Chapter Six (פֶּרֶק שִּׁשִּׁי)

Behold, I will write for you the reason for the passing of the Ari (הִנֵּה אֶכְתּוֹב לְךָ סִבַּת פְּטִירָתוֹ שֶׁל הָאֲרִ״י), and how far the self-sacrifice of the Ari reached (וְעַד הֵיכָן הִגִּיעַ מְסִירַת נַפְשׁוֹ שֶׁל הָאֲרִ״י), for the sake of the honor of our teacher, the Rav Rabbi Chaim, of blessed memory (בִּשְׁבִיל כְּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים ז״ל). For once he expounded to them in the field the secret of the Egyptian exile (שֶׁפַּעַם אַחַת דָּרַשׁ לָהֶם בַּשָּׂדֶה סוֹד גָּלוּת מִצְרַיִם), and he was explaining one statement of the Zohar in Parashat Pinchas (וְהָיָה מְפָרֵשׁ מַאֲמָר אֶחָד שֶׁל הַזֹּהַר בְּפָרָשַׁת פִּינְחָס), which speaks of a certain hind (הַמְדַבֵּר שֶׁיֵּשׁ אַיָּלָה אַחַת). After she has conceived (לְאַחַר שֶׁהִיא נִתְעַבֶּרֶת), and when the time of her giving birth arrives (וּכְשֶׁתַּגִּיעַ זְמַן לֵידָתָהּ), the Holy One, Blessed Be He, prepares for her one serpent (הקב״ה מְזַמֵּן לָהּ נָחָשׁ אֶחָד).

The Ari, of blessed memory, said (אָמַר הָאֲרִ״י ז״ל): Here I cannot reveal secrets (בְּכָאן אֵינִי יָכוֹל לְגַלּוֹת סוֹדוֹת), because there is great danger in the matter (מִפְּנֵי שֶׁיֵּשׁ סַכָּנָה גְּדוֹלָה בַּדָּבָר). Therefore Rabbi Shimon bar Yochai said in the portion of Beshalach (לָכֵן אָמַר הָרַשְׁבִּ״י בְּפָרָשַׁת בְּשַׁלַּח): “In this matter do not ask, and do not test Hashem” (בְּהַאי מִלָּה לָא תִּשְׁאַל, וְלָא תְּנַסֶּה אֶת ה׳). And in this very matter precisely (וּבְהַאי מִלָּה דַּיְקָא). For he too feared for his soul from the danger (לִהְיוֹת שֶׁגַּם הוּא מְפַחֵד נַפְשׁוֹ מִן הַסַּכָּנָה). And even Moshe Rabbenu, peace be upon him, fled from this place (וְגַם מֹשֶׁה רַבֵּינוּ ע״ה בָּרַח מִזֶּה הַמָּקוֹם), as it is written: “And Moshe fled from before him” (דִּכְתִיב: וַיָּנָס מֹשֶׁה מִפָּנָיו) (Exodus 2). And the sage, Rabbi Chaim, urged him until he was ashamed (וְהַחָכָם ר׳ חַיִּים הִפְצִיר בּוֹ עַד בּוֹשׁ), to the Ari, may peace be upon him (לָאֲרִ״י ע״ה), because it was decreed upon him that he should not conceal anything that our honored master, Rabbi Chaim, would ask of him (לִהְיוֹת שֶׁגָּזְרוּ עָלָיו, שֶׁלֹּא יַעֲלִים שׁוּם דָּבָר מִמַּה שֶׁיִּשְׁאַל מִמֶּנּוּ כָּבוֹד מוֹרֵנוּ הָרַב ר׳ חַיִּים). And he was compelled to reveal it (וְהָיָה מֻכְרָח לְגַלּוֹת לוֹ), and he revealed to him the secret (וְגִלָּה לוֹ הַסּוֹד), and it is written with us, praise be to God (וְהוּא כָתוּב אֶצְלֵנוּ תְּהִלָּה לָאֵל). After he finished saying the secret (לְאַחַר שֶׁסִּיֵּם מֵלוֹמַר הַסּוֹד), the Ari struck his hand upon his head (הִכָּה הָאֲרִ״י בְּיָדוֹ עַל רֹאשׁוֹ), and said: Blessed is the True Judge (וְאָמַר: בָּרוּךְ דַּיָּן הָאֱמֶת). His disciples said to him (אָמְרוּ לוֹ לְתַלְמִידָיו): What is this, our master, our teacher? (מַאי הַאי אֲדוֹנֵינוּ מוֹרֵנוּ). He said to them (אָמַר לָהֶם): Now the decree has gone forth that my son Moshe will die within seven days (עַתָּה יָצְאָה הַגְּזֵרָה שֶׁיָּמוּת בְּנִי מֹשֶׁה קֹדֶם ז׳ יָמִים), because I revealed to you the secret (בַּעֲבוּר שֶׁגִּלִּיתִי לָכֶם הַסּוֹד). When evening came, and they returned from the field (כֵּיוָן שֶׁהִגִּיעַ לְעֵת עֶרֶב, וּבָאוּ מִן הַשָּׂדֶה), our master, Rabbi Chaim, went to the house of the Rav with the Rav (הָלַךְ מוֹרֵנוּ הָרַב ר׳ חַיִּים לְבֵיתוֹ שֶׁל הָרַב עִם הָרַב). And the Rav, may peace be upon him, went and asked his wife (וְהָלַךְ הָרַב ע״ה וְשָׁאַל לְאִשְׁתּוֹ): Where is our son Moshe? (בְּנֵינוּ מֹשֶׁה הֵיכָן הוּא). She said: Two hours ago he came from school (אָמְרָה: זֶה ב׳ שָׁעוֹת שֶׁבָּא מִבֵּית הַסֵּפֶר), and he said to me that his head was heavy upon him (וְאָמַר לִי שֶׁרֹאשׁוֹ כָּבֵד עָלָיו), and I laid him in bed (וְהִשְׁכַּבְתִּיו בַּמִּטָּה).

Immediately Rabbi Yitzchak went to the boy, and our honored master, Rabbi Chaim, with him (מִיָּד הָלַךְ רַבִּי יִצְחָק אֶל הַנַּעַר, וְכָבוֹד מוֹרֵנוּ הָרַב ר׳ חַיִּים עִמּוֹ). And he placed his hand upon his head (וְשָׂם יָדוֹ עַל רֹאשׁוֹ), and he saw that it was burning like fire (וְרָאָה שֶׁהָיָה שׂוֹרֵף כְּמוֹ אֵשׁ). Not seven days passed before the boy died (לֹא עָבְרוּ ז׳ יָמִים וַיָּמֹת הַנַּעַר), according to the word of the man of God (כִּדְבַר אִישׁ הָאֱלֹהִים). After the seven days of mourning (לְאַחַר ז׳ יְמֵי אֲבֵלוּת), he sent after the disciples (שָׁלַח אַחַר הַתַּלְמִידִים), and said to them (וְאָמַר לָהֶם): Do not fear that I will withhold from you my conduct (אַל תִּירְאוּ שֶׁאֶמְנַע מִכֶּם מִנְהָגִי), because of the death of my son Moshe (בַּעֲבוּר פְּטִירָתוֹ שֶׁל בְּנִי מֹשֶׁה). If all my sons were to die, and even I myself (אִלּוּ יָמוּתוּ לִי כָּל בָּנַי, וְגַם אֲנִי בְּעַצְמִי), I would not withhold my hand (לֹא אַנִּיחַ יָדִי), and I would not abandon you from teaching you all the secrets of the Torah (וְלֹא אֶעֱזוֹב אֶתְכֶם מִלְּלַמֵּד אֶתְכֶם כָּל רָזֵי הַתּוֹרָה), in order to perfect you completely (כְּדֵי לְתַקֵּן אֶתְכֶם בִּשְׁלֵימוּת), so that you may illumine the whole world with your wisdom (לְמַעַן תָּאִירוּ אֶת כָּל הָעוֹלָם כֻּלּוֹ בְּחָכְמַתְכֶם). And the disciples rejoiced with very great joy (וַיִּשְׂמְחוּ הַתַּלְמִידִים שִׂמְחָה גְּדוֹלָה עַד מְאֹד), because they thought that they were already under his displeasure (כִּי חָשְׁבוּ כִּי כְבָר הֵם נְזוּפִים לְפָנָיו). And they kissed his hands and his feet (וְנָשְׁקוּ לוֹ יָדָיו וְרַגְלָיו), and they said: “May our master the king live forever, he and his sons in the midst of all Israel” (וְאָמְרוּ: יְחִי אֲדוֹנֵינוּ הַמֶּלֶךְ לְעוֹלָם הוּא וּבָנָיו בְּקֶרֶב כָּל יִשְׂרָאֵל). And even more than this, a wonder of wonders did the Ari, of blessed memory (וְעוֹד יוֹתֵר מִזֶּה הַפֶּלֶא וָפֶלֶא, עָשָׂה הָאֲרִ״י ז״ל). For after these days it happened that our honored master, Rabbi Chaim, of blessed memory (שֶׁאַחֲרֵי הַיָּמִים הָאֵלֶּה נִזְדַּמֵּן שֶׁשָּׁאַל כָּבוֹד מוֹרֵנוּ הָרַב ר׳ חַיִּים ז״ל), asked the Ari, of blessed memory (לָאֲרִ״י ז״ל), the understanding of the Tosefta (הֲבָנַת הַתּוֹסֶפְתָּא) of “two young goats of the hind made before Me a pleasing will…” (דְּ״תְּרֵין אוּרְזִילָאִין דְּאַיָּלְתָּא עֲבַדוּ קַמַּי רְעוּתָא דְּנִיחָא לִי…), and he heard a voice that said “Avraham and Yitzchak be…” (וּשְׁמַע קָלָא דְּאָמַר אַבְרָהָם וְיִצְחָק הֲווּ…), and it is brought in the Zohar, Parashat Metzora, 55b (וְהוּא מוּבָא בַּזֹּהַר פָּרָשַׁת מְצֹרָע דַּף נ״ה ע״ב).

The Ari, of blessed memory, said to him (אָמַר לוֹ הָאֲרִ״י ז״ל): By your life, Rabbi Chaim (בְּחַיֶּיךָ רַבִּי חַיִּים), leave me here that I should not explain it to you (שֶׁתַּנִּיחַ אוֹתִי בְּכָאן, שֶׁלֹּא אֲפָרְשֶׁנָּה לְךָ), and it will be pleasant to you and also to me and to the whole world (וְיוּנַעַם לְךָ וְגַם לִי וּלְכָל הָעוֹלָם), for a great secret is here and they do not want me to reveal it (שֶׁסּוֹד גָּדוֹל בְּכָאן וְאֵינָם רוֹצִים שֶׁאַגְלֶה אוֹתוֹ). He said to him (אָמַר לוֹ): You are compelled to reveal it to me (מֻכְרָח אַתָּה שֶׁתְּגַלֶּהוּ לִי). And he returned and said to him, the Ari (וְחָזַר וְאָמַר לוֹ הָאֲרִ״י): See, that if I reveal it to you, in the end you will regret it with great regret (רְאֵה שֶׁאִם אַגְלֶה אוֹתָהּ לְךָ סוֹפוֹ שֶׁתִּתְחָרֵט עָלָיו חֲרָטָה גְּדוֹלָה), and I warn you (וַאֲנִי מַתְרֶה בְּךָ), but I am compelled and commanded not to withhold from you anything you wish to ask me (אֲבָל אֲנִי מֻכְרָח וּמְצֻוֶּה שֶׁלֹּא לִמְנוֹעַ מִמְּךָ, כָּל מַה שֶּׁרְצוֹנְךָ תִּשְׁאַלֵנִי). Therefore I am warning you to leave me from explaining to you this Tosefta (עַל כֵּן אֲנִי מַזְהִירְךָ שֶׁתַּנִּיחֵנִי מִלְּפָרֵשׁ לְךָ זוֹ הַתּוֹסֶפְתָּא).

Our master, Rabbi Chaim, of blessed memory, returned and said (חָזַר מוֹרֵנוּ הָרַב ר׳ חַיִּים ז״ל וְאָמַר): I want you to explain it to me in any case (אֲנִי רוֹצֶה שֶׁתְּפָרֵשׁ אוֹתָהּ לִי עַל כָּל פָּנִים). Then he explained to him the Tosefta and revealed to him its secret (אָזִי פֵּרֵשׁ לוֹ הַתּוֹסֶפְתָּא וְגִּלָּה לוֹ סוֹדָהּ). And after he revealed it (וְאַחַר שֶׁגִּלָּה אוֹתוֹ), he said (אָמַר): The decree has already gone forth that the Ari will die in that year (שֶׁכְּבָר יָצְאָה הַגְּזֵרָה שֶׁיָּמוּת הָאֲרִ״י בְּאוֹתָהּ שָׁנָה), as a punishment that I revealed to you this secret (מִחֲמַת עוֹנֶשׁ שֶׁגִּלִּיתִי לְךָ זֶה הַסּוֹד), and you yourself caused this damage to yourself (וְאַתָּה בְּעַצְמְךָ גָּרַמְתָּ לְךָ זֶה הַהִזֶּק). For if you had not urged me so greatly, I would not have revealed it to you (שֶׁאִם לֹא הָיִיתָ מַפְצִיר בִּי כָּל כָּךְ לֹא הָיִיתִי מְגַלִּיהוּ לָךְ), and they would not have punished me from Heaven (וְלֹא הָיוּ מְעַנְּשִׁים אוֹתִי מִן הַשָּׁמַיִם). And I already hinted to you several times (וְכְבָר רִמַּזְתִּי לְךָ כַּמָּה פְּעָמִים), but you did not want to give your heart to my words (וְאַתָּה לֹא רָצִיתָ לִתֵּן לִבְּךָ לְדְבָרַי). Indeed, I do not worry about myself nor about my household (וְאָכֵן אֵין אֲנִי חָשׁ עָלַי וְלֹא עַל בֵּיתִי), but about you I am troubled (אֶלָּא עֲלֵיכֶם אֲנִי מִצְטַעֵר), how shall I leave you without the completion of your rectifications? (אֵיךְ אַנִּיחַ אֶתְכֶם בְּלִי שְׁלֵמוּת תִּקוּנֵיכֶם). And this secret we have not yet merited (וְזֶה הַסּוֹד עֲדַיִן לֹא זָכִינוּ אֵלָיו), and it is hidden in the hand of our honored master, Rabbi Chaim, and he does not reveal it until the time when the words of the King of kings, the Holy One Blessed Be He, shall come (וְהוּא גָּנוּז בְּיַד כָּבוֹד מוֹרֵנוּ הָרַב ר׳ חַיִּים וְאֵינוֹ מְגַלֶּה עַד עֵת בּוֹא דְּבָרָיו שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הקב״ה). Then the disciples grieved in their hearts (אָזִי נִתְעַצְּבוּ הַתַּלְמִידִים אֶל לִבָּם), and they said: If only we had not asked anything (וְאָמְרוּ הֲלוֹאֵי לֹא הָיִינוּ שׁוֹאֲלִים דָּבָר). Afterwards the Ari, of blessed memory, made one hesger [seclusion enclosure] for those ten companions (אַחַר כָּךְ עָשָׂה הָאֲרִ״י ז״ל הֶסְגֵּר אֶחָד, לְאֵלוּ הָעֲשָׂרָה חֲבֵירִים), and he arranged separate rooms for the women and the children (וְתִקֵּן חֲדָרִים לַנָּשִׁים וְהַטָּף בִּפְנֵי עַצְמָן), within that courtyard of the house of the hesger [seclusion enclosure] itself (בְּאוֹתוֹ הֶחָצֵר שֶׁל בֵּית הַהֶסְגֵּר עַצְמוֹ). At the end of five months (לְסוֹף חֲמִשָּׁה חֳדָשִׁים), one quarrel arose among the women on the eve of Shabbat (נָפְלָה קְטָטָה אַחַת בֵּין הַנָּשִׁים בְּעֶרֶב שַׁבָּת), and the women told it to their husbands (וְהַנָּשִׁים הִגִּידוּ אוֹתוֹ לְבַעֲלֵיהֶן), and it continued until even the companions quarreled (וְנִמְשַׁךְ עַד שֶׁגַּם הַחֲבֵירִים נִתְקוֹטְטוּ). And the Rav, peace be upon him, always used to warn them (וְהָרַב ע״ה תָּמִיד הָיָה מַזְהִיר אוֹתָם), concerning brotherhood and love, that peace, love, and brotherhood should always be among them (עַל הָאַחֲוָה וְהָאַהֲבָה, שֶׁיִּהְיֶה בֵּינֵיהֶם תָּמִיד שָׁלוֹם אַהֲבָה וְאַחֲוָה). And on that day they transgressed his words, through our sins (וּבְאוֹתוֹ הַיּוֹם עָבְרוּ עַל דְּבָרָיו בַּעֲוֹנוֹת). Toward evening he went out with the companions to receive Shabbat (וּלְעֵת עֶרֶב יָצָא עִם הַחֲבֵירִים לְקַבֵּל שַׁבָּת), and he returned to the synagogue bitter and angry (וְחָזַר לְבֵית הַכְּנֶסֶת מַר וְזָעֵף). And he sat the entire time of the prayer in mourning (וַיֵּשֶׁב כָּל זְמַן הַתְּפִלָּה בַּאֲנִינוּת). And our teacher, the Rav Rabbi Chaim, when he saw him in that manner, was very frightened (וּמוֹרֵנוּ הָרַב ר׳ חַיִּים כַּאֲשֶׁר רָאָה אוֹתוֹ בְּאוֹתוֹ הַסִּגְנוֹן נִבְהַל מְאֹד), for such was not his custom to do (כִּי לֹא הָיָה כֵּן מִנְהָגוֹ לַעֲשׂוֹת). After the congregation finished the prayer (לְאַחַר שֶׁסִּיֵּמוּ הַקָּהָל הַתְּפִלָּה), Rabbi Chaim went to him and said to him (הָלַךְ ר׳ חַיִּים אֵלָיו וְאָמַר לוֹ), Our teacher, why did I see you the entire time of this prayer in mourning and in bitterness of soul? (רַבֵּינוּ לָמָּה רְאִיתִיךָ כָּל זְמַן הַתְּפִלָּה הַזֹּאת בַּאֲנִינוּת וּבְמַר נָפֶשׁ). The Ari, peace be upon him, said to him (אָמַר לוֹ הָאֲרִ״י ע״ה), because I saw Samael during Kabbalat Shabbat [Welcoming the Shabbat] (מִפְּנֵי שֶׁרָאִיתִי בְּקַבָּלַת שַׁבָּת סַמָּאֵל), and he said this verse (וְאָמַר זֶה הַפָּסוּק), “Both you and your king shall be swept away” (גַּם אַתֶּם גַּם מַלְכְּכֶם תִּסָּפוּ) (I Samuel 12:25). From here it appears that the decree has already been sealed, through our many sins (מִכָּאן נִרְאֶה שֶׁכְּבָר נֶחְתַּם גְּזַר דִּין בַּעֲוֹנוֹתֵינוּ הָרַבִּים), and it was sealed only because of the quarrel that was made today among the companions (וְלֹא נֶחְתַּם אֶלָּא בַּעֲבוּר קְטָטָה שֶׁנַּעֲשָׂתָה הַיּוֹם בֵּין הַחֲבֵירִים). For as long as there was peace among them (שֶׁכָּל זְמַן שֶׁהָיָה שָׁלוֹם בֵּינֵיהֶם), there was no entranceway for the Accuser to accuse (לֹא הָיָה לוֹ בֵּית כְּנִיסָה לְקַטְרֵג). And so it was, through our many sins (וְכָךְ הָיָה בַּעֲוֹנוֹתֵינוּ הָרַבִּים), that in that year our teacher and master, the crown of our head, was summoned to the Heavenly Academy (בְּאוֹתוֹ שָׁנָה נִתְבַּקֵּשׁ בִּישִׁיבָה שֶׁל מַעְלָה מוֹרֵנוּ וְרַבֵּנוּ עֲטֶרֶת רֹאשֵׁנוּ), and also five of the companions (וְגַם חֲמִשָּׁה הַחֲבֵרִים), and he left life to the Master (וְחַיֵּי לְמָר שָׁבִיק).

And behold, our honored teacher, the Rav Rabbi Chaim, of blessed memory (וְהִנֵּה כָּבוֹד מוֹרֵנוּ הָרַב ר׳ חַיִּים ז״ל), the entire world testified concerning him that there was no second to him in the whole world (הָיוּ כָּל הָעוֹלָם מְעִידִין עָלָיו שֶׁאֵין שֵׁנִי לוֹ בְּכָל הָעוֹלָם כֻּלּוֹ). And he also had attainment in Ruach haKodesh [Divine Inspiration] (וְהָיָה לוֹ גַּם כֵּן הַשָּׂגָה בְּרוּחַ הַקֹּדֶשׁ), and discerned the Partzuf [Countenance] (וּמַכִּיר בַּפַּרְצוּף), and knew how to cleave Ruach [Spirit] to Ruach [Spirit] (וְיוֹדֵעַ לְאַדְבָּקָא רוּחָא בְּרוּחָא), and to speak with whichever Tzaddik [Righteous One] in the world he desired (וְלְדַבֵּר עִם אֵיזֶה צַדִּיק שֶׁל עוֹלָם שֶׁיִּרְצֶה). For the secrets that he had received from his master were written with him (שֶׁהָיוּ כְּתוּבִים אֶצְלוֹ הַסּוֹדוֹת שֶׁקִּבֵּל אוֹתָם מֵרַבּוֹ), without number and without measure (אֵין לָהֶם מִסְפָּר, וְאֵין לָהֶם חֵקֶר). And there was not a day on which he did not innovate in the Torah (וְלֹא הָיָה יוֹם שֶׁלֹּא הָיָה מְחַדֵּשׁ בַּתּוֹרָה). And he wrote a commentary on the Zohar (וְכָתַב פֵּירוּשׁ עַל הַזֹּהַר), and on the Tikkunim (וְהַתִּקוּנִים), and on Sefer Yetzirah (וְסֵפֶר הַיְצִירָה), and on many, many Aggadot [Narrative Teachings] and statements from the derashot [homiletical expositions] of our Sages, of blessed memory (וְעַל כַּמָּה וְכַמָּה אֲגָדוֹת וּמַאֲמָרִים מִדְּרוֹשׁוֹת שֶׁל רַז״ל). But all of it is hidden, buried, and concealed (אֲבָל הַכֹּל הוּא גָּנוּז וְטָמוּן וּמְכוּסֶּה). And no sage in the Land of the Deer had the ability to stand with him (וְלֹא הָיָה כֹּחַ בְּיָד שׁוּם חָכָם מֵאֶרֶץ הַצְּבִי שֶׁיָּכוֹל עִמּוֹ), that he should reveal to him the secrets of the Torah (שֶׁיְּגַלֶּה לוֹ סִתְרֵי הַתּוֹרָה). And he would say (וְהָיָה אוֹמֵר), that he was not permitted to reveal except to one for whom permission had been given from Heaven (שֶׁאֵינוֹ רָשַׁאי לְגַלּוֹת אֶלָּא לְמִי שֶׁיִּתְּנֵהוּ לוֹ רְשׁוּת עָלָיו מִן הַשָּׁמַיִם). And he also said through an attainment (וְגַם אָמַר בְּהַשָּׂגָה), that there is one sage in the Diaspora, in the land of Edom (שֶׁיֵּשׁ חָכָם אֶחָד בַּחוּצָה לָאָרֶץ בְּאֶרֶץ אֱדוֹם), who will fill his place (שֶׁיִּמַלֵּא מְקוֹמוֹ). And he said (וְאָמַר), “If there is merit in the generation (אִם יִהְיֶה זְכוּת בַּדּוֹר), then that sage will be revealed to him (אָזִי יִתְגַּלֶּה אֵלָיו אוֹתוֹ הֶחָכָם), and he will come to him and study before him (וְיָבוֹא אֵצְלוֹ וְיִלְמוֹד לְפָנָיו), and he will transmit to him all his Chokhmah [Wisdom] and place his hands upon him (וְיִמְסוֹר לוֹ כָּל חָכְמָתוֹ וְיִסְמוֹךְ יָדָיו עָלָיו). And he will become like an ever-flowing spring (וְיַעֲשֶׂה כְּמַעְיָן הַמִּתְגַבֵּר), and the Ruach [Spirit] will rest upon him (וְתָנוּחַ עָלָיו הָרוּחַ). But if there is no merit in the generation (וְאִם לֹא יִהְיֶה זְכוּת בַּדּוֹר), then that sage will not merit to come to him (אָזִי לֹא יִזְכֶּה אוֹתוֹ הֶחָכָם לָבוֹא אֵצְלוֹ), and that sage will remain in darkness, groping like a blind man at noonday (וְיִשָּׁאֵר אוֹתוֹ הֶחָכָם בַּחֹשֶׁךְ מְגַשֵּׁשׁ כְּעִוֵּר בַּצָּהֳרָיִם), and the whole world will remain in darkness because of him (וְכָל הָעוֹלָם כֻּלּוֹ יִשָּׁאֵר חֹשֶׁךְ בַּעֲבוּרוֹ). And a portion of the writings, about six hundred pages (וְקִצְתָּ מִן הַסְּפָרִים כְּמוֹ שֵׁשׁ מֵאוֹת נְיָרִים), was revealed to the people of the Land of Yisrael (נִתְגַּלוּ לִבְנֵי אֶ״י), through the abundant kindnesses of Hashem (בְּרוֹב חַסְדֵי ה׳), Who does not deprive any creature of its reward (שֶׁאֵינוֹ מְקַפֵּחַ שְׂכַר כָּל בְּרִיָּה), and does not withhold good from those worthy of it (וְאֵינוֹ מוֹנֵעַ הַטּוֹב לָרְאוּיִים אֵלָיו). For after the passing of the Ari, of blessed memory (שֶׁלְּאַחַר פְּטִירַת הָאֲרִ״י ז״ל), our honored teacher, the Rav Rabbi Chaim, took all the notebooks from the hands of all the companions (לָקַח כָּבוֹד מוֹרֵנוּ הָרַב ר׳ חַיִּים כָּל הַקּוֹנְטְרִיסִים מִיָּד כָּל הַחֲבֵרִים), and he did not leave them anything from this Chokhmah [Wisdom] (וְלֹא הִנִּיחַ לָהֶם שׁוּם דָּבָר מִזּוֹ הַחָכְמָה). And he did not return them to them (וְלֹא הֶחֱזִיר אוֹתָהּ לָהֶם), saying (בֶּאֱמֹרָם), that permission had no longer been given to reveal the great light in this world (שֶׁלֹּא נִתַּן רְשׁוּת לְגַלּוֹת עוֹד בָּעוֹלָם הַזֶּה הָאוֹר הַגָּדוֹל). For those wellsprings of Chokhmah [Wisdom] and the gates of light had already been closed (כִּי כְּבָר נִסְתָּמוּ אוֹתָם מַעְיָנוֹת הַחָכְמָה וּשְׁעָרֵי אוֹרָה), which had been open during the lifetime of the Rav, peace be upon him (שֶׁהָיוּ פְּתוּחִין בִּזְמַן הָרַב ע״ה). And so the world remained in darkness for fifteen years after the passing of the Rav, peace be upon him (וְכָךְ נִשְׁאַר הָעוֹלָם ט״ו שָׁנִים בַּחֹשֶׁךְ אַחַר פְּטִירַת הָרַב ע״ה). And our teacher, the Rav Rabbi Chaim, meanwhile took all the notebooks (וּמוֹרֵנוּ הָרַב ר׳ חַיִּים לָקַח בֵּין כָּךְ וּבֵין כָּךְ כָּל הַקּוֹנְטְרִיסִים), and he would copy all the Chiddushim [Novel Teachings] that he himself had not heard (וְהָיָה מַעֲתִיק כָּל הַחִדּוּשִׁים שֶׁלֹּא שָׁמַע הוּא), and he would combine them with the Chiddushim [Novel Teachings] that he himself had learned (וְהָיָה מְצָרֵף אוֹתָם עִם הַחִדּוּשִׁים שֶׁלָּמַד הוּא). And he wrote in the margin (וְכָתַב בְּצִידוֹ), “This is from the companions” (זֶהוּ מִן הַחֲבֵרִים). And he arranged all the matters, every single matter in its proper place (וְסִידֵּר כָּל הַדְּבָרִים כָּל דָּבָר וָדָבָר עַל מְקוֹמוֹ הָרָאוּי לוֹ). For at the time they learned before the Rav, they did not always learn the matters in order (כִּי בַּשָּׁעָה שֶׁלָּמְדוּ לִפְנֵי הָרַב, לֹא לָמְדוּ תָּמִיד הַדְּבָרִים עַל הַסֵּדֶר). At times he revealed to them one secret concerning Tefillin [Phylacteries] within the discourse on Gadlut [Greatness] (שֶׁלְּפָעָמִים גִּלָּה לָהֶם סוֹד אֶחָד שֶׁל תְּפִילִּין בְּתוֹךְ הַדְּרוּשׁ שֶׁל הַגְּדוּלּוּת), or another discourse within the discourse on Mayin Nukvin [Female Waters] (אוֹ דְּרוּשׁ אַחֵר בְּתוֹךְ הַדְּרוּשׁ שֶׁל מַיִן נוּקְבִּין), and so many others (וְכֵהֲנָה רַבּוֹת). And he made from them one beautiful composition, every matter set upon its proper place (וְעָשָׂה מֵהֶן חִבּוּר אֶחָד נָאֶה, דָּבָר דָּבוּר עַל אוֹפְנָיו). And he divided them into sections (וְחִלֵּק אוֹתָם לַחֲלָקִים), and the sections into gates (וְהַחֲלָקִים לִשְׁעָרִים), and the gates into chapters (וְהַשְּׁעָרִים לִפְרָקִים), and he called them Etz Chayim [Tree of Life] (וְקָרָא אוֹתָם עֵץ חַיִּים).

And behold, it was hidden with him fifteen years, no eye having seen it (וְהִנֵּה הוּא הָיָה גָּנוּז אֶצְלוֹ ט״ו שָׁנָה, לֹא שָׁזְפָתוּ עַיִן רוֹאָה). Until there arose a great one in Israel, the mighty among shepherds, our honored master, Rabbi Yehoshua ben Nun, may peace be upon him (עַד שֶׁנִּתְעוֹרֵר גָּדוֹל בְּיִשְׂרָאֵל, אַבִּיר הָרוֹעִים, כָּבוֹד מוֹרֵנוּ הָרַב ר׳ יְהוֹשֻׁעַ בֶּן־נוּן ע״ה). And although this Rav had nearly all the desire of Israel (וְאַף כִּי הָיָה לָזֶה הָרַב כִּמְעַט כָּל חֶמְדַּת יִשְׂרָאֵל), for he was head of the Rabbinical court in Tzefat, may it be rebuilt and established (שֶׁהָיָה אַב״ד בְּצְפַת תּוּב״ב), and head over all the heads of the yeshivot of Tzefat (וְרֹאשׁ לְכָל רָאשֵׁי יְשִׁיבוֹת דְּצְפַת). And by his word came all the consecrations of the exile (וְעַל פִּיו יָבֹאוּ כָּל הַקְּדָשׁוֹת שֶׁל כָּל הַגּוֹלָה). And he was the provider and sustainer for all the sages of Tzefat, and for all the poor and for the widows (וְהוּא הָיָה הַמַּשְׁבִּיר וְהַמַּסְפִּיק לְכָל חַכְמֵי צְפַת, וּלְכָל הָעֲנִיִּים וְלָאַלְמָנוֹת). And besides this, he was exceedingly wealthy in money (וּמִלְּבַד זֶה שֶׁהָיָה עָשִׁיר מֻפְלָג בְּמָמוֹן). And nevertheless, he would lower himself before our master, Rabbi Chaim, of blessed memory (וְאַף עַל פִּי כֵן הָיָה מַשְׁפִּיל אֶת עַצְמוֹ לִפְנֵי כָּבוֹד הָרַב ר׳ חַיִּים ז״ל), like a child who kisses his hands and his feet (כְּתִינוֹק יִשַּׁק לוֹ יָדָיו וְרַגְלָיו). He would weep and supplicate before him to reveal to him the secrets of the Torah (בּוֹכֶה וּמִתְחַנֵּן לְפָנָיו שֶׁיְּגַלֶּה לוֹ רָזֵי הַתּוֹרָה), and he gave him hundreds of gifts (וְנָתַן לוֹ מַתָּנוֹת לַמֵּאוֹת). And he would stand and serve before him like a servant before his master (וְהָיָה לָעוֹמֵד וּמְשָׁרֵת לְפָנָיו, כְּעֶבֶד לִפְנֵי רַבּוֹ), dressing him and washing him and putting on his shoes (מַלְבִּישׁוֹ וּמְרַחֲצוֹ וּמַנְעִילוֹ), and pouring water upon his hands (וְשׁוֹפֵךְ מַיִם עַל יָדָיו). Afterwards it happened that our master, Rabbi Chaim, of blessed memory, went from Jerusalem to Egypt (אַחַר כָּךְ נִזְדַּמֵּן שֶׁהָלַךְ מוֹרֵנוּ הָרַב ר׳ חַיִּים ז״ל מִירוּשָׁלַיִם לְמִצְרַיִם). And Rabbi Yehoshua ben Nun also went with him (וְהָלַךְ גַּם כֵּן ר׳ יְהוֹשֻׁעַ בֶּן נוּן עִמּוֹ), all in order to find favor in his eyes and to persuade him concerning the transmission of this wisdom (הַכֹּל כְּדֵי לִמְצֹא חֵן בְּעֵינָיו וּלְפַתּוֹתוֹ בְּעִנְיָן מְסִירַת זוֹ הַחָכְמָה). Afterwards he went from Egypt to Jerusalem (אַחַר כָּךְ הָלַךְ מִמִּצְרַיִם לִירוּשָׁלַיִם), and Rabbi Yehoshua ben Nun also went with him (וְהָלַךְ גַּם כֵּן ר׳ יְהוֹשֻׁעַ בֶּן נוּן עִמּוֹ), all in order to find favor in his eyes and to persuade him concerning the transmission of this wisdom (הַכֹּל כְּדֵי לִמְצֹא חֵן בְּעֵינָיו וּלְפַתּוֹתוֹ בְּעִנְיָן מְסִירַת זוֹ הַחָכְמָה). And with all this he could not persuade him (וְעִם כָּל זֹאת לֹא הָיָה יָכוֹל לְפַתּוֹתוֹ), for our honored master, Rabbi Chaim, of blessed memory, said that permission had not yet been given from Heaven (לִהְיוֹת שֶׁאָמַר כָּבוֹד מוֹרֵנוּ הָרַב ר׳ חַיִּים זצ״ל שֶׁאֵין רְשׁוּת נְתוּנָה מִלְּמַעְלָה עֲדַיִן). And Rabbi Yehoshua ben Nun stood on his guard, awaiting mercy from Heaven (וְהָיָה ר׳ יְהוֹשֻׁעַ בֶּן נוּן עוֹמֵד עַל מִשְׁמַרְתּוֹ וּמְצַפֶּה לְרַחֲמֵי הַשָּׁמַיִם). Until afterwards, our honored master, Rabbi Chaim, fell ill (עַד שֶׁאַחַר כָּךְ נָפַל כָּבוֹד מוֹרֵנוּ הָרַב ר׳ חַיִּים לְמִשְׁכָּב), and he was lying upon the bed of sickness a whole year (וְהָיָה מֻטָּל עַל עֶרֶשׂ דָּוָי שָׁנָה תְּמִימָה), not knowing between life and death (שֶׁלֹּא הָיָה יוֹדֵעַ בֵּין חַיִּים לְמוֹת). Then Rabbi Yehoshua ben Nun gave fifty gold coins to the brother of our master, Rabbi Chaim, whose name was our master, Rabbi Moshe, of blessed memory (אָזִי ר׳ יְהוֹשֻׁעַ בֶּן־נוּן נָתַן חֲמִשִּׁים זְהוּבִים לְאָחִיו שֶׁל מוֹרֵנוּ הָרַב ר׳ חַיִּים, וּשְׁמוֹ מוֹרֵנוּ הָרַב ר׳ מֹשֶׁה ז״ל), on condition that he bring him the books, and to return them after three days (עַל מְנָת שֶׁיָּבִיאוּ לוֹ הַסְּפָרִים, וְכְדֵי לְהַחֲזִיר לוֹ הַסְּפָרִים אַחַר ג׳ יָמִים).

Immediately our honored teacher, the Rav Rabbi Moshe, of blessed memory, went and endeavored to open them secretly (מִיָּד הָלַךְ כָּבוֹד מוֹרֵנוּ הָרַב ר׳ מֹשֶׁה ז״ל וְהִשְׁתַּדֵּל לִפְתֹּחַ בַּהֲחָבָא), and he brought him the books, though not all of them (וְהֵבִיא לוֹ הַסְּפָרִים, אֲבָל לֹא כֻּלּוֹ). And it may be that so it was decreed from Above (וְאֶפְשָׁר שֶׁכָּךְ הָיָה גָּזוּר לְמַעְלָה), that not all of it should be revealed (שֶׁלֹּא יִתְגַּלֶּה כֻּלוֹ), but only that portion alone (כִּי אִם אוֹתוֹ הַחֵלֶק לְבַדּוֹ). And immediately Rabbi Yehoshua ben Nun hired one hundred scribes (וְתֵכֶף שָׂכַר הָרַב יְהוֹשֻׁעַ בֶּן־נוּן מֵאָה סוֹפְרִים), and he gave each one six sheets (וְנָתַן לְכָל אֶחָד שִׁשָּׁה נְיָרִים). They copied them over the course of three days (הֶעֱתִיקוּ אוֹתוֹ ג׳ יָמִים), and immediately he returned the books to their place (וְתֵכֶף הֶחֱזִיר הַסְּפָרִים לִמְקוֹמָן). And immediately, at that very hour, our honored teacher, the Rav Rabbi Chaim, returned to health (וְתֵכֶף בְּאוֹתוֹ שָׁעָה חָזַר מוֹרֵנוּ הָרַב ר׳ חַיִּים לִבְרִיאוּתוֹ). And Rabbi Yehoshua ben Nun was not able to obtain more than those books that had not been copied (וְלֹא הָיָה יָכוֹל ר׳ יְהוֹשֻׁעַ בֶּן־נוּן לְהַשִּׂיג יוֹתֵר מִן אוֹתָן הַסְּפָרִים שֶׁלֹּא הֶעֱתִיק), and from that day onward the books spread only among select individuals in the Land of Yisrael (וּמֵאוֹתוֹ יוֹם וָהָלְאָה נִתְפַּשְׁטוּ הַסְּפָרִים בֵּין יְחִידֵי סְגוּלָּה בְּאֶ״י בִּלְבַד). And our honored teacher, the Rav Rabbi Mas‘ud Saggi Nehor, of blessed memory (וְכָבוֹד מוֹרֵנוּ הָרַב מַסְעוּד סַגִּי נְהוֹר זצ״ל), and my teacher, our teacher, the Rav Rabbi Suliman Ma‘aravi (וּמוֹרִי מוֹרֵנוּ הָרַב ר׳ סוּלְמָאן מַעֲרָבִי), had already completed them three times (כְּבָר הֵם סִיֵּמוּ אוֹתָם שָׁלוֹשׁ פְּעָמִים), and they are as proficient in them as in the Alef-Bet (וְהֵם בְּקִיאִים בָּהֶם כְּמוֹ בָּא״ב). And likewise they are proficient in the entire Zohar and in the Tikkunim (וְכֵן הֵם בְּקִיאִי בְּכָל הַזֹּהַר וּבַתִּקוּנִים), and they shine before them like the light of the sun (וּמְאִירִים לִפְנֵיהֶם כְּאוֹר הַשֶּׁמֶשׁ).

For twice each year, as a statute that shall not pass away (לִהְיוֹת שֶׁשְּׁתֵּי פְּעָמִים בַּשָּׁנָה חוֹק וְלֹא יַעֲבוֹר), all the sages of Segulah [Select Merit], who are expert in the Chokhmah haEmet [Wisdom of Truth], more than twenty sages, go (הוֹלְכִים כָּל חַכְמֵי סְגוּלָּה הַבְּקִיאִים בְּחָכְמַת הָאֱמֶת, יוֹתֵר מֵעֶשְׂרִים חֲכָמִים), to Meron, where Rabbi Shimon bar Yochai and Rabbi Elazar his son are buried (לְמֵירוֹן שֶׁשָּׁם קָבוּר רַשְׁבִּ״י וְרַבִּי אֶלְעָזָר בְּנוֹ), and Hillel and Shammai and Rabbi Yochanan HaSandlar (וְהִלֵּל וְשַׁמַּאי וְרַבִּי יוֹחָנָן הַסַּנְדְּלָר). And upon each one is built something like a tall tower of four man-heights (וְעַל כָּל אֶחָד בָּנוּי כְּמוֹ מִגְדָּל גָּבוֹהַּ ד׳ קוֹמַת אִישׁ), and the Tanna is buried inside, and the tower surrounds him on every side (וְהַתַּנָּא הוּא קָבוּר מִבִּפְנִים וְהַמִּגְדָּל מַקִּיפוֹ לְכָל צַד). And there they spread one tent (וְשָׁם פּוֹרְסִים אוֹהֶל אֶחָד), from the grave of Rabbi Shimon until the grave of Rabbi Elazar (עַל קִבְרוֹ שֶׁל רַשְׁבִּ״י עַד קִבְרוֹ שֶׁל רַבִּי אֶלְעָזָר). And they sit there, between Rabbi Shimon and Rabbi Elazar, ten days and ten nights consecutively (וְיוֹשְׁבִין לְשָׁם בֵּין רַבִּי שִׁמְעוֹן לְרַבִּי אֶלְעָזָר עֲשָׂרָה יָמִים וַעֲשָׂרָה לֵילוֹת רְצוּפוֹת), and they occupy themselves with the book of the Zohar (וְעוֹסְקִים בְּסֵפֶר הַזֹּהַר). That is to say, one sage recites and the others listen to his voice (דְּהַיְינוּ חָכָם אֶחָד מַגִּיד וְהָאֲחֵרִים מַקְשִׁיבִים לְקוֹלוֹ). And they have one attendant who prepares their food (וְיֵשׁ לָהֶם שַׁמָּשׁ אֶחָד הַמֵּכִין לָהֶם מַאֲכָלָם). And four non-Jews girded with weapons stand every night outside (וְאַרְבָּעָה גּוֹיִם חֲגוּרִים כְּלֵי זַיִן עוֹמְדִים בְּכָל לַיְלָה מִבַּחוּץ), to guard them from thieves (כְּדֵי לִשְׁמוֹר אוֹתָם מֵהַגַּנָּבִים). For it is distant from Tzefat two parsa’ot (לִהְיוֹת שֶׁהוּא רָחוֹק מִצְפַת שְׁנֵי פַּרְסָאוֹת), and distant from the village of Meron about the boundary of Shabbat (וְרָחוֹק מִכְּפַר מֵירוֹן כְּמוֹ תְּחוּם שַׁבָּת). And this thing they do ten days before Shavuot and ten days before Rosh HaShanah, always (וְזֶה הַדָּבָר הֵם עוֹשִׂים עֲשָׂרָה יָמִים קֹדֶם שָׁבוּעוֹת וַעֲשָׂרָה יָמִים קֹדֶם רֹאשׁ הַשָּׁנָה תָּמִיד). And they do not explain it according to the way of our teacher, the Rav Rabbi Moshe Cordovero, of blessed memory (וְאֵינָם מְפָרְשִׁים אוֹתוֹ עַל הַדֶּרֶךְ שֶׁל מוֹרֵנוּ הָרַב ר׳ מֹשֶׁה קוֹרְדוֹוֵירוֹ זלָה״ה), from the day that this Chokhmah [Wisdom] of the Ari, of blessed memory, was revealed (מִיּוֹם שֶׁנִּתְגַלְּתָה זֹאת הַחָכְמָה שֶׁל הָאֲרִ״י זלָה״ה). Even though the commentary on the Zohar that our teacher, the Rav Rabbi Moshe Cordovero, of blessed memory, composed is in Tzefat (הַגַּם כִּי הַפֵּירוּשׁ שֶׁל הַזֹּהַר שֶׁחִבֵּר מוֹרֵנוּ הָרַב ר׳ מֹשֶׁה קוֹרְדוֹוֵירוֹ ז״ל הוּא בְּצְפַת). And also the abbreviated commentary made by one of his disciples, whose name was our honored teacher, the Rav Rabbi Avraham Galanti, of blessed memory (וְגַם קִצּוּר פֵּירוּשׁ, שֶׁעָשָׂה אֶחָד מִתַּלְמִידָיו, אֲשֶׁר שְׁמוֹ כָּבוֹד מוֹרֵנוּ הָרַב ר׳ אַבְרָהָם גָּלַנְטִי ז״ל), who composed the book Kol Bochim [Voice of Weepers] (שֶׁחִבֵּר סֵפֶר קוֹל בּוֹכִים). For the superiority of the secrets of the Ari, of blessed memory, is recognizable (לִהְיוֹת שֶׁנִּכָּרִים יִתְרוֹן הַסּוֹדוֹת שֶׁל הָאֲרִ״י ז״ל), like the superiority of the light of the sun over the light of the moon (כִּיתְרוֹן אוֹר הַשֶּׁמֶשׁ עַל אוֹר הַלְּבָנָה). And it is recognizable that the time of favor from above had not yet been revealed in the time of our teacher, the Ramak, of blessed memory (וְהוּא נִכָּר שֶׁעֲדַיִן לֹא הָיְתָה נִתְגַלּוּת הָעֵת רָצוֹן מִלְמַעְלָה בִּזְמַן מוֹרֵנוּ הָרַמַ״ק ז״ל), as it was in the time of the Ari, of blessed memory (כְּמוֹ בִּזְמַן הָאֲרִ״י ז״ל). And permission was not given according to his level to reveal more (וְלֹא נִתְּנָה רְשׁוּת לְפִי מַדְרִיגָתוֹ יוֹתֵר לְגַלּוֹת).

And so I found written (וְכֵן מָצָאתִי כָּתוּב), that also our master, Rabbi Yosef Gikatilla, of blessed memory (שֶׁגַּם מוֹרֵנוּ הָרַב ר׳ יוֹסֵף ג׳יקְטִילִיָא ע״ה), merited that Ruach haKodesh was revealed to him from above (נִתְגַּלָּה עָלָיו רוּחַ הַקֹּדֶשׁ מִלְמַעְלָה), and the Maggid would come to him every day and reveal to him the secrets of the Torah (וּבָא אֵלָיו הַמַּגִּיד בְּכָל יוֹם וְגִּלָּה לוֹ סִתְרֵי תּוֹרָה). And behold, he himself wrote (וְהֲרֵי הוּא כָּתַב בְּעַצְמוֹ):

“It is known from the words of the Pardes that in several places I did not take heed to grind them” (יָדוּעַ מִתּוֹךְ דִּבְרֵי הַפַּרְדֵּס שֶׁבְּכַמָּה מְקוֹמוֹת לֹא חַשׁ לְקַמְחֵיהּ). And likewise our master, Rabbi Yosef Karo, of blessed memory (וְכֵן מוֹרֵנוּ הָרַב ר׳ יוֹסֵף קָארוֹ ע״ה), that each and every time he would review the Mishnayot by heart (שֶׁבְּכָל פַּעַם וָפַעַם שֶׁהָיָה חוֹזֵר עַל הַמִּשְׁנָיוֹת בַּעַל פֶּה), the Maggid was revealed upon him (נִתְגַּלָּה עָלָיו הַמַּגִּיד). And there were several people who heard his voice through the door and through the holes (וְהָיוּ כַּמָּה בְּנֵי אָדָם שׁוֹמְעִים אֶת קוֹלוֹ דֶּרֶךְ הַדֶּלֶת, וְדֶּרֶךְ הַחֲרוּרִים). And he would say (שֶׁהָיָה אוֹמֵר): Peace be upon you, Rabbi Yosef Karo (שָׁלוֹם עָלֶיךָ ר׳ יוֹסֵף קָארוֹ). I am the Mishnah which you have studied me (אֲנִי הוּא הַמִּשְׁנָה שֶׁלִּמַּדְתַּנִי). I have come forth to teach you understanding (יָצָאתִי לְאַלְפְּךָ בִינָה). How greatly does the Holy One Blessed Be He glory in you in the heavenly academy (כַּמָּה מִתְפָּאֵר בְּךָ הקב״ה בִּישִׁיבָה שֶׁל מַעְלָה). And He says: My son Yosef, such-and-such are his deeds, such-and-such are his ways, such is his diligence in his learning (וְאוֹמֵר: בְּנִי יוֹסֵף כָּךְ וְכָךְ הֵם מַעֲשָׂיו, כָּךְ וְכָךְ הֵם דְּרָכָיו, כָּךְ הִיא שְׁקִידָתוֹ בְּלִמּוּדוֹ). Fortunate is he, and fortunate is she who bore him (אַשְׁרֵי לוֹ וְאַשְׁרֵי יוֹלַדְתּוֹ), and fortunate are those who sit in his company (וְאַשְׁרֵי הַיּוֹשְׁבִים בַּחֲבוּרָתוֹ). And I, the Mishnah, have seen your place which they prepared for you in Gan Eden (וַאֲנִי הַמִּשְׁנָה רָאִיתִי אֶת מְקוֹמְךָ שֶׁהֵכִינוּ לְךָ בְּגַן עֵדֶן). How much goodness is stored away for you in Gan Eden (כַּמָּה טוֹבָה גְּנוּזָה לְךָ בְּגַן עֵדֶן). How many delights and pleasures are prepared for you (כַּמָּה תַּפְנוּקִין וַעֲדוּנִין הֵם מְעוּתָדִין לְךָ). Be strong and courageous in the fear of Hashem (חֲזַק וֶאֱמָץ בְּיִרְאַת יְיָ). And now I have come to reveal to you such-and-such a secret in the mysteries of the Torah (וְעַתָּה בָּאתִי לְגַלּוֹת לְךָ סוֹד פְּלוֹנִי בְּסִתְרֵי תּוֹרָה). And all the things which the Maggid revealed to him, he wrote them in a book (וְכָל הַדְּבָרִים שֶׁגִּלָּה לוֹ הַמַּגִּיד הֶעֱלָה אוֹתָם עַל הַסֵּפֶר), and he called it Sefer haMaggid (וְקָרָא אוֹתוֹ סֵפֶר הַמַּגִּיד). Nevertheless, it is considered as nothing (וְאַף עַל פִּי כֵן כְּלָא חֲשִׁיבָא דָּמֵי), compared to the wisdom of the Ari, of blessed memory (לִפְנֵי חָכְמָתוֹ שֶׁל הָאֲרִ״י זלָה״ה). And he himself sat before the Ari, of blessed memory, to learn from him secrets of Torah (וְהוּא בְּעַצְמוֹ יָשַׁב לִפְנֵי הָאֲרִ״י ז״ל לִלְמוֹד מִמֶּנּוּ סִתְרֵי תּוֹרָה). But the Ari, of blessed memory, did not wish to teach him (וְהָאֲרִ״י ז״ל לֹא רָצָה לְלַמְּדוֹ), and said that his soul was not fit to receive wisdom beyond the way of the Ramak, of blessed memory (וְאָמַר שֶׁנִּשְׁמָתוֹ אֵינָהּ מְסֻגֶּלֶת לְקַבֵּל חָכְמָה יוֹתֵר, אֶלָּא עַל פִּי הַדֶּרֶךְ שֶׁל רַמַ״ק ז״ל). And a sign of the matter was that each time our honored master, Rabbi Yosef Karo, sat before him to learn (וְסִימָן לַדָּבָר שֶׁבְּכָל פַּעַם שֶׁיָּשַׁב כָּבוֹד מוֹרֵנוּ הָרַב ר׳ יוֹסֵף קָארוֹ לְפָנָיו לִלְמוֹד), immediately, as the Ari began to reveal to him one secret (תֵּכֶף כְּשֶׁהִתְחִיל הָאֲרִ״י לְגַלּוֹת לוֹ סוֹד אֶחָד), our honored master, Rabbi Yosef Karo, began to sleep and to doze (הִתְחִיל כָּבוֹד מוֹרֵנוּ הָרַב ר׳ יוֹסֵף קָארוֹ לִישׁוֹן וּלְהִתְנַמְנֵם), until he himself saw and recognized that he was not worthy of it (עַד שֶׁהוּא בְּעַצְמוֹ רָאָה וְהִכִּיר שֶׁאֵינוֹ רָאוּי לְכָךְ), and he ceased from learning (וּפָסַק מִלִּלְמוֹד). And our master, Rabbi Shlomo the Great, of blessed memory, testified (וְהֵעִיד מוֹרֵנוּ הָרַב ר׳ שְׁלֹמֹה הַגָּדוֹל ז״ל), that he spoke with the widow of Rabbi Yosef Karo, of blessed memory (שֶׁדִּבֵּר עִם אַלְמַנְתוֹ שֶׁל ר׳ יוֹסֵף קָארוֹ ע״ה). And she told him (וְסִפְּרָה לוֹ), that our master, Rabbi Yosef Karo, had a precious son (שֶׁמוֹרֵנוּ הָרַב ר׳ יוֹסֵף קָארוֹ הָיָה לוֹ בֵּן נֶחְמָד), and he arranged a match for him with the daughter of the Ari, of blessed memory (וְשִׁידֵּךְ אוֹתוֹ עִם בִּתּוֹ שֶׁל הָאֲרִ״י זלָה״ה). And our master, Rabbi Yosef Karo, went with his son to the betrothal feast of the daughter of the Ari, of blessed memory (וְהָלַךְ מוֹרֵנוּ הָרַב ר׳ יוֹסֵף קָארוֹ עִם בְּנוֹ לִסְעוּדַת אֵרוּסִין לְבִתּוֹ שֶׁל הָאֲרִ״י זלָה״ה). When he returned to his house, our master, Rabbi Yosef Karo, said to his wife (כֵּיוָן שֶׁחָזַר לְבֵיתוֹ אָמַר מוֹרֵנוּ הָרַב ר׳ יוֹסֵף קָארוֹ לְאִשְׁתּוֹ): My wife, what shall I tell you and what shall I recount to you of the secrets and reasons of Torah and the commandments (אִשְׁתִּי מַה אוֹמַר לָךְ וּמַה אֲסַפֵּר לָךְ מֵהָרָזִים וְטַעֲמֵי הַתּוֹרָה וְהַמִּצְווֹת), how much spiritual knowledge I have now gained at this feast (כַּמָּה יְדִיעָה רוּחָנִית יָצָאתִי לִי עַתָּה בְּזוֹ הַסְּעוּדָה), from the holy mouth of our master, Rabbi Yitzchak Ashkenazi, of blessed memory (מִפִּי הַקָּדוֹשׁ שֶׁל מוֹרֵנוּ הָרַב ר׳ יִצְחָק אַשְׁכְּנָזִי ז״ל). It is impossible for a man of flesh and blood to comprehend in his intellect what he knows (אִי אֶפְשָׁר לוֹ לְאָדָם בָּשָׂר וָדָם לְהַשִּׂיג בְּשִׂכְלוֹ מַה שֶּׁיוֹדֵעַ הוּא). And how is it possible that any angel should know what he knows? (וְהֵיאַךְ הוּא כֹּחַ בְּיָד שׁוּם מַלְאָךְ לֵידַע מַה שֶּׁיוֹדֵעַ הוּא). This is none other than one of the souls of the early prophets (אֵין זֶה כִּי אִם נְשָׁמָה אַחַת מֵהַנְּבִיאִים הָרִאשׁוֹנִים). For even one Tanna would not have been able to say what he said (שֶׁאֲפִלּוּ תַּנָּא אֶחָד לֹא הָיָה יָכוֹל לוֹמַר מַה שֶּׁאָמַר הוּא). But I am very afraid for him (אֲבָל אֲנִי מִפַּחֵד מְאֹד עָלָיו), because of the sins of this degraded generation that are not able to bear his great holiness (בַּעֲבוּר עֲוֹנוֹת הַדּוֹר הַגָּרוּעַ הַזֶּה שֶׁאֵינָם יְכוֹלִים לִסְבֹּל רֹב קְדוּשָּׁתוֹ), that he will be taken and lost from them in shortness of days and years (שֶׁיוּקַּח וְיֹאבַד מֵהֶם בְּקִצּוּר יָמִים וּשְׁנִים). And so it was, through our many sins (וְכֵן הָיָה בַּעֲוֹנוֹתֵינוּ הָרַבִּים), that he passed away in the year 5332 (1572 CE) of the sixth millennium (שֶׁנִּפְטַר בִּשְׁנַת ש״ל״ב לָאֶלֶף הַשִּׁשִּׁי), at the age of thirty-eight years (בֶּן ל״ח שָׁנָה). And upon him I expound this verse (וְעָלָיו אֲנִי דוֹרֵשׁ הַמִּקְרָא הַזֶּה): “The breath of our nostrils, the anointed of Hashem, was captured in their corruption, of whom we said: Under his shadow we shall live among the nations” (Lamentations 4) (רוּחַ אַפֵּינוּ מְשִׁיחַ יי נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם). That is, in the corruption of the disciples (דְּהַיְינוּ בִּשְׁחִיתוֹתָם שֶׁל הַתַּלְמִידִים). And upon him it is said (וְעָלָיו נֶאֱמַר): “The crown of our head has fallen” (Lamentations 5) (נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ) - the initial letters spell: “A youth who died in shortened years” (רָאשֵׁי תֵבוֹת: נַעַר שֶׁמֵּת בְּקִצְרוּת שָׁנִים), through our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And behold, already the sage, our master Rabbi Yissakhar Ber, of blessed memory, from the holy congregation of Kremnitz (וְהִנֵּה כְּבָר שָׁלַח הֶחָכָם מוֹרֵנוּ הָרַב ר׳ יִשָּׂשכָר בֵּר ע״ה מִק״ק קְרֶעֶמְנִיץ), [sent] one commentary that he wrote on the saying at the beginning of Idra Rabbah (פֵּירוּשׁ אֶחָד שֶׁכָּתַב עַל מַאֲמָר רֵישׁ אַדְרַת נְשָׂא), on the saying: “It was taught, Rabbi Shimon said to the companions: Until when shall we sit in the existence of one support?” (עַל מַאֲמָר: תַּנְיָא אָמַר רַבִּי שִׁמְעוֹן לַחֲבַרַיָּיא עַד אֵימַת נֵיתֵיב בְּקוּיּוּמָא דְּחַד סְמִיכָא). To see if they would agree with him (לִרְאוֹת אִם יַסְכִּימוּ עִמּוֹ). And they answered him (וְהֵשִׁיבוּ לוֹ): Behold, already we have discerned from the walls of the commentary to the Zohar at the beginning of Idra Rabbah (הִנֵּה כְּבָר הִכַּרְנוּ מִכּוֹתְלֵי פֵּירוּשׁ מַאֲמַר הַזֹּהַר רֵישׁ אַדְרַת נְשָׂא), that the excellence of the honor of his Torah (שֶׁמַּעֲלַת כְּבוֹד תּוֹרָתוֹ), has gone in the footsteps and within the boundary which our master the Ramak, of blessed memory, set (יָצָא בְּעִקְּבוֹ וּבִגְבוּל אֲשֶׁר הִגְבִּיל כָּבוֹד מוֹרֵנוּ הָרַמַ״ק ז״ל). And according to his path and his introduction, the honor of his Torah built the entire structure of the commentary on the saying (וְעַל פִּי דַרְכּוֹ וְהַקְדָּמָתוֹ בָּנָה מַעֲלַת כְּבוֹד תּוֹרָתוֹ אֶת כָּל בִּנְיָנוֹ שֶׁל פֵּירוּשׁ הַמַּאֲמָר). Therefore, let the honor of his Torah know faithfully (לָכֵן יֵדַע מַעֲלַת כְּבוֹד תּוֹרָתוֹ נֶאֱמָנָה), that the sages of Tzefat who tasted and ate from the Etz Chayim (כִּי לֹא הִסְכִּימוּ חַכְמֵי צְפַת אֲשֶׁר טָעֲמוּ וְאָכְלוּ מֵעֵץ הַחַיִּים), which is the book Etz Chayim, the introductions of the Ari, of blessed memory (הוּא סֵפֶר עֵץ חַיִּים, הֵם הַקְּדוֹמוֹת הָאֲרִ״י זלָה״ה), upon the word: “Until when shall we sit in the existence of one support” (עַל מִלַּת: עַד אֵימַת נֵיתֵוב בְּקוּיּוּמָא דְּחַד סְמִיכָא). Then the honor of his Torah will understand (אָזִי יָבִין מַעֲלַת כְּבוֹד תּוֹרָתוֹ), that still the “supports” have not been supported with the commentary of the honor of his Torah (דְּעַדַיִן ״סְמִיכִין״ לָא אִסְתַּמְּכוּ עִם פֵּירוּשׁ שֶׁל מַעֲלַת כְּבוֹד תּוֹרָתוֹ).

And also the perfect sage, our teacher, the Rav Rabbi Emanuel p1-3(וְגַם הֶחָכָם הַשָּׁלֵם מוֹרֵנוּ הָרַב ר׳ עִמָּנוּאֵל), author of the book Asarah Ma’amarot [Ten Statements] (בַּעַל סֵפֶר עֲשָׂרָה מַאֲמָרוֹת), disbursed from his purse one thousand red gold ducats (הֵזִיל מִכִּיסוֹ אֶלֶף זְהוּבִים אֲדוּמִּים מִכִּיסוֹ), to the widow of our teacher, the Ramak, peace be upon him (לְאַלְמְנַת מוֹרֵנוּ הָרַמַ״ק ע״ה), in return for her lending him the book Ohr Yakar [Precious Light] to copy (בְּעַד שֶׁהִשְׁאִילָה לוֹ לְהַעֲתִיק סֵפֶר אוֹר יָקָר), which the Rav, our teacher Rabbi Moshe Cordovero, peace be upon him, composed (שֶׁחִבֵּר הָרַב מָהֲרַר׳ מֹשֶׁה קוֹרְדוֹוֵירוֹ ע״ה), a commentary on the entire Zohar (פֵּירוּשׁ עַל כָּל הַזֹּהַר). Aside from the expenses of the scribes and the paper (מִלְבַד הוֹצָאוֹת הַסּוֹפְרִים וְהַנְּיָר), and aside from the thousand ducats that he sent to the Rabbanit widow (וּמִלְבַד הָאֶלֶף זְהוּבִים שֶׁשָּׁלַח לָאַלְמָנָה הָרַבָּנִית), he sent twenty red gold ducats to our teacher, the Rav Rabbi Yosef Karo (שָׁלַח עֶשְׂרִים זְהוּבִים אֲדוּמִּים לְמוֹרֵנוּ הָרַב ר׳ יוֹסֵף קָארוֹ), and twenty to our teacher, the Rav Rabbi Shlomo Alkabetz (וְעֶשְׂרִים לְמוֹרֵנוּ הָרַב ר׳ שְׁלֹמֹה אַלְקָבֵּץ), and ten to our teacher, the Rav Rabbi Moshe Alshikh (וַעֲשָׂרָה לְמוֹרֵנוּ הָרַב ר׳ מֹשֶׁה אַלְשִׁיךְ), so that they would intercede on his behalf with the widow regarding his copying (לְמַעַן יְמַלִּיצוּ בְּעָדוֹ בְּהַעֲתָקָתוֹ נֶגֶד הָאַלְמָנָה). And after this he composed the book Pelech haRimon [Slice of the Pomegranate] (וְאַחַר זֶה חִבֵּר סֵפֶר פֶּלַח הָרִמּוֹן), and wrote in his introduction (וְכָתַב בְּהַקְדָּמָתוֹ), that He wondrously extended His kindness and His truth with His people Yisrael (כִּי הִפְלִיא יַדֵּי חַסְדּוֹ וַאֲמִתּוֹ עִם עַמּוֹ יִשְׂרָאֵל), and sent to the dwellers of the Land of the Deer (וְשָׁלַח לְיוֹשְׁבֵי אֶרֶץ הַצְּבִי), “a messenger, a watcher and a holy one, descended from heaven” (מַלְאָךְ עִיר וְקַדִּישׁ מִן שְׁמַיָּא נְחִית) (Daniel 4:10), who is the great divine Rabbi, the honor of our teacher, the Rav Rabbi Yitzchak Ashkenazi, of blessed memory (הוּא הָרַב הַגָּדוֹל הָאֱלֹהִי כְּבוֹד מוֹרֵנוּ הָרַב ר׳ יִצְחָק אַשְׁכְּנָזִי ז״ל). Upon whom the Holy One, Blessed Be He, caused His Ruach haKodesh [Holy Spirit] to appear (אֲשֶׁר הוֹפִיעַ עָלָיו הקב״ה אֶת רוּחַ קָדְשׁוֹ), and Eliyahu, of blessed memory, revealed himself to him at all times and seasons (וְאֵלִיָּהוּ ז״ל נִתְגַּלָּה עָלָיו כָּל זְמַן וְעִדָּן), and disclosed to him secrets that had not been revealed from the days of Rabbi Shimon bar Yochai and onward (וְגִלָּה לוֹ רָזִים שֶׁלֹּא נִתְגַּלוּ מִיְּמוֹת רַשְׁבִּ״י וָאֵילָךְ). And after this he wrote there (וְאַחַר זֶה כָּתַב שָׁם): “If we had not merited that my teacher, the honor of our teacher, the Rav Rabbi Yisrael Saruk, of blessed memory, came to us in our land (אִלּוּ לֹא זָכִינוּ שֶׁבָּא אֵלֵינוּ מוֹרִי כְּבוֹד מוֹרֵנוּ הָרַב ר׳ יִשְׂרָאֵל סָרוּק ז״ל בְּאַרְצֵנוּ), and revealed to us a portion of those hidden secrets that the Ari, of blessed memory, revealed (וְגִלָּה לָנוּ קְצָת מֵאוֹתָם הַסּוֹדוֹת הַנֶּעֱלָמִים שֶׁגִּלָּה הָאֲרִ״י ז״ל), we would never have merited the light of the Torah (לֹא זָכִינוּ לְאוֹר הַתּוֹרָה מֵעוֹלָם). And it is revealed and known before Kudsha Berikh Hu and His Shekhinta (וְגָלוּי יָדוּעַ לִפְנֵי קב״ה וּשְׁכִינְתֵּיהּ), that my intention is for the sake of Heaven (כִּי כַּוָּונָתִי לְשֵׁם שָׁמַיִם), to unite Kudsha Berikh Hu with His Shekhinta (לְיַחֲדָא קב״ה עִם שְׁכִינְתֵּיהּ), to show the greatness of the benefit and the excellence of this Chokhmah [Wisdom] (לְהַרְאוֹת גּוֹדֶל הַתּוֹעֶלֶת וּמַעֲלַת הַחָכְמָה הַזֹּאת), to the remnant whom Hashem calls (לַשְּׁאֵרִית אֲשֶׁר יְיָ קוֹרֵא אוֹתָם), in order that they may merit “to behold the pleasantness of Hashem and to visit in His sanctuary” (לַחֲזוֹת בְּנֹעַם יְיָ וּלְבַקֵּר בְּהֵיכָלוֹ) (Psalms 27:4). And if you are willing and hearken (וְאִם תֹּאבוּ וּשְׁמַעְתֶּם), the good of the Tree of Life you shall eat (טוֹב עֵץ הַחַיִּים תֹּאכֵלוּ), and mysteries of Chokhmah [Wisdom] shall be revealed to you (וְיִתְגַּלוּ לָכֶם תַּעֲלוּמוֹת חָכְמָה), “as the waters cover the sea” (כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). And all those who long for the Torah of truth shall flow to it, to hear a word (וְנָהֲרוּ אֵלָיו כָּל אוֹתָם הַחוֹשְׁקִים בְּתוֹרַת אֱמֶת לִשְׁמוֹעַ דָּבָר), what Yisrael Saba will do (מַה יַעֲשֶׂה יִשְׂרָאֵל־סָבָּא).

And moreover, the cords have fallen to us in pleasant places (וּמָה גַּם חֲבָלִים נָפְלוּ לָנוּ בַּנְּעִימִים), for we have already merited the supernal mysteries of Atik Yomin (שֶׁכְּבָר זָכִינוּ לְרָזִין עִלָּאִין דְּעַתִּיק יוֹמִין), and the mysteries of the worlds that were destroyed (וְרָזִין דְּעָלְמִין דְּאִתְחֲרִיבוּ), and the mysteries of the secrets of secrets that are before the world of Atzilut (וְרָזִין דְּסִתְרֵי סִתְרִין דְּאִינּוּן קֳדָם עָלְמָא דַאֲצִילוּת), the concealment of the Nekudim (נִתְעֲלַם הַנְּקוּדִים), the world of the Akudim and the world of the Berudim (עוֹלָם הָעֲקוּדִים וְעוֹלָם הַבְּרוּדִים), the secret of the beard of the Thirteen Tikkunim (סוֹד הַזָּקָן דְּי״ג תִּקּוּנִין), the secrets of Arich Anpin (סוֹדוֹת דְּאַרִיךְ אַנְפִּין), the secrets of Abba and Imma (סוֹדוֹת דְּאַבָּא וְאִמָּא), the secrets of Ze’ir Anpin (סוֹדוֹת דְּזְעֵיר אַנְפִּין), and the secrets of the Nukvah of Ze’ir Anpin (וְסוֹדוֹת דְּנוּקְבָא דְּזְעֵיר אַנְפִּין). The secret of the Neshamot [Souls] (סוֹד הַנְּשָׁמוֹת), and the secret of the Gilgul [Reincarnation] (וְסוֹד הַגִּלְגּוּל), and the secret of the Katnut [Smallness] (וְסוֹד הַקַּטְנוּת), and the secret of the Ibbur [Gestation], the Yenikah [Nursing], and the Gadlut [Greatness] (וְסוֹד הָעִיבּוּר וְהַיְּנִיקָה וְהַגְּדוּלוּת), the secret of Adam haRishon and his sin (סוֹד אָדָם הָרִאשׁוֹן וְחֵטְאוֹ), the secrets of the Sefirot and the reasons for the commandments (סוֹדוֹת שֶׁל הַסְּפִירוֹת וְטַעֲמֵי הַמִּצְוֺת), and many more mysteries and secrets of the Torah (כְּהֵנָה וּכְהֵנָה רָזִין וּסִתְרֵי תוֹרָה). All who see them (אֲשֶׁר כָּל רוֹאֵיהֶם), will journey from afar to his grave (יֵלְכוּ עַד לִמְרָחוֹק עַל קִבְרוֹ), and will fall upon the ground many times (וְיִפְּלוּ כַּמָּה פְּעָמִים עַל הָאָרֶץ), and will kiss the grave of the Ari, of blessed memory (וְיִנַּשְּׁקוּ קִבְרוֹ שֶׁל הָאֲרִ״י ז״ל), and will praise the Life of the Worlds (וִישַׁבְּחוּ לְחַיֵּי עָלְמִין), Whose dominion is an everlasting dominion (דִּי שׁוּלְטָנֵיהּ שׁוּלְטָן עָלַם), and Whose kingdom endures throughout all eternity (וּמַלְכוּתֵיהּ עַד עָלְמֵי עַד). And concerning the future it is said (וּלְעָתִיד נֶאֱמַר), “For the earth shall be filled with the knowledge of Hashem, as the waters cover the sea” (כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).