Daf 250a (דַּף ר״נ ע״א)

This chariot-form that stands upon these forty (הַאי אוֹפָן דְּקַיְּימָא עַל אִלֵּין אַרְבְּעִין), when it descends and arrives at that place which is called (כַּד נָטִיל מָטָא לְהַהוּא אֲתָר דְּאִקְרֵי) the palace of the Runners (תָּא הָרָצִים) (I Kings 14). And when it enters, those forty enter with it (וְכַד עָאל, עָאלוּ עִמֵּיהּ אִינּוּן אַרְבְּעִין), who are appointed at the four gates (דִּי מְמָנָן בְּאַרְבַּע פִּתְחִין), and all those golden shields ascend (וְסַלְּקִין כָּל אִינּוּן מְגִינִּין דִּי דַּהֲבָא). And these are the angels who are called Chashmalim (וְאִלֵּין אִינּוּן מַלְאֲכִין דְּאִקְרוּן חַשְׁמַלִי״ם). And these are shields, and swords, and spears (וְאִינּוּן מְגִינִּין וְסַיְיפִין וְרוּמְחִין), that run to surround them — over Yisrael — from among the other nations (דְּרַהֲטֵי לְאַגָּנָא עָלַיְיהוּ דְּיִשְׂרָאֵל מִשְּׁאַר עַמִּין), and to engage them in battle (וּלְאַגָּחָא קְרָבָא בְּהוּ), and to exact vengeance upon them according to the time (וּלְנַקְמָא לוֹן כְּפוּם שַׁעֲתָא), without delay (בְּלָא אֲרִיכוּ).

And because of this it is called the palace of the Runners (וּבְגִין כָּךְ אִקְרֵי תָּא הָרָצִים), a place where they run swiftly (אֲתָר דְּאִינּוּן רָצִים רַהֲטֵי), and go forth to battle (וְאוֹחוּ לְאַגָּחָא), and to take vengeance — avengers rising — against other runners (וּלְנָקְמָא נוּקְמִין לָקֳבֵל רָצִים אַחֲרָנִין), who run to arouse and to agitate the constellations (דְּרַהֲטֵי לְאַבְאָשָׁא וּלְאַתְרְעָא מַזָּלִין), to dominate over them (לְשַׁלְּטָאָה עָלַיְיהוּ). And the secret of this is: the runners went out in haste (וְרָזָא דָּא, הָרָצִים יָצְאוּ דְּחוּפִים) (Esther 3). Runners from this side (רָצִים מִסִּטְרָא דָּא), and runners from that side (וְרָצִים מִסִּטְרָא דָּא). And because of them: and the city of Shushan rejoiced and was glad (וּבְגִינֵהוֹן, וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה) (Esther 8), or: was bewildered (אוֹ נָבוֹכָה) (Esther 3). If these here arrive first, the city of Shushan rejoices (אִי מְקַדְּמֵי אִלֵּין דְּהָכָא, הָעִיר שׁוּשָׁן שָׂמֵחָה). But if those from the Sitra achra come first, the city of Shushan is bewildered (וְאִי מְקַדְּמֵי אִלֵּין דְּסִטְרָא אַחֲרָא, הָעִיר שׁוּשָׁן נָבוֹכָה).

And behold, we have established (וְהָא אוֹקִימְנָא), that in all things, these stand opposite these (דִּבְכֹלָּא קַיְימִין אִלֵּין לָקֳבֵל אִלֵּין), this side against that side (סִטְרָא דָּא לָקֳבֵל סִטְרָא דָּא). And because of this, these are shields for all (וּבְגִין כָּךְ, אִלֵּין אִינּוּן מְגִינִּין לְכֹלָּא). When these ascend into these (כַּד סַלְּקִין אִלֵּין בְּאִלֵּין), one supernal atmosphere goes forth (נָפַק חַד אֲוֵירָא דִּלְעֵילָּא), and they all become a single shield (וְאִתְעָבִידוּ כֻּלְּהוּ מָגֵן חַד).

And your sign for this: I am your shield (וְסִימָנִךְ, אָנֹכִי מָגֵן לָךְ) (Bereshit 15). Twelve wheels (תְּרֵיסָר גַּלְגַּלִּין), these are that revolve inside this palace (אִינּוּן דְּסַחֲרָאן גּוֹ הֵיכָלָא דָּא), and they are called Seraphim (וְאִינּוּן אִקְרוּן שְׂרָפִים), of two colors (דִּתְרֵין גַּוְונִין): white and red (חִוָּור וְסוּמָק), compassion and judgment (רַחֲמֵי וְדִינָא). These are those who stand to constantly observe (אִלֵּין אִינּוּן קַיְימֵי לְאַשְׁגָּחָא תָּדִיר), over all those masters of affliction (עַל כָּל אִינּוּן מָארֵי דְּצַעֲרָא), who cause affliction to them from the other nations (דְּצַעְרִין לוֹן שְׁאַר עַמִּין), and press them (וְדַחֲקִין לוֹן). And they are called windows (וְאִקְרוּן חַלּוֹנוֹת). And this is what is written: he watches through the windows (וְהַיְינוּ דִּכְתִּיב, מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת) (Song of Songs 2). And these stand to observe (וְאִלֵּין קַיְימֵי לְאִסְתַּכְּלָא), all those who offer their prayers (כָּל אִינּוּן דִּמְצַלָּאן צְלוֹתַיְיהוּ), who come early to the synagogue (דִּמְקַדְּמֵי לְבֵי כְּנִישְׁתָּא), and are counted among the first ten (וְאִתְמְנוּן מֵאִינּוּן עֲשָׂרָה קַדְמָאֵי). Then they ascend and record them above (כְּדֵין סַלְּקִין וְכַתְבִין לוֹן לְעֵילָּא), because these are called companions unto them (בְּגִין דְּאִלֵּין אִקְרוּן חֲבֵרִים לְגַבַּיְיהוּ). This is what is written: companions listen for your voice, let me hear it (הֲדָא הוּא דִכְתִיב: חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִעִינִי) (Song of Songs 8).

Fortunate are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), who know how to arrange their prayers properly (דְּיַדְעֵי לְסַדְּרָא צְלוֹתְהוֹן כְּדְקָא יֵאוֹת), because when that prayer begins to ascend (בְּגִין דְּכַד הַאי צְלוֹתָא שָׁרָאת לְאִסְתַּלְּקָא), these ascend with that prayer (אִלֵּין סַלְּקִין בְּהַאי צְלוֹתָא), and they enter through all those firmaments (וְעָאלִין בְּכָל אִינּוּן רְקִיעִין), and through all those palaces (וּבְכָל אִינּוּן הֵיכָלִין), until the gate of the supernal entrance (עַד תַּרְעָא דְּפִתְחָא עִלָּאָה), and that prayer enters before the King to be crowned (וְעָאלַת הַהִיא צְלוֹתָא קָמֵי מַלְכָּא, לְאִתְעַטְּרָא), as has been said (כְּמָה דְּאִתְּמַר).

Come and see (תָּא חֲזֵי): all those who pray prayers (כָּל אִינּוּן דִּמְצַלָּאן צְלוֹתִין), and sanctify their Master with perfect desire (וּמְקַדְּשֵׁי לְמָרֵיהוֹן בִּרְעוּתָא שְׁלִים), that prayer seeks to go forth from within thought (הַאי צְלוֹתָא בַּעְיָא לְאַפָּקָא לָהּ מִגּוֹ מַחֲשָׁבָה), and with the desire of speech and breath (וּבִרְעוּתָא דְּמִלוּלָא וְרוּחָא), and then the Name of Kudsha Berikh Hu is sanctified (וּכְדֵין אִתְקַדָּשׁ שְׁמֵיהּ דְקוּדְשָׁא בְּרִיךְ הוּא). And when it reaches these companions (וְכַד מָטָאת לְגַבֵּי אִלֵּין חֲבֵרִים), they all take hold of that prayer (כֻּלְּהוּ נַטְלֵי לְהַהִיא צְלוֹתָא), and go with it until the fourth palace (וְאַזְלָן בַּהֲדָהּ עַד הֵיכָלָא רְבִיעָאָה), at that gate (בְּהַהוּא פִּתְחָא). And these sing praises at that moment when prayers are offered (וְאִלֵּין מְשַׁבְּחִין בְּהַהוּא זִמְנָא דִּמְצַלָּאן צְלוֹתִין), and sanctify at that time (וּמְקַדְּשֵׁי בְּהַהוּא זִמְנָא), these are those who are appointed during the day among Yisrael (אִלֵּין אִינּוּן דִּי מְמָנָן בִּימָמָא בְּהוּ בְּיִשְׂרָאֵל), to be with them as companions (לְמֶהֱוֵי עִמְּהוֹן חֲבֵרִים) Some say: not at night like those (ס״א: וְלָאו בַּלֵּילְיָא כְּאִינּוּן). And at night, by others, who recite song at night (וּבְלֵילְיָא, בְּאִינּוּן אַחֲרָנִין, דְּאַמְרֵי שִׁירָתָא בְּלֵילְיָא). And come and see — it is written: He who robs his father and his mother and says: There is no sin — he is a companion to a destructive man (וְתָא חֲזֵי כְּתִיב: גּוֹזֵל אָבִיו וְאִמּוֹ וְאוֹמֵר אֵין פָּשַׁע חָבֵר הוּא לְאִישׁ מַשְׁחִית) (Proverbs 28). And they established this (וְהָא אוֹקְמוּהָ): because he withholds the blessings of Kudsha Berikh Hu, who is his Father (בְּגִין דְּמָנַע בִּרְכָאן דְקוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהוּ אָבִיו), as it is written: Ask your father and he will tell you (כְּמָה דִכְתִיב: שְׁאַל אָבִיךָ וְיַגֵּדְךָ) (Deuteronomy 32), and it is written: Let your father rejoice (וּכְתִיב: יִשְׂמַח אָבִיךָ) (Proverbs 23). And they established it (וְאוּקְמוּהָ).

He is a companion to a destructive man (חָבֵר הוּא לְאִישׁ מַשְׁחִית). Who is a destructive man? (מַאן אִישׁ מַשְׁחִית). This is that man who damages the moon (דָּא אִיהוּ הַהוּא אִישׁ, דְּפָגִים לְסִיהֲרָא). And he is called: “A man of perversions” (וְאִקְרֵי: אִישׁ תַּהְפּוּכוֹת) (Proverbs 16); “A man of tongue” (אִישׁ לָשׁוֹן) (Psalms 140); “A man knowing hunting, a man of the field” (אִישׁ יוֹדֵעַ צַיִד אִישׁ שָׂדֶה) (Bereshit 25). And this is the destructive man (וְהַאי אִיהוּ אִישׁ מַשְׁחִית), for he withholds blessing from the world (דְּהַאי אִיהוּ מָנַע בִּרְכָאן מֵעָלְמָא). So too, whoever withholds blessing from the world (אוּף הָכִי, מַאן דְּמָנַע בִּרְכָאן מֵעָלְמָא), is a companion to that destructive man, as we have said (חָבֵר הוּא לְהַאי אִישׁ מַשְׁחִית כִּדְקַאמְרָן).

And this is the secret (וְדָא הוּא רָזָא): that a person is required to bless Kudsha Berikh Hu (בְּגִין דְּאִצְטְרִיךְ לֵיהּ לְבַּר נָשׁ לְבָרְכָא לְּקוּדְשָׁא בְּרִיךְ הוּא), and to offer prayer properly (וּלְצַלָּאָה צְלוֹתָא כַּדְקָא יֵאוֹת), in order that the Holy Name be blessed (בְּגִין דְּיִתְבָּרַךְ שְׁמֵיהּ קַדִּישָׁא), and he be joined with those holy companions (וְיִתְחַבָּר בְּאִלֵּין חֲבֵרִין קַדִּישִׁין), and not damage his prayer (וְלָא יִפְגוֹם צְלוֹתֵיהּ), lest he withhold blessing from the world (בְּגִין דְּיִמְנַע בִּרְכָאן מֵעָלְמָא), and become joined with that companion, the destructive man (וְיִתְחַבָּר בְּהַהוּא חָבֵר אִישׁ מַשְׁחִית), who withholds blessing from the world (דְּאִיהוּ מָנַע בִּרְכָאן מֵעָלְמָא), and causes death to all (וְגָרִים מוֹתָא לְכֻלְּהוּ). It is written: “And a charmer of charms” (כְּתִיב: וְחוֹבֵר חָבֶר) (Deuteronomy 18). What is “a charmer of charms”? (מַאי: וְחוֹבֵר חָבֶר). This refers to one who follows the Sitra achra (הַהוּא מַאן דְּאָזִיל בָּתַר סִטְרָא אַחֲרָא), and performs sorcery (וְחָרָשׁ חַרְשִׁין), he draws upon himself an impure alien spirit (אִיהוּ מָשִׁךְ עָלֵיהּ רוּחָא אַחֲרָא מְסַאֲבָא), and joins himself to that fellowship of the evil companion (וְאִתְחַבָּר בְּהַהוּא חַבְרוּתָא דְּהַהוּא חָבֵר רָע), and remains in companionship with him (וְשָׁאֲרִי בְּחַבְרוּתָא בַּהֲדֵיהּ), that companion — the destructive man (הַהוּא חָבֵר אִישׁ מַשְׁחִית). Why is he called “companion”? (אֲמַאי אִקְרֵי חָבֵר). Because at the moment a person is born, he is joined with him (בְּגִין דִּבְשַׁעֲתָא דְּאִתְיְילִיד בַּר נָשׁ אִתְחַבָּר עִמֵּיהּ), and he constantly stands with him as a companion (וְתָדִיר קַיְימָא בַּהֲדֵיהּ חָבֵר).

Later, that companion turns into a destructive man (לְבָתַר, אִתְהַפָּךְ לֵיהּ חָבֵר, אִישׁ מַשְׁחִית). And so it is in the side of holiness (וְהָכִי אִית בְּסִטְרָא דִּקְדוּשָּׁה), on the side of the right (בְּסִטְרָא דִּימִינָא): a good companion (חָבֵר טוֹב), who acts kindly with the person in this world and in the World to Come (דְּעָבִיד טִיבוּ עִמֵּיהּ דְּבַר נָשׁ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). And these companions constantly stand over the person (וְאִלֵּין חֲבֵרִים קַיְימֵי תָּדִיר עָלֵיהּ דְּבַּר נָשׁ), in one companionship (בְּחַבְרוּתָא חֲדָא), to save him (לְשֵׁיזָבָא לֵיהּ), and to protect him (וּלְאַגָּנָא עָלֵיהּ), and to be with him as companions (וּלְמֶהוֵי עִמֵּיהּ חֲבֵרִים), to sanctify the Name of their Master (לְקַדְּשָׁא שְׁמָא דְּמָארֵיהוֹן), and to sing and to praise before Him always (וּלְזַמְּרָא וּלְשַׁבְּחָא קַמֵּיהּ. תָּדִיר).