּ אִקְרוּן חֲמוּדוֹת). And those are the masters of vision (וְאִינּוּן מָארִיהוֹן דְּמַרְאֶה). And therefore, this Chayot of which we spoke rules over them (וּבְגִין כָּךְ הַאי חֵיוָתָא דְּקַאמְרָן שַׁלְטָא עָלַיְיהוּ). And therefore Daniel is called “a man of desires” (וּבְגִין כָּךְ אִקְרֵי דָּנִיאֵל אִישׁ חֲמוּדוֹת), as it is written (Daniel 9): For you are a man of desires (דִּכְתִּיב כִּי חֲמוּדוֹת אָתָּה). And all this is a secret fittingly so (וְכֹלָּא רָזָא כְּדְקָא יֵאוֹת). Fortunate are those who know the mysteries of their Master (זַכָּאִין אִינּוּן דְּיַדְעִין רָזֵי דְּמָארֵיהוֹן), to go in the path of truth (לְמֵיהַךְ בְּאֹרַח קְשׁוֹט), in this world and in the world to come (בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

The Palace of Radiance, Netzach

הֵיכָל נֹגַהּ נצ״ח

The third palace (הֵיכָלָא תְּלִיתָאָה). this palace (הֵיכָלָא דָּא), is the palace that stands in supernal illumination (הֵיכָלָא דְּקַיְּימָא בִּנְהִירוּ עִלָּאָה), more than all those before it (יַתִיר עַל כָּל אִלֵּין קַדְמָאֵי). In this palace stand four gates (בְּהֵיכָלָא דָּא קַיְימִין אַרְבַּע פִּתְחִין): one to the south (חַד לִסְטַר דָּרוֹם), one to the east (וְחַד לִסְטַר מִזְרָח), one to the north (וְחַד לִסְטַר צָפוֹן), and one to the west (וְחַד לִסְטַר מַעֲרָב). At each and every gate there is one appointed one (בְּכָל פִּתְחָא וּפִתְחָא אִית מְמָנָא חֲדָא), who stands appointed over each gate (דְּקַיְּימָא מְמָנָא עַל כָּל פִּתְחָא וּפִתְחָא).

The first gate (פִּתְחָא קַדְמָאָה), this is the gate where one appointed one stands (דָּא פִּתְחָא דְּקַיְּימָא בֵּיהּ חַד מְמָנָא), his name is Malkiel (מַלְכִּיאֵ״ל שְׁמֵיהּ). And he rules over all those decrees (וְאִיהוּ שַׁלִּיטָא עַל כָּל אִינּוּן פִּתְקִין), that go forth from the court of the King (דְּנַפְקֵי מִבֵּי דִּינָא דְּמַלְכָּא), to judge the world (לְאִתְדְּנָא עָלְמָא). In that decree (בְּהַהוּא פִתְקָא), because this one is appointed to oversee them in those decrees (בְּגִין דְּהַאי אִיהוּ מְמָנָא לְאַשְׁגָחָא בְּהוּ בְּאִינּוּן פִּתְקִין), and two scribes are under his hand (וּתְרֵין סוֹפְרִין תְּחוֹת יְדֵיהּ), one on the right and one on the left (חַד מִימִינָא וְחַד מִשְּׂמָאלָא).

To this one were given the arrangements of the decrees to be prepared (לְהַאי אִתְיְיהִיבוּ תִּקּוּנֵי פִּתְקִין לְאַתְקְנָא), before they go out from this gate to the outside (עַד לָא יִפְקוּן מֵהַאי תַּרְעָא לְבַר), and they are delivered into the hand of that appointed one who is in the first palace (וְיִתְמְסָרוּ בִּידָא דְּהַהוּא מְמָנָא דִּי בְּהֵיכָלָא קַדְמָאָה). For from the time that they are delivered into the hand of that appointed one who is in the first palace (דְּהָא מִזִּמְנָא דְּאִתְמְסָרוּ בִּידָא דְּהַהוּא מְמָנָא דִּבְהֵיכָלָא קַדְמָאָה), behold, they go forth from there (הָא נַפְקֵי מִתַמָּן), and there is no permission to return them (וְלֵית רְשׁוּ לְאָתָבָא לוֹן).

For immediately there is summoned an appointed one from the Sitra achra, impure (דְּהָא מִיַּד אִזְדָמַן מְמָנָא דְּסִטְרָא אַחֲרָא מְסַאֲבָא), master of harsh and mighty judgment (מָארֵיהּ דְּדִינָא קַשְׁיָא תַּקִּיפָא), who has no mercy (דְּלָא מְרַחֵם). And his name is Sangadiel (וְסַנְגַדִיאֵ״ל שְׁמֵיהּ). Some say: and Sahadiel (נ״א: וְסַהֲדִיאֵ״ל). And he is the appointed one over the gate of the first palace (וְאִיהוּ מְמָנָא עַל תַּרְעָא דְּהֵיכָלָא קַדְמָאָה). Some say: another version reads otherwise and does not read “the first” (נ״א: גְּרִיס אַחֲרָא וְלָא גְרִיס קַדְמָאָה). That is of the Sitra achra (דִּי בְּסִטְרָא אַחֲרָא), which is Gehinnom (דְּאִיהוּ גֵּיהִנָּם). And many are the bands of law-judges (וְכַמָּה אִינּוּן גַּרְדִּינִי נִימוּסִין), who are appointed to wander in the world (מְמָנָן לְשַׁטְיָא בְּעָלְמָא), and are ready to perform judgment (וּזְמִינִין לְמֶעְבַּד דִּינָא).

And therefore (וּבְגִין כַּךְ), that appointed one stands to examine the decrees (קַיְּימָא הַהוּא מְמָנָא לְעַיְינָא בְּפִתְקִין). And those two scribes who stand under this appointed one (וְאִינּוּן תְּרֵין סוֹפְרִין דְּקַיְימֵי תְּחוֹת מְמָנָא דָּא), Shamasiel and Kamu’el (שַׁמָּשִׁיאֵ״ל וְקָמוּאֵ״ל), these are the scribes to prepare the decrees (אִלֵּין סוֹפְרִין לְאַתְקְנָא פִּתְקִין). And the appointed one over them is Malkiel (וְהַהוּא מְמָנָא עָלַיְיהוּ דְּאִיהוּ מַלְכִּיאֵ״ל). Because in those palaces of the Sitra achra, impure (בְּגִין דִּבְאִינּוּן הֵיכָלִין דִּי בִּסְטַר אַחֲרָא מְסַאֲבָא), are appointed known officers (אִתְפְּקִידוּ מְמָנָן יְדִיעָאן), in reversal of these appointed ones who are in these palaces (בְּהִפּוּכָא מֵאִלֵּין מְמָנָן דִּי בְּהֵיכָלִין אִלֵּין). And all those spirits and all those appointed ones who are there (וְכָל אִינּוּן רוּחִין וְכָל אִינּוּן מְמָנָן דְּתַמָּן), all of them are for destruction (כֻּלְּהוּ לְאַבְאָשָׁא).