Chapter Eight (פֶּרֶק שְׁמִינִי)

And there is a third faction that distances itself from this Chokhmah [Wisdom] (וְיֵשׁ כִּתָּה שְׁלִישִׁית שֶׁיִּתְרַחֲקוּ מִן הַחָכְמָה הַזֹּאת), saying (לֵאמֹרָם), for a man is close to error in these matters (כִּי קָרוֹב אָדָם לַטָּעוּת בַּדְּבָרִים הָאֵלֶּה), and it is possible for him to come to sin (וְאֶפְשָׁר לוֹ לָבוֹא לִידֵי חֵטְא), and to fall into one of the errors that touch upon the high place (וְלִפּוֹל בְּאֶחָד מִן הַטָּעוּיוֹת הַנּוֹגְעִים בְּמָקוֹם גָּבוֹהַּ). And behold, their intention is desirable, but their deeds are not desirable (וְהִנֵּה כַּוָּנוֹתָם רְצוּיָה וּמַעֲשֵׂיהֶם אֵינָם רְצוּיִם). Indeed, it is true, they have spoken rightly in saying that man is close to error in hidden matters (הֵן אֱמֶת צָדְקוּ בֶּאֱמָרָם כִּי קָרוֹב הָאָדָם אֶל הַטָּעוּת בַּדְּבָרִים הַנֶּעְלָמִים). But nevertheless, he is not to be blamed (אֲבָל עִם כָּל זֶה לֹא יֵאָשֵׁם). And so it is in Sefer haBahir (וְכֵן הוּא בְּסֵפֶר הַבָּהִיר). And this is its wording (וְזֶה לְשׁוֹנוֹ): His students asked Rabbi Rechumai (שָׁאֲלוּ תַּלְמִידָיו אֶת ר׳ רְחוּמַאי), What is that which is written (מַאי דִּכְתִיב), “A prayer of Chavakuk the prophet upon Shigyonot” (תְּפִלָּה לַחֲבַקּוּק הַנָּבִיא עַל שִׁגְיוֹנוֹת) (Habakkuk 3:1). It should have said “Praise” (תְּהִלָּה מִבָּעֵי לֵיהּ). Rather, anyone who turns his heart away from the affairs of the world (אֶלָּא כָּל הַמְּפַנֶּה לִבּוֹ מֵעִסְקֵי הָעוֹלָם), and engages and strives in Ma‘aseh Merkavah [Work of the Chariot] (וּמִתְעַסֵּק וּמִשְׁתַּדֵּל בְּמַעֲשֵׂה מֶרְכָּבָה), is accepted before the Holy One, Blessed Be He, as though he prayed all day (מְקוּבָּל לִפְנֵי הקב״ה כְּאִלּוּ מִתְפַּלֵּל כָּל הַיּוֹם), as it is said (שֶׁנֶּאֱמַר), “Prayer” (תְּפִלָּה) (Habakkuk 3:1). What is “Shigyonot”? (מַאי שִׁגְיוֹנוֹת). Like that which you say (כְּמָאן דְּאַתְּ אָמַר), “In her love you shall err always” (בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד) (Proverbs 5:19). And what is this? (וּמַאי נִיהוּ), this is Ma‘aseh Merkavah [Work of the Chariot] (מַעֲשֵׂה מֶרְכָּבָה). And further it says there (וְעוֹד אוֹמֵר שָׁם): Rabbi Rechumai said (אָמַר ר׳ רַחוּמָאי), What is that which is written (מַאי דִּכְתִיב), “And the way of life is reproofs of discipline” (וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר) (Proverbs 6:23). It teaches that everyone who is accustomed to Ma‘aseh Merkavah [Work of the Chariot] and to Ma‘aseh Bereshit [Work of Creation] (מְלַמֵּד שֶׁכָּל הַרָגִיל בְּמַעֲשֵׂה מֶרְכָּבָה וּבְמַעֲשֵׂה בְּרֵאשִׁית), it is impossible that he will not stumble (אִי אֶפְשָׁר שֶׁלֹּא יִכָּשֵׁל), as it is said (שֶׁנֶּאֱמַר), “And this stumbling block is under your hand” (וּמִכְשָׁלָה הַזֹּאת תַּחַת יָדֶךָ) (Isaiah 3:6). These are matters that a man is unable to stand upon (דְּבָרִים שֶׁאֵין אָדָם יָכוֹל לַעֲמוֹד בָּהֶם), unless he stumbles in them (אֶלָּא אִם כֵּן יִכָּשֵׁל בָּהֶם). And the Torah says (וְהַתּוֹרָה אוֹמֶרֶת), “reproofs of discipline” (תּוֹכַחַת מוּסָר), but in truth he merits the way of life (אֶלָּא בֶּאֱמֶת זוֹכֶה לְדֶרֶךְ חַיִּים). Until here is its wording (עַד כָּאן לְשׁוֹנוֹ).

And in the book of the Zohar, Parashat Kedoshim (וּבְסֵפֶר הַזּוֹהַר פָּרָשַׁת קְדוֹשִׁים), this is its wording (זֶה לְשׁוֹנוֹ): “And one whose desire is to labor in the Orayta (וּמַאן דְּתַּאֲוָתֵיהּ לְמִלְעֵי בְּאוֹרַיְּיתָא), and did not find one to teach him (וְלָא אַשְׁכַּח מָאן דְּאוּלֵיף לֵיהּ), yet in his love for the Orayta he labors in it (וְהוּא בְּרְחִימוּתָא דְּאוֹרַיְיתָא לָעֵי בָּהּ), and he dozes over it with stammering, not knowing (וּמִנַּמְנֵם בָּהּ בִּגְמַגּוּמָא דְּלָא יָדַע), every single word ascends (כָּל מִלָּה וּמִלָּה סַלְקָא), and Kudsha Berikh Hu rejoices in that word (וּקב״ה חֲדֵי בְּהַהִיא מִלָּה), and receives it into the treasury of that river (וְקַבֵּיל לָהּ סַחֲרָנֵיהּ דְּהַהוּא נַחֲלָא). And from those words great trees are made (וְאִתְעֲבִידוּ מֵאִלֵּין מִלִּין אִילָנִין רַבְרְבִין), and they are called ‘Willows of the Brook’ (וְאִקְרוֹן עַרְבֵי נָחַל). This is what is written (הֲדָא הוּא דִּכְתִיב), ‘In her love you shall err continually’ (בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד) (Proverbs 5:19). And King David said (וְדָוִד מַלְכָּא אָמַר), ‘Teach me, Hashem, the way of Your statutes’ (הוֹרֵנִי ה׳ דֶּרֶךְ חֻקֶּיךָ) (Psalms 119:33). Fortunate are those who know the paths of the Orayta (זַכָּאִין אִינוּן דְּיָדְעִין אוֹרְחוֹי דְּאוֹרַיְּיתָא), and engage in it on the straight path (וּמִשְׁתַּדְּלִין בָּהּ בְּאוֹרַח מִישׁוֹר). These are those who plant Trees of Life above (דָּא אִינוּן נָטְעִין אִילָנִין דְּחַיֵּין לְעֵילָּא), from all healings (מִכָּלֵהוֹן אַסְוָתָא). And because of this it is written (וּבְגִינֵי כָּךְ כְּתִיב), ‘The Torah of truth was in his mouth’ (תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ) (Malachi 2:6). Until here is its wording for our matter (עַד כָּאן לְשׁוֹנוֹ לְעִנְיָנֵינוּ).

Behold before you explicitly that the divine Chesed will not push away his study (הֲרֵי לְפָנֶיךָ בְּפֵירוּשׁ שֶׁהַחֶסֶד הָאֱלֹהִי לֹא יִדְחֶה לִמּוּדוֹ), and the Merciful One desires the heart (וְרַחֲמָנָא לִבָּא בָּעֵי). But in truth before he attains its depth (אֲבָל בֶּאֱמֶת קוֹדֶם הִגִּיעוֹ לְעוֹמְקָהּ), after his toil of several years (עַד אַחַר טִרְחָתוֹ כַּמָּה שָׁנִים), he should not bring under the pen anything (לֹא יָבִיא תַּחַת הַקוֹלְמוֹס שׁוּם דָּבָר). And also the matter of Teshuvah he will not attain except through the Wisdom of the Ari, may his memory be for life in the World to Come (וְגַם עִנְיַן הַתְּשׁוּבָה לֹא יַשִּׂיג אֶלָּא עַל יְדֵי חָכְמַת הָאֲרִ״י זל״הה). And also in the opening of Idra Naso it says (וְגַם בִּפְתִיחַת אַדְּרָת נָשָׂא אוֹמֵר): They are at the borders of the vineyard who do not take heed (אִינוּן בְּשׁוּלֵי כַרְמָא לָא אַשְׁגַּחוּ), and if they take heed they do not know to which place properly (וְאִי אַשְׁגַּחוּ לָא יָדְעִין לְאָן אֲתַר כְּדַקָּא יָאוֹת). Explanation: the wicked are called the borders of the vineyard (פֵּירוּשׁ הָרְשָׁעִים נִקְרָאִים בִּשׁוּלֵי כַרְמָא), for just as the vineyard is ripened by another matter (כִּי כְּמוֹ שֶׁמְּבַשְּׁלִין הַכֶּרֶם עַל יְדֵי דָבָר אַחֵר), so if one of the sinners of Israel is found among the prayers of those who pray (כֵּן אִם נִמְצָא אֶחָד מִפֹּשְׁעֵי יִשְׂרָאֵל בְּתוֹךְ תְּפִלָּתָן שֶׁל הַמִּתְפַּלְּלִים), it ascends beautifully (הִיא עוֹלָה יָפֶה).

And behold his intention is that the wicked do not take heed to repent (וְהִנֵּה כַּוָּנָתוֹ שֶׁהָרְשָׁעִים אֵינָם מַשְׂגִּיחִים לַעֲשׂוֹת תְּשׁוּבָה), and if they take heed they do not know the place of the blemish to repair it (וְאִם מַשְׂגִּיחִים אֵינָם יוֹדְעִים מְקוֹם הַפֶּגַם לְתַקְּנוֹ). And in the Gate of the Tikkunim of Teshuvah I will explain it (וּבְשַׁעַר תִּקּוּנֵי הַתְּשׁוּבָה אֲפָרְשֶׁנוּ), with the help of Kudsha Berikh Hu and His Shekhinta (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). And also the intention of prayer which is effective to pierce this impure air (וְגַם כַּוָּנַת הַתְּפִלָּה הַמּוֹעֶלֶת לְבַקֵּעַ אֲוִיר הַטָּמֵא הַזֶּה), for the intention of the path of secret is the King Himself (כִּי הַכַּוָּנָה שֶׁל דֶּרֶךְ הַסּוֹד הוּא הַמֶּלֶךְ עַצְמוֹ), in the secret of Pardes: There shall not come into you any more the uncircumcised and impure (Isaiah 52) (בְּסוֹד פַּרְדֵּ״ס לֹא יָבוֹא בָךְ עוֹד עָרֵל וְטָמֵא). And it is said: But your iniquities were separating between you and your Elohim (Isaiah 59) (וַיֵּאָמֵר כִּי אִם עֲו‍ֹנוֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵיכֶם לְבֵין אֱלֹהֵיכֶם). And as our Rabbis of blessed memory said (וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה): A partition of iron does not separate between Israel and their Father in Heaven (Berakhot 32b) (מְחִיצָה שֶׁל בַּרְזֶל אֵינָהּ מַפְסֶקֶת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם). And Rashbi, peace be upon him, expounds greatly in this (וּמַפְלִיג בָּזֶה הָרַשְׁבִּ״י ע״ה), that it requires action, speech, and desire (דְּאִצְטָרִיךְ עוֹבְדָא וּמִלּוּלָא וּרְעוּתָא) - this is the kavvanah (הִיא הַכַּוָּנָה), as he explains there the kavvanot himself (כְּמוֹ שֶׁהוּא מְפָרֵשׁ שָׁם הַכַּוָּנוֹת בְּעַצְמוֹ). Therefore we are today in this heavy exile (לָכֵן אֲנַחְנוּ הַיּוֹם בַּגָּלוּת הַכָּבֵד הַזֶּה), and there is no one who seeks and no one who intercedes to bring us merit (וְאֵין דוֹרֵשׁ וְאֵין מַפְגִּיעַ לְזַכּוֹת אוֹתָנוּ), to give life to the remnant in the land (לְהַחֲיוֹת שְׁאֵרִית בָּאָרֶץ), and to hasten the end of redemption (וּלְמַהֵר קֵץ הַיְשׁוּעָה). For the matter depends only on Teshuvah (כִּי אֵין הַדָּבָר תָּלוּי אֶלָּא בִּתְשׁוּבָה). And it says in the Zohar and also in the Tikkunim (וְאוֹמֵר בַּזּוֹהַר וְגַם בַּתִּקּוּנִים): In the merit of this study we will be redeemed (בִּזְכוּת הַלִּימוּד הַזֶּה אֲנַחְנוּ נִגְאָלִים). And not only this, that the great ones of the generation do not study themselves (וְלֹא זוֹ שֶׁאֵינָם לוֹמְדִים גְּדוֹלֵי הַדּוֹר בְּעַצְמָם), but they also protest and prevent others from striving in it (אֶלָּא גַּם הֵם מוֹחִים וּמוֹנְעִים אֲחֵרִים מֵהִשְׁתַּדֵּל בּוֹ). And great is their shame when Moshe, Ra‘aya Meheimna, will come to demand the disgrace of the Orayta from them (וּגְדוֹלָה הַבּוּשָׁה שֶׁלָּהֶם כַּד יֵיתֵי מֹשֶׁה רַעְיָא מְהֵימְנָא לִתְּבַע עוּלְבַּן אוֹרַיְּיתָא מִנְּהוֹן). And because of the love of brevity (וּמִפְּנֵי אַהֲבַת הַקִּצּוּר), I have omitted one statement from the Zohar, Shir haShirim (הִשְׁמַטְתִּי מַאֲמָר אֶחָד מִן הַזּוֹהַר שִׁיר הַשִּׁירִים), that I have brought in the book itself (שֶׁהֵבֵאתִי בַּסֵּפֶר עַצְמוֹ), and it belongs here to see the great benefit of those who engage in this Wisdom (וְהוּא שַׁיָּיךְ לְכָאן לִרְאוֹת גֹּדֶל הַתּוֹעֶלֶת הָעוֹסְקִים בַּחָכְמָה הַזֹּאת). And it is written in the Gate of the Thirteen Tikkunei of the beard, on the verse: And you shall know today, and bring it back to your heart, that Hashem is the Elohim (Deuteronomy 4) (וְהוּא נִכְתַּב בְּשַׁעַר דִּי״ג תִּיקּוּנֵי דִּיקְנָא עַל פָּסוּק: וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי יְיָ הוּא הָאֱלֹהִים). [Zohar Chadash, Shir haShirim, statement: “Tell me, you whom my soul loves”] ([זוֹהַר חָדָשׁ שִׁיר הַשִּׁירִים מַאֲמָר: הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי]). And you will see wonders of the Perfect in knowledge in the matters of Teshuvah (וְתִרְאֶה נִפְלָאוֹת תָּמִים דֵּעִים בְּעִנְיָנֵי הַתְּשׁוּבָה), until the Holy One Blessed Be He sent us the Ari, may his memory be for life in the World to Come (שֶׁשָּׁלַח לָנוּ הקב״ה הָאֲרִ״י זל״הה), to reveal to us the paths of Teshuvah and the secrets of the Torah (לְגַלּוֹת לָנוּ דַּרְכֵי הַתְּשׁוּבָה וְרָזֵי הַתּוֹרָה). And behold, surely, one who has no hand and no name and no entrance, not in Mikra, nor in Mishnah, nor in Gemara (וְהִנֵּה בְּוַדַּאי מִי שֶׁאֵין לוֹ יָד וָשֵׁם וּמָבוֹא לֹא בְּמִקְרָא וְלֹא בְּמִשְׁנָה וְלֹא גְמָרָא), and they occupy themselves with this Wisdom (וְהֵם עוֹסְקִים בַּחָכְמָה זוֹ), there is no doubt that they err a complete error (אֵין סָפֵק שֶׁהֵם טוֹעִים טָעוּת גְּמוּרָה). Because the words of the Zohar are full of them (מִפְּנֵי שֶׁדִּבְרֵי הַזּוֹהַר מְלֵאִים מֵהֶם), and one will never understand this (וְלֹא יָבִין זֶה מֵעוֹלָם).

Behold, these are a few of the ways of the sage Maharam Cordovero, may his memory be for life in the World to Come (הֵן אֵלֶּה קְצָת דַּרְכֵי הֶחָכָם מַהֲרַ״ם קוֹרְדוֹבֵרוֹ זל״הה), in his book Ohr Ne‘erav (בְּסֵפֶר אוֹר נַעֲרָב שֶׁלוֹ). And for the most part I have written proofs from the Zohar (וְעַל פִּי הָרוֹב כָּתַבְתִּי מֵרָאִיּוֹת הַזּוֹהַר), with my weak mind by memory (בְּשִׂכְלִי הַדָּל בְּאַלְפִּי). There is also another segulah which the aforementioned Rav wrote (עוֹד יֵשׁ סְגוּלָּה אַחַת שֶׁכָּתַב הָרַב הַנִּזְכָּר), and it is what I examined and tested (וְהִיא מַה שֶּׁבְּחַנְתִּיהָ וְנִסִּיתִיהָ): For one who did not enter into the holy covenant of the brit (כִּי מַאן דְּלָא עָאלוּ בְּקִיּוּמָא קַדִּישָׁא בִּבְרִית), they will not attain this Wisdom (לֹא יַשִּׂיגוּ בַּחָכְמָה הַזֹּאת). And even if they say and speak in the Sefirot (וַאֲפִלּוּ אִי יֵימְרוּ וִידַבְּרוּ בַּסְּפִירוֹת), they will not know nor will they understand (לָא יֵדְעוּן וְלָא יָבִינוּן), they will walk in darkness (בַּחֲשׁוֹכָה יִתְהַלְּכוּן), and they do not have the strength to comprehend even from the simple matters at all (וְאֵין בְּכֹחָם לְהַשְׂכִּיל אֲפִלּוּ מִן הַדְּבָרִים הַפְּשׁוּטִים כְּלָל). This is not so in the peshat (מַה שֶּׁאֵין כֵּן בַּפְּשָׁט), for already among them are found those who know how to investigate the halakhah according to the plain analysis (שֶׁכְּבָר נִמְצָא מֵהֶם מִי שֶׁיוֹדֵעַ לַעֲיוֹן הַהֲלָכָה כְּפִי הָעִיוּן הַפְּשָׁטִי). And this is from the reason that we mentioned, without doubt (וְזֶהוּ מִן הַטַּעַם שֶׁזָּכַרְנוּ בְּלִי סָפֵק). And further, to these segulot will be joined many other elevations (וְעוֹד יִתְלַוּוּ אֶל סְגוּלוֹת אֵלּוּ כַּמָּה וְכַמָּה עִלּוּיִים אֲחֵרִים), as the reader will see for himself (כַּאֲשֶׁר יִרְאֶה הַמַּעֲיֵן בְּעַצְמוֹ). But we have mentioned some of them (אֲבָל הִזְכַּרְנוּ מֵהֶם קְצָתָם), to draw the reader to the Wisdom as much as possible (לְהַמְשִׁיךְ הַמַּעֲיֵן אֶל הַחָכְמָה בְּכָל הָאֶפְשָׁר). And from Heaven we ask forgiveness and atonement (וּמִי־י נִשְׁאֶל הַמְּחִילָה וְהַכַּפָּרָה).