Chapter Three (פֶּרֶק שְׁלִישִׁי)

The three factions that we have just mentioned (הַשְּׁלֹשָׁה כִּתּוֹת אֲשֶׁר זָכַרְנוּ עַתָּה), we shall refute their opinions with the utmost brevity (נְבַטֵּל סְבָרוֹתָם בִּקְצָרוּת מֻפְלָג). The first faction consists of those who distance themselves from it, saying that there is no necessity to believe in the hidden dimension of the Torah and its mysteries (הַכִּתָּה הָרִאשׁוֹנָה הֵם אוֹתָם שֶׁיִתְרַחֲקוּ מִמֶּנּוּ בְּאוֹמְרָם כִּי אֵין הֶכְרֵחַ לְהַאֲמִין בְּנַעֲלַם הַתּוֹרָה וְסוֹדוֹתֶיהָ). God has sealed their eyes from seeing and their ears from hearing (וְהָאֱלֹהִים טָח עֵינֵיהֶם מֵרְאוֹת וְאָזְנֵיהֶם מִשְּׁמוֹעַ). All this results from their attachment to false philosophy (וְכָל זֶה יִמָּשֵׁךְ בְּדָבְקָם בְּפִילוֹסוֹפִיָּא הַכּוֹזֶבֶת). They satisfy themselves with the children of strangers (וְיִסְפִּיקוּ עַצְמָם מִיַּלְדֵי הַנָּכְרִים), and establish the opinions of Aristotle and his companions within our holy Torah (וּמַעֲמִידִים סְבָרוֹת אַרִיסְטוֹ וַחֲבֵירָיו בְּתוֹרָתֵנוּ הַקְּדוֹשָׁה). Woe to them, alas for them (אוֹי לָהֶם וַאֲבוֹי לָהֶם). Now is not the place to elaborate upon their false opinions (וְאֵין עַתָּה לְהַאֲרִיךְ בְּסְבָרוֹת הַמְזוּיָּפוֹת).

Behold, you will see in the Torah commentary of the complete sage, Abarbanel, on Parashat Ki Tetze (הֲלֹא תִרְאֶה בִּפְרוּשׁ הַתּוֹרָה לַחָכָם הַשָּׁלֵם אַבַּרְבַּנְאֵל בְּפָרָשַׁת כִּי־תֵצֵא), that he refutes the words of those who deny the mystery of Gilgul [Reincarnation] (הוּא סוֹתֵר דִּבְרֵיהֶם הַמַּכְחִישִׁים סוֹד הַגִּלְגּוּל). Because of our many sins (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים), I saw a certain booklet written by one sage from the land of Italy (רָאִיתִי קוֹנְטְרִיס אֶחָד שֶׁכָּתַב חָכָם אֶחָד מֵאֶרֶץ אִיטַלְיָא), in which he says that whoever believes in the mystery of Gilgul [Reincarnation] is a heretic (וְאוֹמֵר שֶׁכָּל מִי שֶׁהוּא מַאֲמִין בְּסוֹד הַגִּלְגּוּל שֶׁהוּא מִין). His iniquity is too great to bear, and there will be no atonement for his sin (וַעֲו‍ֹנוֹ גָּדוֹל מִנְּשׂוֹא לֹא יִהְיֶה לְחַטָּאתוֹ כַּפָּרָה), for he has spoken slander against the holy and godly Tanna, Rashbi, זל״הה (כִּי דִּבֶּר סֵרָה עַל הַתַּנָּא הַקָּדוֹשׁ הָאֱלֹהִי רַשְׁבּ״י זל״הה), who speaks of the mystery of Gilgul [Reincarnation] in many places throughout Sefer HaZohar (הָאוֹמֵר בְּסֵפֶר הַזֹּהַר בְּכַמָּה מְקוֹמוֹת מִסּוֹד הַגִּלְגּוּל), such as in Saba, Parashat Mishpatim (כְּגוֹן בְּסַבָּא פָּרָשַׁת מִשְׁפָּטִים), and especially in Parashat Ki Tetze, in Zohar Chadash, daf 107a (וּבִפְרָט בְּפָרָשַׁת כִּי־תֵצֵא בְּזוֹהַר חָדָשׁ דַּף ק״ז ע״א). This is his wording (וְזֶה לְשׁוֹנוֹ):

“Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר), “The Nefesh [Soul] that proceeds from the flow of the supernal Yesod [Foundation] (נַפְשָׁא דְּהִיא מִשַּׁפְעָא דִּיסוֹדָא עִילָּאָה), when it sins, the fire Above rules over it, sustaining it according to its own kind (כַּד אִיהִי חָבַת אֲשָׁא דְּלְעֵילָּא שַׁלֵּטָא עֲלַיָּה זָן בְּזִנּוֹהִי).” That is to say, the Gehinnom Above operates according to the principle of kind with kind (רָצָה לוֹמַר גֵּיהִנֹּם שֶׁל מַעְלָה פּוֹעֵל לְפִי הַכְּלָל שֶׁל מִין בְּמִינוֹ). “And in the body the fire below rules over it” (וּבְגוּפָא שַׁלֵּטָא עֲלַיָּה אֲשָׁא דִּלְרָעַ), that is to say, the fire below (רָצָה לוֹמַר דִּלְמַטָּה). “Peace be upon all Yisrael” (וְשַׁלְמָא עַל כָּל יִשְׂרָאֵל). “Whoever says that one who departs from this world without children returns another time to this world speaks the truth” (וּמַאן דְּאָמַר דְּמַאן דְּאָזִיל בְּהַאי עָלְמָא בְּלָא בְּנִין דְּאָתֵי זִמְנָא אַחֲרֵיתָא לְעָלְמָא הַדֵּין אָמַר קְשׁוֹט). Furthermore, those guilty souls wander through the air until their sins are appeased (וְעוֹד אִינוּן חַיָּיבַיָּא דְּשָׁאֲטִין בַּאֲוִירָא עַד דִּמְרַצּוּ חוֹבוֹיְיהוֹן), after which they enter a body a second time in order to be refined (וּבָתַר נָכְסִין פַּעַם שֵׁנִיָּיה בְּגוּפָא כְּדֵי לְצָרְפֵיהּ). If he is righteous, he does not enter again (וְאִם יִצְדַּק שׁוּב אֵינוֹ נִכְנָס פַּעַם אַחֲרָה); if not, then a third time (וְאִם לָאו פַּעַם שְׁלִישִׁית), as it is said, “Behold, God does all these things twice, even three times, with a man” (הֶן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר) (Job 33:29). That is to say, “with a man” specifically (רָצָה לוֹמַר עִם גָּבֶר דַּיְקָא). Otherwise, he is cut off from the Tzelem Elohim [Image of God] of the Partzuf Adam (אֲבָל נִכְרַת מִצֶּלֶם אֱלֹהִים שֶׁל פַּרְצוּף אָדָם), and comes in a Gilgul [Reincarnation] as Inanimate, Vegetative, Animal, or Human (וּבָא בְּגִלְגּוּל דּוֹמֵם–צוֹמֵחַ–חַי–מְדַבֵּר), as I have explained thoroughly in Sha'ar HaTeshuvah [Gate of Repentance]; see there (כַּאֲשֶׁר פֵּרַשְׁתִּיו בְּשַׁעַר הַתְּשׁוּבָה בֵּאַר הֵיטֵב עֲיֵן שָׁם). And if, Heaven forbid, he is not found righteous during these three occasions (וְאִם חַס וְשָׁלוֹם לֹא יִצְדַּק בְּאֵלּוּ הַשְּׁלֹשָׁה פְּעָמִים), then he no longer has any rectification, that is to say, in a human body (שׁוּב אֵין לוֹ תִּקָּנָה רָצָה לוֹמַר בְּגוּף אָדָם). This is the meaning of, “That soul shall surely be cut off; its iniquity shall remain upon it” (הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִיא עֲוֹנָהּ בָּהּ) (Numbers 15:31). Therefore a person must guard himself carefully (וְעַל דָּא בָּעֵי בַּר־נָשׁ לְאַזְהָרָא בְּנַפְשֵׁיהּ), lest he be forced to return another time (דִּלְמָא אָתֵי זִמְנָא אַחֲרָא). We also have proof from Nadav and Avihu, as we have written (וְאִית לָן רְאָיָה מִנָּדָב וַאֲבִיהוּא כְּדִכְתִיבְנָא). We likewise have support from the matter of, “Her brother-in-law shall come to her” (יְבָמָה יָבוֹא עָלֶיהָ) (Deuteronomy 25:5), so that his seed will not be uprooted, and he will not need to return another time in a body (בְּגִין דְּלָא יִשְׁתָּרֵשׁ זַרְעֵיהּ וְלָא יִצְטָרִיךְ לְמֵיתֵי זִמְנָא אַחֲרָא בְּגוּפָא). We learn further from Onan, concerning whom Scripture says, “So that he would not give seed to his brother” (לְבִלְתִּי נָתֵן זֶרַע לְאָחִיו) (Genesis 38:9). Another proof is, “A son has been born to Naomi” (יֻלַּד בֵּן לְנָעֳמִי) (Ruth 4:17). But was he born to Naomi? Was it not Ruth who bore him? (וְכִי לְנָעֳמִי יוּלַּד וַהֲלֹא רוּת יְלָדַתּוֹ). Rather, this teaches that this Oved was Mahlon and Kilyon who had died (אֶלָּא לְלַמֵּד שֶׁזֶּה עוֹבֵד הוּא הָיָה מַחְלוֹן וְכִלְיוֹן דְּמִיתוּ). These are the two halves of one body (אִינוּן תְּרֵי פַּלְגָּא דְגוּפָא), who did not marry and died without children (דְּלָא אִנְסִיבוּ וּמִיתוּ בְּלָא בְנִין). Therefore you will see a Tzaddik [Righteous One] to whom it is evil (וּבְגִין כָּךְ תֶּחֱמֵי צַדִּיק וְרַע לוֹ). Perhaps he came into this world another time (דִּלְמָא זִמְנָא אַחֲרִיתָא אֲתָא לְעָלְמָא), but was not sufficiently meritorious (וְלָא הֲוָה זַכָּאי כָּל כָּךְ), and died because of this sin (וּמֵית בַּעֲוֹן דֵּין). Now, when he entered this world (וּכְדוֹ הַשְׁתָּא כַּד עָאַל לְהַאי עָלְמָא), his sins are deducted from him (מְנַכְיָא חוֹבֵיהּ). This is the meaning of “a Tzaddik to whom it is evil” (וְהַדֵּין הוּא צַדִּיק וְרַע לוֹ). Likewise, “a wicked man to whom it is good” (וּכְמוֹ כֵן רָשָׁע וְטוֹב לוֹ). Perhaps he came another time (דִּלְמָא אָתֵי זִמְנָא אַחֲרָא), and died without children (וּמֵית בְּלָא בְנִין). He was meritorious, though not completely so (וַהֲוָה זַכָּאי וְלָא גָמוּר). Therefore now he is repaid for his merits in this world (וְהַשְׁתָּא מְשַׁלֵּם לֵיהּ מִזָּכְיוֹתֵיהּ בְּעָלְמָא דֵין). Afterwards, the Holy One, blessed be He, causes him to descend in a Gilgul [Reincarnation] through Inanimate, Vegetative, Animal, and Human (וְאַחַר כָּךְ הקב״ה מוֹרִידוֹ בְּגִלְגּוּל דְּצַח״ם), repaying him for the merits that delay his punishment (וּמְשַׁלֵּם לוֹ זָכְיוֹתָיו הַמַּעֲכְּבִים מִלְּהַעֲנִישׁוֹ). This is the meaning of, “For the ways of Hashem are straight, and the righteous shall walk in them, but the transgressors shall stumble in them” (כִּי יְשָׁרִים דַּרְכֵי י״י וְצַדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10). Until here is the language of the Zohar (עַד כָּאן לְשׁוֹן הַזֹּהַר).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ). Behold, anyone who has a brain in his skull and eyes in his head (וְהִנֵּה מִי שֶׁיֵּשׁ לוֹ מוֹחַ בְּקָדְקֳדוֹ וְעֵינַיִם בְּרֹאשׁוֹ), will see the clear proofs that the holy Tanna brings from the Torah, the Prophets, and the Writings (יִרְאֶה רְאָיוֹת בְּרוּרוֹת שֶׁמֵּבִיא הַתַּנָּא הַקָּדוֹשׁ מִתּוֹרָה נְבִיאִים וּכְתוּבִים). How could anyone entertain the thought of saying that the Tanna is a heretic (וְהֵיאַךְ יִקַּח בְּמַחֲשַׁבְתּוֹ לוֹמַר מִין הוּא הַתַּנָּא)? Certainly, in the future, the one who disputes the doctrine of Gilgul [Reincarnation] will be called to account (בּוַדַּאי עָתִיד הַטּוֹעֵן נֶגֶד הַגִּלְגּוּל לִתֵּן אֶת הַדִּין), before Rav Yiva Sava of Parashat Mishpatim (עִם רַב יִיבָא סָבָא דְּפָרָשַׁת מִשְׁפָּטִים), and before the holy and godly Tanna, Rashbi, peace be upon him (וְעִם הַתַּנָּא הַקָּדוֹשׁ הָאֱלֹהִי רַשְׁבִּ״י ע״ה), before the King of the kings of kings (לִפְנֵי מֶלֶךְ מַלְכֵּי הַמְּלָכִים). The root of all their evil is this (וְכָל רָעָתָם הוּא): they seek to judge with their own intellect (לָדוּן בְּשִׂכְלוֹ), that which they can never understand through the path of philosophical inquiry (מַה שֶּׁלֹּא יָבִין מֵעוֹלָם בְּדֶרֶךְ הַחֲקִירָה), namely, the holy thought of the Holy One, blessed be He (הַיְינוּ מַחֲשָׁבָה קְדוֹשָׁה שֶׁל הקב״ה). Concerning this the verse says (עַל זֶה אָמַר הַפָּסוּק): “Do not touch My anointed ones, and do My prophets no harm” (אַל תִּגְּעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל תָּרֵעוּ) (Psalms 105:15). And it is said (וְנֶאֱמַר): “Let not the foot of pride overtake me, nor let the hand of the wicked drive me away” (אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה וְיַד רְשָׁעִים אַל תְּנִידֵנִי) (Psalms 36:12). “This one came merely to sojourn, and now he would surely judge!” (הָאֶחָד בָּא לָגוּר וְיִשְׁפֹּט שָׁפוֹט) (Genesis 19:9). One who mocks the words of the Sages is judged in boiling excrement (וְהַמְלַעִיג עַל דִּבְרֵי תַּלְמִידֵי חֲכָמִים נִדּוֹן בְּצוֹאָה רוֹתַחַת) (Gittin 57a). Therefore (לָכֵן): “Do not multiply your proud speech; let not arrogance come forth from your mouth, for Hashem is a God of knowledge, and by Him actions are weighed” (אַל תַּרְבּוּ תְדַבְּרוּ גְבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת י״י וְלוֹ נִתְכְּנוּ עֲלִלוֹת) (I Samuel 2:3). The Cause of all causes, the Reason of all reasons (עִלַּת כָּל הָעִלּוֹת סִבַּת כָּל הַסִּבּוֹת).

These matters must be received from mouth to the ear of the hearer (וְצָרִיךְ לְקַבֵּל אוֹתָם מִפֶּה לְאָזֶן הַשּׁוֹמֵעַ). If the matter seems difficult to him (אִם יִקְשֶׁה לוֹ הַדָּבָר), as it is said (שֶׁנֶּאֱמַר): “For it is no empty thing for you; and if it is empty, it is because of you” (כִּי לֹא דָבָר רֵיק הוּא, וְאִם רֵיק, הוּא מִכֶּם) (Jerusalem Talmud, Peah 1:1). This is nothing but arrogance and evil of heart (וְאֵין זֶה כִּי אִם גַּאֲוָה וְרוֹעַ לֵב). After he has filled his belly with the plain meaning of the Torah (אַחַר שֶׁמִּלֵּא כְרֵיסוֹ מִפְּשׁוּטָהּ שֶׁל תּוֹרָה), he presumes to judge even the hidden matters (יָדִין גַּם כֵּן בַּנִּסְתָּרוֹת), although he knows nothing whatsoever (אַף שֶׁאֵינוֹ יוֹדֵעַ כְּלוּם), thereby destroying his soul and his portion from the true divine Chesed [Kindness] (וְיִשְׁחִית נַפְשׁוֹ וְנַחֲלָתוֹ מֵחֶסֶד הָאֱלֹהִי הָאֲמִיתִּי). For Gilgul [Reincarnation] has the numerical value of Chesed [Kindness] (כִּי גִּלְגּוּל גִּימַטְרִיָּא חֶסֶד), and “The world is built upon Chesed” (וְעוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89:3). By means of this statement, the opinion of the great Rav, Rabbi Levi ibn Chaviv, is likewise refuted (וְעַל יְדֵי הַמַּאֲמָר הַזֶּה נִתְבַּטֵּל גַּם כֵּן סְבַרַת הָרַב הַגָּדוֹל רַבִּי לֵוִי אִבְּן חַבִּיב), based upon his own reasoning (וּמִתּוֹךְ סְבַרַת עַצְמוֹ), which he wrote in his responsum, Siman 8, daf 16, page 4 (שֶׁכָּתַב בִּתְשׁוּבָה שֶׁלוֹ סִימָן ח׳ דַּף ט״ז עַלֶה ד׳). This is his wording (וְזֶה לְשׁוֹנוֹ):

“And concerning the third question that you asked (וּבְעִנְיַן הַשְּׁאֵלָה הַשְּׁלִישִׁית אֲשֶׁר שָׁאַלְתָּ), namely, whether belief in Gilgul [Reincarnation] is an obligatory belief that everyone must accept (אִם אֱמוּנַת הַגִּלְגּוּל הוּא דָּבָר הֶכְרֵחִי לְהַאֲמִין בּוֹ הַכֹּל), and whether it is also permissible to expound it publicly (גַּם אִם מֻתָּר לִדְרוֹשׁ בּוֹ בָּרַבִּים), know that because of my sins I have not yet merited this wisdom (דַּע כִּי בַּעֲוֹנוֹתַי עֲדַיִן לֹא זָכִיתִי לְהַחָכְמָה הַזֹּאת), since a person has not been granted permission to understand it on his own or to investigate it independently (יַעַן כִּי לֹא נִתַּן לָאָדָם רְשׁוּת לְהָבִין בָּהּ מֵעַצְמוֹ וְלַחֲקוֹר עָלֶיהָ). Rather, true to its very name, it must be received from a Rav who himself received it (אֶלָּא כִּשְׁמָהּ כֵּן הִיא, שֶׁצָּרִיךְ שֶׁיְקַבֵּל אוֹתָהּ מֵרַב שֶׁקִּבֵּל גַּם הוּא). And at this time, there were not to be found in our lands such completely perfected people in this wisdom (וּבַזְּמַן הַזֶּה (ל)שָׁם בְּאַרְצוֹתֵינוּ לֹא הָיוּ נִמְצָאִים אֲנָשִׁים כָּל כָּךְ שְׁלֵמִים בָּהּ). Nevertheless, regarding this particular matter (הָאֳמְנָם בַּדָּבָר הַזֶּה הַפְּרָטִי), I have already examined and considered the books (כְּבָר רָאִיתִי וּבִינוֹתִי בַּסְּפָרִים), and I found that our Sages, of blessed memory, who lived many years after the completion of the Talmud (וּמָצָאתִי כִּי חֲכָמֵינוּ ז״ל אוֹתָם שֶׁהָיוּ אַחֲרֵי חֲתִימוֹת הַתַּלְמוּד יָמִים רַבִּים), were divided into two factions (נֶחְלְקוּ לִשְׁנֵי כִּתּוֹת). The first faction (הַכַּת הָאַחַת) consists of those who investigate the principles of faith solely according to their own intellect (כַּת הַחוֹקְרִים בְּעִקְּרֵי הָאֱמוּנוֹת כְּפִי שִׂכְלָם לְבַד), occupying themselves with the external sciences (וּמִתְעַסְּקִים בַּחָכְמוֹת הַחִיצוֹנִיּוֹת). In the hearts of these people, this belief is difficult to accept (וּבְלִבָּם שֶׁל אֵלֶּה קָשֶׁה לְהַאֲמִין הָאֱמוּנָה הַזֹּאת), because, according to their intellect, there are objections to it which their minds have been unable to resolve (יַעַן כִּי כְּפִי הַשֵּׂכֶל יֵשׁ עָלֶיהָ קוּשְׁיוֹת שֶׁלֹּא הִשִּׂיג שִׂכְלָם לְיַשְּׁבָם). However, there is another faction, exceedingly great, among the sages of Yisrael who believe in it (אֲמְנָם יֵשׁ כְּת אַחֶרֶת גְּדוֹלָה מְאֹד מֵחַכְמֵי יִשְׂרָאֵל הַמַּאֲמִינִים), and all of them write concerning it that it is a true faith (וְכוּלָּם כּוֹתְבִים עָלֶיהָ כִּי הִיא אֱמוּנָה אֲמִתִּית), and one of the fundamental principles of the Torah (וְעִיקָּר מֵעִיקָּרֵי הַתּוֹרָה), resolving the difficulty of “the righteous who suffers” (לְתָרֵץ קֻשְׁיוֹת צַדִּיק וְרַע לוֹ). We are all obligated to heed the words of the later authorities (וְכֻלָּנוּ אֲנַחְנוּ מְחוּיָּבִים לִשְׁמוֹעַ דִּבְרֵי הָאַחֲרוֹנִים), and to believe this faith without the slightest hesitation or doubt whatsoever (וְלְהַאֲמִין הָאֱמוּנָה הַזֹּאת בְּלִי שׁוּם פִּקְפּוּק וְסָפֵק כְּלָל). Indeed, to expound upon it publicly certainly appears to be most improper (הָאֲמְנָם לִדְרוֹשׁ בָּהּ בָּרַבִּים נִרְאֶה וַדַּאי שֶׁהוּא בִּלְתִּי הָגוּן מְאֹד), for we are not better than our forefathers and our Rabbis, peace be upon them (כִּי לֹא טוֹבִים אֲנַחְנוּ מֵאֲבוֹתֵינוּ וְרַבּוֹתֵינוּ ע״ה), those who wrote about it in their books (אוֹתָם שֶׁכְּתָבוּהָ בִּסְפָרֵיהֶם). They never spoke of it except by way of hint and riddle (לְעוֹלָם לֹא דִּבְּרוּ בָּהּ, כִּי אִם עַל דֶּרֶךְ רֶמֶז וְחִידָה), and they wrote concerning it that it is a great mystery (וְכָתְבוּ עָלֶיהָ שֶׁהִיא סוֹד גָּדוֹל). And the wording of the Ramban, of blessed memory, in his commentary on Iyov [Job], bears witness (וְלָשׁוֹן הָרַמְבָּ״ן ז״ל בְּפֵירוּשׁ אִיּוֹב יָעִיד), for he wrote there, and this is his wording (שֶׁכָּתַב שָׁם, וְזֶה לְשׁוֹנוֹ): “And if you desire to understand the great mystery (וְאִם תַּחְפֹּץ לְהָבִין הַסּוֹד הַגָּדוֹל), apply your heart to my understanding (לִדְעָתִי לִבְּךָ תָּשִׁית), let your kidneys yearn (וּכְלָיוֹתֶיךָ תִּשְׁתוֹנַן), and over sin tite'onen [you shall lament] (וְעַל חֵטְא תִּתְאוֹנֵן), remove the cloud from before your face (וְתָסִיר מֵעַל פָּנֶיךָ הֶעָנָן), your eyes shall behold the King and the Queen (תִּרְאֶינָה עֵינֶיךָ הַמֶּלֶךְ וְהַמַּלְכָּה), you shall hope for redemption (וְתִצְפֶּה לִגְאֻלָּה), you shall see two fawns, twins of a gazelle (תִּרְאֶה שְׁנֵי עֲפָרִים תְּאוֹמֵי צְבִיָּה), and the decree and the building (וְהַגְּזֵרָה וְהַבְּנִיָּה).” Until here is his wording (עַד כָּאן לְשׁוֹנוֹ ז״ל). He hinted through the word tite'onen [you shall lament] (תִּתְאוֹנֵן) to Onan (לְאוֹנָן). The King and the Queen are Yehudah and Tamar his daughter-in-law (הַמֶּלֶךְ וְהַמַּלְכָּה יְהוּדָה וְתָמָר כַלָּתוֹ). “You shall hope for redemption” refers to Boaz, who was the redeemer (תִּצְפֶּה לִגְאֻלָּה, בֹּעַז שֶׁהָיָה גּוֹאֵל). “Twins of a gazelle” refers to Peretz and Zerach (תְּאוֹמֵי צְבִיָּה פֶּרֶץ וָזָרַח). “The decree” refers to the knife by which the decree was carried out (וְהַגְּזֵרָה מִיתְנָא דְּאִתְגְּזַר), and “the building” refers to the building of the Yibbum [Levirate Marriage] (וְהַבְּנִיָּה בִּנְיַן הַיִּבּוּם). Behold, this Rav, of blessed memory (הֲרֵי הָרַב זל״הה), spoke concerning this matter by way of mystery, hint, and riddle (שֶׁדִּבֵּר בְּדָבָר הַזֶּה בְּדֶרֶךְ סוֹד וְרֶמֶז וְחִידָה). How much more so we, who are of the later generations (כָּל שֶׁכֵּן אֲנַחְנוּ הָאַחֲרוֹנִים), whose intellect in comparison to his is like a weaned child upon his mother (שֶׁכְּלֵינוּ בְּעֶרְכּוֹ כְּגָמוּל עֲלֵי אִמּוֹ), “Like a weaned child upon his mother” (כְּגָמוּל עֲלֵי אִמּוֹ) (Psalms 131:2). Thus speaks the young one, concerning Torah and testimony (נְאֻם הַצָּעִיר לַתּוֹרָה וְלַתְּעוּדָה), and for your honor his strength prevailed like Yehudah (וּלְכָבוֹדְךָ גָּבַר כֹּחוֹ כִּיהוּדָה). Thus speaks Levi, son of the honored, our teacher and master Rabbi Ya'akov ibn Chaviv, of blessed memory (נְאֻם לֵוִי בֶּן כָּבוֹד מָהַר״ר יַעֲקֹב אִבְּן חַבִּיב ז״ל). Until here is his wording (עַד כָּאן לְשׁוֹנוֹ).

And behold, this sage was a master of the Talmud and highly esteemed among the Poskim [Halakhic Decisors] and in matters of Halakhah (וְהִנֵּה הֶחָכָם הַזֶּה הָיָה בַּעַל תַּלְמוּד וְחָשׁוּב מְאֹד בַּפּוֹסְקִים וּדְינִים), yet he himself admitted that he had not attained the understanding of the mysteries of the hidden secrets (וְאָמַר בְּעַצְמוֹ שֶׁלֹּא עָלְתָה אֲרוּכָה בְּיָדוֹ לְהָבִין רָזֵי תַּעֲלוּמוֹת), nor did he have anyone from whom to learn them (וְגַם לֹא הָיָה לוֹ מִמִּי לִלְמוֹד), as he himself wrote (כַּאֲשֶׁר כָּתַב בְּעַצְמוֹ). This led him to be lenient toward writing against these heretics and apostates (וְנִמְשַׁךְ מִזֶּה הֱיוֹתוֹ רַךְ הַלֵּבָב לִכְתֹּב נֶגֶד הַמִּינִים וְאַפִּיקוֹרוֹסִים הָאֵלֶּה), those who dispute the words of the great and holy Tanna, Rashbi, of blessed memory (הַחוֹלְקִים עַל דִּבְרֵי הַתַּנָּא הַגָּדוֹל וְהַקָּדוֹשׁ רַשְׁבִּ״י זל״הה), just as Abarbanel, of blessed memory, did in Parashat Ki Tetze (כַּאֲשֶׁר עָשָׂה הָאַבַּרְבַּנְאֵל ז״ל בְּפָרָשַׁת כִּי־תֵצֵא הַנַּ״ל), where he wrote against them with a high hand (שֶׁכָּתַב עֲלֵיהֶם בְּיָד רָמָה). For they followed after the books of Aristotle and his companions (שֶׁנִּמְשְׁכוּ אַחֲרֵי סִפְרֵי אַרִיסְטוֹ וַחֲבֵירָיו), and after their reasoning (וְאַחֲרֵי סְבָרוֹתֵיהֶם), and there he untied the knots of their arguments and resolved the doubts that they raised against the mystery of Gilgul [Reincarnation] (וְשָׁם הִתִּיר קִשְׁרֵיהֶם וְסְפֵקוֹתֵיהֶם שֶׁהִקְשׁוּ עַל סוֹד הַגִּלְגּוּל). There is no doubt that one who disputes the words of this Tanna (וְאֵין סָפֵק הַחוֹלֵק עַל דִּבְרֵי הַתַּנָּא הַזֶּה), is certainly worthy of being called a heretic (בוַדַּאי רָאוּי הוּא לִקְרוֹתוֹ מִין).

And behold, the Rav Don Yitzchak Abarbanel, of blessed memory, wrote (וְהִנֵּה כָּתַב הָרַב דּוֹן יִצְחָק אַבַּרְבַּנְאֵל ז״ל), that the mystery of Gilgul [Reincarnation] (שֶׁסּוֹד הַגִּלְגּוּל), is received from our fathers (הוּא מְקוּבָּל מִפִּי אֲבוֹתֵינוּ), tracing back to Moshe Rabbenu, peace be upon him (עַד מֹשֶׁה רַבֵּינוּ ע״ה), from Har Sinai (מֵהַר סִינַי). And behold, there is proof of this (וְהִנֵּה הוֹכָחָה עַל זֶה), from the verse of the wise woman who said (מִפָּסוּק אִשָּׁה הַחֲכָמָה שֶׁאָמְרָה): “For we shall surely die, and are like water spilled upon the ground, which cannot be gathered again; yet God does not take away a soul, but devises means so that none banished from Him shall remain banished” (כִּי מוֹת נָמוּת וּכְמַיִם הַנִּגָּרִים אַרְצָה אֲשֶׁר לֹא יֵאָסֵפוּ וְלֹא יִשָּׂא אֱלֹהִים נָפֶשׁ וְחָשַׁב מַחֲשָׁבוֹת לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח) (II Samuel 14:14). And likewise concerning King Yoshiyahu (וְגַם בְּמֶלֶךְ יֹאשִׁיָּהוּ), who was a Gilgul [Reincarnation] of Achaz (שֶׁהוּא הָיָה גִלְגּוּל אָחָז), it is said of him (נֶאֱמַר בּוֹ): “And in the eighth year of his reign, while he was yet a youth, he began to seek the God of David his father” (וּבִשְׁמוֹנֶה שָׁנִים לְמָלְכוֹ וְהוּא עוֹדֶנּוּ נַעַר הֵחֵל לִדְרוֹשׁ לֵאלֹהֵי דָוִד אָבִיו) (II Chronicles 34:3). “And like him there was no king before him, who turned to Hashem with all his heart” (וּכְמוֹהוֹ לֹא הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר שָׁב אֶל י״י בְּכָל לְבָבוֹ) (II Kings 23:25). And behold, he was not yet of the age of accountability (וְהֲלוֹא עֲדַיִן לֹא הָיָה בַּר עוֹנָשִׁין), nor is anything recorded that he had done (וְלֹא נִכְתַּב שׁוּם דָּבָר שֶׁעָשָׂה), except that he was righteous from his mother's womb (אֶלָּא צַדִּיק מִבֶּטֶן אִמּוֹ). It must therefore be that all of this was by the mystery of Gilgul [Reincarnation] (וּמוּכְרָח הוּא שֶׁכָּל זֶה הָיָה בְּסוֹד הַגִּלְגּוּל). Likewise Iyov [Job] (וְכֵן אִיּוֹב), who was a Gilgul [Reincarnation] of Terach (שֶׁהָיָה גִלְגּוּל תֶּרַח), of whom it is said (נֶאֱמַר בּוֹ): “And he turned away from evil” (וְסָר מֵרָע) (Job 1:1). And there are many other examples like these (וְכֵהֲנָה רַבִּים), which I shall explain (אֲשֶׁר אֲבָאֵר אוֹתָם), in the mystery of Gilgul [Reincarnation] (בְּסוֹד הַגִּלְגּוּל), with the help of Kudsha Berikh Hu and His Shekhinta (בְּסִיַּעְתָּא דִּקב״ה וּשְׁכִינְתֵּיהּ).

And even though the Sage Ibn Chaviv (וְאַף שֶׁהֶחָכָם אִבְּן חַבִּיב), wrote that it is proper to believe the other faction (כָּתַב שֶׁרָאוּי לְהַאֲמִין בַּכְּתָה הָאַחֶרֶת), that it is one of the fundamental principles of the Torah (שֶׁהִיא עִיקָּר מֵעִיקָּרֵי הַתּוֹרָה), nevertheless he does not untie their knots and resolve their doubts (עַל כָּל זֹאת אֵינוֹ מַתִּיר אֶת קִשְׁרֵיהֶם וּסְפֵקוֹתֵיהֶם). Rather, he is fearful and fainthearted (אֶלָּא יָרֵא וְרַךְ הַלֵּבָב), because he himself was not fully versed in this wisdom (מִטַּעַם שֶׁהוּא עַצְמוֹ לֹא הָיָה מוּשְׁלָם בַּחָכְמָה הַזֹּאת), or because he had no one to enlighten his eyes in it (אִם שֶׁלֹּא הָיָה לוֹ מִי שֶׁיָּאִיר עֵינָיו בָּהּ), even though he wrote a commentary on the words of the Ramban (אַף שֶׁעָשָׂה פֵּירוּשׁ לִדְבַרֵי הָרַמְבָּ״ן). And behold, it is evident from his own words (וְהִנֵּה נוֹדַע מִתּוֹךְ דְּבָרָיו), when he explained, “You shall hope for redemption” (בְּאוֹמְרוֹ פֵּירוּשׁ: תִּצְפֶּה לִגְאֻלָּה), that this refers to Boaz (שֶׁהוּא בֹּעַז), and he places him within the redemption of Yehudah (וּמַעֲמִידוֹ בְּתוֹךְ גְּאֻלַּת יְהוּדָה), when immediately afterward he explains, “Twins of a gazelle”—Peretz and Zerach (שֶׁאוֹמֵר וּמְפָרֵשׁ אַחֲרָיו תְּאוֹמֵי צְבִיָּה פֶרֶץ וָזָרַח). What relevance does Boaz have here? (מַה עִנְיָן בֹּעַז לְכָאן). The truth is (וְהָאֱמֶת הוּא), that the redemption is attributed to Yehudah (שֶׁהַגְּאֻלָּה תִּיָּחֵס לִיהוּדָה), and not to Boaz (וְלֹא לְבֹעַז), for we are speaking about Yehudah (שֶׁאֲנַחְנוּ מְדַבְּרִים בּוֹ), and should not interrupt the subject by introducing something unrelated (וְלֹא לְהַפְסִיק בּוֹ, וְלוֹמַר מַה שֶׁאֵינוֹ מֵעִנְיָנוּ). Rather, it appears that he was not fully versed in this wisdom (אֶלָּא נִרְאֶה שֶׁלֹּא הָיָה מוּשְׁלָם בַּחָכְמָה הַזֹּאת), as we have explained (כַּדְּפֵירַשְׁנוּ). And see Parashat Mishpatim, in the Saba (וַעֲיֵן פָּרָשַׁת מִשְׁפָּטִים בְּסַבָּא), regarding the Yibbum [Levirate Marriage] of Tamar (בְּעִנְיָן הַיִּבּוּם שֶׁל תָּמָר), that Yehudah himself (שֶׁיְהוּדָה עַצְמוֹ), was both the first and the second father (הָיָה הָאָב הָרִאשׁוֹן וְהַשֵּׁנִי), and there was no substitution (וְלֹא הָיָה בוֹ חִלּוּף). Therefore, “Yehudah, you—your brothers shall praise you” (יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ) (Genesis 49:8). This did not occur in any other Gilgul [Reincarnation] through Yibbum [Levirate Marriage] (מַה שֶׁלֹּא הָיָה בְּשׁוּם גִלְגּוּל יִבּוּם), except through the substitution of the father (אִם לֹא עַל יְדֵי חִלּוּף הָאָב). He himself was the redeemer (שֶׁהוּא הָיָה הַגּוֹאֵל עַצְמוֹ). See there (עֲיֵן שָׁם). And the great difficulty that I have with him (וְהַתְּמִיָּה הַגְּדוֹלָה אֲשֶׁר יֵשׁ לִי עָלָיו), indeed it remains a lasting difficulty (וְהִיא תְּמִיָּה קַיֶּמֶת), “A tent that shall not be moved; its stakes shall never be pulled up” (אֹהֶל בַּל־יִצְעָן שֶׁלֹּא יִמּוֹט לְעוֹלָם) (Isaiah 33:20). It is his statement (הִיא אֹמְרוֹ): “Indeed, to expound upon it publicly (הַאֲמְנָם לִדְרוֹשׁ בָּהּ בָרַבִּים), certainly appears to be a matter most improper (נִרְאֶה וַדַּאי שֶׁהוּא דָּבָר בִּלְתִּי הָגוּן מְאֹוד). For we are not better than our forefathers and our Rabbis, peace be upon them (כִּי לֹא טוֹבִים אֲנַחְנוּ מֵאֲבוֹתֵינוּ וְרַבּוֹתֵינוּ ע״ה), those who wrote about it in their books (אוֹתָם שֶׁכְּתָבוּהָ בִּסְפָרֵיהֶם). They never spoke of it except by way of hint and riddle (לְעוֹלָם לֹא דִבְּרוּ בָהּ כִּי אִם עַל דֶּרֶךְ רֶמֶז וְחִידָה), and they wrote concerning it that it is a great mystery (וְכָתְבוּ עָלֶיהָ שֶׁהִיא סוֹד גָּדוֹל), that is to say, the mystery of Gilgul [Reincarnation] (רָצָה לוֹמַר סוֹד הַגִּלְגּוּל). He also brings proof from the wording of the Ramban, of blessed memory, in his commentary on Iyov [Job] (וּמֵבִיא רְאָיָה מִלְּשׁוֹן הָרַמְבָּ״ן ז״ל בְּפֵירוּשׁ אִיּוֹב), which bears witness to this (יָעִיד עַל זֹאת), for he wrote in the language of riddle and not in plain language (שֶׁכָּתַב בִּלְשׁוֹן חִידָה וְלֹא בִּלְשׁוֹן גְּלוּיָּה). Be appalled, O heavens, at this! (שׁוֹמוּ שָׁמַיִם עַל זֹאת) (Jeremiah 2:12). How did he fail to see the Zohar, Saba, Parashat Mishpatim (הֵיאַךְ לֹא רָאָה זֹהַר סַבָּא פָּרָשַׁת מִשְׁפָּטִים), and other places as well (וּבִמְקוֹמוֹת אֲחֵרִים), such as the verse, “What shall we do for wives for those who remain?” (מַה נַּעֲשֶׂה לַנּוֹתָרִים לַנָּשִׁים) (Judges 21:16), followed by, “And each of you shall seize for himself a wife” (וְחֲטַפְתֶּם לָכֶם אִישׁ אִשְׁתּוֹ) (Judges 21:21). Concerning this our Sages, of blessed memory, said (וְעַל זֶה אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה), “Perhaps another will precede him through mercy” (שֶׁמָּא יַקְדִּמֶנּוּ אַחֵר בְּרַחֲמִים) (Mo'ed Katan 18b). For in the mystery of Yibbum [Levirate Marriage], his wife becomes his mother (כִּי בְּסוֹד הַיִּבּוּם נַעֲשֵׂית אִשְׁתּוֹ אִמּוֹ), and he has no mate (וְאֵין לוֹ בַּת זוּג).

And how extensively Rashbi, peace be upon him, expounds this (וּמָה מְאֹד, בְּפֵרוּשׁ דּוֹרְשׁוֹ, רַשְׁבּ״י ע״ה), in the discourse of Parashat Ki Tetze before us (בְּמַאֲמָר שֶׁל פָּרָשַׁת כִּי־תֵצֵא שֶׁלְּפָנֵינוּ), so that it is impossible to explain it any further (שֶׁאִי אֶפְשָׁר לְפָרְשׁוֹ יוֹתֵר). He does not speak there by way of any hint or riddle whatsoever (וְאֵינוֹ אוֹמֵר שָׁם שׁוּם רֶמֶז וְחִידָה כְּלָל), but rather expounds it openly (אֶלָּא דּוֹרְשׁוֹ בְּפֶה מָלֵא). From this arises the error (וְיוֹצֵא מִזֶּה הַטָּעוּת), that many seek to prove that the mysteries should be concealed (עַד אֲשֶׁר רַבִּים רוֹצִים לְהוֹכִיחַ לְהַעֲלִים הַסּוֹדוֹת), not only that they should not be expounded publicly (לֹא זוֹ שֶׁלֹּא יִדָּרְשׁוּם בָּרַבִּים), but even that they should not be brought to print at all (אֶלָּא אַף זוֹ שֶׁלֹּא יְבִיאוּם לְדֻפָּס כְּלָל).

And behold, the Zohar and the Pardes have already been printed (וְהִנֵּה הַזֹּהַר וְהַפַּרְדֵּס נִדְפְּסוּ כְּבָר), with the approval of great and distinguished men (בְּהַסְכָּמַת אֲנָשִׁים גְּדוֹלִים וַחֲשׁוּבִים), and they bring proof from their words to vindicate Yisrael (וּמֵבִיאִים רְאָיָה לִדְבַרֵיהֶם לְזַכּוֹת אֶת יִשְׂרָאֵל). And behold, in the future a person will be asked (וְהִנֵּה לֶעָתִיד שׁוֹאֲלִים אוֹתוֹ): “Did you engage in Shiur Komah [Measure of the Stature]? Did you gaze upon the Merkavah [Chariot]?” (עָסַקְתָּ בְּשִׁעוּר קוֹמָה צָפִיתָ בַּמֶּרְכָּבָה), as mentioned in Midrash Mishlei (כַּנִּזְכָּר בְּמִדְרַשׁ מִשְׁלֵי), and in other Midrashim (וּבְמִדְרָשִׁים אֲחֵרִים). Rather, it appears that because of the greatness of their arrogance (אֶלָּא נִרְאֶה מֵרוֹב גַּאֲוָתָם), they do not want anyone to study that which is hidden from them (שֶׁלֹּא יִלְמוֹד אָדָם דָּבָר מַה שֶּׁנֶּעְלָם מֵהֶם). “They neither know nor understand; they walk about in darkness” (וְלֹא יָבִינוּ וְיֵדְעוּ, בַּחֹשֶׁךְ יִתְהַלָּכוּ) (Psalms 82:5).

And I also, the author (וְגַם אֲנִי הַמְחַבֵּר), have seen a shocking thing (רָאִיתִי שַׁעֲרוּרִיָּה): that some notebooks of the Ari, of blessed memory (שֶׁנִּתְפַּשְׁטוּ אֵיזֶה קוֹנְטְרִיסֵי הָאַרִ״י זל״הה), were circulated as separate booklets that some of his disciples had written (קוֹנְטְרִיסִים נִפְרָדִים שֶׁכָּתְבוּ קְצָת תַּלְמִידָיו). Their words appear to contradict one another (שֶׁנִּרְאֶה דִּבְרֵיהֶם סוֹתְרִין זֶה אֶת זֶה), because the essential material is missing from the book (מֵאַחַר שֶׁעִיקָּר חָסֵר מִן הַסֵּפֶר). They did not explain it completely (וְלֹא פֵּירְשׁוּ בוֹ כָּל צָרְכוֹ), but merely wrote down certain points for their own remembrance (רַק הֵם כָּתְבוּ לָהֶם לְזִכָּרוֹן אֵיזֶה דְבָרִים), and thus there is room for error (וְיֵשׁ מָקוֹם לַטָּעוּת). Therefore I wrote this composition (לָכֵן כָּתַבְתִּי הַחִבּוּר הַזֶּה), and arranged within it gates and chapters (וְסִדַּרְתִּי בוֹ שְׁעָרִים וּפְרָקִים), just as the distinguished disciple, our teacher Rabbi Chaim, of blessed memory (לִהְיוֹת שֶׁגַּם הַתַּלְמִיד הַחָשׁוּב מָהַר״ר חַיִּים זל״הה עָשָׂה כֵּן), did likewise, although his book did not become widespread in this land (וְלֹא נִתְפַּשֵׁט סִפְרוֹ בָּאָרֶץ הַזֹּאת). However, we saw another book (אֲבָל רָאִינוּ סֵפֶר אַחֵר), which one of my disciples composed (שֶׁחִבֵּר אֶחָד מִתַּלְמִידַי). “God made man upright, but they have sought many devices” (וְהָאֱלֹהִים עָשָׂה אֶת הָאָדָם יָשָׁר וְהוּא בִּקֵּשׁ חִשְּׁבוֹנוֹת רַבִּים) (Ecclesiastes 7:29), in his copying of books from me (בְּהַעְתָּקָתוֹ סְפָרִים מִמֶּנִּי). He began by learning a little from me (וְהִתְחִיל לִלְמוֹד מִמֶּנִּי מְעַט), and copied from me many booklets (וְהֶעֱתִיק מִמֶּנִּי הַרְבֵּה קוֹנְטְרִיסִים), which I had brought from Eretz Yisrael (שֶׁהֵבֵאתִי מֵאֶרֶץ יִשְׂרָאֵל). He then composed one book (וְהוּא חִבֵּר סֵפֶר אֶחָד), from these collections together with his own reasonings (מֵהַלִּיקּוּטִים הָאֵלֶּה עִם סְבָרוֹתָיו).

And behold, I request (וְהִנְנִי מְבַקֵּשׁ), from every man in whose heart the fear of God has touched (מֵעִם כָּל אִישׁ אֲשֶׁר נָגַע יִרְאַת אֱלֹהִים בְּלִבּוֹ), that he guard himself against him and against his opinions (לְהִשָּׁמֵר מִמֶּנּוּ וּמִסְבָרוֹתָיו). Furthermore (וְעוֹד נוֹסַף עַל כֵּן), he copied from me (שֶׁהֶעֱתִיק מִמֶּנִּי), the Alef-Bet combinations of the 231 Gates (הָאַלְפָּא בֵּיתוֹת שֶׁל הָרל״א שְׁעָרִים), which I attained in my poverty (שֶׁהִשַּׂגְתִּי אֲנִי בְּעָנְיִי), with my meager intellect (בְּשִׂכְלִי הַדַּל). And because of the great fear and dread (וּמֵרוֹב פַּחַד וָאֵימָה), that fell upon me in a vision of the night (אֲשֶׁר נָפְלָה עָלַי בְּעֵת חֲזוֹן לַיְלָה), when I brought it to light (כַּאֲשֶׁר הוֹצֵאתִיהוּ לָאוֹרָה). It is a wondrous matter (וְהוּא דָבָר נִפְלָא), explaining the words of the Ari, of blessed memory (מְפָרֵשׁ דִּבְרֵי הָאַרִ״י זל״הה), in certain places (בִּקְצָת מְקוֹמוֹת), and also in the Zohar (וּבַזֹּהַר). Likewise, as you will see (גַּם כֵּן כַּאֲשֶׁר תִּרְאֶה), in the first gate of my book (בַּשַּׁעַר הָרִאשׁוֹן שֶׁל סִפְרִי), which is called Sha'ashu'ei HaMelekh [The King's Delights] (הַנִּקְרָא שַׁעֲשׁוּעֵי הַמֶּלֶךְ). He did not sign my name to it (וְלֹא חָתַם שְׁמִי עָלָיו), when he brought the Alef-Bet combinations of the 231 Gates, front and back, to print (בְּהָבִיאוֹ הָאַלְפָּא בֵּיתוֹת שֶׁל הָרל״א שְׁעָרִים פָּנִים וְאָחוֹר לְדֻפָּס). “Do good, Hashem, to the good and to the upright in their hearts” (הֵיטִיבָה י״י לַטּוֹבִים וְלִישָׁרִים בְּלִבּוֹתָם) (Psalms 125:4). “But those who turn aside to their crooked ways, Hashem shall lead away with the workers of iniquity; peace be upon Yisrael” (וְהַמַּטִּים עֲקַלְקַלּוֹתָם יוֹלִיכֵם י״י אֶת פּוֹעֲלֵי הָאָוֶן שָׁלוֹם עַל יִשְׂרָאֵל) (Psalms 125:5). This matter is well known (וְהַדָּבָר הַזֶּה יָדוּעַ), to all my disciples in Ashkenaz and in the land of Poland (לְכָל תַּלְמִידַי בְּאַשְׁכְּנַז וּבְאֶרֶץ פּוֹלִין), that I, the author, produced them with heavenly assistance (אֲשֶׁר אֲנִי הַמְחַבֵּר הִמְצִיאֵם בְּסִיַּעְתָּא דִּשְׁמַיָּא). And behold, this great intellect (וְהִנֵּה הַגָּדוֹל דֵּעָה הַלָּזֶה), took collections that he had copied from me (לָקַח לִקּוּטִים מַה שֶׁהֶעֱתִיק מִמֶּנִּי), and composed from them a book (וְעָשָׂה חִבּוּר מֵהֶם). Afterwards he wrote several chapters (וְכָתַב אַחַר זֶה אֵיזֶה פְּרָקִים), all of them twisted and perverse (כֻּלָּם נִפְתָּל וְעִקֵּשׁ), confused and corrupted (מְבֻלְבָּלִים מְשׁוּבָּשִׁים). All of this stirred us (וְכָל זֶה עוֹרְרָנוּ), to compose this book of mine (לְחַבֵּר סִפְרִי זֶה), in order to save men of truth from errors of understanding (לְהַצִּיל אַנְשֵׁי אֱמֶת מִשְּׁגָיוֹת הֲבָנָה). Blessed be Hashem forever. Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).