Daf 249a (דַּף רמ״ט ע״א)

And all those children (וְכָל אִינּוּן רַבְיָין), who did not complete years (דְּלָא אַשְׁלִימוּ שְׁנִין), until thirteen years and one day (עַד תְּלֵיסָר שְׁנִין וְיוֹמָא חַד), all of them are delivered into the hand of this one (כֻּלְּהוּ אִתְמְסָרוּ בִּידָא דְּהַאי). From thirteen years until twenty (מִתְּלֵיסַר שְׁנִין עַד עֶשְׂרִין), all of them are delivered into the hand of another spirit (כֻּלְּהוּ אִתְמְסָרוּ עַל יְדָא דְּרוּחָא אַחֲרָא), which is called Agirison (דְּאִקְרֵי אָגִירִיסוֹ״ן), which goes out from that serpent (דְּנָפְקָא מֵהַאי נָחָשׁ). Some say: crooked (נ״א עֲקִימָא), deep (עֲמִיקָא), which brings death to the whole world (דְּגָרִים מוֹתָא לְכָל עָלְמָא), and it is the evil inclination (וְאִיהוּ יֵצֶר הָרָע).

From twenty years and above (מֵעֶשְׂרִין שְׁנִין וּלְעֵילָּא), a man is judged from the court (אִתְדָּן בַּר נָשׁ מִבֵּי דִּינָא), in the place which is called merit (אֲתָר דְּאִקְרֵי זְכוּתָא). He comes by himself (אִיהוּ בְּגַרְמֵיהּ אָתָא), and by his own sins he is judged (וּבְחוֹבוֹי אִתְדָּן), and he is delivered into the hand of this serpent, who is the Angel of Death (וְאִתְמְסָר בִּידָא דְּהַאי חִוְיָא דְּאִיהוּ מַלְאָךְ הַמָּוֶת). Because from ten years and below, until thirteen years (בְּגִין דְּהָא מֵעַשְׂרִין שְׁנִין וּלְתַתָּא עַד תְּלֵיסָר שְׁנִין), this spirit that stands in him like a serpent (הַאי רוּחָא דְּקַיְּימָא בֵּיהּ כְּנָחָשׁ), goes after him (אָזִיל אֲבַתְרֵיהּ).

This is that Agirison of which we spoke (דָּא אָגִירִיסוֹ״ן דְּקָאָמַרָן), because he was not guarded when he was a small child as was fitting (בְּגִין דְּלָא אִתְנְטִיר כַּד הֲוָה רַבְיָא דָּקִיק כְּדְקָא יֵאוֹת). And it is seen in him a sign that he will later be blemished (וְחָמֵי בֵּיהּ סִימַן דְּיִתְפְּגִים לְבָתַר). And this one falls without permission (וְהַאי אִתְנְטִיל בְּלָא רְשׁוּ). And about this it is written (Proverbs 13): And there is one who perishes without justice (וְעַל דָּא כְּתִיב וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט). And this secret is written (Bereshit 1): And behold, it was very good (וְרָזָא דָּא כְּתִיב וְהִנֵּה טוֹב מְאֹד). And we have learned: And behold, it was very good — this is the Angel of Death (וְתָנֵינָן וְהִנֵּה טוֹב מְאֹד דָּא מַלְאָךְ הַמָּוֶת), who was given authority before he would be blemished later (דְּאַקְדִים לֵיהּ עַד לָא יִתְפְּגִים לְבָתַר). And this appointed one who stands at this gate (וְהַאי מְמָנָא דְּקָאִים עַל הַאי פִּתְחָא), brings in his soul and raises it above (אָעִיל נִשְׁמָתֵיהּ וְסַלְּקָא לָהּ לְעֵילָּא).

From thirteen years and below (מִתְּלֵיסַר שְׁנִין וּלְתַתָּא), he is judged for the sins of his fathers (אִתְדָּן עַל חוֹבוֹי דְּאָבוֹי), and he is delivered into the hand of that Askara of which we spoke (וְאִתְמְסָר בִּידָא דְּהַאי אַסְכָּרָא דְּקָאָמַרָן). And each and every one (וְכָל חַד וְחַד), this palace is opposite that palace (הֵיכָלָא דָּא לָקֳבֵל הֵיכָלָא דָּא). This one is in reversal from that one (דָּא בְּהִפּוּכָא מִן דָּא), as we said (כִּדְקַאמְרָן). And this gate is to the north side (וְהַאי פִּתְחָא אִיהוּ לִסְטַר צָפוֹן).

The fourth gate (פִּתְחָא רְבִיעָאָה), this gate stands for healing (פִּתְחָא דָּא קַיְּימָא לְאַסְוָותָא), and is called the gate of healing (וְאִקְרֵי פִּתְחָא דְּאַסְוָותָא). At this gate there stands one appointed one (בְּהַאי פִּתְחָא קַיְּימָא חַד מְמָנָא), his name is Pediael (פְּדָיאֵ״ל שְׁמֵיהּ). And this one stands over all the healings of the world (וְהַאי קַיְּימָא עַל כָּל אִינּוּן אַסְוָותִין דְּעָלְמָא), and to bring up the prayers of all those masters of suffering, illness, and affliction (וּלְאַעֲלָא צְלוֹתִין דְּכָל אִינּוּן מָארֵי דְּמַכְאוֹבִין וּמַרְעִין וְצַעְרִין). And this one raises up all those prayers (וְהַאי אִיהוּ סָלִיק בְּכָל אִינּוּן צְלוֹתִין), and brings them before Kudsha Berikh Hu (וְאָעִיל לוֹן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא).

And this is (וְהַאי אִיהוּ) an angel, a mediator, one among a thousand (Job 33) (מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף), because a thousand stand at that gate (בְּגִין דְּאִינּוּן אֶלֶף קַיְימִין בְּהַהוּא פִּתְחָא), and this one is from among them (וְהַאי חַד מִנַּיְיהוּ). And it is written (וּכְתִיב): Then He is gracious unto him and says, Deliver him from going down to the pit; I have found a ransom (Job 33) (וַיְחֻנֶּנּוּ וַיֹּאמֶר פְּדָעֵהוּ מֵרֶדֶת שַׁחַת מָצָאתִי כֹפֶר). Because this prayer ascends (בְּגִין דְּסָלִיק בְּהַאי צְלוֹתָא), and a good advocate stands for that man (וְקַיְּימָא מֵלִיץ טוֹב עָלֵיהּ דְּבַר נָשׁ), and recalls his merit that he performed before the Holy King (וְאַדְכַּר זְכוּתֵיהּ דְּעָבַד קָמֵי מַלְכָּא קַדִישָׁא). Because this one always stands for good (בְּגִין דְּהַאי אִיהוּ דְּקַיְּימָא תָּדִיר לְטָב), and for this reason, all healing stands in this gate in which Pediael is appointed (וְעַל דָּא כָּל אַסְוָותָא קַיְּימָא בְּהַאי פִּתְחָא דִּי פְּדָיאֵ״ל מְמָנָא בֵּיהּ). This gate is on the west side (פִּתְחָא דָּא אִיהוּ לִסְטַר מַעֲרָב). And for this reason, these four gates stand in this palace (וּבְגִין דָּא אִלֵּין אַרְבַּע פִּתְחִין קַיְימִין בְּהֵיכָלָא דָּא).

In this palace there stands one spirit which is called Nogah (בְּהֵיכָלָא דָּא קַיְּימָא רוּחָא חֲדָא דְּאִקְרֵי נֹגַהּ). This is the spirit that rules in this palace (הַאי אִיהוּ רוּחָא שַׁלִּיטָא בְּהַאי הֵיכָלָא). All radiance and all delight are found in it (כָּל זִיוָא וְכָל תִּיאוּבְתָא קַיְּימָאן בֵּיהּ). This spirit stands for all those who have a portion in the world to come (הַאי רוּחָא אִיהוּ קַיְּימָא לְכָל אִינּוּן דְּאִית לוֹן חוּלָקָא בְּעָלְמָא דְּאָתֵי). This one crowns those Neshamot with the radiance of glory (דָּא אַעְטָּר לְאִינּוּן נִשְׁמָתִין בְּזִיוָא דִּיְקָרָא), so that they may know all those spirits which are in the other palaces (בְּגִין לְמִנְדַע כָּל אִינּוּן רוּחִין דִּי בְּהֵיכָלִין אַחֲרָנִין). For this one is of the world to come (דְּדָא אִיהוּ בַּר עָלְמָא דְּאָתֵי), and he passes through them all (וְיַּעְבַר בְּכֻלְּהוּ), and there is none who can resist him (וְלֵית מַאן דְּיִמְחֵי בִּידֵיהּ).

This spirit is a pure spirit (הַאי רוּחָא אִיהוּ רוּחָא דַּכְיָא), refined from those below (בָּרִיר מֵאִלֵּין תַּתָאִין). His name is Zahriel (זָהֲרִיאֵ״ל שְׁמֵיהּ). From that oil of holy abundance which flows from the world to come (מֵהַהוּא מִשְׁחָא דִּרְבוּת קוּדְשָׁא דְּנָגִיד מֵעָלְמָא דְּאָתֵי), it flows within him (נָגִיד בֵּיהּ), and from that oil he was created and grew (וּמֵהַהוּא מִשְׁחָא אִתְבָּרֵי וְאַצְמַח). Some say: he multiplied (נ״א אִתְרַבֵּי). And this one is the lamp (וְהַאי אִיהוּ נֵר), as you say (כְּמָה דְּאַתְּ אָמֵר) I have prepared a lamp for My anointed one (Psalms 132) (עָרַכְתִּי נִר לִמְשִׁיחִי). Because this one is the arrangement to ignite lamps from below to above (בְּגִין דְּהַאי אִיהוּ סִדּוּרָא לְאַדְלְקָא בּוּצִינִין מִתַתָּא לְעֵילָּא), when illumination rests upon him which flows from above (כַּד שָׁרָא עָלֵיהּ נְהִירוּ דְּנָגִיד מִלְּעֵילָּא).

Because this one is arranged when all those below are included in him (בְּגִין דְּהַאי אִתְסָדָר כַּד אִתְכְּלִילוּ בֵּיהּ כָּל אִינּוּן תַּתָּאִין לְתַתָּא). And when this spirit was arranged with all those below (וְכַד אִתְסָדָר הַאי רוּחָא בְּכָל אִינּוּן תַּתָּאִין), and it shone (וְנָהִיר), then there went forth from it one light (כְּדֵין אַפִיק מִנֵּיהּ נְהוֹרָא חַד), whose name is Akriael (דִּי שְׁמֵיהּ אַקֲרִיאֵ״ל). Some say: Ahadiel (נ״א אֲהַדִיאֵ״ל). And this one is included in that spirit (וְהַאי כָּלִיל בְּרוּחָא דָּא), and this one stands beneath that spirit (הַאי קַיְּימָא תְּחוֹת רוּחָא). Some say: beneath this spirit (נ״א: הָאי). To anoint (לְאֲמְשְׁכָא). Some say: to draw (נ״א: לְאַמְשְׁחָא), for all those Neshamot that ascend (לְכָל אִינּוּן נִשְׁמָתִין דְּסַלְּקִין), that have a portion in the world to come (דְּאִית לוֹן חוּלָקָא בְּעָלְמָא דְּאָתֵי), and are seen to ascend above (וְאִתְחָזוּן לְסַלְּקָא לְעֵילָּא). Because when the Neshama ascends (בְּגִין דְּכַד נִשְׁמְתָא סַלְּקָא), and enters into those lower palaces (וְעָאלַת בְּאִינּוּן הֵיכָלִין תַּתָּאִין), she is inscribed with twenty-two letters of the Orayta (רְשִׁימָא אִיהִי בְּעֶשְׂרִין וּתְרֵין אַתְוָון דְּאוֹרַיְיתָא), which are inscribed within this Neshama (דִּרְשִׁימִין בְּהַאי נִשְׁמְתָא). And when the Neshama is meritorious and stands before that spirit (וְכַד נִשְׁמְתָא זַכָאת וְקָמַת קַמֵּיהּ דְּהַהוּא רוּחָא), then the appointed one Ahadiel anoints them (דָּא מְמָנָא אַהֲדִיאֵ״ל מָשַׁח לוֹן). And they ascend and enter into that river of Dinur (וְסַלְקִין וְעָאלִין בְּהַהוּא נְהַר דִּינוּר), and they ascend and are brought near as an offering (וְסַלְּקִין וְאִתְקְרִיבוּ לְקָרְבָּנָא).

This light is included in three lights (הַאי נְהוֹרָא כָּלִיל בִּתְלַת נְהוֹרִין), because that abundance of anointing oil (בְּגִין דְּהַהוּא רְבוּת מִשְׁחָא), is included in three colors (אִתְכְּלִיל בִּתְלַת גְּוָונִין). And when this light sparkles (וְכַד נָצִיץ הַאי נְהוֹרָא), there sparkled forth from it twenty-two lights (נָצִיץ מִנֵּיהּ עֶשְׂרִין וּתְרִין נְהוֹרִין), corresponding to the twenty-two letters of the Orayta (לָקֳבֵל כ״ב אַתְוָון דְּאוֹרַיְיתָא), which are inscribed within this Neshama (דִּרְשִׁימִין בְּהַאי נִשְׁמְתָא). And these twenty-two lights (וְאִלֵּין עֶשְׂרִין וּתְרִין נְהוֹרִין), all of them are appointed attendants that stand with it (כֻּלְּהוּ מְמָנָן שַׁמָּשִׁין דְּקַיְימֵי עִמֵּיהּ). And all of them are called by the name of this light that is over them (וְכֻלְּהוּ אִתְקְרוּן עַל שְׁמָא דְּהַאי נְהוֹרָא דְּעָלַיְיהוּ), and all of them are included within it (וְכֻלְּהוּ אִתְכְּלִילוּ בֵּיהּ). This light with all those lights (הַאי נְהוֹרָא בְּכָל אִינּוּן נְהוֹרִין), is included within this spirit (אִתְכְּלִיל בְּהַאי רוּחָא), and this spirit is included within it (וְהַאי רוּחָא כָּלִיל בֵּיהּ), and it looks to settle within the fourth palace (וְאִסְתָּכֵי לְאִתְיַשְּׁבָא גּוֹ הֵיכָלָא רְבִיעָאָה).