Chapter Five (פֶּרֶק חֲמִישִּׁי)

Behold, we have set before you the punishment of the blemish that comes upon those who distance themselves from this wisdom (הִנֵּה אָמַרְנוּ לְפָנֶיךָ בְּעֹנֶשׁ הַפֶּגַם הַמַּגִּיעַ אֶל הַמִּתְרַחֲקִים מֵהַחָכְמָה הַזֹּאת), hinted at in the word Bereshit, which is divided into the two words arat yavesh [dry land] (הַנִּרְמֶזֶת בְּמִלַּת בְּרֵאשִׁית הַנֶּחְלֶקֶת לִשְׁתֵּי תֵּיבוֹת אַרְת יָבֵשׁ), for the lights have dried up and it prevents the Yihud [Unification] of “et hashamayim ve'et ha'aretz” (יָבְשׁוּ הָאוֹרוֹת וּמוֹנֵעַ יִחוּד אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ), which are Ze'ir Anpin and Nukvah (שֶׁהֵם זְעִיר אַנְפִּין וְנוּקְבִיה). And they cause a semblance of the World of Tohu (וְגוֹרְמִים מֵעֵין עוֹלָם הַתֹּהוּ), as it is said afterward (שֶׁנֶּאֱמַר אַחֲרָיו), “And the earth was Tohu vaVohu, and the Spirit of Elohim hovered over the face” (וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי) (Genesis 1:2). Those who are worthy of this wisdom (הָרְאוּיִים אֶל הַחָכְמָה הַזֹּאת), bring about the redemption (שֶׁגוֹרְמִים הַגְּאֻלָּה), which is called “light” (הַנִּקְרֵאת אוֹר). As it is said (שֶׁנֶּאֱמַר), “And Elohim said, ‘Let there be light,’ and there was light” (וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר) (Genesis 1:3). Its gematria is 207, which is Raz [secret] (גִּימַטְרִיָּא ר״ז), which is the End of the Right concealed within Raz [secret] (שֶׁהוּא הַקֵּץ הַיָּמִין הַנֶּעְלָם בְּרָז). And it is said (וְנֶאֱמַר), “Hashem is my light and my salvation” (יי אוֹרִי וְיִשְׁעִי) (Psalms 27:1), which is the redemption (שֶׁהִיא הַגְּאֻלָּה). And whoever prevents this wisdom causes (וּמִי שֶׁמוֹנֵעַ הַחָכְמָה הַזֹּאת גּוֹרֵם) the prolonging of the exile (אֹרֶךְ הַגָּלוּת), which depends and stands upon the Tikkun [Rectification] of true Teshuvah [Repentance] (הַתְּלוּיָה וְעוֹמֶדֶת עַל תִּקּוּן הַתְּשׁוּבָה הָאֲמִתִּית), entrusted to the sages of truth (הַמְּסוּרָה לְחַכְמֵי הָאֱמֶת), as I shall explain through the Zohar in this introduction (כַּאֲשֶׁר אֲבָאֵר עַל יְדֵי הַזֹּהַר בַּהֲקְדָּמָה הַזֹּאת). And before this we shall bring one statement from the Zohar in Parashat Beha'alotekha (וְקוֹדֶם זֶה נָבִיא מַאֲמָר אֶחָד מֵהַזֹּהַר בְּפָרָשַׁת בְּהַעֲלֹתְךָ) (Zohar 152a). And this is its wording (וְזֶה לְשׁוֹנוֹ):

“Rabbi Shimon says (רַבִּי שִׁמְעוֹן אוֹמֵר), ‘Woe to that man who says that this Orayta came only to relate stories of the world and the words of ordinary people’ (וֵי לֵיהּ לְהַהוּא בַּר נָשׁ דְּאָמַר הָאִי אוֹרַיְיתָא אָתָא לְאַחֲזָאָה סִפּוּרִין דְּעָלְמָא וּמִלִּין דְּהֶדְיוֹטִין). ‘If so, even at this time we could compose an Orayta from the words of ordinary people, and with praise greater than all of them’ (וְאִי הָכִי אֲפִילוּ בִּזְמַנָּא דָא אֲנַן יָכְלִין לְמֶעְבַּד אוֹרַיְיתָא בְּמִלִּין דְּהֶדְיוֹטֵי וּבִשְׁבָּחָא יַתִּיר מִכָּלְּהוֹ). ‘If it came only to present the affairs of the world, even those chroniclers of the world [that is, the books of chronicles, called in their language Chronika] possess loftier words than these’ (אִי לְאַחֲזָאָה מִלִּין דְּעָלְמָא אֲפִילוּ אִנּוּן קַפְסִירֵי עָלְמָא [הֵם הַדִּבְרֵי הַיָּמִים הַנִּקְרָאִים בִּלְשׁוֹנָם קְרוֹנִיקָה] אִית בֵּינַיְיהוּ מִלִּין עִלָּאִין יַתִּיר). ‘If so, let us follow after them and make an Orayta from them in this manner’ (אִי הָכִי נֵיזִיל אַבַּתְרַיְיהוּ וְנַעֲבִיד מִנַּיְיהוּ אוֹרַיְיתָא כְּהַאי גַּוְונָא). Rather, all the words of the Orayta are supernal words and supernal secrets (אֶלָּא כָּל מִלִּין דְּאוֹרַיְיתָא מִלִּין עִלָּאִין אִנוּן וְרָזִין עִלָּאִין).’

As Rashbi, peace be upon him, continues and explains from this point onward (שֶׁאוֹמֵר וּמְפָרֵשׁ הָרַשְׁבּ״י מִכָּאן וָאֵילָךְ): ‘Come and see (תָּא חֲזֵי), the supernal world and the lower world (עָלְמָא עִילָּאָה וְעָלְמָא תַּתָּאָה), were weighed upon one balance (בְּחַד מִתְקַלָּא אִתְתַּקְּלוּ), Yisrael below and the supernal angels above (יִשְׂרָאֵל לְתַתָּא מַלְאָכִי עִילָּאָה לְעֵילָּא). Concerning the supernal angels it is written (מַלְאָכִי עִילָּאֵי כְּתִיב בְּהוֹן), “Who makes His angels spirits” (עֹשֶׂה מַלְאָכָיו רוּחוֹת) (Psalms 104:4); this is in the supernal place (הַאי בְּאַתְרָא עִילָּאָה). At the time that they descend below (בִּשְׁעָתָא דְּנַחֲתִין לְתַתָּא), although they descend (אַף עַל גַּב דְּנַחֲתִין), they clothe themselves in the garments of this world (מִתְלַבְּשִׁין בְּלְבוּשָׁא דְּהַאי עָלְמָא). And were they not clothed in garments like those of this world (וְאִי לָאו דְּמִתְלַבְּשִׁי בְּלְבוּשָׁא כְּגוֹנָא דְּהַאי עָלְמָא), they could not endure in this world (לָא יָכִילִי לְמֵיקָם בְּהַאי עָלְמָא), and the world could not bear them (וְלָא סָבִיל לְהוֹן עָלְמָא). And if this is so with the angels (וְאִי בְּמַלְאָכִין כָּךְ), then the Orayta, which created them and created all the worlds (אוֹרַיְיתָא דִּי בְּרָא לְהוֹן וּבְרָא עָלְמִין כּוּלְּהוֹ), by the combinations of the Torah the angels and all the worlds were created (בְּצֵירוּפֵי הַתּוֹרָה נִבְרְאוּ הַמַּלְאָכִים וְכָל הָעוֹלָמוֹת), and all of them exist because of her (וְכָלְּהוֹ קַיְמִין בְּגִינָּהּ). When she descended into this world (כֵּיוָן דְּנַחֲתַת לְהַאי עָלְמָא), had she not clothed herself in the garments of this world (אִי לָאו דְּמִתְלַבְּשָׁא בְּמַלְבּוּשִׁין דְּהַאי עָלְמָא), the world could not bear her (לָא יָכִיל עָלְמָא לְמִסְבַּל). Therefore, this narrative of the Orayta is the garment of the Orayta (וְעַל דָּא הַאי סִפּוּרָא דְּאוֹרַיְיתָא לְבוּשָׁא דְּאוֹרַיְיתָא אִיהוּ). Whoever thinks that this garment of the Orayta is the Orayta itself and nothing else (מַאן דְּחָשִׁיב דְּהַהוּא לְבוּשָׁא דְּאוֹרַיְיתָא אִיהוּ מַמָּשׁ וְלָא מִלָּה אֲחֲרָא), let his spirit expire (תִּפַּח רוּחֵיהּ), and let him have no portion in the World to Come (וְלָא יְהֵא לֵיהּ חוּלָקָא בְּעָלְמָא דְאָתֵי). Therefore David said (בְּגִין כָּךְ אָמַר דָּוִד), “Uncover my eyes, that I may behold wonders from Your Torah” (גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ) (Psalms 119:18), what lies beneath the garment of the Orayta (מָה דִּתְחוֹת לְבוּשָׁא דְּאוֹרַיְיתָא). Come and see (תָּא חֲזֵי), there is a garment that is visible to everyone (אִית לְבוּשָׁא דְּאִתְחֲזֵי לְכֹלָּא). And the fools (וַאֲנוֹן טִפְּשִׁין), when they see a man appearing handsome in it (כַּד חָזוֹ לְבַר נָשׁ דְּאִתְחֲזֵי לוֹן שַׁפִּירָא), look no further (לָא מִסְתַּכְּלִין יַתִּיר), but think that the garment itself is the body (חֲשִׁיבוּ דְּהַהוּא לְבוּשָׁא גוּפָא). But the true worth of the body is the Neshamah [Soul] (אֲבָל חֲשִׁיבוּתָא דְּגוּפָא נִשְׁמְתָא). In this same manner the Orayta has a body (כְּהַאי גַּוְנָא אוֹרַיְיתָא אִית לָהּ גוּפָא), and the words of the Orayta are called the “Bodies of the Torah” (וּמִלִּין דְּאוֹרַיְיתָא דָּא אִקְרוּן גּוּפֵי תוֹרָה). This body is clothed in garments, which are the stories of this world (הַאי גוּפָא מִתְלַבְּשָׁא בְּלְבוּשִׁין דְּאִנוּן סִפּוּרִין דְּהַאי עָלְמָא). The fools of the world look only at that garment (טִפְּשֵׁי דְּעָלְמָא לָא מִסְתַּכְּלִין אֶלָּא בְּהַהוּא לְבוּשָׁא), which is the narrative of the Orayta (דַּאִיהוּ סִפּוּרָא דְּאוֹרַיְיתָא). Those who know more (אִינוּן דְּיָדְעִין יַתִּיר) do not look at the garment (לָא מִסְתַּכְּלִין בְּלְבוּשָׁא), but rather at the body beneath the garment (אֶלָּא בְּגוּפָא דַּאִיהוּ תַּחוֹת הַהוּא לְבוּשָׁא).

The wise ones, who are the servants of the supernal King (חֲכִימִין דְּאִינוּן עַבְדִּין דְּמַלְכָּא עִילָּאָה), those who stood at Mount Sinai (אִינוּן דְּקַיְּימוּ בְּטוּרָא דְסִינַי), look only at the Neshamah [Soul] (לָא מִסְתַּכְּלִין אֶלָּא בְּנִשְׁמְתָא), which is the essence of all (דַּאִיהִי עִקָּרָא דִּכְלָא). The Orayta itself (אוֹרַיְּיתָא מַמָּשׁ), meaning the Torah of truth (רָצָה לוֹמַר תּוֹרַת אֱמֶת). And this is the essence, and not the Peshat [plain meaning] (וְזֶהוּ הָעִקָּר וְלֹא הַפְּשָׁט). And in the World to Come (וּלְעָלְמָא דְּאָתֵי), they are destined to look at the Neshamah [Soul] of the Neshamah [Soul] of the Orayta (זְמִינִין אִינוּן לְאִסְתַּכְּלָא בְּנִשְׁמְתָא דְּנִשְׁמְתָא דְּאוֹרַיְּיתָא). Come and see (תָּא חֲזֵי), so too Above there is a garment, a body, a Neshamah [Soul], and a Neshamah [Soul] of the Neshamah [Soul] (הָכִי נָמֵי לְעֵילָּא אִית לְבוּשָׁא וְגוּפָא וּנְשָׁמְתָא, וּנְשָׁמְתָא לְנִשְׁמְתָא). The heavens and their hosts are the garment (שְׁמַיָּא וְחֵילֵיהוֹן אִינוּן לְבוּשָׁא), and Knesset Yisrael [Assembly of Israel] is the body that receives the Neshamah [Soul], which is Tiferet Yisrael (וְכְנֶסֶת יִשְׂרָאֵל דָּא גוּפָא דְּמְקַבְּלָא לְנִשְׁמְתָא דַּאִיהִי תִּפְאֶרֶת יִשְׂרָאֵל). And therefore the body lives through the Neshamah [Soul] (וְעַל דָּא אִיחֵי גוּפָא לְנִשְׁמְתָא). The Neshamah [Soul] that we said (נִשְׁמְתָא דַּאֲמַרְן), this is Tiferet Yisrael (דָּא תִּפְאֶרֶת יִשְׂרָאֵל), which is the Orayta itself (דַּאִיהִי אוֹרַיְּיתָא מַמָּשׁ). And the Neshamah [Soul] of the Neshamah [Soul] (וּנְשָׁמְתָא לְנִשְׁמְתָא), this is Atika Kadisha (דָּא הוּא עַתִּיקָא קַדִּישָׁא). And all is bound one with the other (וְכֹלָּא אֲחִיד דָּא בְּדָא). And this is the final end, Tzeror haChayim [Bundle of Life] (וְהוּא הַקָּצֶה הָאַחֲרוֹן צְרוֹר הַחַיִּים), the thirteen rivers of pure balsam (י״ג נַהֲרֵי אַפַּרְסְמוֹנָא דַּכְיָא). Fortunate is he who merits her secrets, one who studies this wisdom (שֶׁיִּזְכֶּה אֶל סוֹדוֹתֶיהָ הַלּוֹמֵד הַחָכְמָה הַזֹּאת), when he departs from this world to attain the secret of Yechidah (כְּשֶׁיֵּלֵךְ מֵעוֹלָם הַזֶּה לְהַשִּׂיג סוֹד יְחִידָה), which is bound with the other Partzufim of the Neshamah [Soul] (הַמִּתְקַשֶּׁרֶת בִּשְׁאָר פַּרְצוּפֵי הַנְּשָׁמָה), and hovers over it (וְחוֹפֶפֶת עָלֶיהָ), which is impossible for him to receive in this world (מַה שֶּׁאִי אֶפְשָׁר לוֹ לְקַבְּלָהּ בָּעוֹלָם הַזֶּה). As is known from the sin of Adam haRishon [First Man] (כַּנּוֹדָע בְּחֵטְא אָדָם הָרִאשׁוֹן), that his stature was bent down and the Yechidah flew away from him (שֶׁנִּתְכַּפְפָה קוֹמָתוֹ וּפָרְחָה מִמֶּנּוּ יְחִידָה), for this world cannot bear her (שֶׁאֵין עוֹלָם הַזֶּה יָכוֹל לְסָבְלָהּ). “Woe to those guilty ones of the world who say that the Orayta is nothing but a mere narrative” (וֵי לְאִינוּן חַיָּיבֵי דְּעָלְמָא דְּאָמְרִין דְּהָא אוֹרַיְּיתָא לָאו אִיהִי אֶלָּא סִפּוּר בְּעָלְמָא). “And they look only at this garment and no further” (וְאִינוּן מִסְתַּכְּלִין בְּלְבוּשָׁא דָּא וְלָא יַתִּיר). “Fortunate are those Tzaddikaya [Righteous Ones] who look into the Orayta properly” (וְזַכָּאִין אִינוּן צַדִּיקַיָּיא דְּאִינוּן מִסְתַּכְּלִין בְּאוֹרַיְּיתָא כְּדְּקָא יָאוֹת). Wine rests only in a vessel (חֲמָרָא לָא יָתֵיב אֶלָּא בְּקַנְקָן). So too, the Orayta rests only in this garment (כָּךְ אוֹרַיְּיתָא לָא יָתֵיב אֶלָּא בְּלְבוּשָׁא דָּא). For this reason the Orayta does not desire that one look except at what is beneath the garment (בְּגִינֵי כָּךְ אוֹרַיְּיתָא לָא בָעָא לְאִסְתַּכְּלָא אֶלָּא בְּמַה דְּאִית תַּחוֹת לְבוּשָׁא). And concerning this, all these words and all these narratives are the garment (וְעַל דָּא כָּל אֵלֵּין מִלִּין וְכָל אֵלֵּין סִפּוּרִין לְבוּשָׁא אִינוּן). Until here is his wording (עַד כָּאן לְשׁוֹנוֹ) (Zohar 152a).

And behold, this statement, its explanation is in the Gate of the World of Tohu (וְהִנֵּה הַמַּאֲמָר הַזֶּה פֵּירוּשׁוֹ בִּשְׁעַר עוֹלָם הַתֹּהוּ). And behold, it added for us instruction in refuting the opinion of this faction and others like them, who deny the hidden dimension from our holy Torah (וְהִנֵּה הוֹסִיף לָנוּ לֶקַח בְּבִטּוּל דַּעַת הַכְּתָה הַזֹּאת וְכִיּוֹצֵא בָּהֶם, הַשּׁוֹלְלִים הַנִּסְתָּר מִתּוֹרָתֵנוּ הַקְּדוֹשָׁה). And from it emerges for us the essential principle (וְנָפְקָא לָן מִינֵּיהּ הָעִיקָּר), for still, beyond this hidden Sod [mystical secret], there is an inner within an inner (כִּי עוֹד עַל הַסּוֹד הַזֶּה הַנִּסְתָּר, יֵשׁ פְּנִימִי לִפְנִימִי). And this path is now hidden from the eyes of those who know (וְזֶה הַדֶּרֶךְ נֶעְלָם עַתָּה מֵעֵינֵי הַיּוֹדְעִים). And we shall merit it in the World to Come, all Yisrael, in the future (וְנִזְכֶּה אֵלָיו בָּעוֹלָם הַבָּא, כָּל יִשְׂרָאֵל, לֶעָתִיד). And now, my brother, inform me (וְעַתָּה אַחִי הוֹדִיעֵנִי): one who has not looked into the Neshamah [Soul] (מִי שֶׁלֹּא הִסְתַּכֵּל בַּנִּשְׁמְתָא), how will he look in the future into the Neshamah [Soul] of the Neshamah [Soul] (אֵיךְ יִסְתַּכֵּל לָעֲתִיד בְּנִשְׁמְתָא לְנִשְׁמְתָא), and he will be found deficient in the future, to be nourished from the radiance of this vision (וְיִמָּצֵא גָרוּעַ לָעֲתִיד, לִהְיוֹת נִיזּוֹן מִזִּיו אֲסְפַּקְלַרְיָא הַזֹּאת), according to his comprehension (כְּפִי הַשָּׂגָתוֹ). For through his comprehension he will attain the flow of these brightnesses (כִּי בְּהַשָּׂגָתוֹ יַשִּׂיג שֶׁפַע הַצַּחְצָחוֹת הָאֵלּוּ). For brightness is one (כִּי צַח חַד), brightnesses are two (צַחוֹת תְּרֵין), and they are the three heads included in the name Atika Kadisha (וְהֵם תְּלַת רֵישִׁין הַנִּכְלָלִים בַּשֵּׁם עַתִּיקָא קַדִּישָׁא), which is called Holy of Holies, one holy, two holies (הַנִּקְרָא קֹדֶשׁ קָדָשִׁים, קֹדֶשׁ חַד, קֳדָשִׁים תְּרֵין). And the brightnesses, their secret is mentioned in the Zohar, Vayakhel (וְהַצַּחְצָחוֹת סוֹדָם נִזְכָּרִים בַּזֹּהַר וַיַּקְהֵל), as I explained (כַּדְפֵּירַשְׁתִּי). And do not answer me from one who has not merited it (וְאַל תָּשִׁיבֵנִי מִמִּי שֶׁלֹּא זָכָה אֵלֶיהָ), for there is a great distinction between one who denies it (כִּי יֵשׁ חִלּוּק גָּדוֹל בֵּין מִי שֶׁהִכְחִישָׁהּ), and one who does not deny it, but does not find an expert Rav to transmit to him the secrets of the Torah (לְמִי שֶׁאֵינוֹ מַכְחִישָׁהּ וְאֵינוֹ מוֹצֵא רַבִּי מֻבְהָק שֶׁמוֹסֵר לוֹ סִתְרֵי תּוֹרָה). Rather, it is proper to say of him that he has never seen light in his days (אֶלָּא רָאוּי לוֹמַר עָלָיו שֶׁלֹּא רָאָה מָאוֹר מִיָּמָיו), and he remains in the chambers of Asiyah, where the way of Peshat [plain meaning] is found (וְנִשְׁאַר בַּחַדְרֵי עֲשִׂיָּה אֲשֶׁר שָׁם דֶּרֶךְ הַפְּשָׁט). And so it is in the Zohar in many places, and especially in Parashat Pekudei (וְהֲכִי הוּא בַּזֹּהַר בְּכַמָּה מְקוֹמוֹת, וּבִפְרָט בְּפָרָשַׁת פְּקוּדֵי). And this is its wording (וְזֶה לְשׁוֹנוֹ): “One who is able to cleave and did not cleave, he is pushed outside and does not enter, and he stands beneath that Heikhal [Palace] in shame” (מָאן דִּיכִיל לְאַדְבְּקָא וְלָא אַדְבִּיק, דָּחֵי לֵיהּ לְבַר וְלָא עָיֵילָא, וְקָאֵימָא תַּחוֹת הַהוּא הֵיכָלָא בְּכְּסִיפוּ). And because of the great benefit that emerges from this (וּמִפְּנֵי הַתּוֹעֶלֶת הַגָּדוֹל הַנִּמְשָׁךְ מִזֶּה), so that a man should not say that no harm or punishment will come from this if he does not study this wisdom (שֶׁלֹּא יֹאמַר אָדָם בַּל יַגִּיעוּ הֶזֵּק וְעוֹנֶשׁ מִזֶּה, אִם לֹא יִלְמַד בַּחָכְמָה הַזֹּאת). Therefore, I will bring the statement of the Zohar, Parashat Pekudei, Zohar Katan [Lesser Zohar], daf 247b, in its proper form (לָכֵן אָבִיא הַמַּאֲמָר שֶׁל הַזֹּהַר פָּרָשַׁת פְּקוּדֵי, זוֹהַר קָטָן, דַּף רמ״ז ע״ב, כְּתִקּוּנוֹ). And this is its wording (וְזֶה לְשׁוֹנוֹ): “This Chayah [Living Creature], Yofi’el is her name, and she stands in all the secrets of wisdom” (הַאי חַיּוָתָא יוֹפִי״אֵל שְׁמָהּ, וְאִיהִי קָאֵימָא בְּכָל רָזֵי דְּחָכְמְתָא). “And all those openings of wisdom stand in her” (וְכָל אִינוּן מִפְתְּחִין דְּחָכְמְתָא קַיְימִין בֵּיהּ). “This wisdom stands to demand reward from Kudsha Berikh Hu, who gives to the sons of men who pursue wisdom, to know their Master” (הַאי חָכְמְתָא קָאֵימָא לְמִתְבַּע אֲגָרָא מֵעִם קֻדְשָׁא בְּרִיךְ הוּא, דְּיָהִיב לִבְנֵי נָשָׁא דְּרָדְפִי בָּתַר חָכְמָה לְמִנְדַּע לְמָארֵיהוֹן). “For when a man departs from this world, this Chayah [Living Creature] goes out upon four flying Serafim, and flies before him, and does not allow all those destructive forces of the Sitra Achra [Other Side] to approach him” (דְּכַד נָפִיק בַּר נָשׁ מֵהַאי עָלְמָא, הַאי חַיּוָתָא נָפְקָא עַל אַרְבַּע שְׂרָפִין מְעוֹפְפִין, וְטָאַסֵית קֳמֵיהּ, וְלָא שְׁבַקְתַּת כָּל אִינוּן גַּרְדִּינֵי נִימוּסִין דִּי בִּסְטְרָא אָחֳרָא לְמִקְרַב בַּהֲדֵיהּ). “And how many messengers are sent to pay his reward” (וְכַמָּה אִינוּן שְׁלוּחִין דְּשַׁלֵּים סַכְּרָנֵיהּ). And these Serafim, when they are lifted and seen (וְאֵלֵין שְׂרָפִים כַּד נְטַלִין וְאִתְחֲזַיְין), those Serafim-serpents are subdued (אִתְכְּפַיִין אִנוּן שְׂרָפִים נְחָשִׁים), who go forth from that one (דְּנָפְקוּ מֵהַהוּא), who causes death to shine upon all the sons of the world (דְּנָרִים מוֹתָא לְכָל בְּנֵי עָלְמָא). This holy Chayah [Living Creature] stands (הָא חַיְּוָתָא קַדִּישָׁא קַיְּימָא), when the Neshamah [Soul] ascends and reaches her (כַּד נִשְׁמְתָּא סַלְקָא וּמָטְיָאת לְגַבַּיהּ). Then she asks her about the secrets of the Chokhmah [Wisdom] of her Master (כְּדֵין שָׁאֵיל לָהּ בְּרָזֵי דְּחָכְמְתָּא דְּמָארֵיהּ). And according to this Chokhmah [Wisdom], if she pursued after it and cleaved to it (וּכְפוּם הַאי חָכְמְתָּא דְּרָדִיף אַבָּתְרָהּ וְאַדְבִּיק), thus they give her permission (הָכִי יַהֲבִי לֵיהּ אַנְרִי׳). But if she is able to cleave and does not cleave (וְאִי יָכִיל לְאַדְבְּקָא וְלָא אַדְבִּיק), they push her outside (דָּחִי לֵיהּ לְבַר), and she does not enter, and she stands beneath that Heikhal [Palace] in shame (וְלָא עָיֵיל וְקַיְּימָא תְּחוֹת הַהוּא הֵיכְלָא בְּכְסִיפוּ). And when these Serafim beneath her lift their wings (וְכַד נָטְלִי גַּדְפֵיהוֹן אֵלֵין שְׂרָפִים דְּתַחוֹתֵיהּ), then they strike with their wings and ignite her (כְּדֵין בָּטְשִׁי בִּגְדַפֵּיהוֹן וְאוֹקְדִין לָהּ). And she is ignited and not ignited (וְאִתוֹקְדַת וְלָא אִתוֹקְדַת), and she stands and does not stand (וְקַיְּימָא וְלָא קַיְּימָא). And thus she is judged every day, shining and not shining (וְהָכִי אִתְדַּנְתָּ בְּכָל יוֹמָא נְהִירַת וְלָא נְהִירַת). And even though she has good deeds (וְאַף עַל גַּב דְּעוֹבָדִין טָבִין אִית לָהּ), because she has no reward in that world (בְּגִין דְּלֵית לָהּ אֲגָרָא בַּהֲהוּא עָלְמָא), like those who engage in Chokhmah [Wisdom] (כְּאִנּוּן דְּמִשְׁתַּדְּלִי חָכְמְתָּא), to behold the glory of their Master (לְאִסְתַּכְּלָא בִּיקָרָא דְּמָארִיחוֹן). And there is no measure to the reward of those who know the Chokhmah [Wisdom] in the glory of their Master (וְלֵית שִׁיעוּרָא לְאַגְרָא דְּאִנּוּן דְּיָדְעִי חָכְמְתָּא בִּיקָרָא דְּמָארֵיהוֹן). Fortunate is their portion in this world and in the World to Come (זַכָּאָה חוּלְקֵיהוֹן בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי). As it is written (דִּכְתִיב), “Fortunate is the man who has found Chokhmah” (אַשְׁרֵי אָדָם מָצָא חָכְמָה) (Proverbs 3:13), and “the man who brings forth Tevunah [Understanding]” (וְאָדָם יָפִיק תְּבוּנָה) (Proverbs 3:13). Until here is his wording (עַד כָּאן לְשׁוֹנוֹ).

And behold, the holy mouth of our teacher and our master, Rabbi Shimon bar Yochai, may his memory be for life in the World to Come (וְהִנֵּה הַפֶּה קָדוֹשׁ מוֹרֵנוּ וְרַבֵּנוּ הָרַשְׁבִּ״י זלה״ה), warns in this statement (הוּא מַזְהִיר בְּהַמַּאֲמָר הַזֶּה), that if it is possible for one to study and receive the mysteries of the Orayta (אִם אֶפְשָׁר לוֹ לִלְמוֹד וּלְקַבֵּל הָרָזִין דְּאוֹרַיְּיתָא), from the mouth of a Rav haMekubal [Master Kabbalist] (מִפִּי רַב הַמְּקוּבָּל), he should strive with every exertion of his strength (יִשְׁתַּדֵּל בְּכָל מַאֲמַצֵּי כֹחוֹ), that he may have a hand and a name in the orders of Ma'aseh Bereshit [Work of Creation] and Ma'aseh Merkavah [Work of the Chariot] (שֶׁיְּהֵי לוֹ יָד וָשֵׁם בְּסִדְרֵי מַעֲשֵׂה בְּרֵאשִׁית וּמַעֲשֵׂה מֶרְכָּבָה), explained according to the way of the Arizal, may his memory be for life in the World to Come (הַמְּבֹאָרִים עַל דֶּרֶךְ הָאֲרִ״י זלה״ה), which are truly the words of the Zohar (אֲשֶׁר הֵם מַמָּשׁ דִּבְרֵי הַזֹּהַר). So that he may not come to such a punishment (שֶׁלֹּא יָבוֹא לִידֵי עוֹנֶשׁ כָּזֶה), and be driven away from the Heikhal [Palace] of the King (וִיהִיֶּה נִדְחֶה מֵהֵיכַל הַמֶּלֶךְ), and not be received by Yofiel, the great angel, the Seraf who is master of six wings (וְלֹא יְקַבְּלוּהוּ יוֹפִיאֵ״ל הַמַּלְאָךְ הַשָּׂרָף הַגָּדוֹל אֲשֶׁר הוּא בַּעַל שֵׁשׁ כְּנָפַיִם), together with the Serafim beneath him, all of whom are masters of six wings (וְהַשְּׂרָפִים שֶׁתַּחְתָּיו הֵם כֻּלָּם בַּעֲלֵי שֵׁשׁ כְּנָפַיִם). And whoever did not engage in this Chokhmah [Wisdom] (וּמִי שֶׁלֹּא עָסַק בְּחָכְמָה זוֹ), at the time of his ascent Above (בִּזְמַן עֲלִיָּתוֹ לְמַעְלָה), even though he has much Torah and many good deeds in his hand (אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ כַּמָּה תּוֹרָה וּמַעֲשִׂים טוֹבִים), this Yofiel (יוֹפִיאֵ״ל זֶה), pushes him outside (דוֹחֶה אוֹתוֹ לַחוּץ), and the Serafim who are beneath him (וְהַשְּׂרָפִים אֲשֶׁר תַּחְתָּיו), who are all masters of six wings (שֶׁהֵם כֻּלָּם בַּעֲלֵי שֵׁשׁ כְּנָפַיִם), burn him with the vapors of their wings (שׂוֹרְפִים אוֹתוֹ בְּהַבְלֵי כְנָפֵיהֶם). And he returns and is renewed (וְהוּא חוֹזֵר וּמִתְחַדֵּשׁ), and they return and burn him (וְחוֹזְרִים וְשׂוֹרְפִים אוֹתוֹ), until the mercies of the Holy One, Blessed Be He, are aroused toward him (עַד שֶׁמִּתְגַּלְגְּלִים רַחֲמָיו שֶׁל הקב״ה עָלָיו), and He returns and creates him another time (וְחוֹזֵר וּבוֹרְאוֹ פַּעַם אַחֶרֶת). And they are the Neshamot [Souls] that yearn for this Chokhmah [Wisdom] (וְהֵם הַנְּשָׁמוֹת הַחוֹשְׁקוֹת בְּחָכְמָה זוֹ), because they were stricken beforehand (מִפְּנֵי שֶׁלָּקוּ מִקּוֹדֶם), therefore they pursue this Chokhmah [Wisdom] (לָכֵן רוֹדְפִים אַחֲרֵי הַחָכְמָה הַזֹּאת), like one who pursues life (כְּמָאן דְּרָדִיף בָּתַר חַיֵּין). And even though he does not see, his Mazal [Heavenly Root] sees (וְאַף עַל גַּב דְּאִיהוּ לָא חֲזֵי, מַזְלֵיהּ חֲזֵי). And because the Name of M״B [Forty-Two] (וּמִפְּנֵי שֶׁהַשֵּׁם שֶׁל מ״ב) has six letters in every word (יֵשׁ בְּכָל תֵּיבָה שֵׁשׁ אוֹתִיּוֹת), and every letter is called a wing by which an angel flies (וְכָל אוֹת נִקְרָא כָּנָף שֶׁפּוֹרֵחַ בּוֹ מַלְאָךְ), so too is the Neshamah [Soul] Above (וְכֵן גַּם הַנְּשָׁמָה לְמַעְלָה). As it is said (כְּמוֹ שֶׁנֶּאֱמַר), “With two he covers his face, with two he covers his feet, and with two he flies” (בִּשְׁתַּיִם יְכַסֶּה פָנָיו, וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו, וּבִשְׁתַּיִם יְעוֹפֵף) (Isaiah 6:2). These are the six letters in every word (הֵם שֵׁשׁ אוֹתִיּוֹת בְּכָל תֵּיבָה), corresponding to the three occurrences of “two” mentioned in this verse (שָׁלוֹשׁ פְּעָמִים שְׁתַּיִם הַנִּזְכָּרִים בַּפָּסוּק הַזֶּה), and thus it takes from each word contained within it (וְכֵן לוֹקֵחַ מִכָּל תֵּיבָה שֶׁבּוֹ). And because this Name is the Attribute of Din [Judgment] (וּמִפְּנֵי שֶׁהַשֵּׁם הַזֶּה הוּא מִדַּת הַדִּין), it possesses the nature of fire, which always rises upward (יֵשׁ לוֹ טֶבַע הָאֵשׁ הָעוֹלֶה תָּמִיד לְמַעְלָה), and does not descend (וְאֵינוֹ יוֹרֵד), unlike the Name of A״B [Seventy-Two], which is Chesed [Kindness] (כְּמוֹ שֵׁם שֶׁל ע״ב שֶׁהוּא חֶסֶד), and the nature of water, which continually descends and flows downward (וְטֶבַע הַמַּיִם הַיּוֹרְדִים וְנִגָּרִים בִּירִידָה תָּמִיד). Therefore its function is to elevate the Neshamah [Soul] after its departure from this world (לָכֵן פְּעוּלָתוֹ לְהַעֲלוֹת הַנְּשָׁמָה אַחַר פְּטִירָתוֹ מִן הָעוֹלָם הַזֶּה), and also every night (וְגַם בְּכָל לַיְלָה), and the ascent of the Tefillah [Prayer] is likewise in its hand (וְגַם עֲלִיַּת הַתְּפִלָּה בְּיָדוֹ). Therefore it is good for every person to recite it in the form of the supplication “Ana BeKoach” (לָכֵן טוֹב לְכָל אָדָם לְאָמְרוֹ בְּדֶרֶךְ בַּקָּשָׁה שֶׁל אָנָּא בְּכֹחַ), and to intend the initial letters, which are the Name itself (וִיכַוֵּן בְּרָאשֵׁי תֵּבוֹת שֶׁהוּא הַשֵּׁם עַצְמוֹ). This matter is explained thoroughly in its proper place in my books (הָעִנְיָן הַזֶּה הוּא מְבֹאָר בְּסִפְרַי בָּאֵר הֵיטֵב בִּמְקוֹמוֹ), therefore I shall be brief here (לָכֵן אֲקַצֵּר בּוֹ). And also in the Zohar Shir haShirim (וְגַם בַּזֹּהַר שִׁיר הַשִּׁירִים), it says (אוֹמֵר), “Fortunate are all those who engage in the Orayta to know the Chokhmah [Wisdom] of their Master” (זַכָּאִין אִנוּן כָּל אִנוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְּיתָא לְמִנְדַּע בְּחָכְמְתָּא דְּמָארֵיהוֹן), “and they know and contemplate the supernal mysteries” (וְאִנוּן יָדְעִין וּמִסְתַּכְּלִין בְּרָזִין עִלָּאִין). “For when a man departs from this world” (בְּגִין דְּכַד בַּר נָשׁ נָפִיק מֵהַאי עָלְמָא), “through this” (בְּהָא), [meaning, through the Chokhmah [Wisdom] of Kabbalah] ([וּרְצָה לוֹמַר בְּחָכְמַת הַקַּבָּלָה]), “all the judgments of the world depart from him” (אִסְתַּלְּקוּ מִינֵּיהּ כָּל דִּינִין דְּעָלְמָא). “And not only this” (וְלָא עוֹד), “but twelve gates of the mysteries of the pure Afarsmona [Balsam] are opened for him” (אֶלָּא דְּפָתְחִין לֵיהּ תְּרֵיסַר תַּרְעֵי דְּרָזֵי דְּאַפַּרְסְמוֹנָא דְּכִיאָ), “upon which the mysteries of the supernal Chokhmah [Wisdom] depend” (דְּרָזֵי דְּחָכְמְתָּא עִילָּאָה תָּלְיָא בְּהוֹן). “And not only this” (וְלָא עוֹד), “but Kudsha Berikh Hu engraves him in that Porfira” (אֶלָּא דְּקֻבְ״ה חָקִיק לֵיהּ בְּהַהוּא פּוֹרְפִּירָא), “where all the likenesses are engraved” (דְּכָל דִּיוּקְנִין גְּלִיפִין תַּמָּן), in this world and in the World to Come (בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי). “And Kudsha Berikh Hu delights in him in Gan Eden” (וְקֻבְ״ה אִשְׁתַּעֲשַׁע בֵּיהּ בְּגַן עֵדֶן), “and he inherits two worlds” (וְאַחֲסִין תְּרֵין עָלְמִין), this world and the World to Come (עָלְמָא דָּא וְעָלְמָא דְּאָתֵי). And it says there (וְאוֹמֵר שָׁם), “And all this a man contemplates from within the mysteries of the Orayta” (וְכָל דָּא אִסְתַּכֵּיל בַּר נָשׁ מִגּוֹ רָזִין דְּאוֹרַיְּיתָא).

Come and see (תָּא חֲזֵי), whoever goes in that world without knowledge (כָּל מָאן דְּאָזִיל בְּהַהוּא עָלְמָא בְּלָא יְדִיעָה), even if he has many good deeds in him (אֲפִילוּ אִית בֵּיהּ עוֹבָדִין טָבִין סַגִּיאִין), they remove him from all the gates of that world (מַפְקִין לֵיהּ מִכָּל תַּרְעֵי דְּהַהוּא עָלְמָא). Go out and see what is written here (פּוּק חֲמִי מַה כְּתִיב הָכָא): “Tell me, make me know the secrets of supernal Chokhmah, how You are my shepherd” (הַגִּידָה לִּי, אִמְרָה לִּי רָזִין דְּחָכְמְתָּא עִילָּאָה, אֵיךְ אַנְתְּ רָעִי). “And how You guide in that supernal world, teach me the secrets of the Chokhmah that I did not know, and I did not learn until now” (וְאַנְהִיגַת בְּהַהוּא עָלְמָא עִילָּאָה, אוּלִיף לִי רָזִין דְּחָכְמְתָּא דְּלָא יָדְעַנָא וְלָא אוּלִיפְנָא עַד כָּא), “so that I not be in shame among those supernal levels that I enter among them, for until now I did not gaze upon them” (בְּגִין דְּלָא אֲהֱוֵי בְּכִיסוּפָא בְּגוֹ אִנוּן דַּרְגִּין עִילָּאִין דְּאַנָא אַעִיל בֵּינֵיהוֹן, דְּהָא עַד כָּא לָא אִסְתַּכְּלַנָּא בְּהוֹ). That is to say, the Neshama is speaking supplications before the angel Yofiel (נִרְצָה לוֹמַר, הַנְּשָׁמָה הִיא מְדַבֶּרֶת תַּחֲנוּנִים לִפְנֵי הַמַּלְאָךְ יוֹפִיאֵ״ל), that he should teach her the secrets of the Kabbalah (שֶׁיִּלְמַד אוֹתָהּ סוֹדוֹת הַקַּבָּלָה). “Come and see what is written” (תָּא חֲזֵי מַה כְּתִיב), meaning that the angel answers her with a response from the verse: “If you do not know” (רְצָה לוֹמַר שֶׁהַמַּלְאָךְ מֵשִׁיב לָהּ תְּשׁוּבָה, מִפָּסוּק: 'אִם לֹא תֵדָעִי'). “If you do not know for yourself, O fairest among women” (Song of Songs 1) ('אִם לֹא תֵדָעִי לָךְ הַיָּפָה בַּנָּשִׁים), “if you have come here without knowledge, and you did not gaze in Chokhmah until you entered here, and you did not know the secrets of the supernal world-go out for yourself, go out from here, for you are not fit, and you have no permission to enter here” ('אִם אַנְתְּ אַתְיָא לְכָאן בְּלָא יְדִיעָה, וְלָא אִסְתַּכְּלִית בְּחָכְמְתָּא עַד דְּלָא תֵיעוּל הָכָא, וְלָא יָדָעִית בְּרָזִין דְּעָלְמָא עִילָּאָה, צְאִי לָךְ, פּוּק מִכָּאן, דְּלֵית אַנְתְּ כְּדַי, וְלֵית לָךְ רְשׁוּ לְמֵיעָאל הָכָא'). Until here are his words (עַד כָּאן לְשׁוֹנוֹ). And all this is because he blemished the Name of Havayah (וְכָל זֶה מִפְּנֵי שֶׁפָּגַם בְּשֵׁם הוי״ה), which is truly the secret of the notarikon [acrostic] of Pardes [Peshat, Remez, Derash, Sod] (שֶׁהוּא מַמָּשׁ סוֹד נוֹטָרִיקוֹן שֶׁל פּ(י)ר(ה)ד(ו)ס(ה)). And if the Name is not complete, the Throne is not complete (וְאִם הַשֵּׁם אֵינוֹ שָׁלֵם הַכִּסֵּא אֵינוֹ שָׁלֵם). Therefore every person should strive to study this Chokhmah [Wisdom] (לָכֵן יִשְׁתַּדֵּל כָּל אָדָם לִלְמוֹד בַּחָכְמָה הַזֹּאת), “so that he may not enter the World to Come in shame” (בְּגִין דְּלָא יַעֲוֹל בְּכִיסוּפָא לְעָלְמָא דְאָתֵי). And Hashem has commanded the blessing upon us (וַיי צִוָּה אִתָּנוּ אֶת הַבְּרָכָה), life forevermore, Amen (חַיִּים עַד הָעוֹלָם אָמֵן).