Daf 250b (דַּף ר״נ ע״ב)

From these emerge four other supports (מֵאִלֵּין נַפְקֵי אַרְבַּע סַמְכִין אַחֲרָנִין), for those twelve we mentioned above, the companions (לְאִינּוּן תְּרֵיסָר דְּקָאָמַרָן, הָנֵי חֲבֵרִים). And these stand near those who annul decrees against the Righteous (וְאִלֵּין אִינּוּן קַיְימֵי לְגַבֵּי אִינּוּן דְּיַעְטִין עֵיטָא לְאַבְאָשָׁא לְצַדִּיקַיָּיא), even though they have not acted (אַף עַל גַּב דְּלָא עַבְדֵּי), and they ascend and report the matter above (וְסַלְקֵי וְאוֹדְעֵי מִלָּה לְעֵילָּא), and they annul that decree (וּבַטְּלֵי לְהַהוּא עֵיטָא). And these are called Erelim (וְאִלֵּין אִקְרוּן אֶרְאֶלִּים). And even though all of them were appointed for this task (וְאַף עַל גַּב דְּכֻלְּהוּ אִתְמְנוּן לְדָא), each one is designated and assigned over specific known matters (כָּל חַד וְחַד אִתְמָנָא וְאִתְפְּקַד עַל מִלִּין יְדִיעָן). And beneath these there is no accounting (וּתְחוֹת אִלֵּין לֵית לוֹן חוּשְׁבָּנָא).

These four (אִלֵּין אַרְבַּע) stand at the four directions of the world (קַיְימֵי לְאַרְבַּע סִטְרֵי עָלְמָא), and each one stands to oversee Yisrael (וְכָל חַד קָאִים לְאַשְׁגָּחָא עָלַיְיהוּ דְּיִשְׂרָאֵל). And these are called crevices (וְאִלֵּין אִקְרוּן חֲרַכִּים), as it is said: “Peering through the crevices” (כְּמָה דְּאַתְּ אָמֵר: מֵצִיץ מִן הַחֲרַכִּים) — (Song of Songs 2). The names of these four, who are called crevices, are: Igael (שֵׁמָא דְּאִלֵּין אַרְבַּע דְּאִקְרוּן חֲרַכִּים: עִיגָאֵ״ל), Iriyah (עִירִיָ״ה) Some say: Azaryah (נ״א: עֲזַרְיָ״ה), Ari’el (עָרִיאֵ״ל), Yehira’el (יְהִירָאֵ״ל).

Igael (עִיגָאֵ״ל), he stands in the direction of the East (אִיהוּ קָאִים לִסְטַר מִזְרָח), and he stands to observe all those who perform good deeds (וְדָא קַיֵּימָא לְאַשְׁגָּחָא עַל כָּל אִינּוּן דְּעַבְדִּין עוֹבָדִין טָבִין), and all those who think thoughts of mitzvah (וְעַל כָּל אִינּוּן דִּמְחַשְּׁבֵי מַחֲשָׁבָה דְּמִצְוָה), even though they are not able to carry them out (אַף עַל גַּב דְּלָא יַכְלֵי לְמֶעְבַּד).

Iriyah (עִירִיָ״ה) stands in the direction of the South (קַיֵּימָא לִסְטַר דָּרוֹם), and he stands to observe (וְדָא קַיֵּימָא לְאַשְׁגָּחָא): all those who comfort the poor (לְכָל אִינּוּן דִּמְנַחֲמֵי לְמִסְכְּנָא), or whose hearts are pained over him (אוֹ דְּצַעֲרֵי לִבַּיְיהוּ עָלֵיהּ), even though they cannot give to him (אַף עַל גַּב דְּלָא יַכְלֵי לְמֵיהַב לֵיהּ); and those who go on the path of mitzvah (וּלְאִינּוּן דְּאַזְלֵי לְאוֹרְחָא דְּמִצְוָה); and those who perform chesed with the dead (וּלְאִינוּן דְּעַבְדֵי חֶסֶד עִם מֵתִים). And he stands for the endurance of truth (וְאִיהוּ קַיֵּימָא קִיוּמָא דֶּאֱמֶת). And he is appointed to bring remembrance of him above (וְהַאי אִתְמָנָא לְאַדְכְּרָא לֵיהּ לְעֵילָּא), and to engrave his image above (וּלְאַחֲקָא דִּיוּקְנֵיהּ לְעֵילָּא), to elevate him to the World to Come (לְאַעֲלָא לֵיהּ לְעָלְמָא דְּאָתֵי).

Ari’el (עָרִיאֵ״ל) stands in the direction of the North (קַיֵּימָא לִסְטַר צָפוֹן), and he stands to observe all those who think to do evil (וְדָא קַיֵּימָא לְאַשְׁגָּחָא לְכָל אִינּוּן דַּחֲשִׁיבוּ לְמֶעְבַּד בִּישִׁין), but do not do it (וְלָא עַבְדֵּי), or those who intended to sin and came to do it, but restrained themselves and did not act (אוֹ בָּעָאן לְמֶחְטֵי, וְאָתוּ לְמֶעְבַּד, וְאִתְּקַף בְּיִצְרֵיהּ וְלָא עָבִיד).

Yehira’el (יְהִירָאֵ״ל) stands in the direction of the West (קַיֵּימָא לִסְטַר מַעֲרָב), and he stands to observe all those who labor in Orayta (וְהַאי קַיֵּימָא לְאַשְׁגָּחָא לְכָל אִינּוּן דְּלָעָאן בְּאוֹרַיְּיתָא), and who bring their children to study Orayta in the house of the teacher (וְעַיְילֵי בְּנַיְיהוּ לְמִלְעֵי בְּאוֹרַיְּיתָא לְבֵי רַב); and all those who gaze upon wrongdoing (וּלְכָל אִינּוּן דְּמִסְתַּכְּלֵי עַל מְרַע), when it is in their own domain (כַּד אִיהוּ בְּבֵי מַרְעֵיהּ), and supervise it (וְאַשְׁגָּחוּ עָלֵיהּ), and inform him that he should examine his sins and deeds (וְאוֹדִעוּ לֵיהּ דְּיִסְתַּכֵּל בְּחוֹבוֹי וּבְעוֹבָדוֹי), and repent of them before his Master (וְיֵתוּב מִנַּיְיהוּ לְמָארֵיהּ). For anyone who strives over that wrongdoing (בְּגִין דְּכָל מַאן דְּיִשְׁתַּדַּל בְּהַהוּא מְרַע), to reflect on his deeds and repent with Teshuvah before Kudsha Berikh Hu (דְּיִסְתַּכֵּל בְּעוֹבָדוֹי, וְיֵתוּב בְּתִיּוּבְתָּא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), he causes himself to be saved (אִיהוּ גָּרִים לֵיהּ לְאִשְׁתְּזָבָא), and his spirit to return to him (וּלְאָתָבָא לֵיהּ רוּחֵיהּ).

And concerning this it is written: “Fortunate is he who considers the poor; on the day of evil, Hashem will deliver him” (וְעַל דָּא כְּתִיב: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל, בְּיוֹם רָעָה יְמַלְּטֵהוּ יְיָ׳) (Psalms 41). What is meant by “on the day of evil”? It should have said “on a bad day” (מַאי: בְּיוֹם רָעָה — בְּיוֹם רָע מִבָּעֵי לֵיהּ). Rather, “on the day of evil” — on the day when that evil has dominion to seize his soul (אֶלָּא: בְּיוֹם רָעָה — בְּיוֹמָא דְּשַׁלְטָא הַהוּא רָעָה לְמֵיסַב נִשְׁמָתֵיהּ). “Fortunate is he who considers the poor” — this is the evil inclination (mera‘) (אַשְׁרֵי מַשְׂכִּיל אֶל דָּל — דָּא הוּא מְרַע), as it is said: “Why are you so weak, O son of the king?” (כְּמָה דְאַתְּ אָמֵר: מַדּוּעַ אַתָּה כָּכָה דַּל בֶּן הַמֶּלֶךְ) (II Samuel 13). And because of this: “On the day of evil, Hashem will deliver him” (וּבְגִין כָּךְ: בְּיוֹם רָעָה יְמַלְּטֵהוּ יְיָ׳). And these (Some say: those who contemplate) who look upon that evil inclination (וְאִלֵּין — ס״א: אִינּוּן דְּמִסְתַּכְּלֵי — דְּאִינּוּן מִסְתַּכְּלֵי בְּהַהוּא מְרַע), to repent from their sins before Kudsha Berikh Hu (לְאָתָבָא לֵיהּ מֵחוֹבוֹי גַּבֵּי קוּדְשָׁא בְּרִיךְ הוּא), as we have established (כְּמָה דְּאוֹקִימְנָא), this palace stands over them to observe (בְּהֵיכָלָא דָּא קַיֵּימָא עָלֵיהּ לְאַשְׁגָּחָא). And on the day when judgment is cast over the world (וּבְיוֹמָא דְּשַׁרְיָא דִינָא עַל עָלְמָא), he shall be saved from it (יִשְׁתְּזִיב מִנֵּיהּ), as it is said: “On the day of evil, Hashem will deliver him” (כְּמָה דְאַתְּ אָמֵר: בְּיוֹם רָעָה יְמַלְּטֵהוּ יְיָ׳).

The day when judgment is given over to that evil to rule over the world (יוֹמָא דְּאִתְּמְסַר דִּינָא לְהַהִיא רָעָה לְשַׁלְטָאָה בֵּיהּ עַל עָלְמָא), and all these stand to observe (וְכֻלְּהוּ אִלֵּין קַיֵּימֵי לְאַשְׁגָּחָא). And because of this they are called “crevices” (וְעַל דָּא אִקְרוּן חֲרַכִּים). On the day of Rosh Hashanah (בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה), when Kudsha Berikh Hu stands in judgment over the world (כַּד קוּדְשָׁא בְּרִיךְ הוּא קָאֵים בְּדִינָא עַל עָלְמָא), and that evil side comes to accuse (וְהַהוּא סִטְרָא בִּישָׁא אָתֵי לְאַסְטָאָה), then all these gather and stand before Kudsha Berikh Hu (כְּדֵין מִתְכַּנְּפֵי כָּל הָנֵי, וְקַיֵּימָן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). Then all of them are crowned (וּכְדֵין מִתְעַטְּרָן כֻּלְּהוּ), and they stand before Kudsha Berikh Hu (וְקַיֵּימָן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). At that time, what is written? “He watches through the windows, peering through the crevices” (בְּהַהוּא זִמְנָא מַה כְּתִיב: מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת, מֵצִיץ מִן הַחֲרַכִּים) (Song of Songs 2). Peering — like one who observes from a narrow place (מֵצִיץ: כְּמַאן דְּאַשְׁגַּח מֵאֲתָר דָּקִיק), who sees but does not fully see all that is necessary (דְּחָמֵי וְלָא חָמֵי כָּל מַה דְּאִצְטְרִיךְ).

And afterward: “He watches through the windows” (וּלְבָתַר: מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת) — a place of more intense supervision (אֲתַר אַשְׁגָּחוּתָא יַתִּיר), where openings are opened for mercy upon all (דְּפָתַח פִּתְחִין לְרַחֲמָא עַל כֹּלָּא). And when Kudsha Berikh Hu oversees the world (וְכַד קוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח עַל עָלְמָא), He looks through these windows and these crevices, and has compassion on all (אִסְתַּכַּל בְּאִלֵּין חַלּוֹנוֹת וּבְאִלֵּין חֲרַכִּים, וְחָיִיס עַל כֹּלָּא). And then, when Yisrael blow that shofar (וּכְדֵין כַּד יִשְׂרָאֵל תַּקְעִין בְּהַהוּא שׁוֹפָר), and that sound is awakened from below (וְאִתְעַר מִתַּתָּא הַהוּא קוֹל דְּנָפִיק מִשּׁוֹפָר), the sound that issues from the shofar is composed of fire, water, and spirit (כָּלִיל מֵאֵשָּׁא וּמַיָּא וְרוּחָא), and that voice is made from all of them (וְאִתְעָבִיד מִכֹּלָּא הַהוּא קוֹל), in order to awaken the supernal voice (בְּגִין לְאִתְעָרָא קוֹל עִלָּאָה), which issues from that shofar (דְּנָפְקָא מִגּוֹ הַהוּא שׁוֹפָר), which is in this very likeness — composed of fire, water, and spirit (דְּאִיהוּ כְּגַוְונָא דָּא: כָּלִיל בְּאֵשָּׁא וּבְמַיָּא וְרוּחָא).

Then a proclamation goes forth (כְּדֵין כָּרוֹזָא נָפְקָא), and is announced through all the firmaments (וְאַכְרִיז בְּכֻלְּהוּ רְקִיעִין), and it says: “The voice of my Beloved! Behold, it comes…” (וְאָמַר: קוֹל דּוֹדִי הִנֵּה זֶה בָּא וְגוֹ׳), “He watches through the windows, peering through the crevices” (מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת, מֵצִיץ מִן הַחֲרַכִּים) (Song of Songs 2). And then they all know (וּכְדֵין יַדְעֵי כֻּלְּהוּ), that Kudsha Berikh Hu has compassion upon Yisrael (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא חָיִיס עָלַיְיהוּ דְּיִשְׂרָאֵל), and they say: Fortunate are Yisrael (וְאַמְרֵי: זַכָּאִין אִינּוּן יִשְׂרָאֵל), who have a strategy upon the earth (דְּאִית לְהוֹן עֵיטָא בְּאַרְעָא), in order to arouse mercy from above (בְּגִין לְאִתְּעָרָא רַחֲמֵי מִלְּעֵילָּא). Then it is written: “Fortunate is the people who know the teru‘ah” (כְּדֵין כְּתִיב: אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה) — (Psalms 89). Who know the teru‘ah — indeed! (יוֹדְעֵי תְרוּעָה וַדַּאי). Who know the teru‘ah — they break this teru‘ah (יוֹדְעֵי תְרוּעָה: מְתַבְּרֵי הַאי תְּרוּעָה), which is harsh judgment (דְּאִיהוּ דִּינָא קַשְׁיָא), by which all are judged (דְּכֹלָּא אִתְדָּנוּ בֵּיהּ). Fortunate are Yisrael in this world and in the World to Come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי), for they know the pathways of Kudsha Berikh Hu (בְּגִין דְּאִינּוּן יַדְעֵי אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), and know how to walk in His paths (וְיַדְעֵי לְמֵהַךְ בְּאָרְחוֹי), and to perform union properly (וּלְיַחֲדָא יִחוּדָא כְּדְקָא יֵאוֹת). These windows and these crevices (אִלֵּין חַלּוֹנוֹת וְאִלֵּין חֲרַכִּים), all stand to unify all the prayers (קַיְימֵי כֻּלְּהוּ לְאַחֲדָא כָּל צְלוֹתִין), that ascend from below to above (דְּסַלְּקִין מִתַּתָּא לְעֵילָּא), and to oversee them (וּלְאַשְׁגָּחָא בְּהוּ), to elevate them before Kudsha Berikh Hu (לְאַעֲלָא לוֹן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). And because of this, any synagogue that has no windows (וְעַל דָּא: כָּל בֵּית הַכְּנֶסֶת דְּלָאו בֵּיהּ חַלּוֹנוֹת), is not a place fit for prayer (לָאו אֲתָר לְצַלָּאָה בֵּיהּ כְּדְקָא יֵאוֹת).

For the synagogue below corresponds to the supernal synagogue (דְּהָא בֵּית הַכְּנֶסֶת לְתַתָּא, לָקֳבֵל בֵּית הַכְּנִסֶת דִּלְעֵילָּא). And the supernal synagogue has windows, as we have said (בֵּית הַכְּנֶסֶת דִּלְעֵילָּא דְּאִית בֵּיהּ חַלּוֹנוֹת כְּמָה דְּאָמְרָן), so too must it be below (הָכִי נָמֵי לְתַתָּא). Above — the Great Assembly (לְעֵילָּא: כְּנֶסֶת הַגְּדוֹלָה) has twelve supernal windows (אִית בֵּיהּ תְּרֵיסָר חַלּוֹנוֹת עִלָּאִין), so too must this lower synagogue (הָכִי נָמֵי לְהַאי בֵּית הַכְּנֶסֶת תַּתָּאָה). And everything stands, this corresponding to that (וְכֹלָּא קַיְּימָאן: דָּא לָקֳבֵל דָּא), because the worlds are sustained in this form, and Kudsha Berikh Hu raises His glory through all (בְּגִין דְּעָלְמִין קַיְּימִין אִלֵּין בְּגַוְונָא דְּאִלֵּין, וּקֻדְשָׁא בְּרִיךְ הוּא סָלִיק יְקָרֵיהּ בְּכֹלָּא). And because of this: “On the day of evil, Hashem will deliver him” (וְעַל דָּא: בְּיוֹם רָעָה יְמַלְּטֵהוּ יְיָ׳), when that evil side rules (כַּד שַׁלְטָא הַהִיא סִטְרָא בִּישָׁא), Hashem will deliver him (יְמַלְּטֵהוּ יְיָ׳).

In this manner, this appointed one — Yehira’el — stands over all those who have compassion upon the poor (כְּגַוְונָא דָּא: הַאי מְמָנָא יְהִירָאֵ״ל קַיֵּימָא עַל כָּל אִינּוּן דְּחַיְיסֵי עַל מִסְכְּנֵי), as it is said: “Fortunate is he who considers the poor” (כְּמָה דְּאַתְּ אָמֵר: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל). And because of this, all is sustained in this palace (וּבְגִין דָּא כֹּלָּא קַיְּימָא בְּהֵיכָלָא דָּא), and this palace is included in another, the fourth palace (וְהֵיכָלָא דָּא אִתְכְּלִיל בְּהֵיכָלָא אַחֲרָא רְבִיעָאָה), where decrees and judgments go forth for all (דְּתַמָּן הוּא גִּזְרִין וְדִינִין לְכֹלָּא). Fortunate is the portion of one who knows the treasuries of his Master (זַכָּאָה חוּלָקֵיהּ: מַאן דְּיָדַע גִּנְזֵי דְּמָארֵיהּ), to unite Him and to sanctify the Name of his Master constantly (לְיַחֲדָא לֵיהּ וּלְקַדְּשָׁא שְׁמֵיהּ דְּמָארֵיהּ תְּדִירָא), to merit Him in this world and in the World to Come (לְמִזְכֵּי לֵיהּ בְּעָלְמָא דֵין וּבְעָלְמָא דְּאָתֵי).

The Palace of Merit, Gevurah

הֵיכָל הַזְּכוּת גְּבוּר״ה

The fourth palace (הֵיכָלָא רְבִיעָאָה). This is the palace through which Kudsha Berikh Hu reveals His dominion on earth (הֵיכָלָא דָּא, דִּי קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּמוֹדַע שׁוּלְטָנֵיהּ בְּאַרְעָא בְּגִינֵיהּ). And this is the palace that stands to direct the pathways of Orayta (וְדָא אִיהוּ הֵיכָלָא, דְּקַיֵּימָא לְמֵטַר אָרְחוֹי דְּאוֹרַיְתָּא). This palace is called the palace of Merit (דָּא הֵיכָלָא אִקְרֵי דִּזְכוּת), in which all the judgments of the world are determined (דְּבֵיהּ אִתְדָּנוּ כָּל דִּינִין דְּעָלְמָא), and all merits (וְכָל זַכְיָין), and all debts (וְכָל חוֹבִין), and all punishments (וְכָל עוֹנָשִׁין), and all good reward for those who guard the commandments of Orayta (וְכָל אֲגָר טַב לְאִינּוּן דְּנַטְרֵי פִּקּוּדֵי אוֹרַיְתָּא).

This palace of Merit is different from all other palaces (הֵיכָל דָּא דִּזְכוּת, מְשַׁנְיָיא מִכָּל שְׁאַר הֵיכָלִין), and this palace includes within it four palaces (וְהַאי הֵיכָלָא, כְּלִילָן בֵּיהּ אַרְבַּע הֵיכָלִין), each one distinct from the other (מְשַׁנְיָין דָּא מִן דָּא), yet all together one palace (וְכֻלְּהוּ חַד הֵיכָלָא). In this palace there is one spirit (בְּהֵיכָלָא דָּא אִית רוּחָא חֲדָא), called Zekhut El (דְּאִקְרֵי זְכוּ״ת אֵל). And this palace is named after that spirit: Zekhut (וְהֵיכָלָא דָּא אִקְרֵי עַל שְׁמֵיהּ זְכוּת), and that is El (וְהַאי אִיהוּ אֵל). And here all the judgments of the world are judged (וְהָכָא אִתְדָּנוּ כָּל דִּינִין דְּעָלְמָא), and this is the secret of what is written: “And El is angry every day” (וְהַאי אִיהוּ רָזָא דִּכְתִיב: וְאֵל זוֹעֵם בְּכָל יוֹם) — (Psalms 7).

Four palaces — these four which are within this palace (ד׳ הֵיכָלִין, ד׳ אִלֵּין דְּאִינּוּן בְּהֵיכָלָא דָּא), this one within that one (דָּא לְגוֹ מִן דָּא), all of them included one within the other (כֻּלְּהוּ כְּלִילָן דָּא בְּדָא), and all of them are one palace (וְכֻּלְּהוּ חַד הֵיכָלָא), and it is called Merit (וְאִקְרֵי זְכוּתָא). These four palaces each have entrances (אַרְבַּע הֵיכָלִין אִלֵּין, אִית לְהוֹן פִּתְחִין). One supernal appointed being stands outside the first entrance of this palace (חַד מְמָנָא עִלָּאָה דְּקַיֵּימָא לְבַר לְפִתְחָא קַדְמָאָה דְּהֵיכָלָא דָּא).

His name is Sansaniyyah (סַנְסָנִיָּ״הּ שְׁמֵיהּ). And upon this name there is another appointed being on the left side (וְעַל שְׁמָא דָּא, אִית מְמָנָא אַחֲרָא לְסִטְרָא אַחֲרָא דִּשְׂמָאלָא), who receives the judgments in his palace (דְּנָטִיל דִּינִין בְּהַהוּא הֵיכָלָא דִּילֵיהּ), to arouse judgment to act in the world (לְאַתְעֲרָא לְמֶעְבַּד בְּעָלְמָא). And because he takes from this one, he is called by the same name: Sansaniyyah (וּבְגִין דְּנָטִיל מִנֵּיהּ, אִקְרֵי עַל שְׁמֵיהּ: סַנְסָנִיָּ״הּ). And he rules over that name of remembrance that multiplies (וְאִיהוּ שַׁלִּיט עַל הַהוּא אַסְכָּרָ״א דְּרַבְיֵי). And this supernal appointed one — Sansaniyyah — when he receives judgment (וְהַאי מְמָנָא עִלָּאָה סַנְסָנִיָּ״הּ, כַּד נָטִיל דִּינָא), he proclaims to those appointed who stand over the twelve gates (אַכְרִיז לְאִינּוּן מְמָנָן דְּקַיְּימִין עַל תְּרֵיסָר פִּתְחִין), and these are the heralds who announce all the judgments (וְאִינּוּן כָּרוֹזִין דְּמַכְרְזֵי כָּל אִינּוּן דִּינִין), that are judged from this palace of Merit (דְּאִתְדָּנוּ מֵהֵיכָלָא דִּזְכוּתָא דָּא).

This spirit which receives all (רוּחָא דָּא דְּנָטִיל כֹּלָּא), which is called merit of El (דְּאִקְרֵי זְכוּת אֵ״ל) — as we said (דְּקָאָמַרָן), all is encompassed within it (כֹּלָּא כָּלִיל בֵּיהּ). From it emerge seventy radiant lights (מִנֵּיהּ נַפְקוּ שִׁבְעִין נְהוֹרִין נְצִיצִין), and all of them stand in a circle (וְכֻלְּהוּ בְּעִגוּלָא קַיְימֵי), so that each one may look upon the other, and none be hidden from the other (בְּגִין לְאַחֲזָאָה דָּא בְּדָא, דְּלָא אִתְכַּסֵי דָּא מִן דָּא). All merits, all punishments, and all judgments (כָּל זַכְיָין, וְכָל עוֹנָשִׁין, וְכָל דִּינִין) stand before all these lights (קָמֵי כֻּלְּהוּ נְהוֹרִין אִלֵּין קַיְימִין).

From among them emerge two lights (מִנַּיְיהוּ נַפְקֵי תְּרֵין נְהוֹרִין), which stand before them continually (דְּקַיְימֵי קָמַיְיהוּ תָּדִיר). And these seventy lights, and the two that stand before them (וְאִלֵּין ע׳ נְהוֹרִין, וּתְרֵין נְהוֹרִין דְּקַיְימֵי קָמַיְיהוּ), are within the center of the palace (אִינּוּן לְגוֹ בְּאֶמְצָעִיתָא דְּהֵיכָלָא). And concerning the secret of this palace, it is written: “Your navel is a rounded basin, let not the mixed wine be lacking” (וְעַל רָזָא דְּהֵיכָלָא דָּא כְּתִיב: שָׁרְרֵךְ אֲגַן הַסַּהַר אַל יֶחְסַר הַמָּזֶג) (Song of Songs 7). Corresponding to these, seventy-two other lights emerge from the side of the right (לָקֳבֵל אִינּוּן נַפְקֵי שִׁבְעִין וּתְרֵין נְהוֹרִין אַחֲרָנִין, מִסִּטְרָא דִּימִינָא). And seventy-two other lights emerge from the side of the left (וְשִׁבְעִין וּתְרֵין נְהוֹרִין אַחֲרָנִין, מִסִּטְרָא דִּשְׂמָאלָא). And these first ones are the innermost (וְאִלֵּין קַדְמָאֵי אִינּוּן פְּנִימָאֵי), within the center of the palace (לְגוֹ, בְּאֶמְצָעִיתָא דְּהֵיכָלָא).

Before these lights, all merits and all debts enter to be refined (לְקַמֵּי נְהוֹרִין אִלֵּין, עָאלִין כָּל זַכְוָון וְכָל חוֹבִין לְאִתְדַּכָּאָה). All deeds of the world emerge from these inner ones (כָּל עוֹבָדִין דְּעָלְמָא, מֵאִלֵּין פְּנִימָאֵי נַפְקֵי). It is found that all the lights which issue from this supernal spirit are two hundred and seventy-two (אִשְׁתַּכָּחוּ כָּל נְהוֹרִין דְּנַפְקֵי מֵרוּחָא דָּא עִלָּאָה, מָאתָן וְשֵׁש סְרֵי נְהוֹרִין), and all of them are encompassed in this spirit (וְכֻלְּהוּ כְּלִילָן בְּרוּחָא דָּא). These two lights that stand before the seventy (אִינּוּן תְּרֵי נְהוֹרִין, דְּקַיְימֵי קָמֵי אִינּוּן שִׁבְעִין), they are witnesses — constant testimony (אִינּוּן סַהֲדֵי סַהֲדוּתָא תָּדִיר), and they write down verdict scrolls of merit or guilt (וְכַתְבֵי פִּתְקֵי דִּינָא דִּזְכוּ אוֹ דְּחוֹבָה). These seventy are those who decree decrees and judge judgments (אִלֵּין שִׁבְעִין אִינּוּן גִּזְרִין גַּזְרֵי וְדַיְּינִין דִּינִין). And all judgments of the world — whether for good or for ill — are here (וְכָל דִּינִין דְּעָלְמָא, הֵן לְטָב הֵן לְבִישׁ, הָכָא אִיהוּ).