Chapter Seven (פֶּרֶק שְׁבִיעִי)

And there is one faction that distances themselves from this wisdom (וְיֵשׁ כִּתָּה אַחַת שֶׁיִּתְרַחֲקוּ מִן הַחָכְמָה הַזֹּאת), and they join together many arguments (וְיִשְׁתַּתְּפוּ לָהֶם טְעָנוֹת רַבּוֹת), and all of them agree to the greatness of the exaltedness of the wisdom (וְכוּלָּם מַסְכִּימִים בְּגוֹדֶל מַעֲלַת הַחָכְמָה). There are those who will say that it is a sublime wisdom (יֵשׁ שֶׁיֹּאמַר שֶׁהִיא חָכְמָה נִשְׂגָּבָה), and not all are worthy to enter into it (וְאֵין הַכֹּל רְאוּיִם לְהִכָּנֵס אֵלֶיהָ), until it appears in his thought to punish those who engage and discourse in it (עַד שֶׁיִדְמֶה בְּדַעְתּוֹ לְהַעֲנִישׁ לַנּוֹשְׂאִים וְנוֹתְנִים בָּהּ), saying: He is zealous with the zeal of Hashem Tzevaot and the zeal of His Torah (בֶּאֱמָרוֹ שֶׁהוּא מְקַנֵּא קִנְאַת ה׳ צְבָאוֹת וּקִנְאַת תּוֹרָתוֹ), when he sees that they have sent forth their hand into a high place to engage in divinity (בִּרְאוֹתוֹ כִּי שָׁלְחוּ יָדָם בִּמְקוֹם גָּבוֹהַּ לַעֲסוֹק בָּאֱלֹהוּת). And this matter is far from men (וְדָבָר זֶה רָחוֹק מִבְּנֵי אָדָם), and from the opinions of men very much (וּמִדֵּעוֹת בְּנֵי אָדָם הַרְבֵּה), and it is not fitting for men of low value to engage in it (וְאֵין רָאוּי לִבְנֵי אָדָם פְּחוּתֵי הָעֵרֶךְ לַעֲסוֹק בָּהּ). And when the ancients who engaged in it press him (וּכְשֶׁיִּלְחֲצוּהוּ הַקְּדוֹמוֹנִים הָעוֹסְקִים בָּהּ), he will say: Who is like them to us, the holy ones who are in the earth, these lofty secrets? (יוֹמַר מִי לָנוּ כָּהֶם לַקְּדוֹשִׁים אֲשֶׁר בָּאָרֶץ הַסּוֹדוֹת הָרָמוֹת הָאֵלֶּה). And there are those who will say: It is true that it is fitting to engage in this wisdom (וְיֵשׁ שֶׁיֹּאמַר כִּי אֱמֶת שֶׁרָאוּי לַעֲסוֹק בַּחָכְמָה הַזֹּאת), however this wisdom requires an important teacher (אֲמְנָם חָכְמָה זוֹ צְרִיכָה מְלַמֵּד חָשׁוּב). And he is wise in his own eyes (וְהוּא חָכָם בְּעֵינָיו), there is no one who knows it (אֵין מִי שֶׁיוֹדֵעַ בָּהּ), and comes to its foundation (וְיָבוֹא עַד תְּכוּנָתָהּ). Therefore he turns his hand away from hearing even light matters, neither few nor many (וְלָכֵן נָטָה יָדוֹ מִשְּׁמוֹעַ אֲפִלּוּ דְבָרִים קַלִּים לֹא מְעַט וְלֹא הַרְבֵּה). Until if he hears those who engage in it, whether many or few (עַד שֶׁאִם יִשְׁמַע הָעוֹסְקִים בָּהּ הֵן רַב הֵן מְעַט), he will open his mouth with smoothness (יִפְתַּח פִּיו בַּחֲלָקְלוֹקוֹת), and say: Hashem will forgive you, for your sin is great, and you have no understanding, neither to the right nor to the left (יוֹמַר ה׳ יִמְחַל לָכֶם כִּי חַטַּאתְכֶם רַבָּה וְאֵין לָכֶם תְּבוּנָה לֹא אֶל הַיָּמִין וְלֹא אֶל הַשְּׂמֹאל). And who would give that I understand what is hidden from you from this wisdom? (וּמִי יִתֵּן וְאָבִין מַה שֶׁנֶּעְלָם מִכֶּם מֵהַחָכְמָה הַזֹּאת). The end of the matter, he says there is no one who understands in this wisdom, I and you are equal in this matter (סוֹף דָּבָר אֵין מִי שֶׁיָּבִין בַּחָכְמָה הַזֹּאת אֲנִי וְאַתֶּם שָׁוִים בַּדָּבָר). And the poor one appears in his own eyes that there is no difference between one who serves God and one who does not serve Him (וְהֶעָנִי נִרְאֶה בְּעֵינָיו שֶׁאֵין חִלּוּק בֵּין עוֹבֵד אֱלֹהִים לַאֲשֶׁר לֹא עֲבָדוֹ). And there are those who imagine in their thought that it is necessary to precede it with the wisdom of philosophy and astronomy (וְיֵשׁ מִי שֶׁיִּדְמֶה בְּדַעְתּוֹ שֶׁצָּרִיךְ לְהַקְדִּים אֵלָיו חָכְמַת הַפִּילוֹסוֹפִיָּא וְהַתְּכוּנָה), and the other opinions that turn him aside from the straight path (וּשְׁאָר הַדֵּעוֹת הַמְנִיעוֹת אוֹתוֹ מִן הַדֶּרֶךְ הַיָּשָׁר). And what he is unable to corporealize to attain with these false speculations (וּמַה שֶׁלֹּא יָכוֹל לְהַגְשִׁים לְהַשִּׂיג בַּסְּבָרוֹת הַמְזוּיָּפוֹת הָאֵלֶּה), he will not believe in them at all (לֹא יַאֲמִין בָּהֶם כְּלָל). “The lips of a strange woman drip honey” (Proverbs 5) (יִנֹּפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה). And he will even instruct himself as permissible, that he has not yet filled his belly with bread and meat from the Gemara (וְגַם יוֹרֶה לְעַצְמוֹ הֶיתֵּר כִּי עֲדַיִן לֹא מִלֵּא כְּרִיסוֹ לֶחֶם וּבָשָׂר מִן הַגְּמָרָא). Until this poor one, all his days will not suffice him to learn a little from it (עַד שֶׁהֶעָנִי הַזֶּה כָּל יָמָיו לֹא יַסְפִּיקוּהוּ לִלְמוֹד קְצָת מִמֶּנּוּ), all the more so to fill his stomach (כָּל שֶׁכֵּן שֶׁיְּמַלֵּא בִטְנוֹ), so that he may eat from this wisdom in satiety (כְּדֵי שֶׁיֹּאכַל מֵהַחָכְמָה הַזֹּאת עַל הַשָּׂבַע). And in this the poor one departs to his eternal home without wisdom (וּבָזֶה הֶעָנִי נִפְטָר לְבֵית עוֹלָמוֹ בְּאֵין חָכְמָה). And there are yet many aspects that fall under these categories of arguments that we have explained (וְיֵשׁ עוֹד כַּמָּה בְּחִינוֹת יִפְּלוּ תַּחַת סוּגֵי סְבָרוֹת אֵלּוּ שֶׁבֵּאַרְנוּ).

And behold, concerning these three it is said (וְהִנֵּה אֶל שְׁלשָׁה אֵלּוּ נֶאֱמַר): for all their intention is to exalt this wisdom (כִּי כָל מַגְמָתָם לְרוֹמֵם הַחָכְמָה הַזֹּאת), and in truth they are invalid to testify regarding it (וּבֶאֱמֶת הֵם פְּסוּלִים לְהָעִיד עַל זֶה). And is it so, that “one who has not seen the moon will come and testify like one who has seen it”? (וְכִי מִי שֶׁלֹּא רָאָה הַיָּרֵחַ יָבוֹא וְיַעִיד כְּמוֹ מִי שֶׁרְאָהוּ). And it is true, the wisdom is lofty and exalted (וְהֵן אֱמֶת הַחָכְמָה רָמָה וְנִשְׂגָּבָה). However, concerning them and their exaltations it is said: “Which they would count as a device, lifted up for nothing, your valuation” (Job 15) (אֲמְנָם עֲלֵיהֶם וְעַל רוֹמְמוּתָם נֶאֱמַר אֲשֶׁר יוֹמְרוּךָ לְמְזִמָּה נָשׂוּא לַשָּׁוְא עָרִיךָ). And concerning them it is said: “Wisdom is too high for a fool, in the gate he shall not open his mouth” (Proverbs 24) (וְעֲלֵיהֶם נֶאֱמַר רָאֲמוֹת לָאֱוִיל חָכְמוֹת בַּשַּׁעַר לֹא יִפְתַּח פִּיהוּ). And it is written: “The scorner seeks wisdom and it is not; but knowledge is easy to the man of understanding” (Proverbs 14) (וְכָתוּב בִּקֵּשׁ לֵץ חָכְמָה וָאָיִן וְדַעַת לְנָבוֹן נָקָל). “I love those who love Me, and those that seek Me early shall find Me” (Proverbs 8) (אֲנִי אֹהֲבַי אֵהָב וּמְשַׁחֲרַי יִמְצָאוּנְנִי). And there are many like this, in great number, in the moral teachings of King Shlomo, peace be upon him (וְיֵשׁ כְּיוֹצֵא בָזֶה רַבּוּ מִסְפָּר בְּמוּסְרֵי שְׁלֹמֹה הַמֶּלֶךְ ע״ה). And concerning such as this King David, peace be upon him, said: “Hashem is my portion; I have said to keep Your word” (Psalms 119) (וְעַל כָּזֶה אָמַר דָּוִד הַמֶּלֶךְ ע״ה חֶלְקִי ה׳ אָמַרְתִּי לִשְׁמֹר דְּבָרֶךָ). Meaning to say, that in order to keep the words of Hashem I lower myself (יִרְצֶה לוֹמַר כִּי לִשְׁמוֹר דִּבְרֵי ה׳ אֲנִי מַשְׁפִּיל עַצְמִי). For concerning such it is said: “Be not righteous overmuch, and be not overly wise, why should you be desolate?” (Ecclesiastes 7) (כִּי עַל כָּזֶה נֶאֱמַר אַל תְּהִי צַדִּיק הַרְבֵּה וְאַל תִּתְחַכַּם לָמָּה תִשּׁוֹמֵם).

Rather, I say (אֶלָּא אֲנִי אוֹמֵר), “Hashem is my portion” (חֶלְקִי ה׳), that is my soul, a portion of God from above (הִיא נַפְשִׁי חֵלֶק אֱלוֹהַּ מִמַּעַל). And I am worthy to speak the word of Hashem more than one of the ministering angels (וְרָאוּי אֲנִי לְדַבֵּר דְּבַר ה׳ יוֹתֵר מֵאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת). And the Chesed [Kindness] of God from above will assist me (וִיסַיֵּעַ לִי חֶסֶד אֱלוֹהַּ מִמַּעַל). And such great men of opinion are found in our generation (וּכְאֵלּוּ גְּדוֹלֵי דֵעָה נִמְצָאִים בְּדוֹרֵינוּ זֶה), they are among the great ones who are in the land (מֵהַגְּדוֹלִים אֲשֶׁר בָּאָרֶץ הֵמָּה), “Woe to those who are wise in their own eyes” (הוֹי חֲכָמִים בְּעֵינֵיהֶם) (Isaiah 5:21). One comes to sojourn in this wisdom (הָאֶחָד בָּא לָגוּר בַּחָכְמָה הַזֹּאת), and he judges judgment with false speculations (וַיִּשְׁפּוֹט שָׁפוֹט בִּסְבָרוֹת מְזוּיָּפִים), to prevent wisdom from its owners (לִמְנוֹעַ חָכְמָה מִבְּעָלֶיהָ). And concerning them the Ra‘aya Meheimna [The Faithful Shepherd], peace be upon him, said in Parashat Ki Tetze, in the section Motzi Shem Ra [One Who Brings Forth an Evil Name] (וְעֲלֵיהֶם אָמַר רַעְיָא מְהֵימְנָא ע״ה בְּפָרָשַׁת כִּי־תֵצֵא בְּפֶרֶק מוֹצִיא שֵׁם רָע). And this is his wording (וְזֶה לְשׁוֹנוֹ): “Even though he is a wondrous sage and master of Rabbis, whose initial letters are Chamor [donkey]” (אַף עַל גַּב דְּאִיהוּ ח׳כִּים מ׳ופְלָא ו׳ר׳ב רַבָּנַן [רָאשֵׁי תֵבוֹת חֲמוֹר]), “he is a Chamor [donkey], who eats the straw of the Orayta, the Peshat [plain meaning] of the Orayta” (חֲמוֹר אִיהוּ דְּאָכִיל תִּבְנָא דְאוֹרַיְּיתָא פְּשָׁטָא דְאוֹרַיְּיתָא). And he lengthens there in this matter; see there (וּמַאֲרִיךְ שָׁם בְּעִנְיָן זֶה, עַיֵּין שָׁם). And further, in Zohar Chadash, daf 69a (וְעוֹד בְּזוֹהַר חָדָשׁ דַּף ס״ט ע״א), and this is his wording (וְזֶה לְשׁוֹנוֹ): “‘And his sister stood’” (וַתֵּתַצַּב אֲחֹתוֹ) (Exodus 2:4), this is Chokhmah [Wisdom] from afar (דָּא חָכְמָה מֵרָחוֹק), “‘from afar she brings her bread’” (מִמֶּרְחָק תָּבִיא לַחְמָה) (Proverbs 31:14). In that time [in the future, before the coming of Mashiach] (בַּהֲהוּא זִמְנָא [לְעָתִיד קוֹדֶם בִּיאַת מָשִׁיחַ]), they will distance themselves from the wisdom of the Kabbalah of Moshe (מִתְרַחֲקִין מֵחָכְמַת קַבָּלַת מֹשֶׁה), and it will be distanced from them (וְאִתְרַחֲקָא אִיהִי מִנַּיְיהוּ). And in that time (וּבַהֲהוּא זִמְנָא), “‘the daughter of Pharaoh went down to bathe at the river’” (וַתֵּרֶד בַּת פַּרְעֹה לִרְחֹץ עַל הַיְאֹר) (Exodus 2:5), the Attribute of Din [Judgment] descended to accuse them (נַחֲתָא מִדַּת הַדִּין לְקַטְרְגָא לוֹן), and to bathe from the blood of Yisrael (וּלְאִתְרַחֲצָא מִדַּמָּא דְיִשְׂרָאֵל), for these are their monies, these are their lives (דָּא אִינוּן דָּמֵיהוֹן דִּלְהוֹן, דָּא אִינוּן חַיֵּיהוֹן). And all of it is because they distance themselves from that light (וְכוּלָּא עַל דְּאִינוּן מִתְרַחֲקִין מֵהַהוּא אוֹר), concerning which it is said (דְּאִתְמַר בֵּיהּ), “And God saw the light, that it was good” (וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי־טוֹב) (Genesis 1:4). This is the light of the secrets of the Orayta (דָּא אוֹר רָזִין דְּאוֹרַיְּיתָא), from which they distanced themselves, the light of Moshe indeed (דְּהֲווֹ מִתְרַחֲקִין מִינָּהּ אוֹרָא דְּמֹשֶׁה וַדַּאי). For Moshe received Torah from Sinai, which is the wisdom of the Kabbalah of Moshe (דְּמֹשֶׁה קַבֵּיל תּוֹרָה מִסִּינַי דְּאִיהִי חָכְמַת קַבָּלַת מֹשֶׁה). “‘And her maidens walked along by the river’s side’” (וְנַעֲרוֹתֶיהָ הֹלְכוֹת עַל יַד הַיְאֹר) (Exodus 2:5), these are the nations, who are the Erev Rav [Mixed Multitude] (אֵלִּין הָאוּמִּין דְּאִינוּן עֵרֶב רַב). So all the nations conspire against Yisrael to uproot them from the world (כֵּן כָּל אוּמִין מִתְיָעֲטִין עֲלַיְיהוּ דְּיִשְׂרָאֵל לְאַקָּרָא לוֹן מִן עָלְמָא). And all of it is because they distance themselves from that light, the wisdom of the Kabbalah of Moshe, which is in the world of Sod [mystical secrets] (וְכוּלָּא עַל דְּאִינוּן מִתְרַחֲקִין מֵהַהוּא אוֹר חָכְמַת קַבָּלַת מֹשֶׁה דְּהִיא בְּעָלְמָא דְסוֹד).

And further, in Tikkunei Zohar Chadash, daf 6b (וְעוֹד בְּתִיקּוּנֵי זוֹהַר חָדָשׁ דַּף ו׳ ע״ב), and this is its wording (וְזֶה לְשׁוֹנוֹ): “He opened and said, Ra‘aya Meheimna [The Faithful Shepherd] (פָּתַח וַאֲמַר רַעְיָא מְהֵימְנָא), Zeraka, Makaf, Shofar Holekh, Segolta (זַרְקָא מַקָּף שׁוֹפָר הוֹלֵךְ סְגוֹלְתָּא). Ra‘aya Meheimna [The Faithful Shepherd] took three stones in his hand (נְטִיל רַעְיָא מְהֵימְנָא תְּלַת אַבְנִין בִּידֵיהּ), and cast them upward (וְזָרִיק לֵיהּ לְגַבֵּיהּ עִילָּא), and when he cast them, they became one stone (וְכַד זָרִיק לוֹן אִתְעֲבִידוּ אַבְנָא חֲדָא).” And he said to the Masters of the Academy (וַאֲמַר לְמָרֵי מְתִיבְתָּא), “Receive this stone unto yourselves (קַבִּילוּ הָאי אַבְנָא לְגַבִּיכוֹ), for behold, the Shekhinta was in exile (דַּהֲא שְׁכִינְתָּא הֲוַת בְּגָלוּתָא), and there is not among you one who arouses himself toward her (וְלֵית בְּכוֹ מָאן דִּיתְעַר לְגַבָּהּ), to reconcile her with her Husband (לְרַצָּאָה לָהּ לְגַבֵּי בַּעְלָהּ). And not only this (וְלָא עוֹד אֶלָּא), but how many Masters of Midrash who are companions among you (כַּמָּה מָרֵי מִדְרָשׁוֹת דְּאִינּוּן חֲבְרִין לְגַבֵּיכוֹ), cry out every day and night in the Oral Orayta with many questions (צוֹוחִין בְּכָל יוֹמָא וּלֵילְיָא בְּאוֹרַיְּיתָא דְּבְעַל־פֶּה בְּכַמָּה קוּשְׁיֵין), and they cry out in it like dogs that say, ‘Give, give’ (וּצוֹוחִין בָּהּ כְּכַלְבִּין דְּאָמְרִין הַב הַב), in the manner of Gehinnom that cries, ‘Give, give’ (כְּגוֹוְנָא דִגֵיהִנֹּם דְּצוֹוחַ הַב הַב). This is what is written (הֲדָא הוּא דִּכְתִיב), “The leech has two daughters” (לַעֲלוּקָה שְׁתֵּי בָּנוֹת) (Proverbs 30:15), “Give us wealth in this world” (הַב לָן עוֹתְרָא בְּעָלְמָא דֵין), “give us wealth in the World to Come” (הַב לָן עוֹתְרָא בְּעָלְמָא דְאָתֵי), as they established (כְּמָא דְּאוּקְמוּה), “Learn Torah and they will give you much reward” (לִמּוּד תּוֹרָה וִיתְּנוּ לְךָ שָׂכָר הַרְבֵּה). But there is no one who engages in the Orayta to raise the Shekhinta from exile through it (וְלֵית מָאן דִּישְׁתַּדַּל בְּאוֹרַיְּיתָא לְסַלְקָא שְׁכִינְתָּא בָּהּ מִן גָּלוּתָא), and to unite her with her Husband (וּלְחַבְּרָא לָהּ עִם בַּעְלָהּ), for they are sealed of eyes and closed of heart (דָּאִינוּן אַטִּימִין עֵינִין סְתִימִין לִבָּא). And because of this, a voice goes out every night when Kudsha Berikh Hu descends into the Garden of Eden (וּבְגִין דָּא קָלָא נָפִיק בְּכָל לֵילְיָא כַּד נָחֵית קב״ה בְּגַנֵּתָא דְעֵדֶן), when the Neshamot [Souls] ascend before Him (דְּסָלְקִין נִשְׁמָתִין קַמֵּיהּ), and that voice says (וְהַהוּא קָלָא אָמַר), “What shall I proclaim?” (מָה אֶקְרָא), go and say to them that they should engage in the Orayta to unite the Shekhinta with Kudsha Berikh Hu (זִיל וֶאֱמוֹר לוֹן דִּישְׁתַּדְּלוּן בְּאוֹרַיְּיתָא לְחַבְּרָא שְׁכִינְתָּא עִם קב״ה), in the manner of David, who said (כְּגוֹוְנָא דְדָוִד דְּאָמַר), “If I give sleep to my eyes, slumber to my eyelids, until I find a place for Hashem” (אִם אֶתֵּן שֵׁנָה לְעֵינַי וּלְעַפְעַפַּי תְּנוּמָה עַד אֶמְצָא מָקוֹם לַה׳) (Psalms 132:4–5). And he would engage in the Orayta to unite Imma (וְהוּא הֲוָה מִשְׁתַּדֵּל בְּאוֹרַיְּיתָא לְחַבְּרָא אִמָּא), of whom it is said (דְּאִתְּמַר בָּהּ), “And do not forsake the Torah of your Mother” (וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ) (Proverbs 1:8), with her Husband (עִם בַּעְלָהּ).

For behold, the Shekhinta, from the side of Chesed [Kindness], is called Gemilut Chasadim [Bestowal of Kindnesses] (דַּהֲא שְׁכִינְתָּא מִסִּטְרָא דְחֶסֶד אִתְקְרִיאַת גְּמִילוּת חֲסָדִים), and from the side of Gevurah [Severity], she is called Akeidah [Binding] and Korbana [Sacrifice] (וּמִסִּטְרָא דִגְבוּרָה אִתְקְרִיאַת עֲקֵידָה וּקְרָבָּנָא), and from the side of the Middle Column, she is called Torah (וּסִטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא אִתְקְרִיאַת תּוֹרָה). And there is no one who arouses her through these middot [attributes] toward her Husband (וְלֵית מָאן דִּיתְעַר לָהּ בְּאֵלִין מִדּוֹת לְגַבֵּי בַּעְלָהּ). This is what is written (הֲדָא הוּא דִּכְתִיב), “She has none to guide her from all her lovers; all her friends have betrayed her, they have become her enemies” (אֵין מְנַהֵל לָהּ מִכָּל אֹהֲבֶיהָ, כָּל רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים) (Lamentations 1:2, 1:17), through refutations and disputes (בְּתִיּוּבְתָּא וּמַחֲלוֹקוֹת).” “And because of this, a voice goes out and says, from the mouth of Gavri’el at midnight (וּבְגִין דָּא קָלָא נָפִיק וְאָמַר מִפִּי גַּבְרִיאֵל בַּחֲצוֹת הַלַּיְלָה), ‘What shall I proclaim? All flesh is grass, and all its kindness is as the flower of the field’ (מָה אֶקְרָא כָּל הַבָּשָׂר חָצִיר וְכָל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה) (Isaiah 40:6).” Until here for our matter (עַד כָּאן לְעִנְיָנֵינוּ). Therefore, every possessor of soul should endeavor to engage in this Chokhmah [Wisdom] according to his ability (לָכֵן כָּל בַּעַל נֶפֶשׁ יִשְׁתַּדֵּל לַעֲסוֹק בַּחָכְמָה הַזֹּאת כְּפִי יְכָלְתּוֹ), and then Hashem will make his ways prosper (וְאָז יַצְלִיחַ ה׳ אֶת דְּרָכָיו), and then he will go and have light for him “until the day is established” (וְאָז יֵלֵךְ וְאוֹר לוֹ עַד נָכוֹן הַיּוֹם) (Proverbs 4:18). Blessed be Hashem forever. Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).