Chapter Five (פֶּרֶק חֲמִישִּׁי)

Behold, Rabbi Chaim wrote within his book, in his composition (הִנֵּה הָרַב חַיִּים כָּתַב בְּתוֹךְ סֵפֶרוֹ בַּחִבּוּר שֶׁלוֹ), that it seemed to him that his master was Mashiach ben Yosef (שֶׁנִּרְאָה לוֹ כִּי רַבּוֹ הָיָה מָשִׁיחַ בֶּן־יוֹסֵף). And out of his great humility, he did not reveal it to him (וּמֵרוֹב עֲנָוְתָנוּתוֹ לֹא גִּלָּה לוֹ). However, from his words they understood that it was so (אֲמְנָם מִתּוֹךְ דְּבָרָיו הֵבִינוּ שֶׁהָיָה כָּךְ). For once the Rav went to prostrate himself upon the tomb of Shemaiah and Avtalyon in Gush Chalav (שֶׁפַּעַם אַחַת הָלַךְ הָרַב לְהִשְׁתַּטֵּחַ עַל צִיּוּן שְׁמַעְיָה וְאַבְטַלְיוֹן בְּגוּשׁ חָלָב), a distance of one parsa from Tzefat (רָחוֹק מִצְפַת פַּרְסָה אַחַת), in order to ask them a secret from the secrets of the Torah (כְּדֵי לִשְׁאוֹל אוֹתָם רָזָא מֵרָזֵי הַתּוֹרָה). For so was always his way (שֶׁכָּךְ הָיְתָה דַּרְכּוֹ תָּמִיד), whenever he needed to speak with a prophet or a certain Tanna (כָּל זְמַן שֶׁהָיָה מִצְטָרֵךְ לְדַבֵּר עִם נָבִיא אוֹ תַּנָּא אֶחָד), he would go to his grave (הָיָה הוֹלֵךְ עַל קִבְרוֹ), and prostrate himself before him, with outstretched hands and feet (וּמִשְׁתַּטֵּחַ לְפָנָיו בִּפְשׁוּט יָדַיִם וְרַגְלַיִם), and place his mouth upon his mouth (וְשָׂם פִּיו עַל פִּיו), like the matter of Elisha with Chavakuk (כְּעִנְיַן אֱלִישָׁע עִם חֲבַקּוּק) (II Kings 4:34). And he would intend in the Yihud [Unification] of the Name (וּמְכַוֵּן בִּיחוּד הַשֵּׁם), and elevate Nefesh, Ruach, Neshamah [Soul-levels] (וּמַעֲלֶה נר״נ), and Neshamah to the Neshamah of that Tzaddik [Righteous One] (וְנְשָׁמָה לְנְשָׁמָה שֶׁל אוֹתוֹ הַצַּדִּיק), in the secret of Mayin Nukvin [Female Waters] (בְּסוֹד מַ״ן): the Nefesh to the Shekhinah (הַנֶּפֶשׁ אֶל הַשְּׁכִינָה), the Ruach to Ze‘ir Anpin (וְהָרוּחַ אֶל זְעֵיר אַנְפִּין), and the Neshamah to Binah (וְהַנְּשָׁמָה אֶל הַבִּינָה). And Neshamah to Neshamah comes (וְנְשָׁמָה לְנְשָׁמָה בָּא), and binds the Nefesh, Ruach, Neshamah [Soul-levels] of the Tzaddik [Righteous One] (וּמְקַשֵּׁר נר״ן שֶׁל הַצַּדִּיק), and causes the supernal Yihud [Unification] (וְגוֹרֵם יִחוּד הָעֶלְיוֹן). And through this Yihud [Unification], he causes the soul of that Tzaddik [Righteous One] to receive a renewal of new light upon it (וְעַל יְדֵי זֶה הַיִּחוּד גּוֹרֵם שֶׁנִּשְׁמַת אוֹתוֹ הַצַּדִּיק מִתְחַדֶּשֶׁת עָלֶיהָ אוֹר חָדָשׁ), outpourings of the dew of resurrection of the dead (נוֹבְלוֹת שֶׁל טַל תְּחִיַּית הַמֵּתִים), added greatly beyond what he already had (נוֹסָף הַרְבֵּה מִמַּה שֶׁהָיָה לוֹ כְּבָר). And through this he revives the dry bones dwelling in the grave (וּבְזֶה הוּא מְחַיֶּה עֲצָמוֹת הַיְּבֵשׁוֹת הַשּׁוֹכְנִים בַּקָּבֶר). And the Nefesh, Ruach, Neshamah [Soul-levels] of that Tzaddik [Righteous One] descend into the bones (וְיוֹרְדִים נר״ן שֶׁל אוֹתוֹ הַצַּדִּיק בְּתוֹךְ הָעֲצָמוֹת), and he lives literally and speaks with him (וְהוּא חַי מַמָּשׁ וּמְדַבֵּר עִמּוֹ), as a man speaks with his fellow (כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ), and reveals to him all the secrets of the Torah that he asks from him (וּמְגַלֶּה לוֹ כָּל רָזֵי הַתּוֹרָה שֶׁהוּא שׁוֹאֵל מִמֶּנּוּ). And all these Yihudim [Unifications] are written with me, praise be to God (וְכָל אֵלּוּ הַיִּחוּדִים הֵם אֶצְלִי כְּתוּבִים תְּהִלָּה לָאֵל), for the Rav transmitted them to his disciples (כִּי הָרַב מָסַר אוֹתָם לְתַלְמִידָיו). And all ten disciples acted with them (וְכָל הָעֲשָׂרָה תַּלְמִידִים פָּעֲלוּ בָהֶם), and it succeeded in their hands (וְעָלְתָה בְיָדָם), that they merited that the Tzaddikim [Righteous Ones] spoke with them (שֶׁזָּכוּ שֶׁדִּבְּרוּ עִמָּהֶם הַצַּדִּיקִים), and they answered their questions (וְהֵשִׁיבוּ עַל שְׁאֵלָתָם).

However, this power did not endure for them except in the lifetime of the Rav, may peace be upon him (אֲמְנָם לֹא הֶאֱרִיךְ לָהֶם זֶה הַכֹּחַ אֶלָּא בִּזְמַן הָרַב ע״ה). But after his passing, it did not succeed in their hands (אֲבָל אַחַר פְּטִירָתוֹ לֹא עָלְתָה בְיָדָם), except for the Rav, our teacher, the Rav Rabbi Chaim Klipariz, of blessed memory (מִלְּבַד הָרַב מוֹרֵנוּ הָרַב רַבִּי חַיִּים קְלִיפְּרִיז ז״ל), who continued to act and succeed in this matter until the day of his passing (שֶׁהָיָה פּוֹעֵל וּמַצְלִיחַ בָּזֶה הָעִנְיָן עַד יוֹם פְּטִירָתוֹ). Also, Ruach haKodesh [Divine Inspiration] was within him (גַּם רוּחַ הַקֹּדֶשׁ הָיָה בּוֹ), and he told many future events (וְהִגִּיד הַרְבֵּה עֲתִידוֹת). However, he did not wish to reveal anything (אֲמְנָם לֹא רָצָה לְגַלּוֹת שׁוּם דָּבָר), for he would say (שֶׁהָיָה אוֹמֵר), that his master did not pass away because of shortness of years (שֶׁרַבּוֹ לֹא נִפְטַר בְּקָצְרוּת שָׁנִים), but rather because he revealed so many hidden secrets (אֶלָּא מִתּוֹךְ שֶׁגִּלָּה כָּל כָּךְ סוֹדוֹת הַנִּעֱלָמִים). And he also said (וְאָמַר גַּם כֵּן), that his master had been given permission from Heaven to reveal (שֶׁלְּרַבּוֹ נִתְּנָה רְשׁוּת מִן הַשָּׁמַיִם לְגַלּוֹת), but permission had not yet been given to him (אֲבָל לֹא נִתְּנָה לוֹ רְשׁוּת עֲדַיִן). However, in his old age, he sent to the Sages of Spain (אֲמְנָם לְעֵת זִקְנָתוֹ שָׁלַח לַחֲכָמֵי סְפָרַד), that his desire was to come to Tzefat, may it be rebuilt and established (שֶׁרְצוֹנוֹ לָבוֹא לְצְפַת תּוּב״ב), and to reveal all his Chokhmah [Wisdom] to those fit for it (וּלְגַלּוֹת כָּל חָכְמָתוֹ לָרְאוּיִם אֵלָיו), for permission had already been given to him to reveal (שֶׁכְּבָר נִתְּנָה לוֹ רְשׁוּת לְגַלּוֹת). And even the light of his eyes was not with our teacher, the Rav Rabbi Chaim, except for three hours alone (גַּם מְאוֹר עֵינָיו לֹא הָיָה אִתּוֹ עִם מוֹרֵנוּ הָרַב רַבִּי חַיִּים, כִּי אִם ג׳ שָׁעוֹת בִּלְבַד). Each day, the light of his eyes would shine to show him (בְּכָל יוֹם הָיָה מֵאִיר אוֹר עֵינָיו לְהַרְאוֹתוֹ), and afterward it would return and depart from him (וְאַחַר כָּךְ חוֹזֵר וּמִסְתַּלֵּק מִמֶּנּוּ). This was because he fell into illness in the year Shin-Samekh [5300/1540] (אוֹדוֹת שֶׁנָּפַל לְמִשְׁכָּב בִּשְׁנַת ש״ס), and came into a great sickness (וְהִגִּיעַ לִידֵי חוֹלִי גָּדוֹל), and came to the gates of death (וְהִגִּיעַ לִשְׁעָרֵי מָוֶת). And at the end, he saw a great cloud, and within the cloud a great light (וּלְבָסוֹף רָאָה עָנָן גָּדוֹל, וּבְתוֹךְ הֶעָנָן אוֹר גָּדוֹל), and his eyes were dimmed from seeing from that time onward (וְכָהוּ עֵינָיו מֵאוֹתוֹ הַפַּעַם וָהָלְאָה מֵרְאוֹת), though afterward he returned to his health (וְחָזַר אַחַר כָּךְ לִבְרִיאוּתוֹ).

And likewise it once happened (וְכֵן אֵירַע פַּעַם אַחַת), that the Ari, of blessed memory, while standing upon the tomb of Shemaiah and Avtalyon (שֶׁהָאֲרִ״י ז״ל בְּעָמְדוֹ עַל צִיּוּן שְׁמַעְיָה וְאַבְטַלְיוֹן), and the disciples were with him (וְהַתַּלְמִידִים עִמּוֹ), said to the disciples (וְאָמַר אֶל הַתַּלְמִידִים), My sons, know that Shemaiah and Avtalyon commanded me to say to you (בָּנַי תֵּדְעוּ שֶׁשְּׁמַעְיָה וְאַבְטַלְיוֹן צִוּוּ לִי לֵאמֹר לָכֶם), that you should pray for Mashiach ben Yosef that he not die (שֶׁתִּתְפַּלְלוּ עַל מָשִׁיחַ בֶּן יוֹסֵף שֶׁלֹּא יָמוּת). Until here are the words of our teacher, the Rav Rabbi Chaim, in the book Etz Chayim (עַד כָּאן לְשׁוֹנוֹ שֶׁל מוֹרֵנוּ הָרַב רַבִּי חַיִּים בְּסֵפֶר עֵץ חַיִּים). And he wrote concerning this (וְכָתַב עַל זֶה): And because of the greatness of our foolishness, we did not have the understanding to ask him (וּמֵרוֹב טִפְשׁוּתֵנוּ לֹא הָיָה בָּנוּ דַּעַת לִשְׁאוֹל אוֹתוֹ), who is the Mashiach ben Yosef? (מִי הוּא הַמָּשִׁיחַ בֶּן־יוֹסֵף). And he remained only a few days (וְלֹא עָמַד אֶלָּא יָמִים מְעַטִּים), and our teacher was summoned to the Heavenly Academy (וְנִתְבַּקֵּשׁ רַבֵּינוּ בִּישִׁיבָה שֶׁל מַעְלָה). And afterward it became known to us retroactively that he was Mashiach ben Yosef (וְנוֹדַע לָנוּ לְמִפְרָע שֶׁהוּא הָיָה מָשִׁיחַ בֶּן־יוֹסֵף). And out of his great humility he did not wish to reveal himself (וּמֵרוֹב עֲנָוְתָנוּתוֹ לֹא רָצָה לְגַלּוֹת אֶת עַצְמוֹ). Until here (עַד כָּאן).

And likewise he wrote of another incident (וְכֵן כָּתַב מַעֲשֶׂה אַחֵר), and it appears that it was so (וְנִרְאֶה שֶׁהוּא כֵּן): That once, on the eve of Shabbat, close to the welcoming of the Bride [Shabbat] (שֶׁפַּעַם אַחַת בְּעֶרֶב שַׁבָּת סָמוּךְ לְהַכְנָסַת כַּלָּה), he went out with his disciples outside the city of Tzefat (יָצָא עִם תַּלְמִידָיו חוּץ לָעִיר צְפַת), clothed in four white garments (לָבוּשׁ ד׳ בִּגְדֵי לָבָן): a hilrak [thin cloak] and a shupitza [thick outer cloak], and a tunic and trousers (הִילְרַ״ק [מְעִיל דַּק] וְשׁוּפִּיצָא [מְעִיל עֶלְיוֹן עָבֶה] וּכְתֹנֶת וּמִכְנָסַיִם), in order to welcome the Shabbat (כְּדֵי לְקַבֵּל הַשַּׁבָּת). And he began, “A Psalm of David: Ascribe to Hashem, sons of the mighty” (וּמַתְחִיל: מִזְמוֹר לְדָוִד, הָבוּ לַה׳ בְּנֵי אֵלִים) (Psalms 29), and the hymn composed for welcoming Shabbat (וּפִזְמוֹן מְיוּסָד לְקַבָּלַת הַשַּׁבָּת), and “A Psalm, a Song for the Shabbat Day” (וּמִזְמוֹר לְיוֹם הַשַּׁבָּת) (Psalms 92), and “Hashem reigns” with a beautiful melody (וַה׳ מָלָךְ בְּנִיגּוּן נָאֶה) (Psalms 93). And while they were singing (וּבְתוֹךְ שֶׁהָיוּ מְשׁוֹרְרִים), the Rav said to his disciples (אָמַר הָרַב לְתַלְמִידָיו), Companions, do you desire that we go to Jerusalem before Shabbat and keep Shabbat in Jerusalem? (חֲבִירִים רְצוֹנְכֶם שֶׁנֵּלֵךְ לִירוּשָׁלַיִם קֹדֶם הַשַּׁבָּת וְנַעֲשֶׂה שַׁבָּת בִּירוּשָׁלַיִם). And Jerusalem is more than twenty-five parsas distant from Tzefat (וִירוּשָׁלַיִם הִיא רְחוֹקָה מִצְפַת יוֹתֵר מִכ״ה פַּרְסָאוֹת). Some of the disciples answered (הֵשִׁיבוּ קְצָת מִן הַתַּלְמִידִים), We agree to this (אָנוּ שׁוֹמְעִים בָּכָךְ). And some answered and said (וְקְצָת הֵשִׁיבוּ וְאָמְרוּ), Let us first go and inform our wives (נֵלֵךְ מִקּוֹדֶם וְנוֹדִיעוּ אוֹתוֹ לְנָשֵׁינוּ). And since they said, “Let us first go to our house” (כֵּיוָן שֶׁאָמְרוּ: נֵלֵךְ מִקּוֹדֶם לְבֵיתֵנוּ), the Rav trembled with a great trembling (נִתְחָרֵד הָרַב חֲרָדָה גְּדוֹלָה), and struck one palm against the other (וְהִכָּה כַּף אֶל כַּף). And he said (וְאָמַר), Woe to us, that we did not have the merit to be redeemed (אוֹי לָנוּ שֶׁלֹּא הָיָה בָּנוּ זְכוּת לְהִגָּאֵל). For had all of you answered with one mouth, that you desired to go with great joy (שֶׁאִלְמָלֵא הֱיִיתֶם כֻּלְּכֶם מַשִּׁיבִים בְּפֶה אֶחָד, שֶׁאַתֶּם רוֹצִים לָלֶכֶת בְּשִׂמְחָה גְדוֹלָה), immediately all Yisrael would have been redeemed (תֵּכֶף הָיוּ נִגְאֲלִים כָּל יִשְׂרָאֵל). For now was the hour standing ready for redemption (שֶׁעַתָּה הָיְתָה הַשָּׁעָה עוֹמֶדֶת לְהִגָּאֵל). But because you refused the matter (וּמִתּוֹךְ שֶׁמֵּאַנְתֶּם בַּדָּבָר), the exile returned to its strength (חָזַר הַגָּלוּת לְאִיתָּנוּ), through our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And most of his secrets he revealed in the fields and in the wildernesses (וְרוֹב סוֹדוֹתָיו גִּלָּה אוֹתָם בַּשָּׂדוֹת וּבַמִּדְבָּרוֹת), and he had no need of any book (וְלֹא הָיָה צָרִיךְ לְשׁוּם סֵפֶר). And if I were to come to write for you all his wonders (וְאִלּוּ בָּאתִי לִכְתּוֹב לָכֶם כָּל נִפְלְאוֹתָיו), and all the greatness of his might that the Ari, of blessed memory, performed before the eyes of all Yisrael in the Land of the Deer (וְכָל תּוֹקֶף גְּבוּרָתוֹ אֲשֶׁר עָשָׂה הָאֲרִ״י ז״ל לְעֵינֵי כָּל יִשְׂרָאֵל בְּאֶרֶץ הַצְּבִי), here in Tzefat, may it be rebuilt and established (פֹּה צְפַת תּוּב״ב), which was recounted to us by the Rav, our honored teacher, the Rav Rabbi Mas‘ud Ma‘aravi, of blessed memory (אֲשֶׁר סִפֵּר לָנוּ הָרַב כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי מַסְעוּד מַעֲרָבִי ז״ל), and by many of the Rabbis and Geonim of the land (וּמִכַּמָּה רַבָּנֵי וּגְאוֹנֵי אֶרֶץ), who poured water upon his hands (אֲשֶׁר יָצְקוּ מַיִם עַל יָדוֹ), and whose eyes saw astonishing things from him (וְעֵינֵיהֶם רָאוּ דְּבָרִים מַבְהִילִים מִמֶּנּוּ), the like of which had not been seen in all the land since the days of the Tannaim, such as Rabbi Shimon bar Yochai, peace be upon him (לֹא נִרְאוּ בְּכָל הָאָרֶץ מִימֵי הַתַּנָּאִים כָּרַשְׁבִּ״י ע״ה).

For he recognized all the deeds of mankind (שֶׁהָיָה מַכִּיר בְּכָל מַעֲשֵׂה בְּנֵי אָדָם), and even what was in their thoughts (וְגַם מַה שֶּׁהָיָה בְּמַחְשַׁבְתָּם). And he recognized the Chokhmah [Wisdom] of the Partzuf [Countenance] (וְהָיָה מַכִּיר בְּחָכְמַת הַפַּרְצוּף), and the Neshamot [Souls] of mankind and their Gilgulim [Reincarnations] (וּבְנִשְׁמוֹת בְּנֵי אָדָם וּבְגִלְגּוּלֵיהֶם). And he knew how to speak concerning the Gilgulim [Reincarnations] of the wicked (וְהָיָה יוֹדֵעַ לוֹמַר בְּגִלְגּוּל שֶׁל רְשָׁעִים), who had been reincarnated into trees, stones, beasts, or birds (שֶׁנִּתְגַּלְגְּלוּ בַּעֲצִים וּבָאֲבָנִים אוֹ בִּבְהֵמוֹת אוֹ בָעוֹפוֹת). And he knew how to tell what had transpired with them (וְהָיָה יוֹדֵעַ לוֹמַר מַה שֶּׁעָבְרוּ עֲלֵיהֶם), from the mitzvot [commandments] and the transgressions from the time of their youth (מִן הַמִּצְווֹת וְהָעֲבֵרוֹת מִזְּמַן קְטַנּוּתָן). And he knew the place that he had blemished above (וְהָיָה יוֹדֵעַ הַמָּקוֹם שֶׁפָּגַם לְמַעְלָה), and according to the blemish he gave Tikkunim [Rectifications] (וְעַל פִּי הַפֶּגֶם נָתַן תִּקּוּנִים). And he knew when the blemish had been rectified (וְהָיָה יוֹדֵעַ אֵימָתַי נִתְקַן הַפֶּגֶם). And he knew by the chirping of the birds (וְהָיָה יוֹדֵעַ בִּצְפִּצוּף הָעוֹפוֹת), and also by their flight he perceived wondrous things (וְגַם בְּמְעוֹפְפוֹתָם הִשִּׂיג דְּבָרִים נִפְלָאִים). And this is the secret (וְזֶהוּ סוֹד): “For a bird of the heavens shall carry the voice, and one with wings shall tell the matter” (כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר) (Ecclesiastes 10:20). And all this he attained through his piety, his seclusion, his purity, and his holiness from the time of his youth (וְכָל זֶה הִשִּׂיג עַל יְדֵי חֲסִידוּתוֹ וּפְרִישׁוּתוֹ וְטָהֳרָה וּקְדוּשָּׁה מִזְּמַן קְטַנּוּתוֹ). And after occupying himself for many days with books, both new and old, in this Chokhmah [Wisdom] (וְאַחֲרֵי הִתְעַסְקוֹ יָמִים רַבִּים בְּסְפָרִים חֲדָשִׁים וְגַם יְשָׁנִים בַּחָכְמָה הַזּוֹ), upon these he added piety, diligence, seclusion, purity, and holiness (וְעֲלֵיהֶם הוֹסִיף חֲסִידוּת וּזְרִיזוּת וּפְרִישׁוּת וּטְהָרָה וּקְדוּשָּׁה), until they brought him to Ruach haKodesh [Divine Inspiration] (עַד שֶׁהֵבִיאוּ אוֹתוֹ לִידֵי רוּחַ הַקֹּדֶשׁ). And I explained the answer to this difficulty in Sha‘ar Olam haTohu [Gate of the World of Tohu] (וְהַתֵּירוּץ שֶׁל זוֹ הַקֻּשְׁיָא פֵּירַשְׁתִּי בְּשַׁעַר עוֹלָם הַתֹּהוּ).

And besides this, the Ari revealed the secrets of the angels (וְזוּלָת זֶה גִּלָּה הָאֲרִ״י סוֹדוֹת הַמַּלְאָכִים), and the World of Asiyah (וְעוֹלָם הָעֲשִׂיָּה), and the secret of the Klipot (וְסוֹד הַקְּלִיפּוֹת), and the greatness of Adam haRishon before he sinned (וּמַעֲלַת אָדָם הָרִאשׁוֹן קֹדֶם שֶׁחָטָא), and what he would have further merited, in addition to his greatness and exaltedness, had he not sinned (וּמַה שֶׁהָיָה זוֹכֶה עוֹד, נוֹסָף עַל גְּדוּלָתוֹ וּמַעֲלָתוֹ, אִם לֹא הָיָה חוֹטֵא). And the secret of death (וְסוֹד הַמִּיתָה), and the secret of plague, Heaven forbid (וְסוֹד הַמַּגֵּפָה בַּר־מִינָן), and the secret of the Tree of Knowledge (וְסוֹדוֹ שֶׁל עֵץ הַדַּעַת), and Gan Eden (וְגַן עֵדֶן), and the Tikkun [Rectification] of the worlds (וְתִיקּוּן הָעוֹלָמוֹת), and the Neshamot [Souls] that will be restored to him (וְהַנְּשָׁמוֹת שֶׁיָּשִׁיבוּ לוֹ). And many other discourses beyond number (וְכֵהֲנָה דְּרוּשִׁים עַצְמוֹ מִסְפָּר), to which I merited, praise be to God and abundant praises to His great Name (אֲשֶׁר זָכִיתִי אֱלֹהִים תְּהִלָּה לָאֵל וְרוֹב שִׁבְחוֹת לִשְׁמוֹ הַגָּדוֹל). They themselves bear witness and declare (הֵם בְּעַצְמָם יָעִידוּן וְיַגִּידוּן), and all who see them will recognize them (וְכָל רוֹאֵיהֶם יַכִּירוּם), that these matters are impossible for any creature to attain (כִּי דְּבָרִים אֵלּוּ אִי אֶפְשָׁר לְשׁוּם נִבְרָא לְהַשִּׂיגָם), except through the revelation of Ruach haKodesh [Divine Inspiration] from above (אִם לֹא עַל יְדֵי הוֹפָעַת רוּחַ הַקֹּדֶשׁ מִמָּרוֹם), and through Eliyahu, of blessed memory (וְעַל יְדֵי אֵלִיָּהוּ ז״ל). And as is mentioned in the Tikkunim (וּכְנִזְכָּר בַּתִּקוּנִים): “For you are destined to be revealed at the end of days: there is one to whom you will be revealed face to face, and there is one to whom you will be revealed in secret, in the eye of his intellect” (דְּאַת עָתִיד לְאִתְגַלְיָא בְּסוֹף יוֹמַיָּא: אִית מָאן דְּאַת עָתִיד לְאִתְגַלְיָא לֵיהּ אַפִּין בְּאַפִּּין, וְאִית מָאן דְּאַת עָתִיד לְאִתְגַלְיָא לֵיהּ בְּטִמִּירוּ בְּעֵין הַשֵּׂכֶל דִּילֵיהּ). And even though there is no prophet or seer after the destruction (וְאַף אִם אֵין נָבִיא וְחוֹזֶה אַחַר הַחוּרְבָּן), the Spirit of God, the Spirit of Life, Ruach haKodesh [Divine Inspiration], is not withheld from hovering over those who are worthy of it (לֹא נִמְנַע רוּחַ אֱלֹהִים רוּחַ חַיִּים רוּחַ הַקֹּדֶשׁ לִהְיוֹת מְרַחֶפֶת עַל הָרְאוּיִים אֵלָיו). As is proven from Tanna de-Vei Eliyahu [the Academy of Elijah], brought in the Yalkut (כְּמוֹ שֶׁמוּכָח מִתַּנָּא דְבֵי אֵלִיָּהוּ הוּבָא בְּיַלְקוּט) (Yalkut Shimoni): “And Devorah, a woman, the wife of Lapidot, was a prophetess” (וּדְבוֹרָה אֵשֶׁת לַפִּידוֹת אִשָּׁה נְבִיאָה) (Judges 4:4). And if I were to come to write all his wonders, and the greatness of his attainments and his knowledge (וְאִלּוּ בָּאתִי לִכְתּוֹב כָּל נִפְלְאוֹתָיו וְעֹצֶם הַשְּׂגוֹתָיו וִידִיעוֹתָיו), all the hides of the rams of Nevayot would not suffice (לֹא יַסְפִּיקוּ כָּל עוֹרוֹת אֵילֵי נְבָיוֹת), as is well known to all the inhabitants of Tzefat, may it be rebuilt and established (כַּמְּפוּרְסָם לְכָל יוֹשְׁבֵי צְפַת תּוּב״ב).

And behold, I will recount one incident that occurred in the days of the Ari, of blessed memory (וְהִנֵּה אֲסַפֵּר מַעֲשֶׂה אֶחָד אֲשֶׁר אֵירַע בִּזְמַן הָאֲרִ״י ז״ל), because it bears witness to the power of Tzedakah [Charity] (יַעַן שֶׁהוּא מֵעִיד עַל כֹּחַ שֶׁל צְדָקָה). And fortunate is the people who do thus (וְאַשְׁרֵי הָעָם שֶׁיַּעֲשׂוּ כָּכָה). “From Hashem he shall receive blessing” (מִי״י יִשָּׂא בְרָכָה) (Psalms 24:5), the one who does his deeds for the sake of Heaven (הָעוֹשֶׂה מַעֲשָׂיו לְשֵׁם שָׁמַיִם). Once the Ari, of blessed memory, sat in the field (פַּעַם אַחַת יָשַׁב הָאֲרִ״י ז״ל בַּשָּׂדֶה), near the grave of Hoshea ben Be’eri, near Tzefat, may it be rebuilt and established (אֵצֶל קֶבֶר הוֹשֵׁעַ בֶּן בְּאֵרִי סָמוּךְ לְצְפַת תּוּב״ב), with the ten select disciples (עִם הָעֲשָׂרָה תַּלְמִידִים הַמֻּבְחָרִים). And he was expounding and revealing to them the secrets of the Torah (וְהָיָה דּוֹרֵשׁ וּמְגַלֶּה לָהֶן סִתְרֵי תּוֹרָה). In the middle of the discourse, he opened and said to them (בְּאֶמְצַע הַדְּרוּשׁ פָּתַח וְאָמַר לָהֶם), “Companions, I hear the voice of a herald (חֲבִירִים קוֹל שֶׁל כְּרוֹז אֲנִי שׁוֹמֵעַ), standing and proclaiming in the firmament above (שֶׁעוֹמֵד וּמַכְרִיז בָּרָקִיעַ לְמַעְלָה), and his voice goes throughout all the firmaments (וְקוֹלוֹ הוֹלֵךְ בְּכָל הָרְקִיעִים). And he says in this language (וְאוֹמֵר בַּזֶּה הַלָּשׁוֹן): ‘By the decree of the watchers is the word, and by the utterance of the holy ones is the matter’ (בִּגְזֵרַת עִירִין פִּתְגָמָא, וּבְמֵאמַר קַדִּישִׁין שְׁאֵלְתָּא) (Daniel 4:14). A locust swarm without number shall come into the boundary of Tzefat (שֶׁיָּבוֹא אַרְבֶּה אֵין מִסְפָּר בִּגְבוּל צְפַת), and consume every herb and every fruit of the ground (וְיֹאכַל כָּל עֵשֶׂב וְכָל פְּרִי הָאֲדָמָה). No sustenance shall remain for any of its inhabitants (לֹא תִשָּׁאֵר מִחְיָה לְכָל יוֹשְׁבֶיהָ), because of one poor man, whose name is Rabbi Ya'akov Altritz (בַּעֲבוּר עָנִי אֶחָד וּשְׁמוֹ ר׳ יַעֲקוֹב אַלְטְרִיץ), who sits and complains against the Holy One, Blessed Be He (שֶׁיוֹשֵׁב וּמִתְרַעֵם עַל הקב״ה), and the Holy One, Blessed Be He, can no longer restrain Himself (וְהקב״ה אֵינוֹ יָכוֹל לְהִתְאַפֵּק עוֹד), on account of all his wicked neighbors, the inhabitants of Tzefat (עַל כָּל שְׁכֵינָיו הָרָעִים יוֹשְׁבֵי צְפַת), who pay him no heed (שֶׁאֵינָם מַשְׂגִּיחִים עָלָיו).’ Until here is the wording of the herald (עַד כָּאן לְשׁוֹן הַכְּרוֹז).

The Ari, peace be upon him, said (אָמַר הָאֲרִ״י ע״ה), “My sons, for the sake of Hashem, quickly let us gather among ourselves some good gift (בָּנַי לְמַעַן הַשֵּׁם מַהֲרוּ וְנִקְבּוֹץ בֵּינֵינוּ אֵיזֶה מַתָּנָה טוֹבָה), and let us send it to him (וְנִשְׁלַח אוֹתָהּ לוֹ). Perhaps Hashem will relent concerning the evil which He intended to do to His people (אוּלַי יִנָּחֵם ה׳ עַל הָרָעָה, אֵת כָּל אֲשֶׁר זָכַר לַעֲשׂוֹת לְעַמּוֹ).” Immediately they collected among themselves about three talir (מִיָּד קִבְּצוּ בֵינֵיהֶם כְּמוֹ ג׳ טָלִיר), and the Rav sent them by the hand of one of the disciples, whose name was our honored teacher, the Rav Rabbi Yitzchak haKohen, of blessed memory (וְהָרַב שָׁלַח אוֹתָם עַל יְדֵי אֶחָד מֵהַתַּלְמִידִים, וּשְׁמוֹ הָיָה כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי יִצְחָק הַכֹּהֵן ז״ל). And our honored teacher, the Rav Rabbi Yitzchak haKohen, of blessed memory (וְכָבוֹד מוֹרֵנוּ הָרַב רַבִּי יִצְחָק הַכֹּהֵן ז״ל), hurried to go (מִהֵר לָלֶכֶת), and entered the house of the poor man and found him still sitting and weeping (וְנִכְנַס בְּבֵית הֶעָנִי וּמְצָאוֹ עוֹדֶנּוּ יוֹשֵׁב וּבוֹכֶה). He said to him (אָמַר לוֹ), “Why are you weeping?” (לָמָּה אַתָּה בוֹכֶה). He said to him (אָמַר לוֹ), “I am weeping over the misfortune of my lot (אֲנִי בוֹכֶה עַל רוֹעַ מְזָלִי), because my earthenware barrel was broken (שֶׁנִּשְׁבְּרָה לִי הַחָבִית שֶׁל חֶרֶס), which I was accustomed to fill with water for the whole week (שֶׁנָּהַגְתִּי לְמַלּוֹת מַיִם לְכָל הַשָּׁבוּעַ). And now that it has been broken (וְעַתָּה שֶׁנִּשְׁבְּרָה), with what shall I buy another? (בַּמֶּה אֶקְנֶה אַחֶרֶת). I sat and wept before Hashem (יָשַׁבְתִּי וּבָכִיתִי לִפְנֵי ה׳), saying (לֵאמֹר), ‘Why should I be in such great distress? Am I more wicked than all the world?’ (לָמָּה אֶהְיֶה בַּזֶה הַדּוֹחַק הַגָּדוֹל, וְכִי אֲנִי יוֹתֵר רָשָׁע מִכָּל הָעוֹלָם כֻּלּוֹ).

When our teacher, the Rav Rabbi Yitzchak haKohen, heard those words of the poor man (כְּשֶׁשָּׁמַע מוֹרֵנוּ הָרַב רַבִּי יִצְחָק הַכֹּהֵן אוֹתָן הַדְּבָרִים שֶׁל הֶעָנִי), he was astonished at how true the words of the Rav were (הָיָה מִתְמַהּ, אֵיךְ צָדְקוּ דִּבְרֵי הָרַב). And he gave him the money (וְהָיָה נוֹתֵן לוֹ הַמָּעוֹת), and said to him (וְאָמַר לוֹ), “My master, sage, for the sake of Hashem, be careful from now on not to complain against the attributes of the Holy One, Blessed Be He (אֲדוֹנִי חָכָם, לְמַעַן הַשֵּׁם הִזָּהֵר מִכָּאן וָאֵילַךְ מִלְּהִתְרַעֵם עַל מִדּוֹתָיו שֶׁל הקב״ה), for such-and-such was the matter (שֶׁכָּךְ וְכָךְ הָיָה הַמַּעֲשֶׂה).” And that poor sage admitted to him (וְהוֹדָה לוֹ אוֹתוֹ הֶחָכָם הֶעָנִי), that he had indeed been sitting and weeping and complaining against the attributes of Hashem, as it were (שֶׁהָיָה יוֹשֵׁב וּבוֹכֶה וּמִתְרַעֵם עַל מִדּוֹתָיו כְּבִיָּכוֹל). And he accepted upon himself never again to do such a thing (וְקִבֵּל עָלָיו שֶׁלֹּא לַעֲשׂוֹת עוֹד כַּדָּבָר הַזֶּה). And he prayed before Hashem that He forgive him (וְהָיָה מִתְפַּלֵּל לִפְנֵי ה׳ שֶׁיִּמְחַל לוֹ), and that He relent concerning the evil that He had decreed (וְשֶׁיִּנָּחֵם עַל הָרָעָה אֲשֶׁר גָּזַר). And Rabbi Yitzchak haKohen returned to the yeshivah [academy] of the Rav and the companions (וְרַבִּי יִצְחָק הַכֹּהֵן חָזַר לִישִׁיבַת הָרַב וְהַחֲבֵירִים), and recounted to them the event (וְסִפֵּר לָהֶם הַמְּאוֹרָע). And all the companions marveled at the greatness of their Rav’s attainment (וְתָמְהוּ כָּל הַחֲבֵירִים עַל גּוֹדֶל הַשָּׂגַת רַבָּם). The Rav said to him (אָמַר לוֹ הָרַב), “Rabbi Yitzchak, of blessed memory, the decree has already been nullified, praise be to God (רַבִּי יִצְחָק ז״ל, כְּבָר נִתְבַּטְּלָה הַגְּזֵרָה תְּהִלָּה לָאֵל),” and they returned to study (וְחָזְרוּ לִלְמוֹד). And it was, when they had sat for two hours (וְהָיָה כַּאֲשֶׁר יָשְׁבוּ ב׳ שָׁעוֹת), they lifted their eyes and saw, and behold, a locust swarm was coming, a very great and heavy host (נָשְׂאוּ עֵינֵיהֶם וְרָאוּ, וְהִנֵּה אַרְבֶּה בָּא, חֵיל גָּדוֹל כָּבֵד מְאֹד). And all the disciples were terrified (וַיִּנָּחֲרוּ כָּל הַתַּלְמִידִים). The Rav said to them (אָמַר לָהֶם הָרַב), “Do not fear, for we have already nullified the decree (אַל תִּירָאוּ, כִּי כְּבָר בִּטַּלְנוּ הַגְּזֵרָה), and we have appeased the poor man (וּפִיֵּסְנוּ הֶעָנִי), and from now on there is no evil matter (וּמֵעַתָּה אֵין דָּבָר רָע). Praise be to God (שֶׁבַח לָאֵל).” And so it was (וְכֵן הָיָה), all of them were carried by the wind into the Great Sea (כֻּלָּם שֶׁנָּשָׂא הָרוּחַ אוֹתָם לְתוֹךְ הַיָּם הַגָּדוֹל), and there they drowned (וְשָׁם נִטְבָּעוּ), and not one of them reached the land (וְאֵין אֶחָד מֵהֶם הִגִּיעַ לָאָרֶץ). And from that day onward, the inhabitants of Tzefat set their eyes upon that poor man, to watch over all his needs (וּמֵאוֹתוֹ הַיּוֹם וָהָלְאָה שָׂמוּ יוֹשְׁבֵי צְפַת עֵינֵיהֶם עַל אוֹתוֹ הֶעָנִי, לְהַשְׁגִּיחַ עַל כָּל צְרָכָיו). And in truth, that poor man was a pious man (וּבֶאֱמֶת אוֹתוֹ הֶעָנִי הוּא אִישׁ חָסִיד), and very learned in all the Torah (וּבָקִי גָּדוֹל בְּכָל הַתּוֹרָה). And I know him (וַאֲנִי מַכִּיר אוֹתוֹ), and at that time he was Av Beit Din [Head of the Rabbinical Court] in Sinia, which is Tripoli of Syria (וּבָעֵת הַהִיא הָיָה אָב בֵּית דִּין בְּסִינְיָה הוּא טְרִיפּוֹל דְּסוּרְיָה).