Chapter Three (פֶּרֶק שְׁלִישִׁי)

After I have explained the matter of the two courts of judgment (אַחֲרֵי שֶׁבֵּאַרְתִּי עִנְיַן הַשְּׁנֵי בָּתֵּי דִינִין), you must know (צָּרִיךְ אַתָּה לָדַעַת), even though the Sanhedrin above are the seventy-one angels (אַף עַל פִּי שֶׁהַסַּנְהֶדְרִין דְּלְעֵילָא הֵם הָע״א מַלְאָכִים), they are judges (הֵם דַּיָּינִים), and they act according to the strict line of judgment (וְעוֹשִׂים כְּפִי שוּרַת הַדִּין), and they punish with harsh punishments whoever transgresses His commandments (וּמַעֲנִישִׁים בַּעֲנָשִׁים קָשִׁים לְמִי שֶׁיַּעֲבוֹר עַל מִצְוֹתָיו). Nevertheless (אַף עַל פִּי כֵן), how many commandments and good deeds (כַּמָּה מִצְוֹת וּמַעֲשִׂים טוֹבִים), how much merit is in his hand (כַּמָּה זְכוּת בְּיָדוֹ), that he merited to ascend so much until he stood before the seventy-one Sanhedrin (שֶׁזָּכָה לַעֲלוֹת כָּל כָּךְ עַד שֶׁעָמַד לִפְנֵי הָע״א סַנְהֶדְרִין).

All those wicked ones who sinned greatly (כָּל אוֹתָן הָרְשָׁעִים שֶׁחָטְאוּ הַרְבֵּה), and rebelled against their Father in Heaven—may the Merciful One save us (וּמָרְדוּ כְּנֶגֶד אֲבִיהֶם שֶׁבַּשָּׁמַיִם רַחֲמָנָא לִצְלַן)—and their sin they declared like Sodom (וְחַטָּאתָם כִּסְדֹם הִגִּידוּ). And in particular, those who cohabit with gentile women and menstruants (וּבִפְרָט אוֹתָן בּוֹעֲלֵי גּוֹיוֹת וְנִדּוֹת), and also those who sin with a married woman (וְגַם הַחוֹטְאִים בְּאֵשֶׁת אִישׁ), and likewise a murderer who kills a soul of Yisrael (וְכֵן רוֹצֵחַ שֶׁהָרַג נֶפֶשׁ מִיִּשְׂרָאֵל), and also an apostate who denies the fundamental principle [of faith] (וְגַם מְשׁוּמָד אֲשֶׁר כָּפַר בָּעִיקָּר). And also the informer, who hands over and informs against an individual or the community of Yisrael to the kingdom and its officers, harming them (וְגַם מָסוֹר הַמּוֹסֵר וּמַלְשִׁין עַל הַיָּחִיד, אוֹ עַל הַכְּלָל יַהֲדוּת לַמַלְכוּת וְשָׂרָיו, וּמַזִּיק אוֹתָם), and others like them (וְכּוֹיוֹצֵא בָּהֶם). And also the sorcerer is included among those who deny the fundamental principle [of faith] (וְגַם הַמְכַשֵּׁף הוּא בִּכְלַל כּוֹפֵר בָּעִיקָּר), for the sorcerer derives no benefit from the demon or from the destructive forces (כִּי אֵין לַמְכַשֵּׁף הֲנָאָה מֵהַשֵּׁד אוֹ מִן הַמַּזִּיקִין), unless he performs something like an incense offering (אִם לֹא יַעֲשֶׂה כְּעֵין קְטֹרֶת), or performs some act of bowing or murder (אוֹ יַעֲשֶׂה אֵיזֶה הִשְׁתַּחֲוָיָה אוֹ רְצִיחָה), and with that blood performs his acts (וּבְדָם הַהוּא יַעֲשֶׂה פְּעוּלּוֹתָיו). As is known in the mystery of, “The Tree of Knowledge of good and evil, you shall not eat from it” (עֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ) (Genesis 2), [that is to say,] do not make use of the good for the desires and pleasures of the material world that come through the evil (כְּלוֹמַר אַל תִּשְׁתַּמֵּשׁ בַּטּוֹב לְתַאֲווֹת וְתַעֲנוּגוֹת עוֹלָם הַגַּשְׁמִי, הַבָּא עַל יְדֵי הָרָע), and the one who understands will understand (וְהַמֵּבִין יָבִין). These factions do not merit to ascend before the firmament of the heavens (הַכִּתּוֹת הָאֵלּוּ אֵינָם זוֹכִים לַעֲלוֹת אֶל פְּנֵי רָקִיעַ הַשָּׁמַיִם), to tread the courtyard and palace of the King (לִרְמוֹס חָצֵר וּפַלְטְרִין שֶׁל מֶלֶךְ).

Rather, Above the angels decree his judgment (אֶלָּא לְמַעְלָה פּוֹסְקִים הַמַּלְאָכִים דִּינוֹ), and immediately they send down below one court of destructive forces (וּתְכֵף שׁוֹלְחִים לְמַטָּה בֵּית דִּין אֶחָד שֶׁל מַזִּיקִים), to judge him (לָדוּנוֹ). And to pursue him from hill to mountain and from mountain to hill (וּלְרָדֹף אוֹתוֹ מִגִּבְעָה לְהַר וּמֵהַר לְגִבְעָה), and they roam through the atmosphere of the world (וּמְשׁוֹטְטִין אוֹוִיר הָעוֹלָם), until the time decreed upon them is completed (עַד כְּלוֹת זְמַן הַקָּצוּב עֲלֵיהֶם). And they are reincarnated in the Inanimate, Vegetative, Living, and Speaking [Human] (וּמִתְגַּלְגְּלִים בְּדֹּצַ״חַ״ם), and in the seven lands (וּבְשֶׁבַע אֲרָצוֹת), until Gehennom receives them (עַד אֲשֶׁר יְקַבֵּל אוֹתָם הַגֵּיהִנֹּם). And there they are judged for twelve months (וְשָׁם נִדּוֹנִים שְׁנֵים־עָשָׂר חֹדֶשׁ). And afterwards they chirp and ascend (וְאַחַר כָּךְ מְצַפְצְפִין וְעוֹלִין), and they are created another time (וְנִבְרָאִים פַּעַם אַחֶרֶת), in order to rectify them and to refine them and to whiten them [purify them] (כְּדֵי לְתַקְּנָן וּלְצָרְפָן וּלְלַבְּנָן). As it is said: “And I will refine them as one refines silver, and I will test them as one tests gold” (וְצָרַפְתִּים כִּצְרוֹף אֶת הַכֶּסֶף, וּבְחַנְתִּים כִּבְחוֹן אֶת הַזָּהָב) (Zechariah 13). And furthermore: “But the tenth shall again be, and it shall be consumed” (בָּהּ עֲשִׂירִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר) (Isaiah 6). And all the filth shall go to Avadon (וְכָל הַזּוֹהֲמָא יֵלֵךְ לַאֲבַדּוֹן), and the soul shall be purified and sanctified (וְנֶפֶשׁ יִתְטַהֵר וְיִתְקַדֵּשׁ).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that all those 974 generations that arose in thought to be created, and were not created (שֶׁכָּל אוֹתָן הַתְּתַקְע״ד דּוֹרוֹת שֶׁעָלוּ בְּמַחֲשָׁבָה לְהִבָּרוֹת, וְלֹא נִבְרְאוּ), because they were all evil, sinners against Hashem exceedingly (מִפְּנֵי שֶׁהָיוּ כֻּלָּם רָעִים חַטָּאִים לַה׳ מְאֹד), more than the generation of the Flood and the generation of the Dispersion (יוֹתֵר מִדּוֹר הַמַּבּוּל וּמִדּוֹר הַפַּלָּגָה). And all of them: “were shriveled before their time, and a river was poured upon their foundation” (קֻמְטוּ וְלֹא עֵת וְנָהָר יוּצַק יְסוֹדָם) (Job 22). For from the fire of the judgments, and the fire of the river Dinur, shall consume them (כִּי מֵאֵשׁ הַדִּינִים, וְהָאֵשׁ שֶׁל נָהָר דִּינוּר תֹּאכְלֵם), for they were shriveled before their proper time (שֶׁקוּמְטוּ בְּלֹא עֵת זִמְנָם). All of them fell into the depths of the Klipah (כֻּלָּם נָפְלוּ בְּעִמְקֵי הַקְּלִפָּה), into the place of death, where there is no vitality at all whatsoever (בִּמְקוֹם הַמִּיתָה, שֶׁאֵין שָׁם חַיּוּת כְּלָל וָעִקָּר), in the place of death itself (בִּמְקוֹם הַמִּיתָה מַמָּשׁ). And the Holy One Blessed Be He, in His great mercies, raises from them every single day (וְהקב״ה בְּרַחֲמָיו הַגְּדוֹלִים מַעֲלֶה מֵהֶן בְּכָל יוֹם וָיוֹם), little by little (לְאַט לְאַט), and He plants them in every generation (וְשָׁתְלָן בְּכָל דוֹר וָדוֹר), in order to cleanse them and refine them and rectify them (כְּדֵי לְזַקְּקָן וּלְצָרְפָן וּלְתַקְּנָן), since they are very, very great and precious Neshamot (בְּהִיוֹת שֶׁהֵן נְשָׁמוֹת גְּדוֹלוֹת וִיקָרוֹת מְאֹוד מְאֹוד). But because the evil prevailed over them so much (אֶלָּא מִפְּנֵי שֶׁהָרַע גָּבַר עֲלֵיהֶם כָּל כָּךְ), until the holiness that was within them had no strength or ability to raise its head (עַד שֶׁהַקְּדוּשָּׁה שֶׁהָיְתָה בָּהֶם לֹא הָיָה בָּהּ כֹּחַ וִיכֹלֶת לְהָרִים רֹאשׁ). And the Holy One Blessed Be He, blessed be His Name alone (וְהקב״ה יִתְבָּרַךְ שְׁמוֹ לְבַדּוֹ), raises them from level to level (מַעֲלֶה אוֹתָם מִמַּדְרֵיגָה לְמַדְרֵיגָה).

At first He reincarnates them into the Inanimate (בַּתְּחִלָּה מְגַלְגֵּל אוֹתָם בְּדוֹמֵם), and from the Inanimate they ascend into the Vegetative (וּמִן הַדּוֹמֵם עוֹלִים לַצּוֹמֵחַ), and from the Vegetative they ascend into the living being that does not speak (וּמִן הַצּוֹמֵחַ עוֹלִים לְבַעַל חַי בִּלְתִּי־מְדַבֵּר), and afterwards into the Speaking [Human] among the nations or among the slaves (וְאַחַר כָּךְ אֶל הַחַי מְדַבֵּר בַּגּוֹיִם אוֹ בַּעֲבָדִים), and afterwards to Yisrael (וְאַחַר כָּךְ לְיִשְׂרָאֵלִים). And sometimes a certain soul from among them merits (וּלְפָעָמִים זוֹכֶה אֵיזֶה נֶפֶשׁ מֵהֶם), and leaps two or three levels at one time (וּמְדַלֶּגֶת שְׁנַיִם אוֹ שְׁלוֹשָׁה מַדְרֵגוֹת בְּפַעַם אֶחָת). And our master and teacher, the Ari, of blessed memory (וּמוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה), gave a sign to his disciples that they should recognize these souls (מָסַר סִימָן לְתַלְמִידָיו שֶׁיַּכִּירוּ נְפָשׁוֹת אֵלּוּ), and he said (וְאָמַר): When you see people who are brazen-faced and have no shame before people (כְּשֶׁתִּרְאוּ בְּנֵי אָדָם שֶׁהֵם עַזֵּי פָּנִים וְאֵין לָהֶם בוּשָׁה מִבְּנֵי אָדָם), know with certainty and clarity (תֵּדְעוּ נֶאֱמָנָה בְּבִירוּר), that before this Gilgul [Reincarnation] they were a reincarnation of cattle, a wild beast, or an unclean bird (שֶׁקוֹדֶם זֶה הַגִּלְגּוּל הָיוּ גִּלְגּוּל בְּהֵמָה, חַיָּה, וְעוֹף טָמֵא). And just as they have no shame, so too these souls have no shame (וּכְמוֹ שֶׁלָּהֶם אֵין בוּשָׁה, גַּם לָהֶם אֵין בוּשָׁה), and they follow their former training (וְהֵם הוֹלְכִים אַחַר לִימוּדָם הָרִאשׁוֹן). Also, at times it happens that souls which had already merited Nefesh–Ruach–Neshamah (גַּם לִפְעָמִים יִקְרֶה שֶׁיִּתְגַּלְגְּלוּ נְפָשׁוֹת שֶׁכְּבָר זָכוּ לְנֶפֶשׁ–רוּחַ–נְשָׁמָה), and afterward returned and blemished their souls through their many evil sins (וְחָזְרוּ וּפָגְמוּ אֶת נַפְשָׁם בַּעֲוֹנוֹתֵיהֶם הָרַבִּים וְהָרָעִים), and rebelled against their Father in Heaven—may the Merciful One deliver them (וּמָרְדוּ כְּנֶגֶד אֲבִיהֶם שֶׁבַּשָּׁמַיִם רַחֲמָנָא לִשְׁזַבֵּן). Such souls are able to destroy their souls and cut themselves off from the Source of Life (שֶׁיוּכְלוּ לְהַשְׁחִית אֶת נַפְשָׁם וּלְהַכְרִיתָם מִמְּקוֹר הַחַיִּים), until they are not counted even among the faction of the wicked who are judged in Gehennom (עַד שֶׁלֹּא יִמָּנֶה אֲפִלּוּ עִם כִּת הָרְשָׁעִים הַנִּידּוֹנִים בִּגֵיהִנֹּם), who chirp in repentance and ascend (הַמְצַפְצְפִין בִּתְשׁוּבָה וְעוֹלִים). Rather, they are completely banished (אֶלָּא נִדְּחִים לְגַמְרֵי), and are sent to evil occurrences (וְנִשְׁלָחִים לִמְקָרִים רָעִים), more severe even than the judgment of Gehennom (הַיּוֹתֵר קָשִׁים מִדִּינָהּ שֶׁל גֵּיהִנֹּם). Until the time comes for His word, blessed and exalted be His Name (עַד עֵת בּוֹא דְבָרוֹ יִתְבָּרַךְ וְיִתְעַלֶּה שְׁמוֹ), in His great and abundant mercies (בְּרַחֲמָיו הַגְּדוֹלִים וְהָרַבִּים), for He acts so that none banished from Him shall remain banished (שֶׁהוּא עוֹשֶׂה לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח), and the time of His visitation arrives, blessed be His Name (וּבָא עֵת פְּקוּדָתוֹ יִתְבָּרַךְ שְׁמוֹ).

And He raises them little by little (וּמַעֲלֶה אוֹתָם מְעַט מְעַט), to rectify them and to refine them (לְתַקֵּן אוֹתָם וּלְצָרְפָן). At first He reincarnates them into the Inanimate (מִתְּחִלָּה מְגַלְגֵּל אוֹתָם בְּדוֹמֵם), and afterwards into the Vegetative (וְאַחַר כָּךְ לַצּוֹמֵחַ), and afterwards into the living being that does not speak (וְאַחַר כָּךְ לַחַי בִּלְתִּי־מְדַבֵּר), and afterwards into the Speaking [Human] (וְאַחַר כָּךְ לַחַי הַמְדַבֵּר), all in righteousness and in judgment and in uprightness (הַכֹּל בְּצֶדֶק וּבְמִשְׁפָּט וּבְיוֹשֶׁר), by means of the Great Beit Din [Court of Judgment] (עַל יְדֵי הַבֵּית דִּין הַגָּדוֹל), each and every one according to his punishment (כָּל חַד וַאֲחַר כְּפִי עֲנָשׁוֹ). And we have many proofs from the Torah, and from the Prophets, and from the Writings (וְיֵשׁ לָנוּ הַרְבֵּה רְאָיוֹת מִן הַתּוֹרָה, וּמִן הַנְּבִיאִים, וּמִן הַכְּתוּבִים). From the Torah, from where? (מִן הַתּוֹרָה מִנַּיִן): It is written (כְּתִיב): “And Hashem scattered them from there over the face of all the earth” (וַיַּפֶץ ה׳ אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ) (Genesis 11). And our Sages expounded (וְדָרְשׁוּ חז״ל) (see Sanhedrin 109a), that the generation of the Dispersion were judged in three divisions of judgment (שֶׁבִּשְׁלשָׁה חִלּוּקֵי דִינִין נִדּוֹנוּ דוֹר הַפַּלָּגָה): the good among them were judged with the confusion of language (הַטּוֹבִים שֶׁבָּהֶם נִדּוֹנוּ בְּבִלְבּוּל לָשׁוֹן). And the faction that intended for the sake of idolatry (וְהַכַּת שֶׁנִּתְכַּוְּנָה לְשֵׁם עֲבוֹדָה־זָרָה), from them were made monkeys, cats, and others like them (נַעֲשׂוּ מֵהֶם קוֹפִין וַחֲתוּלִין וְכִיּוֹצֵא בְהוֹן). And the third faction, who said (וְהַכַּת הַשְּׁלִישִׁית שֶׁאָמְרוּ): “We will ascend to the heavens and strike Him with axes” (נַעֲלֶה לַשָּׁמַיִם וְנַכֶּנּוּ בְּקַרְדֻּמוֹת), were cast down below into the seven lands (הוּשְׁלְכוּ לְמַטָּה בְּז׳ הָאֲרָצוֹת), and from them were made demons, destructive spirits, and evil spirits (וְנַעֲשׂוּ מֵהֶן שֵׁדִין וּמַזִּיקִין וְרוּחִין בִּישִׁין).

Behold, you have heard explicitly the secret of Gilgul [Reincarnation] into the living being that does not speak (הֲרֵי שָׁמַעְתָּ בִּפֵּרוּשׁ סוֹד הַגִּלְגּוּל בְּבַעַל חַיִּים בִּלְתִּי מְדַבֵּר), and into demons (וּבְשֵׁדִין). And likewise, the wife of Lot proves this (וְכֵן אִשְׁתּוֹ שֶׁל לוֹט תּוֹכִיחַ), as it is written about her (שֶׁכָּתוּב בָּהּ): “And she became a pillar of salt” (וַתְּהִי נְצִיב מֶלַח) (Genesis 19)—behold, Gilgul [Reincarnation] into the Inanimate (הֲרֵי גִּלְגּוּל בְּדוֹמֵם). And likewise the secret of Karet [being "cut off"] (וְכֵן סוֹד הַכָּרֵת): Would it enter your mind that the Neshamah [Soul] receives complete destruction? (סַלְקָא דַּעְתָּךְ שֶׁהַנְּשָׁמָה תְּקַבֵּל כְּלָיָה לְגַמְרֵי). And it is not so (וְאֵינוֹ כֵן). Rather, its meaning is that it is cut off from the Source of Life (אֶלָּא פֵּירוּשׁ הוּא שֶׁנִּכְרֶתֶת מִמְּקוֹר הַחַיִּים), and is reincarnated below into the seven lands (וּמִתְגַלְגֶּלֶת לְמַטָּה בַּשִּׁבְעָה אֲרָצוֹת), and in the end returns (וּלְבַסּוֹף חוֹזֶרֶת), to ascend into the Gilgul [Reincarnation] of trees and stones and the like (לַעֲלוֹת לְגִלְגּוּל עֵצִים וַאֲבָנִים וְכָדוֹמֶה לָהֶן). And from the Prophets, regarding Naval it is written (וּמִן הַנְּבִיאִים: בְּנָבָל כְּתִיב): “And his heart died within him, and he became as a stone” (וַיָּמָת לִבּוֹ בְּקִרְבּוֹ, וְהוּא הָיָה לְאָבֶן) (I Samuel 25). Its meaning is that his Neshamah [Soul] was reincarnated into a stone (פֵּירוּשׁ שֶׁנִּתְגַלְגְּלָה נִשְׁמָתוֹ בְּאֶבֶן). And the Ari, of blessed memory (וְהָאֲרִ״י זלה״ה), innovated here and said (חִדֵּשׁ בְּכָאן וְאָמַר): Naval is the letters of Lavan (שֶׁנָּבָל הוּא אוֹתִיּוֹת לָבָן), to teach you that Lavan, Balaam, and Naval are one Gilgul [Reincarnation] (לְלַמֶּדְךָ שֶׁלָּבָן ב׳לְעָם נ׳בָל הֵם גִּלְגּוּל אֶחָד). And Lavan was reincarnated in Balaam (וְלָבָן נִתְגַּלְגֵּל בְּבִלְעָם). And Balaam and Lavan had no strength except in their mouths, as is known (וּבִלְעָם וְלָבָן לֹא הָיָה כֹּחָן אֶלָּא בְּפִיהֶם כַּנּוֹדָע). And therefore the Neshamah [Soul] of Balaam the wicked was reincarnated in the Inanimate (וְעַל כֵּן נִתְגַּלְגְּלָה נִשְׁמָתוֹ שֶׁל בִּלְעָם הָרָשָׁע בְּדוֹמֵם), which is the opposite of his original strength (שֶׁהוּא הֶפֶךְ כֹּחוֹ הָרִאשׁוֹן). And afterwards he began to be rectified (וְאַחַר כָּךְ הִתְחִיל לְהִתְתַּקֵּן), and was reincarnated in Naval (וְנִתְגַּלְגֵּל בְּנָבָל). And he returned to his corruption, to speak lashon hara [evil speech] against David (וְחָזַר לְסוּרוֹ לְדַבֵּר לָשׁוֹן הָרָע בְּדָוִד), as it is said (שֶׁנֶּאֱמַר): “Today many servants are breaking away, each man from before his master” (הַיּוֹם רַבּוּ עֲבָדִים הַמִּתְפָּרְצִים אִישׁ מִפְּנֵי אֲדֹנָיו) (I Samuel 25). And he returned to be reincarnated in the Inanimate as at first (וְחָזַר לְהִתְגַּלְגֵּל בְּדוֹמֵם כְּבָרִאשׁוֹנָה). And likewise Avigayil informed David through the Holy Spirit that he would not need to come in Gilgul [Reincarnation] (וְכֵן אֲבִיגַיִל בִּשְּׂרָה לְדָוִד בְּרוּחַ הַקֹּדֶשׁ שֶׁלֹּא יִצְטָרֵךְ לָבוֹא בְּגִלְגּוּל), in the verse (בַּפָּסוּק): “And the soul of my lord shall be bound in the bundle of life... and the soul of your enemies He shall sling out in the midst of the sling” (וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים… וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְעֶנָּה בְּתוֹךְ כַּף הַקָּלַע) (I Samuel 25). Its meaning is that they will be reincarnated and go from downfall to downfall (פֵּירוּשׁ שֶׁיִּתְגַּלְגְּלוּ וְיֵלְכוּ מִדַּחִי אֶל דָּחִי). And likewise the entire verse: “For we must surely die, and are as water spilled upon the ground” (כִּי מוֹת נָמוּת וּכַמַּיִם הַנִּגָּרִים) (II Samuel 14), speaks of the secret of the Gilgul [Reincarnation] of water (הוּא מְדַבֵּר בְּסוֹד גִּלְגּוּל הַמַּיִם), where there is one Beit Din [Court of Judgment] appointed over it (שֶׁיֵּשׁ שָׁם בֵּית דִּין אֶחָד מְמֻנֶּה עָלָיו), who holds him in the place where the waters flow and strangles him until the time of his visitation comes (הַמַּחֲזִיקוֹ בִּמְקוֹם קִילוּחַ הַמַּיִם וּמַחֲנִקוֹ עַד בּוֹא עֵת פְּקוּדָתוֹ).

And from the Writings you will find verses beyond number that speak of the secret of Gilgul [Reincarnation] (וּמִן הַכְּתוּבִים תִּמְצָא פְּסוּקִים לְאֵין מִסְפָּר הַמְדַבְּרִים בְּסוֹד הַגִּלְגּוּל), in Iyov, in Daniel, and in Kohelet (בְּאִיּוֹב וּבְדָנִיֵּאל וּבְקֹהֶלֶת). For example (כְּגוֹן): “Who knows the spirit of the children of man, whether it goes upward, and the spirit of the beast, whether it goes downward to the earth” (מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעוֹלָה הִיא לְמַעְלָה, וְרוּחַ הַבְּהֵמָה הַיּוֹרֶדֶת הִיא לְמַטָּה לָאָרֶץ) (Ecclesiastes 3). And this “spirit of the beast” speaks of the wicked who behave like beasts (וְזֶה הָרוּחַ הַבְּהֵמָה, מְדַבֵּר בָּרְשָׁעִים שֶׁעוֹשִׂים מַעֲשֵׂה בְּהֵמָה). And likewise the verse (וְכֵן פָּסוּק): “And so I saw the wicked buried, and they came” (וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וּבָאוּ) (Ecclesiastes 8). And many others like these (וְכָהֵנָה רַבּוֹת), and I do not need to increase further or to lengthen the proofs (וְאֵינֶנִּי צָרִיךְ עוֹד לְהַרְבּוֹת וּלְהַאֲרִיךְ בְּרְאָיוֹת). See in Sha'ar HaGilgulim [Gate of Reincarnations] (עֲיֵן בְּשַׁעַר הַגִּלְגּוּלִים), there you will quench your thirst (תִּרְוֶה שָׁם צִמְאָךְ).

And I said, “I will recount” (וַאֲנִי אָמַרְתִּי אֲסַפְּרָה), [to you] (לְךָ), a great incident that happened with one reincarnated soul (מַעֲשֶׂה רָב שֶׁאֵרַע בְּמִתְגַלְגֵּל אֶחָד), in the time of our master and teacher, the Ari, of blessed memory (בִּזְמַן מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה), to know and to make known (לָדַעַת וּלְהוֹדִיעַ), that there is judgment and there is a Judge (כִּי אִית דִּין וְאִית דַּיָּן), and there is no forgetfulness before the Throne of His Glory, blessed be He (וְאֵין שִׁכְחָה לִפְנֵי כִּסֵּא כְבוֹדוֹ יִתְבָּרַךְ). And everything is in righteousness and uprightness (וְהַכֹּל בְּצֶדֶק וּבְיוֹשֶׁר), He prolongs His anger toward the wicked (מַאֲרִיךְ אַפּוֹ לָרְשָׁעִים), and in the end He collects what is His (וּבְסוֹף גּוֹבֶה דִּילֵיהּ). And the incident that was, thus it was (וּמַעֲשֶׂה שֶׁהָיָה כָּךְ הָיָה): In the time of the holy and pure Rav, the divine Kabbalist, the honor of our master Rabbi Yitzchak Luria Ashkenazi, of blessed memory (בִּזְמַן הָרַב הַקָּדוֹשׁ וְהַטָּהוֹר הַמְּקוּבָּל הָאֱלוֹהִי כְּבוֹד מוֹרֵנוּ הָרַ״ר יִצְחָק לוּרְיָא אַשְׁכְּנָזִי זלה״ה), in Tzefat, may it be built and established (בְּצְפַת תּוּבָ״ב), there came a certain widow into whom a certain spirit had entered (בָּאָה אִשָּׁה אַחַת אַלְמָנָה שֶׁנִּכְנַס בָּהּ רוּחַ אֶחָד), and it afflicted her with exceedingly great and abundant suffering (וְצִיעֵּר אוֹתָהּ צַעַר גָּדוֹל וְרַב עַד לְמְאֹד).

And people entered to him (וְנִכְנְסוּ בְּנֵי אָדָם אֵצְלוֹ), and they spoke with him (וְדִבְּרוּ עִמּוֹ), and he answered each and every one according to what he asked him (וְהוּא הֵשִׁיב לְכָל אֶחָד וְאֶחָד עַל מַה שֶּׁשָּׁאַל לוֹ). And meanwhile (וּבֵין כָּךְ), there entered to him a certain sage (נִכְנַס חָכָם אֶחָד אֵצְלוֹ), whose name was the honor of our master Rabbi Yosef Arzin, of blessed memory (וְהָיָה שְׁמוֹ כְּבוֹד מוֹרֵנוּ הָרַ״ר יוֹסֵף אַרְזִין ז״ל), a disciple of the Ari, of blessed memory (תַּלְמִידוֹ שֶׁל הָאֲרִ״י ז״ל). The spirit said to him (אָמַר לוֹ הָרוּחַ): “Blessed is he who comes, my master, my teacher, and my rabbi (בָּרוּךְ הַבָּא אֲדוֹנִי מוֹרִי וְרַבִּי). Does my master not remember (אֵינוֹ זוֹכֵר אֲדוֹנִי), that I was his disciple for a long time in Egypt (שֶׁהָיִיתִי תַּלְמִידוֹ זְמַן רַב בְּמִצְרַיִם), and my name was So-and-so, and my father's name was So-and-so, from among the inhabitants of Egypt (וּשְׁמִי פְּלוֹנִי וְשֵׁם אַבָּא פְּלוֹנִי, מִיּוֹשְׁבֵי מִצְרַיִם).” And when the relatives of the woman saw the woman's exceedingly great suffering (וּבִרְאוֹת קְרוֹבֵי הָאִשָּׁה אֶת צַעַר כְּאֵב הָאִשָּׁה, גָּדוֹל עַד לְמְאֹד), they went to the sage, the honor of our master Rabbi Yitzchak Luria, may his soul be in Eden (הָלְכוּ אֵצֶל הֶחָכָם כְּבוֹד מוֹרֵנוּ הָרַ״ר יִצְחָק לוּרְיָא נִשְׁמָתוֹ עֵדֶן), and they pleaded with him that he remove this spirit from the woman (וְחָלוּ פָּנָיו שֶׁיוֹצִיא זֶה הָרוּחַ מִן הָאִשָּׁה). And since at that time he had no leisure (וּלִהְיוֹת שֶׁלֹּא הָיָה לוֹ בְּאוֹתוֹ פַּעַם פְּנַאי), he sent to his disciple, the honor of our master Rabbi Chaim, of blessed memory (שָׁלַח לְתַלְמִידוֹ כְּבוֹד מוֹרֵנוּ הָרַ״ר חַיִּים זלה״ה), and entrusted to him a kavanah [mystical intention] in the Names (וּמָסַר לוֹ כַּוָּנָה בַּשֵּׁמוֹת), and commanded him that he decree excommunications and bans upon it, and expel it against its will (וְצִוָּה לוֹ שֶׁיִּגְזוֹר עָלָיו נִדּוּיִים וַחֲרָמִים וְיוֹצִיאֶנּוּ בְּעַל כָּרְחוֹ). And when our master Rabbi Chaim, may his soul be in Eden, entered (וּכְשֶׁנִּכְנַס מוֹרֵנוּ הָרַ״ר חַיִּים נִשְׁמָתוֹ עֵדֶן), immediately the woman turned her face away from him toward the wall (מִיָּד הָפְכָה הָאִשָּׁה פָּנֶיהָ מִמֶּנּוּ לַכֹּתֶל). Our master Rabbi Chaim, of blessed memory, said to him (אָמַר לוֹ מוֹרֵנוּ הָרַ״ר חַיִּים ז״ל): “Wicked one, why have you turned your face away from me? (רָשָׁע, לָמָּה הָפַכְתָּ פָּנֶיךָ מִמֶּנִּי).” The spirit answered him and said (הֵשִׁיב לוֹ הָרוּחַ וְאָמַר): “I am unable to look upon your face (אֵינִי יָכוֹל לְהִסְתַּכֵּל בְּפָנֶיךָ), for the wicked are unable to look upon the face of the Shekhinah” (שֶׁהָרְשָׁעִים אֵינָם יְכוֹלִים לְהִסְתַּכֵּל בִּפְנֵי הַשְּׁכִינָה).

Immediately our master Rabbi Chaim decreed upon it to turn its face (מִיָּד גָּזַר עָלָיו מוֹרֵנוּ הָרַ״ר חַיִּים שֶׁיַּהֲפוֹךְ פָּנָיו), immediately it did so (מִיָּד עָשָׂה כֵן). And immediately our master Rabbi Chaim asked it (וְתֵכֶף שָׁאַל אוֹתוֹ מוֹרֵנוּ הָרַ״ר חַיִּים) and said to it (וְאָמַר לוֹ): What sin did you commit that they punished you with such a great and severe punishment? (מַה חָטָאתָ עַד שֶׁהֶעֱנִישׁוּךָ עוֹנֶשׁ גָּדוֹל וְחָמוּר כָּזֶה). It answered him and said (וְהִשִּׁיב לוֹ וְאָמַר): I sinned with a married woman, and I begot mamzerim (חָטָאתִי בְּאֵשֶׁת אִישׁ וְהֶעֱמַדְתִּי מַמְזֵרִים). And behold, this is for me twenty-five years that I go as a wanderer and fugitive in the land, and I have no rest (וְהִנֵּה זֶה לִי כ״ה שָׁנִים שֶׁאֲנִי הוֹלֵךְ נָע וָנָד בָּאָרֶץ, וְאֵין לִי מְנוּחָה). For three angels of destruction go with me to every place that I go (כִּי שְׁלוֹשָׁה מַלְאֲכֵי חַבָּלָה, הֵם הוֹלְכִים עִמִּי אֶל כָּל הַמְּקוֹמוֹת אֲשֶׁר אֲנִי הוֹלֵךְ), and they punish me, they strike me (וּמַעֲנִישִׁין אוֹתִי, מַכִּין אוֹתִי), and they proclaim before me (וּמַכְרִיזִין לְפָנַי): Thus shall it be done to the man who increases mamzerim in Yisrael (כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הִרְבָּה מַמְזֵרִים בְּיִשְׂרָאֵל). And these three angels of destruction are hinted in the verse (וְאֵלּוּ הַג׳ מַלְאֲכֵי חַבָּלָה הֵם רְמוּזִין בַּפָּסוּק): “Appoint a wicked one over him, and let Satan stand at his right hand” (Psalms 109) (הַפְקֵד עָלָיו רָשָׁע, וְשָׂטָן יַעֲמוֹד עַל יְמִינוֹ). And the spirit said to our master Rabbi Chaim (וְאָמַר הָרוּחַ לְמוֹרֵנוּ הָרַ״ר חַיִּים): Do you not see, my master, how one stands on my right and one on my left and proclaims, and the third stands and strikes me with a death blow? (אֵינְךָ רוֹאֶה אֲדוֹנִי, אֵיךְ עוֹמֵד אֶחָד עַל יְמִינִי וְאֶחָד עַל שְׂמֹאלִי וּמַכְרִיזִין, וְהַשְּׁלִישִׁי עוֹמֵד וּמַכֶּה אוֹתִי מַכַּת מָוֶת).

Our master Rabbi Chaim said to it (אָמַר לוֹ מוֹרֵנוּ הָרַ״ר חַיִּים): But did not our Rabbis of blessed memory say that the judgment of the wicked in Gehennom is twelve months? (וְהֲלֹא אָמְרוּ רַז״ל מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם י״ב חֹדֶשׁ). It answered him and said (הִשִּׁיב לוֹ וְאָמַר): You do not know the understanding of this teaching (אֵינְךָ יוֹדֵעַ הֲבָנַת זֶה הַמַּאֲמָר). For that which our Rabbis of blessed memory said, “The judgment of the wicked in Gehennom is twelve months,” its explanation is (שֶׁמַּה שֶּׁאָמְרוּ רַז״ל: מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם י״ב חֹדֶשׁ, פֵּירוּשׁוֹ הוּא) (Eduyot 2:10): after they have endured all their punishment outside of Gehennom (לְאַחַר שֶׁסָּבְלוּ כָּל עוֹנְשָׁם חוּץ לְגֵיהִנֹּם), then they are brought into Gehennom (אָז מַכְנִיסִין אוֹתָם בְּגֵיהִנֹּם), and there they stand for twelve months (וְשָׁם עוֹמְדִים י״ב חֹדֶשׁ). And there they whiten and wash them (וּמַלְבִּנִין וּמְכַבְּסִין אוֹתָם), in order to remove from them all the stains of the soul (כְּדֵי לְהוֹצִיא מֵהֶם כָּל כִּתְמֵי הַנֶּפֶשׁ), in order that they be ready and prepared to enter into Gan Eden (כְּדֵי שֶׁיִּהְיוּ מְזוּמָנִים וּמֻכָּנִים לִכָּנֵס לְגַן עֵדֶן).

And this is a parable to an expert physician (וְהוּא מָשָׁל לְרוֹפֵא מֻמְחֶה), who at first places harsh and sharp medicines upon the wound, which consume the living flesh (שֶׁנוֹתֵן בַּתְּחִלָּה סַמְמָנִים קָשִׁים וַחֲרִיפִים עַל גַּבֵּי הַמַּכָּה, הָאוֹכְלִים בָּשָׂר הֶחָי). And afterwards, when they have consumed the living flesh of the wound (וְאַחַר כָּךְ כְּשֶׁאָכְלוּ בָּשָׂר הֶחָי שֶׁבַּמַּכָּה), he places upon the wound ointments and salves that are good (הוּא נוֹתֵן עַל הַמַּכָּה מִשְׁחוֹת וְאִסְפְּלָנִית הַטּוֹבוֹת), which cool and cause the flesh to grow as at first (הַמְקָרְרִים וְהַמְגַדְּלִים הַבָּשָׂר כְּבָרִאשׁוֹנָה). So it is with the matter of Gehennom (כָּךְ הוּא עִנְיַן הַגֵּיהִנֹּם). For the suffering of Gehennom is only one part out of sixty parts (כִּי צַעַר שֶׁל גֵּיהִנֹּם אֵינוֹ אֶלָּא חֵלֶק אֶחָד מִשִּׁשִּׁים חֲלָקִים), which the sinful soul endures before its entrance into Gehennom (שֶׁסוֹבֶלֶת הַנֶּפֶשׁ הַחוֹטֵאת קֹדֶם כְּנִיסָתָהּ לְגֵיהִנֹּם). And our master Rabbi Chaim asked him (וְשָׁאַל אוֹתוֹ מוֹרֵנוּ הָרַ״ר חַיִּים): “How was your death?” (אֵיךְ הָיְתָה מִיתָתְךָ). And he answered him and said (וְהֵשִׁיב לוֹ הוּא וְאָמַר): “My death was by strangulation (מִיתָתִי הָיְתָה חֲנִיק), for even though the four death penalties of Beit Din [Court of Judgment] have been abolished (שֶׁאַף עַל פִּי שֶׁאַרְבַּע מִיתוֹת בֵּית דִּין בֻּטְּלוּ), the judgment of the four death penalties has not been abolished (דִּין אַרְבַּע מִיתוֹת לֹא בֻּטְּלוּ).”

And I, when I went out from Alexandria of Egypt by ship to go to the city of Rashit (וַאֲנִי כַּאֲשֶׁר יָצָאתִי מֵאַלֶכְּסַנְדְרִיאָה שֶׁל מִצְרַיִם בְּסְפִינָה לָלֶכֶת לְעִיר רָאשִׁיט), my ship came upon the place where the Nile enters the sea (פָּגְעָה סְפִינָתִי בַּמָּקוֹם שֶׁנִּכְנַס הַנִּילוֹס בַּיָּם), and there the ship sank (וְשָׁם נִטְבְּעָה הַסְּפִינָה), and I drowned within it (וְנִטְבַּעְתִּי בְתוֹכוֹ). Our master Rabbi Chaim said to him (אָמַר לוֹ מוֹרֵנוּ הָרַ״ר חַיִּים): “And why did you not recite the Vidui [Confession], and confess your sins at the time your soul departed from your body? (וְלָמָּה לֹא אָמַרְתָּ הַוִּדּוּי, וְהִתְוַדִּיתָ עַל עֲוֹנוֹתֶיךָ בִּשְׁעַת יְצִיאַת נַפְשְׁךָ מִגּוּפְּךָ), perhaps it would have benefited you (שֶׁמָּא הָיָה מוֹעִיל לְךָ).” The spirit answered him (הֵשִׁיב לוֹ הָרוּחַ): “Woe to me, I had no time to confess (וַי לִי, לֹא הָיָה לִי זְמַן לְהִתְוַדּוֹת), for immediately the waters strangled me by my throat (כִּי תֵכֶף חָנְקוּ אוֹתִי הַמַּיִם בְּגְרוֹנִי). Also, immediately when I drowned in the sea my mind became confused (גַּם כִּי תֵכֶף בְּטִבְעִי בַּיָּם נִטְרְפָה דַעְתִּי).” And the Rav asked him (וְשָׁאַל אוֹתוֹ הָרַב): “What happened to you after your Neshamah [Soul] departed from the body? (מַה נַּעֲשָׂה בְּךָ אַחַר יְצִיאַת נִשְׁמָתְךָ מִן הַגּוּף).”

It answered him and said (וְהֵשִׁיב לוֹ הָרוּחַ וְאָמַר): “Know that the matter became known in Rashit at the sinking of the ship (תֵּדַע כִּי נוֹדַע הַדָּבָר בְּרָאשִׁיט בְּטִבְעַת הַסְּפִינָה). And immediately the Jews of Rashit went out to the seashore (וְתֵכֶף יָצְאוּ הַיְּהוּדִים מֵרָאשִׁיט עַל שְׂפַת הַיָּם), and they brought out all the Jews who had drowned in my ship (וְהוֹצִיאוּ אֶת כָּל הַיְּהוּדִים אֲשֶׁר נִטְבְּעוּ בְּסְפִינָתִי), and they buried us immediately (וְקָבְרוּ אוֹתָנוּ תֵּכֶף וּמִיָּד). When the Jews departed from the cemetery (כְּשֶׁהָלְכוּ הַיְּהוּדִים מִבֵּית הַחַיִּים), there came one cruel angel, and a rod of fire was in his hand (בָּא מַלְאָךְ אֶחָד אַכְזָרִי, וְשֵׁבֶט שֶׁל אֵשׁ בְּיָדוֹ), and he struck my grave with the rod (וְהִכָּה בַּשֵּׁבֶט עַל קִבְרִי). Immediately the grave split open from the great blow (מִיָּד נִבְקַע הַקֶּבֶר מֵהַהַכָּאָה הַגְּדוֹלָה), which was so exceedingly great and strong (אֲשֶׁר הָיְתָה כָּל כָּךְ גְּדוֹלָה וַחֲזָקָה עַד לְמְאֹד). Immediately that angel said to me (מִיָּד אָמַר לִי אוֹתוֹ הַמַּלְאָךְ): “Wicked one! Wicked one! Arise for judgment (רָשָׁע רָשָׁע קוּם בְּדִין).” Immediately he took me and placed me in the Kaf HaKela [Hollow of the Sling] (מִיָּד לָקַח אוֹתִי וְשָׂמַנִי בְּכַף הַקֶּלַע), and he slung me in one cast from the city of Rashit to before the entrance of Gehennom in the wilderness (וְקָלַע אוֹתִי בְּפַעַם אַחַת, מֵעִיר רָאשִׁיט עַד לִפְנֵי הַפֶּתַח שֶׁל גֵּיהִנֹּם שֶׁבַּמִּדְבָּר). And I, in my falling there before the entrance of Gehennom (וַאֲנִי בִּנְפִילָתִי שָׁמָּה לִפְנֵי הַפֶּתַח שֶׁל הַגֵּיהִנֹּם), there came out from Gehennom thousands upon thousands of souls of the wicked who are judged in Gehennom (יָצְאוּ מִן הַגֵּיהִנֹּם אֶלֶף אַלְפֵי נְפָשׁוֹת שֶׁל רְשָׁעִים הַנִּידּוֹנִים בְּגֵיהִנֹּם).

And all of them cried out against me and cursed me (וְכוּלָּם צָעֲקוּ כְנֶגְדִּי וְקִלְּלוּ אוֹתִי). And they said to me (וְאָמְרוּ לִי): “Go out, go out, man of blood (צֵא צֵא אִישׁ הַדָּמִים). Go out from here, wicked one, troubler of Yisrael (צֵא מִכָּאן רָשָׁע עוֹכֵר יִשְׂרָאֵל). You are not yet worthy to enter here (אֵין אַתָּה כְּדַאי עֲדַיִן לִכָּנֵס פֹּה), and you do not yet have permission to enter Gehennom (וְעֲדַיִן אֵין לְךָ רְשׁוּת לְהִכָּנֵס לְגֵיהִנֹּם).” Then I went from mountain to mountain and from hill to hill (אָזַי הָלַכְתִּי מֵהַר לְהַר וּמִגִּבְעָה לְגִבְעָה), and these three angels of destruction go with me constantly (וְאֵלּוּ הַג׳ מַלְאֲכֵי חַבָּלָה הוֹלְכִים עִמִּי תָּמִיד), and they proclaim before me and strike me constantly (וּמַכְרִיזִין לְפָנַי וּמַכִּין אוֹתִי תָּמִיד). And at every time and moment other angels of destruction also encountered us, also evil spirits (וּבְכָל עֵת וָרֶגַע פָּגְעוּ בָּנוּ מַלְאֲכֵי חַבָּלָה אֲחֵרִים גַּם רוּחוֹת רָעוֹת). And when they heard the proclamation that was proclaimed before me (וּבְשָׁמְעָם הַכְּרוּז אֲשֶׁר מַכְרִיזִין לְפָנַי), they too added to strike me (הוֹסִיפוּ לְהַכּוֹת בִּי גַּם הֵם). This one pulls me to him from here, and this one pulls me to him from there (זֶה מוֹשֵׁךְ אוֹתִי אֶצְלוֹ מִכָּאן, וְזֶה מוֹשֵׁךְ אוֹתִי אֶצְלוֹ מִכָּאן), until all the joints of my Neshamah [Soul] were dislocated (עַד שֶׁמִּתְפַּקְּקִין כָּל חוּלְיוֹת נִשְׁמָתִי). And thus I went wandering and fugitive in the land (וְכֵן הָלַכְתִּי נָע וָנָד בָּאָרֶץ), until I came to Hormiz, and it is a great city near the land of India, beyond Bavel (עַד שֶׁבָּאתִי לְהוֹרְמִיז, וְהִיא עִיר גְּדוֹלָה קְרוֹבָה לְאֶרֶץ הוֹדוּ מִן בָּבֶל וָהָלְאָה). And my intention was to enter into some body of a Jew, in order to be saved from these blows and troubles (וְהָיְתָה כַּוָּנָתִי לָכֶנֶס לְאֵיזֶה גּוּף שֶׁל יְהוּדִי, כְּדֵי לְהִנָּצֵל מֵאֵלּוּ הַמַּכּוֹת וְהַצָּרוֹת). And when I saw those Jews, that they were wicked, evil, and sinning greatly against Hashem (וְכַאֲשֶׁר רָאִיתִי אוֹתָם הַיְּהוּדִים שֶׁהֵם רְשָׁעִים רָעִים וְחוֹטְאִים לַה׳ מְאֹד), cohabiters with gentile women and niddot [menstruants] and other transgressions (בּוֹעֲלֵי גּוֹיוֹת וְנִדּוֹת וּשְׁאָר עֲבֵירוֹת), I could not enter into any one of them because of the multitude of the spirits of impurity that dwell within them and around them (וְלֹא יָכֹלְתִּי לָכֶנֶס בְּשׁוּם אֶחָד מֵהֶם מֵרוֹב רוּחוֹת הַטֻּמְאָה שֶׁשּׁוֹכְנִים בְּתוֹכָם וּבִסְבִיבוֹתֵיהֶם). And if I had entered into one of them, I would have added impurity upon my impurity, and harm upon my harm (וְאִם הָיִיתִי נִכְנָס בְּתוֹךְ אֶחָד מֵהֶם הָיִיתִי מוֹסִיף טֻּמְאָה עַל טֻּמְאָתִי, וְנֶזֶק עַל נִזְקִי). Therefore I returned and went from mountain to hill and from hill to mountain for many years (בְּכֵן חָזַרְתִּי וְהָלַכְתִּי מֵהַר לְגִבְעָה וּמִגִּבְעָה לְהַר שָׁנִים רַבּוֹת), until I came to the wilderness of Yehudah (עַד שֶׁבָּאתִי לְמִדְבַּר יְהוּדָה). And there I found one pregnant doe (וְשָׁם מָצָאתִי אַיָּלָה אַחַת מְעוּבֶּרֶת), and from the greatness of my pain I entered into it (וּמֵרוֹב צַעֲרִי נִכְנַסְתִּי בָּהּ). And this was after seven years that I had passed through many troubles and evils (וְזֶה הָיָה אַחַר שֶׁבַע שָׁנִים שֶׁעָבַרְתִּי צָרוֹת וְרָעוֹת רַבּוֹת). And when I entered into the body of this doe, I had exceedingly great pain (וְכַאֲשֶׁר נִכְנַסְתִּי בְּגוּף הָאַיָּלָה הַזֹּאת הָיָה לִי צַעַר גָּדוֹל עַד לְמְאֹד). For the soul of man and the soul of an animal are not equal to one another (לְפִי שֶׁנֶּפֶשׁ הָאָדָם וְנֶפֶשׁ הַבְּהֵמָה אֵינָם שָׁוִין זֶה לָזֶה), for this one walks upright and that one walks crouched (שֶׁזוֹ הוֹלֶכֶת זְקוּפָה וְזוֹ הוֹלֶכֶת רְבוּצָה). And also the soul of the animal is full of filth, and is repulsive, and its smell is bad before the soul of man (וְגַם הַנֶּפֶשׁ שֶׁל הַבְּהֵמָה הִיא מְלֵאָה זוֹהֲמָא, וּמְאוּסָה, וְרֵיחָהּ רַע לִפְנֵי נֶפֶשׁ הָאָדָם). Also, its food is not the food of man (גַּם מַאֲכָלָהּ אֵינוֹ מַאֲכַל אָדָם).

Moreover, I had great pain from the fetus that was in its womb (עוֹד הָיָה לִי צַעַר גָּדוֹל מֵהָעוּבָּר שֶׁבְּמֵעֶיהָ). And likewise the doe had exceedingly great pain (וְכֵן הָאַיָּלָה הָיָה לָהּ צַעַר גָּדוֹל עַד לְמְאֹד), because three souls cannot endure together (מִחֲמַת שֶׁשְּׁלוֹשָׁה נְפָשׁוֹת אֵינָם יְכוֹלִים לַעֲמוֹד יַחַד), and her belly swelled because of my soul (וְצָבְתָה בִטְנָהּ מִחֲמַת נַפְשִׁי). And she ran into the mountains and among the rocks from the greatness of her pain (וְרָצְתָה בָּהָרִים וּבַסְּלָעִים מֵרוֹב צַעֲרָהּ), until her belly burst open and she died (עַד שֶׁנִּבְקַע כְּרִיסָהּ וּמֵתָה). Then I went out from there and came to the city of Shekhem in Eretz Yisrael (אָזַי יָצָאתִי מִשָּׁם וּבָאתִי לְעִיר שְׁכֶם שֶׁבְּאֶרֶץ יִשְׂרָאֵל), and I entered into the body of one Jewish Kohen [Priest] (וְנִכְנַסְתִּי בְּגוּף כֹּהֵן אֶחָד יְהוּדִי). And immediately that Kohen [Priest] sent for the Kaddishim [holy men] and the Galchim [clerics] of the Ishmaelites [Muslims] (וְתֵכֶף אוֹתוֹ הַכֹּהֵן שָׁלַח אַחֲרֵי הַקַּדִּישִׁים וְהַגַּלְחִים שֶׁל הַיִּשְׁמְעֵאלִים). And because of the many incantations of the powers of impurity and the amulets that they hung upon my neck (וּלְרוֹב הַלַּחֲשִׁים שֶׁל כֹּחוֹת הַטּוּמְאָה וְהַקְּמִיעוֹת אֲשֶׁר תָּלוּ בְּצַוָּארִי), I could not stand and endure them (לֹא יָכֹלְתִּי לַעֲמוֹד וּלְסַבְּלָם), and I went out from there (וְיָצָאתִי מִשָּׁם).

Immediately the Rav said to him (תֵּכֶף וּמִיָּד אָמַר לוֹ הָרַב): “Is there really any substance in the powers of impurity to do harm or to do good of themselves? (וְכִי כָּלוּם יֵשׁ מַמָּשׁוּת בִּכֹּחוֹת הַטּוּמְאָה לְהָרֵעַ אוֹ לְהֵיטִיב מֵאֲלֵיהֶן).” He said to him (אָמַר לוֹ): “No (לֹא). Rather (אֶלָּא), because the Galchim [clerics] inserted through their adjurations so many spirits of impurity into the body of that Jewish Kohen [Priest] (שֶׁבִּשְׁבִיל שֶׁהַגַּלְחִים הִכְנִיסוּ בְּהַשְׁבָּעָתָם כָּל כָּךְ רוּחוֹת הַטּוּמְאָה, בְּגוּף אוֹתוֹ הַיְּהוּדִי הַכֹּהֵן), until I saw that if I continued to remain there (עַד שֶׁרָאִיתִי שֶׁאִם אוֹסִיף לַעֲמוֹד שָׁם), all those spirits would cling to me (יִתְדַּבְּקוּ בִי כָּל אוֹתָן הָרוּחוֹת). Therefore I could not remain with them (לָכֵן לֹא יָכֹלְתִּי לַעֲמוֹד עִמָּהֶם), and immediately I fled from there (וְתֵּכֶף וּמִיָּד בָּרַחְתִּי מִשָּׁם). And I came to Tzefat, may it be rebuilt and established (וּבָאתִי לְצְפַת תּוּבָ״ב), and I entered into the body of this woman (וְנִכְנַסְתִּי בְּגוּף הָאִשָּׁה הַזֹּאת). And behold, as of this day it has been twenty-five years that I have gone in this suffering (וְזֶה לִי הַיּוֹם כ״ה שָׁנִים שֶׁאֲנִי הוֹלֵךְ בַּזֶּה הַצַּעַר).” The Rav said to him (אָמַר לוֹ הָרַב): “Until when will you have this suffering, and do you have no restoration? (עַד מָתַי יִהְיֶה לְךָ הַצַּעַר הַזֶּה, וְכִי אֵין לְךָ תְּקוּמָה).” The spirit answered him and said (הֵשִׁיב לוֹ הָרוּחַ וְאָמַר): “Until the mamzerim [children born from certain prohibited unions] whom I fathered die (עַד שֶׁיָּמוּתוּ הַמַּמְזֵרִים אֲשֶׁר הוֹלַדְתִּי). For as long as they are alive and continue to exist, I have no Tikkun [Rectification] (כִּי כָּל זְמַן אֲשֶׁר הֵם חַיִּים וְקַיָּימִים אֵין לִי תִּקּוּנָה).” And all the people who were there, a very great multitude (וְכָל הָעָם אֲשֶׁר הָיוּ שָׁם, עַם רָב עַד מְאֹד), all wept profusely (בָּכוּ כֻּלָּם הַרְבֵּה בְּכִי), for the fear, dread, and terror of judgment fell upon them (כִּי נָפַל פַּחַד אֵימָת וְחֶרְדַּת הַדִּין עֲלֵיהֶם). And a great awakening took place throughout the entire city because of that incident (וְנַעֲשָׂה הִתְעוֹרְרוּת גָּדוֹל בְּכָל הַמְּדִינָה מֵאוֹתוֹ הַמַּעֲשֶׂה).

The Rav said to it (אָמַר לוֹ הָרַב): Who gave you permission to enter the body of this woman? (מִי נָתַן לְךָ רְשׁוּת שֶׁתִּכָּנֵס בְּגוּף הָאִשָּׁה הַזֹּאת). The spirit answered and said (הִשִּׁיב הָרוּחַ וְאָמַר): I stayed overnight one night in her house (לַנְתִּי לַיְלָה אַחַת בְּבֵיתָהּ). And in the morning watch this woman arose from her bed (וּבְאַשְׁמוּרֶת הַבֹּקֶר קָמָה זֹאת הָאִשָּׁה מִמִּטָּתָהּ), and she wanted to bring out fire from the stone and the iron (וְרָצְתָה לְהוֹצִיא אֵשׁ מִן הָאֶבֶן וּמִן הַבַּרְזֶל), and the burnt rag did not want to catch the sparks (וְהַסְּמַרְטוּט הַשָּׂרוּף לֹא רָצָה לֶאֱחוֹז בּוֹ הַנִּיצוֹצוֹת). And she pressed very much (וְהִפְצִירָה עַד מְאֹד), but it did not succeed in her hand (וְלֹא עָלְתָה בְיָדָהּ). And she became angry, and threw the iron and the stone from her hand to the ground in rage (וְנִתְכַּעֲסָה וְהִשְׁלִיכָה הַבַּרְזֶל וְהָאֶבֶן מִיָּדָהּ לָאָרֶץ בְּכַעַם), and she said: “Be to Satan” (וְאָמְרָה: תְּהֵא לַשָּׂטָן). And from that word “Satan” I was given permission to enter her (וּמֵאוֹתָהּ מִלָּה שֶׁל הַשָּׂטָן הָיָה לִי רְשׁוּת לָכֶנֶס בָּהּ), for the angels of destruction gave me that permission (כִּי הַמַּלְאֲכֵי חַבָּלָה נָתְנוּ לִי הָרְשׁוּת הַזֶּה).

The Rav said to it (אָמַר לוֹ הָרַב): And for this sin they gave you permission to enter her body? (וְכִי בִּשְׁבִיל זֶה הֶעָוֹן נָתְנוּ לְךָ רְשׁוּת לָכֶנֶס בְּגוּפָהּ). The spirit answered and said (הֵשִׁיב הָרוּחַ וְאָמַר): For this woman is not as she appears, for she does not believe at all in the Exodus from Egypt (שֶׁזֹּאת הָאִשָּׁה אֵין תּוֹכָהּ כְּבָרָהּ, כִּי הִיא אֵינָהּ מַאֲמֶנֶת כְּלָל בִּיצִיאַת מִצְרַיִם). And on the night of Pesach, when all of Yisrael rejoice and say Hallel and tell of the Exodus from Egypt (וּבְלֵיל פֶּסַח שֶׁכָּל יִשְׂרָאֵל הֵם שְׂמֵחִים וְאוֹמְרִים הַלֵּל וּמְסַפְּרִים בִּיצִיאַת מִצְרַיִם), in her eyes it is vain and mockery and laughter (הוּא בְּעֵינֶיהָ הֶבֶל וְהִתּוּל וּשְׂחוֹק). And she thinks in her heart that never was this miracle (וְחוֹשֶׁבֶת בִּלְבָבָהּ שֶׁמֵעוֹלָם לֹא הָיָה הַנֵּס הַזֶּה). Immediately the Rav said to the woman (מִיָּד אָמַר הָרַב לָאִשָּׁה): Plonit, do you believe with complete faith that the Holy One Blessed Be He created the heavens and the earth (פְּלוֹנִית, מַאֲמִין אַתְּ בֶּאֱמוּנָה שְׁלֵמָה שֶׁהקב״ה בָּרָא שָׁמַיִם וָאָרֶץ), and in His hand is the power to do whatever He wishes, and there is none who can say to Him “What do You do”? (וּבְיָדוֹ הַיְּכוֹלֶת לַעֲשׂוֹת כָּל אֲשֶׁר חָפֵץ, וְאֵין מִי שֶׁיֹּאמַר לוֹ מַה תַּעֲשֶׂה). She answered and said (הֵשִׁיבָה הִיא וְאָמְרָה): Yes, I believe in all of this (הֵן אֲנִי מַאֲמִין אֶת הַכֹּל).

The Rav said to her (אָמַר לָהּ הָרַב): Do you believe that the Holy One Blessed Be He took us out of Egypt and split the sea for us? (מַאֲמִין אַתְּ שֶׁהקב״ה הוֹצִיאָנוּ מִמִּצְרַיִם, וְקָרַע לָנוּ אֶת הַיָּם). She answered: Yes (הֵן). The Rav said to her (אָמַר לָהּ הָרַב): Do you believe all of this with complete faith, and do you return in repentance and regret for what was before? (מַאֲמִין אַתְּ כָּל זֶה בֶּאֱמוּנָה שְׁלֵמָה, וְאַתְּ חוֹזֶרֶת בִּתְשׁוּבָה וּמִתְחָרֶטֶת עַל הָרִאשׁוֹנוֹת). She said: Yes (אָמְרָה הִיא: הֵן). And she began to weep (וְהִתְחִילָה לִבְכּוֹת).

Immediately the Rav decreed upon that spirit excommunication (מִיָּד גָּזַר הָרַב עַל אוֹתוֹ הָרוּחַ נִדּוּי), that it should leave (שֶׁיֵּצֵא). And he decreed upon it that it not go out through any limb except through the small toe of the left foot (וְגָזַר עָלָיו שֶׁלֹּא יֵצֵא דֶּרֶךְ שׁוּם אֵבֶר, כִּי אִם דֶּרֶךְ הָאֶצְבַּע קְטַנָּה שֶׁבָּרֶגֶל שְׂמֹאל). For the reason is that from whichever limb it goes out, that limb is damaged and nullified completely (כִּי הַטַּעַם הוּא שֶׁמֵּאֵבֶר שֶׁהוּא יוֹצֵא, אוֹתוֹ הָאֵבֶר מִתְקַלְקֵל וּמִתְבַּטֵּל לְגַמְרֵי). And also he directed kavanah in the Names that his master had given him (גַּם כִּיֵּן הָרָב בַּשֵּׁמוֹת שֶׁמָּסַר לוֹ רַבּוֹ). Immediately the small toe swelled and became like a turnip (מִיָּד נִתְנַפֵּחַ הָאֶצְבַּע הַקָּטָן וְנַעֲשָׂה כְּלֶפֶת), and it went out through there and flew away (וְיָצָא דֶּרֶךְ שָׁם וּפָרַח לוֹ). And afterwards the spirit came several nights to the windows of the house and to the doorway, to frighten the woman (וְאַחַר כָּךְ בָּא הָרוּחַ כַּמָּה לֵילוֹת בְּחַלּוֹנֵי הַבַּיִת וּבַפֶּתַח, לְהַבְהִיל אֶת הָאִשָּׁה). And the relatives of the woman returned to the sage, the honor of our master Rabbi Yitzchak, may his soul be in Eden (וְחָזְרוּ קְרוֹבֵי הָאִשָּׁה אֵצֶל הֶחָכָם כְּבוֹד מוֹרֵנוּ הָרַ״ר יִצְחָק נִשְׁמָתוֹ עֵדֶן). Immediately he again sent his disciple, our master Rabbi Chaim, of blessed memory, as mentioned (מִיָּד חָזַר וְשָׁלַח אֶת תַּלְמִידוֹ מוֹרֵנוּ הָרַ״ר חַיִּים ז״ל הַנִּזְכָּר), to check the mezuzah if it was kosher or not (לִבְדֹּק אֶת הַמְּזוּזָה אִם הִיא כְּשֵׁרָה אִם לָאו). And he went and found the doorway without any mezuzah at all (וְהָלַךְ וּמָצָא אֶת הַפֶּתַח בְּלֹא מְזוּזָה כְּלָל).

Immediately the Rav commanded to affix a mezuzah [doorpost parchment] at the doorway (מִיָּד צִוָּה הָרַב לִקְבּוֹעַ מְזוּזָה בַּפֶּתַח). And they did so (וְעָשׂוּ כֵן). And from then on the spirit did not return again (וּמִשָּׁם וָאֵילַךְ לֹא חָזַר הָרוּחַ עוֹד). Until here is the incident (עַד כָּאן הַמַּעֲשֶׂה). And now hear me, men of Yehudah and Yerushalayim (וְעַתָּה שִׁמְעוּנִי אַנְשֵׁי יְהוּדָה וִירוּשָׁלַיִם), and return with fasting, and with weeping, and with great mourning (וְשׁוּבוּ בְּצוֹם וּבְכִי וּבְמִסְפֵּד גָּדוֹל), so that Hashem, the Elohim of Yisrael, will not permit the destroyer to come into your houses to smite (לְמַעַן לֹא יִתֵּן יְיָ אֱלֹהֵי יִשְׂרָאֵל, הַמַּשְׁחִית לָבוֹא אֶל בָּתֵּיכֶם לִנְגֹּף), and no plague shall come near your tents (וְנֶגַע לֹא יִקְרַב בְּאָהֳלֵיכֶם). This is the woman who is called “tent” (זֹאת הִיא הָאִשָּׁה שֶׁנִּקְרֵאת אֹוהֶל). Therefore, for the most part, sorcery is among women (לָכֵן עַל פִּי הָרוֹב הַכִּישּׁוּף בַּנָּשִׁים), from the power of the defilement that the serpent cast into Chavah (מִכֹּחַ הַזּוֹהֲמָא שֶׁהִטִּיל הַנָּחָשׁ בְּחַוָּה), for she was the beginning of the accusation (שֶׁהִיא הָיְתָה תְּחִלַּת הַקַּטְרוּג). And she is not as capable in the commandments as the man (וְאֵינָהּ מְסוּגֶּלֶת בַּמִּצְוֹת כַּמוֹ הָאִישׁ). Therefore the spirit of impurity cleaves to them, may the Merciful One save us (לָכֵן הָרוּחַ הַטּוּמְאָה מִתְדַּבֵּק בָּהֶם, רַחֲמָנָא לִצְלַן). And our Rabbis of blessed memory also said (וְגַם אָמְרוּ רַבּוֹתֵינוּ ז״ל): “A man should never open his mouth to Satan” (לְעוֹלָם אַל יִפְתַּח אָדָם פִּיו לַשָּׂטָן). For even though this woman sinned with a great sin (כִּי אַף עַל פִּי שֶׁחָטְאָה הָאִשָּׁה הַזֹּאת בַּעֲו‍ֹן גָּדוֹל), that she did not believe in the miracle of the Exodus from Egypt (שֶׁלֹּא הָיְתָה מַאֲמֶנֶת בְּנֵס יְצִיאַת מִצְרַיִם), still this spirit had no pretext and cause to enter her (לֹא הָיָה לָרוּחַ הַזֶּה עִלָּה וְסִבָּה לָכֶנֶס בָּהּ), until she mentioned in her anger the name “Satan” (עַד שֶׁהָיְתָה מַזְכֶּרֶת בְּרוֹגְזָהּ שֵׁם הַשָּׂטָן). Therefore every person must be very careful in this (לָכֵן צָרִיךְ כָּל אָדָם לְהִזָּהֵר בָּזֶה מְאֹד). And how much more so that one must not transgress such a grave transgression (וּמִכָּל שֶׁכֵּן שֶׁלֹּא יַעֲבוֹר עֲבֵירָה חֲמוּרָה כָּזֹאת), the sin of a married woman, may the Merciful One deliver us (עָו‍ֹן אֵשֶׁת אִישׁ רַחֲמָנָא לְשִׁיזְבַּן). And upon this our Rabbis of blessed memory said (וְעַל זֶה אָמְרוּ רַז״ל): “A distortion that cannot be corrected” (מְעוּוָּת אֲשֶׁר לֹא יוּכַל לִתְקֹן) (Berakhot 26a/Ecclesiastes 1:15), this is one who cohabits with a married woman and begets from her a mamzer [child born from certain prohibited unions] (זֶה הַבָּא עַל אֵשֶׁת אִישׁ וְהוֹלִיד מִמֶּנָּה מַמְזֵר). May the Merciful One save us (רַחֲמָנָא לִצְלַן), he has no Tikkun [Rectification] until the mamzerim [children born from certain prohibited unions] die (אֵין לוֹ תִּקּוּן עַד שֶׁיָּמוּתוּ הַמַּמְזֵרִים). And this is the secret of, “A mamzer shall not enter into the congregation of Hashem forever” (לֹא יָבוֹא מַמְזֵר בִּקְהַל ה׳ עַד עוֹלָם) (Deuteronomy 23). And we expound: mum zar [a strange blemish], of a strange god (וּדְרָשִׁינַן: מוּם זָר שֶׁל אֵל זָר). He who blemished himself with a strange blemish (מִי שֶׁפָּגַם עַצְמוֹ בְּמוּם זָר), he shall not come into Gan Eden, where the congregation of Hashem sits, and their King at their head (לֹא יָבוֹא בְּגַן עֵדֶן אֲשֶׁר שָׁם יוֹשְׁבִים קְהַל ה׳ וּמַלְכָּם בְּרֹאשָׁם). And he requires Tikkun [Rectification] to purify him, by going as a wanderer and fugitive with harsh afflictions, may the Merciful One save us (וְצָרִיךְ תִּקּוּן לְטַהֲרוֹ, בְּהֲלִיכָתוֹ נָע וָנָד בְּיִסּוּרִים קָשִׁים, רַחֲמָנָא לִצְלַן). As it is said (שֶׁנֶּאֱמַר): “A wild ass used to the wilderness” (פֶּרֶא לָמוּד מִדְבָּר) (Jeremiah 2). That is to say (רָצוֹן לוֹמַר): that this wild man, this man who rebels against his Father in Heaven, may the Merciful One save us (שֶׁאִישׁ פֶּרֶא אָדָם הַלָּזֶה, הַמּוֹרֵד כְּנֶגֶד אָבִיו שֶׁבַּשָּׁמַיִם, רַחֲמָנָא לִצְלַן), is made accustomed to go in the wilderness (מְרַגִּילִין אוֹתוֹ לָלֶכֶת בַּמִּדְבָּר), and to dwell in the dwelling place of angels of destruction who strike him (וְלָדוּר בִּמְקוֹם דִּירַת מַלְאֲכֵי חַבָּלָה שֶׁמַּכִּים אוֹתוֹ), when they hear the voice of the proclamation of this punishment (בְּשָׁמְעָם קוֹל הַכְּרוּז שֶׁל הָעֹנֶשׁ הַלָּזֶה).

And now, sons, listen to me: “The fear of Hashem I will teach you” (יִרְאַת יי אֲלַמֶּדְכֶם) (Psalms 34) (וְעַתָּה בָּנִים שִׁמְעוּ לִי יִרְאַת יי אֲלַמֶּדְכֶם), and His holy love is with us, the sons of the Living Elohim (וְאַהֲבָתוֹ הַקְּדוֹשָׁה, עִמָּנוּ בְּנֵי אֵל חָי). Why does He trouble Himself so much with these wicked ones, who anger Him at every time and at every moment? (לָמָּה לוֹ כּוּלֵי הַאי לִטְרוֹחַ עַצְמוֹ בָּרְשָׁעִים הָאֵלֶּה, הַמַּכְעִיסִים אוֹתוֹ בְּכָל עֵת וּבְכָל רֶגַע). Two answers are in the matter (שְׁנֵי תְשׁוּבוֹת בַּדָּבָר). The first answer is this (הַתְּשׁוּבָה הָרִאשׁוֹנָה הִיא): Behold, all these souls of the 974 generations (הִנֵּה כָּל הַנְּשָׁמוֹת הָאֵלֶּה שֶׁל הַתְּתַקְע״ד דּוֹרוֹת), even though they are completely wicked (אַף עַל פִּי שֶׁהֵם רְשָׁעִים גְּמוּרִים), nevertheless they are precious souls, and sparks of holiness are within them (עַל כָּל זֹאת, הֵם נְשָׁמוֹת יְקָרוֹת וְנִיצוֹצֵי קְדוּשָּׁה בָּהֶם). Rather (אֶלָּא), the evil has prevailed over them so greatly, from that evil of the World of Tohu (שֶׁהָרַע גָּבְרָה בָּהֶם כָּל כָּךְ, מֵאוֹתוֹ הָרַע שֶׁל עוֹלָם הַתֹּהוּ), until the holiness that was within them had no ability to lift its head (עַד שֶׁהַקְּדוּשָּׁה שֶׁהָיְתָה בָּהֶם, לֹא הָיְתָה בָּהּ יְכוֹלֶת לְהָרִים רֹאשׁ), until it is judged with Chibbut HaKever [Beating of the Grave] (עַד שֶׁנִּידּוֹנֶת בְּחִבּוּט הַקֶּבֶר), from the expression, “Beat! Beat!” (מִלְּשׁוֹן: חַבּוֹט חַבּוֹטְךָ), like a man who shakes out his tallit (כְּאָדָם הַמְנַעֵר טַלִּיתוֹ). And because there is no power in Chibbut HaKever [Beating of the Grave] to remove the defilement that clings to the soul, and it is exceedingly harsh and strong (וּמִפְּנֵי שֶׁאֵין יְכוֹלֶת בְּחִבּוּט הַקֶּבֶר לְהָסִיר הַזּוֹהֲמָה הַנִּדְבֶּקֶת בַּנֶּפֶשׁ, וְהִיא קָשָׁה וַחֲזָקָה עַד מְאֹד), therefore it must be judged with other harsh and bitter punishments (לָכֵן צְרִיכָה לִהְיוֹתָהּ נִדּוֹנֶת בִּשְׁאָר עֲנָשִׁים קָשִׁים וּמָרִים), with the blows of chains (בְּהַכּוֹת הַשַּׁלְשְׁלוֹת), until all the defilement is torn away from it (עַד שֶׁיִּנָּתֵק כָּל הַזּוֹהֲמָא מִמֶּנּוּ). And afterwards Gehennom has the power to draw into itself all the defilement (וְאַחַר כָּךְ יֵשׁ כֹּחַ בְּגֵיהִנֹּם לִשְׁאוֹב אֶל תוֹכוֹ כָּל הַזּוֹהֲמָא), and the soul of the wicked is purified (וְנֶפֶשׁ הָרָשָׁע יִזְדַּכֵּךְ). And afterwards he will be righteous in his deeds, at least at the end of the refining (וְאַחַר כָּךְ יִהְיֶה צַדִּיק בְּמַעֲשָׂיו, עַל כָּל פָּנִים בְּסוֹף הַצִּירוּף). And this is the knowledge of the Holy One, Blessed Be He, which encompasses that refining until its end (וְזוֹ הִיא יְדִיעַת הקב״ה הַמַּקֶּפֶת הַצִּירוּף הַהוּא עַד קְצֵהוּ), that all of them will be righteous (שֶׁכֻּלָּם יִהְיוּ צַדִּיקִים). And this is the intention of the first Mishnah in the last chapter of tractate Sanhedrin (וְזֶהוּ כַּוָּנַת הַמִּשְׁנָה הָרִאשׁוֹנָה בַּפֶּרֶק הָאַחֲרוֹן דְּמַסֶּכֶת סַנְהֶדְרִין): “All Yisrael have a portion in the World to Come” (כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא) (Sanhedrin 90a), as it is said (שֶׁנֶּאֱמַר): “And your people are all righteous; forever they shall inherit the land, the branch of My planting, the work of My hands, that I may be glorified” (וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ, נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Isaiah 60). That is to say (הַיְינוּ): “All Yisrael have a portion in the World to Come” (כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא).

Immediately when the Holy One, Blessed Be He, creates one Neshamah [Soul] (תֵּכֶף כְּשֶׁבּוֹרֵא הקב״ה נְשָׁמָה אַחַת), immediately He prepares its portion in Gan Eden, its World to Come (תֵּכֶף הוּא מֵכִין לוֹ חֶלְקוֹ בְּגַן עֵדֶן, עוֹלָם הַבָּא שֶׁלוֹ). For every righteous person has one world and one dwelling place according to his honor (כִּי כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם אֶחָד, וּמָדוֹר אֶחָד לְפִי כְבוֹדוֹ). And even though his portion is prepared and ready for him (וְאַף עַל פִּי שֶׁחֶלְקוֹ מוּכָן וּמְזוּמָן לוֹ), nevertheless, who knows at what time he will merit it (אֲבָל עַל כָּל זֹאת מִי יוֹדֵעַ בְּאֵיזֶה עֵת יִזְכֶּה אֵלָיו): whether he will rectify himself quickly (אִם בִּמְהֵרָה יְתַקֵּן אֶת עַצְמוֹ), or not (אִם לָאו). This one rectifies himself in a short time (זֶה יְתַקֵּן אֶת עַצְמוֹ בִּזְמַן מוּעָט), and that one after many years (וְזֶה אַחַר כַּמָּה שָׁנִים), or after many Gilgulim [Reincarnations] and harsh punishments, may the Merciful One save us (אוֹ אַחַר כַּמָּה גִּלְגּוּלִים וַעֲנָשִׁים קָשִׁים, רַחֲמָנָא לִצְלַן). But in the end they will be counted among the faction of the righteous (אֲבָל סוֹפָם לְהִמָּנוֹת עִם כִּת הַצַּדִּיקִים). And he brings proof from the verse (וּמֵבִיא רְאָיָה מִפָּסוּק): “And your people are all righteous” (וְעַמֵּךְ כֻּלָּם צַדִּיקִים) (Isaiah 60). That is to say (רָצוֹן לוֹמַר): in the end they will be righteous (סוֹפָם לִהְיוֹתָם צַדִּיקִים). “Forever they shall inherit the Land of Life” (לְעוֹלָם יִירְשׁוּ אֶרֶץ הַחַיִּים) (Isaiah 60), after the cleansing of their iniquity (אַחַר מְרוּק עֲוֹנָם). And why does Hashem, blessed be He, trouble Himself so much with the wicked, since they are evil and sin greatly before Hashem? (וְלָמָּה כָּל כָּךְ הַשֵּׁם יִתְבָּרֵךְ מְטַפֵּל עַצְמוֹ בָּרְשָׁעִים, מֵאַחַר שֶׁהֵם רָעִים וְחַטָּאִים לַייי עַד מְאֹד). But because they are “the branch of My planting” (אֲבָל מִפְּנֵי שֶׁהֵם נֵצֶר מַטָּעַי) (Isaiah 60), from the spark of the light of Gan Eden (מִנִּצּוֹץ אוֹר גַּן עֵדֶן). For the Neshamot [Souls] are hewn from beneath the Throne of Glory (כִּי הַנְּשָׁמוֹת חֲצוּבוֹת מִתַּחַת כִּסֵּא הַכָּבוֹד), and they are a portion of Eloah (וְהִיא חֵלֶק אֱלוֹהַּ), they are eternal (הִיא נִצְחִי). For Gan Eden was planted by the Holy One, Blessed Be He (כִּי הַגַּן עֵדֶן נָטְעוֹ הקב״ה), as it is said (שֶׁנֶּאֱמַר): “And Hashem Elohim planted a garden in Eden, from the beginning” (וַיִּטַּע יי אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם) (Genesis 2). And the Neshamot [Souls] are an impression of His essential light (וְהַנְּשָׁמוֹת הֵם רוֹשֶׁם אוֹר עַצְמוּתִי), and everyone who blows, from his essence he blows (וְכָל הַנּוֹפֵחַ מֵעַצְמוּתוֹ הוּא נוֹפֵחַ). And this is necessarily implied in what is said (וְזֶהוּ מוּכְרָח בְּאוֹמְרוֹ): “And He breathed into his nostrils the soul of life” (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) (Genesis 2).

And another reason (וְעוֹד טַעַם שֵׁנִי): “The work of My hands, that I may be glorified” (מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Isaiah 60), concerning the work of flesh and blood (עַל מַעֲשֵׂה בָּשָׂר וָדָם), he and the work of his hands perish and are destroyed, and have no endurance (שֶׁהוּא וּמַעֲשֵׂה יָדָיו כֵּלִים וְנִפְסָדִים, וְאֵין לָהֶם קִיּוּם). But the Holy One, Blessed Be He, He and the work of His hands are living and enduring forever and ever (אֲבָל הקב״ה, הוּא וּמַעֲשֵׂה יָדָיו חַיִּים וְקַיָּימִים לָעַד וּלְעוֹלְמֵי עוֹלָמִים). And the second answer is this (וְהַתְּשׁוּבָה הַשֵּׁנִית): it is the benefit of the prayer of Avraham Avinu, peace be upon him, and his entreaty (הִיא תּוֹעֶלֶת תְּפִלַּת אַבְרָהָם אָבִינוּ ע״ה וְהַפְצָרָתוֹ), in what he said (בְּאוֹמְרוֹ): “My Lord, Hashem Elohim, whereby shall I know that I shall inherit it?” (אֲדֹנָי אֱלֹהִים בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה) (Genesis 15). And the intention of Avraham, peace be upon him, and his request was from Hashem, blessed be He (וְכוּוְנַת אַבְרָהָם ע״ה וּבַקָּשָׁתוֹ הָיְתָה מֵהַשֵּׁם יִתְבָּרַךְ), that He give to all his children until the end of all generations a Neshamah [Soul] from Gan Eden (שֶׁיִּתֵּן לְבָנָיו כֻּלָּם עַד סוֹף כָּל הַדּוֹרוֹת נְשָׁמָה מֵהַגַּן־עֵדֶן), after the refining of their dough, which is called “the Land of Life” (אַחַר צִירוּף עִיסָּתוֹ, שֶׁהִיא נִקְרֵאת אֶרֶץ הַחַיִּים). For there is one land opposite another land, and this depends upon that (כִּי יֵשׁ אֶרֶץ מוּל אֶרֶץ, וְהָא בְּהָא תָּלְיָא). And the Holy One, Blessed Be He, promised him, in what He said (וְהִבְטִיחוֹ הקב״ה, בְּאוֹמְרוֹ): “To you and to your children I will give this land” (לְךָ וּלְבָנֶיךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת) (Genesis 15). And Avraham requested a sign concerning this, in what he said (וְאַבְרָהָם בִּקֵּשׁ אוֹת עַל זֶה, בְּאוֹמְרוֹ): “My Lord, Hashem, whereby shall I know that I shall inherit it?” (אֲדֹנָי יי בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה) (Genesis 15). The three Names—Adonai, Elohim, and Havayah—have the numerical value of Gan Eden (הַשְּׁלוֹשָׁה שֵׁמוֹת: אֲדֹנָי, אֱלֹהִים, הוָיָה, הַלָּלוּ עוֹלִים גַּן עֵדֶן): that is to say (דְּהַיְינוּ), Adnut and Havayah, together with Elohim, which is its vowelization [of Havayah] (אֲדְנוּת וְהוָיָה, וְעִם אֱלֹהִים שֶׁהוּא הַנִּקּוּד שֶׁלוֹ [שֶׁל הוָיָה]). And the Holy One, Blessed Be He, showed him Gehennom and the subjugation of the kingdoms (וְהֶרְאָה לוֹ הקב״ה גֵּיהִנֹּם וְשִׁעְבּוּד מַלְכֻיּוֹת), so that through them all the lost ones would be refined and whitened [purified] (כְּדֵי שֶׁעַל יְדֵיהֶם יִצָּרְפוּ וְיִתְלַבְּנוּ כָּל הָאוֹבְדִים). Upon these it is said (עַל אֵלֶּה נֶאֱמַר): “Salvation is far from the wicked” (רָחוֹק מֵרְשָׁעִים יְשׁוּעָה) (Psalms 119). Even though salvation is far from the wicked, and the completion of their Tikkun [Rectification] and the refining of their dough is after a long time (אַף עַל פִּי שֶׁרְחוֹקָה הִיא הַיְשׁוּעָה מֵהָרְשָׁעִים, וְגָמַר תִּקּוּנָם וְצִירוּף עִיסָּתָם אַחַר זְמַן רָב). For a created being, even among a thousand, is not nullified (כִּי בְּרִיָּה אֲפִלּוּ בְּאַלֶף לָא בָטִיל), as it is said (שֶׁנֶּאֱמַר): “And He shows kindness to thousands” (וְעֹשֶׂה חֶסֶד לַאֲלָפִים) (Exodus 34). Nevertheless, they do have salvation (עַל כָּל פָּנִים יְשׁוּעָה אִית לְהוֹן), for His mercies are not consumed upon all creation (כִּי לֹא כָלוּ רַחֲמָיו עַל כָּל הַיְצוּר). And also (וְגַם): “He does not stir up all His anger” (לֹא יָעִיר כָּל חֲמָתוֹ) (Psalms 78), it is written concerning Him (כְּתוּב בֵּיהּ).