Daf 252b (דַּף רנ״ב ע״ב)

For at the end of forty days (דְּהָא בְּסוֹף אַרְבְּעִין יוֹמִין), on every set of forty and forty (בְּכָל אַרְבְּעִין וְאַרְבְּעִין), this beast goes forth (נָפְקָא הַאי חֵיוָתָא), and takes all those requests (וְנָטִיל לְכָל אִינּוּן שְׁאֶלְתִּין), and places them before the seventy-two lights (וְאָנַח לוֹן קָמַיְיהוּ דְּאִינּוּן שִׁבְעִין וּתְרֵין נְהוֹרִין), and they judge them (וְדַיְינִין לוֹן). Then that spirit which is called merit of El (וּכְדֵין הַאי רוּחָא דְּאִקְרֵי זְכוּ״ת אֵל), examines them (מְעַיֵּין בְּהוּ), whether it is worthy or not worthy (אִי זָכֵי אִי לָא זָכֵי). If it is worthy (אִי זָכֵי), that prayer goes forth (נָפְקָא הַאי צְלוֹתָא), and that request rolls through (וּמִתְגַּלְגְּלָא הַאי שְׁאֶלְתָּא), and twelve appointed ones go out with it (וְנָפְקָן עִמָּהּ תְּרֵיסָר מְמָנָן), and each one demands of that spirit fulfillment of that request (וְכָל חַד וְחַד תַּבְעִין מֵעִם הַהוּא רוּחָא קִיּוּמָא בְּהַאי שְׁאֶלְתָּא), and it is fulfilled through them (וְאִתְקַיְּימָא בְּהוּ).

Beneath this beast are four flaming Serafim (תְּחוֹת הַאי חֵיוָתָא, אַרְבָּעָה שְׂרָפִין מְלַהֲטָן): Serafi’el, Barki’el, Krishi’el, and Kedumya’el (שְׂרַפְאֵ״ל, בַּרְקִיאֵ״ל, קְרִישִׁיאֵ״ל, קְדוּמְיָ״הּ). And these four are beneath this beast (וְאִלֵּין אַרְבַּע תְּחוֹת הַאי חֵיוָתָא), standing to the four directions of the world (קַיְּימִין לְאַרְבַּע סִטְרֵי עָלְמָא). These four stand to the four directions of the world (אִלֵּין ד׳ קַיְּימֵי לְד׳ סִטְרֵי עָלְמָא), and they are appointed to oversee all who guard the day of Shabbat (וְאִינּוּן מְמָנָן לְאַשְׁגָּחָא בְּכָל אִינּוּן דְּנַטְרֵי יוֹמָא דְּשַׁבְּתָא), and who delight in Shabbat as is proper (וּמְעַנְּגֵי שַׁבְּתָא כַּדְּקָא יֵאוֹת). From these four, when they take (מֵאִלֵּין אַרְבַּע כַּד נַטְלֵי), flames of fire go forth (נַפְקֵי שְׁבִיבִין דְּאֶשָּׁא), and from these flames are formed seventy-two wheels (וּמֵאִלֵּין שְׁבִיבִין אִתְעָבִידוּ שִׁבְעִין וּתְרֵין גַּלְגַּלִּין), flaming with fire (מְלַהֲטָן בְּאֶשָּׁא). From here the river of fire was formed (מֵהָכָא אִתְעָבִיד נְהַר דִּינוּר). A thousand thousands serve that river (אֶלֶף אַלְפִּין יְשַׁמְּשׁוּנֵיהּ לְהַהוּא נַהֲרָא), all those who delight in Shabbat (כָּל אִינּוּן דִּמְעַנְּגֵי שַׁבְּתָא). These four appointed ones oversee all who delight in Shabbat (אִלֵּין אַרְבַּע מְמָנָן מַשְׁגְּחָן בְּכָל אִינּוּן דִּמְעַנְּגֵי שַׁבְּתָא), and this beast stands over them (וְהַאי חֵיוָתָא קַיְּימָא עֲלַיְיהוּ), and takes them into its palace below (וְנַטְלֵי בְּגִינָהּ תְּחוֹתָהּ).

Every single day, that river of fire flows (בְּכָל יוֹמָא וְיוֹמָא, נָגִיד הַהוּא נְהַר דִּינוּר), and consumes many spirits and many ruling powers (וְאוֹקִיד לְכַמָּה רוּחִין, וּלְכַמָּה שַׁלִּיטִין). And when Shabbat enters (וְכַד עָיֵיל שַׁבְּתָא), a herald goes forth (כָּרוֹזָא נָפְקָא), and that river of fire is subdued (וְשָׁכִיךְ הַהוּא נְהַר דִּינוּר), and anger, sparks, and flames are silenced (וְזַעְפִּין וְזִיקִין וּשְׁבִיבִין אִשְׁתְּכָכוּ). And this beast goes and ascends upon these four Serafim mentioned above (וְהַאי חֵיוָתָא אַזְלָא וְסַלְּקָא עַל אַרְבָּעָה אִלֵּין שְׂרָפִים דְּקָאָמַרָן). And it enters the center of this palace (וְעָאל גּוֹ אֶמְצָעִיתָא דְּהֵיכָלָא דָּא), in that place which is called delight (בְּהַהוּא אֲתַר דְּאִקְרֵי עֹנֶג).

Because in this place, when Shabbat enters (בְּגִין דִּבְהַאי אֲתָר, כַּד עָיֵיל שַׁבְּתָא), all the tables of human beings are arranged there (מִתְסַדְּרָאן תַּמָּן כָּל פָּתוֹרֵי דִּבְנֵי עָלְמָא), who are called the children of the palace of the King (דְּאִקְרוּ בְּנֵי הֵיכָלָא דְּמַלְכָּא). And a thousand thousands and ten thousand ten thousands of appointed ones (וְאֶלֶף אַלְפִּין, וְרִבּוֹ רִבְּוָון מְמָנָן) stand over those tables (קַיְּימֵי עַל אִינּוּן פָּתוֹרֵי).

And this beast is above these four Serafim (וְהַאי חֵיוָתָא עִלָּאָה עַל אִילֵּין אַרְבָּעָה שְׂרָפִים), and enters that place (וְעָאל בְּהַהוּא אֲתַר), and sees all those tables (וְחָמָא כָּל אִינּוּן פָּתוֹרֵי), and all those who stand over them (וְכָל אִינּוּן דְּקַיְּימָא עֲלַיְיהוּ), and observes every table (וְאַשְׁגַּח בְּכָל פָּתוֹרָא וּפָתוֹרָא), and how each one delights in it (וְהֵיךְ מְעַנְּגֵי לֵיהּ לְכָל פָּתוֹרָא וּפָתוֹרָא). And it stands and blesses that table (וְקַיְּימָא וּבָרִיךְ לֵיהּ לְהַהוּא פָּתוֹרָא). And all those thousands and myriads (וְכָל אִינּוּן אֶלֶף אַלְפִּין, וְרִבּוֹא רִבְּבָן), all open their mouths and say: Amen (כֻּלְּהוּ פַּתְחֵי וְאָמְרֵי אָמֵן). And what is the blessing that is given over that table (וּמַה בְּרָכָה הִיא דְּבָרִיךְ עַל הַאי פָּתוֹרָא), which was arranged and enjoyed as is proper? (דְּמִתְסָדָר וְאִתְעַנְּגָא כַּדְּקָא יֵאוֹת). “Then you shall delight in Hashem…” (אָז תִּתְעַנַּג עַל יְיָ׳) (Isaiah 58), “for the mouth of Hashem has spoken” (כִּי פִּי יְיָ׳ דִּבֵּר). And all of them say: “Then you shall call, and Hashem will answer…” (וְכֻּלְּהוּ אָמְרֵי: אָז תִּקְרָא וַיְיָ׳ יַעֲנֶה) (Isaiah 58). The supernal spirit called merit of El (רוּחָא עִלָּאָה דְּאִקְרֵי זְכוּ״ת אֵל), when that table has been properly enjoyed with all its meals (כַּד הַהוּא פָּתוֹרָא אִתְעַנָּג בְּכֻּלְּהוּ סְעוּדָתֵי), during the final, third meal (בִּסְעוּדָתָא בַּתְרָאָה תְּלִיתָאָה), he concludes and says over all the earlier ones (מְסַיֵּים וְאָמַר, עַל כָּל אִינּוּן קַדְמָאֵי), and says: “Then your light shall burst forth like the dawn… and the glory of Hashem shall gather you” (וְאָמַר: אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ... כְּבוֹד יְיָ׳ יַאַסְפֶּךָ) — (Isaiah 58). All those seventy other lights in every direction (כָּל אִינּוּן שִׁבְעִין נְהוֹרִין אַחֲרָנִין בְּכָל סִטְרִין), open their mouths and say: “Behold, thus shall be blessed the man who fears Hashem” (פַּתְחֵי וְאָמְרֵי: הִנֵּה כִּי כֵן יְבֹרַךְ גֶּבֶר יְרֵא יְיָ׳) — (Psalms 128).

And when a person's table is not arranged in that place (וְכַד פָּתוֹרָא דְּבַר נָשׁ לָא קַיֵּימָא בְּהַהוּא אֲתַר), in the arrangement of delight as is proper (בְּסִדּוּרָא דְּעִנּוּגָא כַּדְּקָא יֵאוֹת), then this beast (כְּדֵין הַאי חֵיוָתָא), and those four beneath it (וְאִינּוּן אַרְבַּע דִּתְחוֹתָהּ), and all those thousands and myriads (וְכָל אִינּוּן אֶלֶף אַלְפִּין וְרִבּוֹ רִבְּבָן), all push him away to the outside (כֻּלְּהוּ דַּחְיָין לֵיהּ לְבַר), to that Sitra achra (לְהַהוּא סִטְרָא אַחֲרָא). And many planetary decrees (וּכְמָה גַּרְדִּינֵי נִימוּסִין), all take him and bring him into that place (כֻּלְּהוּ נַטְלֵי לֵיהּ וְעַיְּילֵי לֵיהּ לְהַהוּא אֲתַר), which is the opposite of this one (דְּאִיהוּ בְּהִיפּוּכָא מִן דָּא), and is called “affliction” (וְאִקְרֵי נֶגַע). And when he enters there (וְכַד עָיֵיל לָהּ תַּמָּן), some say: the gates open (ס״א פִּתְחֵי), and they say: “He loved the curse—and it came to him; and he did not desire blessing—and it was far from him” (וְאָמְרֵי: וַיֶּאֱהַב קְלָלָה וַתָּבֹאֵהוּ, וְלֹא חָפֵץ בִּבְרָכָה וַתִּרְחַק מִמֶּנּוּ) — (Psalms 109). “Let the creditor seize all that he has… let no one extend kindness to him” (יְנַקֵּשׁ נוֹשֶׁה לְכָל אֲשֶׁר לוֹ... אַל יְהִי לוֹ מֹשֵׁךְ חָסֶד) (Psalms 109).

May the Merciful One save them (רַחֲמָנָא לִשֵׁיזְבָן). Because the delight of Shabbat (בְּגִין דְּעִנּוּגָא דְּשַׁבְּתָא), and the faith of Kudsha Berikh Hu (וּמְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא), is in this place (ס״א: הַאי אִיהוּ אִילֵין פָּתוֹרֵי דְּעִנּוּגָא דְּשַׁבְּתָא וְזִמְנִין וְחַגִּין, כּוּלְּהוּ חַדְוָותָא דְּקוּדְשָׁא בְּרִיךְ הוּא). And because of this (וּבְגִין דָּא), all those who delight in the delight of Shabbat, and [other] appointed times and festivals (כָּל אִינּוּן דְּמְעַנְּגֵי עִנּוּגָא דְּשַׁבְּתָא וְזִמְנֵי וּמוֹעֲדֵי), these four who stand beneath this beast (אִילֵין אַרְבַּע דְּקַיְּימֵי תְּחוֹת הַאי חֵיוָתָא), stand opposite that river of fire (קַיְּמָא לָקֳבֵל הַהוּא נְהַר דִּינוּר), and do not allow it to ignite upon them (וְלָא שַׁבְקֵי לְאִתּוֹקְדָא בֵּיהּ), for all who delight in their Shabbat delight as is fitting (לְכָל אִינּוּן דְּמִתְעַנְּגֵי עִנּוּגַיְיהוּ כַּדְּקָא יֵאוֹת).

Beneath these four (תְּחוֹת אִילֵין אַרְבַּע), there are other appointed ones (אִית מְמָנָן אַחֲרָנִין), who stand on the outside (דְּקַיְּימֵי לְבַר), who are revealed from the side of this palace (דְּאִשְׁתְּמוֹדְעָאן מִסִּטְרָא דְּהֵיכָלָא דָּא), and all the heralds outside (וְכָל כָּרוֹזִין לְבַר), and they proclaim to all (וּמַכְרְזֵי לְכֹלָּא), all those judgments and all those decrees (אִינּוּן דִּינִין וְכָל אִינּוּן גִּזְרִין), that were decreed in this palace (דְּאִתְגְּזָרוּ בְּהַאי הֵיכָלָא). All is judged here (כֹּלָּא אִתְּדָּן הָכָא), except for three matters (בַּר תְּלַת מִלִּין), for which no permission is given here in this palace called merit (דְּלָא אִתְיְהִיב רְשׁוּ הָכָא בְּהֵיכָלָא דָּא דְּאִקְרֵי זְכוּתָא). And these are (וְאִילֵין): children, life, and sustenance p1-30(בְּנֵי, חַיֵּי, וּמְזוֹנֵי).

For these three do not stand here (דְּהָא אִילֵין תְּלָתָא לָא קַיְימֵי הָכָא), because they depend on mazal (בְּגִין דְּהָא בְּמַזָּלָא תַּלְיָאן). For that river that flows and goes forth (דְּהָא הַהוּא נָהָר דְּנָגִיד וְנָפִיק), in it are dependent the higher lives (תַּמָּן תַּלְיָין חַיִּין דִּלְעֵילָּא), and there are dependent the sustenance and the children (וְתַמָּן תַּלְיָין מְזוֹנֵי, וְתַמָּן תַּלְיָין בְּנֵי). For these three go out from there (דְּהָא אִילֵין תְּלָתָא מִתַּמָּן נַפְקֵי), and are drawn and flow downward (וְנַגְּדֵי וְאִתְמַשְּׁכָאן לְתַתָּא). And because of this (וּבְגִין כַּךְ), everything is determined in this palace (כֹּלָּא קַיְּימָא בְּהֵיכָלָא דָּא), except for these three (בַּר הָנֵי תְּלָתָא).