Chapter Fifty-Six (פֶּרֶק חֲמִשִּׁים וְשִׁשָּׁה)

We said above in the previous chapter that our Master Rabbi Moshe Cordovero and his colleagues spoke only of the ten Sefirot of the World of Tohu, and nothing else (אָמַרְנוּ לְמַעְלָה בַּפֶּרֶק הַקּוֹדֵם שֶׁמַּהֲרַ״ם קוֹרְדוֹבֵירוֹ וַחֲבֵרָיו לֹא דִּבְּרוּ אֶלָּא בְּעֶשֶׂר סְפִירוֹתָיו שֶׁל עוֹלַם הַתֹּהוּ, לֹא זוּלָתוֹ), and it is proper to say that they did not even know what the World of Tohu itself truly is (וְרָאוּי לוֹמַר שֶׁלֹּא יָדְעוּ אֲפִלּוּ מֵעוֹלַם הַתֹּהוּ עַצְמוֹ מַה טִּיבוֹ), and the details of its secrets and the worlds above the Tehiru until the Emanator Himself, blessed is He (וּפְרָטֵי סוֹדוֹתָיו וְהָעוֹלָמוֹת שֶׁלְּמַעְלָה מִטְּהִירוּ עַד הַמַּאֲצִיל עַצְמוֹ בָּרוּךְ הוּא), and what is below them, and what was built from them, and for what purpose they were built (וּמַה שֶׁלְּמַטָּה מֵהֶם, וּמַה שֶּׁנִּבְנָה מֵהֶם, וּלְצוֹרֶךְ מַה נִּבְנָה). Rather, they investigated in the give-and-take of its Sefirot (אֶלָּא חָקְרוּ בְּמַשָּׂא וּמַתָּן הַסְּפִירוֹת שֶׁלּוֹ), in subtle and hidden aspects included in the aspects of Chokhmah, Binah, Keter of Keter and similar to them (בִּבְחִינוֹת דַּקּוֹת נֶעֱלָמוֹת כְּלוּלוֹת בְּבְחִינוֹת כַּחַ״ב שֶׁבַּכֶּתֶר וְדוֹמֵיהֶם), but not in actuality (אֲבָל לֹא בַּפֹּעַל). And it is justifiable to say that even the order of their arrangement they did not know (וְיוּצְדַּק לוֹמַר שֶׁאֲפִלּוּ סֵדֶר עֲמִידָתָן לֹא יָדְעוּ), for they presented them in the order of the Metikla [Balance] and Partzuf (כִּי הֵם הִצִּיגוּ אוֹתָם בְּסֵדֶר הַמְּתִקְלָא וּפַרְצוּף), whereas in truth they were not in such order, but rather one beneath the other (וְשָׁם לֹא הָיוּ אֶלָּא זֶה תַּחַת זֶה), and for this reason they were broken (וּמִטַּעַם זֶה נִשְׁבְּרוּ).

And there is indeed one opinion (וְיֵשׁ בֶּאֱמֶת מַאן דְּאָמַר אֶחָד), according to this reasoning, that arranged them one beneath the other (לְסַבְּרָא זוֹ, שֶׁצִּיֵּירָם זֶה תַּחַת זֶה), except that later there was a bit of face-to-back orientation (אֶלָּא שֶׁאַחַר כָּךְ הָיָה מְעַט פְּנִיּוֹת פָּנִים בְּאָחוֹר), and afterward they remained back-to-back in Chokhmah and Binah (וְאַחַר נִשְׁאֲרוּ אָחוֹר בְּאָחוֹר בְּחָכְמָה וּבִינָה), and the seven kings remained one below the other until they were broken (וְז' מְלָכִים נִשְׁאֲרוּ תַּחַת זֶה עַד שֶׁנִּשְׁבְּרוּ). And also “their end is embedded in their beginning” as they were in Keter (וְגַם נָעוּץ סוֹפָן בְּתְחִלָּתָן כְּמוֹ שֶׁהָיוּ בַּכֶּתֶר). But what they appended to this from the sayings of the Zohar that speak of the structure of the World of Tikkun is unrelated to this (אֲבָל מַה שֶּׁצֵּרְפוּ לְזֶה מַאֲמְרֵי הַזֹּהַר הַמְדַבְּרִים מִבִּנְיָן שֶׁל עוֹלַם הַתִּקּוּן - אֵינוֹ שַׁיָּךְ לְזֶה), neither this path nor this city (לֹא זוֹ הַדֶּרֶךְ וְלֹא זוֹ הָעִיר). And the Rav, our teacher Rabbi Yosef Gikatilla, of blessed memory, wrote about him p2-12(וְכָתַב עָלָיו הָרַב מוֹרֵנוּ הָרַב רַבִּי יוֹסֵף גִּיקַטִילְיָא ע"ה), that the Holy Spirit from above was revealed upon him (שֶׁנִּגְלָה עָלָיו רוּחַ הַקֹּדֶשׁ מִלְמַעְלָה), and the Maggid came to him every day (וּבָא אֵלָיו הַמַּגִּיד בְּכָל יוֹם), and revealed to him the secrets of Torah (וְגִלָּה לוֹ סִתְרֵי תּוֹרָה). And he wrote explicitly himself (וְהֲרֵי הוּא כָּתַב בְּעַצְמוֹ): “It is known from the words of Pardes Rimonim that in several places he did not concern himself with what was before him” (יָדוּעַ מִתּוֹךְ דִּבְרֵי פַּרְדֵּס רִמּוֹנִים שֶׁבְּכַמָּה מְקוֹמוֹת לֹא חָשׁ לְקַמָּחֵיהּ). And so it was from ancient times in the Land of Israel (וְכֵן הָיְתָה מִקֶּדֶם דְּנָא בְּאֶרֶץ יִשְׂרָאֵל), that ten days before Shavuot and ten days before Rosh Hashanah (עֲשָׂרָה יָמִים קֹדֶם שָׁבוּעוֹת וַעֲשָׂרָה יָמִים קֹדֶם רֹאשׁ הַשָּׁנָה), they would stretch a tent from the grave of Rashbi, peace be upon him (פּוֹרְסִים אוֹהֶל מִן קִבְרוֹ שֶׁל רַשְׁבִּ"י ע"ה), to the grave of Rabbi Eliezer his son, which is in the village of Meron (לְקִבְרוֹ שֶׁל רִבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁהוּא בְּכְפַר מֵירוֹן). And they would sit there ten days and nights continuously every year (וְיוֹשְׁבִים שָׁם עֲשָׂרָה יָמִים וְלֵילוֹת רְצוּפִים בְּכָל שָׁנָה), and engage in the study of the Sefer HaZohar (וְעוֹסְקִים בְּסֵפֶר הַזֹּהַר), that is: one sage would recite aloud (דְּהַיְנוּ חָכָם אֶחָד מַגִּיד), and the others would listen to his voice (וְהָאֲחֵרִים מַקְשִׁיבִים לְקוֹלוֹ). And they would not explain it according to the method of our teacher the Rav Moshe Cordovero, of blessed memory (וְאֵינָם מְפָרְשִׁים אוֹתוֹ עַל דֶּרֶךְ שֶׁל מוֹרֵנוּ הָרַב מֹשֶׁה קוֹרְדוֹבֵירוֹ ע״ה), from the day that the wisdom of the Ari, of blessed memory, was revealed (מִיוֹם שֶׁנִּתְגַלְּתָה זֹאת הַחָכְמָה שֶׁל הָאֲרִ״י זלה״ה). Although the commentary on the Zohar of our teacher the Ramak is in Tzfat (הַגַּם כִּי פֵירוּשׁ הַזֹּהַר שֶׁל מוֹרֵנוּ הָרַמַ״ק הוּא בְּצְפַת), and also the abbreviated commentary written by one of his students, whose name was our honorable teacher Rabbi Avraham Galante, of blessed memory (וְגַם קִצּוּר הַפֵּרוּשׁ שֶׁעָשָׂה אֶחָד מִתַּלְמִידָיו, וּשְׁמוֹ כְּבוֹד מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם גָּלַאנְטִי ע״ה), who composed the book Kol Bochim [Voice of Weeping] (שֶׁחִיבֵּר סֵפֶר קוֹל בּוֹכִים). Still, it is evident that the superiority of the secrets of the Ari, of blessed memory, over the words of the Rav Moshe Cordovero is like the superiority of sunlight over moonlight (לִהְיוֹת שֶׁנִּיכָּרִים יִתְרוֹן הַסּוֹדוֹת שֶׁל הָאֲרִ״י זלה״ה עַל דִּבְרֵי הָרַב מֹשֶׁה קוֹרְדוֹבֵירוֹ, כִּיתְרוֹן אוֹר הַשֶּׁמֶשׁ עַל אוֹר הַלְּבָנָה). And it is apparent that still, in the time of the Ramak, the Et Ratzon [Time of Favor] from above had not yet been revealed (וְנִכָּר שֶׁעֲדַיִן בִּזְמַן הָרַמַ״ק לֹא הָיְתָה נִתְגַלְּתָה עֵת רָצוֹן מִלְמַעְלָה), as it was in the time of the Ari, of blessed memory (כְּמוֹ בִּזְמַן הָאֲרִ״י זלה״ה), and permission was not given to reveal more according to his level (וְלֹא נִתְּנָה רְשׁוּת לְגַלּוֹת לְפִי מַדְרִיגָתוֹ יוֹתֵר). And so I have written above regarding the Rav Rabbi Yosef Karo, of blessed memory (וְכֵן כָּתַבְתִּי לְמַעְלָה מֵהָרַב רַבִּי יוֹסֵף קָארוֹ זלה״ה), that he did not merit more than the path of our teacher the Rav Moshe Cordovero (שֶׁלֹּא זָכָה יוֹתֵר אֶלָּא עַל זֶה הַדֶּרֶךְ שֶׁל מוֹרֵנוּ הָרַב מֹשֶׁה קוֹרְדוֹבֵירוֹ). And also the Rav, our teacher Rabbi Emanuel, of blessed memory… (וְגַם הָרַב מוֹרֵנוּ הָרַב רַבִּי עִמָּנוּאֵל זלה״ה…) Whose light of Torah was shining in the land of Reggio in Italy (אֲשֶׁר אוֹר תּוֹרָתוֹ הָיָה זוֹרֵחַ בְּרֶעְץ נְרִיגְיוֹן שֶׁבְּאִיטַלְיָא), he spent from his own pocket a great fortune (הֵזִיל מִכִּיסוֹ הוֹן רַב), until he acquired the Ohr Yakar [Precious Light]—a commentary on the Zohar by our teacher the Rav Moshe Cordovero (עַד שֶׁהִשִּׂיג סֵפֶר אוֹר יָקָר, פֵּירוּשׁ עַל הַזֹּהַר מִן מוֹרֵנוּ הָרַב מֹשֶׁה קוֹרְדוֹבֵירוֹ), aside from the expenses for the scribes and the gifts (מִלְּבַד הוֹצָאוֹת הַסּוֹפְרִים וּמַתָּנוֹת), which the sages of the Land of Israel mediated on his behalf (אֲשֶׁר יַמְלִיצוּ בַעֲדוֹ חַכְמֵי אֶ״י), before the widow of our teacher the Rav Moshe, so that she would not withhold from him the copying of the books (נֶגֶד אַלְמֶנֶת מוֹרֵנוּ הָרַב מֹשֶׁה, שֶׁלֹּא תִּמְנַע מִמֶּנּוּ הַעְתָּקַת הַסְּפָרִים). And he labored and studied them with immense effort and exertion (וְטָרַח וְעִיֵּין בָּהֶם טְרָחָא רַבָּה וּגְדוֹלָה מְאֹד).

And behold, he himself wrote in Pelech haRimon [Section of the Pomegranate], in his introduction (וְהֲרֵי הוּא כָּתַב בְּעַצְמוֹ בְּסֵפֶר פֶּלֶח הָרִמּוֹן, בְּהַקְדָּמָתוֹ): that Hashem, blessed is He, magnified His kindness and truth with His people Israel (כִּי הִפְלִיא י״י יִתְבָּרַךְ חַסְדּוֹ וַאֲמִתּוֹ עִם עַמּוֹ יִשְׂרָאֵל), and sent to the inhabitants of the Land of the Tzvi an angel of the city (וְשָׁלַח לְיוֹשְׁבֵי אֶרֶץ הַצְּבִי מַלְאָךְ עִיר), and a holy one descended from Heaven (וְקַדִּישׁ מִן שְׁמַיָּא נְחֵית) (Daniel 4), this is the great and godly Rav, our honored teacher Rabbi Yitzchak Ashkenazi, of blessed memory (הוּא הָרַב הַגָּדוֹל הָאֱלֹהִי כְּבוֹד מוֹרֵנוּ הָרַב רַבִּי יִצְחָק אַשְׁכְּנָזִי זלה״ה). Upon whom the Holy One, Blessed be He, caused His holy spirit to rest (אֲשֶׁר הוֹפִיעַ עָלָיו הקב״ה אֶת רוּחוֹ הַקָּדוֹשׁ), and Eliyahu, of blessed memory, revealed himself to him at all times and occasions (וְאֵלִיָּהוּ ז״ל נִתְגַּלָּה אֵלָיו בְּכָל זְמַן וָעֵת), and revealed to him secrets that had not been revealed since the days of Rashbi and onward (וְגִלָּה לוֹ רָזִין שֶׁלֹּא נִתְגַּלוּ מִיְּמוֹת רַשְׁבִּ״י וָאֵילָךְ). And the concluding words of Rabbi Menachem Azariah of Fano are: “Had we not merited that my teacher, our honored master Rabbi Yisrael Sarug, came to our land (וְסוֹף דְּבָרָיו שֶׁל רמ״ע מִפָּאנוֹ: אִלְּוּ לֹא זָכִינוּ שֶׁבָּא מוֹרִי כְּבוֹד מוֹרֵנוּ הָרַב רַבִּי יִשְׂרָאֵל סָרוּג בְּאַרְצֵנוּ), and revealed to us a bit of those secrets that the Ari, of blessed memory, had revealed (וְגִלָּה לָנוּ קְצָת מֵאוֹתָם הַסּוֹדוֹת שֶׁגִּלָּה הָאֲרִ״י זלה״ה), we would never have merited the light of Torah at all” (לֹא זָכִינוּ לְאוֹר הַתּוֹרָה מֵעוֹלָם). For the words of the Tanna Rashbi and his companions are exceedingly sealed in a thousand locks (כִּי דִּבְרֵי הַתַּנָּא רַשְׁבִּ״י וַחֲבֵרָיו סְתוּמִים מְאֹד בְּאַלֶף עִיזְקָאן), and it is impossible to understand them through introductions built upon human intellect (וְאִי אֶפְשָׁר לְהָבִין אוֹתָם בְּהַקְדָּמוֹת הַבְּנוּיוֹת עַל פִּי שֵׂכֶל הָאֱנוֹשִׁי). And our teacher the Rav Rabbi Chaim Kalabriz Vital, of blessed memory, wrote in the introduction to Etz Chayim [Tree of Life] (וְכָתַב מוֹרֵנוּ הָרַב רַבִּי חַיִּים קַלַפְּרִיז וִיטַל זלה״ה בְּהַקְדָּמַת סֵפֶר עֵץ חַיִּים): and even the Ramban, the last of the Mekubalim [Kabbalists] (וְאַף הָרַמְבַּ״ן אַחֲרוֹן הַמְּקוּבָּלִים), expanded greatly in saying that his words would not be understood at all (הִפְלִיג בָּזֶה לוֹמַר שֶׁלֹּא יוּשְׂגוּ דְּבָרָיו כְּלָל וָעִקָּר). And how can it rise in the mind of human intellect, especially among the people of our generation (וְאֵיךְ יַעֲלֶה בְּדַעַת שֵׂכֶל אֱנוֹשִׁי, בִּפְרָט בְּאַנְשֵׁי דּוֹרֵנוּ זֶה), to understand by their intellect the words of the Living God—the words of Rashbi, peace be upon him (לְהָבִין בְּשִׂכְלָם דִּבְרֵי אֱלֹהִים חַיִּים, דִּבְרֵי הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), whose thunderous utterances lick flames of fire (אֲשֶׁר קוֹל דְּבָרוֹתָיו מְלַחֲכוֹת אֵשׁ)—they are sealed in a thousand locks (הֵן חֲתוּמִים בְּאַלֶף עִיזְקָאן).

Behold, you will see that at the time of his passing, at the beginning of Idrat Ha’azinu (הֲלֹא תִּרְאֶה כִּי בְּעֵת פְּטִירָתוֹ בְּרֵישׁ אִדְרָת הַאֲזִינוּ), no permission was given to any of his students to write anything of the Zohar (לֹא נִתְּנָה רְשׁוּת לְשׁוּם אֶחָד מִתַּלְמִידָיו לִכְתוֹב בַּסֵּפֶר דִּבְרֵי הַזֹּהַר), except for Rabbi Abba, peace be upon him (זוּלָת לְרַבִּי אַבָּא עָלָיו הַשָּׁלוֹם). And even with all that, Rabbi Elazar his son was angered after the passing of his father (וְעַל כָּל זֹאת נִתְכַּעֵס עָלָיו רַבִּי אֶלְעָזָר בְּנוֹ אַחַר פְּטִירַת אָבִיו), for having revealed secrets (שֶׁגִּלָּה סוֹדוֹת), and he answered him: “From here onward, the words are sealed from them” (וְהֵשִׁיב לוֹ: ׳מִכָּאן וְאֵילָךְ סְתִימִין מִילִין מִינַיְיהוּ׳), though they are written in sealed form (עִם הֱיוֹתָם כְּתוּבִים בִּסְתִימוּ), in the language of parable (בִּלְשׁוֹן מָשָׁל), “a small place contains the many” (מָקוֹם מוּעָט מַחֲזִיק אֶת הַמְּרוּבֶּה). And they were not revealed even to the companions of that generation (וְלֹא אִתְגָּלְיָין אֲפִלּוּ לַחֲבִירִים שֶׁבְּאוֹתוֹ הַדּוֹר), except for those seven “Eyes of Hashem” who were in the Idra Kadisha (חוּץ מֵאִינוּן שִׁבְעָה עֵינֵי י״י שֶׁהָיוּ בְּאִדְרָא קַדִּישָׁא). And it is not revealed except begavna [in color] and within whiteness, in sealed form (וְאֵינוֹ נִגְלֶה אֶלָּא בְּגוַונָא וּבְתוֹךְ לְבָן בְּסִתִימוּ), see Parashat Mishpatim, 123b (עֲיֵן פָּרָשַׁת מִשְׁפָּטִים דַּף קכ״ג ע״ב):

Rabbi Elazar said to Rabbi Abba (אָמַר לוֹ רַבִּי אֶלְעָזָר לְרַבִּי אַבָּא): “All these Tikkunim (תִּקּוּנִין), Abba revealed them (כָּל הָנֵי תִּקּוּנִין, אַבָּא גַלָּה לוֹן), so that he not enter the World to Come in shame” (בְּגִין דְּלָא יַעֲוֹל בְּכִיסּוּפָא לְעָלְמָא דְאָתֵי). “Now, why should they be revealed?” (הַשְׁתָּא אַמַּאי אִצְטָרִיךְ לְאִתְגַּלְיָא) He said to him: “That which I write from the Butzina Kadisha [Holy Luminary]” (אָמַר לוֹ רַבִּי אַבָּא: הַהוּא דְּאַנָא כְּתַבְנָא מִבּוּצִינָא קַדִּישָׁא), “I said I am writing it only for the companions” (אֲמִינָא כְּתַבְנָא לְגַבֵּי חֲבַרַיָּיא), “and behold, they know the words…” (וְהָא אִינּוּן יָדְעִין מִילִין […]). “And from here onward the words are sealed” (וּמִכָּאן וְאֵילָךְ סְתִּימִין מִילִין), “in form” — begavna [in color], according to variant readings (בְּגוַונָא - כְּגוַונָא, עַל פִּי חִלּוּפֵי גִּירְסָאוֹת). And even though permission was given to write, not to teach, except to companions who entered and exited the Idra Kadisha (וְעִם שֶׁנִּתְּנָה רְשׁוּת לִכְתֹּב, לֹא לְלַמֵּד, אֶלָּא לַחֲבִירִים דְּעָאֲלוּ וְנָפְקוּ בְּאִדְרָא קַדִּישָׁא). And this is what he said: “in a manner (begavna [in color])” (וְזֶהוּ שֶׁאָמַר ״בְּגוַונָא״), that is, the secrets were sealed in form, within our hearts (כְּלוֹמַר: נִסְתְּמוּ הַסּוֹדוֹת בְּגוַונָא בְּלֵב בֵּינֵינוּ), and he did not say: “to us and the rest of the companions of that generation” (וְלֹא אָמַר ״לָנָא וּלְשַׁאָר חֲבִירִים שֶׁבְּאוֹתוֹ הַדּוֹר״).

All the more so in our generation, blind and deaf, sealed from sight (וְכָל שֶׁכֵּן בְּדוֹרֵנוּ זֶה, עִוְרִים וַחֵרְשִׁים, טָחוּ מֵרְאוֹת עֵינֵינוּ), from understanding with our hearts (מֵהַשְׂכִּיל לְבָבוֹתֵינוּ). And likewise, at the beginning of Parashat Vayechi, 217a (וְכֵן רֵישׁ פָּרָשַׁת וַיְחִי דַּף רי״ז ע״א), “Rabbi Abba wept and said: Rashbi is hidden within him, a good basket…” (בָּכָה רַבִּי אַבָּא וְאָמַר: רַשְׁבִּ״י טָחְנִין מִנֵּיהּ טַנָּא טָבָא…), “and nothing remained in the world from him outwardly” (וְלָא אִשְׁתְּאֵר בְּעָלְמָא מִנֵּיהּ בַּר), “as it is written: ‘Take one jar…’” (כַּמָּה דִּכְתִיב: ׳קַח צִנְצֶנֶת אַחַת…׳) (Shemot 16), “to the governor, for concealment” (לְמִשְׁטַרֵת לְאִצְנְעוּתָא), “and had it been in revealed form, it would not have been written so” (וְאִילּוּ בְּאִתְגַּלְיָא לָא כְּתִיב), “and now, who is able to reveal hidden secrets, and who shall know them?” (וְהַשְׁתָּא מַאן יָכוֹל לְאַגְלָאָה רָזִין טְמִירִין, וּמַאן יִנְדַּע לְהוֹן). And likewise, in Parashat Acharei Mot, 79b (וְכֵן בְּפָרָשַׁת אַחֲרֵי מוֹת דַּף ע״ט ע״ב): “After Rashbi passed away, the companions said: ‘Do not let your mouth cause your flesh to sin…’” (בָּתַר דְּשְׁכִיב רַשְׁבִּ״י הֲווּ חַבְרַיָּיא אָמְרִין: ׳אַל תִּתֵּן אֶת פִּיךָ לְחַטִּיא אֶת בְּשָׂרֶךָ׳) (Ecclesiastes 5).

And there is no doubt that if Rashbi had not known and recognized through his Ruach HaKodesh (וְאֵין סָפֵק כִּי לוּלֵא שֶׁיָּדַע רַשְׁבִּ״י וְהִכִּיר בְּרוּחַ קָדְשׁוֹ), that Rabbi Abba was a great sage and knew how to clothe and conceal the matters in riddles and hints (בְּרַבִּי אַבָּא שֶׁהוּא חָכָם גָּדוֹל וְיוֹדֵעַ לְהַלְבִּישׁ וּלְהַעֲלִים הַדְּבָרִים דֶּרֶךְ חִידוֹת וְרְמָזִים), so that even the sages of that generation would not understand them more than he (שֶׁאַף אֲפִלּוּ חַכְמֵי הַדּוֹר הַהוּא לֹא יָבִינוּ אוֹתָם יוֹתֵר מִזּוּלָתוֹ), he would not have commanded him explicitly to write (לֹא הָיָה מְצַוּוֶה לוֹ בִּפְרָטוּת שֶׁיִּכְתּוֹב), and would not have permitted him to write (וְלֹא הִנִּיחוֹ לִכְתֹּב). For behold, there in Idrat Ha'azinu, 294b (כִּי הֲרֵי שָׁם בְּאִדְרָת הַאֲזִינוּ דַּף רצ״ד ע״ב), Rashbi said: “‘Upon them it is written: ‘A faithful spirit conceals a matter’” (אָמַר רַשְׁבִּ״י: ׳עֲלֵיהֶן כְּתִיב: נֶאֱמָן רוּחַ מְכַסֶּה דָּבָר׳) (Proverbs 11), for anyone who reveals secrets—it is known that his soul is not from the body of the Holy King (דְּכָל מַאן דְּגַלֵּי רָזִין, בְּיָדוּעַ דְּנִשְׁמָתֵיהּ לָאו אִיהוּ מִגוּפָא דְּמַלְכָּא קַדִּישָׁא), and therefore, when his soul departs… woe to that man and woe to his soul (וּבְגִין דָּא כַּד תִּפֹּק נִשְׁמָתֵיהּ… וַי לְהַאי בַּר נָשׁ, וַי לְנִשְׁמָתֵיהּ), fortunate is the portion of the Tzaddikim who conceal (זַכָּאָה חוּלְקֵיהוֹן דְּצַדִּיקַיָּא דְּמְכַסִּין), all the more so the supernal secrets of the Holy One, Blessed be He (כָּל שֶׁכֵּן רָזִין עִלָּאִין דְּקב״ה). And likewise in Parashat Pinchas, daf 244a, in Ra'aya Meheimna [The Faithful Shepherd] (וְכֵן בְּפָרָשַׁת פִּנְחָס דַּף רמ״ד ע״א בְּרַעְיָא מְהֵימְנָא), Rabbi Abba said (אָמַר רַבִּי אַבָּא): Whoever treats with contempt the crumbs of bread (מַאן דְּמִזַלְזֵל בְּפִירוּרִין דְּנַהֲמָא)... how much more so one who gives over the secrets of the Orayta (וְכָל שֶׁכֵּן מַאן דְּמְסַר רָזִין דְּאוֹרַיְּיתָא), or the mysteries of Ma'aseh Bereshit (אוֹ סִתְרֵי מַעֲשֵׂה בְּרֵאשִׁית), or the mysteries of the letters of the Name (אוֹ סִתְרֵי אַתְוָותָא דִּשְׁמָא), explaining them to unworthy individuals (מְפָרֵשׁ לְאַנָשִׁים שֶׁאֵינָם הֲגוּנִים)... He wanders seeking bread—the bread of Torah (נוֹדֵד לְלֶחֶם אֵיָּה, לְלַחְמָהּ שֶׁל תּוֹרָה), and there is no one who takes pity on him (וְלֵית מַאן דְּאַשְׁנַח עֲלֵיהּ).

And behold, if Rabbi Shimon bar Yochai of blessed memory warned thus, not to reveal under any circumstances (וְהִנֵּה אִם רַשְׁבִּ"י ע"ה עַצְמוֹ הִזְהִיר כֵּן שֶׁלֹּא לְגַלּוֹת בְּשׁוּם אֹפֶן), how did he command Rabbi Abba to write the Idra and the words of the Zohar? (אֵיךְ צִוָּה לְרַבִּי אַבָּא לִכְתוֹב בְּסֵפֶר הָאִדְרָא וּדְבָרֵי הַזֹּהַר) For behold, the Ramban wrote p2-13(וְהֲרֵי הָרַמְבַּ"ן כָּתַב): “Words that are written in a book are as though they are taught to many thousands of people” (דְּבָרִים הַנִּכְתָּבִים בַּסֵּפֶר דּוֹמֶה כְּאִלּוּ דּוֹרְשִׁים לִכְמָה אֲלָפֵי בְנֵי אָדָם). Rather, certainly we must say (אֶלָּא וַדַּאי אִית לַן לְמֵימַר) that Rabbi Shimon bar Yochai knew concerning Rabbi Abba (כִּי יָדַע רַשְׁבִּ"י בְּרַבִּי אַבָּא) that he would conceal the words with utmost concealment (כִּי הוּא יַעֲלִים הַדְּבָרִים בִּתְכֵלֶת הַהֶעָלֵם), and it would be as though they were not written at all (וּכְאִלּוּ לֹא נִכְתְּבוּ דָּמִי). And if you should say, “Then his writing was in vain, since no one will understand them” (וְאִם תֹּאמַר אִם כֵּן הָיְתָה כְּתִיבָתוֹ לַחִנָּם, אַחֲרֵי שֶׁאֵין מִי שֶׁיָּבִין אוֹתָם), the answer is already given in the words of the Tikkunim, and this is its language (תְּשׁוּבָתְךָ בְּצִדּוֹ מִמַּאֲמַר הַתִּיקּוּנִים וְזֶה לְשׁוֹנוֹ): “From this composition of yours they will be nourished (מֵהַאי חִבּוּרָא דִּילָךְ יִתְפַּרְנְסוּן), and through it each man will return to his inheritance” (וּבֵיהּ וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ).

Behold, it is clear that Rabbi Shimon bar Yochai, peace be upon him, knew (הֲרֵי כִּי יָדַע הַרַשְׁבִּ"י ע"ה) that the words of the book would be hidden and sealed (שֶׁדִּבְרֵי הַסֵּפֶר יִהְיוּ גְּנוּזִים וַחֲתוּמִים) like a sealed book (כְּסֵפֶר חָתוּם). And it will not be revealed except at the end of days (וְלֹא יִתְגַּלֶּה אֶלָּא עַד סוֹף יוֹמַיָּא), to those who are worthy of it in the final generation (אֶל הָרְאוּיִים אֵלָיו בְּדָרָא בַּתְרָאָה), in order that through its merit Israel will be redeemed (כְּדֵי שֶׁבִּזְכוּתֵיהּ יִגָּאֲלוּ יִשְׂרָאֵל). Therefore he commanded to write it and leave it safeguarded (לְכָךְ צִוָּה לִכְתְּבוֹ וְהִנִּיחוֹ לְמִשְׁמָרֶת). And indeed, in every generation, there were found select individuals (וְאָמְנָם בְּכָל דּוֹר וָדוֹר נִמְצְאוּ יְחִידֵי סְגוּלָּה) who were worthy that the Shekhina dwell upon them (רְאוּיִים לְשָׁרוֹת עֲלֵיהֶם שְׁכִינָה), and behold, Eliyahu, of blessed memory, was revealed to them (וְהִנֵּה אֵלִיָּהוּ ז"ל נִגְלֶה אֲלֵיהֶם), and taught them the secrets of the Torah (וּמְלַמְּדָם סִתְרֵי תּוֹרָה). As is mentioned in Tanna Devei Eliyahu, on the verse “And the spirit of God hovered” (Bereshit 1) (כְּנִזְכַּר בִּתְנָא רַבִּי אֵלִיָּהוּ עַל פָּסוּק “וְרוּחַ אֱלֹהִים מְרַחֶפֶת”) - [it hovers] over those who are worthy of it (עַל הָרְאוּיִים אֵלָיו), even after the destruction [of the Temple], through Eliyahu of blessed memory (אַף אַחַר הֶחֱרֵב הָעַל יְדֵי אֵלִיָּהוּ ז"ל). Thus is the decree of Hashem, may He be blessed (כֵּן גְּזֵרַת הַשֵּׁם יִתְבָּרַךְ), that the Ruach haKodesh not cease from Israel (שֶׁלֹּא יִפְסֹק רוּחַ הַקֹּדֶשׁ מִיִּשְׂרָאֵל). But prophecy, which has no permission to be written for generations, to be revealed - it is not written (אֲבָל נְבוּאָה שֶׁאֵין לָהּ רְשׁוּת לִכָּתֵב לְדוֹרוֹת, לְגַלּוֹת אוֹתָהּ – לֹא נִכְתְּבָה), and they do not have permission to be revealed (וְאֵין לָהֶם רְשׁוּת לְהִתְגַּלוֹת). And the conclusion of the words of Rabbi Chaim Vital is as follows (וְסוֹף דְּבָרָיו שֶׁל רַבִּי חַיִּים וִיטַאל): “Therefore, men of understanding will listen to me (וְלָכֵן אַנְשֵׁי לֵבָב יִשְׁמְעוּ לִי), and let them not break forth to gaze into the books of the latter ones, built only upon their human intellect” (וְאַל יֶהֶרְסוּ לִרְאוֹת בְּסִפְרֵי הָאַחֲרוֹנִים הַבָּנוּי עַל פִּי שִׂכְלָם הָאֱנוֹשִׁי), “and do not go in their ways” (וְאַל תֵּלֵךְ אֶל דַּרְכֵּיהֶם), “and do not trust in their interpretations of the sayings of the Zohar” (וְאַל תַּאֲמֵן בְּהֲבָנַת פֵּירוּשֵׁיהֶם בִּמְאָמְרֵי הַזֹּהַר), and one who listens to me will dwell in safety” (וְשׁוֹמֵעַ לִי יִשְׁכּוֹן לָבֶטַח).

The words of Rabbi Chaim Vital, as quoted from Etz Chayim (דִּבְרֵי הָרַב חַיִּים וִיטַאל הַמְּצוּטָּטִים מִ״עֵץ חַיִּים):

And I, the young Chaim Vital, author of this book (וַאֲנִי הַצָּעִיר חַיִּים וִיטַאל מְחַבֵּר הַסֵּפֶר הַזֶּה), upon seeing the yearning of the God-fearing toward the Torah of Hashem (בִּרְאוֹתִי תְּשׁוּקַת הַחֲרֵדִים אֶל תּוֹרַת ה׳), I saw fit to enlighten their eyes with a small measure of introductions (רָאִיתִי לְהָאִיר עֵינֵיהֶם בְּקִצָּת מִזְעֵיר הַקְדָּמוֹת), which I received from my teacher, of blessed memory (שֶׁקִּבַּלְתִּי מִמּוֹרִי זלה״ה), as I shall explain (כַּאֲשֶׁר אֲבָאֵר), and from them you will be able to grasp and take from the Tree of Life, good and evil (וּמֵהֶם תּוּכַל לֶאֱחֹז וְלָקַחַת מֵעֵץ הַחַיִּים טוֹב וָרָע). As you will see, my words are built upon hidden introductions (כַּאֲשֶׁר תִּרְאֶה, דְּבָרַי בְּנוּיִים עַל הַקְדָּמוֹת נַעֲלָמוֹת), which were revealed to my teacher, peace be upon him, through Ruach HaKodesh (שֶׁנִּתְגַּלוּ לְמוֹרִי עָלָיו הַשָּׁלוֹם בְּרוּחַ הַקֹּדֶשׁ), and by the authority of Eliyahu, of blessed memory (וְעַל פִּי אֵלִיָּהוּ ז״ל). And today I shall utter riddles and wonders of the Perfect in knowledge (וְהַיּוֹם אָבִיעָה חִידוֹת וְנִפְלָאוֹת תָּמִים דֵּעִים). For just as in every generation He has shown wondrous kindness with us (כִּי כְּשֶׁבְּכָל דּוֹר וָדוֹר הִפְלִיא חַסְדּוֹ עִמָּנוּ), “El is Hashem and He has given us light” (׳אֵל ה׳ וַיָּאֶר לָנוּ׳) (Psalms 118), through him, wisdom in every generation (עַל יָדוֹ חָכְמָה בְּכָל דּוֹר וָדוֹר), so too today the God of the ancients and the later ones (וְכֵן הַיּוֹם אֱלֹהֵי הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים), has done wonders with us in our generation (הִפְלִיא חַסְדּוֹ עִמָּנוּ בְּדוֹרֵנוּ זֶה), for He has revealed His holy arm (כִּי חָשַׂף אֶת זְרוֹעַ קָדְשׁוֹ), and sent to us a city and a holy one, descended from heaven (וְשָׁלַח לָנוּ עִיר וְקַדִּישׁ מִן שְׁמַיָּא נְחִית) (Daniel 4), the pious, great, and divine sage (הַחָסִיד הָרַב הַגָּדוֹל הָאֱלֹהִי), like Rashbi in his generation (כְּרַשְׁבִּ״י בְּדוֹרוֹ): my teacher and master, our teacher the Rav Yitzchak Luria Ashkenazi, of blessed memory (מוֹרִי וְרַבִּי מוֹרֵנוּ הָרַב ר׳ יִצְחָק לוּרְיָא אַשְׁכְּנָזִי זלה״ה). “From the narrowness I called to Yah, and Yah answered me with expansiveness” (׳מִן הַמֵּצַר קָרָאתִי יָהּ, עָנָנִי בַמֶּרְחָב יָהּ׳) (Psalms 118), in a land broad of hands (בְּאֶרֶץ רַחֲבַת יָדַיִם), a great city of God, of sages and scribes (עִיר גְּדוֹלָה שֶׁל אֱלֹהִים, שֶׁל חֲכָמִים וְסוֹפְרִים), Tzefat—may it be built and established (צְפַת תּוּבב״א), in the Upper Galilee (בַּגָּלִיל הָעֶלְיוֹן).

For about two years before the passing of my teacher, of blessed memory (כִּי כְּמוֹ שְׁתֵּי שָׁנִים קֹדֶם פְּטִירַת מוֹרִי ז״ל), he came from Egypt (בָּא מִמִּצְרַיִם), compelled by the word [of Heaven] (אֲנוּס עַל פִּי הַדִּבּוּר), for thus was it told to him through Ruach HaKodesh (כִּי כֵּן הֻגַּד לוֹ עַל פִּי רוּחַ הַקֹּדֶשׁ), that the time of the visitation of his spirit had come (כִּי הִגִּיעַ עֵת פְּקֻדַּת רוּחוֹ), to return it to the God who gave it to him (לְהָשִׁיבָהּ אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ לוֹ) (Ecclesiastes 12). And even there in Egypt he was commanded, according to his attainment (וְגַם שָׁם בְּמִצְרַיִם נִצְטַוָּה עַל פִּי הַשָּׂגָתוֹ), to entrust a small measure, a bit of his great wisdom, into my hands (לְהַפְקִיד מְעַט מִזְעֵיר, קְצָת מֵחָכְמָתוֹ הַגְּדוֹלָה בְּיָדִי), for so was he commanded from the Metivta deRaki'a [Heavenly Academy] (כִּי כֵן נִצְטַוָּה מִמְּתִיבְתָּא דִּרְקִיעָא), to give life to the remnant in the land (לְהַחֲיוֹת שְׁאֵרִית בָּאָרֶץ), and these matters are ancient and hidden under your garments (וְהַדְּבָרִים עֲתִיקִים כְּבוּשִׁים לִלְבוּשֶׁךָ). And then, when he ascended from Egypt (וְאָז בְּעָלוֹתוֹ מִמִּצְרַיִם), he placed his hands upon me (וַיְסֹםֵךְ אֶת יָדַי עָלַי), and enlightened the eyes of my intellect (וְהֵאִיר עֵינֵי שִׂכְלִי) with a portion of the foundational and true introductions (בְּקִצַּת הַקְדָּמוֹת אֲמִתִּיּוֹת שָׁרְשִׁיּוֹת), which were transmitted to him in the Metivta deRaki'a [Heavenly Academy] (שֶׁמָּסְרוּ לוֹ בְּמְתִיבְתָּא בְּרָקִיעָא), and which he learned from the mouth of Eliyahu, of blessed memory (וְשֶׁלָּמַד מִפִּי אֵלִיָּהוּ זִכְרוֹנוֹ לִבְרָכָה), who was continually revealed to him (שֶׁנִּתְגַלֶּה אֵלָיו תָּמִיד). And permission was given to him (וּרְשׁוּתָא אִתְיְהִיב לֵיהּ) to reveal the hidden secrets of the Zohar (לְגַלּוֹת רָזֵי סְתִימוּת הַזֹּהַר), which had not been revealed since the days of Rabbi Shimon bar Yochai and onward (שֶׁלֹּא נִתְגַּלוּ מִיְּמוֹת רַשְׁבִּ״י וָאֵילַךְ). And were it not that I feared wrath and fury, the jealous rage of the ignorant (וְלוּלֵא יָגֹרְתִּי מִפְּנֵי הָאַף וְהֶחָמָה קִנְאַת חֲמַת נִבְעָר), perhaps there might be found in our generation men who consider themselves wise (אוּלַי יִמָּצְאוּ בְּאַנְשֵׁי דּוֹרֵנוּ חֲכָמִים בְּדַעְתָּם), and stiffen their necks to refuse to believe that there is a God in the land (וְיַקְשׁוּ אֶת עָרְפָּם לְבִלְתִּי הֶאֱמִין כִּי יֵשׁ אֱלֹהִים בָּאָרֶץ).

And I feared, lest from their jealousy (וְיָרֵאתִי פֶּן מִקִּנְאָתָם), when they hear the report of his mighty and wondrous deeds (כְּשָׁמְעָם אֵת שֵׁמַע גְּדוֹלוֹתָיו וּנְפְלָאוֹתָיו הָעֲצוּמִים), they might, Heaven forbid, cast their mouths into the Holy of Holies (פֶּן חַס וְשָׁלוֹם יַטִּילוּ פוּם בַּקֹּדֶשׁ הַקֳּדָשִׁים), and say: “What is this man among men?” (וְיֹאמְרוּ: מַהִי גַּבְרָא בְּגוּבְרִין), “Did not also through us Hashem speak?” (׳הֲלֹא גַם בָּנוּ דִבֶּר י״י׳) (Bamidbar 12). Were it not for this, I would have recounted some of his ways and wonders (לוּלֵי זֶה הָיִיתִי מְסַפֵּר קְצָת מִדְּרָכָיו וּנְפְלָאוֹתָיו), which my eyes—I, Rabbi Chaim Vital—saw, and not a stranger (אֲשֶׁר עֵינַי – ר׳ חַיִּים וִיטַאל – רָאוּ וְלֹא זָר), awesome things not seen in the land since the days of the Tannaim, like Rashbi, peace be upon him, and his companions (דְּבָרִים מַבְהִילִים לֹא נִרְאוּ בָאָרֶץ מִימֵי הַתַּנָּאִים כְּרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם וַחֲבֵרָיו). He recognized every deed of human beings (וְהָיָה מַכִּיר בְּכָל מַעֲשֵׂה בְנֵי אָדָם), even their thoughts (וְגַם אֲפִלּוּ בְּמַחֲשָׁבוֹתֵיהֶם הָיָה מַכִּיר), and he knew the wisdom of the face (וְהָיָה מַכִּיר בְּחָכְמַת הַפָּרְצוּף), and the souls of human beings (וּבְנִשְׁמוֹת בְּנֵי אָדָם), awesome things (דְּבָרִים מַבְהִילִים), which my eyes have seen (אֲשֶׁר רָאוּ עֵינַי).

And all this he attained through his piety and separation (וְכָל זֶה הִשִּׂיג עַל יְדֵי חֲסִידוּתוֹ וּפְרִישׁוּתוֹ), after engaging many days in both new and ancient books of this wisdom (אַחַר הִתְעַסְקוֹ יָמִים רַבִּים בְּסְפָרִים חֲדָשִׁים גַּם יְשָׁנִים בַּחָכְמָה הַזּוֹ). And upon this, he added piety, zeal, separation, purity, and holiness (וְעָלֶיהָ הוֹסִיף חֲסִידוּת, זְרִיזוּת, וּפְרִישׁוּת, וְטָהֳרָה וּקְדֻשָּׁה), and they brought him to Ruach HaKodesh (וְהֵבִיאוּהוּ לִרוּחַ הַקֹּדֶשׁ), and Eliyahu, of blessed memory, would reveal himself to him constantly (וְהָיָה אֵלִיָּהוּ זִכְרוֹנוֹ לִבְרָכָה מִתְגַלֶּה עָלָיו תָּמִיד), and this I know from his own mouth and with certainty of faith (וְזֶה יָדַעְתִּי מִפִּיו וּבֶאֱמוּנָה). And even if there is no prophet or seer after the destruction (וְאַף אִם אֵין נָבִיא וְחוֹזֶה אַחַר הַחֻרְבָּן), still the spirit of the living God is not withheld (לֹא יִמָּנַע רוּחַ אֱלֹהִים חַיִּים), the Ruach HaKodesh hovers over one who is worthy of it (רוּחַ הַקֹּדֶשׁ מְרַחֶפֶת עַל פְּנֵי הָרָאוּי אֵלָיו), as is known from the matter of the Ra'avad (כְּמוֹ שֶׁנּוֹדַע מֵעִנְיַן הָרַאְבַּ״ד), and from Tanna Devei Eliyahu (כְּנִזְכַּר) (וּמִתַּנָּא דְּבֵי אֵלִיָּהוּ כְּנִזְכַּר).

And behold, the matters themselves are witnesses (וְהִנֵּה הַדְּבָרִים עַצְמָם עֵדִים), they will testify and declare in this composition (יָעִידוּן וִיגִידוּן בַּחִבּוּר הַזֶּה), all who see them will recognize them (כָּל רוֹאֵיהֶם יַכִּירוּם), for such things are impossible for any creature to attain through intellect or knowledge (כִּי דְּבָרִים כָּאֵלֶּה אִי אֶפְשָׁר לְשׁוּם נִבְרָא לְהַשִּׂיגָם בְּשׁוּם שֵׂכֶל וּמַדָּע), except by the illumination of Ruach HaKodesh from above (לוּלֵא עַל יְדֵי הוֹפָעַת רוּחַ הַקֹּדֶשׁ מִמָּרוֹם), and through Eliyahu, of blessed memory (וְעַל פִּי אֵלִיָּהוּ זִכְרוֹנוֹ לִבְרָכָה), as mentioned in the Tikkunim (וּכְנִזְכַּר בַּתִּיקּוּנִים): “For there is one who will in the future be revealed to him face to face (אַפִּין בְּאַפִּין)” (דַּאִית מָאן דְּאַתְעִיד לְאִתְגַלְּיָא לֵיהּ אַפִּין בְּאַפִּין), and there is one who will in the future be revealed to him in concealment (וְאִית מָאן דְּאַתְעִיד לְאִתְגַלְּיָא לֵיהּ בְּטִמְרוּ), through the depth of his own intellect (בְּעִיוּן הַשֵּׂכֶל דִּילֵיהּ). And were I to come and write all that I received from my teacher, of blessed memory (וְאִלּוּ בָאתִי לִכְתֹּב כָּל אֲשֶׁר קִבַּלְתִּי מִמּוֹרִי זלה״ה), not all the hides of the rams of Nevaioth would suffice (לֹא יַסְפִּיקוּ כָּל עוֹרוֹת אֵילֵי נְבָיוֹת), as is somewhat known to those who have listened to my voice in my explanation (כַּמְּפוּרְסָם קְצָת לַשּׁוֹמְעִים לְקוֹלִי בְּסִבְרָתִי). But my desire is to bring to writing some few very necessary introductions (וְאָמְנָם רְצוֹנִי לְהַעֲלוֹת עַל סֵפֶר קְצָת הַקְדָּמוֹת הַמֻּכְרָחוֹת מְאֹד), that I was permitted to write (מַה שֶּׁהוּרְשֵׁיתִי לִכְתוֹב), and even that in extreme brevity (וְאַף גַּם זֶה בִּקְצַר נִמְרָץ), like one peeking through the cracks (כְּמַצִּיץ מִן הַחֲרַכִּים). And I have called the name of the book Etz Chayim [Tree of Life] (וְקָרָאתִי שֵׁם הַסֵּפֶר עֵץ חַיִּים), upon my name and upon the name of the wisdom (עַל שְׁמִי וְעַל שֵׁם הַחָכְמָה), which those who taste it—life they have merited (אֲשֶׁר טוֹעֲמֶיהָ חַיִּים זָכוּ), and whoever eats from it shall live forever (וְאָכַל מִמֶּנּוּ וָחַי לְעוֹלָם). Until here is his language (עַד כָּאן לְשׁוֹנוֹ).

And I have extended myself in this (וְהֶאֱרַכְתִּי בָּזֶה), to make known the greatness of our teacher and master, the Holy of Holies, the Ari, of blessed memory (לְהוֹדִיעַ מַעֲלַת מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים הָאֲרִ״י זלה״ה) in this generation of blindness (בַּדּוֹר הָעִוָּרוֹן הַזֶּה), and how difficult for us is his absence (וְכַמָּה קָשֶׁה עָלֵינוּ הֶעְדָּרוֹ), for the fountains of wisdom were sealed (כִּי נִסְתַּמוּ מַעְיְנוֹת הַחָכְמָה) that were open during the time of the Rav, peace be upon him (שֶׁהָיוּ פְתוּחִים בִּזְמַן הָרַב ע״ה). Only with the help of Heaven and the kindnesses of the Almighty upon me (רַק בְּסִיַּעְתָּא דִשְׁמַיָּא וַחֲסָדֵי הָאֵל אֲשֶׁר עָלַי), shall I reveal the secrets of the Perfect in Knowledge (אֲגַלֶּה רָזֵי תָּמִים דֵּעִים), to explain the chapters of Ma‘aseh Bereshit and the chapters of Ma‘aseh Merkavah (לְבָאֵר פְּרָקֵי מַעֲשֵׂה בְּרֵאשִׁית וּפְרָקֵי מַעֲשֵׂה מֶרְכָּבָה). And I, the young Naftali Ashkenazi (וַאֲנִי הַצָּעִיר נַפְתָּלִי אַשְׁכְּנָזִי), hereby warn the reader (מַזְהִיר אֶת הַמְּעַיֵּן) that he not, Heaven forbid, mix and blend (שֶׁלֹּא יַעֲרֹב וְיַרְכִּיב חַס וְשָׁלוֹם) the words of the Ari with the words of Rabbi Moshe Cordovero, of blessed memory (דִּבְרֵי הָאֲרִ״י עִם דִּבְרֵי הָרַב מֹשֶׁה קוֹרְדוֹוֵירוֹ זִכְרוֹנוֹ לִבְרָכָה), for his sin will be too great to bear (וְיִהְיֶה עֲוֹנוֹ גָדוֹל מִנְּשׂוֹא). As I have seen such books as I mentioned in my introduction (כַּאֲשֶׁר רָאִיתִי סְפָרִים כָּאֵלֶּה אֲשֶׁר זָכַרְתִּי בְּהַקְדָּמָתִי), and also the Rav, our master Rabbi Immanuel, of blessed memory (וְגַם הָרַב מוֹרֵנוּ הָרַב ר׳ עִמָּנוּאֵל ז״ל), Rabbi Menachem Azariah of Fano (הָרַמְע״ה מִפָּנוֹ), warns of this in his book Pelech haRimon [Section of the Pomegranate] (מַזְהִיר עַל זֶה בְּסֵפֶר פֶּלֶח הָרִמּוֹן אֲשֶׁר לוֹ). And I—my prayer is to You, Hashem, at an Et Ratzon [Time of Favor] (וַאֲנִי תְּפִלָּתִי לְךָ י״י עֵת רָצוֹן): may You grant me merit to the book Etz Chayim [Tree of Life] (יִזְכֵּנִי לְסֵפֶר עֵץ חַיִּים), to illuminate my eyes (לְהָאִיר עֵינַי), from the secrets of the wellsprings of wisdom in the Holy Land (מֵרָזֵי מַעְיְנֵי הַחָכְמָה בָּאָרֶץ הַקְּדוֹשָׁה). “God, in Your great kindness, answer me with the truth of Your salvation” (׳אֱלֹהִים בְּרָב חַסְדְּךָ עֲנֵנִי בֶאֱמֶת יִשְׁעֶךָ׳) (Psalms 69). Amen. (אָמֵן).