Chapter Eight (פֶּרֶק שְׁמִינִי)

Here will be explained the innovations of our teacher, the Rabbi Moshe Vital, brother of our teacher, the Rabbi Chaim, of blessed memory

(בּוֹ יִתְבָּאֵר חִידוּשֵׁי מוֹרֵנוּ הָרַב ר׳ מֹשֶׁה וִיטַל, אָחִיו שֶׁל מוֹרֵנוּ הָרַב ר׳ חַיִּים ז״ל).

Since the exalted quality of the Holy Land is beloved by Yisrael (לִהְיוֹת שֶׁמַּעֲלַת אֶרֶץ הַקְּדוֹשָׁה חֲבִיבָה עַל יִשְׂרָאֵל), I will inform you of a wondrous matter (אוֹדִיעֲכֶם דָּבָר פֶּלֶא), that took place in Tzefat, may it be built and established (שֶׁהָיָה בְּצְפַת תּוּב״ב). There was a certain sage, an elder and distinguished man (חָכָם אֶחָד זָקֵן וְנָשׂוּא פָּנִים). And in the year [5]392 [1632] (וּבִשְׁנַת שצ״ב), this elder was seventy-five years old (הָיָה הַזָּקֵן הַזֶּה בֶּן ע״ה שָׁנָה), and his name was our teacher, the Rav Rabbi Moshe Vital (וּשְׁמוֹ מוֹרֵנוּ הָרַב הָרַב מֹשֶׁה וִיטָאל). And he was the brother of the distinguished disciple of our teacher, the Rav Rabbi Yitzchak Ashkenazi, of blessed memory (וְהוּא אָחִיו שֶׁל הַתַּלְמִיד הַחָשׁוּב שֶׁל מוֹרֵנוּ הָרַב הָרַב יִצְחָק אַשְׁכְּנָזִי ז״ל), namely, our teacher, the Rav Rabbi Chaim Kalippiriz, of blessed memory (הוּא מוֹרֵנוּ הָרַב הָרַב חַיִּים קַלִּיפִירִיז זַלָּה״ה). And the Ari, of blessed memory, said concerning this sage, Rabbi Moshe (וְהָאֲרִ״י ז״ל אָמַר עַל זֶה הֶחָכָם רַבִּי מֹשֶׁה), that he was the Gilgul [Reincarnation] of the soul of Rabbi Yehudah, the son of Rabbi Chiyya Rabbah (שֶׁהוּא הָיָה גִּלְגּוּל נִשְׁמַת רַבִּי יְהוּדָה בֶּן רַבִּי חִיָּיא רַבָּה). For there were two brothers, the sons of Rabbi Chiyya—Yehudah and Chizkiyah (כִּי הָיוּ שְׁנֵי אַחִים בְּנֵי רַבִּי חִיָּיא, יְהוּדָא וְחִזְקִיָּה). And this sage is the soul of Rabbi Yehudah (וְזֶה הֶחָכָם הוּא נִשְׁמַת רַבִּי יְהוּדָא), and it is the very same soul as Rabbi Yehudah bar Ilai, the foremost among the speakers (וְהִיא הִיא נִשְׁמַת רַבִּי יְהוּדָא בַּר אִילָּעַי רֹאשׁ הַמְדַבְּרִים). And he is buried near Tzefat, may it be built and established, about one thousand cubits away (וְהוּא קָבוּר סָמוּךְ לְצְפַת תּוּכ״ב כְּמוֹ אֶלֶף אַמָּה). And every Shabbat several groups go there, to the village of Ein Zeitun, and pray there in the old synagogue (וּבְכָל שַׁבָּת הוֹלְכִים שָׁם כַּמָּה כִּתּוֹת לְכְפַר עֵין זֵיתוּן וּמִתְפַּלְּלִים שָׁם בְּבֵית הַכְּנֶסֶת הַיְּשָׁנָה), which is adjacent to his grave (שֶׁהִיא סְמוּכָה לְקִבְרוֹ). And also the sage, our teacher, the Rav Rabbi Yosef Karo, who composed the book Beit Yosef (וְגַם הֶחָכָם מוֹרֵנוּ הָרַב הָרַב יוֹסֵף קָארוֹ שֶׁחִבֵּר סֵפֶר בֵּית יוֹסֵף), was also a spark of his soul (גַּם הוּא הָיָה נִיצוֹץ נִשְׁמָתוֹ). And the Ari, of blessed memory, gave a proof concerning this matter (וְאָמַר הָאֲרִ״י ז״ל מוֹפֵת עַל זֶה הַדָּבָר), and this is a hidden secret (וְהוּא סוֹד נֶעְלָם): “The treasury of Hashem shall come” (אוֹצָר ה׳ יָבוֹא).

And behold, this sage, our teacher, the Rav Rabbi Moshe Vital (וְהִנֵּה זֶה הֶחָכָם מוֹרֵנוּ הָרַב הָרַב מֹשֶׁה וִיטָאל), was a great Chasid [Pious Man] (הָיָה חָסִיד גָּדוֹל), and Eliyahu, of blessed memory, would always appear to him in a dream (וְאֵלִיָּהוּ ז״ל מִתְגַּלֶּה אֵלָיו בַּחֲלוֹם תָּמִיד), and also to his brother, our master Rabbi Chaim, of blessed memory (וְגַם לְאָחִיו מוֹרֵנוּ הָרַב הָרַב חַיִּים ז״ל), and they revealed to him matters that a man does in the chamber of his bed (וּמְגַלִּים לוֹ דְּבָרִים שֶׁאָדָם עוֹשֶׂה בְּחֶדֶר מִשְׁכָּבוֹ). And if, Heaven forbid, there were some sin in the congregation (וּבְאִם חַס וְשָׁלוֹם יֵשׁ אֵיזֶה עָוֹן בַּקָּהָל), whether among the men or among the women (הֵן בָּאֲנָשִׁים הֵן בַּנָּשִׁים), it would be revealed to him from Heaven immediately (מְגַלִּים לוֹ מִן הַשָּׁמַיִם מִיָּד), and they would show him the man, or the woman, or the young man, or the maiden (וּמַרְאִים לוֹ הָאִישׁ אוֹ הָאִשָּׁה אוֹ הַבָּחוּר אוֹ הַבְּתוּלָה), and he would immediately reveal the matter to the sages (וְהוּא מְגַלֶּה הַדָּבָר מִיָּד לַחֲכָמִים). And never did a single word of his words fall to the ground (וּמִיָּמָיו לֹא נָפַל דָּבָר מִדְּבָרָיו אַרְצָה). And likewise, Heaven forbid, in a time of plague (וְכֵן בַּר־מִינָן בִּזְמַן מַגֵּפָה), at all times and seasons they would show him in writing each and every detail (בְּכָל זְמַן מִזְּמַנִּים מַרְאִים לוֹ בִּכְתָב כָּל פְּרָט וּפְרָט) of who would die (שֶׁיָּמוּתוּ), and who would be stricken and not die (וְאֵיזֶה שֶׁיִּנָּגְפוּ וְלֹא יָמוּתוּ), and who would not be stricken at all (וּמִי שֶׁלֹּא יִנָּגוֹף). And they would come to him to inquire, like a man inquiring in the matter of Hashem (וּבָאִים אֵלָיו לִשְׁאוֹל כְּאִישׁ הַשּׁוֹאֵל בִּדְבַר הָאֱלֹקִים). And likewise, Heaven forbid, if some decree was issued in the Heavenly Court upon the congregation (וְכֵן חַס וְשָׁלוֹם אִם נִגְזְרָה אֵיזֶה גְּזֵירָה בְּבֵית דִּין שֶׁל מַעְלָה עַל הַקָּהָל), they would inform him immediately (מוֹדִיעִים לוֹ מִיָּד), and according to his word and his speech the children and infants would be gathered (וְעַל פִּיו וּדְבָרוֹ מִתְקַבְּצִים עוֹלָלִים וְיוֹנְקִים), the groom from his chamber and the bride from her canopy (חָתָן מֵחֲדָרוֹ וְכַלָּה מֵחֻפָּתָהּ), and they would cry and weep (וְצוֹעֲקִים וּבוֹכִים). And they would pray in all the congregations, until not one was absent (וּמִתְפַּלְּלִים בְּכָל הַקְּהִילוֹת, עַד אֶחָד לֹא נֶעְדָּר), and they would nullify all work and make it like Yom Kippur (וּמְבַטְּלִים כָּל הַמְּלָאוֹכוֹת וְעוֹשִׂים כְּיוֹם הַכִּפּוּרִים), until they would annul the decree (עַד שֶׁמְּבַטְּלִים הַגְּזֵירָה). And they would come and announce to him from Heaven that the decree was annulled (וּבָאִים וּמְבַשְּׂרִים לוֹ מִן הַשָּׁמַיִם שֶׁנִּתְבַּטְּלָה הַגְּזֵירָה), or, Heaven forbid, that the decree would stand (אוֹ חַס וְשָׁלוֹם שֶׁתִּתְקַיֵּם הַגְּזֵירָה).

And now I will inform you of a great matter (וְעַתָּה אוֹדִיעֲךָ דָּבָר גָּדוֹל), what he said at the beginning of the year 5392 (1631/1632 CE), according to the shortened count (מַה שֶּׁאָמַר בִּתְחִלַּת שְׁנַת ה׳שצ״ב לְפ״ק). He came to the sages (בָּא אֶל הַחֲכָמִים), and said that it had been proclaimed in the heavens (וְאָמַר שֶׁהִכְרִיזוּ בָּרָקִיעַ), that in this year there would be great dearness [inflation] (בַּשָּׁנָה הַזּוֹ יוֹקֶר גָּדוֹל). But at the end of the year the dearness would lessen somewhat (אֲבָל בְּסוֹף הַשָּׁנָה יִקַל הַיּוֹקֶר מְעַט). And the matter was very wondrous (וְהָיָה הַדָּבָר תָּמוּהַּ מְאֹד), for the year was exceedingly blessed in every respect (כִּי הַשָּׁנָה הָיְתָה מְבֹרֶכֶת מְאֹד בְּכָל דָּבָר). And furthermore, he said (וְעוֹד אָמַר), that through this dearness you would be saved from a great calamity (שֶׁבָּזֶה הַיּוֹקֶר תִּנָּצְלוּ מִצָּרָה גְּדוֹלָה), for the warriors serving under the King of Persia would come (שֶׁיָּבֹאוּ אַנְשֵׁי חַיִל אֵלּוּ הַצֹּבְאִים עַל מֶלֶךְ פָּרַס), and they would consume the land throughout the entire winter (וִיכַלּוּ הָאָרֶץ כָּל יְמֵי הַחֹרֶף). But you, the inhabitants of Tzefat, may it be built and established (וְאַתֶּם יוֹשְׁבֵי צְפַת תּוּב״ב), will be saved with the help of Hashem (תִּנָּצְלוּ בְּעֶזְרַת ה׳), and not even one of them will come to Tzefat, may it be built and established (וְלֹא יָבֹאוּ לְצְפַת תּוּב״ב אֲפִלּוּ אֶחָד). And furthermore, he related a great matter (וְעוֹד הִגִּיד דָּבָר גָּדוֹל), but there is no permission to write it (וְאֵין רְשׁוּת לְכוֹתְבוֹ). And it came to pass, in the month of Cheshvan, 5392 according to the shortened count (וַיְהִי בַּחֹדֶשׁ חֶשְׁוָן שצ״ב לְפ״ק), that the land was like the garden of Hashem, filled with the blessing of Hashem (וְהָאָרֶץ הָיְתָה כְּגַן ה׳ מְלֵאָה בִּרְכַּת ה׳). There arrived at Akko seventy-eight great ships from the land of Italy (בָּאוּ לְעַכּוֹ שִׁבְעִים וּשְׁמוֹנֶה בִּירִיּוֹנִיּוֹת גְּדוֹלוֹת מֵאֶרֶץ אִיטַלְיָא), for in their land there was a great famine and great wars (שֶׁהָיָה בְּאַרְצָם רָעָב גָּדוֹל וּמִלְחָמוֹת גְּדוֹלוֹת). And they began purchasing every kind of grain, every kind of legumes, olive oil, sesame oil, and rice (וְהִתְחִילוּ לִקְנוֹת כָּל מִינֵי תְּבוּאָה וּמִינֵי קִטְנִיּוֹת וְשֶׁמֶן זַיִת וְשֶׁמֶן שׁוּמְשְׁמִין וְאֹרֶז). And because of our many sins the prices rose exceedingly (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים נִתְיַקֵּר הַשַּׁעַר עַד מְאֹד), so that what had formerly been purchased for a quarter of a Taler now stood at a full Taler (מַה שֶּׁקָּנוּ בְּרְבִיעִית טָלִיר עָמַד עַל טָאלִיר), and even then one could scarcely find it (וְהַלְוַאי הָיָה בְּנִמְצָא). And famine was upon all the lands (וְהָרָעָב הָיָה עַל פְּנֵי כָּל הָאֲרָצוֹת)—in Egypt, in Damascus, in Tzovah, and in all the places surrounding the Land of Yisrael (בְּמִצְרַיִם וּבְדַמֶּשֶׂק וּבְצוֹבָא וּבְכָל הַמְּקוֹמוֹת שֶׁסָּבִיב אֶרֶץ יִשְׂרָאֵל). And we were, because of our many sins, in great distress (וְהָיִינוּ בַּעֲוֹנוֹתֵינוּ הָרַבִּים בְּצָרָה גְדוֹלָה), and in weeping and lamentation (וּבְבֶכִי וּבְמִסְפֵּד). And while this was still being spoken (וְעוֹד זֶה מְדַבֵּר), an evil report arrived (וּבָאָה שְׁמוּעָה רָעָה), that the commander of the army, who was waging war against the King of Persia (שֶׁשַּׂר הַצָּבָא שֶׁהוּא עוֹשֶׂה מִלְחָמָה עִם מֶלֶךְ פָּרַס), had sent a letter, and the report also arrived in writing (וְגַם הִגִּיעָה הַשְּׁמוּעָה בִּמִכְתָּב). To say to all the provinces—to Tzidon, and to Tzefat, may it be built and established, and to Damascus, and to Aram Tzovah, and to Egypt (לֵאמֹר לְכָל הַמְּדִינוֹת, לְצִידוֹן וּלְצְפַת תּוּב״ב, וְלְדַמֶּשֶׂק וּלְאֲרָם צוֹבָא וּלְמִצְרָיִם). And thus he said in his letter (וְכֹה אָמַר בִּכְתָבוֹ): “Behold, I am sending you my great army (הִנְנִי שׁוֹלֵחַ לָכֶם חֵילִי הַגָּדוֹל), and you must provide for them for three months (שֶׁתְּפַרְנְסוּ אוֹתָם ג׳ חֳדָשִׁים)—Kislev, Tevet, and Shevat (כִּסְלֵו טֵבֵת וְשְׁבָט).

And in all the places where the word of the commander arrived (וּבְכָל הַמְּקוֹמוֹת אֲשֶׁר דְּבַר הַשַּׂר מַגִּיעַ), there was great mourning, and weeping, and lamentation for the Jews (אֵבֶל גָּדוֹל וּבְכִי וּמִסְפֵּד לַיְּהוּדִים). And surely a plague is more preferable than this death (וּבוָדַאי מַגֵּפָה הִיא יוֹתֵר נִבְחֶרֶת מִמָּוֶת הַזֶּה), for because of our many sins, they kill souls (כִּי בַּעֲוֹנוֹתֵינוּ הָרַבִּים הוֹרְגִים נְפָשׁוֹת), and they afflict women and maidens (וּמְעַנִּים נָשִׁים וּבְתוּלוֹת), and they plunder and rob (וְגוֹזְלִים וְחוֹמְסִים), and there is none to say, “Return” (וְאֵין אֹמֵר הָשֵׁב). And not for nothing did our Sages, of blessed memory, say (וְלֹא לַחִנָּם אָמְרוּ חֲז״ל), “The Merciful One said, either your nullification, or the nullification of a matter made by action” (אָמַר רַחֲמָנָא אוֹ בִּטּוּלָךְ אוֹ בִּטּוּלָא דְּבַר־עֲשׂוּ). And when the letter arrived in Tzefat, may it be built and established (וּכְאֲשֶׁר הִגִּיעַ הַכְּתָב לְצְפַת תּוּב״ב), that two thousand riders would come there (שֶׁיָּבֹאוּ לְשָׁם אַלְפַּיִם רֹכְבִים), we all fell into weeping and outcry (נָפַלְנוּ כֻּלָּנוּ בִּבְכִי וּצְעָקָה). And we said in our prayer (וְאָמַרְנוּ בִּתְפִלָּתֵנוּ), “Let us fall now into the hand of Hashem, for His mercies are great” (יֵנָפְלָה־נָּא בְיַד ה׳ כִּי רַבִּים רַחֲמָיו) (II Samuel 24:14), and decree upon us a plague (וְתִגְזֹר עָלֵינוּ מַגֵּפָה). Only, Master of the World, remove this death from upon us (רַק רִבּוֹנוֹ שֶׁל עוֹלָם תָּסִיר מֵעָלֵינוּ הַמָּוֶת הַזֶּה). And from all Your people Yisrael, the poor (וּמִכָּל עַמְּךָ יִשְׂרָאֵל הָעֲנִיִּים), who have nothing to eat (שֶׁאֵין לָהֶם לֶאֱכוֹל), and our children cry for bread (וּבָנֵינוּ צוֹעֲקִים לַלֶּחֶם), and none spreads forth to them (וּפוֹרֵשׂ אֵין לָהֶם). And what shall we do, if these wicked men of war come (וּמַה נַּעֲשֶׂה אִם יָבֹאוּ אַנְשֵׁי חַיִל הָרְשָׁעִים הָאֵלּוּ). And in those troubles, Rabbi Moshe Vital was not in Tzefat, may it be built and established (וּבְאוֹתָם הַצָּרוֹת לֹא הָיָה רַבִּי מֹשֶׁה וִיטָאל בְּצְפַת תּוּב״ב), for he had gone on his way to the wilderness of Damascus by the word of Hashem in his dream (כִּי הָלַךְ לְדַרְכּוֹ מִדְבַּרָה דַּמֶּשֶׂק בִּדְבַר ה׳ בַּחֲלוֹמוֹ), and he was there for a month of days (וְהָיָה שָׁם חֹדֶשׁ יָמִים). And while he was in Damascus, he was sick in his innards (וּבְהִיוֹתוֹ בְּדַמֶּשֶׂק הָיָה חוֹלֶה בְּמֵעָיו), and Eliyahu, of blessed memory, came to him in his dream (וּבָא אֵלִיָּהוּ ז״ל בַּחֲלוֹמוֹ), and said to him, “Arise early in the morning and go to Tzefat, may it be built and established” (וְאָמַר לוֹ הַשְׁכֵּם בַּבֹּקֶר וְלֵךְ לְךָ לְצְפַת תּוּב״ב).

For why should you delay the word of Hashem and His decree (כִּי לָמָּה תְאַחֵר אֶת דְּבַר ה׳ וּגְזֵרָתוֹ), which He has decreed upon Damascus and Tzovah (שֶׁגָּזַר עַל דַּמֶּשֶׂק וְצוֹבָא), that men of war will come upon them and do with them as they please (שֶׁיָּבֹאוּ עֲלֵיהֶם אַנְשֵׁי חַיִל וְיַעֲשׂוּ בָהֶם כִּרְצוֹנָם). And all the days that you are in Damascus they will not come (וְכָל הַיָּמִים שֶׁתִּהְיֶה בְּדַמֶּשֶׂק לֹא יָבֹאוּ). Rise quickly, and go early on your way to Tzefat, may it be built and established (קוּם מַהֵר וְלֵךְ בַּהַשְׁכָּמָה לְדַרְכֶּךָ לְצְפַת תּוּב״ב). And this was on the night after Shabbat (וְזֶה הָיָה בְּלֵיל מוֹצָאֵי שַׁבָּת), and on the Shabbat day the people of Damascus rejoiced (וּבְיוֹם הַשַּׁבָּת הָיוּ בְּנֵי דַּמֶּשֶׂק שְׂמֵחִים), for there fell a rumor in the city that the men of war would not come to Damascus (כִּי נָפַל קוֹל הֲבָרָה בָּעִיר שֶׁלֹּא יָבֹאוּ אַנְשֵׁי חַיִל לְדַמֶּשֶׂק). And this sage came and told them the dream in the morning (וּבָא הֶחָכָם הַזֶּה וְהִגִּיד לָהֶם הַחֲלוֹם בַּבֹּקֶר), and immediately they fell to the ground and tore their garments (וּמִיָּד נָפְלוּ לָאָרֶץ וְקָרְעוּ בִּגְדֵיהֶם), for they knew this great man and his speech (כִּי יָדְעוּ אֶת הָאִישׁ הַגָּדוֹל הַזֶּה וְאֶת שִׂיחוֹ). And on the first day, early, the sage went from Damascus (וּבְיוֹם א׳ בְּהַשְׁכָּמָה הָלַךְ הֶחָכָם מִדַּמֶּשֶׂק), and on the second day, early, the spirit of Hashem carried the great army (וּבְיוֹם ה׳ בְּהַשְׁכָּמָה רוּחַ ה׳ נָשָׂא אֶת הַחֵיל הַגָּדוֹל), eight thousand horsemen (שְׁמוֹנֶה אֲלָפִים פָּרָשִׁים), six thousand to Damascus, for it is a very great royal city (שֵׁשֶׁת אֲלָפִים לְדַמֶּשֶׂק כִּי הִיא עִיר מְמַלְכָּה גְּדוֹלָה עַד מְאֹד), and two thousand set their faces to come to Tzefat, may it be built and established (וְאַלְפַּיִם שָׂמוּ פְּנֵיהֶם לָבוֹא לְצְפַת תּוּב״ב). And the people of Damascus sent runner after runner to inform Tzefat, may it be built and established, to warn them (וְשָׁלְחוּ בְּנֵי דַּמֶּשֶׂק רָץ אַחַר רָץ לְהוֹדִיעַ לְצְפַת תּוּב״ב לְהַזְהִירָם), lest, Heaven forbid, they come suddenly upon them (שֶׁלֹּא יָבֹאוּ חַס וְשָׁלוֹם פֶּתַע עֲלֵיהֶם). And when the runner arrived, there was a great outcry in the city (וּכְבוֹא הָרָץ הָיְתָה צְעָקָה גְּדוֹלָה בָּעִיר), and in every street, lamentation (וּבְכָל רְחוֹב מִסְפֵּד). And when all the sages gathered in the city street to go to the synagogue of the Portuguese congregation to cry unto Hashem (וַיְהִי בְּהִקָּבְצָם כָּל הַחֲכָמִים בִּרְחוֹב הָעִיר לָלֶכֶת לְבֵית הַכְּנֶסֶת שֶׁל קְהַל פּוֹרְטוּגָל לִצְעֹק אֶל ה׳), they lifted their eyes, and behold, the anointed of Hashem came, humble, and afflicted, and sick, riding upon the donkey (נָשְׂאוּ עֵינֵיהֶם וְהִנֵּה בָּא מָשִׁיחַ ה׳ עָנִיו וְכוֹאֵב וְחוֹלֶה רֹכֵב עַל הַחֲמוֹר). And he saw all the congregation crying and weeping (וְרָאָה אֶת כָּל הַקָּהָל צוֹעֲקִים וּבוֹכִים), and he said to them: Do not weep (וַיֹּאמֶר לָהֶם אַל תִּבְכּוּ). Leave me until I descend from the donkey (הַרְפוּ מִמֶּנִּי עַד שֶׁאֵרֵד מִן הַחֲמוֹר), and I will tell you what Hashem showed me this night (וַאֲנִידָה לָכֶם מַה שֶׁהֶרְאָה לִי ה׳ הַלַּיְלָה). And he told them the dream of Damascus, and the decree of Hashem, blessed be He, upon them and upon Tzefat, may it be built and established, which I saw this night (וַיְסַפֵּר לָהֶם הַחֲלוֹם שֶׁל דַּמֶּשֶׂק וְגְזֵרַת הַשֵּׁם יִתְבָּרַךְ עֲלֵיהֶם וְעַל צְפַת תּוּב״ב רָאִיתִי הַלַּיְלָה).

And behold, five men of the army came to Tzefat, may it be built and established, to the house of the ruler (וְהִנֵּה חֲמִשָּׁה אֲנָשִׁים מִבְּנֵי הַחֵיל בָּאוּ לְצְפַת תּוּב״ב בֵּית הַשָּׂר), and they went from there with despondent spirits (וְהָלְכוּ מִשָּׁם בִּפְחֵי נֶפֶשׁ). Therefore do not weep, and do not fear, for they will not come (וּלְכָךְ אַל תִּבְכּוּ וְאַל תִּירְאוּ כִּי לֹא יָבֹאוּ). And it was on that day, five officers of the army came to our ruler, may his majesty be exalted (וַיְהִי בָּאוֹתוֹ הַיּוֹם בָּאוּ חֲמִשָּׁה אֲנָשִׁים רָאשֵׁי הַחֵיל אֶל הַשַּׂר שֶׁלָּנוּ יָרוּם הוֹדוֹ), and he is a righteous one among the nations (וְהוּא חָסִיד אוּמוֹת הָעוֹלָם). And they brought him a letter from the commander of the army (וְהֵבִיאוּ לוֹ כְּתָב מִשַּׂר הַצָּבָא), to accept two thousand horsemen into the city of Tzefat, may it be built and established, and to Tzidon and its borders (שֶׁיְּקַבֵּל אַלְפַּיִם רוֹכְבִים עַל סוּסִים לְעִיר צְפַת תּוּב״ב וּלְצִידוֹן וּלְאַגְפֶיהָ). And he answered them: What is there between me and you, men of the army? (וְהֵשִׁיב לָהֶם מָה לִי וְלָכֶם בְּנֵי הַחֵיל).

Know that if fifty thousand come here, not one of you will return by his way (תֵּדְעוּ אִם יָבוֹאוּ לְכָאן חֲמִשִּׁים אֶלֶף לֹא יָשׁוּב אֶחָד מִכֶּם לִדְרָכָו), and you will all fall slain by the sword (וּכֻלְּכֶם תִּפְּלוּ הֲרוּגֵי חָרֶב). And immediately he gathered his camp, about forty thousand mighty men of war (וּמִיָּד אָסַף אֶת מַחֲנָיְהוּ כְּאַרְבָּעִים אֶלֶף גִּבּוֹרֵי הַחֵיל), for he is a mighty king (כִּי הוּא מֶלֶךְ אַדִּיר). And he stationed guards upon all the roads (וְהֶעֱמִיד מִשְׁמוֹרוֹת עַל כָּל הַדְּרָכִים), to destroy, to slay, and to cause to perish from among the men of the army, leaving no remnant alive (לְהַשְׁמִיד וּלְהָרוֹג וּלְאַבֵּד מִבְּנֵי הַחֵיל אֵין מְחִיָּה). And when his great army gathered (וּבְהִתְאַסְּפוֹ אֶת חֵילוֹ הַגָּדוֹל), they went by way of Tzefat, may it be built and established, in thousands (הָלְכוּ דֶּרֶךְ צְפַת תּוּב״ב לָאֲלָפִים). And he commanded them not to touch the Jews, even for a single perutah [small coin] (וְצִוָּה לָהֶם שֶׁלֹּא יִגְּעוּ בַּיְּהוּדִים אֲפִלּוּ בְּאֵיזֶה פְּרוּטָה). And many thousands of them guarded the city of Tzefat, may it be built and established (וְכַמָּה אֲלָפִים מֵהֶם הָיוּ שׁוֹמְרִים אֶת הָעִיר צְפַת תּוּב״ב), and they filled all the houses of the gentiles (וּמִלְּאוּ כָּל בָּתֵּי הַגּוֹיִם), and their houses of idolatry were filled with them, for the houses were not sufficient for them (וּבָתֵּי עֲבוֹדָה זָרָה שֶׁלָּהֶם הָיוּ מְלֵאִים מֵהֶם כִּי לֹא הִסְפִּיקוּ לָהֶם הַבָּתִּים). And with the help of Hashem, blessed be He, they did not come into the houses of the Jews at all (וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לֹא בָּאוּ לְבֵית הַיְּהוּדִים כְּלָל), and also the synagogues, thirteen splendid buildings, with the help of Hashem, blessed be He, not one of them entered (וְגַם הַבָּתֵּי כְּנֵסִיּוֹת שְׁלוֹשׁ עֶשְׂרֵה בִּנְיָנִים מְפוֹאָרִים, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, לֹא נִכְנַס אֶחָד מֵהֶם). And the Jews prayed in them evening and morning, and not even one prayer was nullified (וְהִתְפַּלְּלוּ הַיְּהוּדִים עֶרֶב וָבֹקֶר בָּהֶם, וְלֹא בָטְלוּ אֲפִלּוּ תְּפִלָּה אַחַת). And likewise, the men of the army in Damascus heard the reply of our ruler, may his majesty be exalted (וְכֵן שָׁמְעוּ אַנְשֵׁי הַחַיִל בְּדַמֶּשֶׂק תְּשׁוּבַת הַשַּׂר שֶׁלָּנוּ יָרוּם הוֹדוֹ), and his fear fell upon them (וַיִּפֹּל פַּחְדוֹ עֲלֵיהֶם), for they already knew of his might and the strength of his hand (כִּי יָדְעוּ כְּבָר מִגְּבוּרָתוֹ וְעֹצֶם יָדוֹ). And they all remained in Damascus (וְנִשְׁאֲרוּ כֻּלָּם בְּדַמֶּשֶׂק), and they executed great judgments upon them, matters which are forbidden to set down in writing (וְעָשׂוּ בָהֶם שְׁפָטִים גְּדוֹלִים, דְּבָרִים שֶׁאָסוּר לְהַעֲלוֹתָם בִּכְתָב). And also in Aram Tzovah, because of our many sins, they did very ugly things (וְגַם בְּאֲרַם צוֹבָא עָשׂוּ בַּעֲוֹנוֹתֵינוּ הָרַבִּים דְּבָרִים מְכוֹעָרִים מְאֹד). And when they departed in the month of Adar, they took from the congregation of Damascus ten thousand Talers for the expenses of the road (וּבְלֶכְתָּם בְּחֹדֶשׁ אֲדָר לָקְחוּ מִקְּהַל דַּמֶּשֶׂק עֲשֶׂרֶת אֲלָפִים טָאלִיר לְפִזּוּר הַדֶּרֶךְ), aside from what they had spent upon them for three months (חוּץ מִמַּה שֶּׁפִּזְּרוּ עֲלֵיהֶם ג׳ חֳדָשִׁים). And the inhabitants of Tzefat, Hashem, blessed be He, brought out in His mercy from this trouble (וְיוֹשְׁבֵי צְפַת הוֹצִיא הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו מִצָּרָה זוֹ).

And furthermore, the men of Tzefat said: surely our ruler will impose upon us some levy for the expense of his great army that he gathered (וְעוֹד אָמְרוּ אַנְשֵׁי צְפַת יִטִּיל הַשַּׂר שֶׁלָּנוּ עָלֵינוּ אֵיזֶה הוֹצָאָה שֶׁהוֹצִיא חֵילוֹ הַגָּדוֹל שֶׁקִּבֵּץ). And they had been in the field for two months of the winter (וְהָיוּ ב׳ חֳדָשִׁים בַּחֹרֶף בַּשָּׂדֶה), and he expended many tens of thousands (וְהוֹצִיא כַּמָּה רְבָבוֹת). And after the land was quieted (וְאַחַר שֶׁשָּׁקְטָה הָאָרֶץ), the ruler gathered all the people of the province and the villagers (קִּבֵּץ הַשַּׂר אֶת כָּל בְּנֵי הַמְּדִינָה וּבְנֵי הַכְּפָרִים), and said to them, “Behold, I have saved you from this trouble (וְאָמַר לָהֶם רְאוּ אֲנִי הִצַּלְתִּי אֶתְכֶם מֵהַצָּרָה הַזֹּאת). And if the men of the army had been with you, how much would you have had to expend upon them, in thousands and tens of thousands, aside from the harsh afflictions you would have suffered (וְאִם הָיוּ בְנֵי הַחַיִל עִמָּכֶם כַּמָּה הֱיִיתֶם מְפַזְּרִים עֲלֵיהֶם לַאֲלָפִים וּלְרְבָבוֹת חוּץ מֵהָעִנּוּיִם הַקָּשִׁים שֶׁהֱיִיתֶם סוֹבְלִים). And now I decree upon you, that each head among you, that is, one householder, shall give me forty Talers” (וְעַתָּה גּוֹזֵר אֲנִי עֲלֵיכֶם שֶׁכָּל רֹאשׁ מִכֶּם דְּהַיְינוּ בַּעַל בַּיִת אֶחָד יִתֵּן לִי אַרְבָּעִים טָאלִיר). And they said to him, “Surely it is fitting and proper to give to our master for his expenses (וְאָמְרוּ אֵלָיו וַדַּאי רָאוּי וְנָכוֹן לִתֵּן לַאֲדוֹנֵינוּ בִּשְׁבִיל הוֹצָאתוֹ), but forty for each one is too hard for us (אֲבָל אַרְבָּעִים עַל כָּל אֶחָד קָשֶׁה עָלֵינוּ). Lighten the matter from upon us, and we will give as our master shall say” (הַקֵּל מֵעָלֵינוּ הַדָּבָר וְנִתֵּן כַּאֲשֶׁר אֲדוֹנֵינוּ יְדַבֵּר). And the ruler swore by the life of his aged father (וַיִּשָּׁבַע הַשַּׂר בְּחַיֵּי אָבִיו הַזָּקֵן), and said that they should not give even a single perutah [small coin] (וְאָמַר שֶׁלֹּא תִתְּנוּ אֲפִלּוּ פְּרוּטָה), in order that you may know that you have a ruler who saves you in the time of trouble (לְמַעַן תֵּדְעוּ שֶׁיֵּשׁ לָכֶם הַשַּׂר הַמַּצִּיל אֶתְכֶם בְּעֵת צָרָה). And they all fell upon their faces and blessed him (וְנָפְלוּ כֻּלָּם עַל פְּנֵיהֶם וּבֵרֲכוּ אוֹתוֹ). And thus also the Jews were saved, with the help of Hashem, blessed be He, Who has compassion upon His poor and destitute children (וּבְכֵן גַּם הַיְּהוּדִים נִצּוֹלוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הַחוֹמֵל עַל בָּנָיו הַדַּלִּים וְהָעֲנִיִּים). And in their merit, the gentiles were also saved (וּבִזְכוּתָם נִצּוֹלוּ גַּם הַגּוֹיִם). Behold, these are some of the words of this pious sage (הֵן אֵלֶּה קְצָת דִּבְרֵי זֶה הֶחָסִיד הֶחָכָם).