Chapter One (פֶּרֶק רִאשׁוֹן)

ince there are in our generation men who are wise in their own eyes (לִהְיוֹת שֶׁיֵּשׁ בְּאַנְשֵׁי דּוֹרֵנוּ זֶה חֲכָמִים בְּעֵינֵיהֶם), and exalt themselves (וְיִתְגָּאוּ בְּעַצְמָם), that they have a hand and a name in the plain meaning of the Torah (שֶׁיֵּשׁ לָהֶם יָד וָשֵׁם בִּפְשׁוּטוֹ שֶׁל תּוֹרָה), and they say: I am, and there is none else besides me (וְאוֹמְרִים אֲנִי וְאַפְסִי עוֹד), and they do not believe in the works of Hashem, for they are many and great and very wondrous (וְלֹא יַאֲמִינוּ בְּמַעֲשֵׂי יְיָ כִּי רַבִּים וּגְדוֹלִים הֵמָּה, וְנִפְלָאִים מְאֹד). Surely, for one who conceals himself from the Chokhmah [Wisdom] of Kabbalah (בְּוַדָּאי יִהְיֶה לוֹ לַמִּתְעַלֵּם מֵחָכְמַת הַקַּבָּלָה), there will be a great punishment (עֹנֶשׁ גָּדוֹל). As I heard from the mouth of speakers of truth (כְּמוֹ שֶׁשָּׁמַעְתִּי מִפִּי מְגִידֵי אֱמֶת), that an evil spirit entered into a certain woman in the holy community of Venice (שֶׁבָּא רוּחַ רָעָה אֶחָד בְּאִשָּׁה אַחַת בְּק״ק וִינִיצִיאָה), and it confessed its sin (וְהִגִּיד עֲו‍ֹנוֹ), namely, that it mocked the words of the Zohar (שֶׁהָיָה מַלְעִיג עַל דִּבְרֵי הַזּוֹהַר), and said that they are not the words of Rabbi Shimon bar Yochai, peace be upon him (וְאָמַר שֶׁאֵינָם דִּבְרֵי הָרַשְׁבִּ״י ע״ה). And all this was because they accustomed themselves to falsehood through the words of philosophy (וְכָל זֶה הוּא מִפְּנֵי שֶׁהִרְגִּילוּ עַצְמָם לְכַזֵּב בִּדִּבְרֵי הַפִּילוֹסוֹפִיָּא), and they satisfy themselves with the children of strangers (וּבִילְדֵי נָכְרִים יַשְׂפִּיקוּ). And surely Rabbi Shimon bar Yochai and the Arizal, may their memory be for life in the World to Come (וּבוַדָּאי הָרַשְׁבִּ״י וְהָאֲרִ״י זל״הה), will have judgment with them in the World to Come (יִהְיֶה לָהֶם דִּין עִמָּהֶם בָּעוֹלָם הַבָּא). And therefore I was zealous with the zeal of the wrath of a man (וְלָכֵן קִנֵּאתִי קִנְאַת חֲמַת גָּבֶר), like Pinchas, who was zealous with the zeal of Hashem Tzeva'ot (כְּפִנְחָס שֶׁקִּנֵּא קִנְאַת י״י צְבָאוֹת), concerning the men of our generation (עַל אַנְשֵׁי דּוֹרֵנוּ זֶה), who are wise in their own understanding (אֲשֶׁר הֵם חֲכָמִים בְּדַעְתָּם), and stiffened their necks (וַיַּקְשׁוּ אֶת עָרְפָּם), refusing to believe that there is a God who judges in the earth (לְבִלְתִּי הַאֲמִין כִּי יֵשׁ אֱלֹהִים שׁוֹפֵט בָּאָרֶץ). And I feared lest, because of their jealousy, when they hear the report of the greatness of the Arizal and His mighty wonders (וְיָרֵאתִי פֶּן מִקִּנְאָתָם כְּשָׁמְעָם אֶת שֵׁמַע גְּדוּלָּתוֹ וּנְפְלָאוֹתָיו הָעֲצוּמִים שֶׁל הָאֲרִ״י), perhaps, Heaven forbid, they might cast a blemish and a defect upon the Holy of Holies (פֶּן חַס וְשָׁלוֹם יַטִּילוּ מוּם וּפְגָם בַּקֹּדֶשׁ הַקֳּדָשִׁים), and they will say, “What is this man among men? Has not Hashem also spoken through us?” (וְיֹאמְרוּ מַאי גָּבַר בְּגוּבְרִין הֲלוֹא גַּם בָּנוּ דִּבֵּר… י״י). Therefore, because of this, I recount a little of his ways and his wonders (עַד שֶׁמִּפְּנֵי זֶה אֲנִי מְסַפֵּר קְצָת דְּרָכָיו וּנְפְלָאוֹתָיו), which our teacher, the Rav Rabbi Chaim Vital, may his memory be for life in the World to Come, his distinguished disciple, wrote (אֲשֶׁר כָּתַב מוֹרֵנוּ הָרַב רַבִּי חַיִּים וִיטָאל זל״הה תַּלְמִידוֹ הַחָשׁוּב), which our teacher, the Rav Rabbi Chaim, saw with his own eyes and not another (אֲשֶׁר עֵינֵי מוֹרֵנוּ הָרַב רַבִּי חַיִּים רָאוּ וְלֹא זָר). Astonishing things, such as had not been seen in the land since the days of the Tannaim, like Rabbi Shimon bar Yochai, peace be upon him (דְּבָרִים מַבְהִילִים לֹא נִרְאוּ בָּאָרֶץ מִימֵי הַתַּנָּאִים כָּרַשְׁבִּ״י ע״ה), nor since the days of the prophets after Moshe Rabbeinu, peace be upon him (וּמִימֵי הַנְּבִיאִים אַחַר מֹשֶׁה רַבֵּנוּ ע״ה). There was no man like him, who recognized all the deeds of mankind (לֹא הָיָה אִישׁ כָּמוֹהוּ שֶׁהָיָה מַכִּיר בְּכָל מַעֲשֵׂה בְּנֵי אָדָם), and even their thoughts (וְגַם אֲפִלּוּ בְּמַחֲשָׁבוֹתֵיהֶם). And he knew the Chokhmah [Wisdom] of the Partzuf [Countenance] (וְהָיָה מַכִּיר בְּחָכְמַת הַפָּרְצוּף), and the Neshamah [Soul] of mankind (וּבְנִשְׁמַת בְּנֵי אָדָם). Astonishing things (דְּבָרִים מַבְהִילִים). And the Zohar says in Parashat Yitro, on the verse (וְאוֹמֵר הַזּוֹהַר בְּפָרָשַׁת יִתְרוֹ עַל פָּסוּק), “And you shall foresee from all the people men of valor, God-fearing” (וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹהִים) (Exodus 18:21): “You shall see through the Chokhmah [Wisdom] of the Partzuf [Countenance], and not another” (אַתָּה תִרְאֶה בְּחָכְמַת הַפָּרְצוּף וְלֹא אַחֵר). And even Moshe did not understand until the Shekhinah clothed Herself in him (וְגַם מֹשֶׁה לֹא הֵבִין עַד שֶׁנִּתְלַבְּשָׁה בּוֹ הַשְּׁכִינָה). And all this the Arizal attained through his piety and separation (וְכָל זֶה הִשִּׂיג הָאַרִ״י עַל יְדֵי חֲסִידוּתוֹ וּפְרִישׁוּתוֹ), after occupying himself for many days with books, both new and old, in this Chokhmah [Wisdom] (אַחֲרֵי הִתְעַסְקוֹ יָמִים רַבִּים בְּסְפָרִים חֲדָשִׁים גַּם יְשָׁנִים בַּחָכְמָה זוֹ), and to these he added piety, diligence, separation, purity, and holiness (וַעֲלֵיהֶם הוֹסִיף חֲסִידוּת זְרִיזוּת וּפְרִישׁוּת וְטָהֳרָה וּקְדוּשָּׁה), until Eliyahu, of blessed memory, came and revealed himself to him continually (עַד שֶׁבָּא אֵלִיָּהוּ ז״ל וְנִתְגַּלָּה אֵלָיו תָּמִיד), and studied with him (וְלָמַד עִמּוֹ), and brought him to the level of Ruach haKodesh [Holy Spirit] (וְהוּא הֵבִיאוֹ לִידֵי רוּחַ הַקֹּדֶשׁ).

And behold, the matters themselves will testify and tell of his mysteries (וְהִנֵּה הַדְּבָרִים בְּעַצְמָם יָעִידוּן וִיגִידוּן בְּרָזִין דִּילֵיהּ), and all who see them will recognize them (וְכָל רוֹאֵיהֶם יַכִּירוּם), for such matters are impossible for any creature to attain (כִּי דְבָרִים כָּאֵלֶּה אִי אֶפְשָׁר לְשׁוּם נִבְרָא לְהַשִּׂיגָם), with any intellect or knowledge (בְּשׁוּם שֵׂכֶל וּמַדָּע), except through the appearance of Ruach haKodesh [Holy Spirit] from on high (לוּלֵי עַל יְדֵי הוֹפָעַת רוּחַ הַקֹּדֶשׁ מִמָּרוֹם), and through Eliyahu the prophet, of blessed memory (וְעַל פִּי אֵלִיָּהוּ הַנָּבִיא ז״ל). And the level of the Maggid [Heavenly Mentor] is not like the level of Eliyahu, of blessed memory (וְאֵין מַדְרֵגַת הַמַּגִּיד כְּמַדְרֵגַת אֵלִיָּהוּ ז״ל), not even like the measure of one part from a thousand parts (אֲפִלּוּ כְּשִׁעוּר חֵלֶק אֶחָד מִן אֶלֶף חֲלָקִים), so much so, and perhaps he may attain some matter (כוּלֵּי הָאִי, וְאוּלַי יַשִּׂיג דָּבָר מָה), for the level of the Maggid [Heavenly Mentor] is one spark from his Neshamah [Soul] that had already been in the world (כִּי מַדְרֵגַת הַמַּגִּיד הוּא נִיצוֹץ אֶחָד מִנִּשְׁמָתוֹ שֶׁהָיָה כְּבָר בָּעוֹלָם), and he is able to adjure it, and it will come to him in his form and in his very image (וִיכוֹל הוּא לְהַשְׁבִּיעוֹ וְיָבוֹא אֵלָיו בְּדְמוּתוֹ וּבְצַלְמוֹ עַצְמוֹ), until he will be astonished at the vision (עַד שֶׁיִּשְׁתּוֹמֵם עַל הַמַּרְאֶה). But there is no ability in it to reveal more than what is in the power of that spark of his Neshamah [Soul], and no more (אֲבָל אֵין בּוֹ יְכוֹלֶת לְגַלּוֹת יוֹתֵר אֶלָּא מַה שֶּׁבְּכֹחַ נִיצוֹץ נִשְׁמָתוֹ וְלֹא יוֹתֵר). But the level of Eliyahu, of blessed memory, is that he is revealed together with the Shekhinah (אֲבָל מַדְרֵגַת אֵלִיָּהוּ ז״ל הוּא מִתְגַלֶּה עִם הַשְּׁכִינָה), and they are not separated one from the other (וְאֵינוֹ נִפְרָד זֶה מִזֶּה), and the wise one will understand on his own that there is nothing above this level (וְהֶחָכָם יָבִין מֵעַצְמוֹ שֶׁאֵין לְמַעְלָה מִזֹּאת הַמַּדְרֵגָה שׁוּם דָּבָר). And you, the reader, see the book Maggid Meisharim of the Rav Rabbi Yosef Karo, peace be upon him (וְאַתָּה הַמַּעְיֵן תִּרְאֶה סֵפֶר מַגִּיד מֵישָׁרִים שֶׁל הָרַב רַבִּי יוֹסֵף קָאר״ו ע״ה), that the Maggid [Heavenly Mentor] was revealed to him at known times (שֶׁנִּתְגַּלָּה אֵלָיו הַמַּגִּיד לְעִתִּים יְדוּעִים), and revealed to him some reasons of Torah (וְגִלָּה לוֹ אֵיזֶה טַעֲמֵי תּוֹרָה), and nevertheless, “they are considered as nothing” (וְאַף עַל פִּי כֵן כְּלָא נֶחְשְׁבוּ דָּמֵי), before the secrets of the Arizal, may his memory be for life in the World to Come (לִפְנֵי רָזֵי הָאַרִ״י זלה״ה). For the sparks of the World of Tohu had not yet been completed (כִּי עֲדַיִן לֹא נִשְׁלְמוּ נִיצוֹצֵי עוֹלָם הַתֹּהוּ), and the sparks of the World of Tikkun could not yet be revealed (וְלֹא יָכְלוּ לְהִתְגַּלוֹת נִיצוֹצֵי עוֹלָם הַתִּקּוּן). And our teacher and master, the Rav Chayim, may his memory be for life in the World to Come, wrote (וְכָתַב מוֹרֵנוּ וְרַבֵּנוּ הָרַב חַיִּים זלה״ה): “If I came to write all that I received from my master, may his memory be for life in the World to Come, all the hides of the rams of Nevayot would not suffice” (אִלְמָלֵא בָּאתִי לִכְתּוֹב כָּל אֲשֶׁר קִבַּלְתִּי מִמּוֹרִי זלה״ה לֹא יַסְפִּיקוּ כָּל עוֹרוֹת אֵילֵי נְבָיוֹת). And the Holy One, Blessed Be He, did not send him into this world except to bring merit to the generation through this Chokhmah [Wisdom] (וְלֹא שִׁלְּחוֹ הקב״ה בָּעוֹלָם הַזֶּה אֶלָּא לְזַכּוֹת הַדּוֹר בַּחָכְמָה הַזֹּאת), that he should reveal to us the words of the Zohar that are sealed with a thousand rings (שֶׁיִּגְלֶה לָנוּ דִּבְרֵי הַזֹּהַר הַחֲתוּמִים בְּאֶלֶף עַזְקָאן), as the Tikkunim said (כְּמוֹ שֶׁאָמְרוּ הַתִּיקּוּנִים): “From this composition of yours they will be sustained” (מֵהַאי חִבּוּרָא דִּילָךְ יִתְפַּרְנְסוּן), “and because of it, you shall return, each man to his holding” (וּבְגִינֵיהּ וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ). Behold, Rabbi Shimon bar Yochai, peace be upon him, already said that his book would be hidden and sealed until the end of days, in the last generation (הֲרֵי כִּי כְּבָר אָמַר הָרַשְׁבִּ״י ע״ה שֶׁסֵּפֶרוֹ יִהְיֶה גָּנוּז וְחָתוּם עַד סוֹף יוֹמַיָּא בְּדָרָא בַּתְרָאָה), in order that in its merit Yisrael should be redeemed (כְּדֵי שֶׁבִּזְכוּתוֹ יִגָּאֲלוּ יִשְׂרָאֵל). Therefore he commanded Rabbi Abba to write it (לָכֵן צִוָּה לְרַבִּי אַבָּא לִכְתּוֹבוֹ), and placed it in safekeeping for the last generation (וְהִנִּיחוֹ לְמִשְׁמֶרֶת לְדוֹר הָאַחֲרוֹן). Blessed be Hashem forever. Amen and Amen (יִתְבָּרֵךְ יי לְעוֹלָם אָמֵן וְאָמֵן).