Chapter Two (פֶּרֶק שֵׁנִי)

Here will be explained the birth of the Ari, may his memory be a blessing in the World to Come

בּוֹ יִתְבָּאֵר לִידַת הָאֲרִ״י זלה״ה

is conception and birth of the Ari, may his memory be for life of the World to Come (הוֹרָתוֹ וְלִידָתוֹ שֶׁל הָאֲרִ״י זלה״ה), was in holiness in the holy land (הָיְתָה בִּקְדוּשָּׁה בְּאֶרֶץ הַקּדשָׁה), and even more in Jerusalem (וּמָה גַם בִּירוּשָׁלַיִם), which was sanctified with ten sanctities (שֶׁנִּתְקַדְּשָׁה בְּעֶשֶׂר קְדֻשּׁוֹת), more than the rest of the land of Israel (יוֹתֵר מִשְּׁאָר אֶרֶץ יִשְׂרָאֵל). And his father was a great pious man, and his name was our teacher the Rav Rabbi Shlomo Luria, may his memory be for life of the World to Come (וְאָבִיו הָיָה חָסִיד גָּדוֹל וּשְׁמוֹ מוֹרֵנוּ הָרַב רַבִּי שְׁלֹמֹה לוּרִי״א זלה״ה), and Eliyahu, peace be upon him, was accustomed with him (וְהָיָה רָגִיל אֶצְלוֹ אֵלִיָּהוּ ז״ל), and also his mother who was a great pious woman (וְכֵן אִמּוֹ שֶׁהָיְתָה חֲסִידָה גְּדוֹלָה). And when he was born Eliyahu, peace be upon him, was revealed to his father (וּכְשֶׁנּוֹלַד נִתְגַּלָּה אֵלָיו אֵלִיָּהוּ ז״ל לְאָבִיו), and said to him (וְאָמַר לוֹ): Beware on the day of the circumcision of your son who will be born to you (הִזָּהֵר בְּיוֹם מִילָתוֹ שֶׁל בְּנְךָ, אֲשֶׁר יִוָּלֵד לְךָ), that you shall not circumcise him until you see me standing with you in the synagogue (שֶׁלֹּא תָמוּל אוֹתוֹ עַד שֶׁתִּרְאַנִי עוֹמֵד אֶצְלְךָ בְּבֵית הַכְּנֶסֶת). And when the eighth day arrived and they brought the boy to the synagogue to circumcise (וְכֵיוָן שֶׁהִגִּיעַ יוֹם הַשְּׁמִינִי וְהוֹלִיכוּ אֶת הַנַּעַר לְבֵית הַכְּנֶסֶת לְהִמּוֹל), his father was looking here and there if Eliyahu, peace be upon him, was there (וְהָיָה אָבִיו מִסְתַּכֵּל לְכָאן וּלְכָאן אִם אֵלִיָּהוּ ז״ל שָׁם), and he did not see him (וְלֹא רָאָהוּ). And his father delayed from here and from here about half an hour and more (וְעָשָׂה אָבִיו שֶׁהִיּוֹת מִכָּאן וּמִכָּאן כְּמוֹ חֲצִי שָׁעָה וְיוֹתֵר). And all the congregation stood and wondered why he was delaying so much (וְכָל הַקָּהָל עָמְדוּ וְתָמְהוּ, עַל מָה הוּא מִתְעַכֵּב כָּל כָּךְ), until all the congregation rebuked him (עַד שֶׁגָּעֲרוּ בוֹ כָּל הַקָּהָל), and he did not set his heart to their outcry (וְהוּא לֹא שָׁת לִבּוֹ אֶל צַעֲקָתָם). And in the meantime Eliyahu, peace be upon him, came (וּבֵין כָּךְ בָּא אֵלִיָּהוּ ז״ל). And he said to his father: Sit on the chair (וְאָמַר לְאָבִיו שֵׁב עַל הַכִּסֵּא), and he sat, and the child in his hand (וְהוּא יָשַׁב, וְהַיֶּלֶד בְּיָדוֹ). Eliyahu, peace be upon him, came and sat upon the lap of his father (בָּא אֵלִיָּהוּ ז״ל וְיָשַׁב עַל גַּבֵּי חֵיקוֹ שֶׁל אָבִיו), and took the child from the hand of his father (וְלָקַח הַיֶּלֶד מִיַּד אָבִיו). And he placed him upon his lap (וְשָׂם אוֹתוֹ עַל גַּבֵּי חֵיקוֹ), and grasped him with both his hands (וְתָפַס בּוֹ בִּשְׁתֵּי יָדָיו). And the mohel circumcised and saw nothing, only his father alone (וְהַמּוֹהֵל מָל וְלֹא רָאָה שׁוּם דָּבָר, רַק אָבִיו לְבַדּוֹ). And after he was circumcised (וְלְאַחַר שֶׁנִּמּוֹל), the child was given to his father (נָתַן הַיֶּלֶד לְאָבִיו), and he said to him (וְאָמַר לֵיהּ): Go and strengthen yourself in him (לֵךְ וְהַחֲזִיק בּוֹ), for a great light will go forth from him (כִּי אוֹר גָּדוֹל יֵצֵא מִמֶּנּוּ) for all Israel (לְכָל יִשְׂרָאֵל) and for all the world (וּלְכָל הָעוֹלָם), and he was born in the year 5294 (1534) of the sixth millennium (וְהוּא נוֹלַד בִּשְׁנַת רצ״ד לָאֶלֶף הַשִּׁשִּׁי). And afterwards his father passed away (וְאַחַר כָּךְ נִפְטַר אָבִיו), and he was a small boy (וְהוּא הָיָה נַעַר קָטָן), and out of his poverty he went down to Egypt (וּמִתּוֹךְ עֲנִיּוּתוֹ יָרַד לְמִצְרַיִם) to the house of his uncle who was very wealthy (לְבֵית דּוֹדוֹ שֶׁהָיָה עָשִׁיר גָּדוֹל), and he was going and shining (וְהוּא הָיָה הוֹלֵךְ וְאוֹר), with sharpness in dialectics and reasoning (בְּחָרוּפוּת בְּפִלְפּוּל וּבְסְבָרָא), and the light was stirring within him (וְהָאוֹר הָיָה מְקַשְׁקֵשׁ בְּקִרְבּוֹ), and the spirit of Hashem began to move him in the camp of Dan (וַתָּחֵל רוּחַ יי לְפַעֲמוֹ בְּמַחֲנֵה דָן) and his Talmud was firmly in his hand (וְתַלְמוּדוֹ מִתְקַיֵּם בְּיָדוֹ). And when he was fifteen years old (וּכְשֶׁהָיָה בֶּן חֲמֵשׁ עֶשְׂרֵה שָׁנָה), his wisdom grew strong in his dialectics and knowledge above the sages of Egypt (גָּבְרָה חָכְמָתוֹ בְּפִלְפּוּלוֹ וּבְקִיאוּתוֹ עַל חַכְמֵי מִצְרַיִם), and he found favor in the eyes of God and man (וְנָשָׂא חֵן בְּעֵינֵי אֱלֹהִים וְאָדָם), and his uncle gave him his daughter as a wife (וְדוֹדוֹ נָתַן לוֹ בִּתּוֹ לְאִשָּׁה). And after the marriage (וְאַחֲרֵי הַנִּשּׂוּאִין), he secluded himself with his teacher, our honored master Rabbi Bezalel Ashkenazi, may peace be upon him (נִתְבּוֹדֵד עִם רַבּוֹ כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי בְּצַלְאֵל אַשְׁכְּנָזִי ע״ה), for seven years (שֶׁבַע שָׁנִים). After that he secluded himself alone for six years (אַחֲרֵי כֵן נִתְבּוֹדֵד הוּא לְבַדּוֹ שֵׁשׁ שָׁנִים), and again he added to seclude and sanctify himself with greater holiness for ten consecutive years (עוֹד הוֹסִיף לְהִתְבּוֹדֵד וּלְהִתְקַדֵּשׁ בִּקְדוּשָּׁה יְתֵרָה עֶשֶׂר שָׁנִים רְצוּפוֹת), in one house built upon the river Nile (בְּבַיִת אֶחָד בָּנוּי עַל נְהַר נִילוּם), he alone (הוּא לְבַדּוֹ), and he would not converse with any man (וְלֹא הָיָה מְסִיחַ עִם שׁוּם אָדָם). And on the eve of Shabbat, near to darkness (וּבְעֶרֶב שַׁבָּת סָמוּךְ לַחֲשֵׁכָה), he would come to his house (בָּא לְבֵיתוֹ), and he would not speak with any man (וְלֹא הָיָה מְדַבֵּר עִם שׁוּם אָדָם), not even with his wife (וַאֲפִלּוּ עִם אִשְׁתּוֹ), except for great necessity (אֶלָּא לְהֶכְרֵחַ גָּדוֹל) and in the Holy Tongue (וּבִלְשׁוֹן הַקֹּדֶשׁ), and briefly and ascending (וּמְקַצֵּר וְעוֹלֶה). And there he merited Ruach haKodesh (וְשָׁם זָכָה לְרוּחַ הַקֹּדֶשׁ), and sometimes Eliyahu of blessed memory was revealed to him (וּלְפָעָמִים נִתְגַּלָּה אֵלָיו אֵלִיָּהוּ ז״ל), and taught him the secrets of Torah (וּמְלַמְּדוֹ סִתְרֵי תּוֹרָה). And he merited that every night his soul would ascend to the heavenly academy (וְזָכָה שֶׁבְּכָל לַיְלָה עָלְתָה נִשְׁמָתוֹ בְּיְשִׁיבָה שֶׁל מַעְלָה), and companies of ministering angels would come to guard him on the way (וּבָאוּ גְדוּדִים שֶׁל מַלְאֲכֵי הַשָּׁרֵת לִשְׁמָרוֹ בַּדֶּרֶךְ), until they brought him into the heavenly academy (עַד שֶׁהִכְנִיסוּהוּ בִּמְתִיבְתָּא דִּרְקִיעָא). And they would ask him in which academy he chooses to sit (וְהָיוּ שׁוֹאֲלִין אוֹתוֹ בְּאֵיזוֹ יְשִׁיבָה הוּא בוֹחֵר לָשֶׁבֶת), and he chose for himself sometimes the academy of Rabbi Shimon bar Yochai, peace be upon him (וְהוּא בָּחַר לוֹ לְפָעָמִים בִּישִׁיבַת הָרַשְׁבִּ״י ע״ה), and sometimes the academy of Rabbi Akiva (וּלְפָעָמִים בִּישִׁיבַת רַבִּי עֲקִיבָא), and sometimes the academy of Rabbi Eliezer the Great (וּלְפָעָמִים בִּישִׁיבַת רַבִּי אֱלִיעֶזֶר הַגָּדוֹל), and sometimes the academy of the prophets (וּלְפָעָמִים בִּישִׁיבַת הַנְּבִיאִים). And once the holy pious one, our honored master, the righteous and pious, our teacher Rabbi Avraham HaLevi, may the memory of the righteous and the holy be a blessing (וְהֵעִיד עָלָיו פַּעַם אַחַת הַחָסִיד הַקָּדוֹשׁ כָּבוֹד מוֹרֵנוּ הַצַּדִּיק וְהַחָסִיד רַבֵּנוּ רַבִּי אַבְרָהָם הַלֵּוִי זלָה״ה), who served the master Rabbi Moshe Cordovero, may peace be upon him (שֶׁהָיָה מְשַׁמֵּשׁ הָרַב רַבִּי מֹשֶׁה קוֹרְדוֹוֵירוֹ ע״ה), and after his passing he served the Ari, may the memory of the righteous and the holy be a blessing (וְאַחַר פְּטִירָתוֹ שִׁמֵּשׁ אֶת הָאֲרִ״י זלָה״ה). And he said that once on Shabbat, the portion Balak (וְאָמַר כִּי פַּעַם אַחַת בְּשַׁבָּת פָּרָשַׁת בָּלָק), he entered to him (נִכְנַס אֵצְלוֹ), and he found him sleeping a midday sleep (וּמְצָאוֹ יָשֵׁן שִׁינַת צָהֳרַיִם). For the master, may peace be upon him, said (שֶׁאָמַר הָרַב ע״ה) that it is a commandment to sleep the midday sleep on Shabbat (כִּי הוּא מִצְוָה לִישָׁן שִׁינַת הַצָּהֳרַיִם בְּשַׁבָּת), and it benefits the soul greatly (וּמוֹעִיל לַנֶּפֶשׁ תּוֹעֶלֶת גָּדוֹל), sometimes if one merits to it (לְפָעָמִים אִם יִזְכֶּה לְכָךְ), which is not so on a weekday (מַה שֶּׁאֵין כֵּן בְּחוֹל), for the midday sleep damages the soul (אֲשֶׁר שִׁינַת הַצָּהֳרַיִם מַזִּיק לַנֶּפֶשׁ). And the reason is because on Shabbat the soul can profit from a soul of the righteous one (וְהַטַּעַם כִּי בְּשַׁבָּת יְכוֹלָה לְהַרְוִיחַ נִשְׁמָתוֹ לְאֵיזוֹ נִשְׁמַת הַצַּדִּיק), who joined with him in the night (שֶׁנִּשְׁתַּתְּפָה עִמּוֹ בַלַּיְלָה), at the time when his soul ascended as a deposit (בַּשָּׁעָה שֶׁעָלְתָה נִשְׁמָתוֹ בְּפִקָּדוֹן), for the need of mayin nukvin (לְצוֹרֶךְ מַיִן נוּקְבִּין), in the mystery of: “Into Your hand I commit my spirit” (בְּסוֹד: בְּיָדְךָ אַפְקִיד רוּחִי) (Psalms 31). And when he sleeps the midday sleep on a weekday (וּכְשֶׁהוּא יָשֵׁן שִׁינַת הַצָּהֳרַיִם בְּחוֹל), that soul of the righteous that came to assist him in the commandments (אוֹתָהּ נֶפֶשׁ הַצַּדִּיק שֶׁבָּאָה לְסַיְּעוֹ בַּמִּצְווֹת) departs from him (פּוֹרֶשֶׁת עַצְמָהּ מִמֶּנּוּ), and it is possible that the soul of some wicked man may clothe in his place (וְאֶפְשָׁר שֶׁתִּתְלַבֵּשׁ בִּמְקוֹמוֹ נִשְׁמָה שֶׁל אֵיזֶה אָדָם רָשָׁע), to cause him to sin (לְהַחֲטִיאוֹ). For during the day the Shekhinah does not receive the soul as a deposit (יַעַן כִּי בַּיוֹם אֵינָהּ מְקַבֶּלֶת הַשְּׁכִינָה לַנֶּשָׁמָה בְּסוֹד פִּקָּדוֹן), for there is no need of it for the Zivug (כִּי אֵין צֹרֶךְ בָּהּ אֶל הַזִּוּוּג), and it remains wandering in the world in the air alone (וְנִשְׁאֶרֶת מְשׁוֹטֶטֶת בָּעוֹלָם בָּאֲוִיר לְבַד), and it can cause damage and not profit (וִיכוֹלָה לְהַפְסִיד וְלֹא לְהַרְוִיחַ). And this is specifically for the righteous (וְזֶהוּ דַוְקָא בַּצַּדִּיקִים), but for the wicked it is the opposite (אֲבָל בָּרְשָׁעִים הוּא לְהֶפֶךְ): the sleep is good for them (הַשֵּׁינָה הִיא טוֹב לָהֶם), because perhaps they may merit the mystery of ibbur of a pure soul (מִטַּעַם אוּלַי יִזְכֶּה לְסוֹד עִבּוּר נְשָׁמָה טְהוֹרָה), and the evil soul will separate from them (וְיִפְרוֹשׁ מֵהֶם נְשָׁמָה הָרָעָה). And let us return to our subject (וְנָחוּזוֹר לְעִנְיָנֵינוּ): that our master the Rav, Rabbi Avraham HaLevi, may peace be upon him (שֶׁמוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם הַלֵּוִי ע״ה), found the Ari (מָצָאוּ לְהָאֲרִ״י) who was murmuring with his lips within sleep (שֶׁהָיָה מַרְחִישׁ בִּשְׂפָתוֹ בְּתוֹךְ הַשֵּׁינָה). And our honored master, Rabbi Avraham HaLevi, went to him (וְהָלַךְ אֵלָיו כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם הַלֵּוִי), and inclined his ear to the mouth of the Ari, of blessed memory (וְהִטָּה אֶת אָזְנוֹ עַל פִּיו שֶׁל הָאֲרִ״י ז״ל), to hear what the master was speaking (לִשְׁמוֹעַ מַה שֶּׁהוּא מְדַבֵּר). And in that moment the Rav awoke from his sleep (וּבְתוֹךְ כָּךְ נִיעֵר הָרַב מִשְּׁנָתוֹ), and saw him standing over him (וְרָאָה אוֹתוֹ עוֹמֵד עַל גַּבָּיו). The Rav said to him (אָמַר לוֹ הָרַב): What do you want here? (מַה אַתָּה רוֹצֶה בְּכָאן). He said to him (אָמַר לוֹ): May the master forgive me (יִמְחוֹל לִי הָאָדוֹן), for I saw the honor of your Torah greatness murmuring with your lips (שֶׁרָאִיתִי לְמַעֲלַת כְּבוֹד תּוֹרָתוֹ מַרְחִישׁ בִּשְׂפָתוֹ), and I inclined my ear to listen to what the Rav was speaking (וְהִטִּיתִי אֶת אָזְנִי כְּדֵי לְהַקְשִׁיב מַה שֶּׁדִּבֵּר הָרַב).

The Ari, of blessed memory, said to him (אָמַר לוֹ הָאֲרִ״י ז״ל): Always when I sleep (תָּמִיד כְּשֶׁאֲנִי יָשֵׁן), my soul ascends above (נִשְׁמָתִי עוֹלָה לְמַעְלָה), by way of the pathways and conduits known to me (דֶּרֶךְ שְׁבִילִין וּנְתִיבוֹת הַיְדוּעִים לִי). And ministering angels come on my behalf (וּמַלְאֲכֵי הַשָּׁרֵת בָּאִים בַּעֲדִי), and they receive my soul (וּמְקַבְּלִים נִשְׁמָתִי), and bring me before Metatron the great minister (וּמְבִיאִים אוֹתִי לִפְנֵי מֶטַטְרוֹן הַשַּׂר הַגָּדוֹל). And he asks me (וְהוּא שׁוֹאֵל אוֹתִי): To which academy do I wish to go (לְאֵיזוֹ יְשִׁיבָה אֲנִי רוֹצֶה לָלֶכֶת), as was mentioned above (כְּנִזְכַּר לְעֵיל). And in those academies they transmit to me the secrets and hidden treasures of the Torah (וּבָאוֹתָן הַיְשִׁיבוֹת מוֹסְרִים לִי רָזֵי וּגְנָזֵי הַתּוֹרָה), which were neither heard nor known even in the time of the Tannaim, may peace be upon them (אֲשֶׁר לֹא נִשְׁמְעוּ וְלֹא נוֹדְעוּ אַף בִּזְמַן הַתַּנָּאִים ע״ה). He said to him, the honorable master Rabbi Avraham HaLevi, may peace be upon him (אָמַר לוֹ כַּמְהוּר״ר אַבְרָהָם הַלֵּוִי ע״ה): And will not the Rav reveal to me what they taught him now, this time? (וְלֹא יְגַלֶּה לִי הָרַב מַה שֶּׁלִּמְּדוּ לוֹ עַתָּה בַּזֶּה הַפַּעַם). The Rav, may peace be upon him, began to laugh (הִתְחִיל הָרַב ע״ה לִשְׂחוֹק), he opened and said (פָּתַח וְאָמַר): I call to witness upon myself the heavens and the earth (מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ), that if I would expound for eighty consecutive years (אִלּוּ הָיִיתִי דוֹרֵשׁ שְׁמוֹנִים שָׁנִים רְצוּפוֹת), I could not complete what they taught me this time (לֹא יָכוֹלְתִּי לְסַיֵּם מַה שֶּׁלִּמְּדוּ לִי בַּזֶּה הַפַּעַם), in the portion of Balaam and the donkey (בְּפָרָשַׁת בִּלְעָם וּבָאָתוֹן). And all this he merited in the Holy Land (וְכָל זֶה זָכָה בְּאֶרֶץ הַקֹּדֶשׁ), after his ascent from Egypt (אַחַר עֲלִיָּתוֹ מִמִּצְרַיִם). And so once the sages of Spain said to him (וְכֵן פַּעַם אַחַת אָמְרוּ לוֹ חַכְמֵי סְפָרַד): Our master, convert of Israel (רַבֵּינוּ גֵּר יִשְׂרָאֵל), so much wisdom has Hashem, may He be blessed, placed into your hands (כָּל כָּךְ חָכְמָה מָסַר לְךָ הַשֵּׁם יִתְבָּרַךְ בְּיַד מַעֲלָתְךָ), why will not the Rav compose one pleasant composition (לָמָּה לֹא יְחַבֵּר הָרַב חִבּוּר אֶחָד נֶחְמָד), so that Torah not be forgotten from Israel (כְּדֵי שֶׁלֹּא תִשָּׁכַח תּוֹרָה מִיִּשְׂרָאֵל). He answered them in this language (הֵשִׁיב לָהֶם בַּזֶּה הַלָּשׁוֹן): If all the seas were ink (אִלּוּ הָיוּ כָּל הַיָּמִים דְּיוֹ), and all the reeds pens (וְכָל הַקָּנִים קוֹלְמוּסִים), and all the heavens scrolls (וְכָל הָרְקִיעִים גְּוִילִים), they would not suffice to write all my wisdom (לֹא יַסְפִּיקוּ לִכְתּוֹב כָּל חָכְמָתִי).

And when I begin to reveal to you one secret from the Torah (וּכְשֶׁאֲנִי מַתְחִיל לְגַלּוֹת לָכֶם סוֹד אֶחָד מִן הַתּוֹרָה), so much abundance increases upon me like a flowing stream (נִתְרַבָּה עָלַי כָּל כָּךְ שֶׁפַע כְּמוֹ נַחַל שׁוֹטֵף), and I seek strategies from where to open for you a thin and small channel (וַאֲנִי מְבַקֵּשׁ תַּחְבּוּלוֹת מֵאֵיכָן אֶפְתַּח לָכֶם צִינוֹר דַּק וְקָטָן), to tell you one secret from the Torah as you are able to bear (לוֹמַר לָכֶם סוֹד אֶחָד מִן הַתּוֹרָה כַּאֲשֶׁר יוּכְלוּן שֵׂאת), and not to increase for you too much for nothing (וְלֹא לְהַרְבּוֹת לָכֶם יוֹתֵר מִדַּי בְּחִנָּם), and you will lose everything (וְתַפְסִידוּ הַכֹּל), like the boy who was choked in his throat when too much milk came to him (כְּמוֹ הַנַּעַר שֶׁהָיָה נֶחְנָק בְּגְרוֹנוֹ אִם בָּאָה לוֹ הַחָלָב בִּרְבוּי). Therefore my counsel is this (לָכֵן עֲצָתִי זֹאת): that you write what you hear from me (שֶׁתִּכְתְּבוּ אַתֶּם מַה שֶּׁתִּשְׁמְעוּ מִמֶּנִּי), and it will remain for you as a remembrance for the generations to come (וְיִשָּׁאֵר לָכֶם לְזִכָּרוֹן לַדּוֹרוֹת הַבָּאִים). However, permission was not given to any sage from all the sages of the Land of Israel to write his words in a book (אֲבָל לֹא נִתְּנָה רְשׁוּת לְשׁוּם חָכָם מִכָּל חַכְמֵי אֶ״י לִכְתּוֹב דְּבָרָיו בְּסֵפֶר), except to Rabbi Chaim Klipariz Vital, may peace be upon him (זוּלָתִי לְרַבִּי חַיִּים קְלִיפְּרִ״ז וִיטָאל ע״ה), in his saying (בְּאוֹמְרוֹ): that none of them is able to descend to the end of his understanding (שֶׁאֵין אֶחָד מֵהֶם יָכוֹל לֵירֵד לְסוֹף דַּעְתּוֹ), and to write the matters in their truth (וּלְכָתוֹב הַדְּבָרִים בֶּאֱמִתָּן), except for our honored master Rabbi Chaim (זוּלָתִי כָּבוֹד מוֹרֵנוּ הָרַב רַבִּי חַיִּים). And he said (וְאָמַר): that our master Rabbi Chaim, may peace be upon him (שֶׁמוֹרֵנוּ הָרַב רַבִּי חַיִּים ע״ה), is the soul of Rabbi Akiva mentioned in the Talmud (הוּא נִשְׁמַת רַבִּי עֲקִיבָא הַנִּזְכָּר בַּתַּלְמוּד). And he said (וְאָמַר): that the soul of Rabbi Akiva is only a branch from him (שֶׁנִּשְׁמַת רַבִּי עֲקִיבָא אֵינָהּ אֶלָּא עָנָף מִמֶּנּוּ), a growth that had not yet been in the world (גִּדּוּל שֶׁלֹּא הָיָה עֲדַיִן בָּעוֹלָם). And Rabbi Akiva is the bough of the tree of that soul (וְרַבִּי עֲקִיבָא הוּא נוֹף הָאִילָן שֶׁל אוֹתָהּ הַנֶּפֶשׁ), and all the branches are called by the name of the bough (וְכָל הָעֲנָפִים נִקְרָאִים עַל שֵׁם הַנוֹף). And it is a very precious soul (וְהִיא נֶפֶשׁ יְקָרָה מְאֹד). And in the future it is said (וְלָעֲתִיד נֶאֱמַר): “And they shall no longer teach every man his neighbor, for they shall all know Me, from the least of them to the greatest of them” (Jeremiah 31) (וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת רֵעֵהוּ כִּי כֻלָּם יֵדְעוּ אוֹתִי מִקְּטַנָּם וְעַד גְּדוֹלָם). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ יי לְעוֹלָם אָמֵן וְאָמֵן).