Chapter Six (פֶּרֶק שִּׁשִּׁי)

One who slaughters one animal with a blemished knife (הַשּׁוֹחֵט בְּסַכִּין פָּגוּם בְּהֵמָה אַחַת), and it becomes a carcass (וְנַעֲשֵׂית נְבֵלָה), dies in a plague (מֵת בְּמַגֵּיפָה), for it is the letters of pegimah [blemish] (דְּאַיְהוּ אוֹתִיּוֹת פְּגִימָה), and he undergoes Gilgul [Reincarnation] into a dog (וּמִתְגַּלְגֵּל בְּכֶלֶב), which eats carcasses (שֶׁהוּא אוֹכֵל נְבֵלוֹת), for he has stolen it from him (כִּי הוּא גָּזַל אוֹתוֹ). As it is said (שֶׁנֶּאֱמַר): “And flesh torn in the field you shall not eat; to the dog you shall cast it” (וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ לַכֶּלֶב תַּשְׁלִכוּן אוֹתוֹ) (Exodus 22). Therefore he is punished measure for measure (לָכֵן נֶעֱנָשׁ מִדָּה כְּנֶגֶד מִדָּה). And afterwards he undergoes Gilgul [Reincarnation] into a pure animal (וְאַחַר כָּךְ יִתְגַּלְגֵּל בִּבְהֵמָה טְהוֹרָה), but he will not merit proper slaughter for himself (וְלֹא יִזְכֶּה לִשְׁחִיטָה הַגּוּנָה אֵלָיו), rather, he is handed over into the hand of the slaughterer (אֶלָּא נִמְסָר בְּיַד הַנִּשְׁחָט), and it will come out as a carcass from under his hand (וְיֵצֵא נְבֵלָה מִתַּחַת יָדוֹ), measure for measure (מִדָּה כְּנֶגֶד מִדָּה). As it is said (שֶׁנֶּאֱמַר): “One who sheds the blood of man, by man shall his blood be shed” (שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם הַהוּא עַצְמוֹ דָּמוֹ יִשָּׁפֵךְ) (Genesis 9). In what case are these words said, that he undergoes Gilgul [Reincarnation] specifically into a dog? (בַּמֶּה דְבָרִים אֲמוּרִים שֶׁיִּתְגַּלְגֵּל בְּכֶלֶב דַּוְקָא). When he fed carcasses and treifot [torn or non-kosher animals] to Yisrael (כְּשֶׁהֶאֱכִיל נְבֵלוֹת וּטְרֵפוֹת לְיִשְׂרָאֵל), and caused the many to stumble (וְהִכְשִׁיל רַבִּים). Therefore the Holy One, Blessed Be He, decrees such a punishment upon him (לָכֵן גּוֹזֵר עָלָיו הקב״ה עוֹנֶשׁ כָּזֶה). May the Merciful One save us (רַחֲמָנָא לִצְלָן). And if it is difficult for you, how is it possible to bring the Gilgul [Reincarnation] of a man into pure animals and beasts, or into impure ones? (וְאִם יִקְשֶׁה לְךָ הֵיאַךְ אֶפְשָׁר לְהָבִיא גִּלְגּוּל אָדָם בִּבְהֵמוֹת וְחַיּוֹת טְהוֹרוֹת אוֹ טְמֵאוֹת). You must know (צָרִיךְ אַתָּה לָדַעַת): for all the animals and beasts and birds have a soul (כִּי כָּל הַבְּהֵמוֹת וְהַחַיּוֹת וְהָעוֹפוֹת יֵשׁ לָהֶם נֶפֶשׁ), which descends and flows into them from the living beings that bear the Merkavah [Chariot] (יוֹרֶדֶת וְנִשְׁפַּעַת אֲלֵיהֶם מֵהַחַיּוֹת הַנּוֹשְׂאוֹת אֶת הַמֶּרְכָּבָה). If they are pure, it flows from the holy Merkavah [Chariot] (אִם טְהוֹרָה הִיא נִשְׁפַּעַת מִמֶּרְכָּבָה הַקְּדוֹשָׁה). But if they are impure, behold, they flow from the Sitra Achra [Other Side] (וְאִם טְמֵאוֹת הֵנָּה נִשְׁפָּעוֹת מִסִּטְרָא אָחֳרָא). For just as there is a holy Merkavah [Chariot] Above (כִּי כַּאֲשֶׁר יֵשׁ מֶרְכָּבָה קְדוֹשָׁה לְמַעְלָה), so too there is an impure Merkavah [Chariot] (כָּךְ יֵשׁ מֶרְכָּבָה טְמֵאָה), and the forms of impure beasts and animals bear it (וְצוּרַת חַיּוֹת וּבְהֵמוֹת טְמֵאוֹת נוֹשְׂאוֹת אוֹתָהּ). As it is said (שֶׁנֶּאֱמַר): “This one opposite that did Elohim make” (זֶה לְעוּמַת זֶה עָשָׂה הָאֱלֹהִים) (Ecclesiastes 7).

For there are holy Elohim (כִּי יֵשׁ אֱלֹהִים קְדוֹשִׁים), and there are other Elohim (וְיֵשׁ אֱלֹהִים אֲחֵרִים). And it is said (וְנֶאֱמַר): “Deliver my soul from the sword, my only one from the power of the dog” (הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד כֶּלֶב יְחִידָתִי) (Psalms 22). That is to say (רָצוֹן לוֹמַר): if I shall go, Heaven forbid, alone without protection on the path of Gehennom (אִם אֵלֵךְ חַ״ו יְחִידִי בְּלֹא שְׁמִירָה דֶּרֶךְ הַגֵּיהִנֹּם), this evil dog will rule over me (יִשְׁלוֹט בִּי הַכֶּלֶב הָרַע הַזֶּה). As it is said (שֶׁנֶּאֱמַר): “Who encountered you on the way, and struck the hindmost of you, all the feeble ones behind you, and you were faint and weary, and did not fear Elohim” (אֲשֶׁר קָרְךָ בַדֶּרֶךְ וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים) (Deuteronomy 25). Precisely so (דַּיְקָא). And the accusers say to this dog (וְהַמְּקַטְרְגִים אוֹמְרִים לַכֶּלֶב הַזֶּה): if you see any Neshamah [Soul] that goes up alone without protection (אִם תִּרְאֶה אֵיזוֹ נְשָׁמָה הַהוֹלֶכֶת לְמַעְלָה יְחִידִי בְּלֹא שְׁמִירָה), cry out and bark (תִּצְעַק וְתִנְבַּח), and it shall be for us a sign (וִיהְיֶה לָנוּ סִימָן), that the sinful soul itself is wandering upon the paths (שֶׁהַנֶּפֶשׁ הַחוֹטֵאת הִיא תוֹעָה עַצְמָהּ בַּדֶּרֶךְ הַנְּתִיבוֹת), which are called the snares of death (הַנִּקְרָאִים מוֹקְשֵׁי מָוֶת). For we have no leisure (כִּי אֲנַן אֵין לָן פְּנַאי), since it is upon us to judge and to trouble the wicked with rods of fire (מִפְּנֵי שֶׁעָלֵינוּ לָדוּן וּלְטָרוֹד הָרְשָׁעִים בְּמַקְלוֹת שֶׁל אֵשׁ). And in its place I will explain it with a broad explanation, as much as is necessary (וּבִמְקוֹמוֹ אֲפָרְשֶׁנּוּ בֵּיאוּר רָחָב דַּי צָרְכוֹ). And in the northeast are the eagle and the scorpion (וּבַמִּזְרָחִית צְפוֹנִית נֶשֶׁר וְעַקְרָב). And in the southwest are the lion and the horse (וּבַמַּעֲרָבִית דְּרוֹמִית אֲרִיֵּה וְסוּס). And all the impure animals, in their form and in their likeness, are included in this Merkavah [Chariot] (וְהַבְּהֵמוֹת הַטְּמֵאוֹת כֻּלָּם בְּדִמוּתָם וּבְצַלְמָם נִכְלָלִים בַּמֶּרְכָּבָה הַזֹּאת), and understand (וְהָבֵן)—rather (אֶלָּא), there is no need to prolong here (שֶׁאֵין צֹרֶךְ לְהַאֲרִיךְ בְּכָאן). And from this Merkavah [Chariot] the souls of the impure animals descend (וּמִן הַמֶּרְכָּבָה הַזֹּאת הַבְּהֵמוֹת הַטְּמֵאוֹת נַפְשָׁם יוֹרֶדֶת), from its influx (מִשֶּׁפַע שֶׁלָּהֶם). And there is the power of the Klipah, which is male and female (וְיֵשׁ כֹּחַ הַקְּלִפָּה שֶׁהוּא זָכָר וּנְקֵבָה), including them, the rider and ruler over that impure Merkavah [Chariot] (כּוֹלֵל אוֹתָם הָרוֹכֵב וְשׁוֹלֵט עַל הַמֶּרְכָּבָה הַטְּמֵאָה הַהִיא). And all this is in the World of Beri'ah (וְכָל זֶה הוּא בְּעוֹלַם הַבְּרִיאָה), far off as a bowshot opposite the seven palaces of the Nukvah (הָרָחוֹק כְּמַטַּחֲוֵי קֶשֶׁת נֶגֶד ז׳ הֵיכְלֵי נוּקְבָּא). As it is said (שֶׁנֶּאֱמַר): “The lizard you may seize with the hands, yet it is in kings' palaces” (שְׁמָמִית בְּיָדַיִם תְּתַפֵּשׂ וְהִיא בְּהֵיכְלֵי מֶלֶךְ) (Proverbs 30), for she built herself up to the structure of holiness (שֶׁבָּנְתָה עַצְמָהּ עַד הַבִּנְיָן הַקְּדוּשָּׁה).

And beneath this Merkavah [Chariot], corresponding to the World of Yetzirah (וְתַחַת מֶרְכָּבָה זֹאת כְּנֶגֶד עוֹלַם הַיְצִירָה), there is a second Merkavah [Chariot] (יֵשׁ לָהּ מֶרְכָּבָה שֵׁנִית), and it is like a square piece (וְהִיא כְּמִין חֲתִיכָה מְרוּבַּעַת). And the power of the Klipah rules over it (וְשׁוֹלֵט עָלֶיהָ כֹּחַ הַקְּלִפָּה), and Ashmedai emerges from it (וְאַשְׁמְדַאי יוֹצֵא מִמֶּנּוּ). And beneath the piece, toward its end, there is a scorpion (וְתַחַת הַחֲתִיכָה כְּלַפֵּי סוֹפָהּ יֵשׁ עַקְרָב), and two forms beneath it (וּשְׁתֵּי צוּרוֹת תַּחְתֶּיהָ), and upon them is Samael (וְעֲלֵיהֶן סַמָּאֵל), who places within them a spirit resembling holiness (שֶׁנוֹתֵן בָּהֶם רוּחַ דּוּגְמַת הַקְּדוּשָּׁה). And in the form on the right is Asimon riding upon Na'amah (וּבִצְּיוּרַת הַיָּמִין יֵשׁ אֲסִימוֹן רוֹכֵב עַל נַעֲמָה), and Na'amah rides upon Agrat daughter of Machalat (וְנַעֲמָה רוֹכֶבֶת עַל אֶגְרַת בַּת מַחֲלַת). And this Agrat rides upon many kinds of gardinin and fiery bands (וְאֶגְרַת זוֹ רוֹכֶבֶת עַל כַּמָּה מִינֵי גַּרְדִּינִין וַחֲבִילֵי טְהִירִין). And on the left there is the form of a serpent riding upon a mottled dragon (וּמִשְּׂמֹאל יֵשׁ צוּרַת נָחָשׁ רוֹכֵב עַל תַּנִּין עוֹר), and this dragon rides upon Lilith the guilty one (וְהַתַּנִּין הַזֶּה רוֹכֵב עַל לִילִית חַיָּיבְתָּא). And from these Merkavot [Chariots]—of holiness and of the Sitra Achra [Other Side]—descend the souls of the living creatures (וּמִן הַמֶּרְכָּבוֹת הָאֵלּוּ שֶׁל קְדוּשָּׁה וְשֶׁל סִטְרָא אָחֳרָא יוֹרְדוֹת נְפָשׁוֹת הַבַּעֲלֵי חַיִּים). The Nefesh [Soul] of the domesticated animals comes from the power of the ox that is in the two Merkavot [Chariots] (נֶפֶשׁ הַבְּהֵמוֹת מִכֹּחַ הַשּׁוֹר שֶׁבִּשְׁתֵּי הַמֶּרְכָּבוֹת). If they are pure, they are from the right side, that is to say, the side of holiness (אִם הֵם טְהוֹרוֹת הֵם מִצַּד יָמִין דְּהַיְינוּ סִטְרָא דִּקְדוּשָּׁה). And if they are impure, they descend from the left (וְאִם הֵם טְמֵאוֹת הֵם יוֹרְדוֹת מִשְּׂמֹאל). And the Nefesh [Soul] of the wild beasts comes from the lion (וְנֶפֶשׁ הַחַיּוֹת בָּאִים מֵאֲרִיֵּה). And the Nefesh [Soul] of the birds comes from the eagle (וְנֶפֶשׁ הָעוֹפוֹת בָּאִים מִנֶּשֶׁר). And the Nefesh [Soul] of man comes from Adam, whether Yisrael or the nations of the world (וְנֶפֶשׁ הָאָדָם מֵאָדָם הֵן יִשְׂרָאֵל הֵן אוּמוֹת הָעוֹלָם). For in holiness there is the holy Adam (כִּי יֵשׁ בַּקְּדוּשָּׁה אָדָם הַקְּדוּשָּׁה), and in impurity there is Adam Belial (וּבְטוּמְאָה אָדָם בְּלִיַּעַל). And all of them descend opposite the Heikhal [Palace] of Atzmei haShamayim [Essence of the Heavens] and Livnat haSapir [Brick of Sapphire] (וְכוּלָּן יוֹרְדוֹת מִנֶּגֶד הֵיכַל עַצְמֵי הַשָּׁמַיִם וְלִבְנַת הַסַּפִּיר). And sometimes the Neshamah [Soul] of a wicked man is found there, who through his sins became liable to undergo Gilgul [Reincarnation] into an animal or a beast (וּלְפָעָמִים נִמְצָאוֹת שָׁם נִשְׁמַת אָדָם רָשָׁע שֶׁבַּעֲוֹנוֹתָיו נִתְחַיֵּיב לְהִתְגַּלְגֵּל בִּבְהֵמָה אוֹ חַיָּה). And when the Nefesh [Soul] of this beast or animal descends (וּבְרֶדֶת נֶפֶשׁ חַיָּה אוֹ בְּהֵמָה זוֹ), they take it and mix with it that soul (לוֹקְחִים לָהּ וּמְעָרְבִים עִמָּהּ הַנֶּפֶשׁ הַהִיא). And in this manner it undergoes Gilgul [Reincarnation] into the beast or the animal (וְעַל הַדֶּרֶךְ הַזֶּה הִיא מִתְגַּלְגֶּלֶת בְּבְהֵמָה וְחַיָּה).

And through this is explained the secret of the Korban [Offering], which brings near those who are far (וּבְזֶה יִתְבָּאֵר סוֹד הַקָּרְבָּן הַמְקָרֵב אֶת הָרְחוֹקִים). And sometimes it happens that this soul is encountered in the food of the animal (וּלְפָעָמִים יִקְרֶה שֶׁנִּזְדַּמֵּן בְּמְזוֹנוֹת הַבְּהֵמָה), and afterwards it is offered upon the altar (וְנִקְרֶבֶת אַחַר כָּךְ עַל הַמִּזְבֵּחַ). And when they perform with it the proper service (וּכְשֶׁעוֹשִׂים בָּהּ עֲבוֹדָה הַגּוּנָה), it is brought near to its root and is rectified (מִתְקָרֶבֶת לְשָׁרָשֶׁיהָ וְנִתְקַנָּה). And even this also (וְאַף גַּם זֹאת), if that animal which is offered is not a reincarnated Neshamah [Soul] (אִם אוֹתָהּ הַבְּהֵמָה הַנִּקְרֶבֶת אֵינָהּ נְשָׁמָה מְגוּלְגֶּלֶת), nevertheless through the act of the Korban [Offering] he rectifies those sparks (מִכָּל מָקוֹם בְּמַעֲשֵׂה הַקָּרְבָּן הוּא מְתַקֵּן אוֹתָם הַנִּצּוֹצוֹת), that remained oppressed in the Shevirah [Breaking] of the first Kelim [Vessels] (שֶׁנִּשְׁאֲרוּ עֲשׁוּקִים בִּשְׁבִירַת הַכֵּלִים הָרִאשׁוֹנִים), which were mingled among the four kinds: Inanimate, Vegetative, Living, and Speaking (שֶׁנִּתְעָרְבוּ בְּאַרְבָּעָה מִינִים ד׳וֹמֵם צ׳וֹמֵחַ ח׳ַי מ׳דַבֵּר כַּנּוֹדָע), as is known (כַּנּוֹדָע). And the Korban [Offering] rectifies the spark that is oppressed in the hand of a living being that does not speak (וְהַקָּרְבָּן מְתַקֵּן הַנִּיצוֹץ אֲשֶׁר הוּא יַעֲשׁוֹק בְּיַד בַּעַל חַי בִּלְתִּי מְדַבֵּר). And this also is the secret of the treifot [non-kosher animals] and the kosher animals (וְזֶהוּ גַּם כֵּן סוֹד הַטְּרֵפוֹת וְהַכְּשֵׁרוֹת), for the animal that is eaten by a kosher person, its flesh cleaves to his flesh and is rectified (כִּי הַבְּהֵמָה אֲשֶׁר הִיא נֶאֱכֶלֶת לְאָדָם כָּשֵׁר נִדְבַּק בְּשָׂרָהּ בִּבְשָׂרוֹ וְנִתְקַנְּתָה). And the animal in which treifot [fatal defects] are found—this is a sign that there is in it no spark of purity and holiness (וְהַבְּהֵמָה אֲשֶׁר יִמָּצֵא בָּהּ טְרֵיפוֹת סִימְנָא מִילְּתָא הִיא שֶׁאֵין בָּהּ נִיצוֹץ טָהֳרָה וְקְדֻשָּׁה), and one who feeds it to Yisrael unknowingly, the Sitra Achra [Other Side] cleaves to him, Heaven forbid (וְהַמַּאֲכִילָהּ לְיִשְׂרָאֵל שֶׁלֹּא לְדַעַת מִדְבַּק בּוֹ סִטְרָא אָחֳרָא חַס וְחָלִילָה). Therefore the one who feeds it is punished measure for measure: “to the dog you shall cast it” (לָכֵן נֶעֱנָשׁ הַמַּאֲכִיל מִדָּה כְּנֶגֶד מִדָּה לַכֶּלֶב תַּשְׁלִכוּן אוֹתוֹ) (Exodus 22), as in the case of that butcher (כַּעוּבְדָּא דְּהַהוּא טַבָּחָא). However, the animal which is pure and is slaughtered in a valid manner, and in which there is no blemish fit to disqualify it (אֲבָל הַבְּהֵמָה אֲשֶׁר הִיא טְהוֹרָה וְנִשְׁחֲטָה בְּהֶכְשֵׁר וּמוּם אֵין בָּהּ שֶׁיִּהְיֶה רָאוּי לְפוֹסְלָהּ), then the spark of holiness within it draws nearer still to holiness when it is eaten by the kosher person (אָז נִיצוֹץ הַקְּדֻשָּׁה שֶׁבָּהּ מִתְקָרֵב יוֹתֵר אֶל הַקֹּדֶשׁ כְּשֶׁנֶּאֱכֶלֶת לְאָדָם הַכָּשֵׁר). And this is the secret of “an ignoramus is forbidden to eat meat” (וְזֶהוּ סוֹד עַם הָאָרֶץ אָסוּר לֶאֱכוֹל בָּשָׂר), for through him the secret of the sparks of holiness within it is not rectified by being brought into his body (כִּי לֹא נִתְקַן עַל יָדוֹ סוֹד נִצּוֹצוֹת הַקְּדֻשָּׁה שֶׁבָּהּ בְּהַכְנָסָה בְּגוּפוֹ). Therefore let every person be anxious lest he die without Teshuvah [Repentance], Heaven forbid (וְלָכֵן יִדְאָג כָּל אָדָם שֶׁמָּא יָמוּת בְּלֹא תְשׁוּבָה חַס וְשָׁלוֹם), and it be found that he comes to Gilgulim [Reincarnations] and punishments, harsh and bitter like wormwood and gall, may the Merciful One deliver us (וְנִמְצָא מַגִּיעַ לִידֵי גִּלְגּוּלִים וְעוֹנָשִׁים קָשִׁים מְרִים כַלַּעֲנָה וָרֹאשׁ רַחֲמָנָא לִישְׁזְבַּן), for Teshuvah [Repentance] is like a shield before calamity (כִּי הַתְּשׁוּבָה הִיא כְּתָרִיס לִפְנֵי הַפּוּרְעָנוּת). Therefore come, and let us hold gratitude toward the Neshamah [Soul], the breath of our nostrils, the Mashiach of Hashem (לָכֵן בֹּאוּ וְנַחֲזִיק טוֹבָה לְנִשְׁמַת רוּחַ אַפֵּינוּ מָשִׁיחַ יי), who revealed to us the secrets of the paths of Teshuvah [Repentance], well clarified, every matter spoken upon its proper foundation, well arranged and sweeter than honey and the drippings of the comb (שֶׁגִּלָּה לָנוּ סוֹדוֹת דַּרְכֵי הַתְּשׁוּבָה מְבֹרָרִים הֵיטֵב דָּבָר דָּבוּר עַל אֹפְנָיו מְתוּקָּנִים וּמְתוּקִים מִדְּבַשׁ וְנוֹפֶת צוּפִים). And from Hashem there was one sent from on high to us (וּמֵאֵת יי הָיָה שְׁלוּחַ מִמָּרוֹם אֵלֵינוּ), to perform the Tikkunim [Rectifications] of Teshuvah [Repentance] for the coming of Mashiach (לַעֲשׂוֹת תִּקּוּנֵי הַתְּשׁוּבָה עַל בִּיאַת מָשִׁיחַ), who will pour out a spirit from on high upon us to comfort us (אֲשֶׁר יַעֲרֶה רוּחַ מִמָּרוֹם עָלֵינוּ לְנַחֲמֵנוּ), as it is said (שֶׁנֶּאֱמַר): “Therefore Hashem will wait to be gracious to you” (וְלָכֵן יְחַכֶּה י״י לַחֲנַנְכֶם) (Isaiah 30). “For all the ends have come, and the matter depends on nothing but Teshuvah [Repentance]” (כִּי כָּלוּ כָּל הַקִּצִּין וְאֵין הַדָּבָר תָּלוּי אֶלָּא בִּתְשׁוּבָה). “Return to Me, and I will return to you, says Hashem” (שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם אָמַר י״י) (Malachi 3).