Chapter Fifty-Five (פֶּרֶק חֲמִשִּׁים וַחֲמִשָּׁה)

It is fitting for every contemplative and discerning person who reads the books of the early Mekubalim [Kabbalists] (רָאוּי לְהִתְבּוֹנֵן לְכָל מַשְׂכִּיל הָרוֹאֶה סִפְרֵי הַמְּקוּבָּלִים הָרִאשׁוֹנִים), those who were before our teacher and master, the Light of the Seven Days, the Rav, Rabbi Yitzchak Luria, of blessed memory (שֶׁהָיוּ קֹדֶם מוֹרֵנוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים, הָרַב רַבִּי יִצְחָק לוּרְיָא זלה״ה), who illuminated our eyes with this true Kabbalah [Received Tradition] for those who understand (שֶׁהֵאִיר עֵינֵינוּ בַּהַקְבָּלָה הַזֹּאת הָאֲמִתִּית לַמֵּבִין). For example, the books of the godly sage (כְּגוֹן סִפְרֵי הֶחָכָם אִישׁ הָאֱלֹהִי), our teacher, Rabbi Moshe Cordovero, of blessed memory (הָרַב מוֹרֵנוּ רַבִּי מֹשֶׁה קוֹרְדוֹבֵירוֹ זלה״ה). And all the Mekubalim [Kabbalists] who composed books from the time of Rashbi and onward (וְכָל הַמְּקוּבָּלִים שֶׁחִבְּרוּ סְפָרִים מִזְּמַן רַשְׁבִּ״י וָאֵילַךְ), Tzaddikim, foundations of the world (צַדִּיקִים יְסוֹדֵי עוֹלָם), did they, God forbid, sow for emptiness and bring forth in terror according to our words? (הַאִם זָרְעוּ לָרִיק וְיָלְדוּ לְבֶהָלָה חַס וְשָׁלוֹם לְפִי דְּבָרֵינוּ אֵלֶּה) I saw it written that the students asked the sage, the Mekubal [Kabbalist], our teacher and master, the Ari, of blessed memory (רָאִיתִי כָתוּב שֶׁשָּׁאֲלוּ הַתַּלְמִידִים לַחָכָם הַמְקוּבָּל מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה), and he answered: they spoke only of the World of Tohu (וְהֵשִׁיב שֶׁלֹּא דִּבְּרוּ אֶלָּא בְּעוֹלַם הַתֹּהוּ). And on this the verse says: “These are the generations of the heavens and the earth...” (וְעַל זֶה אָמַר הַכָּתוּב: ׳אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ׳) (Genesis 2), whose initials are Tohu (רָאשֵׁי תֵבוֹת, תֹּהוּ), and afterward came the World of Tikkun (וְאַחַר כָּךְ בָּא עוֹלַם הַתִּקּוּן), which is called “behibaram [when they were created],” with the letter Heh He created them (הַנִּקְרָא ׳בְּהִבָּרְאָם׳, בְּה״א בְּרָאָם). Meaning, that what had previously been ten Sefirot in the World of Tohu (פֵּירוּשׁ: מַה שֶּׁהָיוּ מִקֹּדֶם י׳ סְפִירוֹת בְּעוֹלַם הַתֹּהוּ), from them were made five Partzufim (נַעֲשׂוּ מֵהֶם ה׳ פַּרְצוּפִין). And surely Moshe is truth and his Torah is truth, in the World of Tohu, and not otherwise (וּבְוַדַּאי מֹשֶׁה אֱמֶת וְתוֹרָתוֹ אֱמֶת, בְּעוֹלַם הַתֹּהוּ, לֹא זוּלָתוֹ). That is, all their words were only concerning the ten Sefirot (דְּהַיְנוּ: כָּל דִּבְרֵיהֶם לֹא הָיוּ אֶלָּא בִּי׳ סְפִירוֹת), which were in the Tehiru, in the World of Tohu (שֶׁהָיוּ בַּטְּהִירוּ, בְּעוֹלַם הַתֹּהוּ). But above the Tehiru, or even within the Tehiru itself, and the 974 generations, and all the general and particular secrets (אֲבָל לְמַעְלָה מִן הַטְּהִירוּ, וּבַטְּהִירוּ עַצְמוֹ, וְתת״קע״ד דּוֹרוֹת, וְכָל הַסּוֹדוֹת כְּלָלִים וּפְרָטִים), they did not know, nor understand even a single letter of them (לֹא יָדְעוּ וְלֹא הֵבִינוּ אֲפִלּוּ אוֹת אֶחָת מֵהֶם). And the entire give-and-take of our Master Rabbi Moshe Cordovero and his colleagues (וְכָל מַשָּׂא וּמַתָּן שֶׁל מַהֲרַ״ם קוֹרְדוֹבֵירוֹ וַחֲבֵרָיו), was only concerning the ten Sefirot of the World of Tohu (לֹא הָיָה אֶלָּא בִּי׳ סְפִירוֹת שֶׁל עוֹלַם הַתֹּהוּ), in their aspects (בְּבְחִינוֹתֵיהֶם), and they spoke and investigated in terms of their generality (וְדִבְּרוּ וְחָקְרוּ בִּבְחִינַת כְּלִילוּתֵיהֶם), but not in actuality (אֲבָל לֹא בַּפֹּעַל). And with those ten Sefirot, they engaged in weighing and arguing and built all their systems (וּבְאוֹתָן עֶשֶׂר סְפִירוֹת שָׁקְלוּ וְטָרוּ וּבָנוּ כָּל בִּנְיְנֵיהֶם), and they sought to explain the words of Rabbi Shimon bar Yochai, peace be upon him (וְרָצוּ לְבָאֵר דִּבְרֵי רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), which are sealed in a thousand locks (שֶׁהֵם חֲתוּמִים בְּאַלֶף עִיזְקָאן), and in truth their explanations cannot bear the meaning at all (וּבֶאֱמֶת אֵינוֹ סוֹבֵל פֵּרוּשָׁם כְּלָל).

And what is even more concealed from them is the Sifra deTzeni’uta (וּמַה שֶּׁהוּא עַל צַד הַיּוֹתֵר נֶעְלָם מֵהֶם, הוּא סִפְרָא דְּצְנִיעוּתָא), and the Idra Rabba and Idra Zuta (וְהָאַדְרָא רַבָּא וְזוּטָא), and the Idra of the Bei Mishkana (וְהָאַדְרָא דְּבֵי מִשְׁכָּנָא), and the Chamishniyot [Fifths] (וַחֲמִשְּׁנִיּוֹת), and in truth, all the words of Rashbi were hidden from them, from small to great (וּבֶאֱמֶת כָּל דִּבְרֵי הָרַשְׁבִּ״י נֶעְלָם מֵהֶם מִקָּטֹן וְעַד גָּדוֹל). And in any case, they are not punished for this (וְעַל כָּל פָּנִים אֵינָם נֶעֱנָשִׁים עַל זֶה), for we have seen the Sefer HaMaggid, which was composed by our teacher the Rav Yosef Karo (כִּי רָאִינוּ סֵפֶר הַמַּגִּיד שֶׁחִיבֵּר מוֹרֵנוּ הָרַב יוֹסֵף קָארוֹ), in which the Maggid Mishneh would come to him at a known time (שֶׁבָּא אֵלָיו מַגִּיד מִשְׁנֶה בִּזְמַן יָדוּעַ), according to what was decreed upon him from Heaven (כְּפִי הַנִּגְזָר עָלָיו מִן הַשָּׁמַיִם). And even with all this, he did not merit the path of the Ari, of blessed memory (וְעַל כָּל זֹאת לֹא הָיָה זוֹכֶה אֶל דֶּרֶךְ הָאֲרִ״י זלה״ה), and it arose in his will to learn from the Ari himself (וְעָלָה בִּרְצוֹנוֹ לִלְמוֹד מֵהָאֲרִ״י עַצְמוֹ), and each time he would doze and fall asleep (וְכָל פַּעַם הָיָה מִתְנַמְנֵם וְיָשֵׁן), until he saw for himself that he did not merit the wisdom of the Ari, of blessed memory (עַד שֶׁרָאָה בְּעַצְמוֹ שֶׁאֵינוֹ זוֹכֶה אֶל חָכְמַת הָאֲרִ״י זלה״ה), and that he was not fit to receive more than the Kabbalah [Received Tradition] of our teacher the Rav Moshe Cordovero (וְשֶׁאֵינוֹ כְּדַאי לְקַבֵּל יוֹתֵר אֶלָּא קַבָּלַת מוֹרֵנוּ הָרַב מֹשֶׁה קוֹרְדוֹבֵירוֹ). So the Ari told him in prophecy (כֵּן אָמַר לוֹ הָאֲרִ״י בִּנְבוּאָה). And if the Maggid was a messenger to him from Heaven (וְאִם הָיָה הַמַּגִּיד שָׁלִיחַ אֵלָיו מִן הַשָּׁמַיִם), certainly he was not punished for this (בוֹדַאי לֹא נֶעֱנַשׁ עַל זֶה), and especially since he had peace from the Holy One, Blessed be He (וּבִפְרָט שֶׁהָיָה לוֹ שָׁלוֹם מִן הקב״ה), and from his own supernal yeshivah (וּמִמְּתִיבְתָּא עִילָּאָה דִּילֵיהּ).

But only, he would reveal to him portions of Torah (אֲבָל רַק לֹא הָיָה מְגַלֶּה לוֹ אֶלָּא פָּרָשִׁיּוֹת שֶׁל תּוֹרָה), according to the path of the Kabbalistic wisdom of Cordovero, of blessed memory (עַל דֶּרֶךְ חָכְמַת קַבָּלַת קוֹרְדוֹבֵירוֹ זלה״ה), but he did not mention the teachings of the Zohar at all (אֲבָל לֹא הִזְכִּיר מַאֲמְרֵי הַזֹּהַר כְּלָל). And it is known from their words that in their time (וְיָדוּעַ מִתּוֹךְ דִּבְרֵיהֶם שֶׁבִּזְמַנָּם), it was not a time of favor to reveal the words of the Zohar, davar davur al ofanav [a word spoken in its proper frame] (לֹא הָיְתָה עֵת רָצוֹן לְגַלּוֹת מַאֲמְרֵי דִּבְרֵי הַזֹּהַר דָּבָר דָּבוּר עַל אֹפְנָיו). Until “a city and holy one descended from Heaven” (עַד ׳עִיר וְקַדִּישׁ מִן שְׁמַיָּא נְחֵת׳) (Daniel 4), our teacher and master, holy of holies, the Rav Rabbi Yitzchak Luria, of blessed memory (מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קֳדָשִׁים הָרַב רַבִּי יִצְחָק לוּרְיָא זלה״ה), came to bring merit to the generation (בָּא לְזַכּוֹת אֶת הַדּוֹר). And the Holy One, Blessed be He, poured upon him a thousandfold measure of Ruach HaKodesh (וְהקב״ה הִשְׁפִּיעַ עָלָיו אֶלֶף יָדוֹת רוּחַ הַקֹּדֶשׁ), a fountain of wisdom (מַעְיָן חָכְמָה), and his soul flowed with Ruach HaKodesh and Shefa [Influx] (וְנִשְׁמָתוֹ נוֹבַעַת רוּחַ הַקֹּדֶשׁ וּשֶׁפַע), like a spring that never ceases and a river that flows endlessly (כְּמַעְיָן שֶׁאֵינוֹ פוֹסֵק וּכְנַחַל שׁוֹטֵף). Until he was compelled to contract the abundance of the teaching to his students (עַד שֶׁנִּצְטָרֵךְ לְצַמְצֵם אֶת שֶׁפַע הַלִּמּוּד לְתַלְמִידָיו), so that they could receive the ordered chapters of Ma‘aseh Merkavah and Ma‘aseh Bereshit in proper sequence (כְּדֵי שֶׁיוּכְלוּ לְקַבֵּל סִדְרֵי פִּרְקֵי הַמֶּרְכָּבָה וּמַעֲשֵׂה בְּרֵאשִׁית עַל הַסֵּדֶר). Happy is the eye that saw all these miracles and wonders done through him (וְאַשְׁרֵי עַיִן רָאָתָה כָּל אֵלֶּה הַנִּסִּים וְהַנִּפְלָאוֹת שֶׁנֶּעֶשׂוּ עַל יָדוֹ), and happy are his students who merited to stand and serve before him (וְאַשְׁרֵי תַּלְמִידָיו שֶׁזָּכוּ לַעֲמוֹד וּלְשָׁרֵת לְפָנָיו), and to draw and drink living waters from the fountains of salvation (וּלִשְׁאֹב וְלִשְׁתוֹת מַיִם חַיִּים מִמַּעַיְנֵי הַיְשׁוּעָה) (Isaiah 12). During those two years in which he studied with them in the Land (זְמַן אוֹתָן הַשְּׁתֵּי שָׁנִים שֶׁהָיָה לוֹמֵד עִמָּהֶם בָּאָרֶץ). And had he lived five more years in the Land of Israel (וְאִלְּמָלֵא הָיָה קַיָּם ה׳ שָׁנִים בְּאֶרֶץ יִשְׂרָאֵל), he would have explained to us the entire system of the Talmud (הָיָה מְבָאַר לָנוּ כָּל שִׁטַּת הַתַּלְמוּד), together with the six orders of Mishnah, Sifra and Sifrei, according to the way of secret (עִם שִׁשָּׁה סִדְרֵי מִשְׁנָה, סִפְרָא וּסִפְרֵי עַל דֶּרֶךְ הַסּוֹד). And he would have brought the redemption in his days (וְהָיָה מֵבִיא הַגְּאֻלָּה בִּימָיו), for he was the Mashiach ben Yosef of that generation (כִּי הוּא הָיָה הַמָּשִׁיחַ בֶּן יוֹסֵף שֶׁל אוֹתוֹ הַדּוֹר).

But due to the sins of the degraded generation, he was gathered and passed away before his time (וּבַעֲוֹנוֹת הַדּוֹר הַגָּרוּעַ נֶאֱסַף וַיִּגְוַע שֶׁלֹּא בִזְמַנּוֹ). And regarding him it is explained in Kabbalah [Received Tradition]: “The breath of our nostrils, the Mashiach of Hashem, was captured in their corruption” (וְעָלָיו מְפוֹרָשׁ בַּקַּבָּלָה: ׳רוּחַ אַפֵּינוּ מְשִׁיחַ י״י נִלְכַּד בִּשְׁחִיתוֹתָם׳) (Lamentations 4), for they did not listen to his voice (מִפְּנֵי שֶׁלֹּא שָׁמְעוּ לְקוֹלוֹ), “of whom we said: in his shadow we shall live among the nations” (אֲשֶׁר אָמַרְנוּ: ׳בְּצִלּוֹ נִחְיֶה בַגּוֹיִם׳) (Lamentations 4). And all his desire was to polish the souls of his students (וְכָל חֶשְׁקוֹ הָיָה לְצַחְצֵחַ נְשָׁמוֹת תַּלְמִידָיו), that they would become, with time, prophets (לִהְיוֹתָם עִם הַזְּמַן נְבִיאִים), illuminating great light for all Israel (מֵאִירִים אוֹר גָּדוֹל לְכָל יִשְׂרָאֵל), so that the generation would not be orphaned (שֶׁלֹּא יִהְיֶה דּוֹר יָתוֹם). And to redeem Israel at a time of favor (וּלְגָאֵל אֶת יִשְׂרָאֵל בְּעֵת רָצוֹן), at the time of receiving Shabbat (בִּשְׁעַת קַבָּלַת שַׁבָּת), when we add from the weekday (שֶׁמוֹסִיפִים מֵחֻל), which is the secret of the Klipah of Nogah into holiness (סוֹד קְלִיפַּת נוֹגַה אֶל הַקְּדוּשָּׁה), by the power of the Shalheveta deEsha [Flame of Fire] (בְּכֹחַ שַׁלְהוּבֵיתָא דְאֵשָׁא), which separates between Nogah and between the other Klipot (הַמַּפְרִיד בֵּין נוֹגַה וּבֵין הַקְּלִיפּוֹת), and they are cast into the depths of the sea (וְנִשְׁלָכִים לְעֻמְקֵי מְצוּלוֹת יָם), into the world of the feminine of the great deep (אֶל תּוֹךְ עַלְמָא נוּקְבָּא דִּתְהוֹמָא רַבָּא).

And this is the secret of “Shabbat Shabbaton” (וְזֶהוּ סוֹד ׳שַׁבָּת שַׁבָּתוֹן׳), for the Vav and Nun of Shabbaton is an addition in the Greek tongue (כִּי וא״ו וְנו״ן דְּ׳שַׁבָּתוֹן׳ הִיא הוֹסָפָה בִּלְשׁוֹן יוָן), for the Klipah of Nogah is the Klipah of Yavan [Greece] (כִּי קְלִיפַּת נוֹגַה הִיא קְלִיפַּת יוָן), they are close to the Orach deMeheimenuta [Path of Faith] (הֵם קְרוֹבִים לְאוֹרַח דְּמְהֵימְנוּתָא), as Rashbi, peace be upon him, says in Zohar Chadash 74b (כְּמוֹ שֶׁאוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בְּזוֹהַר חָדָשׁ דַּף ע״ד ע״ב): And this is his language (וְז״ל): “And Nogah surrounded Him” (׳וְנוֹגַה לוֹ סָבִיב׳), this is the kingdom of Yavan [Greece] (דָּא אִיהוּ מַלְכוּת יוָן), for they called it Nogah, and not beho Nogah [within Nogah]—for it is written: “around” (דְּסַחֲרָא לוֹן ׳נוֹגַה׳, וְלָאו ׳בְּהוֹ נוֹגַה׳, דִּכְתִיב בְּהוֹן ׳סָבִיב׳), because there are no kingdoms that are as close to the Orach deMeheimenuta [Path of Faith] as they are (בְּגִין דְּלֵית בְּכָל מַלְכְוָן דְּאִנּוּן קְרוֹבִין לְאוֹרַח דְּמְהֵימְנוּתָא כְּוָתוֹהִי). Therefore, the sages of Yavan [Greece] made books of philosophical wisdom (וְלָכֵן חַכְמֵי יוָן עָשׂוּ סִפְרֵי חָכְמַת הַפִּילוֹסוֹפִיָּא), which attempt to prove by way of inquiry the existence of Divinity and the existence of the world (שֶׁרוֹצִים לְהַכְרִיחַ בְּדֶרֶךְ הַחֲקִירָה מְצִיאוּת אֱלֹהוּת וּמְצִיאוּת הָעוֹלָם).

But nonetheless, their theories are from the Klipah of Nogah and its waste (אֲבָל עִם כָּל זֶה סְבָרוֹתֵיהֶם הֵם מִן הַקְּלִיפָּה שֶׁל נוֹגַה וּפְסוֹלְתָהּ). For they make the miracles and matters of Torah corporeal (שֶׁמַּגְשִׁימִים הַנִּסִּים וְעִנְיָנֵי הַתּוֹרָה), which transcend nature and physicality (אֲשֶׁר הֵם עוֹלִים עַל הַטֶּבַע וְהַגַּשְׁמִיּוּת), since the miracles come from worlds where there is no physicality (כֵּיוָן שֶׁהַנִּסִּים בָּאִים מֵהָעוֹלָמוֹת שֶׁאֵין בָּהֶם גַּשְׁמִיּוּת). By way of the utterance of the Divine Names explained in the worlds of Beri’ah, Yetzirah, Asiyah (עַל יְדֵי הַדִּבּוּר שֶׁל הַשֵּׁמוֹת הַמְּבֹאָרִים בְּעוֹלָמוֹת בִּי״ע), with the aid of the Holy One, Blessed be He, and His Shekhinah (בְּסִיעְיְתָא דִּקְדוֹשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). And this is specifically in the books of divine philosophy (וְזֶהוּ דַוְקָא בִּסְפָרֵי הַפִּילוֹסוֹפִיָּא הָאֱלֹהִית). But Aristotle and his companions erred in great heresy (אֲבָל אֲרִיסְטוֹ וַחֲבֵרָיו טָעוּ בְּמִינוּת הַרְבֵּה מְאֹד), which is the Klipah of idolatry itself (שֶׁהִיא קְלִפַּת עֲבוֹדָה זָרָה מַמָּשׁ), in saying that the world is primordial, God forbid (בְּאוֹמְרוֹ שֶׁהָעוֹלָם הוּא קַדְמוֹן, חַס וְחַלִילָה). And these foolish donkeys did not know (וְהַחֲמוֹרִים הַטִּפְשִׁים הָאֵלֶּה לֹא הָיוּ יוֹדְעִים) the secret of the verse: “Behold, there is a place with Me” (סוֹד הַפָּסוּק: ׳הִנֵּה מָקוֹם אִתִּי׳) (Shemot 33), about which the Sages said: “He is the place of the world, but the world is not His place” (שֶׁעָלָיו אָמְרוּ רַז״ל: ׳הוּא מְקוֹמוֹ שֶׁל עוֹלָם, וְאֵין הָעוֹלָם מְקוֹמוֹ׳). And if He had not made space for the worlds, the world could not have been created (וְאִלְּמָלֵא הָיָה פּוֹנֶה מָקוֹם לָעוֹלָמוֹת, לֹא הָיָה נִבְרָא הָעוֹלָם). So how could the world be primordial? (וְאֵיךְ יִהְיֶה הָעוֹלָם קַדְמוֹן) And all their comprehension came from the Shefa [Influx] received by the Klipah of Yavan [Greece] (וְכָל הַהַשָּׂגָה שֶׁלָּהֶם בָּאָה מִן הַשֶּׁפַע שֶׁמַּשִּׂיגָה קְלִפַּת יוָן), at a time when the Tikla [Balance] is in impurity (בִּזְמַן שֶׁהַטִּיקְלָא הִיא בְּטֻמְאָה). And these are foreign, falsified theories (וְהֵם סְבָרוֹת נָכְרִיּוֹת מְזוּיָּפוֹת), and this is not their proper place (וְאֵין כָּאן מְקוֹמָו).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵנוּ): in the year 5320 of the sixth millennium (בִּשְׁנַת של״ב לָאֶלֶף הַשִּׁשִּׁי), the Ari, of blessed memory, passed away—due to our many sins (נִפְטַר הָאֲרִ״י זלה״ה בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And for two years he learned in the Land of Israel with his students (וּב׳ שָׁנִים לָמַד בְּאֶרֶץ יִשְׂרָאֵל עִם תַּלְמִידָיו), after he came from Egypt to the Land of Israel (אַחַר שֶׁבָּא מִמִּצְרַיִם לְאֶרֶץ יִשְׂרָאֵל), that is, the years 5331 [1571 CE] and 5332 [1572 CE] (דְּהַיְנוּ שְׁנַת של״א וּשְׁנַת של״ב). And had he remained alive until the year 5335 [1575 CE] (וְאִלְּמָלֵא הָיָה קַיָּם בַּחַיִּים עַד שְׁנַת של״ה), and these are the two years of which he said in his anguish: “And had I lived five years in the Land of Israel, I would have brought the redemption” (וְהֵם הַשְּׁתֵּי שָׁנִים שֶׁאָמַר בְּצַעֲרוֹ: ׳וְאִלְּמָלֵא הָיִיתִי קַיָּם ה׳ שָׁנִים בְּאֶרֶץ יִשְׂרָאֵל – הָיִיתִי מֵבִיא הַגְּאֻלָּה׳). And this was the Et Ratzon [Time of Favor] which Daniel spoke of (וְזוֹ הָיְתָה הָעֵת רָצוֹן שֶׁאָמַר דָּנִיֵּאל), “Happy is the one who waits and reaches the days—one thousand, three hundred and thirty-five” (אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ לַיָּמִים אֶלֶף שְׁלֹשׁ מֵאוֹת שְׁלוֹשִׁים וְחָמֵשׁ) (Daniel 12). That is to say, “days” means years (רָצוֹן לוֹמַר ׳יָמִים׳ הֵם שָׁנִים), and many parallels to this are found in Scripture (וְדוּגְמָתוֹ הַרְבֵּה בַּמִּקְרָא). And the number of the thousand years refers to the years of the fifth millennium (וּמִסְפַּר הָאֶלֶף שָׁנִים הֵם שְׁנוֹת הָאֶלֶף הַחֲמִישִׁי), which corresponds to Hod (שֶׁהוּא הוֹד), as it is said: “All the day is daveh [sick]” (שֶׁנֶּאֱמַר: ׳כָּל הַיּוֹם דָּוֶה׳) (Lamentations 1), and daveh [sick] shares letters with Hod (שֶׁהוּא אוֹתִיּוֹת ׳הוֹד׳). And so it is said in Zohar Balak: “The nations shall not rule over Israel more than a thousand years” (וְכֵן הוּא אוֹמֵר בְּזוֹהַר בָּלָק: ׳לָא יִשְׁלְטוּ עַמְמִין בְּיִשְׂרָאֵל יָתִיר מֵאֶלֶף שְׁנִין׳). And those 172 years of the fourth millennium correspond to Netzach (וְאוֹתָן הַקע״ב שָׁנִים שֶׁל הָאֶלֶף הָרְבִיעִי הוּא כְּנֶגֶד נֶצַח), which is the right side of Ya'akov (שֶׁהוּא הַיָּעֲקֹב, יָמִין שֶׁל יַעֲקֹב), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין), which the external forces grasped only partially, not in full (שֶׁאָחֲזוּ הַחִיצוֹנִים בְּקְצָתוֹ וְלֹא בְּכוּלוֹ), as it is said: “And also Netzach Yisrael will not lie” (שֶׁנֶּאֱמַר: ׳וְגַם נֶצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר׳) (I Samuel 15).

Meaning, only the 172 of the fourth millennium (כְּלוֹמַר: רַק קע״ב שֶׁל הָאֶלֶף הָרְבִיעִי), but from the fifth millennium—which corresponds to Hod of Ze’ir (אֲבָל מֵהָאֶלֶף הַחֲמִישִׁי שֶׁהוּא כְּנֶגֶד הוֹד דְּזְעֵיר), which is the left thigh and heel (שֶׁהוּא הֶעָקֵב וְהַיָּרֵךְ הַשְּׂמָאל), as it is said about it: “And he touched the hollow of Ya'akov’s thigh in his struggle with him” (שֶׁנֶּאֱמַר עָלָיו: ׳וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׳) (Bereshit 32)—the external forces grasped him in full (שֶׁאָחֲזוּ בוֹ הַחִיצוֹנִים בְּכוּלוֹ). And this is what is said: “All the day is daveh [sick]” (וְהוּא שֶׁנֶּאֱמַר: ׳כָּל הַיּוֹם דָּוֶה׳) (Lamentations 1), which is sorrow and anguish of the exile (שֶׁהוּא יָגוֹן וַאֲנָחָה שֶׁל הַגָּלוּת), in the secret of “A day of Hashem is a thousand years” (בְּסוֹד ׳יוֹמוֹ שֶׁל הקב״ה אֶלֶף שָׁנָה׳), and they are called “a thousand weekdays” (וְהֵם נִקְרָאִים ׳אֶלֶף יוֹמֵי דְּחוֹל׳). And note that it says “all the day” (וְדוֹק אוֹמְרוֹ ׳כָּל הַיּוֹם׳), even though the destruction happened 172 years before the beginning of the fifth millennium (אַף עַל פִּי שֶׁהַחֻרְבָּן הָיָה קע״ב שָׁנָה קֹדֶם הַתְּחִלָּה שֶׁל הָאֶלֶף הַחֲמִישִׁי), nevertheless, the fifth millennium was the most daveh [sick] (מִכָּל מָקוֹם הָאֶלֶף הַחֲמִישִׁי הָיְתָה בְּיוֹתֵר ׳דָּוֶה׳). And until the year 5335 [1575 CE] (וְעַד אֶלֶף של״ה), the exile was decreed by the mouth of the Holy One, Blessed be He (נִגְזַר הַגָּלוּת מִפִּי הקב״ה), until “then the land shall be appeased for its Sabbaths” (עַד ׳תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתוֹתֶיהָ׳) (Vayikra 26).

This is the secret of the Shemittot [Sabbatical Cycles] that bring forth new souls (סוֹד הַשְּׁמִטּוֹת הַמּוֹצִיאוֹת נְשָׁמוֹת חֲדָשׁוֹת). And in exile grow the aftergrowths, in Gilgul [Reincarnation] (וּבַגָּלוּת צוֹמְחִים הַסְּפִיחִים, בְּגִלְגּוּל), those who served idolatry (שֶׁהָיוּ עוֹבְדִים עֲבוֹדָה זָרָה), and corrupted through other sins (וְקִלְקְלוּ בִּשְׁאָר עֲבֵרוֹת). For there will be a refining in the iron furnace until the end (כִּי יִהְיֶה צִירוּף בְּכּוּר הַבַּרְזֶל עַד קְצֵהוּ), and there shall no longer be impurity and idolatry (וְלֹא יִהְיֶה עוֹד זוֹהֲמָא וַעֲבוֹדָה זָרָה), as it is said: “And I will refine them like one refines silver, and test them like gold is tested” (שֶׁנֶּאֱמַר: ׳וְצֵרַפְתִּים כִּצְרֹף אֶת הַכֶּסֶף, וּבְחַנְתִּים כִּבְחֹן אֶת הַזָּהָב׳) (Zechariah 13). And it is said: “To finish transgression and to seal up sin” (וְנֶאֱמַר: ׳לְכַלֵּא הַפֶּשַׁע, וּלְחָתֵם חַטָּאת׳) (Daniel 9). And it is said: “Dwell as a widow in your father’s house until my son Shelah grows” (וְנֶאֱמַר: ׳שְׁבִי אַלְמָנָה בֵּית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי׳) (Bereshit 38). And from this point onward (וּמִכָּאן וָאֵילָךְ), if they awaken specifically in repentance (אִם יִתְעוֹרְרוּ בִּתְשׁוּבָה דַּוְקָא), the Holy One, Blessed be He, will redeem them (יִגְאָלֵם הקב״ה). It is found that the year 5335 [1575 CE] was the time of favor for that generation (נִמְצָא אֶלֶף של״ה הָיְתָה הָעֵת רָצוֹן שֶׁל אוֹתוֹ הַדּוֹר). And from that day, in every generation (וּמֵאוֹתוֹ הַיּוֹם, בְּכָל דּוֹר וָדוֹר), the Holy One, Blessed be He, creates one Tzaddik (יִבְרָא הקב״ה צַדִיק אֶחָד), worthy for the Shekhinah to rest upon him like Moshe Rabbeinu, peace be upon him (הָרָאוּי שֶׁתִּשְׁרֶה עָלָיו שְׁכִינָה כְּמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם), if his generation merits it (אִם דּוֹרוֹ זוֹכֶה לְכָךְ), and he will redeem Israel (וְיִגְאַל אֶת יִשְׂרָאֵל).

And everything depends on the Gilgul [Reincarnation] of the souls, to refine them (וְהַכֹּל תָּלוּי בְּגִלְגּוּל הַנְּשָׁמוֹת לְצָרֵף אוֹתָם), and it is in the hand of the Holy One, Blessed be He, to lengthen or shorten the creation of souls (וּבְיַד הקב״ה לְהַאֲרִיךְ וּלְקַצֵּר בִּבְרִיאַת הַנְּשָׁמוֹת). And this is the secret of: “Ben David does not come until all the souls in the body are completed” (וְזֶהוּ סוֹד: ׳אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגּוּף׳) (Yevamot 62a), of Adam HaRishon (אָדָם הָרִאשׁוֹן). And even today we are still waiting: “For El, Hashem, to shine upon us” (וְעוֹד הַיּוֹם אֲנַחְנוּ מְצַפִּים: ׳לָאֵל י״י וַיָּאֵר לָנוּ׳). May the Ruach HaKodesh be poured upon us from on high (יָעֵרֶה עָלֵינוּ רוּחַ הַקֹּדֶשׁ מִמָּרוֹם), and may He create him once again (וְיִבְרָא אוֹתוֹ פַּעַם אַחֶרֶת), and illuminate our eyes with His Torah (וְיָאִיר עֵינֵינוּ בְּתוֹרָתוֹ). And he will take the Land of Israel from the hand of Yishmael (וְיִקַּח אֶת אֶ״י מִיָּד יִשְׁמָעֵאל), as it is said about him: “And I will greatly multiply him… I will make him a great nation” (שֶׁנֶּאֱמַר עָלָיו: ׳וְהִרְבֵּיתִי אוֹתוֹ בִּמְאֹד מְאֹד… לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ׳) (Bereshit 17). It rises to [the value of] 407 (עוֹלֶה ת״ז), that is, until that time I will make him (רָצוֹן לוֹמַר: עַד אוֹתוֹ זְמַן ׳אֲשִׂימֶנּוּ׳), that he be a great nation (שֶׁיִּהְיֶה לְגוֹי גָּדוֹל), and that the merit of the mitzvah of Milah [Circumcision] will be completed (וְיִשְׁתַּלֵּם זְכוּתוֹ שֶׁל מִצְוַת מִילָה). See the end of Zohar Va'era (Daf 32a) (עֲיֵן סוֹף זוֹהַר וָאֵרָא), and Parashat Emor (וּפָרָשַׁת אֱמוֹר): “Six days shall work be done…” (שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה) (Vayikra 23)—Rabbi Chiyya and Rabbi Yossi were walking on the road… (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווֹ אָזְלֵי בְּאַרְחָא…). And in the year 5408 (1648 CE) the Mashiach will take the kingship from him (וּבִשְׁנַת ת״ח יִקַּח הַמָּשִׁיחַ הַמְּלוּכָה מִמֶּנּוּ). And even though Rabbi Elazar ben Arakh says that the resurrection will be at that time (וְאַף עַל פִּי שֶׁאוֹמֵר רִבִּי אֶלְעָזָר בֶּן עֲרָךְ שֶׁהַתְּחִיָּה תִּהְיֶה בָּאוֹתוֹ זְמַן), it is of no consequence (אֵין בָּכֵן כְּלוּם), for due to our many sins, what came forth from those years has come forth (כִּי בַּעֲוֹנוֹתֵינוּ שֶׁרָבוּ, יָצְאוּ מֵהֶן מַה שֶּׁיָּצְאוּ). And all of this is because we have not awakened in repentance (וְכָל זֶה מִפְּנֵי שֶׁאֵינָנוּ מִתְעוֹרְרִים בִּתְשׁוּבָה). And on this it is said: “In this Jubilee year…” (וְעַל זֶה נֶאֱמַר: ׳בִּשְׁנַת הַיּוֹבֵל הַזֹּאת׳) (Vayikra 25)—that is, five thousand and “”Zot [408/This]” (דְּהַיְנוּ ה׳ אֲלָפִים ׳זֹאת׳), “you shall return, every man to his possession” (תָּשֻׁבוּ אִישׁ אֶל אֲחֻזָּתוֹ) (Vayikra 25). Which is 5408 (1648 CE) of the sixth millennium (שֶׁהוּא ת״ח לָאֶלֶף הַשִּׁשִּׁי), and it is an Et Ratzon [Time of Favor] (וְהִיא עֵת רָצוֹן), one of those ketzim [appointed end-times] (אַחַת מֵאוֹתָם הַקִּצִּים), that begin from the day the king of Yishmael captured Constantinople (שֶׁמַּתְחִילִים מִיוֹם שֶׁלָּכַד מֶלֶךְ יִשְׁמָעֵאל קוֹנְסְטַנְטִינָא). As mentioned in the Targum of Eichah (כַּנִּזְכָּר בְּהַתַּרְגּוּם שֶׁל אֵיכָה), on the verse: “Rejoice and be glad, O daughter of Edom, who dwells in the land of Uz” (עַל פָּסוּק: ׳שִׂישִׂי וְשִׂמְחִי בַּת־אֱדוֹם הַיּוֹשֶׁבֶת בְּאֶרֶץ עוּץ׳) (Eichah 4). And on the verse: “Your iniquity is finished, daughter of Zion; He will no longer exile you” (וְעַל פָּסוּק: ׳תַּם עֲוֹנֵךְ בַּת־צִיּוֹן, לֹא יוֹסִיף לְהַגְלוֹתֵךְ׳) (Eichah 4), “He has visited your iniquity, O daughter of Edom” (פָּקַד עֲוֹנֵךְ בַּת אֱדוֹם) (Eichah 4), where is mentioned the downfall of two great imperial cities (שֶׁנֶּאֱמַר בּוֹ מַפָּלְתָּן שֶׁל שְׁתֵּי עָרֵי מְלוּכוֹת גְּדוֹלוֹת).

And the Targum is lacking on these two verses (וְחָסֵר בַּתַּרְגּוּם בִּשְׁנֵי פְּסוּקִים אֵלּוּ), and regarding this our Sages said: “All the ketzim [appointed end-times] have passed, and the matter depends only on repentance” (וְעַל זֶה אָמְרוּ רַז״ל: ׳כָּלוּ כָּל הַקִּצִּין וְאֵין הַדָּבָר תָּלוּי אֶלָּא בִּתְשׁוּבָה׳) (Sanhedrin 97b). Ketzim [appointed end-times]—in the plural—precisely (קִּצִּין דַּיְקָא), for it is a plural form, to teach us (שֶׁהוּא לָשׁוֹן רַבִּים, לְהוֹרוֹתֵנוּ), that from the day the land was appeased for its Sabbaths (מִיּוֹם שֶׁרָצְתָה הָאָרֶץ אֶת שַׁבְּתוֹתֶיהָ), the Holy One, Blessed be He, has been waiting for Israel to do Teshuvah [Repentance], and He will redeem them (מְחַכֶּה הקב״ה לְיִשְׂרָאֵל שֶׁיַּעֲשׂוּ תְשׁוּבָה וִיגְאָלֵם). And in every generation He creates one Tzaddik (וּבוֹרֵא בְּכָל דּוֹר צַדִּיק אֶחָד), worthy for the Shekhinah to rest upon him like Moshe Rabbeinu, peace be upon him (הָרָאוּי שֶׁתִּשְׁרֶה עָלָיו שְׁכִינָה כְּמֹשֶׁה רַבֵּנוּ ע״ה), if his generation merits it (אִם דּוֹרוֹ זוֹכֶה לְכָךְ). For thus the Holy One, Blessed be He, swore, that He would redeem them only through Teshuvah [Repentance] (שֶׁכָּךְ נִשְׁבַּע הקב״ה שֶׁלֹּא יִגְאָלֵם אֶלָּא בִּתְשׁוּבָה), as it is said: “And you shall return unto Hashem your God…” (שֶׁנֶּאֱמַר: ׳וְשַׁבְתָּ עַד י״י אֱלֹהֶיךָ׳) (Devarim 30). “If your outcasts be at the ends of the heavens, from there Hashem your God will gather you, and from there He will take you” (אִם יִהְיֶה נִדָּחֲךָ בִּקְצֵה הַשָּׁמַיִם, מִשָּׁם יְקַבֶּצְךָ י״י אֱלֹהֶיךָ, וּמִשָּׁם יִקָּחֶךָּ) (Devarim 30), as the Zohar says (כְּמוֹ שֶׁאוֹמֵר הַזֹּהַר). And so I saw written in the Etz Chayim, authored by the holy of holies, our teacher the Rav Chaim Kalaprizzi “Vital” (וְכֵן רָאִיתִי כָּתוּב בְּסֵפֶר עֵץ חַיִּים שֶׁחִבֵּר הָרַב קֹדֶשׁ קֳדָשִׁים מוֹרֵנוּ הָרַב חַיִּים קַלַפְּרִיזִי ׳וִיטַל׳), the student of our teacher and master, holy of holies, the Ari, of blessed memory (תַּלְמִידוֹ שֶׁל מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קֳדָשִׁים הָאֲרִ״י זלה״ה), who received this secret from his master which we have explained (שֶׁקִּיבֵּל מֵרַבּוֹ הַסּוֹד הַזֶּה שֶׁבֵּאַרְנוּ), and about him it is said: “I will surely gather, I will gather the remnant of Israel, together I will place them” (וְעָלָיו נֶאֱמַר: ׳כָּלֹה קָבוֹץ אֲקַבֵּץ שְׁאֵרִית יִשְׂרָאֵל, יַחַד אֲשִׂימֶנּוּ׳) (Micah 2). And regarding him, King David, the Mashiach said in the calculation of “Zot [408/This]” (וְעָלָיו אָמַר דָּוִד הַמֶּלֶךְ הַמָּשִׁיחַ בְּחֶשְׁבּוֹן ׳זֹאת׳), meaning 5408 (1648 CE) of the sixth millennium (רָצוֹן לוֹמַר: ת״ח לָאֶלֶף הַשִּׁשִּׁי): “This is My resting place forever” (יִהְיֶה ׳מְנוּחָתִי עֲדֵי עַד׳) (Psalms 132). In contrast to the kingship, which ceased many years before the reckoning of Zot [408/This] (נֶגֶד מַה שֶּׁהַמְּלוּכָה פָּסְקָה שָׁנִים הַרְבֵּה קֹדֶם חֶשְׁבּוֹן ׳זֹאת׳), therefore: “Here I will sit, for I have desired it” (לָכֵן: ׳פֹּה אֵשֵׁב כִּי אוֹתִיהָ׳), “There I will cause the horn of David to sprout, I have prepared a lamp for My anointed” (׳שָׁם אַצְמִיחַ קֶרֶן לְדָוִד, עָרַכְתִּי נֵר לִמְשִׁיחִי׳) (Psalms 132). He shall come speedily in our days (שֶׁיָּבוֹא בִּמְהֵרָה בְּיָמֵינוּ), and then: “His enemies I will clothe with shame, and upon him shall bloom his crown” (וְאָז: ׳אוֹיְבָיו אַלְבִּישׁ בֹּשֶׁת, וְעָלָיו יָצִיץ נִזְרוֹ׳) (Psalms 132). And this can only be understood in the Sha'ar Tikkun Mashiach (וְזֶה לֹא יוּבַן אֶלָּא בְּשַׁעַר תִּקּוּן מָשִׁיחַ). May it be His will, from before Atika Kadisha (יְהֵא רַעֲוָא מִן קֳדָם עַתִּיקָא קַדִּישָׁא), that we merit to sit in His shadow (שֶׁנִּזְכֶּה לִהְיוֹת יוֹשְׁבִים בְּצִלּוֹ), and that He illuminate our eyes with His perfect Torah (לְהָאִיר עֵינֵינוּ בְּתוֹרַת י״י תְּמִימָה). Amen. (אָמֵן).