Daf 249b (דַּף רמ״ט ע״ב)

This spirit (רוּחָא דָּא), when it is included from this light and from all those lights (כַּד אִתְכְּלִיל מִנְּהוֹרָא דָּא וּמִכֻלְּהוּ נְהוֹרִין), when they press forth to sparkle (כַּד דָּחֲיָּין [נ״א דַּחֲקִין] לְאִתְנַצְּצָא), there goes forth from them one holy Chayot (נָפְקָא מִנַּיְיהוּ חַד חֵיוָתָא קַדִישָׁא), included in two forms, lion and eagle (כְּלִילָא בִּתְרֵי גְּוָונֵי אַרְיָא וְנִשְׁרָא). And she is one image (וְאִיהִי חַד דִּיּוּקְנָא), and this one is called Ahi’el (וְהַאי אִקְרֵי אֲהִיאֵ״ל). Some say: Atiel (נ״א אֲתִיאֵ״ל). And this holy Chayot (וְהַאי חֵיוָתָא קַדִישָׁא), from her sparks go forth (נַפְקֵי מִנְּצִיצוּ דִּילָהּ), when the illumination of that supernal spirit reaches her (כַּד מָטֵי נְהִירוּ דְּהַאי רוּחָא עִלָּאָה בָּהּ), four Ophanim (אַרְבַּע אוֹפַנִּים), included in all colors (כְּלִילָן בְּכָל גְּוָונִין). And these are Hadriel (וְאִינּוּן הַדְרִיאֵ״ל), Yehadriel (יְהֲדְרִיאֵ״ל), Ahadoriyah (אַהֲדוֹרִיָּ״א), Asimon (אָסִימוֹ״ן). Some say: Atimon (נ״א אֲטִימוֹ״ן). All of these are with eight wings (כָּל אִלֵּין בִּתְמַנְיָא גַּדְפִּין). And these are the appointed ones (וְאִלֵּין אִינּוּן מְמָנָן), over all the hosts of heaven, the mighty ones of battle (עַל כָּל חֵילֵי שְׁמַיָּא מַגִּיחֵי קְרָבָא). Because no battle is found in the world (בְּגִין דְּלָא אִשְׁתְּכַח קְרָבָא בְּעָלְמָא), nor the uprooting of kingdoms from their places (אוֹ עֲקִירוּ דְּמַלְכוּתָא מֵאַתְרַיְיהוּ), until the hosts of heaven and the stars of the other firmaments all showed battles and conflicts, one with another (עַד דְּחֵילֵי שְׁמַיָּא וְכֹכָבַיָּא דִּשְׁאַר רְקִיעִין כֻּלְּהוּ אַחְזִיוּ קְרָבִין וְסִכְסוּכִין אִלֵּין בְּאִלֵּין). And these four Ophanim stand over them, to the four directions of the world (וְאִלֵּין אַרְבַּע אוֹפַנִּים קַיְימֵי עָלַיְיהוּ לְאַרְבַּע סִטְרִין דְּעָלְמָא).

These four, when they are lifted to arouse battles (אִלֵּין אַרְבַּע כַּד נַטְלִין לְאַגָּחָא קְרָבִין), they take from the secret of the palace above (מֵרָזָא דְּהֵיכָלָא דִּלְעֵילָּא נַטְלִין), which is the court of judgment, and it is called merit (דְּאִיהוּ בֵּי דִּינָא וְאִקְרֵי זְכוּתָא). From their sweat they bring forth many hosts and armies without number (מִזִּיעָא דִּלְהוֹן אַפִּיקוּ כַּמָה חֵילִין וּמַשִּׁרְיָין דְּלֵית לוֹן חוּשְׁבָּנָא). And all of them stand beneath these Ophanim (וְכֻלְּהוּ קַיְימֵי תְּחוֹת אִלֵּין אוֹפַנִּים).

From among them are those who stand for song (מִנְּהוֹן קַיְימֵי עַל שִׁירָתָא), and from among them are emissaries over the world (וּמִנְּהוֹן שְׁלִיחָן עַל עָלְמָא). To counter those emissaries of the impure side (לָקֳבֵל אִינּוּן שְׁלִיחָן דְּלִסְטַר מְסַאֲבָא), who go out from within that third palace of theirs (דְּנַפְקֵי מִגּוֹ הַהוּא הֵיכָלָא תְּלִיתָאָה דִּילָהּ), and they are the accusers of the world to bring destruction (וְאִינּוּן מְקַטְרְגֵי עָלְמָא לְאַבְאָשָׁא). And these are found to oppose them (וְאִלֵּין אִשְׁתְּכָחוּ לָקֳבְלַיְיהוּ), so that they will not rule over those who labor in the Orayta (דְּלָא יִשְׁלְטוּן לְגַבֵּי אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא). As it is said (Psalms 91): For He will command His angels concerning you… (כְּמָה דְאַתְּ אָמֵר כִּי מַלְאָכָיו יְצַוֶּה לָךְ וְגוֹ׳). And it is written (וּכְתִיב): On their hands they will bear you, lest you dash your foot against a stone (Psalms 91) (עַל כַּפַּיִם יִשָּׂאוּנְךָ פֶּן תִּגּוֹף בָּאֶבֶן וְגוֹ׳). This is (Isaiah 8) A stone of stumbling and a rock of offense (דָּא אֶבֶן נֶגֶף צוּר מִכְשׁוֹל). This is called a stone of stumbling, a rock of offense (הַאי אִקְרֵי אֶבֶן נֶגֶף צוּר מִכְשׁוֹל). And this is called (Isaiah 28) A tried stone, a precious cornerstone (וְהַאי אִקְרֵי אֶבֶן בֹּחַן פִּנַּת יִקְרַת). And (Isaiah 28) the Rock of Yisrael (צוּר יִשְׂרָאֵל). And all of this stands, this against that (וְכֹלָּא קַיְּימָא דָּא לָקֳבֵל דָּא). From the secret of the third palace of the Sitra achra (מֵרָזָא דְּהֵיכָלָא תְּלִיתָאָה דִּי בְּסִטְרָא אַחֲרָא), there go out two spirits (נַפְקֵי תְּרֵין רוּחִין), which are called Anger and Wrath (דְּאִקְרוּן אַ״ף וְחֵמָ״ה). And from these two (וּמִתְּרֵין אִלֵּין), go out all those emissaries who go to turn aside mankind from the path of truth (נָפְקִין כָּל אִינּוּן שְׁלִיחָן דְּאָזְלִין לְאַסְטָאָה בְּנִי נָשָׁא מֵאָרְחָא דִּקְשׁוֹט). And these are those who stand and come first upon a man who goes on the path of a mitzvah (וְאִלֵּין אִינּוּן דְּקַיְּימָאן וְאַקְדִּימוּ עַל בַּר נָשׁ דְּקָא אָזִיל לְאוֹרְחָא דְּמִצְוָה). And for this reason, these Ophanim stand against them (וְעַל דָּא אִלֵּין אוֹפַנִּים קַיְימָן לָקֳבְלַיְיהוּ), to shield that man so that he not be harmed (בְּגִין לְאַגָּנָא עָלֵיהּ דְּבַר נָשׁ דְּלָא יִתְנָזְקוּן). From these two spirits Moshe was afraid (מֵאִלֵּין תְּרֵין רוּחִין דָּחִיל מֹשֶׁה), when he descended from the mountain (כַּד הֲוָה נָחִית מִן טוּרָא), as it is written (Deuteronomy 9): For I was afraid of the anger and the wrath (דִּכְתִיב כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה).

In the middle of this palace (בְּאֶמְצָעִיתָא דְּהֵיכָלָא דָּא), there is another place (אִית אַתְרָא אַחֲרָא), which stands higher and higher (דְּקַיְּימָא לְעֵילָּא לְעֵילָּא), with four gates (בְּאַרְבַּע פִּתְחִין), to the four directions of the world (לְאַרְבַּע סִטְרֵי עָלְמָא). Ten appointed ones for every gate (עֶשֶׂר מְמָנָן לְכָל פִּתְחָא וּפִתְחָא), and one appointed over them (וְחַד מְמָנָא עָלַיְיהוּ). And this one is included in the light which is called Ahadiel (וְהַאי כָּלִיל בִּנְהוֹרָא דְּאִקְרֵי אַהֲדִיאֵ״ל). And this one is the wheel inside the wheel (וְהַאי אִיהוּ אוֹפָן בְּתוֹךְ הָאוֹפָן), interwoven this with that (מְשֻׁלָּבָן דָּא בְּדָא).

These forty (אִלֵּין אַרְבְּעִין), take judgment from the court of merit (נַטְלֵי דִּינָא מִבֵּי זְכוּתָא), to smite that soul which sinned (לְאַלְקָאָה לְהַאי נִשְׁמְתָא דְּחָבָאת). Some say: and desired to be smitten (נ״א וּבְעָאת לְאַלְקָאָה). And these stand in flames of fire against those souls (וְאִלֵּין קַיְימֵי בְּשַׁלְהוֹבֵי נוּרָא לְגַבֵּי אִינּוּן נִשְׁמָתִין). And they fly out from this palace (וְטָאסִין לְבַר מֵהֵיכָלָא דָּא), and they smite that soul (וְאַלְקָאן לְנִשְׁמְתָא דָּא). And she stands rebuked outside (וְקַיְּימָא נְזִיפָא לְבַר), all the days that were decreed upon her (כָּל אִינּוּן יוֹמִין דְּאִתְגְּזָרַת עָלָהּ), and she does not enter within the curtain (וְלָא עָאלַת לְפַרְגּוֹדָא). And these forty (וְאִלֵּין אַרְבָּעִין), they are those who stand and rebuke and excommunicate (אִינּוּן דְּקַיְימִין וַאֲנְזִיפוּ וּמְנַדִּין), against all those who let out from their mouths a word not necessary (לְכָל אִינּוּן דְּאַפִּיקוּ מִפּוּמַיְיהוּ מִלָּה דְּלָא אִצְטְרִיכָא). And after this, they let out from their mouths a holy word, a word of Orayta (וּבָתַר דָּא אַפִּיקוּ מִפּוּמַיְיהוּ מִלָּה קַדִּישָׁא, מִלָּה דְּאוֹרַיְיתָא), and they defile their mouths with it (וּמְטָנְפֵי פּוּמַיְיהוּ בָּהּ). And these stand and excommunicate them (וְאִלֵּין קַיְימֵי וּמְנַדִּין לוֹן), and they remain in this excommunication forty days (וְקַיְימֵי בְּהַאי נִדּוּיָיא אַרְבְּעִין יוֹמִין), during which their prayer is not heard (דְּלָא אִשְׁתְּמַע צְלוֹתְהוֹן). And so it is with all those who have committed those sins which require rebuke (וְכֵן לְכָל אִינּוּן דְּחָאבוּ אִינּוּן חוֹבִין דְּבַעְיָין לְנַזְפָא), ten heralds go out every day (עֲשָׂרָה כָּרוֹזִין נַפְקֵי בְּכָל יוֹמָא), and proclaim in all the firmaments (וּמַכְרְזֵי בְּכָל אִינּוּן רְקִיעִין), and in all the hosts and armies (וּבְכָל אִינּוּן חֵילִין וּמַשִּׁרְיָין): Be warned of so-and-so, for he is rebuked! (אִזְדְּהָרוּ בִּפְלַנְיָא דְּאִיהוּ נְזִיפָא). Rebuke is upon him for the specific sin that he did (נְזִיפָא אִיהוּ עַל חוֹבָא פְּלוֹנִי דְּעֲבַד), until he repents before his Master (עַד דְּתָב קַמֵּי מָארִיהּ), may the Merciful One save them (רַחֲמָנָא לִישֵׁזְבָן).

When he repents from that sin (כַּד תָּב מֵהַהוּא חוֹבָא), these forty gather together and release him (מִתְכַּנְּפֵי אִלֵּין אַרְבְּעִין וְשָׁרָאן לֵיהּ). And then they proclaim concerning him (וּכְדֵין אַכְרִיזוּ עָלֵיהּ): So-and-so has been released from rebuke (פְּלַנְיָא שָׁרָא נְזִיפָא). From then on his prayer ascends (מִכָּאן וּלְהָלְאָה צְלוֹתָא עָאלַת). But until he repents, he is rebuked above and below (וְעַד לָא תָּב, נָזִיף אִיהוּ לְעֵילָּא וְתַתָּא), and the guardianship of his Master is removed from him (וּנְטִירוּ דְּמָארֵיהּ אִתְעָדֵי מִנֵּיהּ). And even at night his Neshama is rebuked (וַאֲפִילּוּ בְּלֵילְיָא נִשְׁמָתֵיהּ נְזִיפָא), for all the gates of heaven are closed to her and she does not ascend (דְּסָתְמִין לָהּ כָּל תַּרְעֵי שְׁמַיָּא וְלָא סַלְּקָא), and they thrust her out (וְדַחְיָין לָהּ לְבַר).