Chapter Sixty-Nine (פֶּרֶק שִׁשִּׁים וְתִשְׁעָה)

Behold, in order that we may begin to explain this matter (הִנֵּה כְּדֵי שֶׁנָּבוֹא לְבָאֵר הָעִנְיָן הַזֶּה), a small remark with what we have already said— (אֵיזֶה הֶעָרָה קְטַנָּה עִם מַה שֶּׁאָמַרְנוּ), that the Ten Martyrs were ten sparks from the sons of Yosef (שֶׁי׳ הֲרוּגֵי מַלְכוּת הָיוּ י׳ נִצּוֹצִין שֶׁל בְּנֵי יוֹסֵף), whom he emitted through nocturnal emission (שֶׁהוֹצִיאָם בְּדֶרֶךְ קֶרִי), and they were not damaged by that maidservant-harlot (וְלֹא אִזְדָּרִיקוּ בְּהַהִיא שִׁפְחָה זוֹנָה), because he saw the image of his father’s likeness (מִפְּנֵי שֶׁרָאָה דְּמוּת דְּיוּקְנוֹ שֶׁל אָבִיו), and they had no rectification (וְלֹא הָיָה לָהֶם תִּיקּוּן), until the Yesod, Covenant of Holiness, was united with the Eshet Chayil (עַד שֶׁחֲבַרוּ הַיְּסוֹד בְּרִית קֹדֶשׁ בְּאֵשֶׁת חַיִל). And then the grasp of the maidservant was cut off from the Berit Kodesh (וְאָז נִכְרְתָה אֲחִיזַת הַשִּׁפְחָה מִבְּרִית קֹדֶשׁ), and in this merit “The sea saw and fled” (Psalm 114:3) (וּבְזְכוּת זֶה 'הַיָּם רָאָה וַיָּנֹס'), she is the maidservant called “depths of the sea” (הִיא הַשִּׁפְחָה הַנִּקְרֵאת 'מְצוּלוֹת יָם'). And behold, Rabbi Akiva, peace be upon him (וְהִנֵּה רַבִּי עֲקִיבָא עָלָיו הַשָּׁלוֹם), was the Gilgul of Zimri ben Salu (הָיָה גִּלְגּוּל זִמְרִי בֶן סָלוּא), [see Rabbi Menachem Azariah of Pano in his book Gilgul Neshamot] (רמ"ע מִפָּאְנוֹ בְּסֵפֶרוֹ גִּלְגוּל נְשָׁמוֹת), the prince of the father’s house for the tribe of Shimon (נְשִׂיא בֵית אָב לְשִׁמְעוֹנִי), who also killed the men of Shechem who had circumcised themselves (שֶׁהָרַג גַּם כֵּן אַנְשֵׁי שְׁכֶם שֶׁנִּמּוֹלוּ), and their number was twenty-four thousand (וּמִסְפָּרָם כ"ד אֶלֶף הָיוּ). Therefore they were killed again through the licentiousness with Zimri (וְלָכֵן נֶהֶרְגוּ שׁוּב בַּזְּנוּת עִם זִמְרִי).

Their Gilgul [Reincarnation] was the twenty-four thousand students of Rabbi Akiva (גִּלְגוּלָם הָיוּ כ"ד אֶלֶף תַּלְמִידֵי רַבִּי עֲקִיבָא), who died in a short span of time from Passover until Shavuot (שֶׁמֵּתוּ בִּקְצָרוּת שָׁנִים מִפֶּסַח וְעַד עֲצֶרֶת), because they did not conduct themselves with honor, one to another (מִפְּנֵי שֶׁלֹּא נָהֲגוּ כָּבוֹד זֶה לָזֶה) (Yevamot 62b), as Menachem Azariah da Fano wrote in Asarah Ma'amarot, in the Ma'amar “Im Kol Chai [With Every Living Thing]”, section 22 (כְּמוֹ שֶׁכָּתַב הָרַב מְנַחֵם עֲזַרְיָה בְּסֵפֶר עֲשָׂרָה מַאֲמָרוֹת, מַאֲמָר "אִם כָּל חָי", סִימָן כ״ב). That the brothers of Yosef were aroused with the jealousy of Kayin (שֶׁאַחֵי יוֹסֵף נִתְעוֹרְרוּ בְּקִנְאַת קַיִן), having judged in themselves (שֶׁדָּנוּ בְּעַצְמָם), that they themselves could complete his letter in the banners and legions of Hashem (הֱיוֹתָם בְּעַצְמָם יָכוֹלִים לְהַשְׁלִים הָאוֹת שֶׁלּוֹ בַּדְּגָלִים וּבְצִבְאוֹת ה׳), and afterward they would be able to kill him (וְאַחַר כָּךְ יוּכְלוּ לְהָמִיתוֹ). And they believed this would not cause a lack in the camps of the Shekhinah (וְלֹא יִמָּשֵׁךְ מִזֶּה גֵּרָעוֹן בְּמַחֲנוֹת שְׁכִינָה), according to their understanding (לְפִי דַעְתָּם), and this was in the measure of peace (וְהָיָה זֶה בְּמִדַּת הַשָּׁלוֹם), and by this power they drew the Shekhinah to be with them (וּבְכֹחוֹ זֶה שִׁתְּפוּ הַשְּׁכִינָה עִמָּהֶם). But it is written: “There is no peace, says Hashem, for the wicked” (אֵין שָׁלוֹם אָמַר י״י לָרְשָׁעִים) (Isaiah 48:22), for baseless hatred is not found except in blemished Neshamot (שֶׁאֵין שִׂנְאַת חִנָּם נִמְצֵאת אֶלָּא בְּנְשָׁמוֹת פְּגוּמוֹת), and all the more so, if it was from the past: “And they shall stumble, each man in his brother” (וְכָשְׁלוּ אִישׁ בְּאָחִיו) (Leviticus 26:37). Go and learn from the students of Rabbi Akiva (צֵא וּלְמַד מִתַּלְמִידֵי רַבִּי עֲקִיבָא), who did not show honor, one to another (שֶׁלֹּא חָלְקוּ כָּבוֹד זֶה לָזֶה), remembering the sin of Shittim (בְּזָכְרָם עֲוֹן שִׁטִּים), from which they were not yet purified (שֶׁלֹּא נִטְהֲרוּ מִמֶּנּוּ), until “Together... they were consumed” (יַחְדָּו... יִכְלָיוּ) (Psalms 14:3), for they died a second death in that same period (כִּי מֵתוּ מוּתָא תִּנְיָינָא בְּאוֹתוֹ פֶּרֶק). And see the juxtaposition of the verses in Parashat Pinchas: “And the sons of Korach did not die” (וּבְנֵי קֹרַח לֹא מֵתוּ) (Numbers 26:11), and afterward it is written: “The sons of Shimon” (וּכְתִיב בַּתְּרֵיהּ בְּנֵי שִׁמְעוֹן). Wrap and learn: It does not say “from the sons of Shimon,” but from the seed of the Erev Rav (כָּרוֹךְ וְתַנֵּי: לֹא מִבְּנֵי שִׁמְעוֹן, אֶלָּא מִזַּרְעוֹ שֶׁל עֵרֶב רַב), and they took wives from that tribe (וְנָשְׂאוּ נָשִׁים בְּאוֹתוֹ שֵׁבֶט). And likewise in this Ma’amar, section 3, at its end (Asarah Ma'amarot, Menachem Azariah da Fano) (וְכֵן בַּמַּאֲמָר הַזֶּה סִימָן ג׳ בְּסוֹפוֹ [עֲשָׂרָה מַאֲמָרוֹת הָרַמַּ״ע מִפָּאְנוֹ]), and this is his wording: “And a senseless man will become wise” (וְזֶה לְשׁוֹנוֹ: וְאִישׁ נָבוּב יִלָּבֵב) (Job 11:12), in the counting of Moshe and Aharon in the wilderness of Sinai (בִּפְקוּדֵי מֹשֶׁה וְאַהֲרֹן בְּמִדְבַּר סִינַי), it is not said “his counted ones by name” (שֶׁלֹּא נֶאֱמַר פְּקוּדָיו בְּמִסְפַּר שֵׁמוֹת), except for the tribe of Shimon alone (אֶלָּא בְּשֵׁבֶט שִׁמְעוֹן לְבַדּוֹ), for the Ruach HaKodesh is grieved over them (שֶׁרוּחַ הַקֹּדֶשׁ דוֹאֶגֶת עֲלֵיהֶם): “Whom I nurtured and raised—my enemies, all of them” (אֲשֶׁר טִפַּחְתִּי וְרִבִּיתִי אוֹיְבַי כֻּלָּם) (Isaiah 1:2). Because many of the Erev Rav were joined to them (לְפִי שֶׁנִסְפְּחוּ עֲלֵיהֶם רַבִּים מֵעֵרֶב רַב), and afterward they took wives from the daughters of Shimon (וְנָשְׂאוּ אַחַר כָּךְ נָשִׁים מִבְּנוֹת שִׁמְעוֹן). And they gave birth for them from the sin that occurred to Dinah the daughter of Ya'akov (וְיָלְדוּ לָהֶם מֵעָוֹן מַה שֶּׁאֵרַע לְדִינָה בַּת יַעֲקֹב), when the Hivite cast impurity into her (שֶׁהִטִּיל בָּהּ הַחִוִּי זוֹהֲמָא), before she was married to Shimon (קֹדֶם שֶׁנִּשֵּׂאת לְשִׁמְעוֹן), and she bore for him Zimri ben Salu (וְיָלְדָה לוֹ אֶת זִמְרִי בֶן סָלוּא), he is Shaul ben ha-Kena’anit (הוּא שָׁאוּל בֶּן הַכְּנַעֲנִית). These, then, are those who sinned and caused others to sin (אֵלֶּה אֵפוֹא חָטְאוּ וְהֶחֱטִיאוּ), and also the hand of Hashem was against them (וְגַם יַד־ה׳ הָיְתָה בָּם), and the dead in the plague were according to the number of those killed in Shechem (וַיְהִיוּ הַמֵּתִים בַּמַּגֵּפָה כְּמִסְפַּר הֲרוּגֵי שְׁכֶם), after they entered into the covenant of circumcision not for its sake (אַחֲרֵי שֶׁנִּכְנְסוּ בִּבְרִית מִילָה שֶׁלֹּא לִשְׁמָהּ). Until here is his wording (עַד כָּאן לְשׁוֹנוֹ). And Kozbi daughter of Tzur was the Gilgul of the wife of Turnus Rufus the wicked (וְכָזְבִּי בַת צוּר הָיְתָה גִּלְגוּל אֵשֶׁת טוּרְנוּסְרוּפוּס הָרָשָׁע), as is found in the Midrashim (דְּאִיתָא בְּמִדְרָשֵׁי), and Rabbi Akiva tormented him with verses (וְרַבִּי עֲקִיבָא צִיַּעֵר אוֹתוֹ בְּקָרָאֵי), and his wife said to him: “Give me permission and I will go to him and cause him to stumble with licentiousness” (וְהָיְתָה אִשְׁתּוֹ אוֹמֶרֶת לוֹ: תֶּן לִי רְשׁוּת וַאֵלֵךְ אֵלָיו וְאַכְשִׁילֶנּוּ בְּזִנוּת), “for the God of these hates immorality” (כִּי אֱלֹהֵיהֶם שֶׁל אֵלּוּ שׂוֹנֵא זִמָּה הוּא). And Rabbi Akiva only laughed and wept, in a hidden secret (וְהָיָה רַק שׂוֹחֵק וּבוֹכֶה בְּסוֹד נִסְתָּר), and his weeping was that he had descended from fall to fall (וּבְכִיָּתוֹ הָיְתָה שֶׁהָלַךְ מִדְּחִי אֶל דְּחִי), until the time he became known as Rabbi Akiva, who repaired the blemish of the Covenant of Holiness (עַד זְמַן שֶׁנוֹדַע כְּרַבִּי עֲקִיבָא שֶׁתִּקֵּן פְּגַם בְּרִית קֹדֶשׁ). And she would say to him: “And do I have any rectification?” (וְהָיְתָה אוֹמֶרֶת לוֹ: וְיֵשׁ לִי תִּקּוּן), and he would answer her: “Do teshuvah” (וְהוּא הָיָה מֵשִׁיב: עֲשִׂי תְּשׁוּבָה). And it is difficult—for is it not so that a Ger [Convert] who converts is like a newborn child? (וְקָשֶׁה: וַהֲלֹא גֵּר שֶׁנִּתְגַּיֵּר כְּקָטָן שֶׁנּוֹלַד דָּמֵי) (Yevamot 22a). Rather, it proves as we have explained (אֶלָּא הוּא מוֹכִיחַ כְּמוֹ שֶׁפֵּרַשְׁנוּ). And afterward she converted and he married her (וְאַחַר כָּךְ נִתְגַּיְּרָה וְנְשָׂאָהּ לְאִשָּׁה), and the bed she had prepared for him in sin, she now prepared for him in holiness (וּמִטָּה שֶׁהֵצִיעָה לוֹ בְּאִסּוּר הֵצִיעָה לוֹ בְּהֶתֵּר). And also in the Gemara, in tractate Avodah Zarah, first chapter (וְגַם בַּגְּמָרָא דַּעֲבוֹדָה זָרָה פֶּרֶק רִאשׁוֹן), and this is its language: “And even Rabbi Akiva, when he saw the wife of Turnus Rufus the wicked, he only laughed and wept” (וְזֶה לְשׁוֹנוֹ: 'וְאַף רַבִּי עֲקִיבָא, כְּשֶׁרָאָה אֵשֶׁת טוּרְנוּסְרוּפוּס הָרָשָׁע רַק שָׂחַק וּבָכָה') (Avodah Zarah 20a). And he would rejoice in himself to rectify the blemish (וְהָיָה מְשַׂמֵּחַ אֶת עַצְמוֹ לְתַקֵּן הַפֶּגֶם), by means of having converted her (עַל יְדֵי שֶׁגֵּיֵּרָהּ), and even though the Gemara there gives other reasons (וְאַף עַל פִּי שֶׁנָּתְנוּ טְעָמִים אֲחֵרִים לַדָּבָר שָׁם בַּגְּמָרָא), nevertheless the secret is hidden in its own path (אֲבָל הַסּוֹד נִסְתָּר דַּרְכּוֹ), in the verse, and also in the words of the Tannaim (בַּפָּסוּק, וְגַם בִּדְבַרֵי הַתַּנָּאִים). As the elder said on Parashat Mishpatim: “And you know the soul of the Ger [Convert]” (כְּמוֹ שֶׁאָמַר הַסָּבָא פָּרָשַׁת מִשְׁפָּטִים: "וְאַתֶּם יְדַעְתֶּם אֶת נֶפֶשׁ הַגֵּר"), a precious word to its sheath (אֲהַדְרַת מִלָּה לִנְרְתִיקָהּ), “for you were Gerim [Converts] in the land of Egypt” (כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם) (Exodus 23).

And I, Naftali Ashkenazi, the smallest of the companions (וַאֲנִי נַפְתָּלִי אַשְׁכְּנַזִּי, זְעֵירָא דְּמִן חֲבַרַיָּא), request of all who study this book of mine (מְבַקֵּשׁ מִכָּל הַמְּעַיֵּן בְּסִפְרִי זֶה), that he not rush with his intellect to bring out of his mouth, Heaven forbid, a wayward word (שֶׁאַל יְמַהֵר בְּשִׂכְלוֹ לְהוֹצִיא מִפִּיו חַס וְשָׁלוֹם דָּבָר תּוֹעֶה), to derive one matter from another (לְהָבִין דָּבָר מִתּוֹךְ דָּבָר). And let him not build false and misleading structures, Heaven forbid (וְאַל יִבְנֶה בִּנְיָנִים שָׁוְא וּנְתָעִים חַס וְשָׁלוֹם), built upon his intellect (בְּנוּיִים עַל פִּי שִׂכְלוֹ), in ways that contradict the matters explained in my book (מַה שֶּׁמִּתְנַגֵּד אֶל דִּבְרֵי הַמְּבוֹאֲרִים בְּסִפְרִי), and let him wait until he studies the gates that follow this one (וְיִמְתַּן עַד שֶׁיַּעֲיֵן בַּשְּׁעָרִים הַבָּאִים אַחַר זֶה), for words of Torah are poor in one place and rich in another (כִּי דִּבְרֵי תּוֹרָה הֵם עֲנִיִּים בְּמָקוֹם אֶחָד וַעֲשִׁירִים בְּמָקוֹם אַחֵר). And similar to this here concerning the Ten Martyrs (וּדְגוּמָתוֹ כָּאן אֵצֶל י׳ הֲרוּגֵי מַלְכוּת), which I have explained sufficiently, for the most part (שֶׁבֵּאַרְתִּי אוֹתָם דַּי צַרְכָּם עַל פִּי הָרֹב), and still we are in need of elucidation regarding many doubts that have arisen concerning this secret (וְעֲדַיִן צְרִיכִים אֲנַחְנוּ לְמוֹדָעִי עַל דְּבַר הַרְבֵּה סְפֵקוֹת שֶׁנָּפְלוּ בְּסוֹד זֶה). The first doubt is this: Here it says they were killed (הַסָּפֵק הָרִאשׁוֹן הוּא: כָּאן אוֹמֵר שֶׁנֶּהֶרְגוּ), as we find in the Gemara (כְּמוֹ שֶׁמָּצִינוּ בַּגְּמָרָא), and in Pirkei Heikhalot of Rabbi Yishmael we find that they were exchanged with Lupinus of Maḥag (וּבִפְרַקֵּי הֵיכָלוֹת דְּרַבִּי יִשְׁמָעֵאל מָצִינוּ שֶׁנִּתְחַלְּפוּ בְּלוּפִּינוֹס דְּמַח״ג), and his wife and sons and officers and the people of his house (וְאִשְׁתּוֹ וּבָנָיו וְשָׂרָיו וּבְאַנְשֵׁי בֵיתוֹ).

And also here I would explain according to the Zohar (וְגַם בְּכָאן הָיִיתִי מְפָרֵשׁ עַל פִּי הַזֹּהַר), that their bodies were whole in all their limbs (שֶׁגוּפָם שָׁלֵם בְּכָל אֵבָרָיו), and ascended upward and were made until this day as Mayin Nukvin for Tiferet and Malkhut (וְעָלָה לְמַעְלָה וְנַעֲשָׂה עַד הַיּוֹם הַזֶּה מַיִּין נוּקְבִין לְתִּפְאֶרֶת וּלְמַלְכוּת), for the merit of their self-sacrifice helped to make their bodies into a great form and completeness (כִּי הַזְּכוּת שֶׁל מְסִירַת נַפְשָׁם הוֹעִיל לַעֲשׂוֹת לְגוּפָם צוּרָה וּשְׁלֵמוּת גָּדוֹל), like the body of Eliyahu and Chanoch (כְּמוֹ לְגוּפוֹ שֶׁל אֵלִיָּהוּ וְחֲנוֹךְ). And in the Gemara they said about the tongue of Rabbi Yehudah the baker: “It was placed in the mouth of a dog” (וּבַגְּמָרָא אָמְרוּ עַל לְשׁוֹנוֹ שֶׁל רַבִּי יְהוּדָה הַנַּחְתוֹם: "נְתוּנָה בְּפִי כֶּלֶב"). And also Rabbi Akiva—his flesh was combed with iron combs (וְגַם רַבִּי עֲקִיבָא הָיוּ סוֹרְקִין בְּשָׂרוֹ בְּמַסְרֵקוֹת שֶׁל בַּרְזֶל). And how did they make of their bodies a form and an operative force (וְהֵיאַךְ עָשׂוּ לִגְוִיָּם צוּרָה וּפוֹעַל), in their ascent to the supernal heavens until this very day, for the sake of Mayin Nukvin? (בַּעֲלִיָּיתָם לִשְׁמֵי מָרוֹם עוֹד הַיּוֹם הַזֶּה לְצוֹרֶךְ מַיִּין נוּקְבִין), if their bodies and flesh were torn apart and scattered into separate portions? (אִם נִפְרַד וְנִפְזַר גּוּפָם וּבְשָׂרָם לְחֶלְקִים נִפְרָדִים), how could they ascend whole to the supernal heavens? (הֵיאַךְ עָלוּ שְׁלֵמִים לִשְׁמֵי מְרוֹמִים) And the body of Rabbi Chanina ben Teradyon is proof (וּגוּפוֹ שֶׁל רַבִּי חֲנִינָא בֶּן תַּרַדְיוֹן יוֹכִיחַ), for he was entirely burned (שֶׁנִּשְׂרַף כֻּלּוֹ). Rather, the words are clear to the understanding and upright to those who find knowledge (אֶלָּא הַדְּבָרִים נְכוֹחִים לַמֵּבִין וִישָׁרִים לְמוֹצְאֵי דָעַת): this was nothing but an imagined act (שֶׁלֹּא הָיָה זֶה אֶלָּא פּוֹעַל דִּמְיוֹנִי), by the enclothing of the Tzelem of the Ten Martyrs in those who were substituted in their place (בְּהִתְלַבְּשׁוּת הַצֶּלֶם שֶׁל י׳ הֲרוּגֵי מַלְכוּת בַּמֻּתְחַלְּפִים הָהֵם). And the gates of Zion that sank into the earth shall bear witness (וּשְׁעָרֵי צִיּוֹן שֶׁטָּבְעוּ בָאָרֶץ יוֹכִיחוּ), and also Jerusalem (וְגַם יְרוּשָׁלַיִם), and the Holy Temple that was hidden (וּבֵית הַמִּקְדָּשׁ שֶׁנִּגְנַז) shall bear witness, for the Arizal said on this (שֶׁאָמַר הָאֲרִ"י עַל זֶה), that spirits brought burnt stones from elsewhere (שֶׁהֵבִיאוּ רוּחוֹת מִמָּקוֹם אַחֵר אֲבָנִים שְׂרוּפוֹת), the secret being: “To satisfy the eye of that wicked one” (סוֹד: לְהַשְׂבִּיעַ עֵינוֹ שֶׁל אוֹתוֹ רָשָׁע). And the understanding one will understand (וְהַמֵּבִין יָבִין). And concerning this secret the Gemara says: “Thus it arose in thought” (וְעַל סוֹד זֶה אוֹמֶר הַגְּמָרָא: "כָּךְ עָלָה בַּמַּחֲשָׁבָה"), that it was nothing but a thought and not an action (שֶׁלֹּא הָיָה אֶלָּא מַחֲשָׁבָה וְלֹא מַעֲשֶׂה). And in any case, the nations of the world are judged even for evil thought (וְעַל כָּל פָּנִים אוּמוֹת הָעוֹלָם נִדּוֹנִים עַל הַמַּחֲשָׁבָה הָרָעָה), for the Holy One Blessed Be He joins it to action regarding the nations of the world (כִּי הקב״ה מְצָרְפָהּ אֵצֶל אוּמוֹת הָעוֹלָם לְמַעֲשֶׂה).

For behold, if the Master of Mercy had not saved them (כִּי הִנֵּה אִם לֹא הִצִּילָם בַּעַל הָרַחֲמִים), they certainly would have been judged by the hand of Lupinus of Maḥag (הָיוּ נִדּוֹנִים בְּוַדַּאי עַל יְדֵי לוּפִּינוֹס דְּמַח״ג), and it would not have been withheld, Heaven forbid, from their scheme (וְלֹא יִבָּצֵר חַס וְשָׁלוֹם מְזִמָּתָם מֵהֶם). And behold, the word “thought” suffices in two directions (וְהִנֵּה מִלַּת מַחֲשָׁבָה מַסְפֶּקֶת עַל שְׁנֵי דְרָכִים): one, concerning these Tzaddikim, who did not know of this salvation (הֵן עַל הַצַּדִּיקִים הָאֵלּוּ שֶׁלֹּא יָדְעוּ מֵהַצָּלָה הַזֹּאת), yet their thought sufficed to be joined to action, due to the abundance of fear and dread (וְהִסְפִּיקָה מַחֲשַׁבְתָּם לְצָרְפָה לְמַעֲשֶׂה מֵרוֹב פַּחַד וְאֵימָה), as we find that many are judged by mere thoughts of fear and dread (כְּמוֹ שֶׁמָּצִינוּ הַרְבֵּה נִדּוֹנִים בְּהִרְהוּר פַּחַד וְאֵימָה), and atoned thereby for sinful thoughts (וּמִתְכַּפְּרִים מֵהִרְהוּרֵי עֲבֵרָה), especially in the mystery of “He brings down to She’ol and brings up” (1 Samuel 2:6) (וּבִפְרָט בְּסוֹד "מוֹרִיד שְׁאוֹל וַיָּעַל"). (And) in other places as well (וּבְ)מְקוֹמוֹת אֲחֵרִים). And also the thought of the wicked ones—the king of the Gaphim [Romans] and his officers—knew nothing of this salvation (וְהֵן מַחֲשֶׁבֶת הָרְשָׁעִים מֶלֶךְ גַּפ״ים וְשָׂרָיו לֹא הָיוּ יוֹדְעִים מֵהַצָּלָה הַזֹּאת כְּלוּם), and they brought forth their wickedness from potential into actuality (וְהָיוּ מוֹצִיאִים רִשְׁעָתָם מִן הַכֹּחַ אֶל הַפֹּעַל), until they were judged measure for measure (עַד שֶׁנִּדּוֹנוּ מִדָּה כְּנֶגֶד מִדָּה). All these secrets and doubts I will set forth before you in a separate gate and explain them well (כָּל אֵלּוּ הַסּוֹדוֹת וְהַסְּפֵקוֹת אַצִּיגֵם לְפָנֶיךָ בְּשַׁעַר בִּפְנֵי עַצְמוֹ בָּאֵר הֵיטֵב), and therefore I will shorten this here (עַל כֵּן אֲקַצֵּר בּוֹ), so as not to depart from the intended topic (כְּדֵי שֶׁלֹּא לָצֵאת מִן הַמְּכוּוָן). And I, Naftali, author of this book (וַאֲנִי נַפְתָּלִי מְחַבֵּר הַסֵּפֶר הַזֶּה), requested from every wise one who studies this book (בִּקַּשְׁתִּי מֵאֵת כָּל חָכָם הַמְּעַיֵּן בְּסִפְרִי זֶה), to hide these matters and those like them (לְהַסְתִּיר דְּבָרִים אֵלּוּ וְכַיּוֹצֵא בָהֶם), that they be his alone and not for strangers with him (שֶׁיִּהְיוּ לוֹ לְבַדּוֹ וְלֹא לַזָּרִים אִתּוֹ).

Behold, you will see in the Zohar on Ruth what was said in the dream to Rabbi Yudai (הֲלֹא תִרְאֶה בַּזֹּהַר רוּת מַה שֶּׁאָמְרוּ בַּחֲלוֹם לְרַבִּי יוּדָאי), concerning his attainment of the secret of the Ten Martyrs, that they were the sons of Ya'akov (עַל אֲשֶׁר הִשִּׂיג סוֹד י׳ הֲרוּגֵי מַלְכוּת שֶׁהָיוּ בְּנֵי יַעֲקֹב), and they showed him this verse: “Do not touch My anointed ones, and to My prophets do no harm” (Psalm 105:15) (וְהֶרְאוּ לוֹ פָּסוּק זֶה: "אַל תִּגְּעוּ בִמְשִׁיחָי וּבִנְבִיאָי אַל תָּרֵעוּ"), he entered into mysteries (נִכְנַס סְתִים), and there is no human who may enter His sealed secrets (וְלֵית לְבַר נָשׁ לְמֵכְנַס בְּרָזִין סְתִּימִין דִּילֵיהּ). And the Holy One Blessed Be He is even more particular about the greatness of the Tzaddikim (וְיוֹתֵר מַקְפִּיד הקב״ה עַל מַעֲלַת הַצַּדִּיקִים), see there (עַיֵּן שָׁם). And all the more so, that he should not invent a new matter from himself (וְכָל שֶׁכֵּן שֶׁלֹּא יְחַדֵּשׁ עִנְיָן חָדָשׁ מֵעַצְמוֹ), that has no source or support in the Kabbalah of the Arizal, may his memory be for a blessing (שֶׁאֵין לוֹ מָקוֹר וְסָמֵךְ בְּקַבָּלַת הָאֲרִ״י זלה״ה). And about this and similar matters it was said in Idra Naso: “Cursed is the man who makes a graven or molten image,” and the people shall answer Amen (וְעַל זֶה וְכַיּוֹצֵא בּוֹ אָמְרוּ בְּאַדְרָת נָשָׁא: "אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה וְאָמַר כָּל הָעָם אָמֵן"). And aside from these doubts, many confusions have arisen among the disciples and sages (וּזְלוּלַת הַסְּפֵקוֹת הָאֵלּוּ נָפְלוּ מְבוּכוֹת רַבּוֹת בְּדִבְרֵי הַתַּלְמִידִים וַחֲכָמִים), who did not serve [their master] sufficiently (שֶׁלֹּא שִׁמְּשׁוּ כָּל צָרְכָּם), and did not grasp the mind of their Rav (וְלֹא עָמְדוּ עַל דַּעַת רַבָּם). All this I will bring in its proper place and explain it (אֶת כָּל זֶה אָבִיא בִּמְקוֹמוֹ הָרָאוּי לוֹ וַאֲבָאֵר אוֹתוֹ), according to the good hand of Hashem my God upon me (כְּיַד־י״י אֱלֹהַי הַטּוֹבָה עָלַי), with Heavenly assistance (בְּסִיָּיעְתָּא דִּשְׁמַיָּא). And Hashem, who is good-eyed, shall bless me (וַי״י טוֹב־עַיִן הוּא יְבָרְכֵנִי), and strengthen me to magnify Torah and glorify it (וִיחַזְּקֵנִי לְהַגְדִּיל תּוֹרָה וּלְהַאֲדִירָהּ), and to complete this book of mine along with all the other compositions I have begun (וּלְסַיֵּם סִפְרִי זֶה עִם שְׁאָר כָּל הַחִבּוּרִים שֶׁהִתְחַלְתִּי), and may Hashem command upon us the blessing—life forevermore, Amen (וַי״י הוּא יְצַוֶּה אִתָּנוּ אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם אָמֵן).