Chapter One (פֶּרֶק רִאשׁוֹן)

ehold, it is fitting for every soul (הִנֵּה רָאוּי לְכָל נֶפֶשׁ) to be fearful and trembling (לִהְיוֹת יָרֵא וְחָרֵד), and to weep with triple tears (וִיבְכֶּה בְּדִמְעוֹת שָׁלִישׁ) over his sins (עַל עֲוֹנוֹתָיו), lest he enter (דְּלָא לֵיעוּל) in shame (בְּכִיסוּפָא) before the Holy One Blessed Be He (קַמֵּי קב״ה) in the World to Come (בְּעָלְמָא דְאָתֵי), and the guardians of the walls (וּשׁוֹמְרֵי הַחוֹמוֹת) and the entrances of Gan Eden (וּמְבוֹאוֹת הַגַּן עֵדֶן) will close all the gates before him (יִנְעֲלוּ כָּל הַשְּׁעָרִים מִלְּפָנָיו), as it is said: “Upon your walls, O Jerusalem, I have appointed watchmen” (עַל־חוֹמוֹתַיִךְ יְרוּשָׁלַ‍ִם הִפְקַדְתִּי שֹׁמְרִים) (Isaiah 62:6), that no one who is unworthy may enter the palace of the King (שֶׁלֹּא יִכָּנֵס מִי שֶׁאֵינוֹ רָאוּי לִכָּנֵס בִּפְלַטְרִין שֶׁל מֶלֶךְ). For behold, his sins themselves (כִּי הֲלוֹא עֲוֹנוֹתָיו הֵם) become a wall of iron before the gates of Gan Eden (נַעֲשִׂים מְחִיצָה שֶׁל בַּרְזֶל לִפְנֵי שַׁעֲרֵי גַּן־עֵדֶן), as it is said: “But your iniquities have separated between you and your God” (כִּי אִם־עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּילִים בֵּינֵיכֶם וּבֵין אֱלֹהֵיכֶם) (Isaiah 59:2). Whether from the sins that he himself committed in this world (הֵן מִצַּד עֲוֹנוֹתָיו שֶׁעָשָׂה הוּא בְּעַצְמוֹ בָּעוֹלָם הַזֶּה), or from the transgressions that he committed before his present creation in this world, in the secret of Gilgul [Reincarnation] (הֵן מִצַּד הָעֲבֵרוֹת שֶׁעָשָׂה בִּזְמַן שֶׁהָיָה מִקֹּדֶם בְּרִיאָתוֹ בָּעוֹלָם, בְּסוֹד הַגִּלְגּוּל). And if this is a third Gilgul [Reincarnation] (וְאִם הוּא גִּלְגּוּל שְׁלִישִׁי), he must fear lest he come into the Gilgul [Reincarnation] of a beast, an animal, or a bird (נִמְצָא שֶׁצָּרִיךְ לִדְאָג שֶׁלֹּא יָבוֹא בְּגִלְגּוּל בְּהֵמָה חַיָּה וָעוֹף), or into the Gilgul [Reincarnation] of the inanimate, the vegetative, the animate, or the speaking (אוֹ בְּגִלְגּוּל דוֹמֵם צוֹמֵחַ חַי מְדַבֵּר), as it is said: “Lo, all these things does El work, twice, three times, with a man” (הֶן כָּל־אֵלֶּה יִפְעַל־אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם־גָּבֶר) (Job 33:29). Precisely so (דַּיְקָא), and then he is cut off from the likeness of the image of Elohim (וַאֲזַל הוּא נִכְרָת מִדִּמְיוֹן צֶלֶם אֱלֹהִים), which is the Partzuf [Configuration] of man (שֶׁהוּא פַּרְצוּף אָדָם), and this is a very great anguish to the soul (וְהוּא צַעַר גָּדוֹל מְאֹד לַנֶּפֶשׁ), besides other punishments and afflictions (מִלְּבַד עֲנָשִׁים כְּגוֹן צַעַר אַחֵר), that he will be a wanderer and a fugitive in the earth (יָנוּעַ וְנָד יִהְיֶה בָאָרֶץ), as our teacher and master, the Ari, may his memory be for a blessing for the life of the World to Come, said (כְּמוֹ שֶׁאָמַר מוֹרֵנוּ וְרַבֵּנוּ הָאָרִ"י זלה״ה). And so it is in the Zohar Chadash, Parashat Ki Tetze (וְכֵן הוּא בְּזֹהַר חָדָשׁ פָּרָשַׁת כִּי תֵצֵא), and this is its language on daf 107 (וְזֶה לְשׁוֹנוֹ בְּדַף ק״ז):

“Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר): The soul that is an effusion from the Supernal Yesod (נַפְשָׁא דְּהִיא מִשְׁפְּעָא דְּיִסוֹדָא עִילָּאָה), when it sins (כַּד אִיהִי חָבַת), the fire from above rules over it, judging its judgment (אֲשָׁא דְּלְעֵילָא שָׁלְטָא עֲלַיְהּ, דָּן בְּדִינֵיהּ). And in the body the fire from below rules (וּבְגוּפָא שָׁלְטָא אֲשָׁא דִּלְרַע), and peace is upon Yisrael (וּשְׁלָמָא עַל יִשְׂרָאֵל).” And the one who says that whoever departs from this world without children (וּמַאן דְּאָמַר דְּמַאן דְּאָזִיל מֵהַאי עָלְמָא בְּלָא בְּנִין), when he comes again into this world another time (דְּאָתֵי זִמְנָא אֲחֲרֵיתָא לְעָלְמָא הָדֵין), has spoken the truth (אָמַר קְשׁוֹט). And furthermore, those guilty ones who wander in the air until they appease their sins (וְעוֹד אִנּוּן חַיְּיבַיָּא דְּשָׁאֲטִין בַּאֲוִירָא עַד דְּמְרַצּוּ חוֹבוֹיְהוֹן), and afterward enter a second time into a body (וּבָתַר נָכְסִין פַּעַם שֵׁנִיָּה בְּגוּפָא), in order to refine it (כְּדֵי לְצָרְפֵיהּ). And if he becomes righteous, he does not enter again another time (וְאִם יִצְדַּק שׁוּב אֵינוֹ נִכְנָס פַּעַם אַחֲרֵת). And if not, a third time (וְאִם לָאו פַּעַם שְׁלִישִׁית), as it is said: “Lo, all these things does El work, twice, three times, with a man” (הֶן כָּל־אֵלֶּה יִפְעַל־אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם־גָּבֶר) (Job 33:29). And if, Heaven forbid, he does not become righteous in these three times (וְאִם חַס וְשָׁלוֹם לֹא יִצְדַּק בְּאֵלּוּ הַשְּׁלוֹשָׁה פְּעָמִים), then he has no further rectification (שׁוּב אֵין לוֹ תִּקּוּנָה), and this is: “That soul shall surely be cut off; its iniquity is upon it” (הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִיא עֲוֹנָה בָּהּ) (Numbers 15:31). And therefore a man must beware for his soul (וְעַל דָּא בָּעֵי בַּר נָשׁ לְאִזְדַּהֲרָא בְּנַפְשֵׁיהּ), lest he come again into this world another time (דִּלְמָא אֲתָא זִמְנָא אֲחֲרֵיתָא לְעָלְמָא). And we have proof from Nadav and Avihu (וְאִית לָנָא רְאָיָה מִנָּדָב וַאֲבִיהוּא), as we have written (כַּד כְּתִיבְנָא). And furthermore, we have support from the matter of “Her brother-in-law shall go in unto her” (יְבָמָהּ יָבֹא עָלֶיהָ) (Deuteronomy 25:5) (וְעוֹד אִית לָנָא סָמֵךְ מֵעִנְיַן יְבָמָה יָבֹא עָלֶיהָ), in order that his seed not be uprooted (בְּגִין דְּלָא יִשְׁתָּרֵשׁ זַרְעֵיהּ), and that he should not need to come again into a body (וְלָא יִצְטָרִיךְ לְמֵיתֵי זִמְנָא אַחֲרָא בְּגוּפָא). And furthermore, we learn from Onan (וְתוּ אוּלִיפְנָא מֵאוֹנָן), of whom Scripture says (דַּאֲמַר הַכָּתוּב בֵּיהּ): “To give no seed to his brother” (לְבִלְתִּי נָתֵן זֶרַע לְאָחִיו) (Genesis 38:9). And another proof: “A son has been born to Naomi” (יוּלַּד בֵּן לְנָעֳמִי) (Ruth 4:17) (וְעוֹד רְאָיָה אַחֲרָא: יוּלַּד בֵּן לְנָעֳמִי). Was it to Naomi that a son was born? Behold, Ruth bore him (וְכִי לְנָעֳמִי יוּלַּד, וַהֲלֹא רוּת יְלָדְתוֹ)? Rather, it teaches that this Oved was Mahlon and Kilyon who had died (אֶלָּא לְלַמֵּד שֶׁזֶּה עוֹבֵד הוּא הָיָה מַחְלוֹן וְכִלְיוֹן דְּמִיתוּ), the two halves of one body, who had not married and died without children (תְּרֵי פַלְגֵּי דְּגוּפָא דְּלָא אִינְסִיבוּ וּמֵיתוּ בְּלָא בְּנִין). And therefore you see a man who is righteous and yet suffers (וּבְגִין כָּךְ תַּחֲמֵי בַּר נָשׁ צַדִּיק וְרַע לוֹ); perhaps he came into this world another time (דִּלְמָא זִמְנָא אֲחֲרֵיתָא אֲתָא לְעָלְמָא), and he was not so meritorious (וְלָא הֲוָה זַכָּאי כָּל כָּךְ), and died in this manner (וּמֵית בְּעִנְיָן דָּא). And thus now, when he entered this world (וְכָדוּ הַשְׁתָּא כַּד עָאל לְהַאי עָלְמָא), his sins are cleansed from him (מִנְּכֵי חוֹבוֹיֵהּ), and therefore the judgment is that he is righteous and yet suffers (וְהַדִּין הוּא צַדִּיק וְרַע לוֹ). And likewise the wicked one, and it is good for him (וְכֵן רָשָׁע וְטוֹב לוֹ); perhaps he came another time (דִּלְמָא אֲתָא זִמְנָא אֲחֲרָא), and died without children (וּמֵית בְּלָא בְּנִין), and he was meritorious but not complete (וַהֲוָה זַכָּאי וְלָא גָמוּר), and now they repay him from his merits in this world (וְהַשְׁתָּא מְשַׁלֵּם לֵיהּ מִזָּכוּיֵיהּ בְּעָלְמָא דֵּין). This is that which is written: “For the ways of Hashem are straight; the righteous shall walk in them, and transgressors shall stumble in them” (כִּי יְשָׁרִים דַּרְכֵי ה׳, וְצַדִּיקִים יֵלְכוּ בָם, וּפוֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10). Until here is his language (עַד כָּאן לְשׁוֹנוֹ).

And even though this teaching requires a broad explanation in its proper place (וְאַף עַל פִּי שֶׁצָּרִיךְ הַמַּאֲמָר הַזֶּה בֵּיאוּר רָחָב בִּמְקוֹמוֹ), nevertheless, from our present discussion it follows (עַל כָּל זֹאת יָצָא לָנוּ מִנִּדוֹן דִּידָן) that the Nefesh [Soul] is the evil prevailing over the good (כִּי הַנֶּפֶשׁ הוּא רַע גּוֹבֵר עַל הַטּוֹב), as I have explained the reason clearly in my book (כַּאֲשֶׁר כָּתַבְתִּי הַטַּעַם בָּאֵר הֵיטֵב בְּסִפְרִי). And the Nefesh [Soul] is that which sins (וְהַנֶּפֶשׁ הוּא הַחוֹטֵא), as it is said: “The soul that sins, it shall die” (הַנֶּפֶשׁ הַחוֹטֵאת הִיא תָמוּת) (Ezekiel 18:20). And it is said: “And if a soul sins” (וְנֶפֶשׁ כִּי תֶחֱטָא) (Leviticus 5:1). And it does not say, “And if a Neshamah [Soul] sins” (וְלֹא נֶאֱמַר נְשָׁמָה כִּי תֶחֱטָא), because the Neshamah [Soul] departs in purity from the sinner (מִפְּנֵי שֶׁהַנְּשָׁמָה מִסְתַּלֶּקֶת בְּנְקִיּוּת מִן הַחוֹטֵא), for it is entirely good (כִּי הִיא כֻּלָּהּ טוֹב). And the Ari, of blessed memory, said (וְאָמַר הָאָרִ״י ז״ל), and also the Zohar on Shir haShirim alluded to this (וְגַם זֹהַר שִׁיר הַשִּׁירִים טִרְמֵז עַל זֶה), regarding the sin of Adam haRishon (בְּעִנְיַן חֵטְא אָדָם הָרִאשׁוֹן), that the Supernal Radiance departed from him (שֶׁנִּסְתַּלְּקָה מִמֶּנּוּ זִיהֲרָא עִילָּאָה); it was his Neshamah [Soul] that departed from him (הִיא הַנְּשָׁמָה שֶׁלּוֹ שֶׁנִּסְתַּלְּקָה מִמֶּנּוּ). When he sinned, it flew away from him (כְּשֶׁחָטָא פָּרְחָה מִמֶּנּוּ), and no decree of death was pronounced upon it (וְלֹא נִגְזַר עָלֶיהָ מִיתָה), and Chanoch received it (וְנָטְלָהּ חֲנוֹךְ). Therefore he ascended alive to the supernal Gan Eden (לָכֵן עָלָה חַי לְגַן עֵדֶן שֶׁל מַעְלָה), and he is still alive (וְעוֹדֶנּוּ הוּא בַּחַיִּים).

And behold, he denied the deposit that the Holy One Blessed Be He had entrusted to him (וְהִנֵּה כִּחֵשׁ בַּפִּקָּדוֹן שֶׁנָּתַן לוֹ הקב״ה), therefore it was taken from him (לָכֵן נִטְּלָה מִמֶּנּוּ). And therefore Rabbi Shimon bar Yochai, peace be upon him (וְלָכֵן אוֹמֵר הָרַשְׁבִּ״י ע״ה), says in this teaching (בַּמַּאֲמָר הַזֶּה): “The soul that is an effusion from the Supernal Yesod, when it sins” (נַפְשָׁא דְּאִיהִי מִשְׁפְּעָא דְּיִסוֹדָא עִילָּאָה כַּד חָבַת), and he did not mention the Neshamah (וְלֹא הִזְכִּיר נְשָׁמָה). And also his statement: “Lo, all these things does El work, twice, three times, with man” (הֵן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר) (Job 33:29). And if, Heaven forbid, he does not become righteous in these three times (וְאִם חַס וְשָׁלוֹם לֹא יִצְדַּק בְּאֵלּוּ הַשְּׁלוֹשָׁה פְּעָמִים), then he has no further rectification (שׁוּב אֵין לוֹ תִּקּוּנָה). And this is: “That soul shall surely be cut off” (הִכָּרֵת תִּכָּרֵת) (Numbers 15:31), his intention being in accordance with what he says above this (כַּוָּנָתוֹ, עִם מַה שֶּׁאוֹמֵר לְמַעְלָה מִזֶּה): “And furthermore, those guilty ones who wander in the air until they appease their sins, and afterward they enter a second time into a body in order to refine them” (וְעוֹד אִנּוּן חַיְּיבַיָּא דְּשָׁאֲטִין בַּאֲוִירָא עַד דְּמְרַצּוּ חוֹבוֹיְהוֹן, וּבָתַר נָכְסִין פַּעַם שֵׁנִיָּה בְּגוּפָא כְּדֵי לְצָרֵף אוֹתָם). At first glance, it appears that his words in this teaching contradict one another (נִרְאֶה לְכּוֹרָה שֶׁדְּבָרָיו בַּזֶּה הַמַּאֲמָר חוֹלְקִין זֶה עַל זֶה), when he says, “then he has no further rectification” (בְּאוֹמְרוֹ שׁוּב אֵין לוֹ תִּקּוּנָה). Rather (אֶלָּא), the clear explanation is (מְחוּוַרְתָּא), “with man” precisely (עִם גָּבֶר דַּיְקָא), that he shall not come again in the Gilgul [Reincarnation] of a human being (שֶׁלֹּא יָבוֹא עוֹד בְּגִלְגּוּל בְּנֵי אָדָם), until he goes as a wanderer and a fugitive in the earth (עַד שֶׁיֵּלֵךְ נָע וָנָד בָּאָרֶץ). And then he will be reincarnated into the inanimate, the vegetative, the animate, or the speaking (וְאָז יִתְגַּלְגֵּל בְּדָּצַ״חַ״ם), or into the Gilgul [Reincarnation] of demons and harmful spirits (אוֹ בְּגִלְגּוּל שֵׁדִין וּמַזִּיקִין), which are in the six lands that are beneath us (שֶׁהֵם בְּשִׁשָּׁה אֲרָצוֹת אֲשֶׁר הֵם תַּחְתֵּינוּ), while we are in “Tevel, His land” (וַאֲנַחְנוּ בְּתֵבֵל אַרְצוֹ), which is the seventh (שֶׁהִיא הַשְּׁבִיעִית), and it is beneath the “Source of Life” (וְהִיא תַּחַת מְקוֹר הַחַיִּים). And this is what is said: “And that soul shall be cut off from before Me” (וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא מִלְּפָנָי) (Leviticus 22:3). And also, that he shall not merit to become the mayin nukvin [female waters] of the Zivug [Union] of Kudsha Berikh Hu and His Shekhinta after his death (וְגַם שֶׁלֹּא יִזְכֶּה לִהְיוֹת מַיִּין נוּקְבִין שֶׁל זִוּוּגָא דְקב״ה וּשְׁכִינְתֵּיהּ אַחַר מוֹתוֹ). And this anguish of being a wanderer and a fugitive (וְזֶה הַצַּעַר נָע־וָנָד) is a very great anguish (הוּא צַעַר גָּדוֹל מְאֹד), for Gehennom is only one-sixtieth of the anguish of being a wanderer and a fugitive (אֲשֶׁר הַגֵּיהִנֹּם אֵינוֹ אֶלָּא אֶחָד מִשִּׁשִּׁים מִצַּעַר נָע־וָנָד). And they have one court of judgment (וְיֵשׁ לָהֶם בֵּית דִּין אֶחָד), of three angels of destruction who pursue him with chains of fire (שֶׁל שְׁלוֹשָׁה מַלְאֲכֵי חַבָּלָה הַטּוֹרְדִים אוֹתוֹ בִּשְׁלַשְׁלָאוֹת שֶׁל אֵשׁ). Two strike him (וּשְׁנַיִם מַכִּים אוֹתוֹ), and the third cries out and proclaims before him (וְהָאֶחָד צוֹעֵק וּמַכְרִיז לְפָנָיו): “Thus shall it be done to the man (כָּכָה יֵעָשֶׂה לָאִישׁ) who increases mamzerim [illegitimate offspring] in Israel (הַמַּרְבֶּה מַמְזֵרִים בְּיִשְׂרָאֵל), or who committed such-and-such a transgression” (אוֹ עֲבֵירָה פְּלוֹנִית). And there is not a single square cubit in the expanse of the world (וְאֵין לְךָ בֵּית רוֹבַע בְּחַלָּלוֹ שֶׁל עוֹלָם) that does not contain many thousands of myriads of destructive spirits (שֶׁאֵין בּוֹ כַּמָּה אֲלָפִים רְבָבוֹת מַזִּיקִין), who hear the proclamation and the command of the King, the King of the Universe (הַשּׁוֹמְעִים כְּרוֹז וּמִצְוַת הַמֶּלֶךְ, מֶלֶךְ הָעוֹלָם), and they strike him until all the joints of the limbs of the sinning soul are dislocated (הַמַּכִּים אוֹתוֹ עַד שֶׁמִּתְפַּקְּקִין כָּל חֻלְיוֹת אֵיבָרֵי הַנֶּפֶשׁ הַחוֹטֵאת). This one plucks (זֶה מוֹרֵט), that one scratches (וְזֶה שׁוֹרֵט), another gnashes with his teeth (וְשֵׁן חוֹרֵק), and another tears him apart (וּפוֹרֵק), may the Merciful One save us (רַחֲמָנָא לִצְלַן), until the time decreed upon him from Heaven is completed (עַד כְּלוֹת זְמַן הַקָּצוּב עָלָיו מִן הַשָּׁמַיִם). And he constantly looks forward to when they will receive him into Gehennom (וְתָמִיד מְצַפֶּה מָתַי יְקַבְּלוּ אוֹתוֹ בְּגֵיהִנֹּם), for his judgment there is only twelve months (שֶׁאֵין דִּינוֹ אֶלָּא שְׁנֵים עָשָׂר חֹדֶשׁ). And Gehennom is like a sponge that draws all the filth into itself (וְהַגֵּיהִנֹּם הוּא כְּמוֹ סְפוֹג הַשּׁוֹאֵב אֵלָיו כָּל הַזּוֹהֲמָא), and all the filth falls into the lowest abode, which is called Avadon (וְכָל הַזּוֹהֲמָא נוֹפֶלֶת לַמָּדוֹר הַתַּחְתוֹן הַנִּקְרָא אֲבַדּוֹן), and there are levels there called boiling excrement (וְשָׁם הֵם דַּרְגִּין הַנִּקְרָאִים צוֹאָה רוֹתַחַת), as it is said concerning it: “Go, say to him” (צֵא תֹאמַר לוֹ) (Isaiah 57:14). And in Avadon there is no spark of holiness (וְאֵין בּוֹ בַּאֲבַדּוֹן נִצּוֹץ קְדוּשָׁה), and in it are all the impure souls (וּבוֹ כָּל הַנְּפָשׁוֹת הַטְּמֵאוֹת), and the venom and filth of the serpent that came upon Chavah (וְאַרְסוֹ וְזוֹהֲמָתוֹ שֶׁל נָחָשׁ הַבָּא עַל חַוָּה), who made themselves into idolatry (אֲשֶׁר עָשׂוּ עַצְמָם עֲבוֹדָה זָרָה). And especially their man of the sixth day (וּבִפְרָט אִישָׁם שִׁשִּׁי), Yeshu (יֵשׁוּ), in whom there is no spark of holiness (שֶׁאֵין בּוֹ נִצּוֹץ קְדוּשָׁה). Therefore everyone who descends there never ascends again (לָכֵן כָּל הַיּוֹרֵד לְשָׁם שׁוּב אֵינוֹ עוֹלֶה), for what need is there for him, since there is no spark of holiness in him (כִּי מָה צֹרֶךְ יֵשׁ בּוֹ, כֵּיוָן שֶׁאֵין בּוֹ נִצּוֹץ קְדוּשָׁה), like the waste of a human being that is cast outside the body (כְּמוֹ הַמּוֹתָרוֹת שֶׁל בֶּן אָדָם הַנִּשְׁלָךְ לַחוּץ מִן הַגּוּף), because it is not a spark of the body's life-force (מִפְּנֵי שֶׁאֵינוֹ נִצּוֹץ חַיּוּת הַגּוּף), which is the blood refined from the food (שֶׁהוּא הַדָּם הַנִּבְרָר מֵהַמַּאֲכָל) for the life of the body (לְצוֹרֶךְ חַיּוּת הַגּוּף).

And understand this parable (וְהָבֵן הַמָּשָׁל הַזֶּה), and see Zohar Terumah (וַעֲיֵן זֹהַר תְּרוּמָה), which mentions those levels of boiling excrement (הַמַּזְכִּיר אוֹתָן דַּרְגִּין דְּצוֹאָה רוֹתַחַת). And let us return to our subject (וְנָחֲזוֹר לְעִנְיָנֵנוּ). And behold, these wicked ones (וְהִנֵּה הָרְשָׁעִים הָאֵלֶּה) received so much defilement (כָּל כָּךְ קִבְּלוּ זוֹהֲמָא), until Gehennom has no power (עַד שֶׁאֵין כֹּחַ בְּגֵיהִנֹּם), nor Chibbut haKever [Beating of the Grave] (וּבְחִבּוּט הַקֶּבֶר), to remove their defilement (לְהוֹצִיא זוֹהֲמָתָן), until other punishments, harsher than Gehennom, are decreed upon them (עַד שֶׁנִּגְזַר עֲלֵיהֶם עֲנָשִׁים אֲחֵרִים הַקָּשִׁים מִן הַגֵּיהִנֹּם). And they strike him until the defilement is separated from him (וּמַכִּים אוֹתוֹ עַד שֶׁהַזּוֹהֲמָא הִיא נִפְרֶדֶת מִמֶּנָּה), and it is weakened until Gehennom has the power to remove it (וְהִיא רָפָה עַד שֶׁיֵּשׁ כֹּחַ בַּגֵּיהִנֹּם לְהוֹצִיא אוֹתוֹ).

Those souls are naked, without the garment of the chaluka de-rabbanan [Robe of the Sages] (אוֹתָן הַנְּשָׁמוֹת הֵם עֵירֻמִּים בְּלֹא לְבוּשׁ שֶׁל חֲלוּקָא דְּרַבָּנָן), which is made from the deeds of the commandments (הַנַּעֲשִׂים מִמַּעֲשֵׂה הַמִּצְוֹת) and through the study of the Torah (וְעַל יְדֵי לִמּוּד הַתּוֹרָה). And it is said concerning them: “And they knew that they were naked” (וַיֵּדְעוּ כִּי עֵירֻמִּים הֵם) (Genesis 3:7). For as long as the garment is upon them, they are protected from all kinds of destructive forces (כִּי כָּל זְמַן שֶׁהַלְּבוּשׁ עֲלֵיהֶם, הֵם נִשְׁמָרִים מִכָּל מִינֵי מַזִּיקִין). As the Elder says in Parashat Mishpatim in the Zohar (כְּמוֹ שֶׁאוֹמֵר הַסָּבָא בְּפָרָשַׁת מִשְׁפָּטִים בַּזֹּהַר), on the verse: “He shall not have power to sell her to a foreign people, seeing he has dealt deceitfully with her” (לְעַם נָכְרִי לֹא יִמְשֹׁל לְמָכְרָהּ בְּבִגְדוֹ בָהּ) (Exodus 21:8). And this is his language (וְזֶה לְשׁוֹנוֹ):

“Come and see, ‘She shall not go out as the going out of the men-servants’ (תָּא חֲזֵי לָא תֵּצֵי כִּצֵּאת הָעֲבָדִים). What is this? (מַאי הוּא). Rather, at the time she goes forth from the balance (אֶלָּא בִּשְׁעָתָא דְנָפְקַת מִן טַקְלָא), that side presents her before Kudsha Berikh Hu (וְהַהוּא סִטְרָא רָשִׁים לַהּ קב״ה), and He seals her with one signet of His precious garment (וְחָתִים לַהּ בְּחַד גוּשְׁפַּנְקָא דִּלְבוּשׁ דִּיקָּר דִּילֵיהּ). And who is this? It is the Holy Name that is called Eloah [God] (וּמַאן אִיהוּ, שְׁמָא קַדִּישָׁא דְּאִקְרֵי אֱלוֹהַּ). And this is the precious garment that the King spreads over her (וְדָא אִיהוּ לְבוּשָׁא יְקִירָא, דְּמַלְכָּא פָּרִישׂ עֲלָהּ). And then she is protected, for she is delivered only to Yisrael alone (וּכְדֵין אִיהִי נְטִירָא, דְּלָא אִתְמְסַרַת אֶלָּא לְיִשְׂרָאֵל לְחוֹד). And this is what is written: ‘As the days when God watched over me’ (כִּימֵי אֱלוֹהַּ יִשְׁמְרֵנִי) (Job 29:2). And concerning this secret it is written here: ‘He shall not have power to sell her to a foreign people, seeing he has dealt deceitfully with her’ (לְעַם נָכְרִי לֹא יִמְשֹׁל לְמָכְרָהּ בְּבִגְדוֹ בָהּ) (Exodus 21:8), while the precious garment of the King is upon her (בְּעוֹד דִּלְבוּשׁ יְקִיר דִּמַלְכָּא בָּהּ). Therefore, because His garment is upon her (בְּגִין דִּבִגְדוֹ בָהּ), no foreign people has power to sell her (לְעַם נָכְרִי לֹא יִמְשֹׁל לְמָכְרָהּ). What authority does that side have over her? (מָה רְשׁוּ אִית לַהַּהוּא סִטְרָא בָּהּ).” And those naked souls are also mentioned in the words of the Elder himself on daf 44 (וְאוֹתָן נִשְׁמוֹתָן עַרְטִילָאִין נִזְכָּרִים גַּם כֵּן בִּדְבַרֵי הַסָּבָא עַצְמוֹ בְּדַף מ״ד). And this is his language (וְזֶה לְשׁוֹנוֹ):

“Come and see, ‘If he shall take himself another’ (אִם אַחֶרֶת יִקַּח לוֹ), the Gilgulim [Reincarnations] that are included in this verse, how great and exalted they are (גִּלְגוּלִין דְּמִתְגַלְגְּלִין בְּהַאי קְרָא כַּמָּה רַבְרְבִין וְעִילָּאִין אִנּוּן). For behold, all souls enter into Gilgul [Reincarnation] (דְּהָא כָּל נִשְׁמָתִין עָאלִין בְּגִלְגּוּלָא), and the sons of man do not know the ways of Kudsha Berikh Hu (וְלָא יָדְעִין בְּנֵי נָשָׁא אוֹרְחוֹי דְּקב״ה), and how the balance stands (וְהֵיךְ קָיְימָא טַקְלָא), and how the sons of man are judged every day and at every time (וְהֵיךְ אִתְדַּנוּ בְּנֵי נָשָׁא בְּכָל יוֹמָא וּבְכָל עִדָּן), and how souls enter into judgment before they come into this world (וְהֵיךְ נִשְׁמָתִין עָאלִין בְּדִינָא עַד לָא אֲיֵיתוּן לְהַאי עָלְמָא), and how they enter into judgment after they depart from this world (וְהֵיךְ עָאלִין בְּדִינָא לְבָתַר דְּנָפְקוּ מֵהַאי עָלְמָא). How many Gilgulim [Reincarnations], and how many hidden works, Kudsha Berikh Hu performs with the naked souls (כַּמָּה גִּלְגוּלִין וְכַמָּה עוֹבָדִין סְתִימִין עֲבִיד קב״ה בַּהֲדֵי נִשְׁמָתִין עַרְטִילָאִין), and how many naked spirits wander in that world, who do not enter within the curtain of the King (וְכַמָּה רוּחִין עַרְטִילָאִין אָזְלִין בְּהַהוּא עָלְמָא דְּלָא עָאלִין לְפַרְגוֹדָא דְּמַלְכָּא), and how many worlds are overturned through them (וְכַמָּה עָלְמִין אִתְהַפַּךְ בְּהוֹן), and the world is overturned through many hidden wonders (וְעָלְמָא דְּאִתְהַפַּךְ בְּכַמָּה פְלִיאִין סְתִימִין), and the sons of man neither know nor pay attention (וּבְנֵי נָשָׁא לָא יָדְעִין וְלָא מַשְׂגְּחִין). And how the soul is hurled like a stone in a sling (וְהֵיךְ מִתְגַלְגְּלִין נִשְׁמְתָא כְּאַבְנָא בְּקוֹסְפְּתָּא), as it is said: ‘And the soul of your enemies He shall sling out in the midst of the sling’ (וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע) (I Samuel 25:29). Until here is his language (עַד כָּאן לְשׁוֹנוֹ).

And you, my son, who examines this book of mine (וְאַתָּה בְּנִי הַמַּעְיֵן בְּסִפְרִי זֶה), do not wonder that the wicked have so much strength for these punishments (אַל תִּתְמַהּ עַל שֶׁיֵּשׁ לָרְשָׁעִים כָּל כָּךְ כֹּחַ לָעֳנָשִׁים הָאֵלֶּה). Behold, the Midrash haNe’elam says (הֲלוֹא אוֹמֵר הַמִּדְרָשׁ הַנֶּעֱלָם): Just as the Holy One Blessed Be He gives strength to the righteous to receive their good (כְּשֵׁם שֶׁהקב״ה נוֹתֵן כֹּחַ בַּצַּדִּיקִים לְקַבֵּל טוֹבָתָן), so too the Holy One Blessed Be He gives strength to the wicked to receive their punishment (כָּךְ נוֹתֵן הקב״ה כֹּחַ בָּרְשָׁעִים לְקַבֵּל פּוּרְעָנוּתָן). And all this is because there is in them a spark of holiness (וְכָל זֶהוּ מִפְּנֵי שֶׁיֵּשׁ בָּהֶם נִצּוֹץ קְדוּשָׁה), the breath of Eloah from above, which is eternal (נִשְׁמַת אֱלוֹהַּ מִמָּעַל שֶׁהִיא נִצְחִית), as it is said: “And He breathed into his nostrils the breath of life” (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) (Genesis 2:7). And our Rabbis of blessed memory said (וְאָמְרוּ רַבּוֹתֵינוּ ז״ל): Everyone who blows, from his essence he blows (כָּל הַנּוֹפֵחַ מֵעַצְמוּתוֹ הוּא נוֹפֵחַ) (Ramban Bereshit 2:7). And it is said (וְנֶאֱמַר): “For Hashem’s portion is His people” (כִּי חֵלֶק ה׳ עַמּוֹ) (Deuteronomy 32:9), truly so (מַמָּשׁ). And the one who understands will understand (וְהַמֵּבִין יָבִין). And in the second chapter that follows (וּבַפֶּרֶק הַשֵּׁנִי שֶׁיָּבוֹא), I will explain what is necessary for this matter (אֲבָאֵר מַה שֶּׁצֹּרֶךְ לְעִנְיָן זֶה).

And I, Naftali, the author (וַאֲנִי נַפְתָּלִי הַמְחַבֵּר), will now present before you today (אֲצִיגָה נָא לִפְנֵיכֶם הַיּוֹם), some of the punishments of the wicked (מִקְצַת עוֹנְשֵׁי הָרְשָׁעִים). Only its edge shall you see, but you shall not see it all (אֶפֶס קָצֵהוּ תִרְאֶה, וְכֻלּוֹ לֹא תִרְאֶה) (Numbers 23:13). So that the wicked may behold punishments as hard as sinews (לְמַעַן יִרְאוּ הָרְשָׁעִים עוֹנָשִׁים קָשִׁים כְּגִידִים), and as bitter as wormwood and poison (וּמָרִים כַּלַּעֲנָה וָרֹאשׁ), and the living may take it to heart (וְהַחַי יִתֵּן אֶל לִבּוֹ) (Ecclesiastes 7:2), and may return in complete repentance before the Holy One Blessed Be He and His Shekhinta (וְיָשׁוּבוּ בִּתְשׁוּבָה שְׁלֵמָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵיהּ). And men of valor, they are the crowns of the generation (וַאֲנָשֵׁי חַיִל הֵם כִּתְרֵי הַדּוֹר), the heads of the yeshivot and the preachers in their derashot (הָרָאשֵׁי יְשִׁיבוֹת וְהַדַּרְשָׁנִים בְּהַדְרָשָׁה שֶׁלָּהֶם), they shall explain to these sinners in their souls (יְפָרְשׁוּ לַחֲטָאִים הָאֵלֶּה בְּנַפְשׁוֹתָם) all the judgments of Gehennom (כָּל מִשְׁפְּטֵי גֵיהִנֹּם), and they shall rebuke them (וְיוֹכִיחוּ אוֹתָם). Perhaps their words will bear fruit (אוּלַי יַעֲשׂוּ דְבָרָיו פְּרִי), and fear of the attribute of the great and awesome judgment will enter their heart (וְיִכָּנֵס בְּלִבָּם יִרְאַת מִדַּת הַדִּין הַגָּדוֹל וְהַנּוֹרָא), until nearly the whole axis of the discourse will revolve around “The judgments of Hashem are true; they are righteous altogether” (Psalms 19) (עַד שֶׁכִּמְעַט כָּל קוֹטֶב מֶרְכַּז הַדָּרוּשׁ יָסוֹב עַל מִשְׁפְּטֵי ה׳ אֱמֶת צָדְקוּ יַחְדָּו). And not like the preachers who show their sharpness in halakhic disputes in their derashot (וְלֹא כַּמוֹ הַדַּרְשָׁנִים הַמַּרְאִים חֲרִיפוּתָם בְּדִינִים בִּדְרוּשׁ שֶׁלָּהֶם), and there is in them no rebuke (וְאֵין בָּהֶם תּוֹכֵחָה), and they preach what belongs in the study hall (וְדוֹרְשִׁים מַה שֶׁשַּׁיָּךְ לִלְמוֹד בְּיְשִׁיבָה). And so says the Midrash haNe’elam on Parashat Lech Lecha in Zohar Chadash daf 46 (וְכֵן אוֹמֵר הַמִּדְרָשׁ הַנֶּעֱלָם פָּרָשַׁת לֶךְ לְךָ זֹהַר חָדָשׁ דַּף מ״ו). And this is his language (וְזֶה לְשׁוֹנוֹ):

“Rabbi Chisda said (אָמַר רַבִּי חִסְדָּא): The Holy One Blessed Be He does not execute judgment and justice upon the wicked in the World to Come until He consults with the souls of the righteous (אֵין הקב״ה עוֹשֶׂה דִּין וּמִשְׁפָּט בָּרְשָׁעִים בָּעוֹלָם הַבָּא עַד שֶׁנִּמְלַךְ בְּנִשְׁמָתָן שֶׁל צַדִּיקִים), as it is said: ‘By the breath of Eloah they perish’ (מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ) (Job 4:9).” And when they perish (וּכְשֶׁהֵן נֶאֱבָדִין), they perish only through that judgment (אֵין נֶאֱבָדִין אֶלָּא מֵאוֹתוֹ הַדִּין), for the Neshamah itself judges the wicked (שֶׁהַנְּשָׁמָה דָּנָה לָרְשָׁעִים), as mentioned in Zohar Shelach Lecha (כַּנִּזְכָּר בְּזֹהַר שְׁלַח לְךָ), that Mashiach, together with all the members of the heavenly academy (שֶׁמָּשִׁיחַ עִם כָּל בְּנֵי מְתִיבְתָּא), were sitting in a circle (הָיוּ יוֹשְׁבִין בַּעֲגוּל), and they were judging one righteous man after his death (וְהָיוּ דָּנִין צַדִּיק אֶחָד אַחַר מוֹתוֹ). And it was taught (וְתַאנָא), Arsi’el, the minister of Gehennom (עַרְסִיאֵל שַׂרּוֹ שֶׁל גֵּיהִנֹּם), stands before the souls of the righteous (עוֹמֵד לִפְנֵי נִשְׁמוֹת הַצַּדִּיקִים), that they should not pray for the wicked before the Holy One Blessed Be He (שֶׁלֹּא יִתְפַּלְּלוּ עַל הָרְשָׁעִים לִפְנֵי הקב״ה), and that they should place them under his authority, to bring them down to the pit of destruction (וְשִׁיתְּנָם בִּרְשׁוּתוֹ לְהוֹרִידָם לְבְאֵר שַׁחַת). This is what is written (הֲדָא הוּא דִכְתִיב): “And the king of Sodom said to Avram, ‘Give me the souls’” (וַיֹּאמֶר מֶלֶךְ סְדוֹם אֶל אַבְרָם, תֶּן־לִי הַנָּפֶשׁ) (Genesis 14:21). This is the minister of Gehennom who stands over the wicked (זֶהוּ שַׂרּוֹ שֶׁל גֵּיהִנֹּם הָעוֹמֵד עַל הָרְשָׁעִים), and he is the king of Sodom (וְהוּא מֶלֶךְ סְדוֹם). And what does he say to the soul, which is Avram (וּמַה אוֹמֵר לַנֶּפֶשׁ שֶׁהִיא אַבְרָם)? “Give me the soul that has sinned” (תֶּן־לִי הַנֶּפֶשׁ שֶׁהִיא הַחוֹטֵאת), as it is said: “Give me the soul” (תֶּן־לִי הַנָּפֶשׁ) (Genesis 14:21), in accordance with the saying: “The soul that sins, it shall die” (הַנֶּפֶשׁ הַחוֹטֵאת הִיא תָמוּת) (Ezekiel 18:20). That is to say, “Give me that soul which desires sin” (כְּלוֹמַר, תֶּן־לִי אוֹתָהּ הַנֶּפֶשׁ שֶׁהִיא מִתְאַוָּה בַּחֵטְא), so that it may be judged according to its wickedness (כְּדֵי שֶׁתִּהְיֶה נִדוֹנִית כְּפִי רִשְׁעָתָהּ), and you shall not take it away through your supplications (וְלֹא תִקָּחֶנָּה בְּתַחֲנוּנֶיךָ). But “the possessions take for yourself” (וְהָרְכוּשׁ קַח לְךָ), those who returned in complete repentance in their souls (אוֹתָם אֲשֶׁר שָׁבוּ בִּתְשׁוּבָה שְׁלֵימָה בְּנַפְשׁוֹתֵיהֶם), from their evil way (מִדַּרְכָּם הָרָעָה), take them for yourself (קַח לְךָ), and save them from the judgment of Gehennom (וְהַצִּילָם מִדִּינָה שֶׁל גֵּיהִנֹּם). Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): At that time, what does the soul say (בְּאוֹתָהּ שָׁעָה הַנֶּפֶשׁ מָה הִיא אוֹמֶרֶת)? “And Avram said to the king of Sodom, ‘I have lifted my hand to Hashem, God Most High’” (וַיֹּאמֶר אַבְרָם אֶל מֶלֶךְ סְדוֹם, הֲרִימוֹתִי יָדִי אֶל ה׳ אֵל עֶלְיוֹן) (Genesis 14:22), in an oath (בִּשְּׁבוּעָה), that I will not pray (שֶׁלֹּא אֶתְפַּלֵּל), and I will not take those wicked ones (וְלֹא אֶקַּח לְאוֹתָם הָרְשָׁעִים), for I proclaimed before them in that world (שֶׁהָיִיתִי מַכְרִיז לִפְנֵיהֶם בְּאוֹתוֹ עוֹלָם), and I rebuked them to return in repentance (וְהוֹכַחְתִּים לַחֲזוֹר בִּתְשׁוּבָה), and I explained to them all the judgments of Gehennom (וּפֵרַשְׁתִּי לָהֶם כָּל מִשְׁפְּטֵי גֵיהִנֹּם), but they did not listen to me (וְלֹא שָׁמְעוּ לִי). Until here is the teaching (עַד כָּאן הַמַּאֲמָר).

And whoever has a heart to understand will understand from the words of the teaching (וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין, יָבִין מִתּוֹךְ דִּבְרֵי הַמַּאֲמָר), that it is permitted to expound publicly all the judgments of Gehennom (שֶׁמֻּתָּר לִדְרוֹשׁ בָּרַבִּים כָּל מִשְׁפְּטֵי גֵיהִנֹּם), to instill the fear of judgment into their hearts (לְהַכְנִיס יִרְאַת הַדִּין בִּלְבָבָם), and dread into their innermost being (וּמוֹרָךְ בִּלְבָבָם), perhaps they will return from their evil way (אוּלַי יָשׁוּבוּ מִדַּרְכָּם הָרָעָה). And it is the will of the King of kings of kings in this (וְרָצוֹנוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים בְּכָךְ), to bring the wicked back in repentance (כְּדֵי לְהַחֲזִיר הָרְשָׁעִים בִּתְשׁוּבָה), as it is said: “Return to Me, and I will return to you” (שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם) (Malachi 3:7). And it is said: “For I have no pleasure in the death of the dead… therefore return and live” (כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת… וְהָשִׁיבוּ וִחְיוּ) (Ezekiel 18:32). And because the Holy One Blessed Be He created evil (וּמִפְּנֵי שֶׁהקב״ה בָּרָא הָרַע), and the evil inclination in the world (וְהַיֵּצֶר הָרָע בָּעוֹלָם), therefore the Holy One Blessed Be He says: “I wound, and I heal” (מָחַצְתִּי וַאֲנִי אֶרְפָּא) (Deuteronomy 32:39), through repentance (עַל יְדֵי הַתְּשׁוּבָה). And if he does not repent (וְאִם לֹא יַעֲשֶׂה תְּשׁוּבָה), let him not think that the Holy One Blessed Be He overlooks sin (אַל יַחֲשֹׁב שֶׁהקב״ה וַתְּרָן). Therefore it is said (לָכֵן נֶאֱמַר): “And there is none that can deliver out of My hand” (וְאֵין מִיָּדִי מַצִּיל) (Deuteronomy 32:39). And the wicked has no one in whom to trust, to save him from My hand, from these judgments and these difficult Gilgulim [Reincarnations] (וְאֵין לָרָשָׁע עַל מִי שֶׁיִּבְטַח לְהַצִּילוֹ מִיָּדִי הַדִּינִים וְהַגִּלְגּוּלִים הַקָּשִׁים הָאֵלֶּה). And it is said (וְנֶאֱמַר): “From Gilgal to Bokhim” (מִן הַגִּלְגָּל אֶל הַבּוֹכִים) (Judges 2:1). And Gehennom is called the Valley of Weeping (וְהַגֵּיהִנֹּם נִקְרָא עֵמֶק הַבָּכָא), where they weep and confess their sins (שֶׁבוֹכִים שָׁם, וּמִתְוַדִּים עַל עֲוֹנוֹתֵיהֶם): “Moshe is true, and his Torah is true, and we are liars” (מוֹשֶׁה אֱמֶת, וְתוֹרָתוֹ אֱמֶת, וַאֲנַחְנוּ בַּדָּאִין). And concerning them it is said (וְעֲלֵיהֶם נֶאֱמַר): “Passing through the Valley of Weeping, they make it a place of springs; the early rain also covers it with blessings” (עֹבְרֵי בְּעֵמֶק הַבָּכָא, מַעְיָן יְשִׁיתוּהוּ, גַּם בְּרָכוֹת יַעֲטֶה מוֹרֶה) (Psalms 84:7). And there is hope for his end after he has received his punishment (וְיֵשׁ תִּקְוָה לְאַחֲרִיתוֹ אַחַר שֶׁקִּבֵּל עֲנָשׁוֹ), for His mercies are not exhausted toward all His creatures (כִּי לֹא כָלוּ רַחֲמָיו עַל כָּל בְּרוּיוֹתָיו). And it is said (וְנֶאֱמַר): “And He did not stir up all His wrath” (וְלֹא יָעִיר כָּל חֲמָתוֹ) (Psalms 78:38). And because it is permitted to expound publicly (וּמִפְּנֵי שֶׁמֻּתָּר לִדְרוֹשׁ בָּרַבִּים), therefore I also, the author (לָכֵן גַּם אֲנִי הַמְחַבֵּר), will explain a little of the judgments of Gehennom (אֲבָאֵר קְצָת מִשְׁפְּטֵי גֵיהִנֹּם), perhaps many will return in complete repentance (אוּלַי יַחֲזְרוּ רַבִּים בִּתְשׁוּבָה שְׁלֵמָה), from that which we have received by tradition from the disciples of the Ari, may his memory be for a blessing for the life of the World to Come (מִמַּה שֶׁיֵּשׁ קַבָּלָה בְּיָדֵינוּ מִתַּלְמִידֵי הָאָרִ"י זלה״ה), and from that which I have added as my own contribution (וּמִמַּה שֶׁהוֹסַפְתִּי עָלָיו נוֹפֶךְ מִשֶּׁלִּי), and from the words of the Zohar (וּמִדִּבְרֵי הַזֹּהַר). May Hashem enlighten our eyes in His holy Torah (ה׳ יָאִיר עֵינֵינוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה). Ya'akov shall exult, Yisrael shall rejoice (יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14:7).