Chapter Three (פֶּרֶק שְׁלִישִׁי)

After the twenty years of the great seclusion that he practiced in Egypt (אַחֲרֵי הָעֶשְׂרִים שָׁנִים שֶׁל הַפְּרִישׁוּת הַגָּדוֹל שֶׁעָשָׂה בְּמִצְרַיִם), Eliyahu the prophet, of blessed memory, was revealed to him (נִתְגַּלָּה אֵלָיו אֵלִיָּהוּ הַנָּבִיא ז״ל), by the command of the Holy One, Blessed Be He (בְּצִוּוּי הקב״ה). And he said to him (וְאָמַר לוֹ), “The time has already come, close to your passing (כְּבָר הִגִּיעַ הָעֵת סָמוּךְ לִפְטִירָתְךָ).” And at that time he was only thirty-six years old (וְאוֹתוֹ הַפַּעַם לֹא הָיוּ לוֹ כִּי אִם ל״ו שָׁנָה), and at the age of thirty-eight he passed away (וּבֶן ל״ח שֶׁנַּח), in the year that he was summoned to the Heavenly Academy (הָיָה בַּשָּׁנָה שֶׁנִּתְבַּקֵּשׁ בִּישִׁיבָה שֶׁל מַעְלָה), here in the holy congregation of Tzefat (פֹּה ק״ק צְפַת), through our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים). And he said to him (וְאָמַר לוֹ), “Now ascend to the Land of Yisrael, to Tzefat, may it be rebuilt and established (עַתָּה עֲלֵה לְאֶרֶץ יִשְׂרָאֵל לְצְפַת תּוּב״ב), and there you will find one sage whose name is our teacher, the Rav Rabbi Chaim Klipariz (וְשָׁם תִּמְצָא חָכָם אֶחָד שֶׁשְּׁמוֹ מוֹרֵנוּ הָרַב רַבִּי חַיִּים קְלִיפְּרִ״ז). Him you shall anoint in your place (אוֹתוֹ תִּמְשַׁח תַּחְתֶּיךָ), place your hand upon him (סְמוֹךְ יָדְךָ עָלָיו), and transmit to him all your Chokhmah [Wisdom] (וּמְסוֹר לוֹ כָּל חָכְמָתְךָ), for he will fill your place (כִּי הוּא יְמַלֵּא מְקוֹמֶךָ). And with all your very bones, you came into this world only to rectify the Neshamah [Soul] of Rabbi Chaim (וְכָל עַצְמוֹתֶיךָ לֹא בָאתָ בָּעוֹלָם הַזֶּה אֶלָּא לְתַקֵּן נִשְׁמָתוֹ שֶׁל רַבִּי חַיִּים), for it is a very precious Neshamah [Soul] (כִּי הִיא נְשָׁמָה יְקָרָה מְאֹד). And through you he will merit Chokhmah [Wisdom] (וְעַל יָדְךָ יִזְכֶּה לְחָכְמָה), and a great light will go forth from him to all Yisrael (וְיֵצֵא מִמֶּנּוּ אוֹר גָּדוֹל לְכָל יִשְׂרָאֵל). And I promise you (וַאֲנִי אַבְטִיחֲךָ), that I will be revealed to you whenever you need me (שֶׁאֶתְגַלֶּה עָלֶיךָ בְּכָל עֵת שֶׁתִּצְטָרֵךְ לִי), and I will reveal to you supernal and lower mysteries (וַאֲנִי מְגַלֶּה לְךָ רָזִים עֶלְיוֹנִים וְתַחְתּוֹנִים). And also the Holy One, Blessed Be He, will bestow upon you Ruach haKodesh [Divine Inspiration] a thousandfold (וְגַם הקב״ה יַשְׁפִּיעַ עָלֶיךָ רוּחַ הַקֹּדֶשׁ אֶלֶף יָדוֹת), beyond what you could ever merit here upon impure earth (מַה שֶּׁלֹּא תוּכַל לִזְכּוֹת פֹּה עַל אֲדָמָה טְמֵאָה).” All these things the Rav, peace be upon him, revealed to our teacher, the Rav Rabbi Chaim, his disciple (כָּל אֵלּוּ הַדְּבָרִים גִּלָּה אוֹתָם הָרַב ע״ה לְמוֹרֵנוּ הָרַב רַבִּי חַיִּים תַּלְמִידוֹ). And our teacher, the Rav Rabbi Chaim, revealed them in secret (וּמוֹרֵנוּ הָרַב רַבִּי חַיִּים גִּלָּה אוֹתָם בְּסוֹד), “and among the remnant whom Hashem shall call” (וּבַשְּׂרִידִים אֲשֶׁר יי יִקְרָא) (Joel 3:5), they are the men of his generation, the sons of ascent who were in the Land of Yisrael (הֵם בְּנֵי גִילוֹ בְּנֵי עֲלִיָּה שֶׁבְּאֶ״י).

And behold, before the coming of the Ari, of blessed memory, to the Land of the Deer (וְהִנֵּה טֶרֶם בִּיאַתוֹ שֶׁל הָאֲרִ״י ז״ל לְאֶרֶץ הַצְּבִי), our honored master, the Rav, Rabbi Chaim, mentioned above (טָרַח וְיָגַע כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים הַנִּזְכָּר), toiled and labored very greatly (טַרְחָא גְּדוֹלָה עַד מְאֹד), to compose a commentary on all the Zohar (לַעֲשׂוֹת פֵּירוּשׁ עַל כָּל הַזֹּהַר). And he balanced and investigated and arranged many parables (וְאִזֵּן וְחִקֵּר וְתִקֵּן מְשָׁלִים הַרְבֵּה), according to the way of the introductions of our master, the Rav, Rabbi Moshe Cordovero, of blessed memory (עַל פִּי דֶּרֶךְ הַהַקְדָּמוֹת מוֹרֵנוּ הָרַב רַבִּי מֹשֶׁה קוֹרְדוֹוֵירוֹ ז״ל). And when the Holy One Blessed Be He saw his faithful heart with his God (וְכַאֲשֶׁר רָאָה הקב״ה אֶת לְבָבוֹ הַנֶּאֱמָן עִם אֱלֹהָיו), and his great desire with which his soul yearned to understand the secrets of the Torah (וְחֶשְׁקוֹ הַגָּדוֹל אֲשֶׁר חָשְׁקָה נַפְשׁוֹ לְהָבִין סִתְרֵי הַתּוֹרָה), immediately it was revealed upon him by Ruach haKodesh (מִיָּד נִגְלָה עָלָיו בְּרוּחַ הַקֹּדֶשׁ), concerning the man of God, the Ari, of blessed memory (עַל אִישׁ אֱלֹהִי הָאֲרִ״י ז״ל), that the time had already come (שֶׁכְּבָר הִגִּיעַ הָעֵת), near to the time of the deposit of his spirit to God who had given it to him (סָמוּךְ לְעֵת הַשָּׁבַת פִּקְדוֹן רוּחוֹ אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ לוֹ). And He commanded him (וְצִוָּהוּ) that he ascend from Egypt to the Land of Israel (שֶׁיַּעֲלֶה מִמִּצְרַיִם לְאֶ״י), and deliver all his wisdom to one sage (וִימְסוֹר כָּל חָכְמָתוֹ לְתַלְמִיד חָכָם אֶחָד), whose name is: “our honored master, the Rav, Rabbi Chaim” (אֲשֶׁר שְׁמוֹ: כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים), for he will fill his place (כִּי הוּא יְמַלֵּא מְקוֹמוֹ), to keep alive “the remnant in the land” (לְהַחֲיוֹת שְׁאֵרִית בָּאָרֶץ) (cf. (Isaiah 37)). Immediately he prepared his steps for the journey (מִיָּד הֵכִין לַדֶּרֶךְ פְּעָמָיו), and came to the Holy Land (וּבָא לְאֶרֶץ הַקֹּדֶשׁ), he and his wife and his children and all that he had (הוּא וְאִשְׁתּוֹ וּבָנָיו וְכָל אֲשֶׁר לוֹ), to the holy congregation of Tzefat (לְק״ק צְפַת). He dwelt there (יוֹשֵׁב שָׁם), and awaited when our honored master, the Rav, Rabbi Chaim, would come to him (וּמְמַתֵּין אֵימָתַי יָבוֹא כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים אֵצְלוֹ), and request of him to bring him into the chambers of this wisdom (וִיבַקֵּשׁ מִמֶּנּוּ שֶׁיַּכְנִיסֵהוּ בְּחַדְרֵי הַחָכְמָה הַזֹּאת). For the Ari, of blessed memory, did not desire to pursue after him (כִּי לֹא רָצָה הָאֲרִ״י ז״ל לִרְדֹּף אַחֲרָיו), to fulfill: “Do not awaken and do not arouse the love until it desires” (לְקַיֵּים: אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ) (Song of Songs 2). And then it is beloved by him (וְכָדִין הִיא חֲבִיבָה עָלָיו), which is not so the opposite (מַה שֶּׁאֵין כֵּן לְהֶפֶךְ). And our master, the Rav, Rabbi Chaim, did not regard him, thinking that he needed to learn from him (וּמוֹרֵנוּ הָרַב רַבִּי חַיִּים לֹא הֶחֱשִׁיב אוֹתוֹ, שֶׁהוּא צָרִיךְ לִלְמוֹד מִמֶּנּוּ). Rather, on the contrary (וַאֲדָרְבָּא), he thought that he was wiser in the wisdom of Kabbalah than him (הוּא חָשַׁב שֶׁהוּא חָכָם יוֹתֵר בְּחָכְמַת הַקַּבָּלָה מִמֶּנּוּ). Until after six months’ time (עַד שֶׁלְּאַחַר זְמַן הַשִּׁשָּׁה חֳדָשִׁים), it entered into his mind to go to the Ari, of blessed memory (עָלָה בְּדַעְתּוֹ לָלֶכֶת אֶל הָאֲרִ״י ז״ל), and to test his vessel (וּלְהִתְהוֹת בְּקַנְקָנוֹ), how he would interpret one saying (אֵיךְ יְפוֹרֵשׁ מַאֲמָר אֶחָד), which he already had explained by himself (שֶׁכְּבָר הָיָה מְפוֹרָשׁ אֶצְלוֹ). And immediately when he came (וְתֵכֶף כְּשֶׁבָּא), the Ari, of blessed memory, said (אָמַר הָאֲרִ״י ז״ל): This man has not come except to test my vessel (אִישׁ הַלָּזֶה לֹא בָּא כִּי אִם לְהִתְהוֹת בְּקַנְקָנִי). Since Rabbi Chaim, our master, the Rav, asked him that saying (כֵּיוָן שֶׁשָּׁאַל אוֹתוֹ מוֹרֵנוּ הָרַב רַבִּי חַיִּים הַמַּאֲמָר הַזֶּה), the Ari, of blessed memory, began to say within it wondrous secrets (הִתְחִיל הָאֲרִ״י ז״ל לוֹמַר בְּתוֹכוֹ סוֹדוֹת נִפְלָאִים), that Rabbi Shimon bar Yochai hinted at within it (שֶׁרָמַז הָרַשְׁבִּ״י בְּתוֹכוֹ), which no human ear had ever heard (אֲשֶׁר לֹא שָׁמְעָה אֹזֶן אָדָם מֵעוֹלָם). And when our master the Rav, Rabbi Chaim, heard those supernal hints (כֵּיוָן שֶׁשָּׁמַע מוֹרֵנוּ הָרַב רַבִּי חַיִּים אוֹתָן הָרְמָזִים הָעֶלְיוֹנִים), his soul almost departed (כִּמְעַט יָצְאָה נַפְשׁוֹ) while speaking with him (בְּדַבְּרוֹ אִתּוֹ). And afterwards he asked him another saying (וְאַחַר כָּךְ שָׁאַל אוֹתוֹ מַאֲמָר אַחֵר), and the Ari, of blessed memory, opened for him gates of light (וְהָאֲרִ״י ז״ל פָּתַח לוֹ פִּתְחֵי אוֹרָה), until our honored master, the Rav, Rabbi Chaim, imagined himself as a fox before the Ari (עַד שֶׁדִּמָּה עַצְמוֹ כְּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים כְּשׁוּעָל לִפְנֵי הָאֲרִ״י), and as if he were of no account at all (וְכְלָא חֲשִׁיבִי דָּמֵי). And afterwards he asked him a third saying (וְאַחַר כָּךְ שָׁאַל אוֹתוֹ מַאֲמָר שְׁלִישִׁי), and the Ari, of blessed memory, answered (הֵשִׁיב הָאֲרִ״י ז״ל): Until here is the Shabbat boundary and no further (עַד כָּאן תְּחוּם שַׁבָּת וּתְוּ לָא), you are not worthy that more be revealed to you (אֵינְךָ רָאוּי לְגַלּוֹת לְךָ יוֹתֵר מִזֶּה). Immediately he went out from before him brokenhearted (מִיָּד יָצָא מִלְּפָנָיו בְּפַחֵי נֶפֶשׁ), and entered his house (וְנִכְנַס בְּבֵיתוֹ), and removed his garments and put on sackcloth (וּפָשַׁט אֶת בְּגָדָיו וְלָבַשׁ שַׂק), and cast himself into the ashes (וְהִשְׁלִיךְ אֶת עַצְמוֹ בְּתוֹךְ הָאֵפֶר). And he cried and wept a very great weeping (וְצָעַק וּבָכָה בְּכִיָּה גְּדוֹלָה עַד מְאֹד), and sought mercy before the Holy One Blessed Be He (וּבִקֵּשׁ רַחֲמִים מִלִּפְנֵי הקב״ה), that He grant him grace and favor in the eyes of the Ari, of blessed memory (שֶׁיִּתְּנֵהוּ לְחֵן וּלְחֶסֶד בְּעֵינֵי הָאֲרִ״י ז״ל), that he reveal to him the secrets of Torah (שֶׁיִּמְסוֹר לוֹ סִתְרֵי תּוֹרָה). And he spent the night fasting, and in sackcloth, in the ashes (וְלָן בְּתַעֲנִית וָשַׂק, בְּתוֹךְ הָאֵפֶר). And the next day he came to the Ari, of blessed memory (וְלַמָּחָר בָּא אֶל הָאֲרִ״י ז״ל), and fell upon his face (וְנָפַל עַל פָּנָיו), and kissed his hands and feet (וְנָשַׁק לוֹ יָדָיו וְרַגְלָיו). And he began to weep before him (וְהִתְחִיל לוֹ לִבְכּוֹת לְפָנָיו), and to supplicate (וּלְהִתְחַנֵּן), and he said to him (וְאָמַר לֵיהּ): For the sake of Hashem, the God of Israel, please do not send me away empty (לְמַעַן הַשֵּׁם אֱלֹהֵי יִשְׂרָאֵל נָא אַל תַּשִּׁיבֵנִי רֵיקָם), and do not abandon me (וְאַל תַּעַזְבֵנִי), and do not distance me from your people (וְאַל תַּרְחִיקֵנִי מֵעַמֶּךָ).

The Ari, of blessed memory, said to him (אָמַר לֵיהּ הָאֲרִ״י ז״ל): The ashes of yesterday, in which you rolled yesterday (הָאֵפֶר שֶׁל אֶתְמוֹל, שֶׁאֵפַּרְתָּ בָּהּ מֵאֶתְמוֹל), they have helped you (הִיא הוֹעִילָה לָךְ). And for that purpose I intended yesterday (וְעַל מְנָת כֵּן נִתְכַּוַּנְתִּי אֶתְמוֹל), not to reveal more to you (שֶׁלֹּא לְגַלּוֹת לְךָ עוֹד). From now on do not fear (מִכָּאן וָאֵילַךְ אַל תִּפְחַד), for I will teach you everything, with the help of Hashem (כִּי אֲנִי מְלַמֶּדְךָ הַכֹּל בְּעֶזְרַת הַשֵּׁם). And he revealed to him what had been told to him in Egypt (וְגִלָּה לוֹ מַה שֶּׁנֶּאֱמַר לוֹ בְּמִצְרַיִם). And from that day onward (וּמֵאוֹתוֹ יוֹם וָהָלְאָה), “the lad did not depart from within the tent” (נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל) (Exodus 33). And he would transmit to him the secrets of Torah for a complete year (וְהָיָה מוֹסֵר לוֹ סִתְרֵי תּוֹרָה שָׁנָה אַחַת תְּמִימָה), and he would write down everything that he learned from his master (וְהָיָה כּוֹתֵב כָּל מַה שֶּׁשָּׁנָה מֵרַבּוֹ). Afterwards our master, the Rav, Rabbi Chaim, said (אַחַר כָּךְ אָמַר מוֹרֵנוּ הָרַב רַבִּי חַיִּים): “Is such a thing good in the eyes of Hashem (הֲיֵטֵב כָּזֶה בְּעֵינֵי יי), that such a great light be in the world (שֶׁיְּהֵא אוֹר גָּדוֹל כָּזֶה בָּעוֹלָם), and the sages of the generation do not know it?” (וַחַכְמֵי הַדּוֹר לֹא יֵדְעוּ אוֹתוֹ). The Ari, of blessed memory, said to him (אָמַר לוֹ הָאֲרִ״י ז״ל): “Not good is the thing that you say (לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה אוֹמֵר). Do not reveal it to any man (לֹא תְגַלֶּה אוֹתוֹ לְשׁוּם אָדָם), and let it be pleasant for me and for you” (וְיוּנְעַם לִי וָלָךְ). But our master, the Rav, Rabbi Chaim, did not regard his words (וּמוֹרֵנוּ הָרַב רַבִּי חַיִּים לֹא חָשׁ לִדְבָרָיו), and he went and revealed the secrets to some of his companions (וְהָלַךְ וְגִלָּה הַסּוֹדוֹת לְקִצְתָּ חֲבֵירָיו), until there were joined to him ten companions, holy ones on high (עַד שֶׁנִּתְחַבְּרוּ לוֹ עֲשָׂרָה חֲבֵירִים קְדוֹשֵׁי עֶלְיוֹן).

And most of the teachings that the Ari revealed to them were upon the Zohar (וְרוֹב הַמַּאֲמָרִים שֶׁגִּלָּה לָהֶם הָאֲרִ״י הָיָה עַל הַזֹּהַר), and there was no need for the book of the Zohar nor for any other book in the world (וְלֹא הָיָה צֹרֶךְ לְסֵפֶר הַזֹּהַר וְלֹא לְשׁוּם סֵפֶר בָּעוֹלָם), for everything was transmitted orally (אֶלָּא הַכֹּל בַּעַל פֶּה). And sometimes he would go with the companions to the village of Meron (וּלְפָעָמִים הָלַךְ עִם הַחֲבֵירִים לְכָפָר מֵירוֹן), and he would seat them at the place where Rabbi Shimon bar Yochai, peace be upon him, revealed to them the Idra Rabba (וְהָיָה מוֹשִׁיב אוֹתָם עַל הַמָּקוֹם אֲשֶׁר שָׁם גִּלָּה לָהֶם הָרַשְׁבִּ״י ע״ה הָאִדְרָא רַבָּא). And he would say (וְהָיָה אוֹמֵר), “Here sat Rabbi Elazar (בְּכָאן יָשַׁב רַבִּי אֶלְעָזָר), and here sat Rabbi Abba (וּבְכָאן יָשַׁב רַבִּי אַבָּא), here sat Rabbi Yehudah (בְּכָאן יָשַׁב רַבִּי יְהוּדָה),” and so all of them (וְכֵן כֻּלָּם). And he seated each one in his proper place according to his Neshamah [Soul] (וְהוֹשִׁיב כָּל אֶחָד וְאֶחָד בִּמְקוֹמוֹ הָרָאוּי לוֹ כְּפִי נִשְׁמָתוֹ). And he himself sat in the place of Rabbi Shimon (וְהוּא עַצְמוֹ יָשַׁב בִּמְקוֹם רַבִּי שִׁמְעוֹן), and Rabbi Chaim in the place of Rabbi Elazar (וְרַבִּי חַיִּים בִּמְקוֹם רַבִּי אֶלְעָזָר), and Rabbi Yonatan in the place of Rabbi Abba (וְרַבִּי יוֹנָתָן בִּמְקוֹם רַבִּי אַבָּא), and Rabbi Gedalyah in the place of Rabbi Yehudah (וְרַבִּי גְּדַלְיָה בִּמְקוֹם רַבִּי יְהוּדָה), and Rabbi Yosef Ma’aravi in the place of Rabbi Yosi (וְרַבִּי יוֹסֵף מַעֲרָבִי בִּמְקוֹם רַבִּי יוֹסִי), and Rabbi Yitzchak Kohen Ashkenazi in the place of Rabbi Yitzchak (וְרַבִּי יִצְחָק כֹּהֵן אַשְׁכְּנָזִי בִּמְקוֹם רַבִּי יִצְחָק), and so all of them (וְכֵן כֻּלָּם). And he would say (וְהָיָה אוֹמֵר), “Today the Neshamah [Soul] of such-and-such a Tanna has shone within your Neshamah [Soul]” (הַיּוֹם הֵאִירָה נִשְׁמַת תַּנָּא פְּלוֹנִי בְּנִשְׁמָתְךָ). And he would say (וְהָיָה אוֹמֵר), that he saw fire flaming around the companions (שֶׁהָיָה רוֹאֶה שֶׁהָאֵשׁ מְלַהֶטֶת סְבִיבוֹת הַחֲבֵירִים), only that permission had not been given for their eyes to see, but only to him alone (אֶלָּא שֶׁאֵין נִתַּן רְשׁוּת לְעֵינֵיכֶם לִרְאוֹת אֶלָּא לוֹ לְבַדּוֹ). And he would prostrate himself upon the grave of the Tanna (וְהָיָה מִשְׁתַּטֵּחַ עַל קֶבֶר הַתַּנָּא), and he knew how to cleave his Ruach [Spirit] with his Ruach [Spirit] (וְהָיָה יוֹדֵעַ לְאַדְבַּקָא רוּחֵיהּ בְּרוּחוֹ), and direct and unify (וּמְכַוֵּן וּמְיַחֵד), and raise his Neshamah [Soul] with the Neshamah [Soul] of the Tanna (וּמַעֲלֶה נִשְׁמָתוֹ עִם נִשְׁמַת הַתַּנָּא), in the secret of Mayin Nukvin [Female Waters] (בְּסוֹד מַיִן נוּקְבִּין), until he effected a Yihud [Unification] above (עַד שֶׁעָשָׂה יִחוּד לְמַעְלָה). And afterward he would bring down the Nefesh [Soul] of the Tanna into the body (וְאַחַר כָּךְ הוֹרִיד הַנֶּפֶשׁ שֶׁל הַתַּנָּא בְּתוֹךְ הַגּוּף), and he would speak with him (וְהָיָה מְדַבֵּר עִמּוֹ), and he would reveal to him everything that he had learned in the Heavenly Academy (וּמְגַלֶּה לוֹ כָּל מַה שֶּׁלָּמַד בִּישִׁיבָה שֶׁל מַעְלָה), as a man speaks with his friend (כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ). And also our honored teacher, the Rav Rabbi Chaim, peace be upon him (וְגַם כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים עָלָיו הַשָּׁלוֹם), had this power in his hand to do so (הָיָה בְּיָדוֹ הַכֹּחַ הַזֶּה לַעֲשׂוֹתוֹ), even after the passing of the Ari, may the memory of the righteous and the holy be for blessing (אֲפִלּוּ אַחַר פְּטִירַת הָאֲרִ״י זלָה״ה). But the rest of the companions (אֲבָל שְׁאָר הַחֲבֵירִים), during the lifetime of the Rav (בְּחַיֵּי הָרַב), the Tannaim would unite and speak with them literally (הָיוּ מִתְיַחֲדִים הַתַּנָּאִים וּמְדַבְּרִים עִמָּהֶם מַמָּשׁ). But after the Ari, of blessed memory, passed away (אֲבָל לְאַחַר שֶׁנִּפְטַר הָאֲרִ״י ז״ל), each one feared for himself (כָּל אֶחָד מִפַּחֵד אֶת עַצְמוֹ), because it is a very dangerous matter for the Nefesh [Soul] (מִפְּנֵי שֶׁהוּא דָּבָר מְסוּכָּן מְאֹד לַנֶּפֶשׁ), as is known to us (כַּיָּדוּעַ אֶצְלֵינוּ). And all those Yihudim [Unifications] are written by us, praise be to God (וְכָל אוֹתָם הַיִּחוּדִים הֵם כְּתוּבִים אֶצְלֵינוּ תְּהִלָּה לָאֵל). And this is the secret (וְזֶהוּ הַסּוֹד) that our Sages, of blessed memory, said (שֶׁאָמְרוּ חֲז״ל): “Eliyahu brings about the resurrection of the dead” (אֵלִיָּהוּ מֵבִיא לִידֵי תְּחִיַּית הַמֵּתִים) (Shir HaShirim Rabbah). And this is the secret (וְזֶהוּ הַסּוֹד): the key of the resurrection of the dead (מַפְתֵּחַ שֶׁל תְּחִיַּית הַמֵּתִים), which was entrusted into the hand of Eliyahu, of blessed memory (שֶׁהוּא נִמְסַר בְּיַד אֵלִיָּהוּ ז״ל), and he handed it over to our teacher and master, the Holy of Holies, the Ari, may the memory of the righteous and the holy be for blessing (וְהוּא מְסָרוֹ לְמוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים הָאֲרִ״י זלָה״ה).