Chapter Four (פֶּרֶק רְבִיעִי)

An incident that happened with Rabbi Yitzchak Kohen (מַעֲשֶׂה שֶׁהָיָה בְּרַבִּי יִצְחָק כֹּהֵן), that his master, the man of God, the Ari, may the memory of the righteous and the holy be a blessing (שֶׁצִּוָּה לוֹ רַבּוֹ אִישׁ הָאֱלֹהִי הָאֲרִ״י זלָה״ה), commanded him to go to the village of Ein Zeitim (לִילֵךְ לְכְפַר עֵין זֵיתִים), to the tomb of Rabbi Yehudah bar Ilai (עַל צִיּוּן רַבִּי יְהוּדָא בַּר אִלָּעִי), that he should intend in the Yihudim that his master had given him (שֶׁיִּכַּוֵּן בַּיִּחוּדִים שֶׁמָּסַר לוֹ רַבּוֹ), and that he should speak with him (וִידַבֵּר עִמּוֹ), that he should transmit to him the explanation of one saying from the Zohar (שֶׁיִּמְסוֹר לוֹ פֵּרוּשׁ שֶׁל מַאֲמָר אֶחָד מִן הַזֹּהַר). And he commanded him not to speak with any man (וְצִוָּה לוֹ שֶׁלֹּא יְדַבֵּר עִם שׁוּם אָדָם), and not to return a greeting to any man (וְלֹא יָשִׁיב שָׁלוֹם לְשׁוּם אָדָם), as Elisha commanded Geichazi: “If you meet a man, do not greet him” (כְּמוֹ שֶׁצִּוָּה אֱלִישָׁע לְגֵיחֲזִי: כִּי תִמְצָא אִישׁ לֹא תְבָרֲכֶנּוּ) (II Kings 4). Then he went, may peace be upon him (אָזִי הָלַךְ הוּא ע״ה), and prostrated himself upon the grave of Rabbi Yehudah bar Ilai in the village of Ein Zeitim (וְנִשְׁתַּטֵּחַ עַל קִבְרוֹ שֶׁל רַבִּי יְהוּדָא בַּר אִילָּעִי בִּכְפַר עֵין זֵיתִים), and he did as his master commanded him (וְעָשָׂה כַּאֲשֶׁר צִוָּהוּ). But the holy Tanna did not answer him anything (וְהַתַּנָּא הַקָּדוֹשׁ לֹא הֵשִׁיב לוֹ שׁוּם דָּבָר). Then he returned to his master and said (אָזִי חָזַר הוּא לְרַבּוֹ וְאָמַר): My master, I came to the tomb of the Tanna (אֲדוֹנִי בָּאתִי עַל צִיּוּן הַתַּנָּא), and I did as you commanded me (וְעָשִׂיתִי כַּאֲשֶׁר צִוִּיתָנִי), but I did not receive an answer from him (וְלֹא בָּא לִי תְּשׁוּבָה מִמֶּנּוּ). The Ari, of blessed memory, answered him (הֵשִׁיב לוֹ הָאֲרִ״י ז״ל): Did I not see in my perception (וְלֹא רָאִיתִי בְּהַשְׂגָּתִי), that you spoke with an Arab woman?! (שֶׁדִּבַּרְתָּ עִם עֲרָבִית אַחַת) And not only that she asked after your welfare (וְלֹא דַי שֶׁהִיא שָׁאֲלָה בִּשְׁלוֹמֶךָ), but you preceded her and asked after her welfare (אֶלָּא אַתָּה הִקְדַּמְתָּ וְשָׁאַלְתָּ אוֹתָהּ בִּשְׁלוֹמָהּ), in such-and-such a place (בִּמְקוֹם פְּלוֹנִי). And I commanded you not to speak with any man in the world (וַאֲנִי צִוִּיתִיךָ שֶׁלֹּא תְדַבֵּר עִם שׁוּם אָדָם בָּעוֹלָם). Then our honored master, the Rav, Rabbi Yitzchak Kohen, remembered that it was indeed so (אָזִי זָכַר כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי יִצְחָק כֹּהֵן שֶׁכָּךְ הָיָה), and he admitted to him (וְהוֹדָה לוֹ). And so, on another occasion, an incident happened (וְכֵן פַּעַם אַחֵר אֵירַע מַעֲשֶׂה), that he gave over to our master, the Rav, Rabbi Chaim, may his light shine (שֶׁמָּסַר לְמוֹרֵנוּ הָרַב רַבִּי חַיִּים נר״ו), a certain Yihud (יִּחוּד אֶחָד), to go to the village of Akhboriyah (לִילֵךְ לְכְפַר עַכְּבוֹרִיא), where Abaye and Rava are buried (שֶׁשָּׁם קְבוּרִים אַבָּיֵי וְרָבָא), and to prostrate himself upon their grave (וְיִשְׁתַּטֵּחַ עַל קִבְרָם), and to intend according to what his master gave him (וְכִיֵּין לַמַּה שֶּׁמָּסַר לוֹ רַבּוֹ). And they spoke with him (וְהֵם דִּבְּרוּ עִמּוֹ), and transmitted to him secrets of Torah (וּמָסְרוּ לוֹ סִתְרֵי תּוֹרָה). And when he returned from them and came before his master, may peace be upon him (וְכִיּוֹן שֶׁחָזַר מֵהֶם וּבָא לִפְנֵי רַבּוֹ ע״ה), his master arose before him (עָמַד רַבּוֹ לְפָנָיו), and said to him: Blessed are you who have come (וְאָמַר לוֹ בָּרוּךְ הַבָּא), and seated him at his right hand (וְהוֹשִׁיבוֹ עַל יְמִינוֹ), and rejoiced with him a great rejoicing (וְשָׂמַח עִמּוֹ שִׂמְחָה גְדוֹלָה). And our master, the Rav, Rabbi Chaim, may his light shine, was a great inquirer (וּמוֹרֵנוּ הָרַב רַבִּי חַיִּים נר״ו הָיָה חַקְרָן גָּדוֹל). When he saw that he did him all this honor (כִּיּוֹן שֶׁרָאָה שֶׁעָשָׂה לוֹ כָּל הַכָּבוֹד הַזֶּה), which he was not accustomed to do for him at any other time (מַה שֶּׁלֹּא הָיָה רָגִיל לַעֲשׂוֹת לוֹ כָּךְ פַּעַם אַחֶרֶת), then our master, the Rav, Rabbi Chaim, said to the Ari, of blessed memory (אָזִי אָמַר מוֹרֵנוּ הָרַב רַבִּי חַיִּים לָאֲרִ״י זצ״ל): My master, my teacher, what is the difference of this day from other days, that such honor was done for me? Surely not in vain (אֲדוֹנִי מוֹרִי, מַה יוֹם מִיּוֹמַיִם שֶׁנַּעֲשָׂה לִי כָּל הַכָּבוֹד הַזֶּה, לֹא בְּחִנָּם).

The Ari, of blessed memory, said to him (אָמַר לוֹ הָאֲרִ״י זצ״ל): By your life, not for you did I arise (חַיֶּיךָ, לֹא מִפָּנֶיךָ קַמְתִּי), and not to you did I say, “Blessed are you who have come” (וְלֹא לְךָ אָמַרְתִּי בָּרוּךְ הַבָּא), but to Benaiah ben Yehoyada (אֶלָּא לִבְנָיָהוּ בֶּן יְהוֹיָדָע), whom I saw enter with you (שֶׁרָאִיתִי נִכְנָס עִמָּךְ). And it was a wonder in the eyes of our master, the Rav, Rabbi Chaim (וַיְהִי לְפֶלֶא בְּעֵינֵי מוֹרֵנוּ הָרַב רַבִּי חַיִּים), and both of them did not know for what reason the soul of Benaiah joined with him at that time (וּשְׁנֵיהֶם לֹא יָדְעוּ מֵאֵיזוֹ סִיבָּה נִתְחַבְּרָה עִמּוֹ הַפַּעַם נִשְׁמָתוֹ שֶׁל בְּנָיָהוּ). Until after three months’ time (עַד שֶׁלְּאַחַר זְמַן ג׳ חֳדָשִׁים), when that incident had already been forgotten from them (שֶׁכְּבָר הָיָה נִשְׁכָּח אֶצְלָם אוֹתוֹ הַמַּעֲשֶׂה), they both went together to the village of Akhboriyah to study (הָלְכוּ שְׁנֵיהֶם יַחַד לְכְפַר עַכְּבוֹרִיא לִלְמוֹד). In the middle of the way the Ari, of blessed memory, stood (בֶּאֱמְצַע הַדֶּרֶךְ עָמַד הָאֲרִ״י זצ״ל), and said (וְאָמַר): I see that here is buried Benaiah ben Yehoyada, peace be upon him (אֲנִי רוֹאֶה שֶׁבְּכָאן קָבוּר בְּנָיָהוּ בֶּן יְהוֹיָדָע ע״ה). And there was there no marker and no sign of a grave (וְלֹא הָיָה לְשָׁם לֹא צִיּוּן וְלֹא שׁוּם הֵכֵּר שֶׁל קָבֶר).

Our master, the Rav, Rabbi Chaim, may his light shine, responded (נַעֲנָה מוֹרֵנוּ הָרַב רַבִּי חַיִּים נר״ו): By your life, that time when I went to prostrate myself at the tomb of Abaye and Rava before (חַיֶּיךָ, אוֹתוֹ הַפַּעַם שֶׁהָלַכְתִּי לְהִשְׁתַּטֵּחַ עַל צִיּוּן אַבָּיֵי וְרָבָא קֹדֶם לָכֵן), I sat here in this very place (יָשַׁבְתִּי בְּכָאן בַּזֶּה הַמָּקוֹם מַמָּשׁ), and I was reviewing the Yihud that you had given me (וְהָיִיתִי חוֹזֵר עַל הַיִּחוּד שֶׁמָּסַרְתָּ לִי), so that it would be fluent in my mouth and in my heart (כְּדֵי שֶׁיְּהֵא רָגִיל בְּפִי וּבְלִבִּי), to say it without error (לוֹמַר אוֹתוֹ בְּלִי טָעוּת).

The Ari, of blessed memory, said (אָמַר הָאֲרִ״י זצ״ל): Indeed, the matter has become known (אָכֵן נוֹדַע הַדָּבָר), that by the power of the Yihud [Unification] which you recited at his grave here (שֶׁמִּכֹּחַ הַיִּחוּד שֶׁדִּבַּרְתָּ עַל קִבְרוֹ בְּכָאן), I aroused and drew down his Neshamah [Soul] into his body (עִירַרְתִּי וְהוֹרַדְתִּי נִשְׁמָתוֹ לְתוֹךְ גּוּפוֹ), and it cleaved to you to benefit you below in Chokhmah [Wisdom] (וְהִיא נִתְדַּבְּקָה בְּךָ לְהוֹעִילְךָ לְמַטָּה בַּחָכְמָה). And this is the secret (וְזֶהוּ סוֹד), “Whoever sanctifies himself below, they sanctify him above” (כָּל הַמְקַדֵּשׁ עַצְמוֹ לְמַטָּה, מְקַדְּשִׁים אוֹתוֹ לְמַעְלָה) (Yoma 39a). And so too, he also revealed the grave of Rabbi Kruspadai “Chamid Liba [Beloved of the Heart]” (וְכֵן גִּלָּה גַּם כֵּן קִבְרוֹ שֶׁל רַבִּי כְּרוּסְפְּדָאי ״חֲמִיד לִבָּא״), near here (סָמוּךְ לְכָאן), which had never been known or recognized at all, with no marker upon it (שֶׁלֹּא הָיָה נוֹדָע וְנִכָּר מֵעוֹלָם, שׁוּם צִיּוּן עָלָיו), and it is near the bank of the river (וְהוּא סָמוּךְ לִשְׂפַת הַנָּהָר). And also the grave of Rabbi Pinchas ben Yair, which no one had ever known (וְכֵן קִבְרוֹ שֶׁל רַבִּי פִּנְחָס בֶּן יָאִיר שֶׁלֹּא יָדְעוּ בוֹ מֵעוֹלָם), he revealed, peace be upon him (גִּלָּה הוּא ע״ה). And likewise, many other Tannaim and prophets beyond investigation and number (וְכֵהֲנָה תַּנָּאִים וּנְבִיאִים אֵין חֵקֶר וְאֵין מִסְפָּר), whose place of burial he revealed (שֶׁגִּלָּה מְקוֹם קְבוּרָתָם) (Sha'ar HaGilgulim 37). And he would say (וְהָיָה אוֹמֵר): all the Tannaim and Tzaddikim [Righteous Ones] who are from the concealed world (שֶׁכָּל הַתַּנָּאִים וְהַצַּדִּיקִים שֶׁהֵם מֵעָלְמָא דְּאִתְכַּסְיָא), no markers were made for them and their place was not known (לֹא נַעֲשׂוּ עֲלֵיהֶם צִיּוּנִים וְלֹא נוֹדַע מְקוֹמָם). And he would say (וְהָיָה אוֹמֵר), that Abaye and Rava are both from the root of the Neshamah [Soul] of Benayahu (שֶׁאַבָּיֵי וְרָבָא שְׁנֵיהֶם הֵם מִשֹּׁרֶשׁ נִשְׁמָתוֹ שֶׁל בְּנָיָהוּ), and therefore that Yihud [Unification] also benefited him (כִּי עַל כֵּן הוֹעִיל אוֹתוֹ הַיִּחוּד גַּם כֵּן עָלָיו). And he would say a wondrous secret concerning the Neshamah [Soul] of Benayahu, what its matter is (וְהָיָה אוֹמֵר סוֹד נִפְלָא עַל נִשְׁמָתוֹ שֶׁל בְּנָיָהוּ מָה עִנְיָנָהּ), and I have already explained it in my book (וּכְבָר פֵּירַשְׁתִּי אוֹתוֹ בְּסִפְרִי). And likewise, when he went to the cemetery of Tzefat, may it be rebuilt and established (וְכֵן כְּשֶׁהָלַךְ לְבֵית הַחַיִּים שֶׁל צְפַת תּוּב״ב), he would say (הָיָה אוֹמֵר): here is buried one pious man whose name is such-and-such (בְּכָאן קָבוּר חָסִיד אֶחָד שֶׁשְּׁמוֹ כָּךְ), and here one pious man whose name is such-and-such (וּבְכָאן חָסִיד אֶחָד שֶׁשְּׁמוֹ כָּךְ). And they investigated after him (וְחָקְרוּ אַחֲרָיו), and found that he had directed to the truth, as though he had been there at their burial (וּמָצְאוּ שֶׁכִּוֵּן הָאֱמֶת כְּאִלּוּ הָיָה שָׁם אֵצֶל קְבוּרָתָם). And once he came upon a certain grave (וּפַעַם אַחַת פָּגַע בְּקֶבֶר אֶחָד), and he was exceedingly astonished at it (וְהָיָה הוּא מִתְמַהּ עָלָיו הַרְבֵּה עַד מְאֹד). And his disciples asked him (וְשָׁאֲלוּ אוֹתוֹ תַּלְמִידָיו), What is this great astonishment that you are so astonished? (מַה הִיא הַתְּמִיָּה הַגְּדוֹלָה שֶׁהוּא מִתְמַהּ כָּל כָּךְ). And he said (וְאָמַר), I see here a great light upon this grave (רוֹאֶה אֲנִי בְּכָאן אוֹר גָּדוֹל עַל זֶה הַקָּבֶר), like upon one ancient Tanna (כְּמוֹ עַל תַּנָּא אֶחָד קַדְמוֹן). But I know that he is not from the early generations (וַאֲנִי יוֹדֵעַ שֶׁאֵינוֹ מִדּוֹרוֹת הָרִאשׁוֹנִים), but from a generation that was before us (אֶלָּא מִדּוֹר שֶׁהָיָה לְפָנֵינוּ). And they investigated after him (וְחָקְרוּ אַחֲרָיו), and found that he was a great pious man (וּמָצְאוּ שֶׁהָיָה חָסִיד גָּדוֹל), who left no second to him in piety and righteousness (שֶׁלֹּא הִנִּיחַ שֵׁנִי לוֹ בַּחֲסִידוּת וּבַצִּדְקוּת), and thirty years had already passed since he departed to his eternal home (וּכְבָר הָיָה שְׁלוֹשִׁים שָׁנָה שֶׁנִּפְטַר לְבֵית עוֹלָמוֹ). And likewise, every eve of Shabbat (וְכֵן בְּכָל עֶרֶב שַׁבָּת), when he would go out with his disciples outside the city to receive Shabbat (כְּשֶׁיוֹצֵא עִם תַּלְמִידָיו מִחוּץ לָעִיר לְקַבֵּל שַׁבָּת), he would close his eyes tightly (הָיָה מַעֲצִים אֶת עֵינָיו). And he would say (וְהָיָה אוֹמֵר), that the sight of his eyes was confounded (שֶׁרְאוּת עֵינָיו מִתְבַלְבָּלִים), because of the great mingling of the souls of the cemeteries ascending above (מִכֹּחַ הָעֵרְבוּבְיָא הַגְּדוֹלָה שֶׁל הַנְּשָׁמוֹת שֶׁל בָּתֵּי הַקְּבָרוֹת הָעוֹלִים לְמַעְלָה), and of the new souls descending to rest upon the holy people below (וְשֶׁל הַנְּשָׁמוֹת הַחֲדָשׁוֹת שֶׁיוֹרְדוֹת לָחוּל עַל עַם הַקֹּדֶשׁ לְמַטָּה), as mentioned in the Zohar (כַּנִּזְכָּר בַּזֹּהַר). And likewise testified our honored teacher, the Rav Rabbi Moshe Galanti, Av Beit Din [Head of the Rabbinical Court] of Tzefat (וְכֵן הֵעִיד כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי מֹשֶׁה גָּלַנְטִי, אַב״ד דְּצְפַת), that from the beginning of the coming of the Ari, of blessed memory, to the Holy Land (שֶׁמִּתְּחִלַּת בִּיאַתוֹ שֶׁל הָאֲרִ״י זצ״ל לָאָרֶץ הַקְּדוֹשָׁה), the Ari went to Ein Zeitim (חָלַךְ הָאֲרִ״י לְעֵין זֵיתִים), and prostrated himself upon the grave of Rabbi Yehudah bar Ilai (וְנִשְׁתַּטֵּחַ עַל קִבְרוֹ שֶׁל רַבִּי יְהוּדָא בַּר אִלָּעִי). And when he arrived near the oaks of olives and figs that stand there near his grave (כִּיוֹן שֶׁהִגִּיעַ אֵצֶל אֵלוֹנֵי זֵית וּתְאֵנִים הָעוֹמְדִים לְשָׁם סָמוּךְ לְקִבְרוֹ), he saw upon one of the trees a raven standing and calling “Krak, krak,” many times without number (רָאָה עַל אֶחָד מֵהָאִילָנוֹת עוֹרֵב אֶחָד עוֹמֵד וְקוֹרֵא: קְרַק קְרַק הַרְבֵּה פְּעָמִים, עַד אֵין מִסְפָּר).

The master said to our master, Rabbi Moshe Galanti, who went with him (אָמַר הָאָדוֹן לְמוֹרֵנוּ הָרַב רַבִּי מֹשֶׁה גָּלַנְטִי שֶׁהָלַךְ עִמּוֹ): Do you recognize the face of a certain man, whose name was Shabtai, tax-collector in Tzefat? (הַכַּרְתָּ פְּנֵי אָדָם אֶחָד, שֶׁהָיָה שְׁמוֹ שַׁבְּתַי גּוֹבָה מִסִּים בְּצְפַת). He said to him: I recognized him, and he was a very evil and cruel man (אָמַר לוֹ: הִכַּרְתִּיו, וְהָיָה אָדָם רַע אַכְזָר גָּדוֹל). He said to him, the Ari, of blessed memory (אָמַר לוֹ הָאֲרִ״י זצ״ל): His soul is reincarnated in this raven (נִשְׁמָתוֹ הִיא מְגוּלְגֶּלֶת בְּזוֹ הָעוֹרֵב). And now he is telling me that he is so-and-so (וְעַתָּה אוֹמֵר לִי שֶׁהוּא פְּלוֹנִי). And because of the cruelties that he practiced with the poor in the time of tax-collection (וּבַעֲבוּר אַכְזְרִיּוּתָיו שֶׁנָּהַג עִם הָעֲנִיִּים בִּשְׁעַת גְּבִיַּית הַמִּסִּים), that he stripped the cloak from their shoulders (שֶׁפָּשַׁט הַגְּלִימָא מֵעַל כְּתֵפֵיהֶם), and the bedding from under their bodies (וְהַמִּשְׁכָּבוֹת מִתַּחַת גּוּפֵיהֶם), therefore the Holy One Blessed Be He punished him with this affliction (לָכֵן הֶעֱנִישׁ אוֹתוֹ הקב״ה בְּזֶה הַצַּעַר), that he should be reincarnated in a raven (שֶׁיִּתְגַּלְגֵּל בְּעוֹרֵב). And now he is requesting of me that I pray for him (וְעַתָּה הוּא מְבַקֵּשׁ שֶׁאֶתְפַּלֵּל עָלָיו). Then the Ari, of blessed memory, said to him (אָזִי אָמַר לוֹ הָאֲרִ״י זצ״ל): Wicked one, go on your way (רָשָׁע לֵךְ לְדַרְכֶּךָ). Shall I pray for you?! (אֲנִי אֶתְפַּלֵּל עָלֶיךָ). Immediately the raven flew away (מִיָּד פָּרַח לוֹ הָעוֹרֵב). And likewise, once he passed in Tiberias before the great Beit Midrash of Rabbi Yochanan, which still stands (וְכֵן פַּעַם אַחַת עָבַר בְּטְבֶרְיָה לִפְנֵי בֵּית הַמִּדְרָשׁ הַגָּדוֹל שֶׁל רַבִּי יוֹחָנָן שֶׁהוּא עֲדַיִן קַיָּם), he showed his disciples a certain stone within the wall (הִרְאָה לְתַלְמִידָיו אֶבֶן אֶחָד בְּתוֹךְ הַכִּיר), and said (וְאָמַר): In this manner is a soul reincarnated within (בָּזֶה הָאוֹפֶן שֶׁבּוֹ מְגוּלְגֶּלֶת נְשָׁמָה אַחַת), and it is crying out that I should pray for it (וְהִיא צוֹעֶקֶת שֶׁאֶתְפַּלֵּל עָלֶיהָ). And this is the secret of “For the stone shall cry out from the wall” (וְזֶהוּ סוֹד: כִּי אֶבֶן מִקִּיר תִּזְעָק) (Habakkuk 2). And so it happened (וְכֵן אֵירַע מַעֲשֶׂה), that once they were sitting beneath the olive trees near Tzefat, a distance of three hours’ walk (שֶׁפַּעַם אַחַת יָשְׁבוּ תַּחַת אִילְנֵי זֵית הַסְּמוּכִים לְצְפַת מַהֲלַךְ ג׳ שָׁעוֹת), and he said (וְהָיָה אוֹמֵר): At this very moment they are killing the tax-collector (שֶׁעַתָּה הוֹרְגִים אֶת הַמּוֹכֵס). And so it was, that at evening the report came that the tax-collector had been killed (וְכֵן הָיָה לְעֵת עֶרֶב בָּאָה הַשְּׁמוּעָה אֵיךְ שֶׁנֶּהְרַג הַמּוֹכֵס). And likewise, at one watch of the night they were sitting in his house (וְכֵן בְּאַשְׁמוּרֶת אַחַת יָשְׁבוּ בְּבֵיתוֹ), and he said to his disciples (וְאָמַר לְתַלְמִידָיו): Now I see two sheidim clothed in red silk garments (עַתָּה רוֹאֶה אֲנִי שְׁתֵּי שֵׁדוֹת מְלוּבָּשׁוֹת בִּלְבוּשֵׁי מֶשִׁי אֲדֻמִּים), adorned with golden ornaments and precious stones upon their heads (מְקוּשָׁטוֹת בְּתַכְשִׁיטֵי זָהָב וַאֲבָנִים טוֹבוֹת עַל רֹאשָׁם), and golden chains upon their necks (וּשְׁלְשְׁלוֹת שֶׁל זָהָב בְּצַוְּארֵיהֶם). And they are entering a certain chamber to defile two youths (וְהֵן נִכְנָסִים לַחֲדָר פְּלוֹנִי לְטַמֵּא שְׁנֵי בַחוּרִים). And it was, just as he explained to them, so it happened (וַיְהִי כַּאֲשֶׁר פָּתַר לָהֶם כֵּן הָיָה). And likewise it happened (וְכֵן אֵירַע מַעֲשֶׂה), that on one Friday night (שֶׁלֵּיל שַׁבָּת אַחַת), the Ari entered into the house of our master, Rabbi Yosef Ashkenazi (נִכְנַס הָאֲרִ״י בְּבֵיתוֹ שֶׁל מוֹרֵנוּ הָרַב רַבִּי יוֹסֵף אַשְׁכְּנָזִי), son-in-law of Rabbi Aharon Land, Rav of Pozna, of blessed memory (חָתָן שֶׁל ר׳ אַהֲרוֹן לַנְד, רַב מִפּוֹזְנָא ז״ל). And they were reviewing the Mishnayot by heart (וְהָיוּ חוֹזְרִים הַמִּשְׁנָיוֹת בַּעַל פֶּה), for such was his practice always (כִּי כֵן הָיָה מִנְהָגוֹ תָּמִיד).

Once it happened (פַּעַם אַחַת אֵירַע), that in the middle of the study the candle began to flicker, like the manner of a candle that had fallen into water (שֶׁבֶּאֶמְצַע הַלִּימוּד הִתְחִיל הַנֵּר לְפַעְפֵּעַ כְּדֶרֶךְ הַנֵּר שֶׁנָּפַל לַמַּיִם), and it did so for about a quarter of an hour (וְעָשָׂה כָּךְ כְּמוֹ רְבִיעִית שָׁעָה). After they completed the study and he wished to go to his house (לְאַחַר שֶׁסִּיֵּמוּ הַלִּימוּד וְרָצָה לָלֶכֶת לְבֵיתוֹ), the Ari, of blessed memory, called our teacher, the Rav Rabbi Avigdor, son of the Rav Rabbi Yosef, outside (קָרָא הָאֲרִ״י זצ״ל לְמוֹרֵנוּ הָרַב רַבִּי אֲבִיגְדוֹר בְּנוֹ שֶׁל הָרַב רַבִּי יוֹסֵף לַחוּץ). And he said to him (וְאָמַר לוֹ), how is your younger brother’s welfare? (אָחִיךָ הַקָּטוֹן אֵיךְ שְׁלוֹמוֹ). He said to him (אָמַר לוֹ), and why does the master ask? (וְלָמָּה שׁוֹאֵל הָאָדוֹן). Behold, he is sleeping in the bed (הִנֵּה הוּא יָשֵׁן בַּמִּטָּה). He said to him (אָמַר לוֹ), because of our sins (בַּעֲווֹנוֹת), the candle told me that he will die this week (שֶׁהַנֵּר סִפֵּר לִי שֶׁיָּמוּת בַּשָּׁבוּעַ הַזּוֹ). And so it was (וְכֵן הָיָה). And likewise, once (וְכֵן פַּעַם אַחַת), our honored teacher, the Rav Rabbi Shmuel di Uzi’da, who composed the book Midrash Shmuel, entered before him (נִכְנַס אֵצְלוֹ כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי שְׁמוּאֵל דִּי אוּזִי״דֶה, שֶׁחִבֵּר סֵפֶר מִדְרָשׁ שְׁמוּאֵל), and the Ari rose to his full height before him (וְקָם הָאֲרִ״י מְלֹא קוֹמָתוֹ מִלְּפָנָיו), and said to him (וְאָמַר לוֹ), blessed is he who comes (בָּרוּךְ הַבָּא). And he took him by his hand and seated him at his right hand (וְלָקַח אוֹתוֹ בְּיָדוֹ וְהוֹשִׁיבוֹ לְיַד יְמִינוֹ). And he spoke with him what he needed to speak with him (וְדִּבֵּר עִמּוֹ מַה שֶּׁהָיָה צָרִיךְ לוֹ לְדַבֵּר), and he went out (וְיָצָא). After he went out (לְאַחַר שֶׁיָּצָא), our teacher, the Rav Rabbi Chaim, of blessed memory, asked the Ari (שָׁאַל מוֹרֵנוּ הָרַב רַבִּי חַיִּים ז״ל לָאֲרִ״י), why did my master stand before this young man (לָמָּה עָמַד מוֹרִי מִפְּנֵי הַבָּחוּר הַזֶּה), and show him all this honor? (וְעָשָׂה לוֹ כָּל הַכָּבוֹד הַזֶּה). He said to him (אָמַר לוֹ), by your life, I did not rise except before Rabbi Pinchas ben Yair (חַיֶּיךָ שֶׁלֹּא קַמְתִּי, אֶלָּא לִפְנֵי ר׳ פִּנְחָס בֶּן־יָאִיר), who entered with him, above his head (שֶׁנִּכְנַס עִמּוֹ מֵעַל, לְמַעְלָה מֵרֹאשׁוֹ). And the reason (וְהַטַּעַם), is that today he performed one mitzvah [commandment] (שֶׁעָשָׂה הַיּוֹם מִצְוָה אַחַת), which Rabbi Pinchas ben Yair was accustomed to fulfill (שֶׁנָּהַג ר׳ פִּנְחָס בֶּן־יָאִיר לְקַיֵּם). Therefore, his Neshamah [Soul] clothed itself within him (עַל כֵּן נִתְלַבְּשָׁה בּוֹ נִשְׁמָתוֹ), to assist him in other mitzvot [commandments] like these (לְסַיְּעוֹ בְּמִצְווֹת אֲחֵרוֹת כָּאֵלּוּ). And this is the secret (וְזֶהוּ סוֹד), “One who comes to purify, they assist him” (הַבָּא לִטַּהֵר מְסַיְּעִין לוֹ) (Yoma 38b).

Immediately, when he heard this matter from the mouth of the Rav (תֵּכֶף מִיָּד כְּשֶׁשָּׁמַע זֶה הַדָּבָר מִפִּי הָרַב), our teacher, the Rav Rabbi Chaim, pursued and ran after our honored teacher, the Rav Rabbi Shmuel (וּמוֹרֵנוּ הָרַב רַבִּי חַיִּים רָדַף וְרָץ אַחַר כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי שְׁמוּאֵל), to ask him (לִשְׁאוֹל אוֹתוֹ), what mitzvah [commandment] did you perform today (מַה מִּצְוָה עָשִׂיתָ אוֹתוֹ הַיּוֹם), that the Rav told us such-and-such concerning you? (שֶׁכָּךְ וְכָךְ סִפֵּר לָנוּ עָלֶיךָ הָרַב). He said to him (אָמַר לוֹ), by your life, today in the morning watch (חַיֶּיךָ, הַיּוֹם בְּאַשְׁמוּרֶת הַבּוֹקֶר), when I went to be among the first ten in the synagogue (כְּשֶׁהָלַכְתִּי לִהְיוֹת מֵעֲשָׂרָה רִאשׁוֹנִים בְּבֵית הַכְּנֶסֶת), I passed before a certain house and heard great weeping within it (עָבַרְתִּי לִפְנֵי בַיִת אֶחָד וְשָׁמַעְתִּי בְּכִיּוֹת גְּדוֹלוֹת בְּתוֹכוֹ). I entered to ask why they were crying (נִכְנַסְתִּי לִשְׁאוֹל עַל מַה הֵם בּוֹכִים), and I saw them all naked (וְרָאִיתִי אוֹתָם כֻּלָּם עֲרוּמִים), because thieves had dug a tunnel in the night and entered and taken all that they had (מִפְּנֵי שֶׁגַּנָּבִים חָתְרוּ חֲתִירָה בַלַּיְלָה וְנִכְנְסוּ וְלָקְחוּ כָּל אֲשֶׁר לָהֶם). Immediately, my mercy was aroused upon them (מִיָּד נִכְמְרוּ רַחֲמַי עֲלֵיהֶם), and I removed my garment, my upper garment, and gave it to them (וּפָשַׁטְתִּי אֶת לְבוּשִׁי הַמַּלְבּוּשׁ הָעֶלְיוֹן שֶׁלִּי, וְנָתַתִּי אוֹתָהּ לָהֶם). And I went to my house and wore the Shabbat garment that I had (וַאֲנִי הָלַכְתִּי לְבֵיתִי וְלָבַשְׁתִּי לְבוּשׁ הַשַּׁבָּת שֶׁיֵּשׁ לִי). When the Rav Rabbi Chaim returned to the Ari, of blessed memory, and told him the incident (כְּשֶׁחָזַר הָרַב רַבִּי חַיִּים לָאֲרִ״י זצ״ל וְסִפֵּר לוֹ הַמַּעֲשֶׂה), he said to him (אָמַר לוֹ), surely, because of this mitzvah [commandment], that he clothed the naked (בוֹדָאי בִּשְׁבִיל מִצְוָה זוֹ שֶׁהִלְבִּישׁ עֲרוּמִים), the Neshamah [Soul] of Rabbi Pinchas ben Yair clothed itself within him (נִתְלַבְּשָׁה בּוֹ נִשְׁמָתוֹ שֶׁל ר׳ פִּנְחָס בֶּן יָאִיר), since he too, all his life, practiced Chesed [Kindness] with all men (לִהְיוֹת שֶׁגַּם הוּא נָהַג כָּל יָמָיו לִגְמוֹל חֶסֶד עִם כָּל בְּנֵי אָדָם). And if I were to come to set forth in writing the force of his might (וְאִלּוּ בָּאתִי לְהַעֲלוֹת עַל סֵפֶר תּוֹקֶף גְּבוּרָתוֹ), and the greatness of his Chokhmah [Wisdom] and his tremendous attainment (וְגוֹדֶל חָכְמָתוֹ וְהַשָּׂגָתוֹ הָעֲצוּמָה), one hundred pages would be consumed, and they would not suffice (יְכִלּוּ מֵאָה נְיָרִים וְהֵמָּה לֹא יוּכְלוּ). But you, the reader, must believe with a craftsman’s faithfulness (אֲבָל תַּאֲמִין אַתָּה הַמְעַיֵּן אֱמוּנַת אוּמָן), that this Tzaddik [Righteous One] had nothing at all, and no essential Neshamah [Soul], from these generations (שֶׁזֶּה הַצַּדִּיק לֹא הָיָה לוֹ כְּלוּם כְּלָל וְעִקָּר נְשָׁמָה מִדּוֹרוֹת הָאֵלּוּ).

Rather, he was sent from the Holy One, Blessed Be He (אֶלָּא שֶׁהָיָה שָׁלוּחַ מֵאֵת הקב״ה), in order to bring merit to the generation and to illumine the eyes of the world with the light of Chokhmah [Wisdom] (כְּדֵי לְזַכּוֹת אֶת הַדּוֹר וּלְהָאִיר עֵינֵי הָעוֹלָם בְּאוֹר הַחָכְמָה), and with the understanding of the Zohar according to its truth (וּבְהֲבָנַת הַזֹּהַר עַל אֲמִתָּתוֹ). And our sins caused (וַעֲוֹנוֹתֵינוּ גָּרְמוּ), that he did not lengthen his days in the Land of Israel (שֶׁלֹּא הֶאֱרִיךְ יָמִים בְּאֶ״י), through our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And all that he revealed of his Chokhmah [Wisdom] (וְכָל מַה שֶּׁגִּלָּה מֵחָכְמָתוֹ), was only for two years alone (לֹא הָיָה אֶלָּא שְׁתֵּי שָׁנִים בִּלְבַד). And if we had merited (וְאִלּוּ הָיָה בָּנוּ זְכוּת), that he would have prolonged even five years alone in the Land of Israel (שֶׁהָיָה מַאֲרִיךְ ה׳ שָׁנִים בִּלְבַד בְּאֶ״י), he would have explained to us the entire Torah (הָיָה מְבָאֵר לָנוּ כָּל הַתּוֹרָה כֻּלָּהּ), according to the Zohar (עַל פִּי הַזֹּהַר), in the secret of Torah, Nevi’im [Prophets], Ketuvim [Writings] (בְּסוֹד תּוֹרָה נְבִיאִים כְּתוּבִים), the six orders of Mishnah (וְשִׁיתָּא סִדְרֵי מִשְׁנָה), and the six orders of Talmud (וְשִׁיתָּא סִדְרֵי תַּלְמוּד), and Midrashim and Aggadot and Tosefta and Mekhilta and Sifra and Sifri (וּמִדְרָשִׁים וַאֲגָדוֹת וְתוֹסֶפְתָּא וּמְכִילְתִּין וְסִפְרָא וּסִפְרֵי). And he would say (וְהָיָה אוֹמֵר), concerning the chapters of Heikhalot of Rabbi Yishmael (עַל פִּרְקֵי הֵיכָלוֹת דְּרַבִּי יִשְׁמָעֵאל), that they are all full of error (שֶׁהֵם כֻּלָּם מְלֵאִים טָעוּת), and with deliberate intent the early ones caused us to err (וּבְכַוָּנָה מְכוּוֶּנֶת הִטְעוּ הָרִאשׁוֹנִים אוֹתָנוּ), so that we not make use of the crown of the King of Glory (לְבִלְתִּי הִשְׁתַּמֵּשׁ בִּכְתָרוֹ שֶׁל הַמֶּלֶךְ הַכָּבוֹד). And he would say (וְהָיָה אוֹמֵר), that if they were without error, men would be able to create worlds with them (שֶׁאִם הָיוּ בִּלְתִּי טָעוּת הָיוּ יְכוֹלִין בְּנֵי אָדָם לִבְרוֹא בָהֶן עוֹלָמוֹת). And he would say (וְהָיָה אוֹמֵר), that he had the power to correct all the errors (שֶׁיֵּשׁ בְּיָדוֹ לְתַקֵּן כָּל הַטָּעוּת), only he did not desire to, for the reason mentioned (אֶלָּא שֶׁלֹּא רָצָה מִטַּעַם הַנִּזְכָּר). And he further said (וְעוֹד אָמַר), that if we had merited that he would have remained five years in the Land of Israel (שֶׁאִם הָיָה בָּנוּ זְכוּת שֶׁהָיָה קַיָּם ה׳ שָׁנִים בְּאֶ״י), he would have returned the entire world in Teshuvah [Repentance] (הָיָה מַחֲזִיר אֶת כָּל הָעוֹלָם כֻּלּוֹ בִּתְשׁוּבָה), and he would have brought the redemption in his days (וְהָיָה מֵבִיא הַגְּאֻלָּה בְּיָמָיו). For so great was the fear of him that fell upon the wicked, the transgressors, and the sinners (שֶׁכָּל כָּךְ נָפַל פַּחְדוֹ עַל הָרְשָׁעִים וְהַפּוֹשְׁעִים וְהַחוֹטְאִים), when they heard his great renown (כְּשֶׁשָּׁמְעוּ אֶת שִׁמְעוֹ הַגָּדוֹל), that he would tell a man what he had done fifty years earlier (שֶׁהוּא מַגִּיד לְאָדָם מַה שֶּׁעָשָׂה מִזְּמַן חֲמִשִּׁים שָׁנָה), and what he had done in the innermost chambers (וּמַה שֶּׁעָשָׂה בְּחַדְרֵי חֲדָרִים), and what he was thinking within the walls of his heart (וּמַה שֶּׁמְּחַשֵּׁב בְּתוֹךְ קִירוֹת לִבּוֹ), and what sin he had transgressed in a previous Gilgul [Incarnation] (וּמַה שֶּׁחָטָא בְּגִלְגּוּל שֶׁעָבַר), and for which transgression he came into this world to rectify (וְעַל אֵיזֶה עָוֹן בָּא לָעוֹלָם לְתַקֵּן). And they would flee from before him (וְחָיוּ בּוֹרְחִים מִלְּפָנָיו), so that he would not gaze upon their faces (שֶׁלֹּא יִסְתַּכֵּל בִּפְנֵיהֶם), as a man flees from a lion (כַּאֲשֶׁר יִבְרַח הָאָדָם מִן הָאֲרִי). And many of them came and entered and prostrated themselves before him (וְהַרְבֵּה מֵהֶם בָּאוּ וְנִכְנְסוּ וְנִשְׁתַּטְּחוּ לְפָנָיו), and asked him to gaze upon their faces (וְשָׁאֲלוּ מִמֶּנּוּ שֶׁיִּסְתַּכֵּל בִּפְנֵיהֶם), and to tell them what they had corrupted (וְיֹאמַר לָהֶם מַה שֶּׁעִוְּתוּ), and to establish for them Tikkun [Rectification] and Teshuvah [Repentance] (וִיתַקֵּן לָהֶם תִּקּוּן וּתְשׁוּבָה). And he would tell them their transgressions (וְהָיָה מַגִּיד לָהֶם עֲבֵרוֹתֵיהֶם), until he mentioned to them the name of the place where the transgression had been committed (עַד שֶׁהִזְכִּיר לָהֶם שֵׁם הַמָּקוֹם שֶׁנַּעֲשֵׂיתָה שָּׁם הָעֲבֵירָה), and the people who had been in his company (וְהָאֲנָשִׁים אֲשֶׁר הָיוּ בַּחֲבוּרָתוֹ). And many other details like these (וְכֵהֲנָה פְּרָטִים רַבִּים), until they confessed everything to him (עַד שֶׁהוֹדוּ לוֹ עַל הַכֹּל). And he gave them kavvanot [intentions] and Yihudim [Unifications], each different from the other (וְנָתַן לָהֶם כַּוָּנוֹת וִיחוּדִים מְשֻׁנִּים זֶה מִזֶּה), each one according to his blemish and according to his Neshamah [Soul] (כָּל אֶחָד לְפִי פְּגָמוֹ וּכְפִי נִשְׁמָתוֹ). And he rectified them (וְתִקֵּן לָהֶם), until there did not remain in them any trace of the former sins at all (עַד שֶׁלֹּא נִשְׁאַר בָּהֶם הָרְשִׁימוּ שֶׁל הָעֲוֹנוֹת הָרִאשׁוֹנִים כְּלָל). And not only this alone (וְלֹא דַי בְּזֶה בִּלְבַד), but all the lost souls that wander from banishment to banishment (אֶלָּא כָּל הַנְּשָׁמוֹת הָאֲבוּדוֹת הַהוֹלְכִים מִדַּחִי אֶל דַּחִי), and are cast into the Kaf haKela [Hollow of the Sling] (וְנִקְלָעִים בְּכַף הַקֶּלַע), whom they do not wish to receive, not even in Gehinnom (וְאֵינָם רוֹצִים לְקַבֵּל אוֹתָם וַאֲפִלּוּ בְּגֵיהִנֹּם), because of the great abundance of filth that they had drawn into their souls in their lives (מִפְּנֵי רִבּוּי הַזּוֹהֲמָא שֶׁשָּׁאֲבוּ בְּנַפְשָׁם בְּחַיֵּיהֶם), and Gehinnom had no power to whiten them (וְאֵין כֹּחַ גֵּיהִנֹּם לְלַבְּנָן אוֹתָן), all those souls, he would tell his disciples (כָּל אוֹתָן הַנְּשָׁמוֹת הָיָה מְסַפֵּר לְתַלְמִידָיו), that they would come by the thousands and tens of thousands before him (שֶׁבָּאִים לַאֲלָפִים וּלְרְבָבוֹת לְפָנָיו).

When he would go into the field (כְּשֶׁהוּא הוֹלֵךְ עַל הַשָּׂדֶה), he would see all the trees full of them (רוֹאֶה כָּל הָאִילָנוֹת מְלֵאִים מֵהֶם). And likewise upon the river (וְכֵן בַּנָּהָר), they were flowing upon the waters beyond number (הֵם נִגָּרִים עַל גַּבֵּי הַמַּיִם לְאֵין מִסְפָּר). And he would ask them (וְהָיָה שׁוֹאֵל אוֹתָם), what are your matters there? (מַה עִנְיְינֵיכֶם שָׁם). And they would answer (וְהָיוּ מַשִּׁיבִים), that they had heard of his great holiness and attainment from the end of the world (שֶׁשָּׁמְעוּ רוֹב קְדוּשָּׁתוֹ וְהַשָּׂגָתוֹ מִסּוֹף הָעוֹלָם), and they came so that he might rectify them (וּבָאוּ לְתַקֵּן אוֹתָן), for it was in his power to rectify them (שֶׁבְּיָדוֹ לְתַקֵּן אוֹתָם). And he would answer them (וְהֵשִׁיב לָהֶם), if Hashem decrees life, I shall rectify you and the entire world (אִם יִגְזֹּר הַשֵּׁם בַּחַיִּים אֲתַקֵּן אֶתְכֶם וְאֶת כָּל הָעוֹלָם כֻּלּוֹ). And he would reveal to his disciples (וְהָיָה מְגַלֶּה לְתַלְמִידָיו), how it is possible to rectify them (אֵיךְ אֶפְשָׁר לְתַקֵּן אוֹתָם). But on condition that he remain alive to rectify them (וּבִתְנַאי שֶׁיִּחְיֶה לְמְתַקְּנָם), a lofty Neshamah [Soul], at the very least from Atzilut (נְשָׁמָה גְּבוֹהָה לְכָל הַפָּחוֹת דַּאֲצִילוּת). And now, why should I lengthen further? (וְעַתָּה מָה אַרְאִיךְ עוֹד), will it be told to you if I speak? (הֲיִסֻפַּר לָכֶם כִּי אֲדַבֵּר). However, know faithfully (אֲמְנָם תֵּדְעוּ נֶאֱמָנָה), that he merited this only (לֹא זָכָה אֵלֶיהָ כִּי אִם), by means of his great Deveikut [Cleaving] with his God (עַל יְדֵי רֹב דְּבֵקוּתוֹ עִם אֱלֹהָיו), and his kavvanot [intentions], and his fastings, and his prayers (וּכְוָנוֹתָיו וְתַעֲנִיּוֹתָיו וּתְפִלּוֹתָיו), and his many weepings (וּבְכִיּוֹתָיו הַמְּרוּבִּים), that he performed (שֶׁעָשָׂה), and above all, the humility and the fear and the love of Hashem, may He be blessed, that were within him (וְעַל כָּל הָעֲנָוָה וְהַיִּרְאָה וְאַהֲבַת הַשֵּׁם יִתְבָּרַךְ שֶׁהָיְתָה בּוֹ). And he would recount to his disciples (וְהָיָה מְסַפֵּר לְתַלְמִידָיו), that for every secret and secret revealed to him from Heaven (כִּי עַל כָּל סוֹד וָסוֹד שֶׁגִּילוּ לוֹ מִן הַשָּׁמַיִם), he would weep tears according to the number of the hairs of his beard (הָיָה בוֹכֶה דִּמְעוֹת כְּמִסְפַּר שֵׂעַר זְקָנוֹ). And likewise, when he desired to reveal one measure to his disciples (וְכֵן כְּשֶׁרוֹצֶה לְגַלּוֹת מוֹד אֶחָד לְתַלְמִידָיו), they would not wish to give him permission (אֵינָם רוֹצִים לִתֵּן לוֹ רְשׁוּת), until he prayed countless prayers (עַד שֶׁהוּא מִתְפַּלֵּל תְּפִלּוֹת אֵין מִסְפָּר), and wept many tears like the hairs of his head (וּבוֹכֶה דִּמְעוֹת הַרְבֵּה כִּשְׂעָרוֹת רֹאשׁוֹ). And he merited this great holiness (וְזָכָה לְזוֹ הַקְּדוּשָּׁה הַגְּדוֹלָה), by means of having secluded himself many years with his master (עַל יְדֵי שֶׁהָיָה מִתְבּוֹדֵד כַּמָּה שָׁנִים עִם רַבּוֹ), our honored teacher, the Rav Rabbi Betzalel Ashkenazi (כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי בְּצַלְאֵל אַשְׁכְּנָזִי). But his occupation was only in Talmud alone and in the Peshat [plain meaning] of the Torah (אֲבָל לֹא הָיָה עִסְקוֹ, אֶלָּא בַּתַּלְמוּד לְבַדּוֹ וּבִפְשָׁטֵי הַתּוֹרָה). And for seven years he sat alone and studied (וְשֶׁבַע שָׁנִים יָשַׁב הוּא לְבַדּוֹ וְלָמַד), and Eliyahu the prophet, of blessed memory, was revealed to him (וְנִתְגַּלָּה אֵלָיו אֵלִיָּהוּ הַנָּבִיא ז״ל), and said to him (וְאָמַר לוֹ), that he should seclude himself in a place where he would have no speech or involvement with any man (שֶׁיִּתְבּוֹדֵד בְּמָקוֹם שֶׁלֹּא יִהְיֶה לוֹ שׁוּם דִּבּוּר וְעֵסֶק עִם שׁוּם אָדָם). Then he separated himself from all the affairs of this world (אָזִי פֵּרֵשׁ הוּא עַצְמוֹ מִכָּל עִסְקֵי הָעוֹלָם הַזֶּה), and sat for himself in one house built upon the Nile River, in Old Egypt (וַיֵּשֶׁב לוֹ בְּבַיִת אֶחָד בָּנוּי עַל נְהַר נִילוּס, בְּמִצְרַיִם הַיָּשָׁן).

And outside were stationed about twenty slaves of his father-in-law (וּמִבַּחוּץ הָיוּ לוֹ כְּמוֹ עֶשְׂרִים עֲבָדִים שֶׁל חָמִיו), who stood at the great place of Egypt (שֶׁהָיוּ עוֹמְדִים עַל הַמָּקוֹם הַגָּדוֹל שֶׁל מִצְרַיִם). And he dwelt in New Egypt with the wife and children of our teacher and master, Rabbi Yitzchak, of blessed memory, from Old Egypt (וְהוּא הָיָה דָּר בְּמִצְרַיִם הֶחָדָשׁ עִם אִשְׁתּוֹ וּבָנָיו שֶׁל מַהֲרַר״י זלָה״ה מִמִּצְרַיִם הַיָּשָׁן), at a distance of about the Shabbat boundary (רָחוֹק כְּמוֹ תְּחוּם שַׁבָּת). And he would not go to his house except from eve of Shabbat to eve of Shabbat (וְלֹא הָיָה הוֹלֵךְ לְבֵיתוֹ כִּי אִם מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת), close to the receiving of the bride [Shabbat] (סָמוּךְ לְהַכְנָסַת כַּלָּה). And he was careful not to speak even with his wife (וְהָיָה נִזְהָר שֶׁלֹּא לְדַבֵּר אֲפִלּוּ עִם אִשְׁתּוֹ), mundane speech, but only the Holy Tongue (דִּבּוּר שֶׁל חוֹל אֶלָּא לְשׁוֹן הַקֹּדֶשׁ), briefly and ascending (מְקַצֵּר וְעוֹלֶה). And on the night of Shabbat, immediately he would return with the slaves to Old Egypt (וּבְלֵיל שַׁבָּת תֵּכֶף חוֹזֵר עִם הָעֲבָדִים לְמִצְרַיִם הַיָּשָׁן), and sit there alone (וְיוֹשֵׁב שָׁם לְבַדּוֹ), and no man was with him (וְאֵין אִישׁ עִמּוֹ). And when the time of prayer arrived (וּכְשֶׁהִגִּיעַ זְמַן הַתְּפִלָּה), the slaves knocked upon his door (דָּפְקוּ הָעֲבָדִים עַל פִּתְחוֹ), and he went out and prayed with them in a minyan [quorum of ten] (וְיָצָא וְהִתְפַּלֵּל עִמָּהֶן בַּעֲשָׂרָה). And immediately he returned from with the slaves to his chamber (וְתֵכֶף חָזַר (מ)עִם הָעֲבָדִים לַחֲדָרוֹ), and he did not speak with them, from small to great (וְלֹא דִּבֵּר עִמָּהֶן מִקָּטוֹן וְעַד גָּדוֹל). And there he merited Ruach haKodesh [Divine Inspiration] (וְשָׁם זָכָה לְרוּחַ הַקֹּדֶשׁ), and Eliyahu, of blessed memory, was revealed to him at every time and season (וּלְאֵלִיָּהוּ ז״ל שֶׁנִּתְגַּלָּה אֵלָיו בְּכָל זְמַן וְעִדָּן), and revealed to him the secrets of the Torah (וְגִלָּה לוֹ רָזֵי הַתּוֹרָה). And an extra love was made known to him from the Creator (וַחֲבִיבָה יְתֵירָה נוֹדַעַת לוֹ מֵאֵת הַבּוֹרֵא), for every single night, after he began to sleep (כִּי בְּכָל לַיְלָה וָלַיְלָה לְאַחַר שֶׁהִתְחִיל לִישׁוֹן), his Neshamah [Soul] knew and recognized all the pathways and all the routes (הָיְתָה נִשְׁמָתוֹ יוֹדַעַת וּמַכֶּרֶת כָּל הַשְּׁבִילִין וְכָל הַנְּתִיבוֹת), by which she needed to ascend to the heavenly academy (שֶׁהִיא צְרִיכָה לְהַעֲלוֹתָהּ בְּמְתִיבְתָּא דִּרְקִיעָא). And she ascended until she reached the angel appointed over all the souls (וְעָלְתָה עַד שֶׁהִגִּיעָה אֵצֶל הַמַּלְאָךְ הַמְּמֻנֶּה עַל כָּל הַנְּשָׁמוֹת). And he would ask him (וְהָיָה שׁוֹאֵל אוֹתוֹ), to which yeshivah [academy] does he choose to go? (לְאֵיזוֹ יְשִׁיבָה הוּא בוֹחֵר לוֹ). At times to the yeshivah [academy] of Rav Hamnuna Sava [the Elder] (לְפָעָמִים בִּישִׁיבָתֵיהּ דְּרַב הַמְּנוּנָא סָבָא), or Rav Yiba Sava [the Elder] (אוֹ רַב יִיבָא סָבָא), or to the yeshivah [academy] of Betzalel (אוֹ בִּישִׁיבָתוֹ שֶׁל בְּצַלְאֵל), or Aharon the Kohen [Priest] (אוֹ אַהֲרֹן הַכֹּהֵן), or at times to the yeshivah [academy] of the prophets (אוֹ לְפָעָמִים בִּישִׁיבָתָן שֶׁל נְבִיאִים). And immediately he would lead him there according to his desire (וְתֵכֶף הָיָה מוֹלִיךְ אוֹתוֹ לְשָׁם כִּרְצוֹנוֹ). And he would say (וְהָיָה אוֹמֵר), if a man were to write for eighty years from the Chokhmah [Wisdom] and supernal secrets that are transmitted to him in one night (אִם יִכְתּוֹב אָדָם שְׁמוֹנִים שָׁנָה מֵהַחָכְמָה וּסְדוֹת הָעֶלְיוֹנִים שֶׁמּוֹסְרִים לוֹ בְּלַיְלָה אֶחָד), it would not suffice for him to write everything (לֹא יַסְפִּיקוּ לוֹ לִכְתּוֹב הַכֹּל). And he would vow to his disciples (וְהָיָה נוֹדֵר לְתַלְמִידִים), that with time he would rectify them (שֶׁעִם הַזְּמַן יְתַקֵּן אוֹתָם), until they too would merit to ascend (עַד שֶׁגַּם הֵם יִזְכּוּ לַעֲלוֹת), and hear chiddushei Torah [novellae of Torah] (וְיִשְׁמְעוּ חִדּוּשֵׁי תּוֹרָה), each one according to his Neshamah [Soul] (כָּל אֶחָד כְּפִי נִשְׁמָתוֹ). But the sins caused (אֲבָל הָעֲוֹנוֹת גָּרְמוּ), that the Ark of Torah was taken from them before its time (שֶׁנִּלְקַח מֵהֶם אֲרוֹן הַתּוֹרָה קֹדֶם זְמַנוֹ). And over all these, all the sages of Yisrael weep and lament with bitter soul (וְעַל כָּל אֵלֶּה כָּל חַכְמֵי יִשְׂרָאֵל בּוֹכִים וּמִתְאוֹנְנִים בְּמַר נָפֶשׁ), that in their days the light of the seven days was revealed (שֶׁנִּתְגַּלָּה בִּימֵיהֶם אוֹר שֶׁל שִׁבְעַת הַיָּמִים), and suddenly, in an instant, it was hidden from them (וּבְפֶתַע פִּתְאוֹם נִגְנַז מֵהֶם), and we were left as orphans without a father (וְנִשְׁאַרְנוּ כִּיתוֹמִים בְּלִי אָב), and without one to rectify our souls (וּבְלִי מְתַקֵּן אֶת נִשְׁמוֹתֵינוּ). We have no one who can give us a hand and a name (לְמִי אֵין מִי שֶׁיָּכוֹל לִתֵּן לָנוּ יָד וָשֵׁם), except the divine kabbalist, our honored teacher, the Rav Rabbi Chaim Klipariz Vital, of blessed memory (זוּלָתִי הַמְּקוּבָּל הָאֱלֹהִי כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים קִילִיפְּרִיז וִיטָאל ז״ל), upon whom his master placed his hand (שֶׁסָּמַךְ רַבּוֹ יָדוֹ עָלָיו), and transmitted to him alone all the secrets of the Torah (וּמָסַר לוֹ בִּיחוּד כָּל רָזֵי הַתּוֹרָה), and did not conceal anything from him (וְלֹא הֶעֱלִים מִמֶּנּוּ דָּבָר). And he gave his very soul over him, because of the greatness of his love for him (וְנָתַן נַפְשׁוֹ מַמָּשׁ עָלָיו לְרוֹב אַהֲבָתוֹ אוֹתוֹ). For he saw and knew that God was with him (כַּאֲשֶׁר רָאָה וְיָדַע כִּי אֱלֹקִים עִמּוֹ), and that the Holy One, Blessed Be He, had chosen our honored teacher, the Rav Rabbi Chaim, for the benefit of Yisrael (וַאֲשֶׁר הקב״ה אֶת כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים לְתוֹעֶלֶתָן שֶׁל יִשְׂרָאֵל). And he too departed to his eternal home (גַּם הוּא נִפְטַר לְבֵית עוֹלָמוֹ), and life he left for all Yisrael (וְחַיִּים שָׁבִיק לְכָל יִשְׂרָאֵל).