Introduction from the Rav, the Author הַקְדָּמָה מֵהָרַב הַמְחַבֵּר

aphtali, the small one, from among the companions, said (אָמַר נַפְתָּלִי זְעֵירָא דְּמִן חֲבַרַיָּיא), the son of my master, my father, the Gaon, our teacher Rabbi Ya'akov Elchanan, of blessed memory, may his righteousness live forever (בֶּן לַאדֹנִי אָבִי הַגָּאוֹן מָהוֹר״ר יַעֲקֹב אֶלְחָנָן זל״ה״ה), of the lineage of Rabbeinu Gershom Me'or HaGolah [Light of the Exile] (בְּכָרְךְ מַרְגְּמָ״ה). After my occupation with new books that are ancient (אַחֲרֵי הִתְעַסְקִי בְּסְפָרִים חֲדָשִׁים הֵם יְשָׁנִים), composed according to the method of the Tzaddik [Righteous One], the Foundation of the World (הַמְּחֻבָּרִים עַל שִׁיטַת צַדִּיק יְסוֹד עוֹלָם), the Ari, in his teachings, the Neshamah [Soul] of Mashiach ben Yosef, may his soul be bound in the bond of everlasting life (הָאֲרִ״י בְּלִמּוּדָיו נִשְׁמַת מָשִׁיחַ בֶּן יוֹסֵף תּנְצַב״ה). I also gathered roses (גַּם לִקַּטְתִּי שׁוֹשַׁנִּים), from the roses of Rabbi Yehudah HaChasid (מִשּׁוֹשַׁנֵּי הָרַב רַבִּי יוּדָא חָסִיד), and from the books of his disciple, the Rokeach, may his resting place be in the treasuries of Hashem (וּמִסִּפְרֵי תַּלְמִידוֹ הָרוֹקֵחַ כְּבוֹד מְנוּחָתוֹ בִּגְנָזֵי ה׳), and from the books of the Geonim (וּמִסִּפְרֵי הַגְּאוֹנִים). I brought forth a precious gem in my hand (הֶעֱלֵיתִי בְיָדִי נֹפֶךְ), through the good hand of Hashem my God upon me (כְּיַד ה׳ אֱלֹהַי הַטּוֹבָה עָלַי), also from the great and holy book spoken through Ruach HaKodesh [Holy Spirit] (גַּם מִסֵּפֶר הַגָּדוֹל וְהַקָּדוֹשׁ הַנֶּאֱמָר בְּרוּחַ הַקֹּדֶשׁ), namely Sefer Brit Menuchah (אֲשֶׁר הוּא סֵפֶר בְּרִית מְנוּחָה). Concerning which the eye of every beholder will testify and declare (אֲשֶׁר עַיִן כָּל רוֹאָיו יָעִידוּן וִיגִידוּן), that its words cannot be comprehended at all except through a wondrous perception approaching Ruach HaKodesh [Holy Spirit] (שֶׁאֵין דְּבָרָיו מוּשָּׂגִים כְּלָל, כִּי אִם בְּהַשָּׂגָה נִפְלָאָה קָרוֹב אֶל רוּחַ הַקֹּדֶשׁ), as the Ari testified concerning it, of blessed memory, in his teachings (כַּאֲשֶׁר הֵעִיד עָלָיו הָאֲרִ״י זל״ה״ה בְּלִמּוּדָיו). And Rabbi Moshe Cordovero (וְהָרַב מֹשֶׁה קוֹרְדוֹאֵירוֹ), in the book Pardes Rimonim (בְּסֵפֶר פַּרְדֵּס רִמּוֹנִים), in the Gate of the Name Ben-Dalet [the Four Letter Name] (בִּשְׁעַר שֵׁם בֶּן־דָּלֶת), and in the Gate of the Ta'amim [Cantillation Marks] (וּבִשְׁעַר הַטַּעֲמִים). And that which I will understand, one matter from within another, I will explain in this book of mine (וְאֶת אֲשֶׁר אָבִין דָּבָר מִתּוֹךְ דָּבָר אֲפָרְשֶׁנּוּ בְּסִפְרִי זֶה), in its proper place (בִּמְקוֹמוֹ הָרָאוּי לוֹ), and I will not withhold its goodness from the holy ones, the pious of the Most High (וְלֹא אֶמְנַע טוּבוֹ מֵהַקְּדוֹשִׁים חֲסִידֵי עֶלְיוֹן), whose spirit has willingly stirred them to return to Hashem with all their heart (אֲשֶׁר נָדְבָה רוּחָם לָשׁוּב אֶל ה׳ בְּכָל לְבָבָם). And they are not from the descendants of Shem [Name], meaning those who seek self-glorification (וְאֵינָם מִן תּוֹלְדוֹת שֵׁם [לָשׁוֹן יוֹהֲרָא]), nor from Eber [Transgressor], meaning transgression (וְעֵבֶר [לָשׁוֹן עִבְרְיוֹן]), nor from the sects of the hypocrites, lovers of outward appearance, who perform the deed of Zimri yet seek the reward of Pinchas (וּמִכִּתּוֹת הַצְּבוּעִים בַּעֲלֵי הַנָּאוָה, הָעוֹשִׂים מַעֲשֵׂה זִמְרִי וּמְבַקְּשִׁים שָׂכָר כִּפִּנְחָס). Rather, they should belong to the company of the humble, the disciples of Moshe and Hillel (רַק יִהְיוּ מִכִּתּוֹת הָעֲנָוִים תַּלְמִידֵי מֹשֶׁה וְהִלֵּל).

And now, my son, see that the Torah praises Moshe only with the attribute of humility (וְעַתָּה בְּנִי רְאֵה כִּי הַתּוֹרָה מְשַׁבַּח מֹשֶׁה בְּמִדַּת הָעֲנָוָה לְבַד), as it is said, “Now the man Moshe was exceedingly humble, more than any man upon the face of the earth” (וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה) (Numbers 12:3). This teaches us that Moshe Rabbenu, peace be upon him, was the choicest of the entire human race (קָא מַשְׁמַע לַן שֶׁמֹּשֶׁה רַבֵּנוּ ע״ה הָיָה מִבְחַר מִין הָאֱנוֹשִׁי). Yet it is difficult: why does Scripture praise Moshe Rabbenu, peace be upon him, specifically with the attribute of humility (וְקָשֶׁה לָמָּה מְשַׁבֵּחַ מֹשֶׁה רַבֵּנוּ ע״ה בְּמִדַּת הָעֲנָוָה)? Was there any virtuous quality in the world that Moshe Rabbenu, peace be upon him, did not possess (וְכִי הָיְתָה מִדָּה טוֹבָה בָּעוֹלָם שֶׁלֹּא הָיְתָה בְּמֹשֶׁה רַבֵּנוּ ע״ה)? Rather, it is evident that the crown of humility surpasses all the virtues and commandments stated in the Torah (אֶלָּא מֻכָּח שֶׁכֶּתֶר הָעֲנָוָה עוֹלֶה עַל כָּל מִדּוֹת וּמִצְווֹת הָאֲמוּרוֹת בַּתּוֹרָה), for the entire purpose of the rectifications of the Torah is only to perfect the attribute of humility (כִּי כְּלַל תִּיקוּנֵי הַתּוֹרָה אֵינוֹ אֶלָּא לְתַקֵּן מִדַּת הָעֲנָוָה), which consists of the letters of Anav [Humble] together with the final Heh of the Divine Name (שֶׁהוּא אוֹתִיּוֹת עֲנָו ה׳ אַחֲרוֹנָה שֶׁבַּשֵּׁם). Anav [Humble] (עֲנָו) has the numerical value of one hundred twenty-six (גִּימַטְרִיָּא קכ״ו), which is the squared expansion of Adnut (שֶׁהוּא רִבּוּעַ אֲדְנוּת), namely Aleph, Aleph-Dalet, Aleph-Dalet-Nun, Aleph-Dalet-Nun-Yod (א אַד אָדנ אֲדֹנָי), which Adam HaRishon rejected through his sin (אֲשֶׁר דָּחָה אָדָם הָרִאשׁוֹן בְּחֶטְאוֹ), for he wished to make for himself a Partzuf [Configuration] of his own (וְרָצָה לַעֲשׂוֹת לוֹ פַּרְצוּף לְעַצְמוֹ), and did not wish to stand continually before the Shekhinah (וְלֹא רָצָה לַעֲמוֹד תָּמִיד לִפְנֵי שְׁכִינָתוֹ), as it is said, “Mouth to mouth I speak with him” (פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ) (Numbers 12:8). And furthermore, our Rabbis of blessed memory said (וְגַם אָמְרוּ רַז״ל), “What Yirah [Fear] made into a crown for her head” (מַה שֶׁעָשְׂתָה יִרְאָה עֲטָרָה לְרֹאשָׁהּ) (Jerusalem Talmud, Shabbat 3:3), this is the Partzuf of Rachel (שֶׁהוּא פַּרְצוּף רָחֵל), which is below the Partzuf of Leah, beneath her feet (שֶׁהִיא לְמַטָּה מִפַּרְצוּף לֵאָה תַּחַת רַגְלֶיהָ). Humility made Ya'akov her ladder, namely Leah (עָשְׂתָה עֲנָוָה שֶׁהִיא לֵאָה יַעֲקֹב לִסְלוּלִיתָהּ), for Rachel is her companion, whose head is beneath her heel (שֶׁרָחֵל הִיא חֲבֶרְתָּהּ שֶׁהָרֹאשׁ שֶׁלָּהּ הוּא תַּחַת עֲקֵיבָהּ). But when there is a Zivug [Union], they are included one within the other (אֲבָל כְּשֶׁיֵּשׁ זִיוּוּג נִכְלָלִים זֶה בָּזֶה). It follows that the Shekhinah is called Humility (נִמְצָא שֶׁהַשְּׁכִינָה נִקְרֵאת עֲנָוָה). Likewise, two times S"G [Sixty-Three] (ב׳ פְּעָמִים ס״ג) equals one hundred and twenty-six (עוֹלֶה קכ״ו), the numerical value of Anav [Humble] (בְּגִימַטְרִיָּא עֲנָו), alluding to the two Partzufim of Imma, which contain two Names S"G [Sixty-Three] (לְרַמֵּז עַל ב׳ פַּרְצוּפֵי אִמָּא שֶׁיֵּשׁ בָּהֶם ב׳ שֵׁמוֹת ס״ג), and they enclothe Ze'ir Anpin and sweeten the squared expansion of Adnut, whose numerical value is one hundred and twenty-six (וְהֵם מַלְבִּישִׁים אֶת זְעֵיר אַנְפִּין וּמְמַתְּקִים אֶת הָרִבּוּעַ שֶׁל אֲדְנוּת הַנִּזְכָּר). You will find the explanation of this matter in the first part of this book of mine (וְהָעִנְיָן הַזֶּה תִּמְצָא בֵּיאוּרוֹ בְּסִפְרִי זֶה בְּחֵלֶק רִאשׁוֹן), and this is not its proper place (וְאֵין כָּאן מְקוֹמוֹ), for I shall certainly mention it again (כִּי זָכוֹר אַזְכְּרֶנּוּ עוֹד), therefore I shall be brief here (עַל כֵּן אַקְצִיר בּוֹ). And I also clothed myself with words of righteousness from Sefer Raziel (וְגַם מִסֵּפֶר רָזִיאֵל לָבַשְׁתִּי דִּבְרֵי צֶדֶק), concerning the worlds of Beri'ah, Yetzirah, and Asiyah (לָעוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה), and if Hashem decrees life for me (וְאִם יִגְזֹר הַשֵּׁם בַּחַיִּים), I shall not withhold its goodness from the pious, the holy ones of the Most High (לֹא אֶמְנַע טוּבוֹ מֵהַחֲסִידִים קְדוֹשֵׁי עֶלְיוֹן).

I have seen men of ascent (רָאִיתִי בְּנֵי עֲלִיָּה), and behold, they are few (וְהֵנָּם מְעַטִּים). I am young in days, while you are elders (צָעִיר אֲנִי לַיָּמִים וְאַתֶּם יְשִׁישִׁים). Therefore I trembled and feared to express my knowledge before you (עַל כֵּן זָחַלְתִּי וָאִירָא מֵחוּת דַּעְתִּי אִתְּכֶם), to swim in the depths of these mighty waters (לָשׁוּט בְּעוֹמֶקַת הַמַּיִם הָאֲדִירִים הָאֵלֶּה), flowing from the River Yovel (הַנּוֹבְעִים מִן נָהָר יוֹבֵל), the Well of Living Waters (בְּאֵר מַיִם חַיִּים), the Fountain of the King's Garden (מַעְיָן גַּן הַמֶּלֶךְ), into the first section, called Emek HaMelekh [Valley of the King] (אֶל הַחֵלֶק הָרִאשׁוֹן, הַנִּקְרָא עֵמֶק הַמֶּלֶךְ), “Depth of Beginning and Depth of End” (עֹמֶק רֵאשִׁית וְעֹמֶק אַחֲרִית), the revealed ascents and the revealed descents (גָּלַת עֲלִיּוֹת וְגָלַת תַּחְתִּיּוֹת). And greater still is this: that I shall proceed to the second section, called Gan HaMelekh [Garden of the King] (וּגְדוֹלָה מִזֹּאת אֲשֶׁר אֵלֵךְ אֶל הַחֵלֶק הַשֵּׁנִי הַנִּקְרָא גַּן הַמֶּלֶךְ), wherein is, “A tree bearing fruit after its kind” (אֲשֶׁר בּוֹ עֵץ עֹשֶׂה פְּרִי לְמִינוֹ) (Genesis 1:11). I gathered from its fruit and stored it in my satchel (וְלִקַּטְתִּי מִפִּרְיוֹ וַאֲסַפְתִּיהוּ בִּתְרְמִילִי), to taste its good flavor (לִטְעוֹם טוֹב טַעֲמוֹ). Its flavor is like the taste of the manna, the nourishment of the Orayta (וְטַעֲמוֹ כְּטַעַם הַמָּן מְזוֹנָא דְאוֹרַיְיתָא), “like cakes fried with honey” (כְּצַפִּיחִית בִּדְבָשׁ) (Exodus 16:31). Concerning it, the words of the Sages declare that it is not subject to the prohibition of uncovered liquids (אֲשֶׁר לִדְבָרֵי חֲכָמִים אֵין בּוֹ מִשּׁוּם גִּלּוּי). And it is said, “Honey and milk are under your tongue” (וְנֶאֱמַר דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ) (Song of Songs 4:11). Because honey requires no rectification (וּמִפְּנֵי שֶׁהַדְּבַשׁ אֵינוֹ צָרִיךְ תִּקּוּן), but on the contrary, one must fear lest it become blemished if it is drawn downward (כִּי אֲדַרְבָּא יֵשׁ לִירָא שֶׁלֹּא יִפָּגֵם אִם יִמְשְׁכוּ אוֹתוֹ לְמַטָּה), therefore it is said, “No leaven nor any honey shall you offer from it as a fire-offering to Hashem” (לָכֵן נֶאֱמַר כָּל שְׂאֹר וְכָל דְּבַשׁ לֹא תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַה׳) (Leviticus 2:11). These matters are ancient (וְהַדְּבָרִים עֲתִיקִים), and they belong in the treasury of Hashem (אוֹצַר ה׳ יָבֹאוּ). There are fifty-three Parashiyot [Torah Portions] in the Torah of the King of the Universe [Molcho shel Olam] (וְיֵשׁ בְּתוֹרַת מַלְכּוֹ שֶׁל עוֹלָם ג״ן פָּרָשִׁיּוֹת), therefore I called the second section Gan HaMelekh [Garden of the King] (לָכֵן קָרָאתִי הַחֵלֶק הַשֵּׁנִי גַּן הַמֶּלֶךְ). If Hashem decrees life (אִם יִגְזוֹר הַשֵּׁם בַּחַיִּים), the discourses of the Zohar will be explained therein, every word according to its proper manner (יִפוֹרְשׁוּ בוֹ מַאֲמָרֵי הַזֹּהַר דָּבָר דָּבוּר עַל אוֹפָנָיו), according to the good hand of Hashem my God upon me (כְּפִי יַד ה׳ אֱלֹהַי הַטּוֹבָה עָלַי), “That which Hashem places in my mouth, that I shall guard to speak” (אֵת אֲשֶׁר יָשִׂים ה׳ בְּפִי אֹתוֹ אֶשְׁמֹר לְדַבֵּר) (Numbers 23:12). I shall neither withhold nor refrain its goodness from the pious, the holy ones of the Most High (וְלֹא אַחְשׂוֹךְ וְאֶמְנַע טוּבוֹ מֵהַחֲסִידִים קְדוֹשֵׁי עֶלְיוֹן). For great is the assistance of Heaven (כִּי גָדוֹל סִיָּעְתָּא דִּשְׁמַיָּא), considering the smallness of my poor intellect and my wisdom among thousands (בְּקוֹצֶר שִׂכְלִי הַדַּל בַּאֲלָפִי וְחָכְמָתִי). I also saw what our Sages of blessed memory said, “In a place where there are no men, strive to be a man” (גַּם רָאִיתִי מַה שֶׁאָמְרוּ חֲכָמִים ז״ל וּבִמְקוֹם שֶׁאֵין אֲנָשִׁים הִשְׁתַּדֵּל לִהְיוֹת אִישׁ) (Pirkei Avot 2:5).

I have seen a disgrace (רָאִיתִי שַׁעֲרוּרִיָּה), that when the Bnei Aliyah [Men of Ascent] gather (אֲשֶׁר נֶאֱסָפִים בְּנֵי עֲלִיָּה), there is scarcely one wise man in our generation, outside the Land of Israel (וּכְמַעַט אֵין חָכָם אֶחָד בְּדוֹרֵינוּ זֶה, בַּחוּצָה לָאָרֶץ), who knows the Shi'ur Komah [Measure of the Stature] of our Creator, blessed be He, in its true form (שֶׁיוֹדֵעַ הַשִּׁיעוּר קוֹמָה שֶׁל יוֹצְרֵנוּ בָּרוּךְ הוּא עַל בּוֹרְיוֹ). Even in Eretz Yisrael (וְגַם בְּאֶ״י), it is only “one from a city and two from a family” (אֶחָד מֵעִיר וּשְׁנַיִם מִמִּשְׁפָּחָה) (Jeremiah 3:14), who occupy themselves with this wisdom (שֶׁהֵם עוֹסְקִים בַּחָכְמָה הַזּוֹ). After the Ari was gathered to his fathers together with all his disciples (אַחַר שֶׁנֶּאֱסַף הָאֲרִ״י עִם כָּל תַּלְמִידָיו), the world became darkened (וְהָעוֹלָם הָלַךְ חֹשֶׁךְ). They grasped in blindness (תָּפְסוּ בְּעוִרוֹן), seeking to comprehend the discourses of the Zohar according to the method of our teacher, Rabbi Moshe Cordovero (לְהַשִּׂיג מַאֲמָרֵי הַזֹּהַר עַל דֶּרֶךְ חָכְמַת מַהֲרַ״ם קוֹרְדוֹוֵירוֹ). Yet neither this approach nor that succeeded in their hands (וְזֶה וְזֶה לֹא עָלְתָה בְיָדָם), for the windows of the gates of the Supernal Wisdom were sealed (כִּי נִסְתְּמוּ אֲרוּבּוֹת שַׁעֲרֵי הַחָכְמָה הָעֶלְיוֹנָה), which had been open in the days of the Ari, may his resting place be in the treasuries of Hashem (שֶׁהָיוּ פְּתוּחִים בִּזְמַן הָאֲרִ״י כְּבוֹד מְנוּחָתוֹ בִּגְנָזֵי ה׳). Likewise, Rabbi Chaim Kalippriz,p1-2 his disciple (וְגַם רַבִּי חַיִּים קָלִיפְּרִיז תַּלְמִידוֹ), was unwilling to transmit the chapters of the Merkavah [Chariot] to any person (לֹא רָצָה לִמְסוֹר פִּרְקֵי הַמֶּרְכָּבָה אֶל שׁוּם אָדָם), and they were unable to persuade him to reveal to them even a single chapter or a single letter (וְלֹא יָכְלוּ עִמּוֹ שֶׁיִּגְלֶה לָהֶם פָּרָשָׁה אַחַת אוֹ אוֹת אַחַת). For even for the Rav, our teacher Rabbi Yehoshua ben Nun (כִּי אֲפִלּוּ לְרַב רַבִּי יְהוֹשֻׁעַ בֶּן־נוּן), for this Rav possessed almost all the precious treasures of Yisrael (כִּי הָיָה לָרָב הַזֶּה כִּמְעַט כָּל חֶמְדַּת יִשְׂרָאֵל), because he was the Av Beit Din [Chief Judge] in the city of Tzefat, may it be rebuilt and established (שֶׁהָיָה אַב בֵּית דִּין בְּעִיר צְפַת תוב״ב), and he possessed great wealth (וְהָיָה לוֹ עֹשֶׁר גָּדוֹל). In order to receive from him something of the Shi'ur Komah [Measure of the Stature] (וְכְדֵי שֶׁיִּקַּבֵּל מִמֶּנּוּ דָּבָר מָה בַּשִּׁיעוּר קוֹמָה), he traveled with him from Tzefat to Yerushalayim (הָלַךְ עִמּוֹ מִצְפַת לִירוּשָׁלַיִם), from Yerushalayim to Mitzrayim (וּמִירוּשָׁלַיִם לְמִצְרַיִם), from Mitzrayim he returned with him to Yerushalayim (וּמִמִּצְרַיִם חָזַר עִמּוֹ לִירוּשָׁלַיִם), and from Yerushalayim again to Tzefat (וּמִירוּשָׁלַיִם גַּם לִצְפַת). He himself clothed him and fed him (וְהָיָה מַלְבִּישׁוֹ עַצְמוֹ וּמַאֲכִילוֹ), and rendered him every service like a faithful servant before his master (וְעָשָׂה לוֹ כָּל שֵׁרוּת כְּעֶבֶד נֶאֱמָן אֶל אֲדוֹנָיו), yet he was unable to obtain from him even a single letter (וְלֹא יָכוֹל עִמּוֹ לְהַשִּׂיג מִמֶּנּוּ אוֹת אַחַת). And the Rav, our teacher Rabbi Chaim Kalippriz, may his resting place be in the treasuries of Hashem (וְהָרַב מָהֲר״ר חַיִּים קָלִיפְּרִיז כְּבוֹד מְנוּחָתוֹ בִּגְנָזֵי ה׳), composed books beyond measure (עָשָׂה סְפָרִים עַד אֵין חֵקֶר), and wrote down everything that he received from his teacher (וְכָתַב כָּל מַה שֶׁקִּבֵּל מֵרַבּוֹ). One of these books he named Etz Chayim [Tree of Life] (וְסֵפֶר אֶחָד קָרָא עֵץ חַיִּים עַל שְׁמוֹ), and within this Tree is every fruit for food (וּבָעֵץ הַזֶּה כָּל פְּרִי עֵצְךָ מַאֲכָל), and whoever eats from it lives forever (הָאוֹכֵל מִמֶּנּוּ חַי לְעוֹלָם). It comprises approximately six hundred notebooks (וְהוּא כְּמוֹ ת״ר קוּנְטְרִיסִים), which he divided into gates, and the gates into chapters (וְחִלֵּק אוֹתוֹ לִשְׁעָרִים, וּשְׁעָרִים לִפְרָקִים). Within it are included all the introductions that he received from the mouth of the Rav, the Ari, of blessed memory, may his righteousness stand forever (וּבוֹ יִכָּלְלוּ כָּל הַהַקְדָּמוֹת שֶׁקִּבֵּל מִפִּי הָרַב הָאֲרִ״י זל״ה״ה), concerning the discourses of the Zohar (עַל מַאֲמָרֵי הַזֹּהַר). This book was obtained through his brother, the Rav Moshe Vital (זֶה הַסֵּפֶר הִשִּׂיגוֹ עַל יְדֵי אָחִיו הָרַב מֹשֶׁה וִיטַל), because his brother, the Rav, our teacher Rabbi Chaim, mentioned above, fell upon his sickbed (בְּסִבַּת שֶׁנָּפַל אָחִיו הָרַב מָהֲר״ר חַיִּים הַנִּזְכָּר לְמִשְׁכָּב עַל עֶרֶס דְּוָי). The sages gave the aforementioned Rav Moshe a great sum of money (וְהַחֲכָמִים נָתְנוּ לָרַב מֹשֶׁה הַנִּזְכָּר מָמוֹן הַרְבֵּה), and he took the aforementioned book from the chest (וְהוּא לָקַח אוֹתוֹ הַסֵּפֶר הַנִּזְכָּר מִן הָאַרְגָּז), the place where the Rav, our teacher Rabbi Chaim, may his resting place be in the treasuries of Hashem, had hidden it (הוּא הַמָּקוֹם אֲשֶׁר גָּנְזוּ שָׁם מָהֲר״ר חַיִּים כְּבוֹד מְנוּחָתוֹ בִּגְנָזֵי ה׳). Immediately they hired one hundred scribes (וּתֵיכֶף שָׂכְרוּ ק׳ סוֹפְרִים), and into the hand of each one they placed six sheets (וּבְיַד כָּל אֶחָד ו׳ נְיָרִים), and they copied it in a single night (וְהֶעֱתִיקוּ אוֹתוֹ בְּלַיְלָה אַחַת). Immediately afterward, the Rav, peace be upon him, recovered his health (וְתֵיכֶף חָזַר הָרַב עָלָיו הַשָּׁלוֹם לִבְרִיאוּתוֹ). They were unable to obtain any of the other compositions that he had written (וְלֹא הָיָה כֹּחַ בְּיָדָם לְהַשִּׂיג עוֹד מִשְּׁאָר הַחִבּוּרִים שֶׁעָשָׂה), and they remained concealed until the time of the Rav's passing, may his resting place be in the Garden of Eden (וְנִשְׁאֲרוּ בְּגְנִיזָתָם עַד זְמַן פְּטִירַת הָרַב כְּמַב״ה). This book spread among the sages of Tzefat (וְזֶה הַסֵּפֶר נִתְפַּשֵׁט אֶל חַכְמֵי צְפַת), to “one from a city and two from a family” (אֶל אֶחָד מֵעִיר וּשְׁנַיִם מִמִּשְׁפָּחָה) (Jeremiah 3:14), and they do not reveal those mysteries unless the person is a sage who understands on his own (וְאֵינָם מַרְאִים אוֹתָם הַסוֹדוֹת אֶלָּא אִם כֵּן הוּא חָכָם וּמֵבִין מִדַּעְתּוֹ), to such an extent—and even then, perhaps he will be shown mercy (כּוּלֵי הָאִי וְאוּלַי יְרוּחַם).

Also, they enacted a great ban (גַּם עָשׂוּ חֵרֶם גָּדוֹל), that none of these booklets should leave for the diaspora (שֶׁלֹּא יֵצְאוּ מֵאֵלּוּ הַקּוּנְטְרִיסִים חוּצָה לָאָרֶץ). Their reason and justification was (וְטַעְמָם וְנִימוּקָם הָיָה), “Let not him who boasts, boast” (שֶׁאַל יִתְהַלֵּל הַמִּתְהַלֵּל) (Jeremiah 9:22–23), that no Torah scholar, whether in Eretz Yisrael or in the diaspora (שׁוּם תַּלְמִיד חָכָם הֵן בְּאֶ״י הֵן בַּחוּץ לָאָרֶץ), should presume to reach the limit of the Ari's understanding, of blessed memory, may his righteousness stand forever (שֶׁיַּעֲמוֹד עַל סוֹף דַּעְתּוֹ שֶׁל הָאֲרִ״י זל״ה״ה), except for the Rav, our teacher and master, Rabbi Chaim Vital, of blessed memory, may his righteousness stand forever (זוּלַת הָרַב מוֹרֵנוּ וְרַבֵּנוּ ר׳ חַיִּים וִיטַל זל״ה״ה). Since some of them saw that those who knew the secrets of the Ari, of blessed memory, may his righteousness stand forever, had been gathered to their fathers and passed away (וּמִפְּנֵי שֶׁרָאוּ מִקְצָתָם שֶׁנֶּאֶסְפוּ נִפְטְרוּ יוֹדְעֵי סוֹדוֹת הָאֲרִ״י זל״ה״ה), some returned to the masters of the World of Tohu (חָזְרוּ מִקְצָתָם אֶל בַּעֲלֵי עוֹלָם הַתֹּהוּ), while others combined the words of Rabbi Moshe Cordovero with the words of the Ari (וּמִקְצָתָם הָיוּ מַרְכִּיבִים דִּבְרֵי הָרַב מֹשֶׁה קוֹרְדוֹוֵירוֹ עִם דִּבְרֵי הָאֲרִ״י). Their iniquity is too great to bear (עֲוֹנָם גָּדוֹל מִנְּשׂוֹא), for it is written, “For He did not create it for Tohu; He formed it to be inhabited” (כִּי לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ) (Isaiah 45:18), namely, in the World of Tikkun [Rectification] (בְּעוֹלָם הַתִּקּוּן). Therefore, in order that one should not occupy himself with such books and the like (וּכְדֵי שֶׁלֹּא לַעֲסֹק בְּסְפָרִים כָּאֵלּוּ וּכְיוֹצֵא בָהֶם), I shall set them down with the pen in a Sefer Zikaron [Book of Remembrance] (אַעֲלֶה אוֹתָם עַל עֵט סֵפֶר זִכָּרוֹן).

I saw among the writings of one of the Rav's authors (רָאִיתִי מֵחִבּוּרֵי הָרַב מְחַבֵּר אֶחָד), may his Master forgive him (שַׁר לֵיהּ מָרֵיהּ), a commentary on Sifra deTzni'uta [Book of Concealment] (פֵּרוּשׁ עַל סִפְרָא דְצְנִיעוּתָא), which one of the disciples of the Ari, of blessed memory, may his righteousness stand forever, composed (שֶׁעָשָׂה אֶחָד מִתַּלְמִידֵי הָאֲרִ״י זל״ה״ה). He took this composition (וְהוּא לָקַח הַחִבּוּר הַזֶּה), and confused and intermixed within it the wisdom of Rabbi Moshe Cordovero (וּבִלְבֵּל וְעֵרֵב בּוֹ חָכְמַת הָרַב מֹשֶׁה קוֹרְדוֹוֵירוֹ), expanding it at great length (וְהֶאֱרִיךְ בּוֹ בַּאֲרִיכוּת). The aforementioned Rav wished to display his sharpness (וְרָצָה הָרַב הַנִּזְכָּר לְהַרְאוֹת חֲרִיפוּתוֹ), but instead he revealed his own nakedness (אֲבָל הוּא מְגַלֶּה עֶרְוָתוֹ). He divided that commentary into seventy-two chapters (וְחִלֵּק אוֹתוֹ הַפֵּרוּשׁ לְע״ב פְּרָקִים), and stated at the end of his book that he made those seventy-two chapters according to the numerical value of Chesed [Kindness] (וְאָמַר בְּסוֹף סִפְרוֹ שֶׁעָשָׂה אוֹתוֹ ע״ב פְּרָקִים כְּמִנְיָן חֶסֶד). The truth, however, is, “Say to Chokhmah [Wisdom], ‘You are my sister’” (וְהָאֱמֶת כִּי הוּא חֶסֶד אֱמֹר לַחָכְמָה אֲחוֹתִי אָתְּ) (Proverbs 7:4). In this book he combined these two systems of wisdom together (וְהוּא הִרְכִּיב בַּזֶּה הַסֵּפֶר אֵלּוּ שְׁתֵּי הַחָכְמוֹת יַחַד). Likewise, he composed a book entitled BeZot Yavo Aharon [With This Aharon Shall Enter] (וְכָיוֹצֵא בּוֹ עָשָׂה סֵפֶר בְּזֹאת יָבוֹא אַהֲרֹן), but not into the Holy Place (אֲבָל לֹא אֶל הַקֹּדֶשׁ). Many among our people, the sages of Poland, content themselves with such compositions (וְרַבִּים מִבְּנֵי עַמֵּנוּ חַכְמֵי פּוֹלִין הַמַּסְפִּיקִים עַצְמָם מֵחִבּוּרִים אֵלּוּ), such as the great genius, the perfect sage, my teacher and master, Rabbi Shmuel, of blessed memory, may his righteousness stand forever (כְּגוֹן הַגָּאוֹן הַגָּדוֹל הֶחָכָם הַשָּׁלֵם, מוֹרִי וְרַבִּי מָהֲר״ר שְׁמוּאֵל זלה״ה), son of the pious one, the genius, our teacher and master, Rabbi Meshullam, may his memory live on into the life of the World to Come (בֶּן הֶחָסִיד הַגָּאוֹן מוֹהֲר״ר מְשֻׁלָּם זל״ה״ה). He nearly gave his life in order to copy these compositions (כִּמְעַט מָסַר נַפְשׁוֹ עַל הַחִבּוּרִים הָאֵלּוּ לְהַעֲתִיקָם). In the days of my youth, my teacher received from me some of the ordered teachings of the wisdom of the Ari, of blessed memory, may his righteousness stand forever (וּבִימֵי בַחוּרוּתִי קִבֵּל מוֹרִי מִמֶּנִּי קְצָת סִדְרֵי חָכְמַת הָאֲרִ״י זל״הה). And I opened for him the Gates of Light with my poor intellect among thousands (וּפָתַחְתִּי לוֹ שַׁעֲרֵי אוֹרָה בְּקוֹצֶר שִׂכְלִי הַדַּל בַּאֲלָפִי). This Rav would gather the books of the aforementioned Rav and bring them before me (וְהָרַב הַזֶּה הָיָה מְאַסֵּף סִפְרֵי הָרַ״ב הַנִּזְכָּר וּמֵבִיאָם לְפָנַי), thinking thereby to present me with a gift and an offering (וְחָשַׁב בָּזֶה שֶׁיַּעֲלֶה לְפָנַי מִנְחָה וּדְרוֹן). But I said to him, “Neither they nor their reward” (וְאָמַרְתִּי לוֹ לֹא הֵן וְלֹא שְׂכָרָן) (Megillah 10b). Likewise, he showed me one book (וְכִיּוֹצֵא בָּזֶה הֶרְאָה לִי סֵפֶר אֶחָד), consisting of several hundred booklets (וְהוּא בְּעֵרֶךְ כַּמָּה מֵאוֹת קוּנְטְרִיסִים), written throughout in the language of recounting great wonders, entirely concerning Gilgulim [Reincarnations] (לָשׁוֹן מְסַפֵּר גְּדוּלוֹת כֻּלּוֹ גִּלְגּוּלִים). Such things never existed (לֹא הָיוּ דְבָרִים מֵעוֹלָם). It stated therein that the Gilgul [Reincarnation] of Shimshon was Yefet (וְאָמַר בְּתוֹכוֹ גִּלְגּוּל שִׁמְשׁוֹן הוּא יָפֶת). Yet among all the allusions he derives from these sections, he is unable to produce even a single allusion relating Gevurah [Strength] to Yefet (וּבְכָל הָרְמָזִים שֶׁמֵּבִיא מֵהַפָּרָשִׁיּוֹת הָאֵלּוּ אֵינוֹ יָכוֹל לְהָבִיא שׁוּם רֶמֶז גְּבוּרָה מִיָּפֶת). What connection does Yefet have with Shimshon? (מַה עִנְיָן יָפֶת אֵצֶל שִׁמְשׁוֹן). He also presents many similar difficult Gilgulim [Reincarnations] (וּמֵבִיא גִּלְגּוּלִים קָשִׁים כָּאֵלּוּ רַבִּים). They also related, “Once I was sitting” (גַּם אָמְרוּ פַּעַם אַחַת הָיִיתִי יוֹשֵׁב), “and behold, three men were coming” (וְהִנֵּה שְׁלשָׁה אֲנָשִׁים בָּאִים), “and it seemed to me that the first was Metatron” (וְכַמְּדוּמֶה לִי שֶׁרִאשׁוֹן הָיָה מֶטַטְרוֹן). This is difficult for me (וְקָשֶׁה לִי), for whichever way you consider it (מִמָּה נָפְשָׁךְ): if he was adjuring him (אִם הָיָה מַשְׁבִּיעַ אוֹתוֹ), he should have mentioned him by name (הָיָה צָרִיךְ לְהַזְכִּירוֹ בִּשְׁמוֹ). Why, then, did he say “perhaps” instead of saying “certainly” (לָמָּה אָמַר סָפֵק וְלֹא אָמַר וַדָּאִי)? And if he was an important man and a great Tzaddik [Righteous One] (וְאִם הָיָה אָדָם חָשׁוּב וְצַדִּיק גָּדוֹל), to whom angels regularly came and went (שֶׁיּוֹצְאִים וּבָאִים מַלְאָכִים אֵלָיו), according to their custom at every time, occasion, and moment (כְּמִנְהָגָם בְּכָל עֵת וָפַעַם וָרֶגַע), why did he not recognize them (לָמָּה לֹא הִכִּירָם), as is the way of one who is accustomed to them (כְּמִנְהַג הָאָדָם הָרָגִיל אֶצְלוֹ). And also, from their very words as they spoke with him (וְגַם מִתּוֹךְ דִּבְרֵיהֶם בְּדַבְּרָם אִתּוֹ), he should have recognized them (הָיָה לוֹ לְהַכִּירָם). Rather, it appears (אֶלָּא נִרְאֶה), that because he accustomed himself to the language of recounting great wonders (מִתּוֹךְ שֶׁהִרְגִּיל עַצְמוֹ אֶל לָשׁוֹן מְסַפֵּרֶת גְּדוּלוֹת), he came to relate awe-inspiring stories (בָּא לִידֵי סִפּוּר מַעֲשִׂים נוֹרָאִים), in order to astonish the reader (לְהַבְהִיל אֶת הַמַּעֲיֵן). Likewise, in his commentary on one discourse of the Zohar (גַּם בְּפֵירוּשׁוֹ עַל מַאֲמָר אֶחָד מֵהַזֹּהַר), he did not even transmit the wording correctly (וַאֲפִלּוּ הַלָּשׁוֹן לֹא הֵבִיא כְּתִיקּוּנוֹ). Therefore we shall copy the discourse exactly as it stands (וַאֲנַן נַעֲתִיק הַמַּאֲמָר כְּמוֹת שֶׁהוּא), so that we may explain it afterward (כְּדֵי שֶׁנְּפָרְשֶׁנּוּ אַחֲרֵי כָּךְ). And this is the language of Rashbi, peace be upon him, at the end of Parashat Terumah, Daf 78b, in the Great Zohar (וְזֶהוּ לְשׁוֹן הָרַשְׁבִּ״י ע״ה סוֹף פָּרָשַׁת תְּרוּמָה דַּף ע״ח ע״ב זֹהַר גָּדוֹל): “What is the Concealed Book?” (מַאן צְנִיעוּתָא דְּסִפְרָא). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): “Five chapters are they” (חֲמִשָּׁה פְּרָקִין אִינוּן), “which are included in the great chamber” (דְּכָלִילִין בְּהֵיכָל רַב), “and they fill all the earth” (וּמְלַיָּין כָּל אַרְעָא). Rabbi Yehuda said (אָמַר רַבִּי יוּדָא): “If these are included, they are better than all” (אִי כָּלִילִין הָנֵי מִכָּלֵּהוֹ עֲדִיפֵי). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): “Thus it is for one who enters and leaves” (הָכִי הוּא לְמַאן דְּעָאַל וְנָפִיק), “but for one who does not enter and leave, it is not so” (לְמַאן דְּלָא עָאַל וְנָפִיק לָאו הָכִי). (Zohar Shemot 176a) And the explanation of the author of that book concerning the expression, “It is not like one who entered” (וּפֵירוּשׁ בַּעַל הַסֵּפֶר הַהוּא עַל לָשׁוֹן לָא דָּמֵי מַאן דְּעָאל), is that one entered this world with the secrets and novel revelations of the mysteries of the Orayta (בָּעוֹלָם הַזֶּה בִּסּוֹדוֹת וְחִדּוּשֵׁי רָזִין דְּאוֹרַיְּיתָא), from the World of Neshamot [Souls] before his creation (מֵעוֹלָם הַנְּשָׁמוֹת קֹדֶם בְּרִיאָתוֹ), until, because of this, he merited to depart with novel revelations of the mysteries of the Orayta into the World to Come (עַד שֶׁמִּפְּנֵי זֶה זָכָה דְּנָפַק בְּחִדּוּשֵׁי רָזִין דְּאוֹרַיְּיתָא לָעוֹלָם הַבָּא). But one who neither entered nor departed (לְמַאן דְּלָא עָאל וְנָפִיק), and brought nothing with him either into this world or into the World to Come (וְלֹא הֵבִיא עִמּוֹ לֹא לָעוֹלָם הַזֶּה וְלֹא לָעוֹלָם הַבָּא). His reasoning in this is (וְסַבְרָתוֹ בָּזֶה), that this is the reason why the gates of wisdom are revealed to one person, while another remains orphaned from them (שֶׁזֹּאת הַסִּבָּה לְמִי שֶׁמִּתְגַּלִּים לוֹ שַׁעֲרֵי הַחָכְמָה, וּלְמִי שֶׁנִּשְׁאַר יָתוֹם מִמֶּנָּה). But I call heaven and earth to witness concerning myself (אֲבָל מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ), that he himself remains orphaned from this mystery (כִּי הוּא נִשְׁאָר יָתוֹם מִזֶּה הַסּוֹד). It is not our intention to elaborate upon this matter (וְאֵין דַּעְתֵּינוּ לְהַאֲרִיךְ בְּעִנְיָן הַזֶּה), for this is not its proper place (אֵין כָּאן מְקוֹמוֹ). Its explanation will appear in the book Gan HaMelekh [Garden of the King], the second part of this book (יָבוֹא בֵּיאוּרוֹ בְּסֵפֶר גַּן הַמֶּלֶךְ, חֵלֶק שֵׁנִי מִזֶּה הַסֵּפֶר). We need only make known a small portion of it (רַק צְרִיכִין אֲנַן לְמוֹדָעֵי חֵלֶק קָטָן מִמֶּנּוּ), in order to refute his words (כְּדֵי שֶׁנְּבַטֵּל דְּבָרָיו).

Although anyone who has eyes in his head and a brain in his skull (הַגַּם כִּי מִי שֶׁיֵּשׁ לוֹ עֵינַיִם בְּרֹאשׁוֹ וּמוֹחַ בְּקָדְקֳדוֹ), knows that this matter does not depend upon free choice (יוֹדֵעַ שֶׁעִנְיָן זֶה אֵינוֹ תָּלוּי בִּבְחִירָה), since our Torah is necessarily true (מֵאַחַר שֶׁתוֹרָתֵנוּ מֻכְרַחַת), and this is neither the way of the Ari, of blessed memory, may his righteousness stand forever, nor the way of our holy Torah (וְאֵין זֶה דֶּרֶךְ הָאֲרִ״י זלה״ה וְדֶרֶךְ תּוֹרָתֵנוּ הַקְּדוֹשָׁה). It does not require even a partial explanation (וְאֵינוֹ צָרִיךְ לִפְרוּשׁ עַל זֶה בְּמִקְצָת). Now we shall explain his statement, “What is the Concealed Book?” (וְעַתָּה נְבָאֵר אָמְרוֹ מַאן צְנִיעוּתָא דְּסִפְרָא). “The Torah spoke in the language of men” (דִּבְּרָה תּוֹרָה בִּלְשׁוֹן בְּנֵי אָדָם), in order to give you understanding, like a man who asks, “Who?” (לְהַשְׂכִּילְךָ בִינָה כְּאָדָם שֶׁשּׁוֹאֵל עַל מִי), so as to know him—what is his goodness and what is his nature (לְהַכִּירוֹ מַה טוֹבוֹ וּמַה טִּיבוֹ). Thus it asks concerning the concealment and hiddenness of these five chapters (כָּךְ שׁוֹאֵל עַל גְּנִיזַת וְצִנְעוּת הַחֲמִשָּׁה פְּרָקִים הָאֵלּוּ), namely, what is the good concealed within them (מַה הוּא הַטּוֹב הַגָּנוּז בְּתוֹכוֹ). “Rabbi Shimon said” (אָמַר רַבִּי שִׁמְעוֹן), that is to say, Rabbi Shimon answered (רָצָה לוֹמַר הֵשִׁיב רַבִּי שִׁמְעוֹן), “They are five chapters” (ה׳ פְּרָקִין אִינוּן). Although they are only five chapters (אַף עַל פִּי שֶׁאִינוּן רַק ה׳ פְּרָקִים לְבַד), and this wisdom is immeasurable in its greatness (וְהַחָכְמָה הַזֹּאת אֵין לָהּ שִׁעוּר לִגְדוּלָהּ), and occupies no space (וְאֵינָהּ תּוֹפֶסֶת מָקוֹם), nevertheless they are included within the Great Heikhal [Palace] (עַל כָּל זֹאת נִכְלָלִים בְּהֵיכָל רַב), which is the Heikhal [Palace] and dwelling place of Arich Anpin (שֶׁהוּא הֵיכָל וּמִשְׁכַּנָּא דְּאַרִיךְ). It also contains the five levels of the Neshamah [Soul]: Nefesh, Ruach, Neshamah, Chayah, and Yechidah (הַכּוֹלֵל גַּם כֵּן אֵלָיו ה׳ מַדְרֵגוֹת הַנְּשָׁמָה נרנח״י). From it Abba, Imma, Ze'ir Anpin, and Nukvah are built, receive their influx, and are illuminated (וּמִמֶּנּוּ נִבְנִים וּמֻשְׁפָּעִים וּמֵאִירִים אַבָּא וְאִמָּא זְעֵיר וְנוּקְבָּא), and all of them enclothe it (וְכוּלָּם מַלְבִּישִׁים אוֹתוֹ). From its illumination the totality of the five Partzufim [Configurations] is formed (וְנַעֲשִׂים מֵהָאֲרָתוֹ כְּלָלוּת הַחֲמִשָּׁה פַּרְצוּפִין). Concerning them it is said, “When they were created”—BeHeh Bara'am [He created them with the letter Heh] (וְעֲלֵיהֶם נֶאֱמַר בְּהִבָּרְאָם בְּי״ה בְּרָאָם) (Genesis 2:4). That is to say, He created and rectified the World of Tohu (פֵּרוּשׁ בָּרָא וְתִקֵּן עוֹלָם הַתֹּהוּ), as alluded to in the initial letters of, “These are the generations of the heavens and the earth when they were created” (אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם) (Genesis 2:4), meaning through the five Partzufim [Configurations] (פֵּרוּשׁ בְּה׳ פַּרְצוּפִין).

Therefore Rashbi, peace be upon him, composed five chapters (לָכֵן עָשָׂה הָרַשְׁבִּ״י ע״ה ה׳ פְּרָקִים), and within them is the explanation of the rectification of the five Partzufim [Configurations] built by Atik Yomin [Ancient of Days] (וּבוֹ פֵּרוּשׁ תִּיקּוּן ה׳ פַּרְצוּפִין הַנִּבְנִים עַל יְדֵי עַתִּיק יוֹמִיָּא), namely the Malkhut of Adam Kadmon in its general aspect (דְּהַיְינוּ מַלְכוּת אָדָם קַדְמוֹן סְתָם), which is called the Great Heikhal [Palace] (הַנִּקְרָא הֵיכָל רַב). For within the Malkhut is the Name Adonai (כִּי מַלְכוּת יֵשׁ בּוֹ שֵׁם אֲדֹנָי), whose numerical value is Heikhal [Palace] (גִּימַטְרִיָּא הֵיכָל), and all the Malkhuyot [Kingdoms] are called, in relation to it, the Small Heikhal [Palace] (וְכָל הַמַלְכוּיוֹת נִקְרָאִים נֶגְדּוֹ הֵיכָל קָטָן). This Malkhut, because it is exalted and uplifted (וְזוֹ הַמַלְכוּת לִהְיוֹתָהּ רָם וְנִשָּׂא), exceedingly high Above and the head of all Atzilut (לְמַעְלָה הַרְבֵּה וְרֹאשׁ לְכָל הָאֲצִילוּת), is therefore called the Great Heikhal [Palace] (נִקְרֵאת הֵיכָל רַב). It gathers into itself all the Lights of Atzilut (וְהִיא כּוֹלֶלֶת כָּל אוֹרוֹת הָאֲצִילוּת אֵלֶיהָ), for it extends to the end of Atzilut, as is known (כִּי הִיא מִתְפַּשֶּׁטֶת עַד סוֹף הָאֲצִילוּת כַּנּוֹדָע). Therefore it is called the Heikhal [Palace] of the five Partzufim [Configurations], through Atika Kadisha [Holy Ancient One], who is Arich Anpin itself (לָכֵן נִקְרֵאת הֵיכָל אֶל ה׳ פַּרְצוּפִין עַל־יְדֵי עַתִּיקָא קַדִּישָׁא שֶׁהוּא אֲרִיךְ עַצְמוֹ). In this book the seven Tikkunim [Rectifications] themselves are explained, namely how they spread forth (וּבַסֵּפֶר הַזֶּה מְבֹאָרִים הַז׳ תִּיקּוּנִים בְּעַצְמָם הֵיאַךְ נִתְפַּשְּׁטוּ). And also because the Neshamah [Soul] of Rashbi was from a spark of Moshe Rabbenu, peace be upon him (וְגַם מִפְּנֵי שֶׁנִּשְׁמָתוֹ שֶׁל רַשְׁבִּ״י הָיָה מִנִּיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה), who likewise composed the five Chumshei Torah [Five Books of the Torah] according to this mystery, corresponding to the five aforementioned Partzufim [Configurations] (שֶׁעָשָׂה עַל דֶּרֶךְ סוֹד זֶה גַּם כֵּן ה׳ חוּמְשֵׁי תּוֹרָה עַל ה׳ פַּרְצוּפִין הַנִּזְכָּרִים), therefore he girded his loins (לָכֵן שָׂנַס אֶת מָתְנָיו), and likewise composed one book consisting of five chapters (וְעָשָׂה גַּם כֵּן סֵפֶר אֶחָד מֵחֲמִשָּׁה פְּרָקִים), to allude to his spark (לְרַמֵּז עַל נִיצוֹצוֹ). Concerning this mystery it is alluded to in the Zohar on Ruth, “Who indeed is as great as Moshe?” (וְעַל סוֹד זֶה רָמוּז בְּזוֹהַר רוּת מִי לָאו גָּדוֹל כְּמֹשֶׁה). Likewise, in the Zohar on Parashat Shelach Lekha (וּבְזוֹהַר שְׁלַח לְךָ), when he entered the cave, which is the Gan Eden [Garden of Eden] of those who died in the wilderness (שֶׁבָּא אֶל הַמְּעָרָה הוּא הַגַּן עֵדֶן שֶׁל מֵתֵי דּוֹר הַמִּדְבָּר), he saw the academy of Moshe Rabbenu, peace be upon him, together with all his generation (רָאָה מְתִיבְתָּא דְּמֹשֶׁה רַבֵּנוּ ע״ה וְכָל דּוֹרוֹ). For this reason he merited the teaching of the Generation of Knowledge (מִטַּעַם זֶה זָכָה אֶל לִמּוּד הַדּוֹר דֵּעָה), because of the spark of his Neshamah [Soul] and the spark of his generation, which were sparks of the Generation of Knowledge (מִפְּנֵי נִיצוֹץ נִשְׁמָתוֹ וְנִיצוֹץ דּוֹרוֹ שֶׁהָיוּ נִיצוֹץ דּוֹר דֵּעָה). There it says, “There has never been a generation like this generation except the generation of the wilderness” (וְאוֹמֵר שָׁם וְלָא הֲוָה כְּדָרָא דָּא אֶלָּא דָּרָא דְּמִדְבָּרָא). Therefore they called him Butzina Kaddisha [Holy Luminary] or Butzina deNehora [Luminary of Light] (וְלָכֵן קָרָאוּהוּ בּוּצִינָא קַדִּישָׁא אוֹ בּוּצִינָא דְּנְהוֹרָא), meaning a spark from the Neshamah [Soul] of Moshe Rabbenu, peace be upon him (רָצָה לוֹמַר נִיצוֹץ מִנִּשְׁמַת מֹשֶׁה רַבֵּנוּ ע״ה), which was from the level of Abba (שֶׁהָיְתָה מִמַּדְרֵיגַת אַבָּא), illuminating Ze'ir Anpin and Nukvah (הַמֵּאִירָה בְּזְעֵיר וּנוּקְבָּה). And the spark of Abba is called Kadosh [Holy] in every place, as is known (וְנִיצוֹץ אַבָּא הוּא נִקְרָא קָדוֹשׁ בְּכָל מָקוֹם כַּנּוֹדָע), and it illuminated Ze'ir Anpin through the four Yods of its Shem A”B [Seventy-Two-Letter Name] (וְהָיָה מֵאִיר בְּזְעִיר בְּד׳ יוּדִין שֶׁל ע״ב שֶׁלּוֹ), which are the mystery of forty years (שֶׁהֵם סוֹד מ׳ שָׁנָה), during which he went with Yisrael in the wilderness (שֶׁהָלַךְ עִם יִשְׂרָאֵל בַּמִּדְבָּר). Shem A”B [Seventy-Two-Letter Name] contains three groups of twenty-four (וְשֵׁם ע״ב יֵשׁ לוֹ ג׳ כ״דִין), which illuminate the sun (הַמֵּאִירִים לַשֶּׁמֶשׁ), in the mystery of, “And I will make your windows of Kadkod” (וְשַׂמְתִּי כַּדְכֹד שִׁמְשׁוֹתַיִךְ) (Isaiah 54:12), that is to say, Shemesh [Sun] (לָשׁוֹן שֶׁמֶשׁ). These are the two lower thirds of the Yesod of Abba (וְהֵם שְׁנֵי שְׁלִישֵׁי יְסוֹד אַבָּא), Kad-Kad (כַּד כַּד), which is the male (שֶׁהוּא זָכָר), revealed outwardly and illuminating Ze'ir Anpin more intensely (הַמִּתְגַלִּים לַחוּץ וּמֵאִירִים יוֹתֵר בְּזְעִיר), at the place where the Yesod of Imma ends (בִּמְקוֹם שֶׁכָּלָה יְסוֹד אִמָּא), for she covers only the upper third of the male Yesod (שֶׁאֵינָהּ אֶלָּא מְכַסָּה שְׁלִישׁ עֶלְיוֹן דִּיְסוֹד זָכָר), while she herself is the female (שֶׁהִיא נְקֵיבָה). But the upper twenty-four were taken by Rivkah, who is Imma (אֲבָל הַכ״ד הָעֶלְיוֹן לָקְחָה רִבְקָה שֶׁהִיא אִמָּא), and they are concealed within her (וְהוּא מְכוּסֶּה בָּהּ), in the mystery of that which is said, “And behold, Rivkah came out... and her pitcher was upon her shoulder” (וְהִנֵּה רִבְקָה יֹצֵאת... וְכַדָּהּ עַל שִׁכְמָהּ) (Genesis 24:15). Therefore Moshe found “men of valor” (וְלָכֵן אַנְשֵׁי חַיִל מָצָא מֹשֶׁה), whose numerical value is Kad-Kad [pitcher] (שֶׁהוּא גִּימַטְרִיָּא כַּד כַּד), but men of Binah [Understanding] he did not find (וּנְבוֹנִים לֹא מָצָא).

I shall explain all of this in its proper place (כָּל זֶה אֲבָאֵר בִּמְקוֹמוֹ הָרָאוּי לוֹ). Or perhaps Butzina deNehora [Luminary of Light] is a spark of the light of the sun (אוֹ אוּלַי בּוּצִינָא דְּנְהוֹרָא הוּא נִיצוֹץ אוֹר הַשֶּׁמֶשׁ), of which it is said, “The face of Moshe was like the face of the sun” (פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה) (Bava Batra 75a). Understand the holy mystery that we explained above concerning Chokhmah [Wisdom] (וְהָבֵן סוֹד קָדוֹשׁ שֶׁאָמַרְנוּ לְמַעְלָה בַּחָכְמָה), namely the mystery of the letter Yod of the Name Havayah, which is called Kedushah [Holiness] (וְהוּא סוֹד אוֹת יוּ״ד שֶׁל שֵׁם הוי״ה הַנִּקְרֵאת קְדוּשָּׁה), excluding the thorn of the Yod (לְאַפּוֹקֵי קוֹצוֹ שֶׁל יוּ״ד), which is Arich Anpin (שֶׁהוּא אֲרִיךְ), called Kodesh Kodashim [Holy of Holies] (נִקְרָא קֹדֶשׁ קֳדָשִׁים): Kodesh [Holy] is one, namely itself (קֹדֶשׁ חַד הוּא עַצְמוֹ), while Kodashim [Holies] are two (וְקֳדָשִׁים תְּרֵין), including within itself two additional heads (הַכּוֹלֵל אֵלָיו עוֹד תְּרֵין רֵישִׁין). And the first Heh of the Name Havayah is the mystery of Taharah [Purity] (וְה״י רִאשׁוֹנָה שֶׁל שֵׁם הוי״ה הוּא סוֹד טָהֳרָה), and she is Imma Ila'ah [Supernal Mother] (וְהִיא אִמָּא עִילָּאָה), who purifies all the Lights that have been blemished through the sins of Yisrael (הַמְּטַהֶרֶת כָּל הָאוֹרוֹת הַנִּפְגָּמִים בְּחֶטְאָם שֶׁל יִשְׂרָאֵל), in the waters of her Mikveh (בְּמֵי מִקְוֵה שֶׁלָּהּ). In her hand are freedom and liberty from the bondage of the kingdoms and from the Angel of Death (וּבְיָדָהּ חֵרוּת וּדְרוֹר מִשִּׁעְבּוּד מַלְכֻיּוֹת וּמִמַּלְאַךְ הַמָּוֶת), for she likewise purified the sparks of the World of Tohu (כִּי הִיא טִהֲרָה גַּם כֵּן נִיצוֹצֵי עוֹלָם הַתֹּהוּ). The Vav of Havayah is the mystery of the love of Ze'ir Anpin (וְאוֹת ו׳ שֶׁל הוי״ה הוּא סוֹד אַהֲבָה שֶׁל זְעֵיר אַנְפִּין), which includes within itself the love of Hashem, blessed be He (הַכּוֹלֵל אֵלָיו אַהֲבַת ה׳ יִתְבָּרַךְ), in fulfillment of the verse, “And you shall love Hashem your God with all your heart” (וְאָהַבְתָּ אֵת ה׳ אֱלֹהֶיךָ בְּכָל לְבָבְךָ) (Deuteronomy 6:5).

The final Heh of Havayah is the mystery of Yirah [Fear], the attribute of Judgment (וְה״י אַחֲרוֹנָה שֶׁל הוי״ה הִיא סוֹד הַיְּרֵאָה שֶׁל מִדַּת הַדִּין), which is called Tekhelet [Blue] (שֶׁהִיא נִקְרֵאת תְּכֵלֶת), because it consumes everything (שֶׁמְּכַלִּית אֶת הַכֹּל). It is called Ketz HaYamin [End of the Right] (וְהִיא נִקְרֵאת קֵץ הַיָּמִין), because it takes the Neshamah [Soul] from this world (הַלּוֹקַחַת הַנְּשָׁמָה מִן הָעוֹלָם הַזֶּה), and the Neshamah [Soul] follows after her (וְהוֹלֶכֶת אַחֲרֶיהָ הַנְּשָׁמָה). This is the meaning of their statement, “A person does not depart from this world until he beholds the Shekhinah” (וְזֶהוּ אָמְרָם וְלֹא נִפְטַר אָדָם מִן הָעוֹלָם עַד שֶׁרוֹאֶה אֶת הַשְּׁכִינָה) (Berakhot 17a), as it is said, “For no man shall see Me and live” (כִּי לֹא יִרְאַנִי הָאָדָם וָחָי) (Exodus 33:20), but at the time of his death he shall behold Her (אֲבָל בִּשְׁעַת מִיתָתוֹ יִרְאֶנּוּ). For just as the Angel of Death is appointed as a messenger over the body of a man who dies, Heaven forbid (כִּי כְּמוֹ שֶׁמַלְאַךְ הַמָּוֶת הוּא נַעֲשֶׂה שָׁלִיחַ אֶל הַגּוּף שֶׁל אָדָם שֶׁמֵּת בַּר מִינָן), so too the Shekhinah is appointed as a messenger over the Neshamah [Soul] (כֵּן הַשְּׁכִינָה נַעֲשֵׂית שָׁלִיחַ אֶל הַנְּשָׁמָה). Therefore the Neshamah [Soul] is called Ketz HaYamin [End of the Right] (לָכֵן הַנְּשָׁמָה נִקְרֵאת קֵץ הַיָּמִין), whereas Lilith is called Ketz HaYamim [End of Days] (וְלִילִית נִקְרֵאת קֵץ הַיָּמִים), specifically the end of all flesh (קֵץ כָּל בָּשָׂר דַּוְקָא), namely, the flesh of the body (דְּהַיְינוּ בְּשַׂר הַגּוּף), but not the end of the Neshamah [Soul] (אֲבָל לֹא קֵץ הַנְּשָׁמָה). Apart from this, there are many proofs that the spark of Rashbi, peace be upon him, was a spark of Moshe Rabbenu, peace be upon him (זוּלָת זֶה יֵשׁ כַּמָּה רְאָיוֹת שֶׁנִּיצוֹץ רַשְׁבִּ״י ע״ה הָיָה נִיצוֹץ מֹשֶׁה רַבֵּינוּ ע״ה), and there is no need to present them here (וְאֵין צֹרֶךְ לְהָבִיאָם פֹּה), so that we do not depart from our subject (כְּדֵי שֶׁלֹּא נֵצֵא מִן הַמְּכוּוָּן). We now return to the explanation of the discourse (וְנָחֲזוֹר לְפֵירוּשׁ הַמַּאֲמָר). “Rabbi Yehudah said, ‘If these are included, they are superior to all the others’” (אָמַר רַבִּי יוּדָא אִי כָּלִילַן הָכִי עֲדִיפֵי מִכָּלֵּהוֹ).

Its explanation is: Rabbi Yehudah asked Rashbi, peace be upon him (פֵּרוּשׁ שָׁאַל רַבִּי יְהוּדָה לְרַשְׁבִּ״י ע״ה), “What need does a person have to study the lengthy introductions (מָה צֹרֶךְ יֵשׁ לָאָדָם לִלְמוֹד הַהַקְדָּמוֹת הָאֲרוּכוֹת), namely the introductions presented throughout the Zohar (שֶׁהֵם הַהַקְדָּמוֹת הַמֻּצָּעוֹת בַּזֹּהַר אֲנָה וַאֲנָה), before studying the Sifra deTzni'uta [Book of Concealment] (קוֹדֶם לִמּוּד הַסִּפְרָא דְּצְנִיעוּתָא)? This requires a great expenditure of time (וְצָרִיךְ אִיבּוּד זְמַן רַב לָזֶה). Would it not be better for him—far, far better, a thousandfold (הֲלֹא טוֹב לוֹ יוֹתֵר וְיוֹתֵר אֶלֶף פְּעָמִים)—if he were to study the chapters of the Sifra deTzni'uta [Book of Concealment] (אִם יִלְמוֹד פִּרְקֵי סִפְרָא דְּצְנִיעוּתָא), where the entire wisdom of the five Partzufim [Configurations] is included (שֶׁשָּׁם כָּלוּל כָּל הַחָכְמָה שֶׁל ה׳ פַּרְצוּפִין), which encompass all the wisdoms of Kabbalah (הַכּוֹלְלִים כָּל חָכְמוֹת הַקַּבָּלָה)? Then he would need to meditate and study for only a few days (וְלֹא יִצְטָרֵךְ לְהָגוּת וּלְלִמּוֹד אֶלָּא אֵיזֶה יָמִים).”

Rabbi Shimon answered him, “So it is for one who enters and departs” (הֵשִׁיב לוֹ רַבִּי שִׁמְעוֹן הָכִי הוּא לְמַאן דְּעָאַל וְנָפִיק). Its explanation is: Certainly you speak the truth (פֵּרוּשׁ וַדַּאי אֱמֶת אַתָּה דוֹבֵר), with respect to one who departs from the secrets of the Sifra deTzni'uta (לְמִי שֶׁהָיָה יוֹצֵא מִן הַסּוֹדוֹת שֶׁל סִפְרָא דְּצְנִיעוּתָא), enters into the details explained throughout the Zohar (וְנִכְנָס אֶל הַפְּרָטִים הַמְּבוֹאָרִים בַּזֹּהַר אֲנָה וַאֲנָה), then returns and enters again into the secrets of the Sifra deTzni'uta (וְחוֹזֵר וְנִכְנָס בְּתוֹךְ הַסּוֹדוֹת שֶׁל הַסֵּפֶר דְּצְנִיעוּתָא), explaining the general principles through the particulars (וּמְבָאֵר הַכְּלָלִים מִתּוֹךְ הַפְּרָטִים). Its meaning is that one who proceeds from the general principles to the particulars (וְעִנְיָנוּ הוּא כִּי הַיּוֹצֵא מִן הַכְּלָלִים אֶל הַפְּרָטִים), thereby the mysteries become thoroughly explained with broad exposition (שֶׁמִּתְבָּאֲרִים עַל יְדֵי כָּךְ הַסּוֹדוֹת בָּאֵר הֵיטֵב בֵּיאוּר רָחָב), and then returns from the particulars to the general principles, which are presented in extreme brevity in the Sifra deTzni'uta (וּמִן הַפְּרָטִים אֶל הַכְּלָלִים שֶׁהֵם בִּקְצָרוּת מֻפְלָג בְּסִפְרָא דְּצִנְעוּתָא). Then it is beneficial for him to retain the general principles of the Sifra deTzni'uta in his thought and memory (אָז טוֹב לוֹ לִנְקוֹט הַכְּלָלִים שֶׁל הַסִּפְרָא דְּצִנְעוּתָא בְּמַחֲשַׁבְתּוֹ בִּזְכָרוֹן שֶׁלּוֹ), so that he will not forget the particulars as well (שֶׁלֹּא יִשְׁכַּח גַּם הַפְּרָטִים). “But for one who neither enters nor departs, it is not so” (וּלְמַאן דְּלָא עָאַל וְנָפִיק לָאו הָכִי), that is to say, one who has not labored and exerted himself to proceed from the general principles to the particulars (פֵּרוּשׁ מִי שֶׁלֹּא טָרַח וְיָגַע עַצְמוֹ מִן הַכְּלָלִים אֶל הַפְּרָטִים לָאו הָכִי), derives no benefit from these general principles (לֵית לֵיהּ הֲנָאָה בְּהַכְּלָלִים הָאֵלּוּ), because he cannot understand the general principles, since he lacks the particulars (כִּי אֵינוֹ יָכוֹל לְהָבִין הַכְּלָלִים מֵאַחַר שֶׁאֵין לוֹ הַפְּרָטִים).

A parable: A wild man who had never in his life seen human beings dwelling in the inhabited world (מָשָׁל לְפֶרֶא אָדָם שֶׁלֹּא רָאָה מֵעוֹלָם הַבְּנֵי אָדָם הַדָּרִים בִּישׁוּב הָעוֹלָם), whose dwelling was in the wilderness among the crags of mountains and rocks (וּדְיוּרָיו בַּמִּדְבָּר בֵּין שִׁנֵּי הָרִים וְסְלָעִים), and who knew nothing of the crafts of civilization (וְלֹא יָדַע בְּטִיב מַעֲשֵׂה מְלֶאכֶת הַיּוּשׁוּב). His food consisted of kernels of wheat just as they were (וּמַאֲכָלוֹ הוּא גַּרְעִינֵי חִטִּים כְּמוֹת שֶׁהֵם), and he did not know how to grind them into flour and make bread from them (וְלֹא יָדַע לִטְחוֹן מִמֶּנּוּ קֶמַח וְלַעֲשׂוֹת מִמֶּנּוּ לֶחֶם). One day it happened that he wandered and lost his way (וַיְהִי הַיּוֹם וְהִנֵּה הוּא הוֹלֵךְ וְתוֹעֶה בַּדָּרֶךְ), until he came among people living in a settled place (עַד שֶׁבָּא אֵצֶל בְּנֵי יְשׁוּב). They placed bread before him to eat (אֲשֶׁר מְשִׂימִים לְפָנָיו לֶחֶם לֶאֱכוֹל), and this poor man had never seen bread in all his life until that day (וְהֶעָנִי הַזֶּה לֹא רָאָה לֶחֶם מֵעוֹדוֹ עַד הַיּוֹם הַזֶּה). He marveled greatly at the craft by which this bread had been made (וְהוּא מִתְמַהֵּה עַצְמוֹ מְאֹד עַל מַעֲשֵׂה מְלֶאכֶת הַלֶּחֶם הַזֶּה), until he asked in great astonishment, “From what was this bread made?” (עַד שֶׁהוּא שׁוֹאֵל בְּתִמְהָא גְּדוֹלָה וּמִמָּה אִתְעֲבִיד הַלֶּחֶם הַזֶּה). They answered him, “From wheat” (הִשִּׁיבוּ שֶׁהוּא מֵחִטִּין). Afterwards they brought before him loaves kneaded with olive oil (לְבַתַּר אַקְרְבוּהוּ גְּלוּסְקָאוֹת דְּלִישָׁן בְּמִשְׁחָא שֶׁל שֶׁמֶן זַיִת). He tasted them and said, “And these, from what were they made?” (טַעַם מֵהֶן אָמַר וְאִילֵין מִמָּה אִתְעֲבִידוּ). They answered, “From wheat” (אָמְרוּ מֵחִטִּין). Afterwards they set before him royal cakes kneaded with honey and oil (לְבַתַּר שָׂמוּ לְפָנָיו לֶאֱכוֹל טְרִיקֵי מַלְכִּין דְּלִישִׁין בְּדוּבְשָׁא וּמִשְׁחָא), like the bread called in the Ashkenazic language Kayserish Brot [Emperor's Bread] (כְּמוֹ הַלֶּחֶם שֶׁקוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז קֵיסֶרִישׁ בְּרוֹט). He said, “And these, from what were they made?” (אָמַר וְאִילֵין מִמָּה אִתְעֲבִידוּ). They answered, “From wheat” (אָמְרוּ מֵחִטִּין).

The wild man said (אָמַר הַהוּא פֶּרֶא אָדָם), “I am the king over all these kinds of bread (אֲנָא מַלְכָּא דְּכָל אֵלִין מִינֵי לַחֶם), for I eat wheat, which is the root and essence of all these kinds of bread (דַּאֲנָא אֲכִיל חִטָּה דְּהוּא עִקָּר וְשׁוֹרֶשׁ דְּכָל אֵלִין מִינֵי לַחֶם). For wheat is the general principle from which all these particular kinds of bread emerge (כִּי הַחִטָּה הוּא הַכְּלָל מִן הַפְּרָטִים שֶׁל אֵלִין מִינֵי לַחֶם הַנִּזְכָּרִים).” According to the reasoning of this poor man (וּבְגִין הַהוּא דַּעְתָּא שֶׁל הֶעָנִי הַזֶּה), who says that he eats the king of all these varieties of delicacies and delights of bread (הָאוֹמֵר שֶׁהוּא אוֹכֵל אֶת הַמֶּלֶךְ שֶׁל כָּל אֵלִין מִינֵי מַעֲדַנֵּי וְתַעֲנוּגֵי לֶחֶם), belonging to the people of settlement, who are called the inhabitants of the civilized world (שֶׁל בְּנֵי יִשּׁוּב שֶׁהֵם נִקְרָאִים בְּנֵי עוֹלָם שֶׁל יִשּׁוּב), for these wild men are not included among the civilized world (כִּי הַפְּרָאִים הָאֵלּוּ אֵינָם מִכְּלַל עוֹלָם הַיּוּשׁוּב), and they know nothing of the delights and pleasures of the world (מַעֲדוֹנֵי וְתַעֲנוּגֵי עָלְמָא לָא יָדְעֵי). So too is one who grasps only the general principle (כָּךְ מַאן דְּנָקִיט כְּלָלָא), but does not know all the particular delights, pleasures, and great enjoyments that emerge from the general principle of the Sifra deTzni'uta [Book of Concealment] (וְלָא יָדַע בְּכָלְהוֹ פְּרָטֵי תַּעֲנוּגִים וַעֲדוֹנִים הַהֲנָאוֹת הַגְּדוֹלוֹת דְּנָפְקִין מִן כְּלָלָא דְּסִפְרָא דְּצִנְעוּתָא), which are called the particulars of the Shi'ur Komah [Measure of the Stature] (וְהֵם נִקְרָאִים פְּרָטִים שֶׁל שִׁיעוּר קוֹמָה). For the more they are explained through broad and extensive interpretation (כִּי כָּל מַה שֶּׁמְּפוֹרָשִׁים פֵּרוּשׁ רָחָב וְגָדוֹל), the more and more the mysteries are revealed (מִתְגַּלִּים הַסּוֹדוֹת יוֹתֵר וְיוֹתֵר). Up to this point is the wording of the Zohar (עַד כָּאן לְשׁוֹן הַזֹּהַר) (Zohar, Shemot 176a).

Which is necessary for our discussion (הַצָּרִיךְ לְעִנְיָנֵינוּ). Certainly, by this we refute the reasoning of the author of that book (וּבוַדָּאי בָּזֶה נְבַטֵּל סְבָרַת בַּעַל סֵפֶר הַזֶּה). We find a similar proof in the Idra Naso (גַּם רְאָיָה כָּזֶה מָצִינוּ בְּאַדְרָת נָשָׁא), daf 68b of the Great Zohar (דַּף ס״ח ע״ב זֹהַר גָּדוֹל) (Zohar, Bamidbar 144a), concerning the ten companions who entered the Idra Kadisha [Holy Assembly] (בְּעִנְיַן הָעֲשָׂרָה חֲבֵרִים שֶׁנִּכְנְסוּ בְּהָאַדְרָא קַדִּישָׁא). Rashbi, peace be upon him, arranged them corresponding to the ten Sefirot of Olam HaNekudot [World of Points] (וְהָרַשְׁבִּ״י ע״ה סִדֵּר אוֹתָם כְּנֶגֶד עֲשֶׂרֶת סְפִירוֹת שֶׁל עוֹלָם הַנְּקוּדוֹת), which were rectified in Olam HaTikkun [World of Rectification] (שֶׁנִּתְקְנוּ בְּעוֹלָם הַתִּקּוּן). Therefore they revealed what was made from them (וְלָכֵן גִּלוּ מַה שֶּׁנַּעֲשָׂה מֵהֶם), namely the five Partzufim [Configurations] and all the Tikkunim [Rectifications] (דְּהַיְינוּ ה׳ פַּרְצוּפִין וְכָל תִּיקּוּנִים). There it says, “It was taught: Before the companions departed from that cleaving of the Idra, Rabbi Yossi bar Rabbi Ya'akov, Rabbi Chizkiyah, and Rabbi Yissa died” (תַּנָּא עַד לָא נָפְקִין חַבְרַיָּיא מֵהַהוּא דְּבִיקוּת שֶׁל הָאַדְרָא מִיתוּ רַבִּי יוֹסֵי בַּר רַבִּי יַעֲקֹב וְרַבִּי חִזְקִיָּה וְרַבִּי יִיסָּא). It then asks, “Why these?” (וּמַקְשֶׁה שָׁם וְאַמַּאי אִילֵין). Surely it could not have been because their concealment and cleaving were greater than those of the other companions (הֲלֹא לֹא יָכוֹל לִהְיוֹת מִפְּנֵי הַעֲלָמָם וּדְבֵקוּתָם יוֹתֵר מֵהַשְּׁאָר חֲבִירִים), for they did not correspond to Chokhmah, Binah, and Keter, which are the most concealed (הֲלֹא לֹא הָיוּ כְּנֶגֶד חָכְמָה בִּינָה כֶּתֶר הַנֶּעֱלָמִים בְּיוֹתֵר). Such concealment would have been more fitting for Rashbi, his son, and Rabbi Abba, who correspond to Chokhmah, Binah, and Keter (וְיוֹתֵר הָיָה רָאוּי זֶה הַהֶעָלֵם לְרַשְׁבִּ״י וּבְנוֹ וּלְרַבִּי אַבָּא שֶׁיִּהְיוּ כְּנֶגֶד חָכְמָה בִּינָה כֶּתֶר). Therefore it asks, “If that is the reason, why these?” (לָכֵן מַקְשֶׁה אִם זֶה הוּא הַטַּעַם וְאַמַּאי אִילֵין). It answers, “Because they entered but did not depart from the very beginning” (וְתֵירֵץ מִשּׁוּם דְּעָאלוּ וְלָא נָפְקוּ מִקַּדְמַת דְּנָא).

Explanation: because they entered into the explanation of the Sifra deTzni‘uta (פֵּרוּשׁ: מִשּׁוּם דְּעָאלוּ בִּפֵּירוּשׁ סִפְרָא דְּצִנְעוּתָא), which is the Idra that explains the Sifra deTzni‘uta, as is known (שֶׁהוּא הָאִדְרָא הַמְּפָרֶשֶׁת סִפְרָא דְּצִנְעוּתָא כַּנּוֹדָע), to accustom themselves in the Idra Rabba and Zuta (לְהַרְגִּיל בְּאִדְרָא רַבָּא וּזְעוּתָא), which bring passage by passage from the Sifra deTzni‘uta and explain further (שֶׁמֵּבִיא פִּסְקָא פִּסְקָא מִן סִפְרָא דְּצִנְעוּתָא, וּמְפָרֵשׁ וְהוֹלֵךְ). And they cleaved with great cleaving, which they were not accustomed to from the beginning, in the cleaving of the particulars we have mentioned (וְהֵם הָיוּ מִתְדַּבְּקִים דְּבֵקוּת הַגָּדוֹל מַה שֶּׁלֹּא הָיוּ מוּרְגָּלִים מִקַּדְמַת דְּנָא, בִּדְבֵקוּת הַפְּרָטִים שֶׁאָמַרְנוּ). Therefore it said: because they entered into the general cleaving of the Sifra deTzni‘uta and did not go out from the beginning, before they had entered into explaining those generalities (לָכֵן אָמַר: מִשּׁוּם דְּעָאַל בִּדְבֵקוּת כְּלָלִי סִפְרָא דְּצִנְעוּתָא, וְלָא נָפְקוּ מִן קַדְמַת דְּנָא, קֹדֶם שֶׁנִּכְנְסוּ לְפָרֵשׁ הַכְּלָלִים הָהֵם). They did not go out to the details (לֹא נָפְקוּ אֶל הַפְּרָטִים). And this cleaving was great and heavy upon them (וְהַדְּבֵקוּת הַזֶּה הָיָה גָּדוֹל וְרַב עֲלֵיהֶם), for they were not accustomed to that cleaving beforehand (שֶׁלֹּא הָיוּ מוּרְגָּלִים הַדְּבֵקוּת הַהוּא מִקֹּדֶם). But all the other companions entered and went out from the beginning (וְכָלֵּהוֹ חֲבִירִים אֲחֵרִים עָאלוּ וְנָפְקוּ מִן קַדְמַת דְּנָא). Until here is the passage (עַד כָּאן הַמַּאֲמָר).

Behold, from this expression we have a proof supporting our explanation (הֲרֵי יֵשׁ לָנוּ רְאָיָה מֵהַלָּשׁוֹן הַזֶּה אֶל כַּוָּנָתֵינוּ). Likewise, at the conclusion of the Sifra deTzni'uta [Book of Concealment] it says, “Until here it is concealed, and the Concealment of the King is crowned” (עַד כָּאן סְתִים וְאִתְעֲטַר צְנִיעוּתָא דְּמַלְכָּא) (Zohar 2:179a). Its explanation is that within these general principles the mysteries of the King are hidden and concealed (פֵּירוּשׁ בָּאֵלּוּ הַכְּלָלִים נִגְנָזִים וְנִסְתָּמִים סוֹדוֹת הַמֶּלֶךְ), and this concealment is the Keter [Crown], with which they crown the King (וְהַגְּנִיזָה הִיא הַכֶּתֶר שֶׁמַּכְתִּירִים הַמֶּלֶךְ), and it is the honor with which they honor the King (וְהַכָּבוֹד שֶׁמְּכַבְּדִים בּוֹ הַמֶּלֶךְ), as it is said, “It is the glory of Elohim to conceal a matter” (כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר) (Proverbs 25:2).

Happy is the one who departs and knows his paths and his ways (זַכָּאָה לְמַאן דְּנָפִיק וִידַע שְׁבִילוֹי וְאַרְחוֹי). Its explanation is: if he is a Tzaddik [Righteous One], if he is humble like him (פֵּירוּשׁ אִי צַדִּיק אִי עָנָו כְּמוֹתוֹ), meriting to derive the particulars from the general principles (הַזּוֹכֶה לְהוֹצִיא הַפְּרָטִים מִן הַכְּלָלִים), and knows the ways and the paths (וְיָדַע הַדְּרָכִים וְהַשְּׁבִילִים), namely the path of the Tzaddikim [Righteous Ones], so that, Heaven forbid, no error should come upon him through them (וְאוֹרַח צַדִּיקִים שֶׁלֹּא יָבוֹא חַס וְשָׁלוֹם לִטְעוֹת בָּהֶם). As it states at the end of Idra Naso, folio 65b of the Great Zohar (כְּמוֹ שֶׁמֵּבִיא בְּסוֹף אַדְרָת נָשָׁא דַּף ס״ה ע״ב זֹהַר גָּדוֹל), “The righteous shall walk in them, but transgressors shall stumble in them” (צַדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10), building from the vanity of their mouths firmaments of falsehood (לִבְנוֹת מֵהֶבְלָם רָקִיעִים שֶׁל שָׁוְא), making for Lilith, the guilty one, and for her husband, the man of perversities (לַעֲשׂוֹת לְלִילִית חַיָּיבְתָּא וּבַעְלָהּ אִישׁ תַּהֲפוּכוֹת), a road and a highway by which to ascend and prosecute (דֶּרֶךְ וּמְסִלָּה לַעֲלוֹת וּלְקַטְרֵג), for he transforms, Heaven forbid, one matter into another (כִּי הוּא מַהֲפֵךְ חַס וְשָׁלוֹם הַדָּבָר לְדָבָר). May the Merciful One save us (רַחֲמָנָא לִשְׁזַבְּן). See the Great Zohar, Bereshit, folio 60a (עַיֵּין זוֹהַר בְּרֵאשִׁית דַּף ס׳ ע״א זֹהַר גָּדוֹל). This matter I shall certainly mention again (וְהָעִנְיָן הַזֶּה זָכוֹר אַזְכְּרֶנּוּ עוֹד), therefore I shall be brief here (עַל כֵּן אַקְצִיר בּוֹ). Whoever wishes to fulfill his obligation (וְהָרוֹצֶה לָצֵאת יְדֵי חוֹבָתוֹ), namely one who studies for the sake of Heaven (הוּא הַלּוֹמֵד לְשֵׁם שָׁמַיִם), in order to make firmaments from the breath of his mouth (לַעֲשׂוֹת מֵהֶבֶל פִּיו רָקִיעִים), and new heavens (וּשְׁמֵי הַחֲדָשִׁים), should not occupy himself with these books, whether new or old (לֹא יַעֲסוֹק בַּסְּפָרִים הָאֵלּוּ הֵן חֲדָשִׁים גַּם יְשָׁנִים). There is nothing in the general principle except that which is contained in the particular (וְאֵין בִּכְלַל אֶלָּא מַה שֶּׁבִּפְרָט). The books of the authors of the World of Tohu (סִפְרֵי הַמְחַבְּרִים שֶׁל עוֹלָם הַתֹּהוּ) are of no benefit, for they are Tohu (לֹא יוֹעִילוּ כִּי תֹהוּ הֵמָּה), whereas our intention is to bring about rectification in the World of Tikkun (וְכוֹנָתֵינוּ לְתַקֵּן בָּעוֹלָם הַתִּקּוּן). Whoever listens to me shall dwell securely (וְהַשּׁוֹמֵעַ לִי יִשְׁכֹּן לָבֶטַח), and should occupy himself with the books that I have composed (יַעֲסוֹק בְּסִפְרַי אֲשֶׁר חִבַּרְתִּי), like ten delightful compositions (כְּמוֹ עֲשָׂרָה חִבּוּרִים נֶחְמָדִים), founded upon the foundations of pure gold of this wisdom (מְיוּסָדִים עַל אַדְנֵי פָז הַחָכְמָה הַזֹּאת).

The first is this book, Emek HaMelekh [Valley of the King] (הָרִאשׁוֹן הוּא סֵפֶר עֵמֶק הַמֶּלֶךְ הַלָּזֶה). The second book is called Gan HaMelekh [Garden of the King], a commentary on the Zohar (וְהַסֵּפֶר הַשֵּׁנִי הוּא הַנִּקְרָא גַן הַמֶּלֶךְ פֵּרוּשׁ עַל הַזֹּהַר). The third book is the great composition on the Five Chumshei Torah [Five Books of the Torah], the Nevi'im [Prophets], and the Ketuvim [Writings] (וְהַסֵּפֶר הַשְּׁלִישִׁי הוּא הַחִבּוּר הַגָּדוֹל עַל חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה וּנְבִיאִים וּכְתוּבִים), called Arba'ah Rashim [Four Heads] (הַנִּקְרָא אַרְבַּע רָאשִׁים). In it the Parashiyot [Torah Portions] are explained in five ways (בּוֹ יְפוֹרְשׁוּ הַפָּרָשִׁיּוֹת עַל ה׳ אוֹפָנִים). This is the Pardesin [Orchards] of the sages, which is a notarikon [acrostic] (הוּא פַּרְדְּס״ן שֶׁל חֲכָמִים אֲשֶׁר הוּא נוֹטָרִיקוֹן): Peshat [Literal Meaning], Remez [Allusion], Derash [Exposition], Sod [Mystery], and Neshamah [Soul] (פְּשָׁט רְמֶז דְּרָשׁ סוֹד נְשָׁמָה). These are the five paths (הֵם ה׳ דְּרָכִים), and the path of the Neshamah [Soul] is included within the Sod [Mystery] itself (וְהַדֶּרֶךְ שֶׁל הַנְּשָׁמָה נִכְלֶלֶת בַּסּוֹד עַצְמוֹ).

The fourth book is called Apiryon Shelomo [Solomon's Palanquin] (הַסֵּפֶר הָרְבִיעִי נִקְרָא אֲפִרְיוֹן שֶׁלֹּמֹה), which I composed on the Aggadot [Aggadic Teachings] of the Talmud (הוּא שֶׁחִבַּרְתִּי עַל אַגָּדוֹת שֶׁל שִׁטַּת הַתַּלְמוּד), in two approaches: novel insights into the Peshat [Literal Meaning] (שְׁנֵי דְרָכִים חִדּוּשֵׁי הַפְּשָׁט), and the path of the Sod [Mystery] itself (וְהַדֶּרֶךְ שֶׁל הַסּוֹד עַצְמוֹ). The fifth book is called Mishnat Chasidim [Teaching of the Pious] (וְהַסֵּפֶר הַחֲמִישִׁי הַנִּקְרָא מִשְׁנַת חֲסִידִים), in which the Six Orders of the Mishnah will be explained according to the path of the Sod [Mystery] (בּוֹ יְפוֹרְשׁוּ עַל דֶּרֶךְ הַסּוֹד שִׁשָּׁה סְדָרֵי מִשְׁנָה). The sixth book is called Zohar HaRakia [Radiance of the Firmament] (וְהַסֵּפֶר הַשִּׁשִּׁי הַנִּקְרָא זֹהַר הָרָקִיעַ), in which the six hundred and thirteen Mitzvot [Commandments] will be explained according to the path of the Sod [Mystery] (בּוֹ יְפוֹרְשׁוּ תַּרְי״ג מִצְווֹת עַל דֶּרֶךְ הַסּוֹד), together with the other details of the laws that pertain to them (עִם שְׁאָר פְּרָטֵי הַדִּינִים הַשַּׁיָּכִים לָהֶם). The seventh book is called Ma'ayan Ganim [Fountain of Gardens] (וְהַסֵּפֶר הַשְּׁבִיעִי נִקְרָא מַעְיָן גַּנִּים), in which I shall explain the gates of Kedushah [Holiness], Taharah [Purity], Ahavah [Love], and Yirah [Fear] (בּוֹ אֲפָרֵשׁ שַׁעֲרֵי קְדוּשָּׁה וְטָהֳרָה וְאַהֲבָה וְיִרְאָה), together with the details of the attributes and virtues enumerated by Rabbi Pinchas ben Ya'ir (וּפְרָטֵי הַמִּדּוֹת וְהַמַּעֲלוֹת אֲשֶׁר מוֹנֶה אוֹתָם רַבִּי פִּנְחָס בֶּן יָאִיר), in the Mishnah at the end of Tractate Sotah (בַּמִּשְׁנָה דְסוֹף מַסֶּכֶת סוֹטָה). In particular, it contains the Kelim [Vessels] of the Tikkunim [Rectifications] of Teshuvah [Repentance] (וּבִפְרָט כֵּלִים שֶׁל תִּקּוּנֵי הַתְּשׁוּבָה), sweeter than honey and the dripping of the honeycomb (מְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים), such as no human ear has ever heard (אֲשֶׁר לֹא שָׁמְעָה אֹזֶן אָדָם מֵעוֹלָם). The eighth book is the great composition Nofet Tzufim [Flowing Honeycomb] (וְהַסֵּפֶר הַשְּׁמִינִי הוּא הַחִבּוּר הַגָּדוֹל נֹפֶת צוּפִים). It is the fountain from which those Above and those below will draw new teachings of the Orayta (הוּא הַמַּעְיָן שֶׁמִּמֶּנּוּ יִשְׁאֲבוּ עֶלְיוֹנִים וְתַחְתּוֹנִים אוּלְפָן חֲדָתִין דְּאוֹרַיְיתָא). In it are included the Tikkunim [Rectifications] and adornments of the Shekhinah [Divine Presence] (וּבוֹ כָּלַל תִּקּוּנֵי וּקִשּׁוּטֵי הַשְּׁכִינָה), together with good and fitting character traits appropriate for every person who enters this wisdom (וּמִדּוֹת טוֹבוֹת וְהָגוּנוֹת הָרָאוּי לְכָל אָדָם הַנִּכְנָס בַּחָכְמָה הַזֹּאת).

He requires great and extraordinary preparation (הַצָּרִיךְ הֲכָנָה רַבָּה וַעֲצוּמָה), so that he not come to accusation and lose everything (שֶׁלֹּא יָבוֹא לִידֵי קִטְרוּג וְיֹאבַד הַכֹּל מִמֶּנּוּ). Likewise, he must know how to open the Fountain of Chokhmah [Wisdom] with the keys of Chokhmah [Wisdom] (וְגַם הֵיאַךְ יִפְתַּח מַעְיָן חָכְמָה בְּמַפְתְּחוֹת הַחָכְמָה), through lofty Kavanot [Intentions] and the refinement of the Neshamah [Soul] (בְּכַוָּנוֹת גְּדוֹלוֹת בְּצַחְצְחוֹת הַנְּשָׁמָה), placing a bridle upon his intellect to guide it along the Kav HaYashar [Straight Line] (לָשׂוּם רֶסֶן בְּשִׂכְלוֹ לְהַנְהִיגוֹ אֶל הַקַּו הַיָּשָׁר), so that he not err, Heaven forbid (שֶׁלֹּא יִטְעֶה חַס וְשָׁלוֹם). In particular, this includes the order of the prayers and the details of the festivals (וּבִפְרָט סֵדֶר הַתְּפִלּוֹת וּפְרָטֵי הַמּוֹעֲדִים), the Tikkunim [Rectifications] of day and night (תִּקּוּנֵי יוֹם וָלַיְלָה), the Tikkun Chatzot [Midnight Rectification] (וְתִקּוּן חֲצוֹת הַלַּיְלָה), together with certain customs and Tikkunim [Rectifications] that give life to those who practice them (וְקְצַת מִנְהָגִים וְתִקּוּנִים הַנּוֹתְנִים חַיִּים לְעוֹשֵׂיהֶם), so that he not come to accusation (שֶׁלֹּא יָבוֹא לִידֵי קִטְרוּג). Especially in our own time, when there is no day whose curse is not greater than that of the day before it (וּבִפְרָט עַתָּה שֶׁאֵין לְךָ יוֹם שֶׁקְּלָלָתוֹ מְרוּבָּה מֵחֲבֵרוֹ). Concerning these days it is said, “And in the day of adversity, consider” (וּבְיוֹם רָעָה רְאֵה) (Ecclesiastes 7:14), so that the Accuser may not seize them (שֶׁלֹּא יִתְפּוֹשׂ אוֹתָם הַמְקַטְרֵג), for he spreads his net over all the living (כִּי הוּא הַפּוֹרֵשׂ מְצוּדָה עַל כָּל הַחַיִּים), in these days of which it is said, “I have no pleasure in them” (שֶׁתֹּאמַר אֵין לִי בָהֶם חֵפֶץ) (Ecclesiastes 12:1), until “a spirit is poured upon us from on high” (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם) (Isaiah 32:15), to comfort us (לְנַחֲמֵנוּ). The ninth book is a commentary on the actual order of the prayers (וְהַסֵּפֶר הַתְּשִׁיעִי אֲשֶׁר הוּא פֵּרוּשׁ סֵדֶר הַתְּפִלּוֹת מַמָּשׁ), according to our custom (כְּמִנְהַגֵּינוּ), together with certain matters relating to the Machzor [Festival Prayer Book] and our Piyyutim [Liturgical Poems], according to the path of the Sod [Mystery] (וּקְצָת עִנְיָנֵי מַחְזוֹר וּפִיּוּט שֶׁלָּנוּ עַל דֶּרֶךְ הַסּוֹד). I have called it Birkat Hashem [The Blessing of Hashem] (קָרָאתִי בִּרְכַּת ה׳). This name is mentioned in the blessing that Moshe Rabbenu, peace be upon him, gave to Naftali (שֵׁם זֶה נִזְכָּר בִּבְרָכַת מֹשֶׁה רַבֵּנוּ ע״ה לְנַפְתָּלִי), as it is said, “And of Naftali he said: O Naftali, satisfied with favor and full of the blessing of Hashem” (וּלְנַפְתָּלִי אָמַר נַפְתָּלִי שְׂבַע רָצוֹן וּמָלֵא בִרְכַּת ה׳) (Deuteronomy 33:23). …Upon my name (עַל שְׁמִי). And The tenth book is called Sefer Sheva Ratzon [Book of Abundant Favor] (וְהַסֵּפֶר הָעֲשִׂירִי נִקְרָא סֵפֶר שֶׁבַע רָצוֹן), which is written entirely in poetic form and in the language of the Zohar (אֲשֶׁר כֻּלּוֹ תַּרְנֵי וּלְשׁוֹן הַזֹּהַר), for the appeasement and the Tikkun [Rectification] of Nogah (לְפִיוּס וְתִקּוּן נוּגַהּ). The Zohar itself likewise intended this purpose (וְגַם הַזֹּהַר עַצְמוֹ כִּוֵּן אֶל הַטַּעַם הַזֶּה), by composing it in this language (לְחַבְּרוֹ בִּלְשׁוֹן זֶה). It contains all the details of Ma'aseh Bereshit [the Work of Creation] and Ma'aseh Merkavah [the Work of the Chariot] in exceedingly concise form (וְכָל פְּרָטֵי מַעֲשֵׂה בְרֵאשִׁית וּמַעֲשֵׂה מֶרְכָּבָה בְּקִצּוּר מֻפְלָג). I arranged it Mishnah after Mishnah (צִנַּתִּיו מִשְׁנָה אַחַר מִשְׁנָה). Concerning this, Rabbi Yishmael said in Sefer Pirkei Heikhalot [Book of the Chapters of the Heavenly Palaces] (וְעַל זֶה אָמַר רַבִּי יִשְׁמָעֵאל בְּסֵפֶר פִּרְקֵי הֵיכָלוֹת), “Rabbi Akiva and I are guarantors in this matter: whoever recites Shi'ur Komah [Measure of the Stature] every day is assured that he is a son of the World to Come” (אֲנִי וְרַבִּי עֲקִיבָא עֲרֵבִין בַּדָּבָר שֶׁכָּל הָאוֹמֵר שִׁיעוּר קוֹמָה בְּכָל יוֹם מֻבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא). This is provided that he reviews it as Mishnah every day (וּבִלְבַד שֶׁהוּא שׁוֹנֶה אוֹתוֹ בַּמִּשְׁנָה בְּכָל יוֹם). It is divided into sections to be recited according to the mystery of the Tikkun Ma'amadot [Rectification of the Ma'amadot] (וְהוּא נֶחְלָק לַחֲלָקִים לְאֹמְרוֹ בְּסוֹד תִּקּוּן מַעֲמָדוֹת), which Rabbi Yitzchak Luria, peace be upon him, instituted (שֶׁתִּקֵּן רַבִּי יִצְחָק לוּרְיָא ע״ה), according to the mystery of the Tikkun [Rectification] of Klipat Nogah (עַל סוֹד תִּקּוּן קְלִיפַּת נוֹגַהּ). It brings about a great Tikkun [Rectification] and a great illumination for the Neshamah [Soul] of the one who studies it (וְהוּא מֵבִיא תִּקּוּן גָּדוֹל וְהָאָרָה גְדוֹלָה לְנִשְׁמָתוֹ שֶׁל הַלּוֹמֵד). And the proof of this is: reverse the word Mishnah (וְהָרְאָיָה לָזֶה הִיא הֲפוֹךְ מִלַּת מִשְׁנָה), and you will find Neshamah [Soul] (וּמְצָא נְשָׁמָה). It is Mishneh LaMelekh [Second to the King] (וְהִיא מִשְׁנֶה לַמֶּלֶךְ), in the mystery of, “For the sake of my brothers and my companions, I will now speak peace within you” (לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָּא שָׁלוֹם בָּךְ) (Psalms 122:8). It is the Tikkun [Rectification] of Nogah, which receives the illumination of the enclothement of the Sodot [Mysteries] (וְתִקּוּן הַנּוֹגַהּ שֶׁמְּקַבֵּל הֲאָרַת הִתְלַבְּשׁוּת הַסּוֹדוֹת), in the mystery of the sweetening of the judgments of Nogah (בְּסוֹד מִתּוּק דִּינֶיהָ שֶׁל נוֹגַהּ), through Atzilut, which is the World of the Sod [Mystery] (עַל יְדֵי אֲצִילוּת שֶׁהוּא עוֹלָם הַסּוֹד). Line upon line (קוֹ לַקוֹ), in its letters and in its words (בְּאוֹתִיּוֹתָיו וּבִתְבוֹתָיו), it is the Nogah of the Targum [Translation] (שֶׁהוּא נוֹגַהּ הַתַּרְגּוּם), and you shall be delivered in Kedushah [Holiness] through Metatron (וְתִנָּצֵל בִּקְדוּשָּׁה עַל יְדֵי מֶטַטְרוֹן). There is no accusation against the renewal of the Torah (וְאֵין קִטְרוּן בְּהִתְחַדְּשׁוּת הַתּוֹרָה). It is like a king who accepts a bribe from a certain man (כְּמוֹ הַמֶּלֶךְ הַמְקַבֵּל שֹׁחַד מֵאָדָם אֶחָד), and does not permit his subjects to do any evil to that man (וְאֵינוֹ מַנִּיחַ לְעַמּוֹ שֶׁיַּעֲשׂוּ שׁוּם פְּעוּלָּה רָעָה לָאָדָם הַהוּא), for he has already become favorable toward him (כִּי כְּבָר הוּא מְרוּצֶה מִמֶּנּוּ). Understand this parable (וְהָבֵן זֶה הַמָּשָׁל).

And I, the author (וַאֲנִי הַמְחַבֵּר), continually weep and supplicate before the Supernal Emanator, Hashem, the God of Yisrael (תָּמִיד אֲנִי בוֹכֶה וּמִתְחַנֵּן לַמַּאֲצִיל הָעֶלְיוֹן ה׳ אֱלֹהֵי יִשְׂרָאֵל), Atika deAtikin [Ancient of Ancients] (עַתִּיקָא דְעַתִּיקִין), Setima deKhola [Concealed One of All] (סְתִימָא דְכֹלָא), that He may assist me to complete these compositions (יְסַיְּיעֵנִי לְהַשְׁלִים הַחִבּוּרִים הָאֵלּוּ), in joy, tranquility, and gladness of heart, with an abundance of every good thing (בְּשִׂמְחָה וּמְנוּחָה וְטוּב לֵבָב מֵרוֹב כֹּל), and that He may cut off my accusers from heaven and from earth (וְיִכְרִית אֶת הַמְקַטְרְגִים שֶׁלִּי מִשָּׁמַיִם וּמֵאֶרֶץ). May the Holy One, blessed be He, destroy the Parim [Bulls] Above and their root below (וְהקב״ה יַשְׁמִיד אֶת פָּרִים מִמַּעַל וְשָׁרְשָׁם מִתָּחַת), and strengthen me in the love and fear of His great, honored, and awesome Name (וִיחַזְּקֵנִי לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמוֹ הַגָּדוֹל הַנִּכְבָּד וְהַנּוֹרָא). In truth, these two compositions, Emek HaMelekh [Valley of the King] and Gan HaMelekh [Garden of the King] (וּבֶאֱמֶת הַשְּׁנֵי חִבּוּרִים עֵמֶק הַמֶּלֶךְ וְגַן הַמֶּלֶךְ), surpass all the others (עוֹלִים עַל כֻּלָּנָה), for “within two hundred is contained one hundred” (כִּי בִּכְלַל מָאתַיִם מָנֶה) (Bava Kamma 90b). They illuminate the wellsprings of revealed Chokhmah [Wisdom] (מֵאִירִים בִּמְקוֹרוֹת הַחָכְמָה הַגְּלוּיוֹת), for a generation left orphaned from the words of the Ari and his disciples (לְדוֹר יָתוֹם מִדִּבְרֵי הָאֲרִ״י וְתַלְמִידָיו).

In the first part, called Emek HaMelekh [Valley of the King] (בֶּחָלֶק הָרִאשׁוֹן הַנִּקְרָא עֵמֶק הַמֶּלֶךְ), the mystery of Ma'aseh Bereshit [the Work of Creation] shall be explained (בּוֹ יְפוֹרַשׁ סוֹד מַעֲשֵׂה בְרֵאשִׁית), the mystery of the World of Tohu and its Tikkun [Rectification] (סוֹד עוֹלָם הַתֹּהוּ וְתִקּוּנוֹ), and Ma'aseh Merkavah [the Work of the Chariot] (וּמַעֲשֵׂה מֶרְכָּבָה), namely, the composition of the Lights through the displacement of the limbs of Imma and Ze'ir Anpin, and the building of his Nukvah (הוּא הַרְכָּבַת הָאוֹרוֹת בִּדְחִיַּית פַּרְקֵי אִמָּא וְזְעֵיר, וּבִנְיַן נוּקְבֵיהּ). The mystery of, “Who renews in His goodness every day, continually, the Work of Creation” (סוֹד הַמְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית), in the particulars of the festivals (בִּפְרָטֵי הַמּוֹעֲדִים), and the changes of time throughout all the seasons, months, and festivals of the year (וְהִשְׁתַּנוּת הַזְּמַן בְּכָל עִתִּי וְחָדְשֵׁי וּמוֹעֲדֵי הַשָּׁנָה). There is continually another ascent to the Shekhinah (יֵשׁ עֲלִיָּה אַחֶרֶת תָּמִיד אֶל הַשְּׁכִינָה), and the Merkavah [Chariot] continually ascends upward (וְהַמֶּרְכָּבָה הוֹלֶכֶת תָּמִיד לְמַעְלָה). All the camps of the Shekhinah are in Beri'ah, Yetzirah, and Asiyah (בְּכָל מַחֲנוֹת הַשְּׁכִינָה הֵם בִּי״ע), and they become like wings for the Malkhut of Atzilut in its own place (שֶׁנַּעֲשִׂים כִּדְמוּת כְּנָפַיִם לַמַּלְכוּת דַּאֲצִילוּת בִּמְקוֹמָהּ עַצְמָהּ). In this book everything shall be explained, each matter in its proper manner (וּבַסֵּפֶר הַזֶּה יְפוֹרַשׁ דָּבָר דָּבוּר עַל אֹפְנָיו), in exceedingly concise form (בְּקִצּוּר נִמְרָץ). And in the second part, called Gan HaMelekh [Garden of the King] (וּבֶחָלֶק הַשֵּׁנִי הַנִּקְרָא גַּן הַמֶּלֶךְ), the discourses of the Zohar shall be explained according to their proper arrangement (יְפוֹרְשׁוּ בוֹ מַאֲמָרֵי הַזֹּהַר עַל מַתְכוֹנָתָם), each Parashah [Torah Portion] separately (כָּל פָּרָשָׁה וּפָרָשָׁה בִּפְנֵי עַצְמָהּ). In these books (בַּסְּפָרִים הָאֵלּוּ), the sages who engage in Torah for the sake of Heaven shall delight (יִשְׁתַּעֲשְׁעוּ בוֹ הַחֲכָמִים הָעוֹסְקִים בַּתּוֹרָה לְשֵׁם שָׁמַיִם), for they shall find in them all the teachings and details of the wisdom of the Ari, of blessed memory (כִּי יִמְצְאוּ בוֹ כָּל דִּבְרֵי וּפְרָטֵי הַחָכְמָה שֶׁל הָאָרִ״י זִכְרוֹנוֹ לִבְרָכָה), revealed in the diaspora (הַמְגֻלָּה בַּחוּץ לָאָרֶץ), together with whatever wisdom I have added (וּמַה שֶּׁהוֹסַפְתִּי חָכְמָה), to the explanation of the discourses of Shi'ur Komah [Measure of the Stature] (עַל פֵּירוּשׁ מַאֲמָרֵי הַשִּׁיעוּר קוֹמָה), for they are truly nothing but words of prophecy (שֶׁהֵם מַמָּשׁ רַק דִּבְרֵי נְבוּאָה), whose words cannot be comprehended except like a drop from the sea (שֶׁאֵין לְהַשִּׂיג דִּבְרֵיהֶם אֶלָּא כְּטִפָּה מִן הַיָּם). Whoever says to himself that he comprehends them according to their proper arrangement (וְהָאוֹמֵר לְנַפְשׁוֹ שֶׁמַּשִּׂיגוֹ עַל מַתְכוֹנָתוֹ), is nothing but mistaken (אֵינוֹ אֶלָּא טוֹעֶה), for even his own Neshamah [Soul], which is hidden within him (כִּי אֲפִלּוּ נִשְׁמָתוֹ שֶׁהִיא אֶצְלוֹ טָמוּן), he neither comprehends nor knows its nature (אֵינוֹ מַשִּׂיג וְאֵינוֹ יוֹדֵעַ מָה טִבְעָהּ), nor from which letters it is built (וּמֵאֵיזֶה אוֹתִיּוֹת נִבְנֵית).

How then does he seek to know that which is not hidden within him (הֵיאַךְ רוֹצֶה לָדַעַת מַה שֶּׁאֵינוֹ טָמוּן אֶצְלוֹ), and is far removed from him in the heights above (וְרָחוֹק מִמֶּנּוּ בִּגְבָהֵי מְרוֹמִים)? Behold, even in this composition of mine (וְהֲלוֹא אֲפִלּוּ בְּחִבּוּרִי זֶה), it is the loftiest that the intellect can attain (הוּא הַיּוֹתֵר גָּבוֹהַּ אֶל הַשֵּׂכֶל), for the ear that hears (לָאֹזֶן הַשּׁוֹמֵעַ). Even that which is found in no composition or manuscript in the diaspora (אַף מַה שֶּׁלֹּא נִמְצָא בְּשׁוּם חִבּוּר אוֹ כְּתָב בַּחוּץ לָאָרֶץ), according to the good hand of Hashem my God that was upon me (כְּיַד ה׳ אֱלֹהַי עָלַי לְטוֹבָה), nevertheless this composition speaks only according to the way of the Zohar (אַף עַל פִּי כֵן הַחִבּוּר אֵינוֹ מְדַבֵּר אֶלָּא עַל פִּי דַרְכּוֹ שֶׁל הַזֹּהַר), that is to say, each world in its complete fullness (דְּהַיְינוּ כָּל עוֹלָם מָלֵא בִּמְלוֹאוֹ), built from several Partzufei Shemot [Configurations of Names] (הַנִּבְנֶה מִכַּמָּה פַּרְצוּפֵי שֵׁמוֹת), after the likeness of a man in its letters (כְּדִמְיוֹן אָדָם בְּאוֹתִיּוֹתָיו), in the mystery of the Mitkela [Balance] (בְּסוֹד הַמִּתְקַלָּא), in the colors white, red, and green (בִּגוּוָנִין לְבָנִים אֲדֻמִּים יְרוּקִים), in the form of every single limb (בְּצִיוּר כָּל אֵבֶר וְאֵבֶר), alluded to and mentioned in only one or two words (מְכוּנֶּה וּמוּזְכָּר בְּמִלָּה אַחַת אוֹ שְׁתֵּים). This is the manner of general principles (וְזֶהוּ דֶרֶךְ כְּלָל), and not the manner of particulars (אֲבָל לֹא עַל דֶּרֶךְ פְּרָט), for all the paper in the world would be exhausted, yet they would not be exhausted (כִּי כָּל הַנְּיָרִים יִכְלוּ וְהֵמָּה לֹא יִכְלוּ), in accordance with the statement of Rabbi Eliezer (כְּמַאֲמַר רַבִּי אֱלִיעֶזֶר), “I have taken from my teachers no more than a dog licking from the sea” (וְלֹא חִסַּרְתִּי מֵרַבּוֹתַי אֶלָּא כְּכֶלֶב הַמְלַקֵּק מִן הַיָּם). For the Ohr [Light] of the Emanator is Ein Sof (כִּי אוֹר הַמַּאֲצִיל הוּא א״ס), and the numerical value of this is the same as the numerical value of that (חוּשְׁבְּנָא דְדֵין כְּחוּשְׁבְּנָא דְדֵין), therefore it is impossible to comprehend Him, since He is Ein Sof (וְלָכֵן אֵין לְהַשִּׂיגוֹ מֵאַחַר שֶׁהוּא א״ס). Even though some Tzirufim [Letter Combinations] are mentioned in my books (וְאַף עַל פִּי שֶׁיִּזָּכְרוּ בְּסִפְרַי מִקְצָת צֵירוּפִים), they are mentioned only where there is great necessity for this wisdom (לֹא יִזָּכְרוּ רַק מַה שֶּׁהוּא צֹרֶךְ גָּדוֹל אֶל הַחָכְמָה הַזֹּאת), in order not to depart from the intended subject (כְּדֵי שֶׁלֹּא לָצֵאת מִן הַמְּכוּוָּן), “lest you have your fill of it and vomit it” (פֶּן תִּשְׂבָּעֶנּוּ וַהֲקֵאתוֹ) (Proverbs 25:16), and not without reason, just as a child chokes in his throat when too much milk comes to him (וְלֹא בַחִנָּם כְּמוֹ הַנַּעַר שֶׁהוּא נֶחְנָק בִּגְרוֹנוֹ אִם בָּאָה לוֹ הֶחָלָב בְּרִיבּוּי).

Also, in the earlier generations their hearts were like the entrance of the Ulam [Vestibule] (גַּם בַּדּוֹרוֹת הָרִאשׁוֹנִים הָיָה לִבָּם כְּפִתְחוֹ שֶׁל אוּלָם), and they possessed great understanding and memory in both the revealed and the concealed (וְהָיָה לָהֶם הֲבָנָה וּזְכִירָה גְדוֹלָה בַּנִּגְלֶה וּבַנִּסְתָּר), for one remembrance served both here and there (כִּי זִכָּרוֹן אֶחָד עוֹלֶה לְכָאן וּלְכָאן). But we, do not possess even as much as the eye of a needle (אֲבָל אֲנַן אֲפִלּוּ כִּמְחַט סִדְקִית לֵית לַן), and we are orphans of orphans (וַאֲנַן יַתְּמֵי דִיַּתְּמֵי). Indeed, the method of the Tzirufim [Letter Combinations] is exceedingly concealed (אֲמְנָם דֶּרֶךְ הַצֵּירוּפִים נֶעֱלָם מְאֹד), and the Tannaim [Sages of the Mishnah] did not transmit it to their disciples (וְלֹא מָסְרוּ אוֹתָם הַתַּנָּאִים לְתַלְמִידֵיהֶם), for they feared, Heaven forbid (כִּי יָרְאוּ חַס וְשָׁלוֹם), lest they depart from the straight path (פֶּן יֵצְאוּ חוּץ מִן הַדֶּרֶךְ הַיָּשָׁר), like the generation of Enosh or the generation of the Dispersion (כְּמוֹ דוֹר אֱנוֹשׁ דּוֹר הַפַּלָּגָה). Likewise, that man, [Yeshu] (וְכֵן אוֹתוֹ אִישׁ יֵשׁוּ), who spoiled his dish publicly (שֶׁהָיָה מַקְדִּיחַ תַּבְשִׁילוֹ בָּרַבִּים), and made from it Avodah Zarah [Idolatry] (וְעָשָׂה בּוֹ עֲבוֹדָה זָרָה). Likewise, in the days of the Rambam, of blessed memory (וְכֵן בִּימֵי הָרַמְבַּ״ם ז״ל), there was a man who proclaimed himself to be the Mashiach (עָשָׂה אִישׁ אֶחָד עַצְמוֹ מָשִׁיחַ) (Let us examine the appendix to the Iggeret Teiman [Epistle to Yemen]” (נַעֲיֵן נְסַפַּח לְאִגֶּרֶת תֵּימָן).

What did the Holy One, blessed be He, do (מָה עָשָׂה הקב״ה)? He confined them within coarse and dense matter (הִגְבִּילָם בַּחֹמֶר הַגַּס וְהָעָב), so that the Neshamah [Soul] is unable to shine outward (וְהַנְּשָׁמָה אֵינָהּ יְכוֹלָה לְהָאִיר לַחוּץ), as it is said, “But your iniquities have separated between you and your God” (כִּי אִם־עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵיכֶם לְבֵין אֱלֹהֵיכֶם) (Isaiah 59:2), and it is said, “Let him put his mouth in the dust” (וַיַּשְׁלֵךְ עָפָר אֶל־פִּיהָ) (Lamentations 3:29). This is sufficient for our purpose (וְדַי בָּזֶה). If Hashem wills (וְאִם יִרְצֶה ה׳), I shall expand upon this matter in Sha'ar HaShemot [Gate of the Names] (אַרְחִיב עִנְיָן זֶה בְּשַׁעַר הַשֵּׁמוֹת).

And I, the author (וַאֲנִי הַמְחַבֵּר), shall set before you the words of the book Brit Menuchah [Covenant of Rest] (אָסַדֵּר לְפָנֶיךָ דִּבְרֵי הַסֵּפֶר בְּרִית מְנוּחָה), namely the order of the Kabbalah (סֵדֶר הַקַּבָּלָה), transmitted from man to man (אִישׁ מִפִּי אִישׁ), from Adam HaRishon until Rashbi (מֵאָדָם הָרִאשׁוֹן עַד רַשְׁבִּ״י), who delved deeply to attain the Kabbalah of the Shem HaMeforash [Explicit Name] (שֶׁהֶעֱמִיקוּ לָדַעַת בְּקַבָּלַת הַשֵּׁם הַמְפוֹרָשׁ), which is the Name Havayah (הוּא שֵׁם שֶׁל הֲוָיָה), unfolding through its Tzirufim [Letter Combinations] (הַמִּתְפָּשֵׁט בְּצֵרוּפָיו). It is the fountain from which those Above and those below draw (וְהוּא הַמַּעְיָן שֶׁמִּמֶּנּוּ שׁוֹאֲבִים עֶלְיוֹנִים וְתַחְתּוֹנִים), and from it all the depths of the Kabbalah spread forth (וּמִמֶּנּוּ מִתְפָּשְׁטִים כָּל עֻמְקֵי הַקַּבָּלָה), together with all the hidden paths (וְכָל דַּרְכֵי הַנִּסְתָּרוֹת), not one of them being absent (אַחַת מֵהֶם לֹא נֶעְדָּרָה). Rather, they attained this great and awesome Name alone (אַךְ וְרַק שֶׁהִשִּׂיגוּ הַשֵּׁם הַגָּדוֹל וְהַנּוֹרָא הַזֶּה), and delved deeply into it to know its awesome workings (וְהֶעֱמִיקוּ בוֹ לָדַעַת בִּפְעוּלוֹת נוֹרוֹאוֹת). All the sages, the Men of the Name, who illuminated our Torah (וְכָל הַחֲכָמִים אַנְשֵׁי הַשֵּׁם אֲשֶׁר הֵאִירוּ בְּתוֹרָתֵנוּ), made use of this great Name (שִׁמְּשׁוּ בּוֹ בַּזֶּה הַשֵּׁם הַגָּדוֹל), transmitting it from one to another (וְהָיוּ מוֹסְרִים אוֹתוֹ זֶה לָזֶה), chamber to chamber, in great secrecy and with perfect Kavanah [Intention], mouth to mouth (חֶדֶר בַּחֶדֶר בְּסוֹד גָּדוֹל וּבְכַוָּנָה שְׁלֵמָה פֶּה אֶל פֶּה). These are the names of the heads of the generations who made use of this Name (וְאֵלֶּה שֵׁמוֹת רָאשֵׁי הַדּוֹרוֹת שֶׁבַּשֵּׁם זֶה הָיוּ מִשְׁתַּמְּשִׁין), and when you see the greatness of those men (וּכְאֲשֶׁר תִּרְאֶה גְּדוּלַּת הָאֲנָשִׁים הָהֵם), and how they conducted themselves with solemn gravity in matters that required it (וְכֵיצַד הָיוּ פּוֹעֲלִים בְּכוֹבֶד רֹאשׁ לִדְבָרִים הַצְּרִיכִים).

The first to make use of it was Adam (הָרִאשׁוֹן שֶׁמָּשׁ בּוֹ אָדָם), for many days, in order to attain Chokhmah [Wisdom] and Sechel [Understanding] (יָמִים רַבִּים לָדַעַת חָכְמָה וָשֵׂכֶל). He transmitted it to Shet (וּמְסָרוֹ לְשֵׁת). Shet composed countless books concerning it because of the greatness of his wisdom (וְשֵׁת עָשָׂה עָלָיו סְפָרִים לְאֵין חֵקֶר לְרוֹב חָכְמָתוֹ), and arranged all the orders of the Merkavah [Chariot] according to the structure of this Name (וְסִדֵּר כָּל סִדּוּרֵי הַמֶּרְכָּבָה עַל תְּכוּנַת הַשֵּׁם הַזֶּה). Shet transmitted it to Enosh (וְשֵׁת מְסָרוֹ לֶאֱנוֹשׁ), but he departed from the path and led the people of his generation astray (וְיָצָא מִן הַדֶּרֶךְ וְהִטְעָה אֶת בְּנֵי דּוֹרוֹ). From there the men of the Generation of the Flood began to depart from the path (וּמִשָּׁם הֵחֵלוּ אַנְשֵׁי דּוֹר הַמַּבּוּל לָצֵאת מִן הַדֶּרֶךְ), spreading themselves in immorality (וּלְהִתְפַּשֵּׁט בִּזְנוּת), because they beheld the union of the holy powers with intense desire (מִפְּנֵי שֶׁהָיוּ רוֹאִים הַרְכָּבַת הַכּוֹחוֹת הַקְּדוֹשִׁים בְּרוֹב הַתַּאֲוָה), saying, “Just as these long to unite with one another, so shall we do” (וְאוֹמְרִים כָּךְ כְּמוֹ שֶׁאֵלּוּ מִתְאַוִּים לְהַרְכִּיב אֵלּוּ בָּאֵלּוּ כָּךְ נַעֲשֶׂה אֲנַחְנוּ). Enosh transmitted it to Arpachshad (וְאֱנוֹשׁ מְסָרוֹ לְאַרְפַּכְשַׁד), who became exceedingly wise through it (וְנִתְחַכֵּם בּוֹ מְאֹד). Arpachshad transmitted it to Metushelach (וְאַרְפַּכְשַׁד מְסָרוֹ לְמְתוּשֶׁלַח). But Chanoch, the father of Metushelach, did not wish to transmit it to him (וְחֲנוֹךְ אָבִיו שֶׁל מְתוּשֶׁלַח לֹא רָצָה לְמָסְרוֹ לוֹ), because he feared lest he bring it to guilt (מִפְּנֵי שֶׁהָיָה מִתְיָירֵא שֶׁיּוֹצִיאוֹ לְכַף חוֹבָה). Metushelach transmitted it to Lemekh (וּמְתוּשֶׁלַח מְסָרוֹ לְלֶמֶךְ), Lemekh to Noach (וְלֶמֶךְ לְנֹחַ), and Noach to Shem his son (וְנֹחַ לְשֵׁם בְּנוֹ). Shem established academies devoted to it (וְשֵׁם קָבַע עָלָיו מִדְרָשׁוֹת), brought this wisdom into the light (וְהוֹצִיא הַחָכְמָה לָאוֹרָה), and brought many back to the true faith (וְהֶחֱזִיר רַבִּים לָאֱמוּנָה הַטּוֹבָה). He ruled over all the princes of the earth (וּמָלַךְ בְּכָל נְשִׂיאֵי הָאָרֶץ), and all the princes of the nations brought offerings to his table (וְכָל נְשִׂיאֵי הָעַמִּים הָיוּ מַגִּישִׁים אֶל שֻׁלְחָנוֹ). Shem transmitted it to Ever his son (וְשֵׁם מְסָרוֹ לְעֵבֶר בְּנוֹ). And Ever transmitted it to Avraham (וְעֵבֶר מְסָרוֹ לְאַבְרָהָם). Avraham added to it Chokhmah [Wisdom] and Da'at [Knowledge] (וְאַבְרָהָם הוֹסִיף בּוֹ חָכְמָה וָדָעַת), and transmitted it to his son Yitzchak (וּמְסָרוֹ לְבְנוֹ לְיִצְחָק). Yitzchak transmitted it to Ya'akov (וְיִצְחָק מְסָרוֹ לְיַעֲקֹב), and Ya'akov transmitted it to his sons (וְיַעֲקֹב מְסָרוֹ לְבָנָיו), but to Levi he entrusted the principal part (וּלְלֵוִי נָתַן הָעִיקָּר). Levi transmitted it to Amram (וְלֵוִי מְסָרוֹ לְעַמְרָם), and Amram transmitted it to Moshe (וְעַמְרָם מְסָרוֹ לְמֹשֶׁה). Moshe ascended with it Above (וּמֹשֶׁה עָלָה בּוֹ לְמַעְלָה), for he attained exceedingly wondrous Chokhmah [Wisdom] (שֶׁעָלָה לְחָכְמָה נִפְלָאָה מְאֹד). Moshe transmitted it to Aharon (וּמֹשֶׁה מְסָרוֹ לְאַהֲרֹן), and Aharon transmitted it to his sons Nadav and Avihu (וְאַהֲרֹן מְסָרוֹ לִנְדָב וַאֲבִיהוּא בָּנָיו). They delved deeply to understand this matter (וְהֶעֱמִיקוּ לָדַעַת הַדָּבָר), but they were punished, as the Torah teaches (וְנֶעֱנְשׁוּ כַּאֲשֶׁר מוֹרָה בַּתּוֹרָה). The Kabbalah remained in the hands of Pinchas (וְנִשְׁאֲרָה הַקַּבָּלָה בְּיַד פִּנְחָס), who delved more deeply into it than all who had preceded him (וְזֶה הֶעֱמִיק לָדַעַת מִכָּל אֲשֶׁר הָיוּ לְפָנָיו). Pinchas transmitted it to Yehoshua (וּפִנְחָס מְסָרוֹ לִיהוֹשֻׁעַ). Although Yehoshua learned from Moshe (וְאַף עַל פִּי שֶׁיְּהוֹשֻׁעַ לָמַד מִמֹּשֶׁה), it was from Pinchas that he received this mystery (מִפִּנְחָס לָקַח הַסּוֹד הַזֶּה). Yehoshua transmitted it to Kalev (וִיהוֹשֻׁעַ מְסָרוֹ לְכָלֵב), and Kalev transmitted it to Otniel, the son of his brother (וְכָלֵב מְסָרוֹ לְעָתְנִיאֵל בֶּן אָחִיו). He strengthened himself greatly through it (וְהוּא נִתְגַּבֵּר בּוֹ מְאֹד), and this is the meaning of what is written, “And Otniel ben Kenaz captured it” (וַיִּלְכְּדָהּ עָתְנִיאֵל בֶּן קְנַז) (Judges 1:13). Otniel transmitted it to Ehud (וְעָתְנִיאֵל מְסָרוֹ לְאֵהוּד), and Ehud to his sons (וְאֵהוּד לִבְנָיו). They were all punished (וְכוּלָּם נֶעֱנָשׁוּ), and they transmitted it to Machir ben Yair (וּמְסָרוּ לְמָכִיר בֶּן יָאִיר). Machir transmitted it to Eli (וּמָכִיר מְסָרוֹ לְעֵלִי), Eli to Shmuel (וְעֵלִי לִשְׁמוּאֵל), and Shmuel delved deeply into it, attaining Above like Moshe (וּשְׁמוּאֵל הֶעֱמִיק בּוֹ לָדַעַת לְמַעְלָה כְּמוֹ מֹשֶׁה), measure for measure (מִדָּה בְּמִדָּה). Therefore they said, “Shmuel was equal to Moshe and Aharon” (וְלָכֵן אָמְרוּ שָׁקוּל שְׁמוּאֵל כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן), as it is said, “Moshe and Aharon among His priests, and Shmuel among those who call upon His Name” (מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ) (Psalms 99:6).

Precisely so (דַּיְקָא), for it is the operation of the Great Name (שֶׁהוּא פְּעוּלַת הַשֵּׁם הַגָּדוֹל), and within it were arranged many Mishmarot [Watches] (וּבוֹ סֵדֶר כַּמָּה מִשְׁמָרוֹת). Shmuel transmitted it to Shaul (וּשְׁמוּאֵל מְסָרוֹ לְשָׁאוּל), but he did not know how to act through it and was punished (וְלֹא יָדַע לִפְעוֹל בּוֹ וְנֶעֱנָשׁ). Shaul transmitted it to David (וְשָׁאוּל מְסָרוֹ לְדָוִד), David to his son Kilaav (וְדָוִד לִכְלָאָב בְּנוֹ), and Kilaav to his brother Shlomo (וְכִלְאָב לִשְׁלֹמֹה אָחִיו). Through it Shlomo became wiser than all who had preceded him (וּבוֹ נִתְחַכֵּם יוֹתֵר מִכָּל אֲשֶׁר הָיוּ לְפָנָיו), as it is said, “And he was wiser than all men” (וַיֶּחְכַּם מִכָּל אָדָם) (I Kings 5:11). Shlomo transmitted it to Benayahu (וּשְׁלֹמֹה מְסָרוֹ לִבְנָיָהוּ), and Benayahu concealed it in his treasury, among the treasuries of the Beit HaMikdash [Holy Temple] (וּבְנָיָהוּ גְּנָזוֹ בְּבֵית גְּנָזָיו בִּגְנָזֵי בֵּית הַמִּקְדָּשׁ). The wise kings of Yehudah came and brought it out from there (וּבָאוּ מַלְכֵי יְהוּדָה הַחֲכָמִים וְהוֹצִיאוּהוּ מִשָּׁם). And some say (וְיֵשׁ אוֹמְרִים) that Shealtiel transmitted it to Amos (שֶׁשְּׁאַלְתִּיאֵל מְסָרוֹ לְעָמוֹס), Amos to Yeshayahu (וְעָמוֹס לְיִשְׁעָיָהוּ), Yeshayahu to Tzefanyah (וְיִשְׁעָיָהוּ לִצְפַנְיָה), Tzefanyah to Yirmiyahu (וְצְפַנְיָהוּ לְיִרְמְיָהוּ), Yirmiyahu to Baruch (וְיִרְמְיָהוּ לְבָרוּךְ), and Baruch to Ezra and his Beit Din [Court] (וּבָרוּךְ לְעֶזְרָא וּבֵית דִּינוֹ). Ezra and his Beit Din [Court] were wise and discerning (וְעֶזְרָא וּבֵית דִּינוֹ הָיוּ חֲכָמִים וּנְבוֹנִים), numbering one hundred and twenty Tzaddikim [Righteous Ones], the leaders of Yisrael, standing in the breach (כְּמִנְיָן ק״ך צַדִּיקִים רָאשֵׁי בְּנֵי יִשְׂרָאֵל עוֹמְדִים בַּפֶּרֶץ). Ezra and his Beit Din [Court] transmitted it to Shemaya and Avtalyon (וְעֶזְרָא וּבֵית דִּינוֹ מְסָרוּהוּ לִשְׁמַעְיָה וְאַבְטַלְיוֹן). These were descendants of Sancheriv, king of Ashur (וְאֵלּוּ הָיוּ בְּנֵי בָּנָיו שֶׁל סַנְחֵרִיב מֶלֶךְ אַשּׁוּר), who came to seek refuge beneath the wings of the Shekhinah [Divine Presence] (אֲשֶׁר בָּאוּ לַחֲסוֹת תַּחַת כַּנְפֵי הַשְּׁכִינָה). When the sages saw that they were worthy (וּכְשֶׁרָאוּ הַחֲכָמִים שֶׁהָיוּ רְאוּיִים), they transmitted it to them (מְסָרוּהוּ לָהֶם). Shemaya and Avtalyon transmitted it to Hillel and Shammai (וְשִׁמְעַיָּה וְאַבְטַלְיוֹן לְהִלֵּל וּשְׁמַאי). This Hillel was Na'ariah from the seed of David (וְהִלֵּל זֶה הָיָה נַעֲרִיָּה מִזֶּרַע דָּוִד), as is found in Divrei HaYamim [Chronicles] (שֶׁנִּמְצָא בִּדְבְרֵי הַיָּמִים). Hillel and Shammai transmitted it to Yonatan ben Uziel and Rabbi Yochanan ben Zakkai (וְהִלֵּל וּשְׁמַאי לְיוֹנָתָן בֶּן עוּזִיאֵל וּלְרַבִּי יוֹחָנָן בֶּן זַכַּאי), and they descended into its depths according to the measure of their attainment (וְאֵלּוּ יָרְדוּ לְעֹמְקוֹ כְּפִי הַשָּׂגָתָם). They transmitted it to Rabbi Eliezer the Great (וְאֵלּוּ לְרַבִּי אֱלִיעֶזֶר הַגָּדוֹל), Rabbi Eliezer the Great transmitted it to Rabbi Akiva (וְרַבִּי אֱלִיעֶזֶר הַגָּדוֹל לְרַבִּי עֲקִיבָא), Rabbi Akiva transmitted it to Rabbi Yehudah HaNasi (וְרַ׳ עֲקִיבָא לְרַבִּי יְהוּדָה הַנָּשִׂיא), until it came into the hands of Rabbi Shimon bar Yochai (עַד שֶׁבָּא לְיַד רַבִּי שִׁמְעוֹן בַּר יוֹחַאי).

And from the days of Rabbi Shimon, peace be upon him (וּמִימֵי רַבִּי שִׁמְעוֹן עָלָיו הַשָּׁלוֹם), it remained hidden and concealed (עָמַד צָפוּן וּסָתוּם), except for a few sages who attained but a little (זוּלָתִי מְעַט חֲכָמִים שֶׁהִשִּׂיגוּ מְעַט), such as the Geonim, of blessed memory (כְּגוֹן הַגְּאוֹנִים ז״ל), who delved deeply into the mysteries of the Holy One, blessed be He (שֶׁהֶעֱמִיקוּ לָדַעַת בְּסוֹדוֹת הקב״ה), according to the wisdom of their generation (כְּפִי חָכְמַת הַזְּמַן). From the days of the Geonim, of blessed memory (וּמִימֵי הַגְּאוֹנִים ז״ל), it remained sealed (עָמַד סָתוּם), until our master, our teacher, and our Rav, the Light of the Seven Days, Rabbi Yitzchak Luria Ashkenazi, of blessed memory, came (עַד שֶׁבָּא אֲדוֹנֵינוּ מוֹרֵנוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים, הָרַב רַבִּי יִצְחָק לוּרְיָא אַשְׁכְּנָזִי ז״ל). He learned it from Eliyahu, of blessed memory (שֶׁלָּמַד אוֹתוֹ מִפִּי אֵלִיָּהוּ ז״ל), and illuminated the eyes of the exile through his holy writings (וְהֵאִיר עֵינֵי הַגּוֹלָה בְּחִבּוּרָיו הַקְּדוֹשִׁים), which his disciples recorded from his holy mouth (מַה שֶּׁכָּתְבוּ תַּלְמִידָיו מִפִּיו הַקָּדוֹשׁ), until “a spirit is poured upon us from on high” (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם) (Isaiah 32:15), to comfort us (לְנַחֲמֵנוּ), through “the breath of our nostrils, the Mashiach of Hashem” (עַל יְדֵי רוּחַ אַפֵּינוּ מָשִׁיחַ י״י) (Lamentations 4:20), to restore the crown (לְהַחֲזִיר הָעֲטָרָה). As it is said, “And also upon the servants and upon the maidservants in those days I will pour out My Spirit” (וְגַם עַל הָעֲבָדִים וְעַל הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת רוּחִי) (Joel 3:2), and it is said, “The earth shall be full of the knowledge of Hashem as the waters cover the sea” (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9), “for they shall all know Me, from the least of them to the greatest of them” (כִּי כֻלָּם יֵדְעוּ אוֹתִי מִקְּטַנָּם וְעַד גְּדוֹלָם) (Jeremiah 31:33). Adam HaRishon also became wise through Sefer Raziel [Book of Raziel] (גַּם אָדָם הָרִאשׁוֹן נִתְחַכֵּם מִסֵּפֶר רָזִיאֵל), which the angel gave to him (שֶׁנָּתַן לוֹ הַמַּלְאָךְ), by the command of the Holy One, blessed be He, who heard his weeping (בְּצִוּוּי הקב״ה שֶׁשָּׁמַע בְּכִיָּתוֹ). This Sefer Raziel [Book of Raziel] is the one mentioned in many places in the Zohar (וְסֵפֶר רָזִיאֵל זֶה הוּא שֶׁנִּזְכָּר בַּזֹּהַר בִּכְמָה מְקוֹמוֹת). For everywhere that Rabbi Shimon bar Yochai, peace be upon him, mentions the Book of Adam Kadma'ah [Primordial Adam] (כִּי בְּכָל מָקוֹם שֶׁמַּזְכִּיר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי עָלָיו הַשָּׁלוֹם סִפְרָא דְאָדָם קַדְמָאָה), his intention is this holy book (כַּוָּנָתוֹ עַל הַסֵּפֶר הַקָּדוֹשׁ הַזֶּה). But because of our many sins, it has not remained with us in its complete form (אֲבָל בַּעֲוֹנוֹתֵינוּ הָרַבִּים אֵינוֹ בִּשְׁלֵמוּתוֹ אִתָּנוּ), for the essential part is missing from the book (וְעִיקָּר חָסֵר מִן הַסֵּפֶר). In our generation it is no longer found except for this very small portion that is in my possession (וְאֵינוֹ בַּנִּמְצָא בְּדוֹרֵנוּ זֶה כִּי אִם מְעַט הַקָּט הַזֶּה אֲשֶׁר הוּא אִתִּי). The reason it was hidden away (וְהַטַּעַם שֶׁנִּגְנַז), is because it contains awesome operations and mysteries (כִּי יֵשׁ בְּתוֹכוֹ פְּעוּלוֹת וְסוֹדוֹת נוֹרוֹאוֹת), concerning what has been and what will be until the end of days (מַה שֶּׁהָיָה וּמַה שֶׁיִּהְיֶה עַד סוֹף יוֹמַיָּא). As I shall present before you some of its hidden mysteries (כַּאֲשֶׁר אַצִּיג לְפָנֶיךָ מִקְצַת סוֹדוֹתָיו הַנֶּעְלָמִים), which I merited to attain through the assistance of the Holy One, blessed be He, and His Shekhinah (אֲשֶׁר זָכִיתִי אֲלֵיהֶם בְּסִיַּעְתָּא דקב״ה וּשְׁכִינְתֵיהּ). Chanoch–Metatron also composed Sefer Chanoch [Book of Enoch] from it (גַּם כֵּן חֲנוֹךְ מֶטַטְרוֹן עָשָׂה מִמֶּנּוּ סִפְרָא דְחֲנוֹךְ), and Avraham Avinu, peace be upon him, composed Sefer Yetzirah [Book of Formation] from it (וְאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם עָשָׂה סֵפֶר יְצִירָה).

They forgot its explanation (שָׁכְחוּ פֵּירוּשׁוֹ), and Rabbi Akiva, peace be upon him, returned and established it (וְחָזַר רַבִּי עֲקִיבָא עָלָיו הַשָּׁלוֹם וִיסָדוֹ). And this is what our sages, of blessed memory, said (וְזֶהוּ שֶׁאָמְרוּ חֲז״ל), “These are the donations of the measures of Rabbi Akiva” (וְהֵן הֵן תְּרוּמוֹת מִדּוֹתָיו שֶׁל רַבִּי עֲקִיבָא). And in truth, this Sefer Yetzirah [Book of Formation] is a sealed book (וּבֶאֱמֶת סֵפֶר יְצִירָה זֶה הוּא סֵפֶר חָתוּם), for one who does not know how to act and create through it that which was created in the six days of Bereshit [Creation] (לְמִי שֶׁאֵינוֹ יוֹדֵעַ לִפְעוֹל וּלְבָרוֹא בּוֹ מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית), even the creation of man (וַאֲפִלּוּ בְּרִיאַת אָדָם). Only speech is impossible for man to give to this golem created by his hand (רַק הַדִּבּוּר אִי אֶפְשָׁר לוֹ לָאָדָם לָתֵת לַגּוֹלֶם הַזֶּה שֶׁנִּבְרָא עַל יָדוֹ), as our sages, of blessed memory, said, “You are from the companions; return to your dust” (מִן חַבְרַיָּא אַתְּ הֲדַר לַעֲפָרָךְ). And Moshe Rabbenu, peace be upon him, also composed Sefer Ma'ayan Chokhmah [Book of the Fountain of Wisdom] (וְגַם מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם עָשָׂה סֵפֶר מַעְיָן חָכְמָה), which is, “Deep, deep; who can find it?” (שֶׁהוּא עָמוֹק עָמוֹק מִי יִמְצָאֶנּוּ) (Ecclesiastes 7:24). And he merited all the mysteries of the Torah that he received from Sinai in all its aspects (וְזָכָה לְכָל סוֹדוֹת הַתּוֹרָה שֶׁקִּבֵּל מִסִּינַי בְּכָל בְּחִינוֹתֶיהָ). And all the prophets received a portion of the mysteries of the Torah, but not in completeness (וְכָל הַנְּבִיאִים קִבְּלוּ חֵלֶק מֵרָזֵי הַתּוֹרָה אֲבָל לֹא בִּשְׁלֵמוּת), for their spark was from the Aspaklaria She'einah Me'irah [Mirror That Does Not Shine] (כִּי נִצּוֹצָם הָיָה מֵאֲסְפַּקְלַרְיָא שֶׁאֵינָהּ מֵאִירָה). And just as the Shekhinah [Divine Presence] received only a portion and a spark from the Written Torah for her vitality (וּכְמוֹ שֶׁהַשְּׁכִינָה לֹא קִבְּלָה אֶלָּא חֵלֶק וְנִצּוֹץ מִתּוֹרָה שֶׁבִּכְתָב כְּדֵי חַיּוּתָהּ), according to the time, the days, and the merit of that generation (לְפִי הַזְּמַן וְהַיָּמִים וּזְכוּת שֶׁל אוֹתוֹ הַדּוֹר), so too they received that portion through her (כָּךְ הֵם קִבְּלוּ אוֹתוֹ הַחֵלֶק עַל יָדָהּ). Not so with Moshe (מַה שֶּׁאֵין כֵּן אִם מֹשֶׁה), whose spark was from the Written Torah itself (נִצּוֹצוֹ הָיָה מִתּוֹרָה שֶׁבִּכְתָב עַצְמָהּ), the Aspaklaria HaMe'irah [Shining Mirror] in all the mysteries of the corners of the Torah (אֲסְפַּקְלַרְיָא הַמֵּאִירָה בְּכָל רָזֵי פִּנוֹת הַתּוֹרָה). And every portion that the prophets received (וְכָל חֵלֶק שֶׁקִּבְּלוּ הַנְּבִיאִים), they composed books concerning them: the Former Prophets, the Latter Prophets, and the Writings (חִבְּרוּ עֲלֵיהֶם סְפָרִים נְבִיאִים רִאשׁוֹנִים וְאַחֲרוֹנִים וּכְתוּבִים), in the mystery of Ruach HaKodesh [Holy Spirit] (בְּסוֹד רוּחַ הַקֹּדֶשׁ). And the prophets would seclude themselves in the ways of prophecy (וְהַנְּבִיאִים הָיוּ מִתְבּוֹדְדִים בְּדַרְכֵי הַנְּבוּאָה), through the departure of the Neshamah [Soul] from the dense body (בִּיצִיאַת הַנְּשָׁמָה מִן הַגּוּף הָעָכוּר), which could not bear the great holiness (שֶׁלֹּא יָכוֹל לִסְבֹּל הַקְּדוּשָּׁה הַגְּדוֹלָה). And these are the levels of the Aspaklaria She'einah Me'irah [Mirror That Does Not Shine] (וְאֵלּוּ הֵם מַדְרֵגוֹת הָאֲסְפַּקְלַרְיָא שֶׁאֵינָהּ מֵאִירָה), which cannot enter into bonds of cleaving with matter and materiality (שֶׁאִי אֶפְשָׁר לָהּ לְהִכָּנֵס בְּקִשְׁרֵי דְבֵקוּת הַחוֹמֶר וְהַגַּשְׁמִיּוּת), for immediately the spark of the light of the sun that rests upon it departs (כִּי תֵכֶף מִסְתַּלֵּק נִצּוֹץ אוֹר הַשֶּׁמֶשׁ שֶׁעָלֶיהָ), and it withdraws from above the prophet (וְהִיא מִסְתַּלֶּקֶת מֵעַל הַנָּבִיא). It is known that its levels are acquired only with difficulty (וְיָדוּעַ שֶׁמַּדְרֵגוֹתֶיהָ הֵם [נִקְנוֹת] בְּקֹשִׁי), in order to bring its operations down below through this impure air (לְהָבִיא פְּעוּלוֹתֶיהָ לְמַטָּה דֶּרֶךְ הָאֲוִיר הַטָּמֵא הַזֶּה). Therefore Kedushah [Holiness], Taharah [Purity], and fasting for several days are required (לָכֵן צָרִיךְ קְדוּשָּׁה וְטָהֳרָה וְתַעֲנִית אֵיזֶה יָמִים). But the level of the Aspaklaria HaMe'irah [Shining Mirror] (אֲבָל מַדְרֵגַת אֲסְפַּקְלַרְיָא הַמֵּאִירָה), which was the greatness of Moshe Rabbenu, peace be upon him (מַעֲלַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), is the Name Havayah (הוּא שֵׁם יְהוָה), concerning which it is said, “I am Hashem” (אֲנִי יְהוָה) (Exodus 6:2), and, “Who dwells with them in the midst of their impurity” (הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאָתָם) (Leviticus 16:16). It does not receive impurity (וְאֵינוֹ מְקַבֵּל טֻמְאָה), therefore it does not require Kedushah [Holiness], Taharah [Purity], or fasting (לָכֵן אֵינוֹ צָרִיךְ קְדוּשָּׁה וְטָהֳרָה וְתַעֲנִית). Therefore Hashem spoke with Moshe face to face (וְלָכֵן פָּנִים בְּפָנִים דִּבֶּר י״י עִם מֹשֶׁה), in body and Neshamah [Soul], just as one man speaks with another while actually standing before him (בְּגוּף וְנֶפֶשׁ כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ בַּעֲמִידָה מַמָּשׁ), and not through the departure of the Neshamah [Soul] from the body (וְלֹא יְצִיאַת הַנְּשָׁמָה מִן הַגּוּף). From the Prophets it extended into the Writings (וּמִנְּבִיאִים הָיָה מִתְפַּשֵּׁט לִכְתוּבִים). These are the Lights of the Shekhinah of Atzilut (הֵם אוֹרוֹת שְׁכִינָה דַּאֲצִילוּת), nesting through the Yesod [Foundation] of writing in the World of Asiyah (הַמְקַנֶּנֶת עַל יְדֵי יְסוֹד הַכְּתִיבָה בְּעוֹלַם הָעֲשִׂיָּה), in the mystery of, “And a Book of Remembrance was written before Him” (וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו) (Malachi 3:16). And also King David, peace be upon him (וְגַם דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), his Neshamah [Soul] was from this level (הָיְתָה נִשְׁמָתוֹ מִזֹּאת הַמַּדְרֵגָה).

It is the mystery of the Dalet of the final Heh of Atzilut (וְהִיא סוֹד הַדָּלֶת שֶׁל ה־ה״י אַחֲרוֹנָה דַּאֲצִילוּת), nesting in the World of Asiyah to protect against the Klipot (הַמְקַנֶּנֶת בְּעוֹלַם הָעֲשִׂיָּה לְהָגֵן מִן הַקְּלִיפּוֹת). It radiates its power to the four rows of Ofanim [Wheels] (וְהִיא מֵאִירָה בְּכֹחָהּ לְאַרְבָּעָה שׁוּרוֹת אוֹפַנִּים), which are under the authority of Sandalfon of Asiyah (אֲשֶׁר הֵם תַּחַת יַד סַנְדַּלְפוֹן דַּעֲשִׂיָּה). For the Vav of the Heh nests within Metatron of Yetzirah (כִּי הַוָא״ו שֶׁל ה־ה״י הִיא מְקַנֶּנֶת בְּמֶטַטְרוֹן דִּיצִירָה), in the mystery of, “Six hundred thousand men” (שֵׁשׁ מֵאוֹת אֶלֶף אִישׁ) (Numbers 11:21), which are sixty myriads of angels (שֶׁהֵם שִׁשִּׁים רִבּוֹא מַלְאָכִים), constituting the Camp of Yisrael Above and below (שֶׁהֵם מַחֲנֵה יִשְׂרָאֵל לְמַעְלָה וּלְמַטָּה). The Masters of the Mishnah are likewise sixty myriads (וּמָארֵי מַתְנִיתִין הֵם גַּם כֵּן ס׳ רִבּוֹא), and this is also the number of the stars (וְזֶה גַּם כֵּן מִסְפַּר הַכּוֹכָבִים). Sandalfon possesses sixty myriads of Names (וְסַנְדַּלְפוֹן יֵשׁ לוֹ ס׳ רִבּוֹא שֵׁמוֹת), when he ascends into Yetzirah in the mystery of ascent (כְּשֶׁמִּתְעַלֶּה לַעֲלוֹת בִּיצִירָה בְּסוֹד עֲלִיָּה). The entire purpose and Tikkun [Rectification] of King David, peace be upon him (וְכָל מַגְמָתוֹ וְתִקּוּנוֹ שֶׁל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), was to rectify the nesting of the Daughter in Asiyah (הָיָה לְתַקֵּן הַקִּינוּן שֶׁל בַּרְתָּא בַּעֲשִׂיָּה), where the evil of the Kelipot [Shells] prevails over the good (אֲשֶׁר שָׁם הָרַע שֶׁל הַקְּלִיפּוֹת גּוֹבֵר עַל הַטּוֹב), transforming it into good through his wars (וּלְהַפְכוֹ לְטוֹבָה עַל־יְדֵי מִלְחֲמוֹתָיו). Nearly all the verses of Tehillim indicate these enemies (וּכְמַעַט כָּל פְּסוּקֵי דִמְזִמְרֵי תְּהִלִּים מוֹרִים עַל אֵלּוּ הָאוֹיְבִים), and he drove them away through his Kavanot [Intentions] (וְהָיָה מַבְרִיחָם בְּכַוָּנוֹתָיו). Therefore they placed him among the Ketuvim [Writings], the mystery of Asiyah (לָכֵן שָׂמוּהוּ בַּכְּתוּבִים סוֹד הָעֲשִׂיָּיה). Esther also, who is the attribute of Malkhut (וְגַם אֶסְתֵּר שֶׁהִיא מִדַּת מַלְכוּת), requested of the sages of the generation, “Write me for the generations” (כִּתְבוּנִי לְדוֹרוֹת) (בִּקְשָׁה מֵחַכְמֵי הַדּוֹר כִּתְבוּנִי לְדוֹרוֹת). Daniel also proves this (גַּם דָּנִיֵּאל יוֹכִיחַ), for his name is composed of the letters of El–Adonai (שֶׁהוּא אוֹתִיּוֹת אֵ־ל אֲדֹנָי), with the Alef serving both here and there (וְהָאַלֶ״ף מְשַׁמֶּשֶׁת לְכָאן וּלְכָאן).

For it is the Name that illuminates in Asiyah to sweeten its judgments (שֶׁהוּא הַשֵּׁם הַמֵּאִיר בַּעֲשִׂיָּה לְהָמְתִּיק דִּינָיו). Therefore he knew the End in its true form (וְלָכֵן יָדַע הַקֵּץ עַל בּוּרְיוֹ), for the Tikkun [Rectification] of the End is to complete “Go out, say to him” (כִּי תִקּוּן הַקֵּץ הוּא לְהַשְׁלִים קַיָּ״א צ׳וּאָה, צֵא תֹּאמַר לוֹ). There the good and the evil are truly intermixed (וְשָׁם מַמָּשׁ מְעֹרָב הַטּוֹב עִם הָרָע). The essence of his Neshamah [Soul] was from the mystery of the heels of Adam Kadmon extending into Asiyah (וְעִקַּר נִשְׁמָתוֹ הָיָה מִסּוֹד הָעֲקֵבַיִם דְּאָדָם קַדְמוֹן הַמִּתְפַּשְׁטִים בַּעֲשִׂיָּה), in the mystery of the saying of our Sages, of blessed memory, “In the footsteps of the Mashiach, insolence shall increase” (בַּעֲקֵבוֹת מְשִׁיחָא חוּצְפָּא יִסְגֵּי) (Sotah 49b). This is sufficient for our purpose (וְדַי בָּזֶה). But King Shlomo, peace be upon him (אֲבָל שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), delved more deeply into this knowledge than all who had preceded him (הֶעֱמִיק לָדַעַת מִכָּל אֲשֶׁר הָיוּ לְפָנָיו). Since the generation of Moshe Rabbenu, peace be upon him (מֵאַחַר דּוֹרוֹ שֶׁל מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), there was none like him (לֹא הָיָה כָּמוֹהוּ). As it is said, “Then there came two women who were harlots to the king” (אָז תָּבֹאנָה שְׁתֵּי נָשִׁים זֹנוֹת אֶל הַמֶּלֶךְ) (I Kings 3:16). It says, “Then” (וַאֲמַר אָז), and not before that time (וְלֹא מִקֹּדֶם לָכֵן). They were sweetened at the time of the building of the Beit HaMikdash [Holy Temple] (וְנִמְתְּקוּ בִּזְמַן בִּנְיַן בֵּית הַמִּקְדָּשׁ). He performed awesome operations (וְהָיָה פּוֹעֵל פְּעוּלוֹת נוֹרוֹאוֹת), even attaining knowledge of foreign wisdoms (אֲפִלּוּ לָדַעַת חָכְמָתִין נוֹכְרָאִין). Every day he would journey to Aza and Azael (וְהָיָה שָׁט בְּכָל יוֹם אֵצֶל עֲזָא וַעֲזָאֵל), upon a throne that stood upon an eagle (עַל כִּסֵּא שֶׁהָיָה עוֹמֵד עַל נֶשֶׁר). He gazed upon the Mountains of Darkness (וְצָפָה בְּהָרֵי חֹשֶׁךְ), in the mystery of, “And he built Tadmor in the wilderness” (וַיִּבֶן אֶת תַּדְמוֹר בַּמִּדְבָּר) (II Chronicles 8:4). Afterward the Kabbalah gradually diminished (וְאַחַר כָּךְ הָיְתָה הַקַּבָּלָה הוֹלֶכֶת וּמִתְמַעֶטֶת) among the sages of each generation (בְּקֶרֶב חַכְמֵי דּוֹר וָדוֹר).

For it is revealed only to the modest (כִּי אֵין מְגַלִּין אֶלָּא לִצְנוּעִים). For the most part, the Kohen Gadol [High Priest] and his companions, the Kohanim [Priests] and the Levites (וְעַל פִּי הָרוֹב הַכֹּהֵן הַגָּדוֹל וַחֲבֵירָיו, הַכֹּהֲנִים וְהַלְוִיִם), were expert in Shi'ur Komah [Measure of the Stature] and its Tikkunim [Rectifications] (הָיוּ בְּקִיאִים בְּשִׁעוּר קוֹמָה וְתִקּוּנָיו), in order to behold the King in His beauty on Yom HaKippurim [the Day of Atonement] within the Kodesh HaKodashim [Holy of Holies] (לִרְאוֹת אֶת הַמֶּלֶךְ בְּיָפְיוֹ בְּיוֹם הַכִּפּוּרִים בְּקוֹדֶשׁ הַקֳּדָשִׁים), in the mystery of, “Yishmael, My son, bless Me” (יִשְׁמָעֵאל בְּנִי בָּרְכֵנִי) (Berakhot 7a), as mentioned in Sefer Brit Menuchah [Book of the Covenant of Rest] (כְּנִזְכָּר בְּסֵפֶר בְּרִית מְנוּחָה). They were expert in the Tikkun [Rectification] of the Beit HaMikdash [Holy Temple] and its service (וְהָיוּ בְּקִיאִים בְּתִקּוּן הַמִּקְדָּשׁ וַעֲבוֹדָתוֹ), and, in general, in the way of the Sod [Mystery] (וּבִדְרֶךְ כְּלָל עַל דֶּרֶךְ הַסּוֹד), offering up the sparks of the holy Lights from the Kelipot [Shells] of the broken vessels into Kedushah [Holiness] (לְהַקְרִיב נִצּוֹצֵי אוֹרוֹת קְדוֹשִׁים מֵהַקְּלִיפּוֹת שֶׁל מָאנִין תְּבִירִין אֶל הַקְּדוּשָּׁה), in the mystery of the elevation of the sparks of the Inanimate, Vegetative, Animal, and Speaking realms (בְּסוֹד עֲלִיַּת נִצּוֹצֵי דְּצַח״ם). Therefore the worthy Kohanim [Priests] and Levites did not wish to serve Avodah Zarah [Idolatry] (וְלָכֵן לֹא רָצוּ הַכֹּהֲנִים וְהַלְוִיִם הַכְּשֵׁרִים לַעֲבוֹד עֲבוֹדָה זָרָה), and they uprooted their dwelling from the territory of the Ten Tribes to the territory of Yehudah and Binyamin (וְעָקְרוּ דִירָתָם מִן גְּבוּל עֲשֶׂרֶת הַשְּׁבָטִים אֶל גְּבוּל יְהוּדָה וּבִנְיָמִין), because, for the most part, they were subject to the service of Hashem under the righteous kings who ruled there (לִהְיוֹתָם עַל פִּי הָרוֹב מֻכְנָעִים לַעֲבוֹדַת הַשֵּׁם, מִן הַמְּלָכִים הַכְּשֵׁרִים שֶׁבָּהֶם). But in Yisrael, from Yerovam onward, there was no righteous king (אֲבָל בְּיִשְׂרָאֵל מִיָּרָבְעָם וָאֵילָךְ לֹא הָיָה מֶלֶךְ כָּשֵׁר). Indeed, consider the Merkavah [Chariot] of Yechezkel ben Buzi, who was specifically a Kohen [Priest] (וְהֲלֹא תִרְאֶה מֶרְכֶּבֶת יְחֶזְקֵאל בֶּן־בּוּזִי, הַכֹּהֵן דַּיְקָא), and Yirmiyahu ben Chilkiyahu, who was among the Kohanim [Priests] in Anatot (וְיִרְמְיָהוּ בֶן חִלְקִיָּהוּ, מִן הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת). In the Second Beit HaMikdash [Holy Temple], however, the Kabbalah ceased among them (וּבְבֵית שֵׁנִי פָּסְקָה מֵהֶם הַקַּבָּלָה), except for Shimon HaTzaddik [Simon the Righteous], who was among the last survivors of the Men of the Great Assembly (רַק שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָירֵי אַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה).

They instituted the prayers according to the path of the Sod [Mystery] (שֶׁתִּקְּנוּ הַתְּפִלּוֹת עַל דֶּרֶךְ הַסּוֹד). This Shimon, who served as Kohen Gadol [High Priest] in the Second Beit HaMikdash [Holy Temple] for many years (וְשִׁמְעוֹן זֶה אֲשֶׁר הָיָה כֹּהֵן בַּמִּקְדָּשׁ הַשֵּׁנִי זְמַן רָב), was a great sage and trustworthy in this wisdom (הָיָה חָכָם גָּדוֹל וְנֶאֱמָן בַּחָכְמָה הַזֹּאת), as is evident from the Baraitot of Rabbi Shimon HaTzaddik [Simon the Righteous] (כְּנִרְאֶה בִּבְרָיְיתוֹת דְּרַבִּי שִׁמְעוֹן הַצַּדִּיק), all of which consist of the teachings of Shi'ur Komah [Measure of the Stature] (כֻּלּוֹ דִּבְרֵי שִׁעוּר קוֹמָה). He transmitted it to the Talmidei Chachamim [Torah Sages] (וְהוּא מְסָרָהּ אֶל הַתַּלְמִידֵי חֲכָמִים), who received it from him (אֲשֶׁר הָיוּ מְקַבְּלִים מִמֶּנּוּ), as mentioned in Pirkei Avot [Ethics of the Fathers] (כְּנִזְכָּר בִּפְרָקֵי אָבוֹת). Seeing that this wisdom had ceased among the Kohanim [Priests] (בִּרְאוֹתוֹ כִּי פָּסְקָה הַחָכְמָה מִן הַכֹּהֲנִים), or perhaps because they were no longer sufficiently worthy (אוֹ לְפִי שֶׁלֹּא הָיוּ רְאוּיִים כָּל כָּךְ), for “it is transmitted only to one who is wise and understands from his own knowledge” (כִּי אֵין מוֹסְרִין אֶלָּא אִם כֵּן הוּא חָכָם וּמֵבִין מִדַּעְתּוֹ), and likewise, it is transmitted only to the modest (וְגַם אֵין מוֹסְרִין אֶלָּא לִצְנוּעִים). Thus the Kabbalah passed from mouth to the hearing ear (וְהָיְתָה הַקַּבָּלָה הוֹלֶכֶת מִפֶּה לְאֹזֶן הַשּׁוֹמֵעַ), to the uniquely chosen individuals of every generation (אֶל יְחִידֵי סְגוּלָּה שֶׁבְּכָל דּוֹר וָדוֹר).

They composed books, such as Rabbi Yishmael Kohen Gadol [High Priest], who composed Sefer Pirkei Heikhalot [Book of the Chapters of the Heavenly Palaces] (וְהֵמָּה חִבְּרוּ סְפָרִים כְּגוֹן רַבִּי יִשְׁמָעֵאל כֹּהֵן גָּדוֹל שֶׁחִבֵּר סֵפֶר פִּרְקֵי הֵיכָלוֹת). It is not found complete in our generation (וְאֵינוֹ נִמְצָא בִּשְׁלֵימוּת בְּדוֹרֵנוּ), but only as scattered booklets filled with many errors (רַק קוֹנְטְרִיסִים נִפְרָדִים וּמָלֵא טָעוּיוֹת רַבִּים). Our master and teacher, the Ari, of blessed memory (וְאָמַר מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה), said that it was within his power to correct the errors in the Names (שֶׁבְּיָדוֹ לְתַקֵּן הַטָּעוּת שֶׁל הַשֵּׁמוֹת), but he did not wish to correct them (וְלֹא רָצָה לְתַקְּנוֹ), lest people gaze upon the Merkavah [Chariot] and stray from the path, Heaven forbid (כְּדֵי שֶׁלֹּא יִהְיוּ צוֹפִים בַּמֶּרְכָּבָה וְיֵצְאוּ מִן הַדֶּרֶךְ חַס וְשָׁלוֹם), as happened to Elisha Acher (כְּמוֹ שֶׁאֵרַע לֶאֱלִישָׁע אַחֵר).

Rabbi Eliezer HaGadol [the Great] also composed a book called Tzava'at Rabbi Eliezer HaGadol [The Testament of Rabbi Eliezer the Great] (וְגַם רַבִּי אֱלִיעֶזֶר הַגָּדוֹל חִבֵּר סֵפֶר אֶחָד הַנִּקְרָא צַווַּאת רַבִּי אֱלִיעֶזֶר הַגָּדוֹל), and it is exceedingly extensive (וְהוּא גָּדוֹל מְאֹד), and I have seen a large portion of it (וְרָאִיתִי חֵלֶק גָּדוֹל מִמֶּנּוּ). Rabbi Akiva, his disciple, likewise composed books (וְגַם רַבִּי עֲקִיבָא תַּלְמִידוֹ הָיָה מְחַבֵּר סְפָרִים). Otiyot deRabbi Akiva [The Letters of Rabbi Akiva] is also a very lengthy book (וְגַם אוֹתִיּוֹת דְּרַבִּי עֲקִיבָא הוּא סֵפֶר אָרוֹךְ מְאֹד), yet only a very small portion of it remains with us (וְאֵין לָנוּ אֶלָּא מְעַט מִזְעָר). He also composed Sefer Havdalah deRabbi Akiva [The Book of Separation of Rabbi Akiva], which is mentioned in the Zohar (וְגַם חִבֵּר סֵפֶר הַבְדָּלָה דְּרַבִּי עֲקִיבָא הַנִּזְכָּר בַּזֹּהַר). And Sefer HaKaneh [The Book of the Reed] (וְסֵפֶר הַקַּנֶּה), and the Sifra of Rav Yisa Sava (וְסִפְרָא דְרַב יִיסָא סָבָא), and the Sifra of Rav Yiva Sava (וְסִפְרָא דְרַב יִיבָא סָבָא). Also after the destruction (וְגַם אַחַר הַחֻרְבָּן), the Ruach Elohim Chayim [Spirit of the Living God] did not cease to hover over those who were worthy of it (לֹא נִמְנַע רוּחַ אֱלֹהִים חַיִּים לִהְיוֹת מְרַחֶפֶת עַל הָרְאוּיִים אֵלָיו), as is evident in the generation of Rashbi, peace be upon him, and his companions (כְּנִרְאֶה בְּדוֹרוֹ שֶׁל רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם וַחֲבֵירָיו), and Rabbi Pinchas ben Ya'ir (וְרַבִּי פִּנְחָס בֶּן יָאִיר), and the Sifra of Rav Hamnuna Sava and his son (וְסִפְרָא דְרַב הַמְנוּנָא סָבָא וּבְרֵיהּ), who received most of his mysteries through Eliyahu, of blessed memory (שֶׁקִּבֵּל רֹב סוֹדוֹתָיו עַל־יְדֵי אֵלִיָּהוּ ז״ל), just as Rashbi, peace be upon him (כְּמוֹ הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), as mentioned in the Zohar (כְּנִזְכָּר בַּזֹּהַר). He composed Sefer HaZohar (וְהוּא עָשָׂה סֵפֶר הַזֹּהַר), and the spark of his Neshamah [Soul] was revealed to him (וְנִתְגַּלָּה אֵלָיו נִצּוֹץ נִשְׁמָתוֹ), which was a spark of Moshe Rabbenu, peace be upon him (שֶׁהוּא נִצּוֹץ מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם). He studied with him the composition of the Ra'aya Meheimna [Faithful Shepherd] (וְלָמַד עִמּוֹ הַחִבּוּר שֶׁל הָרַעְיָא מְהֵימְנָא), which was composed afterward (שֶׁנַּעֲשָׂה אַחַר־כָּךְ), as mentioned in Parashat Pinchas, “And in the earlier composition” (וּבְחַבּוּרָא קַדְמָאָה) (כְּנִזְכָּר בְּפָרָשַׁת פִּינְחָס). And at that time the Sifra of Rabbi Kruspadai, Beloved of the Heart, was composed (וּבְאוֹתוֹ זְמַן נַעֲשָׂה סִפְרָא דְרַבִּי כְּרוּסְפְּדָאֵי חֲמִיד לִבָּא). This is the spark of the Tzitzit [Fringes] of the supernal Tallit [Prayer Shawl] (וְהוּא נִצּוֹץ הַצִּיצִית שֶׁל הַטַּלִּית הָעֶלְיוֹן), for the Targum of “You shall make twisted cords for yourself” (גְּדִלִים תַּעֲשֶׂה לָּךְ) (Deuteronomy 22:12) is Kruspadain (כִּי תַרְגוּמוֹ שֶׁל גְּדִלִים תַּעֲשֶׂה לָּךְ הוּא כְּרוּסְפְּדָאִין). This is precisely the mystery of the spark of the eyes of Ze'ir Anpin (וְהוּא מַמָּשׁ סוֹד נִצּוֹץ עֵינֵי זְעֵיר), and “the eyes of the beautiful maiden who has no eyes” (וְעֵינֵי עוֹלִימְתָּא שַׁפִּירְתָּא דְּלֵית לָהּ עֵינִין) (Zohar, Mishpatim 95b), which are fixed in the Tallit [Prayer Shawl] of Ze'ir Anpin (הַנִּקְבָּעִים בַּטַּלִּית דְּזְעֵיר), which is entwined within the Gates of Arich Anpin (הַמְסֻבָּךְ בְּשַׁעֲרֵי אֲרִיךְ), where they become interwoven like a garment (וּמִסְתַּבְּכִים כְּעֵין בֶּגֶד), and are formed into a Tallit [Prayer Shawl] (וְנַעֲשִׂים כְּמוֹ טַלִּית). And they illuminate the eyes in the mystery of Netzach, Hod, and Yesod of Abba and Imma (וּמֵאִירִים הָעֵינַיִם בְּסוֹד נָה״י דְּאַבָּא וְאִמָּא). Even Kudsha Berikh Hu and Shekhinta, who are Ze'ir Anpin and Nukvah (וַאֲפִלּוּ קב״ה וּשְׁכִינְתָּא דְּאִינוּן זְעֵיר וְנוּקְבָא), await the light of these eyes (הֵם מְחַכִּים אֶל אוֹר הָעֵינַיִם הָאֵלֶּה). Therefore it says in Tikkunei HaZohar (וְלָכֵן אוֹמֵר בְּתִיקּוּנֵי הַזֹּהַר), concerning the verse, “This is the book of the generations of Adam” (זֶה סֵפֶר תּוֹלְדוֹת אָדָם) (Genesis 5:1), “For behold, how many books there are” (דְּהָא כַּמָּה סִפְרִין אִינּוּן): Sefer Raziel [Book of Raziel] (סִפְרָא דְרָזִיאֵל), Sefer Chanoch [Book of Enoch] (סִפְרָא דְחֲנוֹךְ), the Sifra of Rav Yiva Sava (סִפְרָא דְרַב יִיבָא סָבָא), and the Sifra of Rabbi Kruspadai (סִפְרָא דְרַבִּי כְּרוּסְפְּדָאֵי). Whoever studies them (אֲשֶׁר כָּל הַמְעַיֵּין בּוֹ), Kudsha Berikh Hu and Shekhinta come (בָּא קב״ה וּשְׁכִינְתֵּיהּ), together with all the hosts of heaven (עִם כָּל חֵילוֹי שְׁמַיָּא), and they attend to his words (וּצְיָיתִין לְמִילֵּיהּ), for the reason already mentioned (מִטַּעַם הַנִּזְכָּר). Other books were likewise composed at that time (וְגַם סְפָרִים אֲחֵרִים נַעֲשׂוּ בְּאוֹתוֹ זְמַן), which were hidden away in caves (שֶׁנִּגְנְזוּ בַּמְּעָרוֹת). At times they were revealed to people traveling through the wilderness (וּלְפָעָמִים נִתְגַּלּוּ לִבְנֵי אָדָם הוֹלְכֵי מִדְבָּרוֹת), but whenever they wished to examine them closely, they flew from their hands (וּכְשֶׁרָצוּ לַעֲיֵן בָּהֶם פָּרְחוּ מִיָּדָם), as is mentioned many times in the Zohar (כְּנִזְכָּר בַּזֹּהַר כַּמָּה פְּעָמִים). The general principle that emerges from these books (אֲבָל כְּלָל הָעוֹלֶה מִן הַסְּפָרִים), is that they were concerned for the honor of Molcho shel Olam [the King of the Universe] (שֶׁחָשׁוּ לִכְבוֹד מַלְכּוֹ שֶׁל עוֹלָם), and therefore concealed the wisdom in strange and varied expressions (וְהִסְתִּירוּ הַחָכְמָה בִּמְלוֹת זָרִים וְשׁוֹנִים). A little language contains much (וּלְשׁוֹן מוּעָט מַחֲזִיק אֶת הַמְּרוּבֶּה), so that it would require nearly several booklets to explain a single matter (עַד שֶׁכִּמְעַט כַּמָּה קוֹנְטְרִיסִים צָרִיךְ פֵּירוּשׁ עַל עִנְיָן אֶחָד). Every book employs different appellations (וּבְכָל סֵפֶר כִּנּוּיִים אֲחֵרִים); the vision of one is not like the vision of another (לֹא רְאִי זֶה כִּרְאִי זֶה), and the reader finds no peace of mind in comprehending them (וְאֵין לַקּוֹרֵא נַחַת רוּחַ לְהַשִּׂיגָם). Therefore Rashbi, peace be upon him (לָכֵן גַּם הָרַשְׁבּ״י עָלָיו הַשָּׁלוֹם), chose Rabbi Abba (בְּרַבִּי אַבָּא), because he knew how to conceal this wisdom with a little language containing much (שֶׁיוֹדֵעַ לְהַסְתִּיר הַחָכְמָה הַזֹּאת בִּלְשׁוֹן מוּעָט מַחֲזִיק אֶת הַמְּרוּבֶּה). Therefore he desired that Rabbi Abba specifically should write it (לֹא הָיָה רוֹצֶה שֶׁהוּא דַּוְקָא יִכְתֹּב), as mentioned in Parashat Mishpatim, daf 55a of the Great Zohar (כְּנִזְכָּר בְּפָרָשַׁת מִשְׁפָּטִים דַף נ״ה ע״א זוֹהַר גָּדוֹל). “Rabbi Elazar said, ‘All these Tikkunim [Rectifications] Father revealed to them’” (אָמַר רַבִּי אֶלְעָזָר כָּל הָנֵי תִּיקּוּנִין אַבָּא גַּלֵּי לוֹן), “so that they would not enter the World to Come in shame” (בְּגִין דְּלָא יַעֲלוּ בְּכִיסוּפָא לְעָלְמָא דְאָתֵי).

Its explanation is: Rashbi, peace be upon him (פֵּירוּשׁ הָרַשְׁבּ״י עָלָיו הַשָּׁלוֹם), revealed the entirety of the Idra Zuta [Lesser Assembly] to his disciples at the time of his passing (הָיָה מְגַלֶּה לְתַלְמִידָיו כָּל הָאִדְרָא זוּטָא בִּשְׁעַת פְּטִירָתוֹ), so that they would not come to behold the face of the Shekhinah empty-handed (שֶׁלֹּא יָבוֹא לִרְאוֹת פְּנֵי הַשְּׁכִינָה רֵיקָם). For they said there, “Happy is he who comes here with his learning in his hand” (אַשְׁרֵי מִי שֶׁבָּא לְכָאן וְתַלְמוּדוֹ בְּיָדוֹ) (Ketubot 111b). As our Sages, of blessed memory, said, “Until they restore our learning to us” (עַד דְּנָהֲדוּר תַּלְמוּדָאִי) (Sanhedrin 99a). For that moment is the time of a person's passing (שֶׁאוֹתָהּ שָׁעָה הִיא עֵת פְּטִירַת הָאָדָם), to elevate Mayin Nukvin [Feminine Waters] until the completion of his Tikkun [Rectification] (לְהַעֲלוֹת מַ״ן עַד קְצֵה גְּמַר תִּקּוּנוֹ), so that he should not depart with deficiency or blemish (וְלֹא יִסְתַּלֵּק בִּגְרָעוֹ וּבְפְגָמוֹ). These mysteries of the Kabbalah (כִּי אֵלּוּ הַסּוֹדוֹת שֶׁל הַקַּבָּלָה), draw and bind the Neshamah [Soul] to the Shekhinah [Divine Presence] (מַמְשִׁיכִים וּמַדְבִּיקִים הַנְּשָׁמָה בַּשְּׁכִינָה), in the mystery of, “For no man shall see Me and live” (כִּי לֹא יִרְאַנִי הָאָדָם וָחָי) (Exodus 33:20). Therefore the Shekhinah is called Ketz HaYamin [The End of the Right] (וּמִפְּנֵי זֶה נִקְרֵאת הַשְּׁכִינָה קֵ״ץ הַיָּמִין), for she comes after the departure of the Neshamah [Soul] (שֶׁבָּאָה אַחַר צֵאת הַנְּשָׁמָה). A person must bind his Neshamah [Soul] to the Shekhinah [Divine Presence] through these mysteries (וְצָרִיךְ לְדַבֵּק נִשְׁמָתוֹ בַּשְּׁכִינָה עַל יְדֵי אֵלּוּ הַסּוֹדוֹת), and immediately he departs together with the Shekhinah [Divine Presence] (וּתְכֵף יְסַלֵּק עַצְמוֹ עִם הַשְּׁכִינָה). She is the Ark of the Covenant of Hashem (הִיא אֲרוֹן בְּרִית ה׳), journeying before him a distance of three days (נֹסֵעַ לְפָנָיו דֶּרֶךְ שְׁלֹשֶׁת יָמִים), to seek for him a resting place in Gan Eden [Garden of Eden] (לָתוּר לוֹ מָקוֹם מְנוּחָה בְּגַן עֵדֶן). But if the opposite occurs, Heaven forbid (וְאִם אַפְכָא חַס וְשָׁלוֹם), then the Evil Moon cleaves to him (מִתְדַּבְּקָא בֵיהּ סִיהֲרָא בִישָׁא), which is called Ketz HaYamim [The End of Days] (הַנִּקְרֵאת קֵ״ץ הַיָּמִים), for it comes after the body (שֶׁבָּאָה אַחֲרֵי הַגּוּף), in the mystery of, “He sets an end to darkness” (קֵץ שָׂם לַחֹשֶׁךְ) (Job 28:3), and, Heaven forbid, it also takes hold of the sinful Nefesh [Soul] (וְלוֹקַחַת חַס וְשָׁלוֹם הַנֶּפֶשׁ הַחוֹטֵאת גַּם כֵּן). May the Merciful One save us (רַחֲמָנָא לִצְלָן). It is one or the other (אוֹ זֶה אוֹ זֶה). This is sufficient for our purpose (וְדַי בָּזֶה).

And let us return to the language of the Zohar (וְנָחוּזוּר אֶל לְשׁוֹן הַזֹּהַר), to its statement, “Now, why was it necessary for these things to be revealed?” (הַשְׁתָּא אַמַּאי אִצְטְרִיכוּ לְאִתְגְּלָאָה). This is sufficient, namely what my father revealed at the time of his passing (וְדַי בָּזֶה מַה שֶּׁגִּלָּה אָבִי בְּעֵת פְּטִירָתוֹ), so that he would not depart with deficiency (שֶׁלֹּא יִסְתַּלֵּק עַצְמוֹ בִּגְרִיעוּ), as we have explained (כַּדְּפֵירַשְׁנוּ). But now there is no need to reveal these mysteries (אֲבָל הַשְׁתָּא אֵין צֹרֶךְ לְגִילּוּי לַסּוֹדוֹת הָאֵלּוּ), for the reason, “The righteous shall walk in them, but transgressors shall stumble in them” (צַדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10), as mentioned in the Idra (כְּנִזְכָּר בַּאִדְרָא). A person may incur loss rather than gain (וְיָכוֹל לְהַפְסִיד וְלֹא לְהַרְוִיחַ). Why then were these mysteries written down by Rabbi Abba (וְלָמָּה נִכְתְּבוּ הַסּוֹדוֹת הָאֵלּוּ עַל יְדֵי רַבִּי אַבָּא)? Would it not, on the contrary, have been proper to conceal them, lest the wicked stumble through them (וְהֲלֹא אֲדַרְבָּא רָאוּי לְהַסְתִּירָם שֶׁלֹּא יִכָּשְׁלוּ בָּהֶם רְשָׁעִים)? Rabbi Abba answered him (הֵשִׁיב לוֹ רַבִּי אַבָּא), “What I wrote, I wrote from the Holy Luminary” (הַהוּא דַּאֲנָא כְּתַבְנָא מִבּוּצִינָא קַדִּישָׁא) (Zohar, Shemot 123b). That is to say, I wrote only that very small portion (כְּלוֹמַר הַהוּא מְעַט הַקָּט), a small space containing much (מָקוֹם מוּעָט מַחֲזִיק אֶת הַמְּרוּבֶּה), with exceedingly great brevity (בְּקִצּוּר מֻפְלָג שֶׁכָּתַבְתִּי). Those mysteries came forth from the mouth of a holy spark (מִפִּי נִצּוֹץ קָדוֹשׁ יָצְאוּ הַסּוֹדוֹת הָהֵם), and for this reason I did not err (וּמִטַּעַם זֶה אֲנִי לֹא טָעִיתִי), for I copied them from his mouth word for word (כִּי הֶעֱתַקְתִּי מִפִּיו מִלָּה בְּמִלָּה), and I did not alter the matters (וְלֹא שִׁנִּיתִי הַדְּבָרִים). “I said and I wrote for the companions” (אֲמִינָא וְכְתַבְנָא לְגַבֵּי חַבְרַיָּא), that is, I said within my heart and wrote for the companions (פֵּירוּשׁוֹ אֲמִינָא חָשַׁבְתִּי בְּלִבִּי וְכָתַבְתִּי לְגַבֵּי חַבְרַיָּא), the “seven eyes of Hashem” (שִׁבְעָה עֵינֵי ה׳) (Zechariah 4:10), namely the disciples of Rashbi, peace be upon him (תַּלְמִידֵי רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם), who entered and departed with us in the holy Idra (דַּעֲלוּ וְנָפְקוּ עִמָּנוּ בְּאִדְרָא קַדִּישָׁא), and who know the mysteries that Rashbi revealed in their particulars (וְיוֹדְעִים הַסּוֹדוֹת שֶׁגִּלָּה הָרַשְׁבּ״י בִּפְרָטָיו), and all the more so their general principles (וּמִכָּל שֶׁכֵּן כְּלָלָיו).

And I wrote these general principles only for the companions (וְכָתַבְתִּי הַכְּלָלִים הָאֵלֶּה לְגַבֵּי חַבְרַיָּא לְבַדָּם), as a remembrance, one out of a thousand (לְזִכָּרוֹן אֶחָד מִנִּי אֶלֶף), so that the mysteries would not be forgotten (שֶׁלֹּא יִשְׁתַּכְּחוּ הַסּוֹדוֹת), and from these general principles they would remember, and not forget, the particulars (וּמִתּוֹךְ הַכְּלָלִים יִזְכְּרוּ וְלֹא יִשְׁכְּחוּ הַפְּרָטִים). But they were not intended for the other Torah sages of their generation (וְלֹא לִשְׁאָר תַּלְמִידֵי חֲכָמִים שֶׁבְּדוֹרָם), much less for the later generations that would come after them (וּמִכָּל שֶׁכֵּן קַל וָחוֹמֶר דּוֹרוֹת אַחֲרוֹנִים הַבָּאִים אַחֲרֵיהֶם), in every generation (בְּכָל דוֹר וָדוֹר). For them these writings would serve neither as a remembrance nor as an advantage (לֹא יִהְיֶה לָהֶם לֹא לְזִכָּרוֹן וְלֹא לְיִתְרוֹן); on the contrary, Heaven forbid, they might incur wrath (וַאֲדַרְבָּא חַס וְשָׁלוֹם יַשִּׂיגוּ חָרוֹן). May our Master in Heaven save us from this (וּמִזֶּה יַצִּילֵנוּ מָרָן דִּבְשְׁמַיָּא), and may He refine our intellect through these compositions of ours (וִיצַחְצַח שִׂכְלֵינוּ בַּחִבּוּרִים הַלָּזֶה). For I did not compose them for my own honor, nor for the honor of my father's house (כִּי לֹא לִכְבוֹדִי עָשִׂיתִי וְלֹא לִכְבוֹד בֵּית אָבִי), but only so that this generation would not remain orphaned of these mysteries of Shi'ur Komah [Measure of the Stature] (אֶלָּא כְּדֵי שֶׁלֹּא יִהְיֶה הַדּוֹר יָתוֹם מֵאֵלּוּ הַסּוֹדוֹת שֶׁל שִׁיעוּר קוֹמָה). My mind is not satisfied with the commentaries that Rav Rabbi Moshe Cordovero, of blessed memory, composed on the Zohar (וְאֵין דַּעְתִּי נוֹחָה מִן הַפֵּירוּשִׁים שֶׁחִבֵּר הָרַב רַבִּי מֹשֶׁה קוֹרְדוֹבֵּירוֹ ז״ל עַל הַזֹּהַר), although Moshe and his Torah are true with respect to the World of Tohu, which is the World of Belimah, and nothing else (הָגָם כִּי מֹשֶׁה וְתוֹרָתוֹ אֱמֶת בְּעוֹלַם הַתֹּהוּ שֶׁהוּא עוֹלָם הַבְּלִימָה לֹא זָלָּת). Nevertheless, the discourses of the Zohar do not tolerate his interpretation at all (אֲבָל מִמַּאֲמָרֵי הַזֹּהַר לֹא סוֹבְלִין פֵּירוּשׁוֹ כְּלָל), and his explanations do not enable one to attain them, for they belong to Tohu (וְלֹא יוֹעִילוּ לְהַשִּׂיגוֹ כִּי תֹּהוּ הֵם). The Ari, of blessed memory, however, speaks entirely of the World of Tikkun [Rectification], and of the eighth king, “And Hadar reigned” (וְיִמְלֹךְ הָדָר) (Genesis 36:39), which is this world (וְהָאֲרִ״י ז״ל הוּא מְדַבֵּר כּוּלוֹ בְּעוֹלָם הַתִּקּוּן בְּמֶלֶךְ הַשְּׁמִינִי שֶׁהוּא וְיִמְלֹךְ הָדָר שֶׁהוּא הָעוֹלָם הַזֶּה), as well as the orders of the World of Tohu in the mystery of Ma'aseh Bereshit [the Work of Creation] (וְגַם סְדָרֵי עוֹלַם הַתֹּהוּ בְּסוֹד מַעֲשֵׂה בְּרֵאשִׁית), together with their matters, if the Creator wills that they be explained (וְעִנְיַנֵיהֶם שֶׁנִּפְרָשִׁים אִם יִרְצֶה הַבּוֹרֵא). Rav Moshe Cordovero did not know even a single letter of this (וְאֵין לְרַב מֹשֶׁה קוֹרְדוֹבֵּירוֹ יָדַע אֶת אַף אוֹת אַחַת מִזֶּה). This demonstrates that they never knew anything of the World of Tohu except the account of the Kings of Tohu (וְיוֹצָדֵק בְּזֶה שֶׁלֹּא יָדְעוּ מֵעוֹלַם הַתֹּהוּ דָּבָר אֶלָּא בְּזְמַן מַלְכֵי תֹּהוּ), without understanding their governance or their mystery (וּבְּלֹא יִדְעַת הֲנָגָתָם וְסוֹדָם), and the explanation of the World of Tohu will be presented in its proper depth (וּיָבֹא בֵּיאוּרוֹ שֶׁל עוֹלַם הַתֹּהוּ בְּפָנִים). And all the more so is Sefer Yareach Yakar [Precious Moon], the commentary on the Zohar composed by Rabbi Avraham Galanti, of blessed memory, the author of Sefer Kol Bochim [The Voice of Those Who Weep] (וּמִכָּל שֶׁכֵּן הַסֵּפֶר יָרֵחַ יְקָר בֵּיאוּר עַל הַזֹּהַר שֶׁעָשָׂה מָר ר׳ אַבְרָהָם גָּלַנְטִי ז״ל מְחַבֵּר סֵפֶר קוֹל בּוֹכִים), and the commentary of our teacher, Rav Rabbi Chaim Kalippriz [Vital] (וְהַבֵּיאוּר שֶׁל מוֹרֵנוּ הָרַב חַיִּים קְלִיפְרִיז), on the Zohar, before he entered this wisdom of the Ari, of blessed memory (עַל הַזֹּהַר כְּדֵי שֶׁיֵּרֵד אֶל הַחָכְמָה הַזֹּאת שֶׁל הָאֲרִ״י ז״ל), until he himself thought that there was none equal to him (עַד שֶׁחָשַׁב בְּעַצְמוֹ אֵין דּוֹמֶה לּוֹ). Even when the Ari, of blessed memory, came to Tzefat, may it be rebuilt and established (אֲפִלּוּ בִּזְמַן בִּיאַת הָאֲרִ״י ז״ל תְּצָפֶת תּוֹבב״א), he remained there for six months, waiting and anticipating the arrival of our teacher, Rabbi Chaim, so that he might receive from him the wondrous mysteries of this wisdom (יָשָׁב שָׁם שֵׁשׁ חֳדָשִׁים מְמַתֵּן וּמְצַפֶּה מָתַי יָבוֹא מוֹרֵנוּ הָרַב ר׳ חַיִּים וְיִקַּבֵּל מִמֶּנּוּ רַזֵי פְּלָאֵי סוֹדוֹת הַחָכְמָה). Six months passed, and he did not go to him (וַעֲבָרוּ שֵׁשׁ חֳדָשִׁים וְלֹא הָלַךְ אֵצֶלּוֹ). On the contrary, he thought that the Ari, of blessed memory, would need to learn from him (וַאֲדַרְבָּא חָשַׁב הוּא שֶׁהָאֲרִ״י ז״ל יִצְטָרֵךְ לִלְמוֹד מֵעִמּוֹ). Although the Ari was the humblest of all men upon the face of the earth (וְאִף כִּי הָיָה עָנָו מִכָּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה), he did not wish either to go himself or to send someone after him to urge him to come and study with him (לֹא רָצָה לֵילֶכֶת אוֹ לִשְׁלֹחַ אַחֵר אַחֲרוֹ וּלְזַרְזוֹ שֶׁיָּבוֹא לִלְמוֹד אֵצֶלּוֹ), for the reason of, “I adjure you, O daughters of Jerusalem” (הִשְׁבַּעְתִּי אֶתְכֶן בְּנוֹת יְרוּשָׁלַיִם) (Song of Songs 2:7), namely, the Torah sages dwelling in the supernal Jerusalem, filled with the souls of Yisrael (הֵם הַתַּלְמִידֵי חֲכָמִים הַשּׁוֹכְנִים בְּעִיר יְרוּשָׁלַיִם שֶׁל מָעְלָה מְלֵאִיאָה נְשָׁמוֹת מִיִשְׂרָאֵל), “I loosen your flesh like gazelles and like hinds of the field” (אֲנִי מְתִירָה אֶת בְּשָׂרֵיכֶן כַּצְּבָאוֹת וּכְאַיְּלוֹת הַשָּׂדֶה).

If you violate this oath, then every person has permission to hunt them down and kill them, for they become ownerless [Hefker] (אִם תַּעֲבְרוּ עַל הַשְּׁבֻעָה הַזֹּאת שֶׁכָּל אָדָם יֵשׁ לוֹ רְשׁוּת לִצְוֹד וּלְהָמִית אוֹתָם כִּי הֵם הָפְקָר). The disciples themselves are the legions and hosts of the Shekhinah [Divine Presence] (וְהַתַּלְמִידִים עַצְמָם הֵם חֵילוֹת וּצְבָאוֹת הַשְּׁכִינָה), which receives its sustenance from the nourishment of the Yesod [Foundation], called Shaddai (הַמִּסְתַּפֶּקֶת בְּמָזוֹן יְסוֹד הַנִּקְרָא שַׁדַּי), for it is the completion of the body, which said to His world, “Enough” (כִּי הוּא סִיוּמָא דְגוּפָא שֶׁאָמַר לְעוֹלָמוֹ דַּי). Likewise, the Palace of Assembly and the Palace of Livnat HaSapir [Pavement of Sapphire] are included together in the mystery of the Tikkun [Rectification] (וְגַם הֵיכַל כְּנֶסִיָּה וְהֵיכַל לִבְנַת הַסַּפִּיר נִכְלָלִים יַחַד בְּסוֹד הַתִּקּוּן), except that it serves as the head and crown of the World of Yetzirah (אֶלָּא שֶׁהוּא רֹאשׁ וְכֶתֶר לָעוֹלַם הַיְצִירָה), and it is the Chakal Tapuchin Kaddishin [Field of Holy Apples] (וְהוּא חֲקַל תַּפּוּחִין קַדִּישִׁין). Shaddai has the numerical value of HaSadeh [the Field] (וְשַׁדַּי גִּימַטְרִיָּא הַשָּׂדֶה), and also the numerical value of Metatron (וְגִימַטְרִיָּא מֶטַטְרוֹן), who remains concealed within it throughout all the weekdays (שֶׁמִּסְתַּתֶּרֶת בּוֹ עַצְמוֹ כָּל יְמֵי הַחוֹל), and he is the garments of the weekdays (וְהוּא לְבוּשִׁין דְּחוֹל). From this place go forth the “Daughters of Jerusalem” (וּמִמָּקוֹם זֶה יָצְאוּ בְּנוֹת יְרוּשָׁלַיִם), namely the Talmidei Chachamim [Torah Sages] (הֵם הַתַּלְמִידֵי חֲכָמִים), that is, from the Palaces of Beri'ah (דְּהַיְינוּ מֵהֵיכְלֵי בְּרִיאָה). The meaning of the oath is this: “If you awaken and if you arouse the love” (אִם תָּעִירוּ וְאִם תְּעוֹרְרוּ אֶת הָאַהֲבָה), namely, the love of studying Kabbalah (שֶׁל לִמּוּד הַקַּבָּלָה), until it desires it of its own accord (עַד שֶׁתַּחְפָּץ מֵעַצְמוֹ), by pursuing his master in order to receive from him the mysteries of Chokhmah [Wisdom] (בְּרָדְפוֹ אַחֲרֵי רַבּוֹ לְקַבֵּל מִמֶּנּוּ רָזֵי הַחָכְמָה), with great diligence and great humility (בְּאִשְׁתַּדְלוּתָא סַגִּיא וּבְעֲנָוְתָנוּתָא סַגִּיא), in the mystery of, “Hashem, I have heard Your report; I was afraid” (יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי) (Habakkuk 3:2), and as it is written, “The humble shall hear and rejoice” (יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ) (Psalms 34:3). He shall receive it mouth to mouth, with joy and gladness of heart (וְיִקַּבְּלֶנּוּ מִפֶּה אֶל פֶּה בְּשִׂמְחָה וּבְטוּב לֵבָב), for the Shekhinah [Divine Presence] rests only in the midst of joy (כִּי אֵין הַשְּׁכִינָה שׁוֹרָה אֶלָּא מִתּוֹךְ שִׂמְחָה), because this brings about Devekut [Cleaving] and profound contemplation (כִּי זֶה מֵבִיא דְּבֵקוּת וְעִיּוּן גָּדוֹל). From this side come love, brotherhood, and joy (כִּי מֵהַאי סִטְרָא אַהֲבָה וְאַחֲוָה וַחֲדוָה), while from the other side come wailing and weeping (וּמֵהַאי סִטְרָא יִלְלָה וּבְכִיָּה): “A time to weep and a time to laugh” (עֵת לִבְכּוֹת וְעֵת לִשְׂחוֹק) (Ecclesiastes 3:4). “He shall not come at all times into the Holy Place” (וְאַל יָבֹא בְּכָל עֵת אֶל הַקֹּדֶשׁ) (Leviticus 16:2). “It is a time to act for Hashem” (עֵת לַעֲשׂוֹת לַי־יָ) (Psalms 119:126), for Ze'ir Anpin, in the mystery of, “With this shall Aharon come into the Holy Place” (בְּזֹאת יָבוֹא אַהֲרֹן אֶל הַקֹּדֶשׁ) together with “This [Zeh] and this [Zot]” (זֶה וְזֹאת) (Leviticus 16:3). The one who understands will understand (וְהַמֵּבִין יָבִין).

And I say that no Mekubal [Kabbalist] or sage in these mysteries should pursue any Torah scholar (וַאֲנִי אוֹמֵר שֶׁאַל יִרְדּוֹף שׁוּם מְקוּבָּל וְחָכָם בַּסּוֹדוֹת הָאֵלֶּה אַחֲרֵי שׁוּם תַּלְמִיד חָכָם), even if he possessed all the treasures of Yisrael and all the good qualities of Moshe and Aharon (אֲפִלּוּ יִהְיֶה לוֹ כָּל חֶמְדַּת יִשְׂרָאֵל וְיִהְיוּ לוֹ כָּל הַמִּדּוֹת טוֹבוֹת שֶׁל מֹשֶׁה וְאַהֲרֹן), unless he himself pursues you with great longing and humility (אִם לֹא שֶׁהוּא עַצְמוֹ יִרְדּוֹף אַחֲרֶיךָ בְּחֵשֶׁק גָּדוֹל וּבְעֲנָוָה), in fulfillment of what our Sages, of blessed memory, said, “Drink their words with thirst” (וֶהֱוֵי שׁוֹתֶה בַּצָּמָא אֶת דִּבְרֵיהֶם) (Avot 1:4). “For Hashem is a God of knowledge, and by Him actions are weighed” (כִּי אֵל דֵּעוֹת יְיָ וְלוֹ נִתְכָּנוּ עֲלִילוֹת) (I Samuel 2:3). To pursue after him is the work of Samael, the Accuser (לִרְדּוֹף אַחֲרָיו סַמָּאֵל הַמְּקַטְרֵג), who is the master of sin (שֶׁהוּא מָארֵי דְּחוֹבָא), who presses those who are worthy, to bring satisfaction to the Shekhinah (הַדּוֹחֵק אֶת הָרְאוּיִים לַעֲשׂוֹת נַיְיחָא לְשְׁכִינְתָּא). He places a separating barrier between him and the mysteries, so that he will not understand them (וְיַעֲשֶׂה מָסָךְ מַבְדִּיל בֵּינוֹ לְבֵין הַסּוֹדוֹת לְבִלְתִּי יָבִין אוֹתָם), or he will bring many counsels and schemes from afar (אוֹ יָבִיא ס״ט עֵצוֹת וּתְחַבּוּלוֹת מֵרָחוֹק), with conflicts and other events that arise in the world (בְּסִכְסוּכִים וּמַעֲשִׂים אֲחֵרִים הַמִּתְרַגְּשִׁים לָבוֹא לָעוֹלָם), in order that he cease from studying (כְּדֵי שֶׁיִּפְסֹק מִלִּלְמוֹד).

As I myself have seen many times with my own eyes (כְּמוֹ שֶׁרָאִיתִי בְּעֵינַי כַּמָּה פְּעָמִים). Or he will not have the opportunity to study (אוֹ לֹא יִהְיֶה לוֹ פְּנַאי לִלְמוֹד). Or He will place it in the mind of his master to withhold good from its rightful owner (אוֹ יִתֵּן בְּדַעַת רַבּוֹ לִמְנוֹעַ טוֹב מִבְּעָלָיו), for “the Omnipresent has many messengers” (כִּי הַרְבֵּה שְׁלוּחִים לַמָּקוֹם). There are also certain people whose Neshamah [Soul] is from the World of Tohu (וְיֵשׁ גַּם כֵּן קְצָת בְּנֵי אָדָם שֶׁנִּשְׁמָתָם הִיא מֵעוֹלַם הַתֹּהוּ), and they are not suited to the mysteries of the Ari, of blessed memory (וְאֵינָם מְסֻגָּלִים לְסוֹדוֹת הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה). We have proof of this from Rabbi Yosef Karo, of blessed memory (וְיֵשׁ לָנוּ רְאָיָה מֵרַבִּי יוֹסֵף קָארוֹ ז״ל), who desired to study from the Ari, of blessed memory (שֶׁהָיָה רוֹצֶה לִלְמוֹד מִפִּי הָאֲרִ״י ז״ל). But as soon as he began to study, sleep overcame him (וְתֵכֶף שֶׁהִתְחִיל לִלְמוֹד מִיָּד הָיָה אוֹנְסוֹ הַשֵּׁינָה), and he was unable to resist it (וְלֹא הָיָה יָכוֹל לְהִתְאַפֵּק), but was compelled to sleep (וְהֻכְרַח לִישׁוֹן). The Ari, of blessed memory, explained to him the reason that we have mentioned (וְהָאֲרִ״י ז״ל אָמַר לוֹ הַטַּעַם שֶׁאָמַרְנוּ): “It will be pleasant to me and to you, and you will know, but in the end it will be bitter” (וְיוֹנַעַם לִי וְלָךְ וְתֵדַע אַךְ מָרָה תִּהְיֶה בְּאַחֲרוֹנָה). But Rav Rabbi Chaim did not act in this manner (וְהָרַב רַבִּי חַיִּים לֹא עָשָׂה כֵן). He gathered Talmidei Chachamim [Torah Sages] around himself (וְאָסַף אֵלָיו תַּלְמִידֵי חֲכָמִים), until ten beloved companions joined him (עַד שֶׁנִּתְחַבְּרוּ אֵלָיו עֲשָׂרָה חֲבֵרִים נֶחְמָדִים). But because of our many sins (וּבַעֲוֹנוֹתֵינוּ הָרַבִּים), “The breath of our nostrils, the Mashiach of Hashem, was captured in their pits, of whom we said, ‘Under his shadow we shall live among the nations’” (רוּחַ אַפֵּינוּ מְשִׁיחַ י״י נִלְכַּד בִּשְׁחִיתוּתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם) (Lamentations 4:20). As I shall write in its proper place (כַּאֲשֶׁר אֶכְתּוֹב בִּמְקוֹמוֹ הָרָאוּי לוֹ).

And once Rashbi and the Ari, of blessed memory, passed away (וּכְיוֹן שֶׁמֵּתוּ הָרַשְׁבּ״י וְהָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה), the fountains and wellsprings of Chokhmah [Wisdom] were sealed (נִסְתָּמוּ מַעְיָנוֹת מְבוּעֵי וּמְקוֹרֵי הַחָכְמָה), which had been open during their lifetime (אֲשֶׁר הָיוּ נִפְתָּחִים בְּחַיֵּיהֶם). For all the keys of Chokhmah [Wisdom], hidden from the eyes of every living being, were in their hands (לָכֵן הָיוּ בְּיָדָם כָּל מַפְתְּחוֹת הַחָכְמָה הַנֶּעְלָמִים מֵעֵין כָּל חָי). Likewise, all the Neshamot [Souls] from that world were revealed to them (וְגַם אֲלֵיהֶם הָיוּ מִתְגַּלּוֹת כָּל הַנְּשָׁמוֹת מֵאוֹתוֹ עוֹלָם), in order to encourage them, teach them, and bring them into the mysteries of mysteries (כְּדֵי לְזָרְזוֹ וּלְלַמְּדוֹ וּלְהַכְנִיסוֹ בְּרָזֵי דְרָזִין), such as Eliyahu, may he be remembered for good (כְּגוֹן אֵלִיָּהוּ זָכוּר לַטּוֹב), and the Ra'aya Meheimna [Faithful Shepherd], who is Moshe Rabbenu, peace be upon him (וְרַעְיָא מְהֵימְנָא הוּא מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), who was the spark of their Neshamah [Soul] (שֶׁהָיָה נִצּוֹץ נִשְׁמָתָם). For this reason he composed Sefer Ra'aya Meheimna [The Book of the Faithful Shepherd] (לָזֶה עָשָׂה סֵפֶר הָרַעְיָא מְהֵימְנָא), and the time of its composition was after Sefer HaZohar (וּזְמַן חִבּוּרוֹ הָיָה אַחַר סֵפֶר הַזֹּהַר), as it says in Parashat Pinchas, “And in the earlier composition I gathered my myrrh with my spices” (וּבְחַבּוּרָא קַדְמָאָה אֲרֵיתִי מוֹרִי עִם בְּשָׂמִי) (Pinchas 216a). That is to say, he called Sefer HaZohar [The Book of Splendor], which preceded the Ra'aya Meheimna [Faithful Shepherd], “the earlier composition” (פֵּירוּשׁ הַסֵּפֶר הַזֹּהַר הַקּוֹדֵם אֶל רַעְיָא מְהֵימְנָא קָרָא חַבּוּרָא קַדְמָאָה). Rashbi himself (וְגַם הוּא עַצְמוֹ הָרַשְׁבּ״י), is among the souls of the Generation of the Wilderness (הוּא אֵצֶל הַנְּפָשׁוֹת שֶׁל דָּרָא דְּמִדְבָּרָא), and a likeness of Gan Eden [Garden of Eden] was made for them in their graves (וּכְעֵין גַּן עֵדֶן נַעֲשָׂה לָהֶם בְּקִבְרָם), as mentioned in the Zohar, Parashat Shelach Lekha (כְּנִזְכָּר בַּזֹּהַר שְׁלַח לְךָ). But these were only the Nefashot [Souls] dwelling in the grave (אֲבָל לֹא הָיוּ אֶלָּא רַק הַנְּפָשׁוֹת הַשּׁוֹכְנִים בַּקֶּבֶר). He saw the veil of Moshe only after the seven clouds of glory and light spread out before him (וְהַמַּסְוֶה שֶׁל מֹשֶׁה רָאָה לְאַחַר שִׁבְעָה עֲנָנֵי הַכָּבוֹד וְאוֹר הַפְּרוּסִים קֳמֵיהּ), from the Tikkun [Rectification] of the seven Sefirot of Asiyah (מִתִּקּוּן שִׁבְעָה סְפִירוֹת דַּעֲשִׂיָּה), in the mystery of the Nefesh [Soul] of Moshe (בְּסוֹד נֶפֶשׁ דְּמֹשֶׁה), the seven levels of his Nefesh [Soul] (ז׳ מַדְרֵגוֹת נַפְשׁוֹ). Thus the wonder became refined, a wonder of wonders (וְנִזְדַּכֵּךְ הַפֶּלֶא וָפֶלֶא). Also within the Zohar is the Midrash HaNe'elam [The Hidden Midrash] (וְגַם בְּתוֹכוֹ בַּזֹּהַר מִדְרַשׁ הַנֶּעְלָם), all of which expounds the Neshamah [Soul] (כֻּלוֹ נִדְרָשׁ עַל הַנְּשָׁמָה), in the mystery of, “Show me now Your ways” (הוֹדִיעֵנִי נָא אֶת דְּרָכֶךָ) (Exodus 33:13), together with flesh and blood, as arranged by the Babylonian sages (עִם בָּשָׂר וָדָם אֲשֶׁר סִדְּרוּ רַבָּנָן בַּבְלָאֵי), as mentioned in the Zohar, Parashat Lekh Lekha, daf 65 (וְכַנִּזְכָּר בַּזֹּהַר לֶךְ לְךָ דַף ס״ה).

Rabbi Shimon bar Yochai said (אָמַר רַשְׁבּ״י), “I decree that this Orayta [Torah] shall be revealed in Bavel, and shall be revealed among the companions” (גוֹזְרָנָא דְּבְאוֹרַיְתָּא דָּא יִגְלוֹן לְבָבֶל וְיִגְלוֹן בֵּינֵי חַבְרַיָּיא). Rabbi Abba became distressed (חַלַּשׁ דַּעֲתֵיהּ דְּרַבִּי אַבָּא). He said to him, “The writing of your heart is visible upon your face” (טוּפְסְרָא דִּלְבָּךְ בַּאֲנָפוּךְ שְׁכִיחַ). That is to say, I can see upon your face the hidden thought in your heart that is causing you distress (פֵּירוּשׁ מַחֲשָׁבָה הַטְּמוּרָה בְּלִבְּךָ שֶׁאַתָּה מִצְטַעֵר בָּהּ רוֹאֶה אֲנִי בְּפָנֶיךָ), for your face has become exceedingly pale, revealing pain and sorrow (דְּהַיְינוּ בְּפָנֶיךָ שֶׁהוּא מִתְלַבֵּן הַרְבֵּה וּמוֹרֶה כְּאֵב וְצַעַר), as our Sages, of blessed memory, said, “Why is your face so downcast?” (לָמָּה פָנֶיךָ חֳלָנִית) (Nehemiah 2:2). His distress arose from the fear that punishment would come upon the people of Bavel because these mysteries would be revealed to them (וְצַעֲרוֹ שֶׁלּוֹ הָיָה מִכֹּחַ יִרְאָה שֶׁיַּגִּיעַ עוֹנֶשׁ אֶל בְּנֵי בָבֶל מִכֹּחַ גִּלּוּי הַסּוֹדוֹת הָאֵלּוּ), or that punishment would befall them because they were not worthy of them (אוֹ יַגִּיעַ לָהֶם עוֹנֶשׁ שֶׁאֵינָם רְאוּיִים לְכָךְ). He said to him, “Heaven forbid that they should be punished” (אָמַר לֵיהּ חַס וְשָׁלוֹם דְּיִתְעַנְּשׁוּן). “Rather, only those who are worthy of them will merit to taste them” (שֶׁלֹּא יִזְכּוּ לַחֲכִי אֶלָּא אוֹתָם הָרְאוּיִים לְכָךְ). “The reason these matters are revealed among them so extensively is that, when they are revealed among the companions, they will learn the path of Shi'ur Komah [Measure of the Stature] in all its particulars” (אֶלָּא בְּגִין דְּמִלִּין אִלֵּין אִתְגַּלְיָין בֵּינֵיהוֹן כָּל כָּךְ וּכְד יִגְלוֹן בֵּינֵי חַבְרַיָּיא יִלְפוֹן אִינוּן אוֹרְחָא דְּשִׁיעוּר קוֹמָה בְּכָל פְּרָטָיו). “They will retain its general principles for themselves and thereby remember the particulars” (וְיִקְחוּ לְהוֹן כְּלָלָיו וְיִזְכְּרוּ הַפְּרָטִים). “These matters will remain concealed within them” (וְאִתְכַּסְיָין מִלִּין אִלֵּין בְּגוֹיֵיהוֹן). Until here are his words (עַד כָּאן לְשׁוֹנוֹ).

And behold, you, the wise one who studies this book of mine (וְהִנֵּה אַתָּה הֶחָכָם הַמְעַיֵּין בְּסִפְרִי זֶה), will see that it encompasses within itself all the booklets that have been disseminated throughout the diaspora (תִּרְאֶה שֶׁהוּא כּוֹלֵל אֵלָיו כָּל הַקּוֹנְטְרִיסִים אֲשֶׁר נִתְפַּשְׁטוּ בַּחוּץ לָאָרֶץ), in beautiful brevity (וּבִקְצָרוּת יָפֶה), together with the additions that I have contributed from my own intellect, with the help of Heaven (עִם הַהוֹסָפָה שֶׁהוֹסַפְתִּי מִשִּׂכְלִי בְּסִיַּעְתָּא דִשְׁמַיָּא).

And I descended into the depths of the Halakhah (וְיָרַדְתִּי לְעוֹמְקָהּ שֶׁל הֲלָכָה), and I, lowly among thousands, attained it through the kindnesses of Hashem, whose mercies neither cease nor come to an end (וְהִשַּׂגְתִּי אֲנִי הַדַּל בַּאֲלָפִי בְּחַסְדֵי יי שֶׁלֹּא תָמוּ וְלֹא כָלוּ רַחֲמָיו), to strengthen my hand in the truth of the Torah (לְחַזֵּק יָדִי בֶּאֱמֶתָּהּ שֶׁל תּוֹרָה). If, Heaven forbid, any doubt should arise for the one who studies (וְאִם יֵשׁ חַס וְשָׁלוֹם אֵיזֶה סָפֵק לַמְעַיֵּן), let him not attribute that doubt to me (אַל יִתְלֶה הַסָּפֵק בִּי), but let him know with certainty that he has not descended into the depth of that mystery (רַק יֵדַע נֶאֱמָנָה שֶׁלֹּא יָרַד לְעוֹמֶק הַסּוֹד הַהוּא). When he reaches its depth (וּכְאֲשֶׁר יַגִּיעַ לְעָמְקוֹ), he will see that the truth is with me (יִרְאֶה שֶׁהָאֱמֶת אִתִּי). Behold, I hereby inform everyone who studies these words of mine (וְהִנְנִי מוֹדִיעַ לְכָל הַמְעַיֵּן בִּדְבָרַי אֵלֶּה), not to speculate about them or devise his own thoughts (לְבִלְתִּי יִסְבֹּר בָּהֶם סְבָרָא וְיַחֲשֹׁב מַחֲשָׁבוֹת), for speculation concerning them is folly (כִּי הַסְּבָרָא בָּהֶם אִוֶּלֶת), thought prevents true benefit (וּמַחֲשָׁבָה מוֹנַעַת הַתּוֹעֶלֶת), and the resulting harm is great (וְרַבַּת הַנְּזָקִים) (The wording of the Ramban at the end of his Introduction to the Torah). “Not everyone who wishes may come and take hold of the Name” (וְלֹא כָּל הָרוֹצֶה לִטּוֹל אֶת הַשֵּׁם יָבוֹא וְיִטּוֹל) (Berakhot 16b). But what then shall become of the Torah, wrapped up and lying neglected in a corner (וְתוֹרָה מַה תֵּהֵא עָלֶיהָ חֲרוּת כְּרוּכָה וּמֻנַּחַת בְּקֶרֶן זוָוִית) (Kiddushin 66a)? Rather, one must receive the mystery from the mouth of a Rav Mekubal [Kabbalistic Master] (אֶלָּא יַשִּׂיג הַסּוֹד מִפִּי רַב מְקוּבָּל), from the teachings of the Ari in the supernal Devir [Sanctuary] (דִּבְרֵי הָאֲרִ״י דְּבִיר עִילָּאָה), the supernal Beit Midrash [House of Study], from the expression Devei-Rabbi (מִלְּשׁוֹן דְּבִי־רַבִּי). He must receive it from a holy mouth, each matter in its proper order (וְיִקַּבֵּל מִפֶּה קָדוֹשׁ דָּבָר דָּבוּר עַל אֹפְנָיו), for apart from this, only evil will befall him (כִּי זוּלָת זֶה רַק רָעָה תָּבוֹאֶנּוּ). “And let them not break through to ascend to Hashem” (וְאַל יֶהֶרְסוּ לַעֲלוֹת אֶל י״י) (Exodus 19:24), so that no one be banished from Him (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח). For what is man, that he should come after the King (כִּי מַה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ), of whom it is said, “It is the glory of God to conceal a matter” (כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר) (Proverbs 25:2), and it is said, “Lambs will provide your clothing” (כְּבָשִׂים לִלְבוּשֶׁךָ) (Proverbs 27:26).

Still I warn, warning after warning, the one who studies this wisdom (עוֹד אֲנִי מַזְהִיר אַזְהָרָה אַחַר אַזְהָרָה אֶת הַלּוֹמֵד הַחָכְמָה הַזֹּאת), that he carefully consider to whom he reveals this wisdom (שֶׁיִּרְאֶה לְמִי הוּא מְגַלֶּה אֶת הַחָכְמָה הַזֹּאת), whether that person is worthy or not (אִם הוּא רָאוּי אִם לֹא), concerning the mysteries that Atik Yomin [Ancient of Days] has concealed (לְרָזִין שֶׁכִּסָּה אוֹתָם עַתִּיק יוֹמִין). Let him not be like a sieve in the water (וְאַל יִהְיֶה כַּחֲזָרָא בְּמַיָּא). Concerning him it is said, “He who goes about as a talebearer reveals a secret, but one who is faithful in spirit conceals a matter” (הוֹלֵךְ רָכִיל מְגַלֶּה סוֹד וְנֶאֱמַן רוּחַ מְכַסֶּה דָבָר) (Proverbs 11:13). Such a person is not among the children of the Supernal Faith (וְלָאו אִיהוּ מִבְּנֵי מְהֵימְנוּתָא עִילָּאָה). See the Zohar, Idra Naso, folio 128a (וְעַיֵּין זוֹהַר אִדְרָת נָשָׁא). He must also perform the Tikkunim [Rectifications], namely the Tikkunei Teshuvah [Rectifications of Repentance] of the Ari, of blessed memory, both in general and in particular (גַּם יַעֲשֶׂה הַתִּקּוּנִים הֵם תִּקּוּנֵי הַתְּשׁוּבָה שֶׁל הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה בִּכְלָל וּבִפְרָט). Let him not say, “How can I repent for a transgression that I have never committed?” (וְאַל יֹאמַר אֵיךְ אֶעֱשֶׂה תְּשׁוּבָה עַל הָעֲבֵירָה שֶׁלֹּא עָשִׂיתִי מֵעוֹלָם).

For it may happen that he is among the Gilgulim [Reincarnations], having already come into this world many times before (הֲלֹא יִקְרֶה לְפָעָמִים שֶׁהוּא מִן הַמִּגּוּלְגָּלִים אֲשֶׁר הָיוּ כְּבָר כַּמָּה פְּעָמִים בָּעוֹלָם הַזֶּה). Moreover (זֹאת וְעוֹד אַחֶרֶת), he is obligated to rectify and repent for the transgression hidden within him, rooted in the mystery of the sin of Adam HaRishon (שֶׁהוּא מֻכְרָח לְתַקֵּן וְלַעֲשׂוֹת תְּשׁוּבָה עַל הָעֲבֵירָה שֶׁהִיא טְמוּנָה אֶצְלוֹ מִסּוֹד חֵטְא אָדָם הָרִאשׁוֹן). This is the very impurity that surrounds the Neshamah [Soul] on every side (וְהִיא הַטֻּמְאָה עַצְמָהּ הַמְסַבֶּבֶת הַנְּשָׁמָה מִכָּל צַד), which encloses the Neshamah itself (שֶׁהִיא הַנְּשָׁמָה), like “a rose among the thorns” (כַּשּׁוֹשַׁנָּה בֵּין הַחוֹחִים) (Song of Songs 2:2). The impurity does not allow it to shine or to cleave Cause to effect (וְאֵינָהּ מַנַּחַת הַטֻּמְאָה לְהָאִיר וּלְדַבֵּק עִילָּא בְּעִלּוּל). Concerning this it is said, “But your iniquities have separated between you and your God” (כִּי אִם עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵיכֶם לְבֵין אֱלֹהֵיכֶם) (Isaiah 59:2). This applies especially to one whose spark is from the heart of Adam HaRishon (וּבִפְרָט מִי שֶׁנִּצּוֹצוֹ מִלֵּב אָדָם הָרִאשׁוֹן), which touches every blemish (הַנּוֹגֵעַ בְּכָל הַפְּגָמִים), namely, the crowns of the heads of the generations (דְּהַיְינוּ כִּתְרֵי רָאשֵׁי הַדּוֹרוֹת). They are the mystery of the woven poles of the Neshamot [Souls] of Adam HaRishon (הֵם סוֹד מֶרְכַּדְקוּטַב נִשְׁמָתֵי אָדָם הָרִאשׁוֹן), suspended from his head and designated by the name Lamed–Bet [Thirty-Two] (הַתְּלוּיוֹת בְּרֹאשׁוֹ וּמְכוּנִים בְּשֵׁם ל״ב).

Concerning this it is said (וְעַל זֶה נֶאֱמַר), “Restore us to You, Hashem, and we shall return; renew our days as of old” (הֲשִׁיבֵנוּ י״י אֵלֶיךָ וְנָשׁוּבָה חַדֵּשׁ יָמֵינוּ כְּקֶדֶם) (Lamentations 5:21), that is to say, as we were before Adam HaRishon sinned (רָצָה לוֹמַר כְּמוֹ שֶׁהָיִינוּ מִקֹּדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן). And this is the intention of the Zohar on the verse, “If you do not know, O fairest among women” (אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים) (Song of Songs 1:8), in Shir HaShirim [Song of Songs] (וְזֶהוּ כַּוַּנַּת הַזֹּהַר שִׁיר הַשִּׁירִים), that it is impossible for the Mekubal [Kabbalist] to attain the depth of these mysteries (שֶׁאִי אֶפְשָׁר לוֹ לַמְקוּבָּל לָבוֹא אֶל עֹמֶק הַסּוֹדוֹת), except through Teshuvah [Repentance] for the sin of Adam HaRishon (אִם לֹא עַל־יְדֵי הַתְּשׁוּבָה עַל חֵטְא אָדָם הָרִאשׁוֹן), in that very place where his root touches, being attached and dependent upon that very limb (בַּמָּקוֹם שֶׁהוּא נוֹגֵעַ שַׁיֶּכֶת־תְּלוּיָה בְּאוֹתוֹ אֵבֶר עַצְמוֹ), for it is because of that very transgression that he was reincarnated (וְאוֹתָהּ הָעֲבֵירָה הִיא שֶׁבְּסִבָּתָהּ נִתְגַּלְגֵּל), and from whichever limb of the Supernal Man he emerged (וּמֵאֵיזֶה אֵבֶר שֶׁל הָאָדָם הָעֶלְיוֹן יָצָא מִמֶּנּוּ) (Tanchuma, Ki Tissa 12), in the mystery of the Zivugim [Unions] and Yichudim [Unifications] upon which he must meditate (בְּסוֹד הַזִּוּוּג וְהַיִּחוּדִים שֶׁצָּרִיךְ לְכַוֵּן), in order to draw down Shefa [Divine Flow] from that very corresponding limb in the World of Atzilut (לִמְשׁוֹךְ שֶׁפַע מֵאוֹתוֹ אֵבֶר שֶׁכְּנֶגְדּוֹ בְּעוֹלַם הָאֲצִילוּת). Then the verse will be fulfilled, “And he shall return, and he shall be healed” (וְשָׁב וְרֻפָּא לוֹ) (Isaiah 6:10), and the year will become for him wondrous, drawing near to Ruach HaKodesh [the Holy Spirit] (וְיִהְיֶה לוֹ הַשָּׁנָה נִפְלָאָה קָרוֹב אֶל רוּחַ הַקֹּדֶשׁ). And the words of his mouth spoken in the study of Torah shall be engraved Above (וִיהְיוּ דִבְרֵי פִיו שֶׁל עֵסֶק הַתּוֹרָה נֶחְקָק לְמַעְלָה), and from them new heavens and a new earth shall be created, both in the revealed and in the hidden (וְיִבָּרְאוּ מִמֶּנּוּ שָׁמַיִם וָאָרֶץ הַחֲדָשִׁים בְּנִגְלֶה וּבְנִסְתָּר), for from the hidden the heavens are created (כִּי מֵהַנִּסְתָּר יִבָּרְאוּ שָׁמַיִם), and from the revealed, the earth (וּמֵהַנִּגְלֶה אָרֶץ) (Zohar Bereshit 4b). This is the mystery: every Tzaddik [Righteous One] possesses a world of his own (וְזֶהוּ הַסּוֹד כִּי כָל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ).

Let him neither fear nor be afraid of these two tails of the smoking firebrands, Samael and Lilith the Guilty One (וְאַל יִרָא וְאַל יִפְחַד מִשְּׁנֵי זְנָבוֹת הָאוּדִים הָעֲשֵׁנִים הָאֵלֶּה שֶׁל סַמָּאֵל וְלִילִית חַיַּבְתָּא), whether during his ascent Above (בֵּין בַּעֲלוֹתוֹ לְמַעְלָה), or while he remains in this world (וּבִזְמַן הֱיוֹתוֹ בָּעוֹלָם הַזֶּה). And concerning this it is said, “For the heavens shall vanish like smoke, and the earth shall wear out like a garment” (כִּי הַשָּׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה) (Isaiah 51:6). Then the verse shall be fulfilled, “And the spirit of impurity I will remove from the earth” (וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13:2). This the Holy One, blessed be He, shall accomplish through the Ari, of blessed memory (וְזֶה יַעֲשֶׂה הקב״ה עַל־יְדֵי הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה), who gave his life for the Tikkun [Rectification] of the generation (אֲשֶׁר מָסַר נַפְשׁוֹ עַל תִּקּוּן הַדּוֹר). And concerning this it is said, “He was wounded because of our transgressions, crushed because of our iniquities... and by his wound we were healed” (מְחֹלָל מִפְּשָׁעֵינוּ מְדֻכָּא מֵעֲוֹנוֹתֵינוּ וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ) (Isaiah 53:5). He is destined to return to us and redeem us (וְעָתִיד הוּא לַחֲזוֹר אֵלֵינוּ וּלְגָאֲלֵנוּ), and to restore the crown to its former glory (וּלְהַחֲזִיר הָעֲטָרָה לִיּוֹשְׁנָה), through the mercies of Kudsha Berikh Hu, and Shekhinta, and Atika Kadisha (בְּרַחֲמֵי קב״ה וּשְׁכִינְתֵּיהּ וַעֲתִיקָא קַדִּישָׁא). Amen, so may it be His will (אָמֵן כֵּן יִהְיֶה רָצוֹן).