Chapter Forty-Five (פֶּרֶק אַרְבָּעִים וַחֲמִשָּׁה)

This forehead that we have spoken of is red like a rose (הַמֵּצַח הַזֶּה שֶׁאָמַרְנוּ הוּא אָדוֹם כַּוֶּרֶד הַזֶּה), because of the abundance of harsh Dinim [Judgments] (מֵרֹב דִּינִין תַּקִּיפִין), and when the light of Atika Kadisha [the Holy Ancient One] comes to it (וּכְשֶׁבָּא אוֹר עַתִּיקָא קַדִּישָׁא אֵלָיו), it transforms it into an actual white color (מְהַפְּכוֹ לְגָוֶן לֹבֶן מַמָּשׁ). And so it says in the Idra Zuta, daf 142b (וְכֵן הוּא אוֹמֵר בָּאִדְּרָא זוּטָא דַּף קמ״ב עַמּוּד ב׳) (Zohar 293a), and this is its language (וְזֶה לְשׁוֹנוֹ): “The forehead of the skull is the forehead for remembering the guilty, and when this forehead is revealed, the masters of judgment are aroused against those who are not ashamed of their deeds” (מִצְחָא דְגוּלְגַּלְתָּא מִצְחָא לְאִתְפַּקְדָא חַיָּיבַיָּא וְכַד הַאי מִצְחָא אִתְגַּלְיָא מִתְעָרִין מָארֵיהוֹן דְּדִינִין לְאִינוּן דְּלָא מִתְכַּסְפִין בְּעוֹבָדַיְיהוֹן), and these are the brazen-faced and impudent people of the generation (וְהֵם עַזֵּי מֵצַח עַזֵּי פָנִים שֶׁבַּדּוֹר), who are not ashamed of their deeds (שֶׁאֵינָם מִתְבַּיְּשִׁים מִמַּעֲשֵׂיהֶם). And my teacher and master, the Ari of blessed holy memory (וּמוֹרִי וְרַבִּי הָאֲרִ״י זלה״ה), transmitted this sign to his disciples (מָסַר סִימָן זֶה לְתַלְמִידָיו), so that they would recognize these souls as sparks of the World of Tohu [Chaos] (שֶׁיַּכִּירוּ נְפָשׁוֹת אֵלּוּ נִיצוֹצוֹת עוֹלָם הַתֹּהוּ), and he said (וְאָמַר): when you see people who are brazen-faced and have no shame before other people (כְּשֶׁתִּרְאוּ בְּנֵי אָדָם שֶׁהֵם עַזֵּי פָנִים וְאֵין לָהֶם בּוּשָׁה מִבְּנֵי אָדָם), know with certainty and clarity (תֵּדְעוּ נֶאֱמָנָה וּבְבֵרוּר), that before this present incarnation they had been reincarnated as an animal, a beast, or an unclean bird (שֶׁקּוֹדֶם זֶה הַפַּעַם הָיוּ בְּגִלְגּוּל בְּהֵמָה אוֹ חַיָּה אוֹ עוֹף טָמֵא), and just as those creatures have no shame (וּכְמוֹ שֶׁלָּהֶם אֵין בּוּשָׁה), so too they have no shame (גַּם לָהֶם אֵין בּוּשָׁה), and they continue according to their former training (וְהֵם הוֹלְכִים אַחַר לִמּוּדָם הָרִאשׁוֹן). And the matter of those souls is (וְעִנְיַן אוֹתָן הַנְּשָׁמוֹת הוּא), that they come from those nine hundred and seventy-four generations which we mentioned in the Gate of the World of Tohu (שֶׁבָּאִים מִן אוֹתָן הַתתקע״ד דּוֹרוֹת שֶׁזָּכַרְנוּ בְּשַׁעַר עוֹלָם הַתֹּהוּ), which arose in thought to be created but were not created (שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת וְלֹא נִבְרָאוּ), because they were all exceedingly evil and sinful before YHVH (אוֹדוֹת שֶׁהָיוּ כּוּלָּם רָעִים וְחַטָּאִים לַיהו״ה מְאֹוד), more than the Generation of the Flood and the Generation of the Dispersion (יוֹתֵר מִדּוֹר הַמַּבּוּל וּמִדּוֹר הַפַּלָּגָה). And all of them are: “who were snatched away before their time, whose foundation was poured out as a river” (וְכֻלָּם אֲשֶׁר קֻמְּטוּ וְלֹא עֵת וְנָהָר יוּצַק יְסוֹדָם) (Job 22:16), for they emerged from the fire of the Dinim [Judgments] (כִּי מֵאֵשׁ הַדִּינִים יָצָאוּ), and the fire of the River Dinur will consume them (וְהָאֵשׁ שֶׁל הַנְּהַר דִּינוּר תֹּאכְלֵם), so that all those generations who were snatched away before their appointed time (בְּאֹפֶן שֶׁכָּל אוֹתָם הַדּוֹרוֹת שֶׁקֻמְּטוּ בְּלֹא עֵת זְמַנָּם), all fell into the depths of the Klipah (כֻּלָּם נָפְלוּ בְּעָמְקֵי הַקְּלִיפָּה), into the place of death where there is no life whatsoever (בִּמְקוֹם הַמִּיתָה שֶׁאֵין שָׁם חַיּוּת כְּלָל וְעִיקָר). And the Holy One Blessed Be He, in His great mercy, raises some of them every single day, little by little (וְהַקב״ה בְּרַחֲמָיו הַגְּדוֹלִים מַעֲלֶה מֵהֶן בְּכָל יוֹם וָיוֹם לְאַט לְאַט), and plants them in each and every generation (וְשׁוֹתְלָן בְּכָל דּוֹר וָדוֹר), in order to refine them, purify them, and rectify them (כְּדֵי לְזַכְּכָן וּלְצָרְפָן וּלְתַקְּנָן), since they are exceedingly precious and lofty souls (בִּהְיוֹת שֶׁהֵן נְשָׁמוֹת יְקָרוֹת וּגְדוֹלוֹת מְאֹוד מְאֹוד), except that evil had become so dominant over them (אֶלָּא מִפְּנֵי שֶׁהָרַע גָּבְרָה עֲלֵיהֶן כָּל כָּךְ), that the holiness within them had no strength or ability to raise its head (עַד שֶׁהַקְּדוּשָּׁה שֶׁהָיְתָה בָּהֶם לֹא הָיָה בָּהּ כֹּחַ וִיכֹלֶת לְהָרִים רֹאשׁ). And the Holy One, blessed be His Name, alone raises them from level to level (וְהַקב״ה יִתְבָּרַךְ שְׁמוֹ לְבַדּוֹ מַעֲלֶה אוֹתָם מִמַּדְרֵגָה לְמַדְרֵגָה), first reincarnating them into the Domem [Inanimate] (בִּתְחִלָּה מְגַלְגֵּל אוֹתָם בְּדוֹמֵם), and from the Domem [Inanimate] they rise to the Tzomeach [Vegetative] (וּמִן הַדּוֹמֵם עוֹלִים לַצּוֹמֵחַ), and from the Tzomeach [Vegetative] to a living creature that does not speak (וּמִן הַצּוֹמֵחַ לְבַעַל חַי בִּלְתִּי מְדַבֵּר), and afterward to the speaking living being among the nations or among slaves (וְאַחַר כָּךְ אֶל הַחַי מְדַבֵּר בַּגּוֹיִם אוֹ בַעֲבָדִים), and afterward to Israelites (וְאַחַר כָּךְ לְיִשְׂרְאֵלִים). And sometimes one of these souls merits (וְלִפְעָמִים זוֹכָה אֵיזֶה נֶפֶשׁ מֵהֶם), and leaps over two or three levels at once (וּמְדַלֶּגֶת שְׁתַּיִם אוֹ שָׁלֹשׁ מַדְרֵגוֹת בְּפַעַם אַחַת), and the sign of this is (וְסִימָן זֶה הוּא לָהֶם), that he possesses brazenness of forehead and lacks shamefacedness (שֶׁיֵּשׁ בּוֹ עַזּוּת מֵצַח וְאֵין לוֹ בֹּשֶׁת פָּנִים), because previously he was from the Gilgul [Reincarnation] of an animal, beast, or bird (לְפִי שֶׁהָיָה מִקּוֹדֶם מִגִּלְגּוּל בְּהֵמָה אוֹ חַיָּה וְעוֹף), as we have said (כְּמוֹ שֶׁאָמַרְנוּ). Also, at times it happens that the souls of people who had already merited Nefesh, Ruach, and Neshamah (גַּם לִפְעָמִים יִקְרֶה שֶׁיִּתְגַּלְגְּלוּ נַפְשׁוֹת בְּנֵי אָדָם שֶׁכְּבָר זָכוּ לְנֶפֶשׁ רוּחַ נְשָׁמָה), return and once again blemish their souls (וְחָזְרוּ וּפָגְמוּ אֶת נַפְשָׁם), through their many and grievous sins (בַּעֲוֹנוֹתֵיהֶם הָרַבִּים וְהָרָעִים), and rebel against their Father in Heaven, may the Merciful One save us (וּמָרְדוּ כְּנֶגֶד אֲבִיהֶם שֶׁבַּשָּׁמַיִם רַחֲמָנָא לִיצְלַן), until they corrupt their souls (עַד שֶׁהִשְׁחִיתוּ אֶת נַפְשׁוֹתֵיהֶם), and cut themselves off from the Bundle of Life (וְהִכְרִיתוּ אוֹתָם מִצְּרוֹר הַחַיִּים). Until they do not merit to be counted even among the bands of the wicked who are judged in Gehinnom and chirp in repentance (עַד שֶׁאֵינָם זוֹכִים לְהִמָּנוֹת אֲפִלּוּ עִם כִּתּוֹת הָרְשָׁעִים הַנִּידּוֹנִים בְּגֵיהִנֹּם וּמְצַפְצְפִים בִּתְשׁוּבָה), and ascend in the secret of: “Hashem causes death and gives life; He brings down to Sheol and raises up” (וְעוֹלִים בְּסוֹד י״י מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיַּעַל) (I Samuel 2:6), which we have explained in many places (שֶׁבֵּאַרְנוּ זֶה בְּכַמָּה מְקוֹמוֹת). Rather, they are completely cast away (אֶלָּא נִדָּחִים לְגַמְרֵי), and sent to evil occurrences more severe than the judgment of Gehinnom (וְנִשְׁלָחִים לְמִקְרִים רָעִים הַיּוֹתֵר קָשִׁים מִדִּינָהּ שֶׁל גֵיהִנֹּם), until the time of His decree arrives (עַד בּוֹא עֵת דְּבָרוֹ), may His Name be blessed and exalted forever and for all eternity (יִתְבָּרַךְ וְיִתְעַלֶּה שְׁמוֹ לָעַד וּלְנֵצַח נְצָחִים), through His abundant mercies (בְּרֹב רַחֲמָיו הַגְּדוֹלִים), for He acts so that none who are cast away remain cast away from Him (שֶׁהוּא עוֹשֶׂה לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח), and the time of His visitation arrives (וּבָא עֵת פְּקֻדָּתוֹ יִתְבָּרַךְ שְׁמוֹ), and He raises them little by little (וּמַעֲלֶה אוֹתָם מְעַט מְעַט), to rectify them and refine them (לְתַקֵּן אוֹתָם וּלְצָרְפָם). At first He reincarnates them in the Domem [Inanimate] (מִתְחִלָּה מְגַלְגֵּל אוֹתָם בְּדוֹמֵם), afterward in the Tzomeach [Vegetative] (וְאַחַר כָּךְ לַצּוֹמֵחַ), afterward in the Chai [Living Creature] that does not speak (וְאַחַר כָּךְ לְחַי בִּלְתִּי מְדַבֵּר), and afterward in the Chai HaMedaber [Speaking Living Being] (וְאַחַר כָּךְ לְחַי הַמְדַבֵּר), all with righteousness, justice, and uprightness (הַכֹּל בְּצֶדֶק וּבְמִשְׁפָּט וּבְיוֹשֶׁר), according to the decree of the Great Heavenly Court (עַל פִּי בֵּית דִּין הַגָּדוֹל שֶׁל מַעְלָה), each one according to his punishment and judgment (כָּל אֶחָד כְּפִי עָנְשׁוֹ וְדִינוֹ), as recorded Above and sealed below upon his forehead (הַנִּכְתָּב לְמַעְלָה וְנֶחְתָּם לְמַטָּה בְּמִצְחוֹ). And behold, in order to know and make known that there is judgment and there is a Judge (וְהִנֵּה כְּדֵי לֵידַע וּלְהוֹדִיעַ כִּי אִית דִּין וְאִית דַּיָּין), and that there is no forgetfulness before the Throne of His Glory (וְאֵין שִׁכְחָה מִלִּפְנֵי כִּסֵּא כְבוֹדוֹ), and that everything He does is with righteousness and justice (וְהַכֹּל הוּא עוֹשֶׂה בְּצֶדֶק וּבְמִשְׁפָּט), I shall write here the great and awesome incident that occurred in Tzfat, may it be rebuilt and established (אֶכְתּוֹב פֹּה הַמַּעֲשֶׂה רַב הַגָּדוֹל וְהַנּוֹרָא שֶׁאֵרַע בִּצְפַת תוב״ב), in the days of our teacher and master, the Light of the Seven Days, the Ari of blessed holy memory (בִּזְמַן מוֹרֵנוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים הָאֲרִ״י זלה״ה), and He, blessed be He, is “slow to anger and collects what is His” (וְהוּא יִתְבָּרַךְ מַאֲרִיךְ אַפֵּיהּ וְגָבֵי דִילֵיהּ).

And the incident occurred as follows (וּמַעֲשֶׂה שֶׁהָיָה כָּךְ הָיָה): in the days of the holy and pure Rav, the divine Kabbalist, Rabbi Yitzchak Luria Ashkenazi of blessed holy memory (בִּימֵי הָרַב הַקָּדוֹשׁ וְהַטָּהוֹר הַמְקֻבָּל הָאֱלֹהִי כַּמָּהַר״ר יִצְחָק לוּרְיָא אַשְׁכְּנַזִּי זלה״ה), in the holy community of Tzfat, may it be rebuilt and established (בְּק״ק צְפַת תוב״ב), there was a certain widowed woman into whom a spirit entered (אִשָּׁה אַחַת אַלְמָנָה שֶׁנִּכְנַס בָּהּ רוּחַ אֶחָד), and it tormented her with exceedingly great suffering (וְצִעֵר אוֹתָהּ צַעַר גָּדוֹל וְרַב עַד לִמְאֹד). And people would come before it and speak with it (וְנִכְנְסוּ בְּנֵי אָדָם אֶצְלוֹ וְדִבְּרוּ עִמּוֹ), and it would answer each person according to what he asked (וְהוּא הֵשִׁיב לְכָל אֶחָד וְאֶחָד עַל מַה שֶּׁשָּׁאַל לוֹ). Meanwhile, a certain sage entered before it (וּבֵין כָּךְ נִכְנַס חָכָם אֶחָד אֶצְלוֹ), whose name was Rabbi Yosef Arzin of blessed memory (וְהָיָה שְׁמוֹ כַּמָּהַר״ר יוֹסֵף אַרְזִין זלה״ה), a disciple of the Ari of blessed holy memory (תַּלְמִידוֹ שֶׁל הָאֲרִ״י זלה״ה). The spirit said to him (אָמַר לוֹ הָרוּחַ): “Blessed is the coming of my master, my rabbi and teacher” (בָּרוּךְ הַבָּא אֲדוֹנִי רַבִּי וּמוֹרִי), “does my master not remember that I was his disciple for a long time in Egypt?” (אֵינוֹ זוֹכֵר אֲדוֹנִי שֶׁהָיִיתִי תַּלְמִידוֹ זְמַן רַב בְּמִצְרַיִם), “and my name is so-and-so, and my father's name was so-and-so, from among the inhabitants of Egypt” (וּשְׁמִי פְּלוֹנִי וְשֵׁם אָבָא פְּלוֹנִי מִיּוֹשְׁבֵי מִצְרַיִם). And when the relatives of the woman saw her great suffering and pain (וּבִרְאוֹת קְרוֹבֵי הָאִשָּׁה אֶת צַעַר וּכְאֵב הָאִשָּׁה גָּדוֹל עַד לִמְאֹוד), they went to the sage Rabbi Yitzchak Luria, may his rest be in Eden (הָלְכוּ אֵצֶל הֶחָכָם כַּמָּהַר״ר יִצְחָק לוּרְיָא נוּחוֹ עֵדֶן), and pleaded with him to remove this spirit from the woman (וְחָלוּ פָנָיו שֶׁיּוֹצִיא זֶה הָרוּחַ מִן הָאִשָּׁה). And because he did not have time on that occasion (וּלְהִיוֹת שֶׁלֹּא הָיָה לוֹ פְּנַאי בְּאוֹתוֹ הַפַּעַם), he sent his disciple Rabbi Chaim of blessed memory (שָׁלַח לְתַלְמִידוֹ מַהַר״ר חַיִּים זלה״ה), and transmitted to him an intention involving Divine Names (וּמָסַר לוֹ כַּוָּנָה בְּשֵׁמוֹת), and commanded him to pronounce excommunications and bans against it (וְצִוָּה לוֹ שֶׁיִּגְזֹר עָלָיו נִדּוּיִים וַחֲרָמִים), and to force it out against its will (וְיוֹצִיאֶנּוּ בְּעַל כָּרְחוֹ).

And when Rabbi Chaim of blessed memory entered (וְכֵיוָן שֶׁנִּכְנַס מַהַר״ר חַיִּים זלה״ה), the woman immediately turned her face toward the wall (מִיָּד הָפְכָה הָאִשָּׁה פָּנֶיהָ מִמֶּנּוּ לַכֹּתֶל). Rabbi Chaim of blessed memory said to him (אָמַר לוֹ מַהַר״ר חַיִּים ז״ל): “Wicked one, why have you turned your face away from me?” (רָשָׁע לָמָּה הָפַכְתָּ פָּנֶיךָ מִמֶּנִּי). The spirit answered and said (הֵשִׁיב הָרוּחַ וְאָמַר): “I am unable to look at your face” (אֵינִי יָכוֹל לְהִסְתַּכֵּל בְּפָנֶיךָ), “for the wicked are unable to look upon the face of the Shekhinah” (שֶׁהָרְשָׁעִים אֵינָם יְכוֹלִים לְהִסְתַּכֵּל בִּפְנֵי הַשְּׁכִינָה).

Immediately Rabbi Chaim decreed upon him that he should turn his face around (מִיָּד גָּזַר עָלָיו מַהַר״ר חַיִּים שֶׁיַּהֲפוֹךְ אֶת פָּנָיו), and he immediately did so (מִיָּד עָשָׂה כֵן). Then Rabbi Chaim of blessed memory immediately asked him (וְתֵכֶף וּמִיָּד שָׁאַל אוֹתוֹ מַהַר״ר חַיִּים ז״ל), and said to him (וְאָמַר לוֹ): “What sin did you commit that they punished you with such a great and severe punishment?” (מָה חָטָאתָ עַד שֶׁהֶעֱנִישׁוּךָ עֹנֶשׁ גָּדוֹל וְחָמוּר כָּזֶה). He answered and said (וְהֵשִׁיב לוֹ וְאָמַר): “I sinned with a married woman and fathered mamzerim” (חָטָאתִי בְּאֵשֶׁת אִישׁ וְהֶעֱמַדְתִּי מַמְזֵרִים), “and today it has been twenty-five years that I have wandered restlessly upon the earth” (וְהִנֵּה זֶה לִי הַיּוֹם כ״ה שָׁנִים שֶׁאֲנִי הוֹלֵךְ נָע וָנָד בָּאָרֶץ), “and I have no rest whatsoever” (וְאֵין לִי מְנוּחָה כְּלָל), “for three destroying angels accompany me wherever I go” (כִּי שְׁלֹשָׁה מַלְאֲכֵי חַבָּלָה הֵם הוֹלְכִים עִמִּי אֶל כָּל הַמְּקוֹמוֹת אֲשֶׁר אֲנִי הוֹלֵךְ), “and they punish me and beat me” (וּמַעֲנִישִׁין אוֹתִי וּמַכִּין אוֹתִי), “and they proclaim before me: Thus shall it be done to the man who has multiplied mamzerim in Israel” (וּמַכְרִיזִין לְפָנַי כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הִרְבָּה מַמְזֵרִים בְּיִשְׂרָאֵל).

“And these three destroying angels are alluded to in the verse” (וְאֵלּוּ הַשְּׁלֹשָׁה מַלְאֲכֵי חַבָּלָה הֵם רְמוּזִים בַּפָּסוּק): “Appoint a wicked man over him, and let an accuser stand at his right hand” (הַפְקֵד עָלָיו רָשָׁע וְשָׂטָן יַעֲמֹד עַל יְמִינוֹ) (Psalms 109:6). And the spirit said to Rabbi Chaim of blessed memory (וְאָמַר הָרוּחַ לְמַהַר״ר חַיִּים ז״ל): “Does my master not see how one stands at my right and one at my left proclaiming” (אֵינְךָ רוֹאֶה אֲדוֹנִי אֵיךְ אֶחָד עוֹמֵד עַל יְמִינִי וְאֶחָד עַל שְׂמֹאלִי מַכְרִיזִין), “while the third stands and strikes me with blows of death?” (וְהַשְּׁלִישִׁי עוֹמֵד וּמַכֶּה אוֹתִי מַכּוֹת מָוֶת).

Rabbi Chaim said to him (אָמַר לוֹ מַהַר״ר חַיִּים): “But did not our Sages of blessed memory say: ‘The judgment of the wicked in Gehinnom is twelve months’?” (וְלֹא אָמְרוּ רַז״ל מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם י״ב חֹדֶשׁ) (Shabbat 33b). The spirit answered and said (הֵשִׁיב לוֹ הָרוּחַ וְאָמַר): “You did not examine carefully the statement of our Sages of blessed memory, who said: ‘In Gehinnom they remain twelve months’” (לֹא דִקְדַּקְתָּ בְּמַאֲמַר רַז״ל שֶׁאָמְרוּ בְּגֵיהִנֹּם הֵם י״ב חֹדֶשׁ), “its meaning is that after they have endured all their punishment outside Gehinnom” (פֵּירוּשׁוֹ הוּא לְאַחַר שֶׁסָּבְלוּ כָּל עָנְשָׁם חוּץ לְגֵיהִנֹּם), “then they are brought into Gehinnom” (אָז מַכְנִיסִין אוֹתָם בְּגֵיהִנֹּם), “and there they remain twelve months” (וְשָׁם עוֹמְדִים י״ב חֹדֶשׁ), “and are whitened and cleansed” (וּמְלַבְּנִין וּמְכַבְּסִין אוֹתָם), “in order to remove every stain from the soul” (כְּדֵי לְהוֹצִיא מֵהֶם כָּל כִּתְמֵי הַנְּשָׁמָה), “so that they may be prepared and ready to enter Gan Eden” (כְּדֵי שֶׁיִּהְיוּ מְזֻמָּנִים וּמוּכָנִים לִכָּנֵס לְגַן עֵדֶן). And this may be compared to an expert physician (וְהוּא מָשָׁל לְרוֹפֵא מֻמְחֶה), who first applies harsh and powerful medicines upon a wound (שֶׁנּוֹתֵן בַּתְּחִלָּה סַמְמָנִים קָשִׁים וַחֲרִיפִים עַל גַּבֵּי הַמַּכָּה), which consume the living flesh (הָאוֹכְלִים בָּשָׂר הַחַי), and afterward, when they have consumed the living flesh within the wound (וְאַחַר כָּךְ כְּשֶׁאָכְלוּ בְּשַׂר הַחַי שֶׁבַּמַּכָּה), he places upon the wound beneficial ointments and healing salves (הוּא נוֹתֵן עַל הַמַּכָּה מִשְׁחוֹת וְאִיסְפְּלָנִית הַטּוֹבוֹת), which cool and restore the flesh as before (הַמְקָרְרִים וּמְגַדְּלִים הַבָּשָׂר כְּבָרִאשׁוֹנָה). So too is the matter of Gehinnom (כָּךְ הוּא עִנְיַן הַגֵּיהִנֹּם), for the suffering of Gehinnom is not one-sixtieth of the suffering endured by the sinful soul before its entrance into Gehinnom (כִּי צַעַר שֶׁל גֵּיהִנֹּם אֵינוֹ חֵלֶק אֶחָד מִשִּׁשִּׁים חֵלֶקִים שֶׁסּוֹבֶלֶת הַנֶּפֶשׁ הַחוֹטֵאת קֹדֶם כְּנִיסָתָהּ לְגֵיהִנֹּם). And Rabbi Chaim asked him (וְשָׁאַל אוֹתוֹ מַהַר״ר חַיִּים): “How did you die?” (אֵיךְ הָיְתָה מִיתָתְךָ), and the spirit answered and said (וְהֵשִׁיב לוֹ הָרוּחַ וְאָמַר): “My death was by strangulation” (מִיתָתִי הָיְתָה בְּחֶנֶק), even though the Four Death Penalties of the Court have ceased (אַף עַל פִּי שֶׁד׳ מִיתוֹת בֵּית דִּין בָּטְלוּ), the law of the Four Death Penalties has not ceased (דִּין אַרְבַּע מִיתוֹת לֹא בָּטְלוּ).

And I, when I departed from Alexandria of Egypt by ship to travel to the city of Rashid (וַאֲנִי כַּאֲשֶׁר יָצָאתִי מֵאֲלֶכְּסַנְדְּרִיאָה שֶׁל מִצְרַיִם בִּסְפִינָה לָלֶכֶת לְעִיר רָשִׁיד), my ship encountered the place where the Nile enters the sea (פָּגְעָה סְפִינָתִי בַּמָּקוֹם שֶׁנִּכְנָס הַנִּילוֹס בַּיָּם), and there the ship sank and I was drowned within it (וְשָׁם נִטְבְּעָה הַסְּפִינָה וְנִטְבַּעְתִּי בְּתוֹכוֹ). Rabbi Chaim said to him (אָמַר לֵיהּ מַהַר״ר חַיִּים): “And why did you not recite the Vidui [Confession] and confess your sins at the time your soul departed from your body?” (וְלָמָּה לֹא אָמַרְתָּ הַוִּדּוּי וְהִתְוַדִּיתָ עַל עֲוֹנֶיךָ בִּשְׁעַת יְצִיאַת נַפְשְׁךָ מִגּוּפְךָ), “perhaps it would have helped you” (שֶׁמָּא הָיָה מוֹעִיל לְךָ). The spirit answered him (הֵשִׁיב לוֹ הָרוּחַ): “Woe unto me, for I had no time to confess” (אוֹי לִי שֶׁלֹּא הָיָה לִי זְמַן לְהִתְוַדּוֹת), “for the waters immediately strangled me in my throat” (כִּי תֵּכֶף חָנְקוּ אוֹתִי הַמַּיִם בִּגְרוֹנִי), “and moreover, as soon as I drowned in the sea, my mind became confused” (גַּם כִּי תֵּכֶף בִּטְבִיעָתִי בַּיָּם נִטְרְפָה דַעְתִּי). And the Rav asked him (וְשָׁאַל אוֹתוֹ הָרַב): “What happened to you after your soul left your body?” (מַה נַּעֲשָׂה בְּךָ אַחַר יְצִיאַת נִשְׁמָתְךָ מִן הַגּוּף). The spirit answered and said (הֵשִׁיב לוֹ הָרוּחַ וְאָמַר): “Know that immediately the matter became known in Rashid regarding the sinking of the ship” (תֵּדַע כִּי תֵּכֶף נוֹדַע הַדָּבָר בְּרָשִׁיד בִּטְבִיעַת הַסְּפִינָה), “and immediately the Jews went out from Rashid and entered the sea” (וְתֵכֶף יָצְאוּ הַיְּהוּדִים מֵרָשִׁיד וְנִכְנְסוּ בַּיָּם), “and they recovered all the Jews who had drowned on my ship and buried us” (וְהוֹצִיאוּ אֶת כָּל הַיְּהוּדִים אֲשֶׁר נִטְבְּעוּ בִּסְפִינָתִי וּקְבָרוּ אוֹתָנוּ). “And immediately, when the Jews departed from the cemetery” (וְתֵכֶף וּמִיָּד כְּשֶׁהָלְכוּ הַיְּהוּדִים מִבֵּית הַחַיִּים), “there came a certain cruel angel with a rod of fire in his hand” (בָּא מַלְאָךְ אֶחָד אַכְזָרִי וְשֵׁבֶט שֶׁל אֵשׁ בְּיָדוֹ), “and he struck my grave with the rod” (וְהִכָּה בַשֵּׁבֶט עַל קִבְרִי), “and immediately the grave split into two from the blow” (מִיָּד נִבְקַע הַקֶּבֶר לִשְׁנַיִם מִן הַהַכָּאָה), “which was exceedingly great and powerful” (אֲשֶׁר הָיְתָה גְדוֹלָה וַחֲזָקָה עַד מְאֹוד). Immediately that angel said to me (מִיָּד אָמַר לִי אוֹתוֹ הַמַּלְאָךְ): “Wicked one, wicked one, arise for judgment!” (רָשָׁע רָשָׁע קוּם בַּדִּין). Immediately he took me and placed me in Kaf HaKela [the Sling] (מִיָּד לָקַח אוֹתִי וְשָׂמַנִי בְּכַף הַקֶּלַע), and in a single cast he hurled me from the city of Rashid to the entrance of Gehinnom in the wilderness (וְקָלַע אוֹתִי בְּפַעַם אַחַת מִן עִיר רָשִׁיד עַד לִפְנֵי הַפֶּתַח שֶׁל גֵּיהִנֹּם שֶׁבַּמִּדְבָּר). And when I fell there before the entrance of Gehinnom (וַאֲנִי בִּנְפִילָתִי שָׁמָּה לִפְנֵי הַפֶּתַח שֶׁל גֵּיהִנֹּם), there emerged from Gehinnom a thousand thousands of souls of the wicked who are judged there (יָצְאוּ מִן הַגֵּיהִנֹּם אֶלֶף אַלְפִין נְפָשׁוֹת שֶׁל רְשָׁעִים הַנִּידּוֹנִים בְּגֵיהִנֹּם), and all of them cried out against me and cursed me (וְכֻלָּם צָעֲקוּ כְּנֶגְדִּי וְקִלְּלוּ אוֹתִי), and said to me (וְאָמְרוּ לִי): “Go out! Go out! Man of blood!” (צֵא צֵא אִישׁ הַדָּמִים), “Go out from here, wicked one, troubler of Israel!” (צֵא מִכָּאן רָשָׁע עוֹכֵר יִשְׂרָאֵל), “You are not yet worthy to enter here” (אֵין אַתָּה כְּדַאי עֲדַיִן לִכָּנֵס פֹּה), “and you still have no permission to enter Gehinnom” (וַעֲדַיִן אֵין לְךָ רְשׁוּת לְהִכָּנֵס לְגֵיהִנֹּם). Then I hastened away from mountain to mountain and from hill to hill (אֲזַי הָלַכְתִּי מַהֵר מֵהַר לְהַר וּמִגִּבְעָה לְגִבְעָה), and these three angels always went with me (וְאֵלּוּ הַשְּׁלֹשָׁה מַלְאָכִים הוֹלְכִים עִמִּי תָּמִיד), proclaiming before me and striking me continually (וּמַכְרִיזִין לְפָנַי וּמַכִּין אוֹתִי תָּמִיד). And at every moment we encountered other destroying angels and evil spirits as well (וּבְכָל עֵת וָרֶגַע פָּגְעוּ בָנוּ מַלְאֲכֵי חַבָּלָה אֲחֵרִים גַּם רוּחוֹת רָעוֹת), and when they heard the proclamation being proclaimed before me (וּבְשָׁמְעָם הַכָּרוֹז אֲשֶׁר מַכְרִיזִים לְפָנַי), they too added to strike me with severe blows (גַּם הֵם מוֹסִיפִין לְהַכּוֹת אוֹתִי מַכּוֹת גְּדוֹלוֹת), this one pulling me toward himself from one side and that one pulling me toward himself from another side (זֶה מוֹשֵׁךְ אוֹתִי אֶצְלוֹ מִכָּאן וְזֶה מוֹשֵׁךְ אוֹתִי אֶצְלוֹ מִכָּאן), until all the joints of my soul are dislocated (עַד שֶׁמִּתְפַּקְקִין כָּל חוּלְיוֹת נִשְׁמָתִי). And thus I wandered restlessly upon the earth (וְכָךְ הָלַכְתִּי נָע וָנָד בָּאָרֶץ), until I came to Hormuz, a great city near the land of India, beyond Bavel (עַד שֶׁבָּאתִי לְהוֹרְמִיז, וְהִיא עִיר גְּדוֹלָה קְרוֹבָה לְאֶרֶץ הוֹדּוּ מִן בָּבֶל וָהָלְאָה), and my intention was to enter into the body of some Jew (וְהָיְתָה כַּוָּנָתִי לִכָּנֵס שָׁם בְּאֵיזֶה גּוּף יְהוּדִי), in order to be saved from these blows and afflictions (לְהִנָּצֵל מֵאֵלּוּ הַמַּכּוֹת וְהַצָּרוֹת). And when I saw those Jews (וְכֵיוָן שֶׁרָאִיתִי אוֹתָם הַיְּהוּדִים), that they were wicked, evil, and exceedingly sinful before Hashem (שֶׁהֵם רְשָׁעִים רָעִים וְחַטָּאִים לְי־י מְאֹוד), engaging in relations with gentile women and women in Niddah, and other transgressions (בּוֹעֲלֵי גּוֹיוֹת וְנִדּוֹת וּשְׁאָר עֲבֵרוֹת), I was unable to enter any one of them (וְלֹא יָכֹלְתִּי לִכָּנֵס בְּשׁוּם אֶחָד מֵהֶם), because of the abundance of impure spirits dwelling within them and around them (מֵרֹב רוּחוֹת הַטֻּמְאָה שֶׁשּׁוֹכְנִים בְּתוֹכָם וּבִסְבִיבוֹתֵיהֶם), and had I entered one of them (וְאִם הָיִיתִי נִכְנָס בְּתוֹךְ אֶחָד מֵהֶם), I would have added impurity to my impurity and damage to my damage (הָיִיתִי מוֹסִיף טֻמְאָה עַל טֻמְאָתִי וְנֶזֶק עַל נִזְקִי). Therefore I returned and went from mountain to hill and from hill to mountain (בְּכֵן חָזַרְתִּי וְהָלַכְתִּי מֵהַר לְגִבְעָה וּמִגִּבְעָה לְהַר), for many years (שָׁנִים רַבּוֹת), until I came to the wilderness of Gaza (עַד שֶׁבָּאתִי לְמִדְבַּר עַזָּה), and there I found a pregnant doe (וְשָׁם מָצָאתִי אַיָּלָה אַחַת מְעֻבֶּרֶת), and because of my great suffering I entered into her (וּמֵרֹב צַעֲרִי נִכְנַסְתִּי בָּהּ), and this was after seven years during which I had endured many grievous afflictions (וְזֶה הָיָה אַחַר שֶׁבַע שָׁנִים שֶׁעָבַרְתִּי צָרוֹת רַבּוֹת וְרָעוֹת). And when I entered the body of the doe (וְכַאֲשֶׁר נִכְנַסְתִּי בְּגוּף הָאַיָּלָה), I experienced exceedingly great suffering (הָיָה לִי צַעַר גָּדוֹל עַד מְאֹד), because the soul of a human being and the soul of an animal are not alike (לְפִי שֶׁנֶּפֶשׁ הָאָדָם וְנֶפֶשׁ הַבְּהֵמָה אֵינָם שָׁוִים זֶה לָזֶה), for one walks upright and the other crouches low (שֶׁזוֹ הוֹלֶכֶת זְקוּפָה וְזוֹ הוֹלֶכֶת רְבוּצָה), and the soul of the animal is filled with impurity and repulsiveness (וְגַם הַנֶּפֶשׁ שֶׁל הַבְּהֵמָה הִיא מְלֵאָה זוֹהֲמָא וּמְאוּסָה), and its odor is offensive before the soul of a human being (וְרֵיחָהּ רַע לִפְנֵי נֶפֶשׁ הָאָדָם), and its food is not human food (גַּם מַאֲכָלָהּ אֵינוֹ מַאֲכַל אָדָם). Moreover, I suffered greatly because of the fetus in her womb (וְעוֹד שֶׁהָיָה לִי צַעַר גָּדוֹל מֵהָעוּבָּר שֶׁבְּמֵעֶיהָ), and the doe herself suffered exceedingly (וְכֵן הָאַיָּלָה הָיָה לָהּ צַעַר גָּדוֹל עַד מְאֹד), because three souls could not remain together (מֵחֲמַת שְׁלֹשָׁה נְפָשׁוֹת שֶׁאֵינָם יְכוֹלִים לַעֲמֹד יַחַד), and her belly swelled because of my soul (וְצָבְתָה בִטְנָהּ מֵחֲמַת נַפְשִׁי), and she ran among mountains and rocks because of her suffering (וְרָצְתָה בֶּהָרִים וּבַסְּלָעִים מֵרֹב צַעֲרָהּ), until her belly burst open and she died (עַד שֶׁנִּבְקַע כְּרֵסָהּ וּמֵתָה).

Then I departed from there (אֲזַי יָצָאתִי מִשָּׁם), and came to the city of Shechem in Eretz Yisrael (וּבָאתִי לְעִיר שְׁכֶם שֶׁבְּאֶרֶץ יִשְׂרָאֵל), and entered the body of a certain Jewish Kohen (וְנִכְנַסְתִּי בְּגוּף כֹּהֵן אֶחָד יְהוּדִי), and immediately that Kohen sent for the holy men and priests of the Yishmaelim [Ishmaelites] (וְתֵכֶף אוֹתוֹ הַכֹּהֵן שָׁלַח אַחֲרֵי הַקְּדֵשִׁים וְהַגְּלָחִים שֶׁל הַיִּשְׁמְעֵאלִים), and because of the many incantations of the powers of impurity (וּלְרֹב הַלְּחָשִׁים שֶׁל כּוֹחוֹת הַטֻּמְאָה), and the amulets of impure names which they hung upon his neck (וְהַקְּמִיעוֹת שֶׁל שֵׁמוֹת הַטֻּמְאָה אֲשֶׁר תָּלוּ בְּצַוָּארוֹ), I could not endure or withstand them (לֹא יָכֹלְתִּי לַעֲמֹד וְלִסְבּוֹלָם), and I immediately departed from there (וְיָצָאתִי מִשָּׁם תֵּכֶף).

Immediately the Rav said to him (מִיָּד אָמַר לוֹ הָרַב): “Do the powers of impurity possess any independent power to harm or to benefit?” (וְכִי כְלוּם יֵשׁ מַמָּשׁוּת בְּכֹחוֹת הַטֻּמְאָה לְהָרַע אוֹ לְהֵיטִיב מֵאֲלֵיהֶן). He replied to him (אָמַר לוֹ): “No” (לֹא), “except that the priests introduced through their adjurations so many impure spirits into the body of that Jewish Kohen” (אֶלָּא בִּשְׁבִיל שֶׁהַגְּלָחִים הִכְנִיסוּ בְּהַשְׁבָּעָתָם כָּל כָּךְ רוּחוֹת הַטֻּמְאָה בְּגוּף אוֹתוֹ הַיְּהוּדִי הַכֹּהֵן), “that I saw if I remained there any longer, all those impure spirits would attach themselves to me” (עַד שֶׁרָאִיתִי שֶׁאִם אוֹסִיף לַעֲמֹד שָׁם יִתְדַּבְּקוּ בִי כָּל אוֹתָן הָרוּחוֹת הַטֻּמְאָה), “therefore I could not remain with them” (לָכֵן לֹא יָכֹלְתִּי לַעֲמֹד עִמָּהֶם), “and immediately I fled from there and came to Tzfat, may it be rebuilt and established” (וְתֵכֶף וּמִיָּד בָּרַחְתִּי מִשָּׁם וּבָאתִי צְפַת תוב״ב), “and entered the body of this woman” (וְנִכְנַסְתִּי בְּגוּף זֹאת הָאִשָּׁה). “And today it has been twenty-five years that I have gone through this suffering” (וְזֶה לִי הַיּוֹם כ״ה שָׁנִים שֶׁאֲנִי הוֹלֵךְ בַּזֶּה הַצַּעַר). The Rav said to him (אָמַר לוֹ הָרַב): “Until when will this suffering continue for you?” (עַד מָתַי יִהְיֶה לְךָ זֶה הַצַּעַר), “do you have no restoration?” (וְכִי אֵין לְךָ תְּקוּמָה). The spirit answered and said (הֵשִׁיב לוֹ הָרוּחַ וְאָמַר): “Until the mamzerim whom I fathered die” (עַד שֶׁיָּמוּתוּ הַמַּמְזֵרִים אֲשֶׁר הוֹלַדְתִּי), “for as long as they remain alive and exist, I have no rectification” (כִּי כָּל זְמַן אֲשֶׁר הֵם חַיִּים וְקַיָּמִים אֵין לִי תַּקָּנָה). And this is the secret of: “That which is crooked cannot be rectified” (וְזֶהוּ סוֹד מְעֻוָּת לֹא יוּכַל לִתְקֹן) (Ecclesiastes 1:15), and our Sages of blessed memory said (וְאָמְרוּ רז״ל), “this refers to one who had relations with a forbidden woman and fathered a mamzer from her” (זֶהוּ שֶׁבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּה מַמְזֵר), as it is said: “A mamzer shall not enter the congregation of Hashem” (שֶׁנֶּאֱמַר לֹא יָבֹא מַמְזֵר בִּקְהַל י״י) (Deuteronomy 23:3), namely into Gan Eden forever (שֶׁבְּגַן עֵדֶן עַד עוֹלָם). And all the people who were there, a very great multitude (וְכָל הָעָם אֲשֶׁר הָיוּ שָׁם עַם רַב עַד מְאֹוד), all wept profusely (בָּכוּ כֻלָּם הַרְבֵּה בְּכִי), for the fear of judgment fell upon them (כִּי נָפַל פַּחַד הַדִּין עֲלֵיהֶם), and a great awakening took place throughout the entire region because of that incident (וְנַעֲשָׂה הִתְעוֹרְרוּת גָּדוֹל בְּכָל הַמְּדִינָה מֵאוֹתוֹ הַמַּעֲשֶׂה).

The Rav said to him (אָמַר לוֹ הָרַב): “Who gave you permission to enter the body of this woman?” (מִי נָתַן לְךָ רְשׁוּת שֶׁתִּכָּנֵס בְּגוּף הָאִשָּׁה הַזֹּאת). The spirit answered and said (הֵשִׁיב הָרוּחַ וְאָמַר): “I spent one night in her house” (לַנְתִּי לַיְלָה אַחַת בְּבֵיתָהּ), “and at the morning watch this woman arose from her bed” (וּבְאַשְׁמוֹרֶת הַבֹּקֶר קָמָה זֹאת הָאִשָּׁה מִמִּטָּתָהּ), “and wished to bring forth fire from the stone and the iron” (וְרָצְתָה לְהוֹצִיא אֵשׁ מִן הָאֶבֶן וּמִן הַבַּרְזֶל), “but the charred rag did not receive the sparks of fire” (וְהַסְמַרְטוּט הַשָּׂרוּף לֹא קִבֵּל הַנִּיצוֹצוֹת שֶׁל אֵשׁ), “and she persisted greatly but did not succeed” (וְהִפְצִירָה עַד מְאֹד וְלֹא עָלְתָה בְּיָדָהּ). “And she became angry” (וְנִתְכַּעֲסָה), “and threw the iron and the stone from her hand onto the ground” (וְהִשְׁלִיכָה הַבַּרְזֶל וְהָאֶבֶן מִיָּדָהּ לָאָרֶץ), “in anger and fury” (בְּכַעַס וְחֵמָה), “and said: ‘Let it be to Satan’” (וְאָמְרָה תְּהֵא לַשָּׂטָן), “and from that word ‘the Satan’ I received permission to enter her” (וּמֵאוֹתָהּ הַמִּלָּה שֶׁל הַשָּׂטָן הָיְתָה לִי רְשׁוּת לִכָּנֵס בָּהּ), “and immediately I entered her body” (תֵּכֶף וּמִיָּד נִכְנַסְתִּי בְגוּפָהּ).

The Rav said to him (אָמַר לוֹ הָרַב): “And for this minor transgression they gave you permission to enter her body?” (וְכִי בִּשְׁבִיל זֶה הֶעָוֹן הַקַּל נָתְנוּ לְךָ רְשׁוּת לִכָּנֵס בְּגוּפָהּ). The spirit answered and said (הֵשִׁיב הָרוּחַ וְאָמַר): “Know” (תֵּדַע), “that this woman is not as she appears outwardly” (שֶׁזֹּאת הָאִשָּׁה אֵין תּוֹכָהּ כְּבָרָהּ), “for she does not believe at all in the Exodus from Egypt” (כִּי אֵינָהּ מַאֲמֶנֶת כְּלָל בִּיצִיאַת מִצְרַיִם). “And on the night of Pesach, at the time when all Israel rejoice” (וּבְלֵיל פֶּסַח בִּזְמַן שֶׁכָּל יִשְׂרָאֵל הֵם שְׂמֵחִים), “and recite Hallel and recount the Exodus from Egypt” (וְאוֹמְרִים הַלֵּל וּמְסַפְּרִים בִּיצִיאַת מִצְרַיִם), “all of it is in her eyes vanity, folly, mockery, and jest” (הַכֹּל הוּא בְּעֵינֶיהָ הֶבֶל וּרְעוּת רוּחַ וְהִתּוּל וּשְׂחוֹק), “and she thinks in her heart that this miracle never occurred” (וְחוֹשֶׁבֶת בִּלְבָבָהּ שֶׁמֵּעוֹלָם לֹא הָיָה הַנֵּס הַזֶּה).

Immediately the Rav said to the woman (מִיָּד אָמַר הָרַב לָאִשָּׁה): “So-and-so, do you believe with complete faith that the Holy One Blessed Be He created heaven and earth” (פְּלוֹנִית מַאֲמִינָה אַתְּ בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַקב״ה בָּרָא שָׁמַיִם וָאָרֶץ), “and that in His hand is the power to do whatever He desires” (וּבְיָדוֹ הַיְכֹלֶת לַעֲשׂוֹת כָּל אֲשֶׁר חָפֵץ), “and there is none who can say to Him, ‘What are You doing?’” (וְאֵין מִי שֶׁיֹּאמַר לוֹ מַה תַּעֲשֶׂה). She answered and said (הֵשִׁיבָה הִיא וְאָמְרָה): “Yes, I believe all of it” (הֵן אֲנִי מַאֲמִינָה אֶת הַכֹּל). The Rav said to her (אָמַר לָהּ הָרַב): “Do you believe that the Holy One Blessed Be He brought us out of Egypt and split the sea for us?” (מַאֲמִינָה אַתְּ שֶׁהַקב״ה הוֹצִיאָנוּ מִמִּצְרַיִם וְקָרַע לָנוּ אֶת הַיָּם). She answered (הֵשִׁיבָה הִיא): “Yes” (הֵן). The Rav said to her (אָמַר לָהּ הָרַב): “Do you believe all of this with complete faith” (מַאֲמִינָה אַתְּ אֶת כָּל זֶה בֶּאֱמוּנָה שְׁלֵמָה), “and do you repent and regret your former deeds?” (וְאַתְּ חוֹזֶרֶת בִּתְשׁוּבָה וּמִתְחָרֶטֶת עַל הָרִאשׁוֹנוֹת). She said (אָמְרָה הִיא): “Yes” (הֵן), and she began to weep (וְהִתְחִילָה לִבְכּוֹת).

Immediately the Rav placed a ban of excommunication upon that spirit that it should depart (מִיָּד גָּזַר הָרַב עַל אוֹתוֹ הָרוּחַ נִדּוּי שֶׁיֵּצֵא), and decreed that it should not leave through any limb (וְגָזַר עָלָיו שֶׁלֹּא יֵצֵא דֶּרֶךְ שׁוּם אֵבָר), except through the little toe of the left foot (כִּי אִם דֶּרֶךְ הָאֶצְבַּע קְטַנָּה שֶׁבְּרֶגֶל שְׂמֹאל), for the reason is that whichever limb it departs through, that limb becomes completely disabled (כִּי הַטַּעַם הוּא שֶׁמֵּאֵבָר שֶׁהוּא יוֹצֵא מִמֶּנּוּ אוֹתוֹ הָאֵבָר מִתְבַּטֵּל לְגַמְרֵי). Also, the Rav directed himself to a certain Name that his teacher had transmitted to him (גַּם כִּוֵּן הָרַב בְּשֵׁם אֶחָד שֶׁמָּסַר לוֹ רַבּוֹ), and immediately the little toe swelled and became like a turnip (מִיָּד נִתְנַפַּח הָאֶצְבַּע הַקָּטָן וְנַעֲשָׂה כְּלֶפֶת), and it departed through there (וְיָצָא דֶּרֶךְ שָׁם). Afterward the spirit came for several nights to the windows and doorway of the house and frightened the woman (אַחַר כָּךְ בָּא הָרוּחַ כַּמָּה לֵילוֹת בְּחַלּוֹנֵי הַבַּיִת וּבַפֶּתַח וְהִבְהִיל אֶת הָאִשָּׁה), and the woman's relatives again went to the sage Rabbi Yitzchak Luria, may his rest be in Eden (וְחָזְרוּ קְרוֹבֵי הָאִשָּׁה אֵצֶל הֶחָכָם כַּמָּהַר״ר יִצְחָק לוּרְיָא נוּחוֹ עֵדֶן). Immediately he again sent his disciple Rabbi Chaim mentioned above (מִיָּד חָזַר וְשָׁלַח אֶת תַּלְמִידוֹ מַהַר״ר חַיִּים הַנִּזְכָּר), to inspect the Mezuzah and determine whether it was valid or not (לִבְדּוֹק אֶת הַמְּזוּזָה אִם הִיא כְשֵׁרָה אִם לָאו). He went and found that the doorway had no Mezuzah at all (וְהָלַךְ וּמָצָא אֶת הַפֶּתַח בְּלֹא מְזוּזָה כְּלָל). Immediately the Rav commanded that a Mezuzah be affixed to the doorway (מִיָּד צִוָּה הָרַב לִקְבּוֹעַ מְזוּזָה בַּפֶּתַח), and they did so (וְעָשׂוּ כֵן), and from that time onward the spirit never returned (וּמִשָּׁם וָאֵילָךְ לֹא חָזַר הָרוּחַ עוֹד).

And you, the reader, see how deep this awesome incident is (וְאַתָּה הַמְעַיֵּין תִּרְאֶה כַּמָּה עָמֹק הַמַּעֲשֶׂה הַנּוֹרָא הַזֶּה), and exceedingly profound beyond measure—who can find it out? (וְעָמֹק עָמֹק מְאֹד מִי יִמְצָאֶנּוּ), unless he possesses illumination and revelation from the secrets of the punishment of the wicked (אֶלָּא אִם כֵּן יֵשׁ לוֹ הֶאֲרָה וְגִלּוּי מִסּוֹדוֹת הָעֹנֶשׁ שֶׁל הָרְשָׁעִים), which our teacher and master, the Light of the Seven Days, of blessed holy memory, revealed (שֶׁגִּלָּה מוֹרֵנוּ וְרַבֵּנוּ אוֹר שֶׁל שִׁבְעַת הַיָּמִים זלה״ה), the breath of our nostrils, the Messiah of Hashem (רוּחַ אַפֵּינוּ מְשִׁיחַ ה׳), who revealed their punishments and their Gilgulim [Reincarnations] in trees, stones, and waters (שֶׁגִּלָּה עָנְשָׁם וְגִלְגּוּלִים שֶׁלָּהֶם בְּעֵצִים וַאֲבָנִים וּמַיִם), may the Merciful One save us from this punishment (רַחֲמָנָא לִיצְלַן מֵהַאי עוֹנְשָׁא). And if you ask, from where do we know the Gilgul [Reincarnation] into the Domem [Inanimate]? (וְאִם תִּשְׁאַל עַל גִּלְגּוּל הַדּוֹמֵם מִנַּיִן), go and learn from the wife of Lot (צֵא וּלְמַד מֵאִשְׁתּוֹ שֶׁל לוֹט), concerning whom it is said: “And she became a pillar of salt” (שֶׁנֶּאֱמַר בָּהּ וַתְּהִי נְצִיב מֶלַח) (Genesis 19:26), which is Domem [Inanimate] (שֶׁהוּא דּוֹמֵם). From where do we know the Gilgul [Reincarnation] into water? (גִּלְגּוּל הַמַּיִם מִנַּיִן), as it is said: “For we must surely die and are like water spilled upon the ground” (שֶׁנֶּאֱמַר וַאֲנַחְנוּ מוֹת נָמוּת וְכַמַּיִם הַנִּגָּרִים אַרְצָה) (II Samuel 14:14). And it is said: “You caused mortal man to ride over our heads; we passed through fire and through water, and You brought us out into abundance” (וְנֶאֱמַר הִרְכַּבְתָּ אֱנוֹשׁ לְרֹאשֵׁנוּ בָּאנוּ בָאֵשׁ וּבַמַּיִם וַתּוֹצִיאֵנוּ לָרְוָיָה) (Psalms 66:12). From “You caused Enosh [Mortal Man] to ride over our heads” (מֵהִרְכַּבְתָּ אֱנוֹשׁ לְרֹאשֵׁנוּ), this weak and frail Enosh [Mortal Man] (אֱנוֹשׁ וְחַלּוּשׁ הַזֶּה), becomes poor when he descends from his level into another form beneath him (שֶׁנַּעֲשֶׂה רָשׁ כְּשֶׁיּוֹרֵד מִמַּדְרֵגָתוֹ לְשָׁאָר הַרְכָּבָה שֶׁתַּחְתָּיו), namely Domem, Tzomeach, Chai, and Medaber (דְּהַיְינוּ דצח״ם). From where do we know the Gilgul [Reincarnation] into a stone, which is Domem [Inanimate]? (גִּלְגּוּל הָאֶבֶן שֶׁל דּוֹמֵם מִנַּיִן), from Naval (מִנָּבָל), as it is said: “And after about ten days, Hashem struck Naval and he died” (שֶׁנֶּאֱמַר וַיְהִי כַּעֲשֶׂרֶת הַיָּמִים וַיִּגֹּף י״י אֶת נָבָל וַיָּמֹת) (I Samuel 25:38), and “[his] heart died within him and he became like a stone” (וַיָּמָת לִבּוֹ בְּקִרְבּוֹ וְהוּא הָיָה לְאָבֶן) (I Samuel 25:37), namely Domem [Inanimate] (דּוֹמֵם). And we possess a true tradition (וְיֵשׁ לָנוּ בַּקַּבָּלָה אֲמִיתִית), that Lavan [Laban] is a notarikon of the Gilgul [Reincarnation] of Lavan, Bil’am, and Naval (כִּי לָבָן נוֹטָרִיקוֹן גִּלְגּוּל לָ׳בָן בִּ׳לְעָם נָ׳בָל), and these matters are ancient and profound (וְהַדְּבָרִים עַתִּיקִים), for one who examines the wording of the Zohar in Parashat Balak (לְעַיֵּין בְּסֵדֶר לְשׁוֹן הַזֹּהַר בְּפָרָשַׁת בָּלָק), where it says (בְּאוֹמְרוֹ): “From this point onward, the Holy One Blessed Be He did with that wicked one what He did” (מִכָּאן וָאֵילָךְ חַבְרַיָּא עָבִיד בֵּיהּ קב״ה בְּהַהוּא חַיָּיבָא מַה דְּעָבִיד) (Zohar Bamidbar 194b), for there He concealed the secret of his Gilgul [Reincarnation] into the Domem [Inanimate], together with other matters pertaining to this secret (שֶׁהִסְתִּיר סוֹד גִּלְגּוּל הַדּוֹמֵם שֶׁלּוֹ עִם דְּבָרִים אֲחֵרִים הַשַּׁיָּכִים לְזֶה הַסּוֹד). And the secret of Gilgul [Reincarnation] in the Seven Lands beneath us (וְסוֹד הַגִּלְגּוּל בְּז׳ אֲרָצוֹת אֲשֶׁר תַּחְתֵּינוּ), and the Gilgul [Reincarnation] of Shedin, Ruchin, and Lilin (וְגִלְגּוּל הַשֵּׁדִים רוּחִין וְלִילִין), and therefore there are Shedin Yehuda’in [Jewish Demons] (וְלָכֵן יֵשׁ שֵׁדִין יְהוּדָאִין), and for the most part they are below, may the Merciful One save us (וְעַל פִּי הָרֹב הֵם לְמַטָּה רַחֲמָנָא לִיצְלַן), and you will understand this from the punishment of the Generation of the Dispersion (וְתָבִין זֶה מֵעוֹנֶשׁ דּוֹר הַפַּלָּגָה), concerning which our Sages of blessed memory said (שֶׁאָמְרוּ רז״ל): “Some of them became apes and cats, and some of them became demons and harmful spirits” (מֵהֶן נַעֲשׂוּ קוֹפִין וְחַתּוּלִין וּמֵהֶן נַעֲשׂוּ שֵׁדִין וּמַזִּיקִין) (Tanchuma, Noach 18).

Behold, if a person possesses opened eyes (הֲרֵי אִם יֵשׁ לָאָדָם גִּלּוּי עֵינַיִם), he will find everything in the words of our Sages of blessed memory (יִמְצָא הַכֹּל בְּדִבְרֵי רז״ל), and we possess a known tradition concerning all the details of the punishments (וְלָנוּ קַבָּלָה יְדוּעָה בְּכָל פְּרָטֵי הָעֳנָשִׁים), which were revealed through Eliyahu HaNavi (אֲשֶׁר נִתְגַּלּוּ עַל יְדֵי אֵלִיָּהוּ הַנָּבִיא), who is Sandalfon (הוּא סַנְדַּלְפוֹן), the angel who binds crowns for his Master (הַמַּלְאָךְ הַקּוֹשֵׁר כְּתָרִים לְרַבּוֹ), and almost no one escapes them (וְכִמְעַט אֵין גַּם אֶחָד נִיצּוֹל מֵהֶם). And the secret of the matter is (וְסוֹד הָעִנְיָן הוּא), that according to a person’s sin, so will he be reincarnated (כִּי כְּפִי חֵטְא הָאָדָם כָּךְ יִתְגַּלְגֵּל). And behold, know (וְהִנֵּה דַּע), that the wicked, after their passing, are punished in Gehinnom and atoned (כִּי הֲלֹא הָרְשָׁעִים אַחֲרֵי פְטִירָתָם הֵם נֶעֱנָשִׁים בְּגֵיהִנֹּם וּמִתְכַּפְּרִים), but the righteous and the sages cannot enter Gehinnom (אַךְ הַצַּדִּיקִים וְהַחֲכָמִים אֵינָם יְכוֹלִים לִכָּנֵס לְגֵיהִנֹּם), like the matter of Elisha Acher (כְּעִנְיַן אֱלִישָׁע אַחֵר), about whom our Sages of blessed memory said that a Bat Kol [Heavenly Voice] went forth after his passing (שֶׁאָמְרוּ חז״ל שֶׁיָּצָא בַּת קוֹל אַחֲרֵי פְטִירָתוֹ): “Let him not be judged, and let him not come to the World to Come” (לֹא מִידָן דַּיְינוּהוּ וְלָא לֵיתֵי לְעָלְמָא דְּאָתֵי) (Chagigah 15b). And this is the secret of what is stated in Zohar Ruth, folio 28 (וְזֶהוּ סוֹד הָאָמוּר בְּזוֹהַר רוּת דַּף כ״ח) [89, discourse of the Ten Martyrs of the Kingdom] ([פ״ט מַאֲמַר עֲשָׂרָה הֲרוּגֵי מַלְכוּת]), and this is its language (וְזֶה לְשׁוֹנוֹ): Rabbi Yudai was before Rabbi Azaryah bar Simai (רַבִּי יוּדַאי הֲוָה קַמֵּיהּ דְּרַבִּי עֲזַרְיָה בַּר סִימַאי), he said to him (אָמַר לֵיהּ): “The righteous to whom a sin befell from those excisions of the Orayta [Torah]” (צַדִּיקִים דְּאִזְדַּמַּן לוֹן חוֹבָה מֵאִינוּן כְּרִיתוֹת דְּאוֹרַיְיתָא), “and they considered repentance and died” (וְחָיְישֵׁי תְּשׁוּבָה וּמִיתוּ), “does death atone for them or not?” (מִיתָה מְכַפֶּרֶת עֲלַיְיהוּ אוֹ לָאו). He said to him (אָמַר לֵיהּ): “Yes” (אִין), “and sometimes they are punished in that world and it is atoned for them” (וּלְזִמְנִין דְּאִתְעַנְשׁוּ בְּהַהוּא עָלְמָא וְאִתְכַּפַּר לְהוֹן), “such as one whose face turned green” (כְּגוֹן חֲמָא אַנְפּוֹי יְרוּקִין). He said to him (אָמַר לֵיהּ): “Say what you will say” (אֵימָא מַה דְּתֵימָא), “the Orayta is such that it does not receive impurity” (אוֹרַיְיתָא הִיא דְּלָא מְקַבְּלָא טוּמְאָה), as it is said: “Is not My word like fire, says Hashem?” (שֶׁנֶּאֱמַר הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם י״י) (Jeremiah 23:29), and he does not descend to Gehinnom to scour away the pollution that he received (וְאֵינוֹ יוֹרֵד לְגֵיהִנֹּם לְמָרֵק הַזּוֹהֲמָא שֶׁקִּבֵּל), but receives his punishment in another manner (אֶלָּא שֶׁמְּקַבֵּל עָנְשׁוֹ בְּאֹפֶן אַחֵר), for they need to be reincarnated in this world to scour away whatever sin they have (כִּי צְרִיכִים הֵם לְהִתְגַּלְגֵּל בָּעוֹלָם הַזֶּה לְמָרֵק אֵיזֶה עָוֹן אֲשֶׁר לָהֶם).

And behold, know (וְהִנֵּה דַּע), that the righteous one is destined and prepared to ascend in levels (כִּי הֲלֹא הַצַּדִּיק מְעֻתָּד וּמֻכָּן לַעֲלוֹת בְּמַעֲלוֹת), and they are not equal (וְאֵינָם שָׁווֹת), for at first some sins are scoured away (כִּי תְּחִלָּה יִתְמָרֵק קְצָת עֲוֹנוֹת), and then one level is given to him (וְאָז יִתְּנוּ לוֹ מַעֲלָה אַחַת), and when they wish to elevate him to another higher level (וּכְשֶׁרוֹצִים לְהַעֲלוֹתוֹ מַדְרֵגָה מַעֲלָה אַחֶרֶת יוֹתֵר גְּדוֹלָה), they punish him and scour his lighter and smaller sins (יַעֲנִישׁוּהוּ וִימָרֵק חֲטָאָיו הַיּוֹתֵר קַלִּים וּקְטַנִּים), so that he may ascend a second time (כָּךְ שֶׁיַּעֲלֶה שֵׁנִית). Afterward they punish him for the fine details of the commandments to the breadth of a hair (אַחַר כָּךְ מַעֲנִישִׁים אוֹתוֹ עַל דִּקְדּוּקֵי מִצְוֹת כְּחוּט הַשַּׂעַר), if he did not have proper intention and diverted his mind from the Tefillin while they were upon him (אִם לֹא הָיָה מְכַוֵּין וּמֵסִיחַ דַּעְתּוֹ מִתְּפִילִּין בִּהְיוֹתָם עָלָיו), in order to elevate them to the level of truth (כְּדֵי לְהַעֲלוֹתָם בְּמַדְרֵגַת הָאֲמִתִּיּוּת), and there is no need to lengthen here concerning these details (וְאֵין צֹרֶךְ לְהַאֲרִיךְ כָּאן בַּפְּרָטִים הַלָּלוּ), rather I shall present them in a gate of its own (אֶלָּא אַצִּיגֵם בְּשַׁעַר בִּפְנֵי עַצְמוֹ), when I come to explain the secret of reward and punishment (כְּשֶׁאָבוֹא לְפָרֵשׁ סוֹד שָׂכָר וְעֹונֶשׁ). However, after a person’s passing, payment is exacted from him for his sins in many forms of existence (וְאָמְנָם אַחֲרֵי פְטִירַת הָאָדָם נִפְרָעִים מִמֶּנּוּ עַל חֲטָאָיו בְּהַרְבֵּה מְצִיאוּת), and most human beings will not escape being reincarnated for some time in an animal, beast, or bird (וְרֹב בְּנֵי אָדָם לֹא יוּמְלָטוּ מִלְּהִתְגַּלְגֵּל אֵיזֶה זְמַן בִּבְהֵמָה אוֹ חַיָּה אוֹ עוֹף), or in Domem [Inanimate], Tzomeach [Vegetative], or Chai [Living Creature], may the Merciful One save us (אוֹ דּוֹמֵם אוֹ צוֹמֵחַ אוֹ חַי בָּרִי מִינָן), or in Chai Medaber [Speaking Living Being], such as women, slaves, and the pious among the nations of the world (אוֹ חַי מְדַבֵּר כְּגוֹן נָשִׁים וַעֲבָדִים וַחֲסִידֵי אוּמּוֹת הָעוֹלָם), and afterward into actual Israelites (וְאַחַר כָּךְ לְיִשְׂרְאֵלִים מַמָּשׁ). And similarly in all kinds of created beings in the world (וְכַיּוֹצֵא בָּזֶה בְּכָל מִינֵי נִבְרָאִים שֶׁבָּעוֹלָם), and in that manner he receives his punishment in body and soul (וּבְאֹפֶן הַהוּא יְקַבֵּל עָנְשׁוֹ בְּגוּף וָנֶפֶשׁ), for he must be made corporeal (כִּי צָרִיךְ לְהַגְשִׁימוֹ), so that he will suffer and feel the pain of the punishment (כְּדֵי שֶׁיִּסְבּוֹל וְיַרְגִּישׁ הַצַּעַר שֶׁל הָעֹנֶשׁ), and all this is according to the nature of the sin (וְכָל זֶה כְּפִי מְצִיאוּת הַחֵטְא). Therefore, even among Torah scholars and Tzaddikim [Righteous Ones] (וְלָכֵן אֲפִלּוּ הַתַּלְמִידֵי חֲכָמִים וְהַצַּדִּיקִים), there are some who are reincarnated in the manner mentioned (יֵשׁ בָּהֶם קְצָת מִי שֶׁנִּתְגַּלְגֵּל עַל דֶּרֶךְ הַנִּזְכָּר), because a certain great sin came into their hands, or the like (מֵחֲמַת שֶׁבָּא לְיָדָם עָוֹן אֶחָד גָּדוֹל וְכַיּוֹצֵא בָּזֶה). And not only this (וְלֹא דַי בָּזֶה), but even after many years in which they have rested in the World to Come (אֶלָּא שֶׁגַּם אַחַר כַּמָּה שָׁנִים שֶׁנָּחוּ בָּעוֹלָם הַבָּא), when they wish to elevate them further (כַּאֲשֶׁר רוֹצִים לְהַעֲלוֹתָם יוֹתֵר), they return a second time to punish them as mentioned (חוֹזְרִים שֵׁנִית לְהַעֲנִישָׁם כַּנִּזְכָּר). Then they also reincarnate in the manner mentioned (אָז גַּם כֵּן מִתְגַּלְגְּלִים עַל דֶּרֶךְ הַנִּזְכָּר), if there are types of sins that require this (אִם יֵשׁ מִינֵי חֲטָאִים הַצְּרִיכִים לָזֶה), as I shall explain in the secret of the union (וּכְמוֹ שֶׁאֲבָאֵר בְּסוֹד הַזִּוּוּג), concerning the sin of one who has relations by candlelight (בְּעִנְיַן חֵטְא הַמְשַׁמֵּשׁ מִטָּתוֹ לְאוֹר הַנֵּר), who was reincarnated in a certain goat (שֶׁנִּתְגַּלְגֵּל בִּשְׂעִיר עִזִּים אֶחָד). And in its place I shall explain it very clearly (וּבִמְקוֹמוֹ אֲפָרְשֶׁנּוּ בָּאֵר הֵיטֵב), with the help of the Holy One Blessed Be He and His Shekhinah (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). I shall reveal the secrets of the Perfect One in Knowledge (אֲגַלֶּה סוֹדוֹת תְּמִים דֵּעִים), and Hashem, who is good, shall atone for us (וְה׳ הוּא הַטּוֹב יְכַפֵּר בַּעֲדֵינוּ), for I have revealed the hidden chamber of the world (שֶׁגִּילִּיתִי כִּבְשׁוֹנוֹ שֶׁל עוֹלָם). And now, my son, see well and truly the greatness of the great Tzaddikim [Righteous Ones], such as Daniel and King David, peace be upon him (וְעַתָּה בְּנִי רְאֵה גַּם רְאֵה מַעֲלַת הַצַּדִּיקִים הַגְּדוֹלִים כְּדָנִיֵּאל וּכְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), who required reassurance that they would rest in the World to Come and would not need to reincarnate (וְהֻצְרְכוּ לְהִתְבַּשֵּׂר שֶׁיָּנוּחוּ לָעוֹלָם הַבָּא וְלֹא יִצְטָרְכוּ לְהִתְגַּלְגֵּל), as it is said concerning Daniel: “But you, go your way and rest, and you shall stand in your lot at the end of the days” (כְּמוֹ שֶׁנֶּאֱמַר בְּדָנִיֵּאל וְאַתָּה לֵךְ וְתָנוּחַ וְתַעֲמֹד לְגוֹרָלְךָ לְקֵץ הַיָּמִין) (Daniel 12:13). And concerning David it is said: “And the soul of my master shall be bound in the bundle of life” (וּבְדָוִד נֶאֱמַר וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים) (I Samuel 25:29), these are the Thirteen Naharei Aparsamona Dakhya [Rivers of Pure Balsam] (הֵם [הַצְּרוֹר] י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא), which are bound together in a single bond and circle (שֶׁהֵם בְּקֶשֶׁר וְעִגּוּל אֶחָד), like the hair of the head and beard (כְּמוֹ שְׂעַר הָרֹאשׁ וְהַזָּקָן), in which are the Thirteen Attributes of Mercy (שֶׁבּוֹ י״ג מִדּוֹת שֶׁל רַחֲמִים). And they are the secret of Yechidah [Singular Essence] itself (וְהֵם סוֹד יְחִידָה מַמָּשׁ), of Arich Anpin (שֶׁל אֲרִיךְ אַנְפִּין), for up to this point is the boundary of Shabbat and no further (אֲשֶׁר עַד כָּאן תְּחוּם שַׁבָּת וְתוּ לָא), and no person merits to ascend higher than this (אֵין שׁוּם אָדָם זוֹכֶה לַעֲלוֹת יוֹתֵר). And if fire fell among the cedars, what shall the hyssop of the wall do? (וְאִם נָפְלָה אֵשׁ בָּאֲרָזִים מַה יַּעֲשׂוּ אֵזוֹבֵי הַקִּיר). And King David, peace be upon him, the sweet singer of Israel (וּמַה דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם נְעִים זְמִירוֹת יִשְׂרָאֵל), feared and suffered all his days with this fear (הָיָה מִתְיָרֵא וּמִצְטַעֵר כָּל יָמָיו עִם הַפַּחַד הַזֶּה), as he said: “Had I not believed to see the goodness of Hashem in the land of the living...” (וּכְמוֹ שֶׁאָמַר לוּלֵא הֶאֱמַנְתִּי לִרְאוֹת בְּטוּב י״י בְּאֶרֶץ חַיִּים) (Psalms 27:13), for he thought perhaps the sin of Bat Sheva might cause it (סָבַר שֶׁמָּא יִגְרֹם הַחֵטְא שֶׁל בַּת שֶׁבַע), all the more so for other people (קַל וָחֹמֶר לִשְׁאָר בְּנֵי אָדָם). And despite all this (וְעִם כָּל זֹאת), we find that he remained seven years outside after his death (מָצִינוּ שֶׁיָּשַׁב שֶׁבַע שָׁנִים אַחַר מִיתָתוֹ בַּחוּץ), and did not merit to sit in the Heavenly Academy (וְלֹא זָכָה לָשֶׁבֶת בַּיְשִׁיבָה שֶׁל מַעְלָה), in his supernal place among the Chariot, as the fourth leg of the Merkavah [Chariot] (בִּמְחִיצָתוֹ הָעֶלְיוֹנָה לִהְיוֹת רֶגֶל רְבִיעִי לַמֶּרְכָּבָה), until after seven years the scouring of his sins was completed (אֶלָּא אַחַר ז׳ שָׁנִים נִשְׁלַם מֵרוּק חֲטָאָיו).

As is stated in Zohar Chadash, Midrash HaNe’elam, Parashat Lech Lecha, folio 47a [28] (כַּדְאִיתָא בְּזוֹהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת לֶךְ לְךָ דַּף מ״ז ע״א [כ״ח]), and this is its language (וְזֶה לְשׁוֹנוֹ): “On the day that the Beit HaMikdash was built, the Holy One Blessed Be He bestowed great goodness upon King David” (בְּיוֹמָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא עָבַד קב״ה טִיבוּ סַגִּי לְדָוִד מַלְכָּא), “for after that sin had befallen him” (דְּבָתַר דְּאִזְדַּמַּן לֵיהּ הַהוּא חוֹבָה), “and even though the Holy One Blessed Be He had forgiven him” (וְאַף עַל גַּב דְּמָחַל לֵיהּ קב״ה), “when he departed from this world, the supernal angels did not permit him to pass through the gates of the Supernal Jerusalem” (כַּד נָפַק מֵהַאי עָלְמָא, לָא שַׁבְקוּהוּ מַלְאֲכֵי עִלָּאָה לְמֵיעַבַר תַּרְעֵי דִּירוּשָׁלַיִם דִּלְעֵילָא), “and he sat outside” (וַהֲוָה יָתִיב אֲבָרַאי). “And on the day that the Beit HaMikdash was built” (וּבְיוֹמָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא), “the Holy One Blessed Be He called Michael, the great holy prince” (קָרָא קב״ה לְמִיכָאֵל רַבְרְבָא קַדִּישָׁא), “and appointed him to be, together with sixty holy supernal angels, guardians over Israel” (וּמַנֵּי לֵיהּ לְמֶהֱוֵי הוּא וְשִׁתִּין מַלְאָכִין קַדִּישִׁין עִלָּאִין אַפְטְרוֹפְסִין דְּיִשְׂרָאֵל), “those who surround the holy Throne of His Glory” (אִינוּן דְּסָחֲרוּ כּוּרְסְיָא קַדִּישָׁא דִּיקָרֵיהּ). “And He appointed Michael to bring in David, the Messiah” (וּמַנֵּי לֵיהּ לְמִיכָאֵל לְמֵיעַל לְדָוִד מְשִׁיחָא), “through the gates of the Supernal Jerusalem” (בְּתַרְעֵי יְרוּשָׁלַיִם דִּלְעֵילָא), “and to establish him with the Patriarchs as a holy Chariot” (וּלְאִתְקְנָא לֵיהּ עִם אֲבָהָתָא רְתִיכָא קַדִּישָׁא). And immediately after his death they occupied themselves with the building of the Beit HaMikdash (וְתֵכֶף אַחַר מִיתָתוֹ עָסְקוּ בְּבִנְיַן בֵּית הַמִּקְדָּשׁ), which David had commanded his son Shlomoh to build and had warned him concerning it (אֲשֶׁר דָּוִד צִוָּה לִשְׁלֹמֹה בְּנוֹ וְהִזְהִירוֹ לִבְנוֹתוֹ), and certainly he would not delay the mitzvah through laziness in building the Beit HaMikdash (וּבְוַדַּאי שֶׁלֹּא הָיָה מַחְמִיץ אֶת הַמִּצְוָה לִהְיוֹת עָצֵל בְּבִנְיַן בֵּית הַמִּקְדָּשׁ), which is the pillar upon which the world stands (שֶׁהוּא עַמּוּד שֶׁהָעוֹלָם עוֹמֵד עָלָיו). And as the Rabbis explained (וּכְדִתְרְצוּ רַבָּנָן), concerning the verse that speaks about the building of the Beit HaMikdash (בַּפָּסוּק הַמְדַבֵּר בְּבִנְיַן בֵּית הַמִּקְדָּשׁ), that he built it in seven years (שֶׁבָּנָה בְז׳ שָׁנִים), whereas the time spent building his own house was thirteen years (וּזְמַן מֶשֶׁךְ בִּנְיַן בֵּיתוֹ בָּנָה בְי״ג שָׁנָה), the matter is not that he showed greater preference for the building of his own house (וְאֵין הָעִנְיָן שֶׁהָיָה יוֹתֵר מְהַדֵּר בְּבִנְיַן בֵּיתוֹ), rather, in building his house he was slow (אֶלָּא בְּבִנְיַן בֵּיתוֹ נִתְעַצֵּל), while in building the Beit HaMikdash he acted with zeal and built it in seven years (וּבְבִנְיַן בֵּית הַמִּקְדָּשׁ נַעֲשָׂה זָרִיז וּבָנָה אוֹתוֹ בְז׳ שָׁנִים). And indeed, even Ruchin [Spirits], Shedin [Demons], and Lillin [Night-Demons] helped in the building of the Beit haMikdash (וַהֲלֹא אֲפִלּוּ רוּחִין שֵׁדִין וְלִילִין עָזְרוּ בְּבִנְיַן בֵּית הַמִּקְדָּשׁ), rather it is clear that he was more meticulous in making the Beit HaMikdash beautiful and splendid than his own house (אֶלָּא מְחוּוַרְתָּא שֶׁהָיָה יוֹתֵר מְהַדֵּר בְּבִנְיַן יָפֶה וּמְהֻדָּר אֵצֶל בֵּית הַמִּקְדָּשׁ מִבִּנְיַן בֵּיתוֹ), in which he delayed considerably (שֶׁנִּתְעַצֵּל בּוֹ הַרְבֵּה), and the ministering angels, Shedin [Demons], Ruchin [Spirits], and Lillin [Night-Demons] did not assist him there (וְלֹא עָזְרוּ אוֹתוֹ מַלְאֲכֵי הַשָּׁרֵת וְשֵׁדִין רוּחִין וְלִילִין).

It follows that the day on which they brought the Ark into the Kodesh HaKodashim [Holy of Holies] was the day they ceased building (נִמְצָא שֶׁבַּיּוֹם שֶׁהִכְנִיסוּ אָרוֹן לְבֵית קֹדֶשׁ הַקֳּדָשִׁים הוּא הַיּוֹם שֶׁפָּסְקוּ מִלִּבְנוֹת), and that was after seven years of building the Beit HaMikdash (וְהוּא אַחַר ז׳ שָׁנִים שֶׁל בִּנְיַן בֵּית הַמִּקְדָּשׁ), and on that very day the sin of Bat Sheva and Uriah was forgiven to King David (נִמְחַל לְדָוִד הַמֶּלֶךְ הָעָוֹן שֶׁל בַּת שֶׁבַע וְאוּרִיָּה) (Moed Katan 9a). Therefore he sat outside his place exactly seven years (וְלָכֵן מַמָּשׁ ז׳ שָׁנִים יָשַׁב חוּץ לִמְחִיצָתוֹ), precisely measured (בִּמְכֻוָּן), neither less nor more (לֹא פָחוֹת וְלֹא יוֹתֵר).

And behold, know (וְהִנֵּה דַּע), that a person who was a leader and conducted himself arrogantly over the community (כִּי הֲלֹא הָאָדָם שֶׁהָיָה פַּרְנָס וּמִתְגָּאֶה עַל הַצִּבּוּר), will certainly be reincarnated in a bee (יִתְגַּלְגֵּל עַל כָּל פָּנִים בִּדְבוֹרָה), as we find with Devorah the prophetess (וּכְמוֹ שֶׁמָּצִינוּ כִּי דְבוֹרָה הַנְּבִיאָה), who displayed pride in that she sent to summon Barak and did not go to him (הָיְתָה מִתְגָּאָה שֶׁשָּׁלְחָה לִקְרוֹא אֶל בָּרָק וְלֹא הָלְכָה אֵלָיו). And so too Chuldah the prophetess did (וְכֵן עָשְׂתָה חֻלְדָּה הַנְּבִיאָה), who said concerning the king of Judah: “Say to the man who sent you to me” (שֶׁאָמְרָה עַל מֶלֶךְ יְהוּדָה אָמְרוּ לָאִישׁ אֲשֶׁר שָׁלַח אֶתְכֶם אֵלַי) (II Kings 22:15), and did not call him king (וְלֹא קָרְאָה אוֹתוֹ מֶלֶךְ). And the bee is also arrogant and talkative (וְהִנֵּה הַדְּבוֹרָה גַּאֲוָתָנִית גַּם הִיא דַּבְרָנִית), therefore one who speaks improper words is likewise reincarnated in a bee (וְלָכֵן גַּם הַמְדַבֵּר דְּבָרִים שֶׁלֹּא כַהוֹגֶן מִתְגַּלְגֵּל גַּם כֵּן בִּדְבוֹרָה). And one who sheds blood is reincarnated in water (וְהַשּׁוֹפֵךְ דָּמִים נִתְגַּלְגֵּל בְּמַיִם), and your sign is: “Upon the ground you shall pour it like water” (וְסִימָנָךְ עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם) (Deuteronomy 12:16), and he continually goes and is reincarnated within the waters and has no rest (וְתָמִיד הוֹלֵךְ וּמִתְגַּלְגֵּל תּוֹךְ הַמַּיִם וְאֵין לוֹ מְנוּחָה). And if the people of the world knew of this suffering (וְאִלּוּ הָווּ יָדְעֵי בְּנֵי עָלְמָא בְּצַעֲרָא דֵין), they would weep continually (הֲווֹ בָּכַיִין תְּדִיר), and his principal suffering is in the place where the water pours forth (וְעִיקַּר צַעֲרוֹ בַּמָּקוֹם אֲשֶׁר מְקַלֵּחַ הַמַּיִם), and the stream of water falls upon him and knocks him down and rolls him there (וְנוֹפֵל עָלָיו קִילוּחַ הַמַּיִם וּמַפִּילוֹ וּמְגַלְגְּלוֹ שָׁם). And every person whose sin and punishment is death by strangulation (וְגַם כָּל מִי שֶׁעֲוֹנוֹ וְעָנְשׁוֹ הוּא בְּמִיתַת חֶנֶק), is punished in water and is strangled there at every moment (הוּא נֶעֱנָשׁ בְּמַיִם וְנֶחְנָק שָׁם בְּכָל עֵת).

And know (וּדַע לְךָ), that there is not a single one of these reincarnated souls, nor any person punished by the Heavenly Court (כִּי אֵין שׁוּם אֶחָד מֵאֵלּוּ הַמְגֻלְגָּלִים אוֹ שׁוּם אָדָם שֶׁנֶּעֱנָשׁ בְּבֵית דִּין שֶׁל מַעְלָה), before whom a herald does not go forth proclaiming his punishment and his sin (שֶׁאֵין יוֹצֵא לְפָנָיו כָּרוֹז שֶׁמַּכְרִיז עָנְשׁוֹ וַעֲוֹנוֹ), throughout the entire period decreed for that punishment or that reincarnation (בְּכָל אוֹתוֹ הַזְּמַן שֶׁנִּגְזַר עָלָיו אוֹתוֹ הָעוֹנֶשׁ אוֹ אוֹתוֹ הַגִּלְגּוּל), and it never departs from him (וְאֵינוֹ נִפְרָד מִמֶּנּוּ). There is also with him an officer angel (גַּם כֵּן יֵשׁ עִמּוֹ מַלְאָךְ שׁוֹטֵר אֶחָד), who strangles him within the water and rolls him in that reincarnation (הַמַּחֲנִיקוֹ בְּתוֹךְ הַמַּיִם וּמְגַלְגְּלוֹ בַּגִּלְגּוּל הַהוּא), and likewise in all the other reincarnations (וְכֵן בְּכָל שְׁאָר הַגִּלְגּוּלִים), and they do not depart from him until his punishment is completed (וְאֵינָם נִפְרָדִים מִמֶּנּוּ עַד תַּשְׁלוּם עָנְשׁוֹ). And most of them also have a court before them (גַּם רוֹבָם יֵשׁ לִפְנֵיהֶם בֵּית דִּין אֶחָד), which judges them at every moment and transfers them from one punishment to another (שֶׁדָּנִין אוֹתוֹ בְּכָל עֵת וּמְשַׁנִּים אוֹתוֹ מֵעוֹנֶשׁ זֶה לְעוֹנֶשׁ זֶה), according to the judgment fitting for him (כְּפִי הַדִּין הָרָאוּי עָלָיו). And the matter of these waters mentioned above (וְעִנְיַן הַמַּיִם הַנִּזְכָּרִים), is the secret of the verse that says: “and like water spilled upon the ground” (הֵם סוֹד פָּסוּק אֶחָד שֶׁנֶּאֱמַר וְכַמַּיִם הַנִּגָּרִים אַרְצָה) (II Samuel 14:14). And one who has relations with a married woman (וְהִנֵּה הַבָּא עַל אֵשֶׁת אִישׁ), after the suffering of wandering restlessly (אַחַר [שֶׁמִּתְחַיֵּב] [ב]צַעַר נָע וָנָד), comes to the punishment of being reincarnated within millstones driven by water (בָּא בְּעוֹנֶשׁ שֶׁנִּתְגַּלְגֵּל בְּתוֹךְ הָרֵחַיִם שֶׁטּוֹחֲנִין עַל יְדֵי הַמַּיִם), and there both the man and the woman are judged (וְשָׁם נִדּוֹנִים שְׁנֵיהֶם הָאִישׁ וְהָאִשָּׁה), in the secret of: “Let my wife grind for another” (בְּסוֹד תִּטְחַן לְאַחֵר אִשְׁתִּי) (Job 31:10). And one who speaks Lashon HaRa [Evil Speech] and the like (וְהַמְדַבֵּר לָשׁוֹן הָרַע וְכַיּוֹצֵא בּוֹ), is reincarnated in an inanimate stone (מִתְגַּלְגֵּל בְּאֶבֶן דּוֹמֵם), as explained by us regarding Naval, who was reincarnated in a stone (וּכְמְבוֹאָר אֶצְלֵנוּ בְּעִנְיַן נָבָל שֶׁנִּתְגַּלְגֵּל בְּאֶבֶן), as it is said: “and he became like a stone” (שֶׁנֶּאֱמַר וְהוּא הָיָה לְאָבֶן) (I Samuel 25:37), after the death of Bil’am (אַחַר מִיתַת בִּלְעָם), for he was the Gilgul [Reincarnation] of Bil’am (כִּי הוּא הָיָה גִּלְגּוּל בִּלְעָם). Since his power had been only in his mouth (אַחַר שֶׁלֹּא הָיָה כֹּחוֹ אֶלָּא בְּפִיו), he was reincarnated in a stone (נִתְגַּלְגֵּל בְּאֶבֶן), and therefore Naval feared to speak evil words (וְלָכֵן נִתְיָרֵא נָבָל מִלְּדַבֵּר דְּבָרִים רָעִים), remembering from when he had first been reincarnated in a stone (וְזָכַר מִמַּה שֶּׁהָיָה בַּתְּחִלָּה מְגֻלְגָּל בְּאֶבֶן), for even though he himself did not see, “his mazal saw” (כִּי אַף עַל פִּי דְּאִיהוּ לָא חָזֵי מַזָּלֵיהּ חָזֵי) (Megillah 3a), and he was afraid (וּמִתְיָרֵא). And one who feeds neveilot [carcasses of improperly slaughtered animals] to Israel (וְגַם הַמַּאֲכִיל נְבֵלוֹת לְיִשְׂרָאֵל), is reincarnated in a leaf of a tree (הוּא מִתְגַּלְגֵּל בְּעָלֶה שֶׁל הָאִילָן), and the wind comes and rolls it about (וְהָרוּחַ בָּאָה וּמְגַלְגַּלְתּוֹ), and this is a great suffering (וְהוּא צַעַר גָּדוֹל). And the secret of its punishments is (וְסוֹד עֳנָשִׁים הוּא), when that leaf falls to the ground (כְּשֶׁנּוֹפֵל הֶעָלֶה הַהוּא לָאָרֶץ), for then it is considered for him an actual death (כִּי אָז נֶחְשָׁב לוֹ לְמִיתָה מַמָּשׁ), when it is cut off and uprooted from the world (בְּעֵת שֶׁנִּכְרָת וְנֶעֱקָר מִן הָעוֹלָם). And this is the secret of: “and the leaf withers” (וְזֶהוּ סוֹד וְהֶעָלֶה נָבֵל) (Isaiah 1:30), for one who feeds neveilot [carcasses] is reincarnated in a withering leaf (כִּי מִי שֶׁמַּאֲכִיל נְבֵלוֹת מִתְגַּלְגֵּל בְּעָלֶה נוֹבֶלֶת), and this is: “for you shall be like a terebinth whose leaf withers” (וְזֶהוּ כִּי תִהְיוּ כָּאֵלָה נֹבֶלֶת עָלֶהָ) (Isaiah 1:30). And sometimes he returns many times through this cycle (וְלִפְעָמִים חוֹזֵר עַד כַּמָּה פְּעָמִים עַל הַסֵּדֶר הַזֶּה), and the secret of the matter is (וְסוֹד הַדָּבָר הוּא), that he descends from the level of Chai [Living Creature] to the level of Tzomeach [Vegetative] (שֶׁיּוֹרֵד מִן חַי אֶל מַדְרֵגַת צוֹמֵחַ). And all this is because he lowered the sparks of holiness (וְכָל זֶה שֶׁהוֹרִיד נִיצוֹצוֹת הַקְּדוּשָּׁה), which had ascended to the level and rank of Chai [Living Creature] that does not speak (שֶׁעָלוּ מַעֲלַת וּמַדְרֵגַת הַחַי בִּלְתִּי מְדַבֵּר), and he lowered them to the foundation of Tzomeach [Vegetative] (וְהוּא הוֹרִידָם לִיסוֹד הַצּוֹמֵחַ), therefore his rectification is measure for measure (לָכֵן תִּיקּוּנוֹ הוּא מִדָּה כְּנֶגֶד מִדָּה). And specifically if there were small sparks within it and he corrupted them (וְדַוְקָא אִם יֵשׁ בּוֹ נִיצוֹצוֹת קְטַנִּים וְקִלְקֵל אוֹתָם), he is judged with this punishment (נִידּוֹן בְּעוֹנֶשׁ זֶה). But if he rendered an animal a neveilah [improperly slaughtered carcass] through the slaughter (אֲבָל אִם עֲשָׂאָהּ בַּשְּׁחִיטָה נְבֵלָה), and there was within it the soul of some wicked person (וְיֵשׁ בָּהּ נִשְׁמַת אֵיזֶה רָשָׁע), who was deserving of rectification through that slaughter (שֶׁהָיָה רָאוּי לוֹ תִּיקּוּן בִּשְׁחִיטָה זוֹ), and especially through answering Amen to that blessing (וּבִפְרָט בַּעֲנִיַּת אָמֵן עַל בְּרָכָה זוֹ), namely he himself would have answered Amen after his slaughter (דְּהַיְינוּ הוּא עַצְמוֹ [הָיָה עוֹנֶה אָמֵן אַחַר שְׁחִיטָתוֹ]), and thereby would have been fit for rectification and ascent to the level of Chai Medaber [Speaking Living Being] (וְהָיָה רָאוּי לִהְיוֹת לָהּ תִּיקּוּן לַעֲלוֹת לְמַדְרֵגַת חַי מְדַבֵּר), but he corrupted it (וְהוּא קִלְקֵל אוֹתָהּ), then he is judged measure for measure (נִידּוֹן מִדָּה כְּנֶגֶד מִדָּה), in that he himself comes into a certain animal (שֶׁבָּא הוּא עַצְמוֹ בִּבְהֵמָה אַחַת), and that same person renders him a neveilah [improperly slaughtered carcass] while he is in the level of an animal (וְאוֹתוֹ הָאִישׁ שֶׁקִלְקְלוֹ בִּהְיוֹתוֹ בְּמַדְרֵגַת בְּהֵמָה עֲשָׂאוֹ גַּם כֵּן נְבֵלָה), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), as it is said: “Whoever sheds the blood of man, by man shall his blood be shed” (שֶׁנֶּאֱמַר שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ) (Genesis 9:6), and the word “by man” refers both upward and downward (וּמִלַּת בָּאָדָם מוּסָב לְמַעְלָה וּלְמַטָּה), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And every Tzaddik [Righteous One] who requires purification is reincarnated in fish (וְכָל צַדִּיק שֶׁצָּרִיךְ מֵרוּק נִתְגַּלְגֵּל בְּדָגִים), for “gathering” is stated concerning the righteous (נֶאֱמַר אֲסִיפָה אֵצֶל צַדִּיקִים), as it is said: “and he expired and was gathered to his people” (שֶׁנֶּאֱמַר וַיִּגְוַע וַיֵּאָסֶף אֶל עַמָּיו) (Genesis 25:8), and “gathering” is stated concerning fish (וְנֶאֱמַר אֲסִיפָה אֵצֶל דָּגִים), as it is said: “if all the fish of the sea were gathered for them” (שֶׁנֶּאֱמַר אִם כָּל דְּגֵי הַיָּם יֵאָסֵף לָהֶם) (Numbers 11:22), and we learn a Gezerah Shavah [Verbal Analogy] in the secret of Gilgul [Reincarnation] (וְלָמַדְנוּ גְּזֵרָה שָׁוָה בְּסוֹד גִּלְגּוּל), and this applies specifically to one who did not wash his hands unintentionally and did not repent for it (וְהַיְינוּ דַּוְקָא מִי שֶׁלֹּא נָטַל יָדָיו בִּשְׁגָגָה וְלֹא עָשָׂה תְּשׁוּבָה עַל זֶה). But one who treats Netilat Yadayim [Ritual Hand Washing] with contempt (אֲבָל מִי שֶׁמְּזַלְזֵל בִּנְטִילַת יָדַיִם), and this mitzvah is considered by him as nothing at all (וְהַמִּצְוָה הַזֹּאת אֵינָהּ נֶחְשֶׁבֶת בְּעֵינָיו לִכְלוּם), and transgresses it deliberately (וְעוֹבֵר עַל זֶה בְּמֵזִיד), our Sages of blessed memory said that he is uprooted from the world (אָמְרוּ חז״ל שֶׁנֶּעֱקָר מִן הָעוֹלָם), in the secret of Karet [Excision] (בְּסוֹד כָּרֵת), for he does not become Mayin Nukvin [Feminine Waters] for the Shekhinah and her Husband until he receives his punishment (שֶׁאֵינוֹ נַעֲשֶׂה מַיִם נוּקְבִין לִשְׁכִינְתָא וּבַעְלָהּ עַד שֶׁמְּקַבֵּל עָנְשׁוֹ), and they do not receive him in the World to Come (וְאֵינָם מְקַבְּלִים אוֹתוֹ בָּעוֹלָם הַבָּא), and this is the secret of “uprooted from the World to Come” (וְזֶהוּ סוֹד נֶעֱקָר מִן הָעוֹלָם הַבָּא), and he is reincarnated in water (וְהוּא מִתְגַּלְגֵּל בְּמַיִם), and this is the secret of: “then the insolent waters would have passed over our soul” (וְזֶהוּ סוֹד אָזַי עָבַר עַל נַפְשֵׁנוּ הַמַּיִם הַזֵּידוֹנִים) (Psalms 124:5). And this is the secret of his saying: “Blessed is Hashem, who has not given us as prey to their teeth” (וְזֶהוּ סוֹד אוֹמְרוֹ בָּרוּךְ י־י שֶׁלֹּא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם) (Psalms 124:6), whose initials spell NTL (הוּא רָאשֵׁי תֵּבוֹת נטל). And if you join to it the word “SheLo” [not] (גַּם אִם תְּחַבֵּר עִמּוֹ תֵּיבַת שֶׁלֹּא), it becomes: “SheLo Natal” [did not wash] (יִהְיֶה שֶׁלֹּא נָטַל), meaning one who did not wash his hands at the time of eating according to the enactment of our Sages of blessed memory (פֵּירוּשׁוֹ מִי שֶׁלֹּא נָטַל יָדָיו בְּעֵת אֲכִילָתוֹ כְּתִקּוּן חז״ל), is uprooted from the world (נֶעֱקָר מִן הָעוֹלָם), and is judged in the insolent waters mentioned in the preceding verse (וְנִדּוֹן בַּמַּיִם הַזֵּידוֹנִים הַנִּזְכָּרִים בַּפָּסוּק שֶׁלְּפָנָיו). And he explained who are those over whom the insolent waters pass (וּבֵאֵר מִי הֵם הָעוֹבְרִים עֲלֵיהֶם הַמַּיִם הַזֵּידוֹנִים), and said that it is the one who did not wash his hands (וְאָמַר שֶׁהוּא אוֹתוֹ שֶׁלֹּא נָטַל יָדָיו). And also, by implication, he intended to say (וְגַם מִמֵּילָא כִּוֵּן לוֹמַר), “Blessed is Hashem” (בָּרוּךְ י״י), that the insolent waters did not pass over us (שֶׁעָלֵינוּ לֹא עָבְרוּ הַמַּיִם הַזֵּידוֹנִים), and He did not give us as prey to their teeth (וְלֹא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם), because we fulfilled the mitzvah of Netilah [Ritual Washing] (שֶׁאֲנַחְנוּ הָיִינוּ מְקַיְּמִים מִצְוַת נְטִילָה), and this is: “who has not given us as prey to their teeth” (וְזֶהוּ שֶׁלֹּא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם), whose initials spell: “Baruch Hashem SheNatal” [Blessed is Hashem Who enabled washing] (רָאשֵׁי תֵּבוֹת בָּרוּךְ ה׳ שֶׁנָּטַל), and through this He did not give us as prey to their teeth (וְעַל יְדֵי זֶה לֹא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם). Also, one who was not careful to recite Birkat HaNehenin [Blessings over Enjoyment] is judged with this punishment in water (גַּם מִי שֶׁלֹּא הָיָה מַקְפִּיד לְבָרֵךְ בִּרְכַּת הַנֶּהֱנִין נִידּוֹן בְּעוֹנֶשׁ הַזֶּה בַּמַּיִם).

However, know (וְאָמְנָם דַּע), that according to this secret (כִּי כְּפִי סוֹד זֶה), there is no spring, pit, mikveh of water, or river (אֵין לְךָ מַעְיָן וּבוֹר מִקְוֵה מַיִם וְנָהָר), in which there are not many, many reincarnated souls beyond number and count (שֶׁאֵין שָׁם כַּמָּה וְכַמָּה מְגֻלְגָּלִין לְאֵין קֵץ וּמִסְפָּר). Therefore it is not fitting for a person to bring his mouth directly to the stream in order to drink (לָכֵן אֵין רָאוּי לָאָדָם לְהָבִיא פִּיו אֶל הַסִּילוֹן לִשְׁתּוֹת), but rather with his hand (רַק בְּיָדוֹ), for one of them may be reincarnated therein, as is known (כִּי יָכוֹל אֶחָד מֵהֶם לְהִתְגַּלְגֵּל בּוֹ כַּיָּדוּעַ). For just as a righteous person has the souls of Tzaddikim [Righteous Ones] impregnated within him during his lifetime to assist him (כִּי כְּמוֹ שֶׁיֵּשׁ לָאָדָם הַצַּדִּיק נִשְׁמוֹת הַצַּדִּיקִים הַמִּתְעַבְּרִים בּוֹ בְּחַיָּיו לְסַיְּעוֹ), so too sometimes, through some sin, a person experiences some evil occurrence such as these (כֵּן לִפְעָמִים עַל יְדֵי אֵיזֶה חֵטְא בָּא לָאָדָם אֵיזֶה מִקְרֶה רַע כַּיּוֹצֵא בָאֵלּוּ), and the soul of that wicked person becomes impregnated within him and assists him in causing him to sin (וּמִתְעַבֵּר בּוֹ נִשְׁמַת הָרָשָׁע הַהוּא וּמְסַיְּעוֹ לְהַחֲטִיאוֹ). And this is the secret of that incident of that spirit which dwelt in that spring (וְזֶהוּ סוֹד אוֹתוֹ הַמַּעֲשֶׂה דְּהַהוּא רוּחָא דַּהֲוָה דָּר בְּהַהִיא מַעְיָינָא), and many times our teacher and master, the Light of the Seven Days, the Ari of blessed holy memory (וְכַמָּה פְּעָמִים הָיָה מוֹרֵינוּ וְרַבֵּנוּ אוֹר שִׁבְעַת הַיָּמִים הָאֲרִ״י זלה״ה), would wait before drinking from a spring (מַמְתִּין מִלִּשְׁתּוֹת בַּמַּעְיָן), until he expelled that spirit from there (עַד שֶׁהָיָה מְגָרֵשׁ אוֹתוֹ הָרוּחַ מִשָּׁם), and afterward that spirit would return to its place (וְאַחַר כָּךְ הָיָה חוֹזֵר אוֹתוֹ הָרוּחַ לִמְקוֹמוֹ). Therefore it is very fitting to be careful with the blessing when drinking water from a spring and the like (וְלָכֵן רָאוּי מְאֹד לְהִזָּהֵר בַּבְּרָכָה כְּשֶׁשּׁוֹתֶה מַיִם מִן הַמַּעְיָן וְכַיּוֹצֵא בָזֶה), even if he drinks with his hand (אֲפִלּוּ אִם הוּא שׁוֹתֶה בְּיָדוֹ), and would that he could be saved (וְהַלְוַאי שֶׁיּוּכַל לְהִנָּצֵל).

And know (וְדַע), that we have already explained that this applies to living creatures (כִּי כְּבָר בִּאַרְנוּ כִּי זֶה הוּא נוֹהֵג בְּבַעֲלֵי חַיִּים), and therefore through a person’s eating and drinking (וּלְכָךְ הָאָדָם עַל יְדֵי אֲכִילָתוֹ וּשְׁתִיָּתוֹ), many, many reincarnated souls are reincarnated in this way at every moment (כַּמָּה וְכַמָּה מְגֻלְגָּלִים מִתְגַּלְגְּלִים כֵּן בְּכָל עֵת). And one who is a Torah scholar and directs his eating with intention (וּמִי שֶׁהוּא תַּלְמִיד חָכָם וּמְכַוֵּן אֲכִילָתוֹ בְּכַוָּנָה), can elevate and rectify those reincarnated souls (יָכוֹל לְהַעֲלוֹת וּלְתַקֵּן אוֹתָם הַמְגֻלְגָּלִים), but one who does not eat with intention (אַךְ מִי שֶׁאֵינוֹ אוֹכֵל בְּכַוָּנָה), not only does he not elevate and rectify them (לֹא דַי שֶׁאֵינוֹ מַעֲלֶה וּמְתַקֵּן אוֹתָם), but he is also harmed by them (רַק גַּם נִיזוֹק מֵהֶם). Therefore you will see many people upon whom many harsh events and evil hours pass (וְלָכֵן תִּרְאֶה כַּמָּה בְּנֵי אָדָם שֶׁעוֹבְרִים עֲלֵיהֶם כַּמָּה מְאוֹרָעוֹת קָשׁוֹת וְשָׁעוֹת רָעוֹת), and they sin an exceedingly great sin (וְחוֹטְאִים חֵטְא גָּדוֹל עַד מְאֹד), and this is drawn to them from the secret mentioned above (וְנִמְשָׁךְ לָהֶם מִסּוֹד הַנִּזְכָּר). However, after the water has been brought into the house (וְאָמְנָם אַחַר שֶׁהֵבִיאוּ הַמַּיִם בַּבַּיִת), there is no concern at all (אֵין שׁוּם חֲשָׁשׁ כְּלָל), but nevertheless (אַךְ עַל כָּל זֹאת), it is good to pour out a little water before he drinks (טוֹב לִשְׁפּוֹךְ מְעַט מַיִם קֹדֶם שֶׁיִּשְׁתֶּה), even when he is in the house (אֲפִלּוּ בִּהְיוֹתוֹ בַּבַּיִת), and may the Merciful One save us from all evil afflictions forever (וְרַחֲמָנָא לִיצְלַן מִכָּל פְּגָעִים רָעִים עַד עוֹלָם). And great are the Tzaddikim [Righteous Ones] who attain the Ibbur [Impregnation] of other Tzaddikim [Righteous Ones] from the World to Come (וּגְדוֹלִים הֵם הַצַּדִּיקִים שֶׁמַּשִּׂיגִים עִיבּוּר שֶׁל צַדִּיקִים אֲחֵרִים מִן עוֹלָם הַבָּא), when they fulfill one mitzvah that they too had practiced after that same mitzvah in their times (שֶׁמְּקַיְּמִים מִצְוָה אַחַת שֶׁנָּהֲגוּ גַּם הֵם אַחַר אוֹת(ם)[ה] הַמִּצְוָה לִרְדּוֹף בִּזְמַנֵּיהֶם). And this is the secret of what Rabbi Natan says in Parashat Noach, Zohar Chadash, Midrash HaNe’elam (וְזֶהוּ סוֹד שֶׁאוֹמֵר רַבִּי נָתָן פָּרָשַׁת נֹחַ זוֹהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם) [21]: “If a person desires to walk in the ways of his Creator, many assist him” (אִם אָדָם רוֹצֶה לֵילֵךְ בְּדַרְכֵּי קוֹנוֹ הַרְבֵּה מְסַיְּעִין אוֹתוֹ), “the souls of Tzaddikim [Righteous Ones] assist him” (נִשְׁמָתָן שֶׁל צַדִּיקִים מְסַיְּעִין אוֹתוֹ), “the ministering angels assist him” (מַלְאֲכֵי הַשָּׁרֵת מְסַיְּעִין אוֹתוֹ), “the Shekhinah of the Omnipresent assists him” (שְׁכִינָתוֹ שֶׁל מָקוֹם מְסַיְּעַת אוֹתוֹ). And this is the secret of what our Sages of blessed memory said in Tractate Kiddushin (וְזֶהוּ סוֹד שֶׁאָמְרוּ רַז״ל בְּמַסֶּכֶת קִדּוּשִׁין): “And were it not that the Holy One Blessed Be He helps him, he could not overcome him” (וְאִלְמָלֵא הַקב״ה עוֹזְרוֹ אֵין יָכוֹל לוֹ) (Kiddushin 30b), and our Sages of blessed memory also said: “One who comes to purify himself is assisted” (וְגַם אָמְרוּ חז״ל הַבָּא לִטַּהֵר מְסַיְּעִין אוֹתוֹ) (Zohar Shemot 79b).

And so an incident occurred in the days of the Light of the Seven Days, our teacher and master, Rabbi Yitzchak Luria of blessed holy memory (וְכֵן אֵרַע מַעֲשֶׂה בִּזְמַן אוֹר שִׁבְעַת הַיָּמִים מוֹרֵינוּ וְרַבֵּנוּ הָרַב רַבִּי יִצְחָק לוּרְיָא זלה״ה). Once the Rav, peace be upon him, was sitting in his house (פַּעַם אַחַת יָשַׁב הָרַב עָלָיו הַשָּׁלוֹם בְּבֵיתוֹ), and his disciples were sitting before him (וְתַלְמִידָיו יָשְׁבוּ לְפָנָיו), and Rabbi Shmuel Ozida of blessed holy memory entered (וְנִכְנַס כַּמָּהַר״ר שְׁמוּאֵל אוֹזִידָא זלה״ה), who composed the book Midrash Shmuel on Pirkei Avot (שֶׁחִבֵּר סֵפֶר מִדְרַשׁ שְׁמוּאֵל עַל פִּרְקֵי אָבוֹת), to speak with the Rav regarding a certain matter (לְדַבֵּר עִם הָרַב עֵסֶק אֶחָד). And he was still a young man in years (וְהוּא הָיָה עֲדַיִן בָּחוּר רַךְ בַּשָּׁנִים), and when the Rav of blessed holy memory saw that he entered (וּכִרְאוֹתוֹ הָרַב זלה״ה שֶׁנִּכְנַס), he rose before him to his full stature (קָם מִלְּפָנָיו מְלֹא קוֹמָתוֹ), and said to him: “Blessed is he who comes” (וְאָמַר לוֹ בָּרוּךְ הַבָּא), and took him by the hand and seated him at his right side (וּלְקָחוֹ בְּיָדוֹ וְהוֹשִׁיבוֹ לִימִינוֹ), and spoke with him as much as was needed (וְדִבֶּר עִמּוֹ כָּל צָרְכּוֹ). And afterward Rabbi Shmuel departed from before him (וְאַחַר כָּךְ יָצָא כַּמָּהַר״ר שְׁמוּאֵל מִלְּפָנָיו), and Rabbi Chaim of blessed holy memory, because he was a great investigator (וּכְמָהַר״ר חַיִּים זלה״ה לִהְיוֹת שֶׁהָיָה חַקְרָן גָּדוֹל), said to the Rav (אָמַר לְהָרַב): “My master, I cannot restrain myself from asking Your honored Torah” (אֲדוֹנִי לֹא אוּכַל לְהִתְאַפֵּק מִלִּשְׁאוֹל לְמַעֲלַת כְּבוֹד תּוֹרָתוֹ), “why did you rise before the young man to your full stature” (לָמָּה קַמְתָּ מִלִּפְנֵי הַבָּחוּר מְלֹא קוֹמָתְךָ), “and say to him, ‘Blessed is he who comes,’ something you had not done previously?” (וְאָמַרְתָּ לוֹ בָּרוּךְ הַבָּא מַה שֶּׁלֹּא נָהַגְתָּ כֵּן מִקּוֹדֶם).

He said to him (אָמַר לֵיהּ): “By your life” (חַיֶּיךָ), “it was not before this young man that I rose to my full stature” (לֹא מִלִּפְנֵי זֶה הַבָּחוּר קַמְתִּי מְלֹא קוֹמָתִי), “nor was it to him that I said, ‘Blessed is he who comes’” (וְלֹא לוֹ אָמַרְתִּי בָּרוּךְ הַבָּא), “rather I honored Rabbi Pinchas ben Yair” (אֶלָּא לְרַבִּי פִּנְחָס בֶּן יָאִיר כִּבַּדְתִּי), “who entered with him above his head” (שֶׁנִּכְנַס עִמּוֹ מֵעַל רֹאשׁוֹ), “for his soul clothed itself today within this young man” (שֶׁנִּשְׁמָתוֹ נִתְלַבְּשָׁה הַיּוֹם הַזֶּה בַּבָּחוּר הַזֶּה), “because today he performed a certain mitzvah which Rabbi Pinchas ben Yair was accustomed to fulfill” (מִפְּנֵי שֶׁעָשָׂה הַיּוֹם אֵיזֶה מִצְוָה שֶׁנָּהַג רַבִּי פִּנְחָס בֶּן יָאִיר לְקַיְּימָהּ). And therefore today his soul became impregnated within him (וְעַל כֵּן נִתְעַבְּרָה הַיּוֹם בּוֹ נִשְׁמָתוֹ), to strengthen him and assist him in such a mitzvah (לְהַחֲזִיקוֹ וּלְעָזְרוֹ בְּמִצְוָה כָּאֵלּוּ), and this is the secret of: “One who comes to purify himself is assisted” (וְזֶהוּ סוֹד הַבָּא לִטַּהֵר מְסַיְּעִין אוֹתוֹ) (Zohar Shemot 79b), from Above (מִלְמַעְלָה), for immediately when it arises in a person's thought to perform some great mitzvah (כִּי תֵּכֶף שֶׁעָלָה בְּמַחֲשֶׁבֶת הַבֶּן אָדָם לַעֲשׂוֹת אֵיזֶה מִצְוָה גְדוֹלָה), immediately a soul of a Tzaddik [Righteous One] comes from that world (תֵּכֶף בָּאָה נְשָׁמָה אַחַת שֶׁל צַדִּיק מֵאוֹתוֹ עוֹלָם), who in his time was accustomed to pursue that very mitzvah (שֶׁנָּהַג בִּזְמַנּוֹ לִרְדּוֹף אַחַר אוֹתָהּ מִצְוָה), and becomes impregnated within him (וּמִתְעַבֵּר בּוֹ). And through this a person has the power to fulfill it according to its proper law (וּבָזֶה יֵשׁ כֹּחַ בְּיַד אָדָם לְקַיְּימָהּ כַּהֲלָכָתָהּ), and were it not for this (וְלוּלֵי זֹאת), a person's evil inclination would overpower him (הַיֵּצֶר הָרַע שֶׁל אָדָם הָיָה מִתְגַּבֵּר עַל הָאָדָם), and would persuade him not to fulfill it (וְהָיָה מְפַתֶּהוּ שֶׁלֹּא לְקַיְּימָהּ).

When Rabbi Chaim of blessed holy memory heard the words of the Rav of blessed holy memory (כְּשֶׁשָּׁמַע מַהַר״ר חַיִּים זלה״ה אֶת דִּבְרֵי הָרַב זלה״ה), he arose and pursued Rabbi Shmuel, peace be upon him (קָם וְרָדַף אַחֲרֵי רַבִּי שְׁמוּאֵל עָלָיו הַשָּׁלוֹם), to ask him whether the words of the Rav of blessed holy memory were true (לִשְׁאוֹל לוֹ אִם צָדְקוּ דִּבְרֵי הָרַב זלה״ה). And when he caught up with him he said (וּכְשֶׁהִשִּׂיגוֹ אָמַר לוֹ): “By your life, Rabbi Shmuel, tell me what mitzvah came into your hands today” (בְּחַיֶּיךָ ר׳ שְׁמוּאֵל שֶׁתֹּאמַר לִי מָה מִצְוָה בָּאָה הַיּוֹם לְיָדְךָ), “for thus and thus the Rav told me” (שֶׁכָּךְ וְכָךְ אָמַר לִי הָרַב).

Rabbi Shmuel said to him (אָמַר לוֹ רַבִּי שְׁמוּאֵל): “By your life” (חַיֶּיךָ), “the mitzvah that I fulfilled today was as follows” (הַמִּצְוָה שֶׁקִּיַּמְתִּי הַיּוֹם הוּא כָּךְ), “today at the morning watch I arose and went to pray in the synagogue” (שֶׁהַיּוֹם בְּאַשְׁמוֹרֶת הַבֹּקֶר קַמְתִּי וְהָלַכְתִּי לְהִתְפַּלֵּל בְּבֵית הַכְּנֶסֶת), “and as I was walking on the way I passed by a certain house” (וּבַהֲלִיכָתִי בַּדֶּרֶךְ עָבַרְתִּי עַל בַּיִת אֶחָד), “and I heard a great sound of weeping from inside” (וְשָׁמַעְתִּי קוֹל בְּכִיָּה גְדוֹלָה מִבִּפְנִים), “and I said, ‘Let me turn aside and see why they are weeping’” (וְאָמַרְתִּי אָסֻרָה נָּא וְאֶרְאֶה עַל מָה הֵם בּוֹכִים). “And I saw them all naked” (וְרָאִיתִי אוֹתָם כֻּלָּם עֲרוּמִּים), “for thieves had come by night and stolen everything they possessed” (שֶׁבָּאוּ גַּנָּבֵי לַיְלָה וְגָנְבוּ כָּל אֲשֶׁר לָהֶם), “and had even stripped their garments from them” (וְגַם מַלְבּוּשֵׁיהֶם הִפְשִׁיטוּ מֵעֲלֵיהֶם). “Immediately my mercy was aroused for them” (מִיָּד נִכְמְרוּ רַחֲמַי עֲלֵיהֶם), “and I removed my garments from myself” (וּפָשַׁטְתִּי אֶת מַלְבוּשַׁי מֵעָלַי), “and clothed the master of the house with them” (וְהִלְבַּשְׁתִּים מֵעָלַי לְבַעַל הַבַּיִת), “and I returned to my house and put on my Shabbat garments” (וַאֲנִי חָזַרְתִּי לְבֵיתִי וְהִלְבַּשְׁתִּי בִּגְדֵי שַׁבָּת). And behold, you can see with your own eyes that I am clothed in Shabbat garments (וְהִנְּךָ רוֹאֶה בְּעֵינֶיךָ שֶׁאֲנִי לָבוּשׁ בִּגְדֵי שַׁבָּת). Immediately Rabbi Chaim, peace be upon him, kissed him upon his mouth (מִיָּד נְשָׁקוֹ רַבִּי חַיִּים עָלָיו הַשָּׁלוֹם עַל פִּיו), and returned to his teacher and related the incident to him (וְחָזַר לְרַבּוֹ וְסִפֵּר לוֹ הַמַּעֲשֶׂה). The Ari of blessed holy memory said to him (אָמַר לוֹ הָאֲרִ״י זלה״ה): “Certainly so it was” (וַדַּאי כָּךְ הָיָה), “and because of this mitzvah he merited that the soul of Rabbi Pinchas ben Yair clothed itself within him” (וּבַעֲבוּר זֹאת הַמִּצְוָה זָכָה שֶׁנִּתְלַבְּשָׁה בּוֹ נִשְׁמַת רַבִּי פִּנְחָס בֶּן יָאִיר), “for he too likewise always conducted himself by going to redeem captives” (וְאַף הוּא כְּמוֹ כֵן תָּמִיד נָהַג לֵילֵךְ לְפִדְיוֹן שְׁבוּיִים), “and to perform acts of kindness for the miserable and downtrodden” (וּלְגָמֹל חֶסֶד עִם הָאֻמְלָלִים וְהַנִּדְכָּאִים). And concerning this it is said: “All the paths of Hashem are Chesed [Kindness] and truth for those who keep His Covenant and His Testimonies” (וְעַל זֶה נֶאֱמַר כָּל אָרְחוֹת י״י חֶסֶד וֶאֱמֶת לְנֹצְרֵי בְרִיתוֹ וְעֵדוֹתָיו) (Psalms 25:10), to walk in them in this world and in the World to Come (לֵילֵךְ בָּם בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא). This applies to the Tzaddikim [Righteous Ones] (זֶהוּ לַצַּדִּיקִים), but concerning the wicked it is said: “The way of the wicked is like darkness” (אֲבָל לָרְשָׁעִים נֶאֱמַר דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה) (Proverbs 4:19), and they remain on the path of Gehinnom (וְנִשְׁאָרִים בְּדֶרֶךְ הַגֵּיהִנֹּם), where they are judged for their evil deeds (לָדוּן אוֹתָם שָׁם עַל מַעֲשֵׂיהֶם הָרָעִים), and there is no one to illuminate that path for them (וְאֵין מִי מֵאִיר לָהֶם בְּאוֹתוֹ דֶּרֶךְ), the path of death and evil (הַמָּוֶת וְהָרָע). Concerning the Tzaddikim [Righteous Ones] the verse says: “For the ways of Hashem are upright, and the righteous shall walk in them” (עַל הַצַּדִּיקִים הַכָּתוּב אוֹמֵר כִּי יְשָׁרִים דַּרְכֵי י״י וְצַדִּיקִים יֵלְכוּ בָם) (Hosea 14:10), through the light of the Name of Forty-Two (בְּאוֹר שֵׁם מ״ב), which is the secret of Mayin Nukvin [Feminine Waters] to elevate the souls to the Gan Eden of Beri’ah (שֶׁהוּא סוֹד מַיִן נוּקְבִין לְהַעֲלוֹת הַנְּשָׁמוֹת אֶל הַגַּן עֵדֶן דִּבְרִיאָה), for it [the Name of Forty-Two] itself is in Yetzirah (כִּי הוּא [שֵׁם מ״ב] עַצְמוֹ הוּא בִּיצִירָה). And it is the secret of the Name of Six Wings (וְהוּא סוֹד שֵׁם שֶׁל שֵׁשׁ כְּנָפַיִם), by which to fly to Gan Eden (לִפְרוֹחַ בּוֹ לְגַן עֵדֶן), and to cover the soul (וּלְכַסּוֹת הַנְּשָׁמָה), as it is said: “With two he covered his face, with two he covered his feet, and with two he flew” (שֶׁנֶּאֱמַר בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף) (Isaiah 6:2). And by saying “with two” (וּבְאוֹמְרוֹ שְׁתַּיִם), he means two letters (רְצוֹנוֹ לוֹמַר שְׁתֵּי אוֹתִיּוֹת הֵם), to cover the face (לְכַסּוֹת הַפָּנִים), the first from the right and the second from the left (הָרִאשׁוֹן מִימִין וְאוֹת הַשֵּׁנִי מִשְּׂמֹאל), and so with all of them (וְכֵן כֻּלָּם), thus (כָּזֶה): AB, GY, TZ (א״ב ג״י ת״ץ), and no one can ascend except through them (וְאֵין מִי שֶׁיָּכוֹל לַעֲלוֹת זוּלָתִי הֵן). At every night during sleep, the souls fly upward as well (בְּכָל לַיְלָה בְּעֵת הַשֵּׁנָה הַנְּשָׁמוֹת פּוֹרְחוֹת לְמַעְלָה גַּם כֵּן), for the purpose of Mayin Nukvin [Feminine Waters] (לְצֹרֶךְ מַיִן נוּקְבִין), to renew the old souls (לְחַדֵּשׁ הַנְּשָׁמוֹת הַיְּשָׁנוֹת), as is stated in Zohar Chadash in the Tikkunim (כַּדְאִיתָא בְּזוֹהַר חָדָשׁ בַּתִּיקּוּנִים) [103b], at the end of folio 1b (דַּף א׳ עַמּוּד ב׳ בְּסוֹפוֹ), and this is its language (וְזֶה לְשׁוֹנוֹ): “The Name ABGYT״TZ...” (שֵׁם אַבְגִית״ץ), “concerning them it is said: ‘six wings, six wings to each one’” (עֲלַיְיהוּ אִתְמַר שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד) (Isaiah 6:2). “And this Name is a protection to cover the soul when it ascends Above every night and night, to testify concerning the good deeds of a person” (וְהַאי שְׁמָא אִיהוּ סְגֻלְתָּא לְכַסָּאָה לְנִשְׁמְתָּא כַּד סָלִיקַת לְעֵילָא בְּכָל לֵילְיָא וְלֵילְיָא לְאַסָּהֲדָא עַל עוֹבָדִין טָבִין דְּבַר נָשׁ), “from destroying angels and from all harmful beings, spirits, Lilin, and Shedin” (מִמַּלְאֲכֵי חַבָּלָה וּמִכָּל מַזִּיקִין וְרוּחִין וְלִילִין וְשֵׁדִין), “and through them it flies upward” (וּבְהוֹן פָּרְחִית לְעֵילָא), “with two letters from each Name it covers its face from them” (בִּשְׁתַּיִם אַתְוָון מִכָּל שֵׁם תְּכַסֵּה אַנְפָּהָא מִנַּיְיהוֹן), “and with two letters it covers its feet” (וּבִשְׁתַּיִם אַתְוָון תְּכַסֵּה רַגְלָאָה), “and with two letters it flies upward” (וּבִשְׁתַּיִם אַתְוָון פָּרְחִית לְעֵילָא), “and so too for the Ruach, and so too for the Nefesh” (וְאוּף הָכִי לְרוּחָא וְאוּף הָכִי לְנֶפֶשָׁא).

And I have already explained to you in its place the secret of this Name ABGYT״TZ (וּכְבָר בֵּאַרְתִּי לְךָ בִּמְקוֹמוֹ סוֹד הַשֵּׁם אַבְגִית״ץ הַזֶּה), and it is the nature of fire to ascend upward (וְהוּא טֶבַע הָאֵשׁ הָעוֹלָה לְמַעְלָה), as it says in the Zohar, Parashat Beshalach (כְּאוֹמְרוֹ בַּזֹּהַר פָּרָשַׁת בְּשַׁלַּח) (Zohar Shemot 130b): “This ascends” (דָּא סָלִיק), meaning it elevates that which needs to ascend (שֶׁהוּא מַעֲלֶה הַצָּרִיךְ לַעֲלוֹת). And concerning this it is said: “The righteous shall walk in them” (וְעַל זֶה נֶאֱמַר צַדִּיקִים יֵלְכוּ בָם) (Hosea 14:10), meaning that they ascend Above through the Name of Forty-Two (רָצָה לוֹמַר הוֹלְכִים לְמַעְלָה עַל יְדֵי שֵׁם מ״ב). But “the transgressors shall stumble in them” (אֲבָל הַפּוֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10), meaning that this Name of Forty-Two, together with all its angels and Ofanim [Angelic Wheels] that emerge from it (שֶׁפֵּירוּשׁוֹ הַשֵּׁם מ״ב זֶה עִם כָּל מַלְאָכָיו וְאוֹפָנָיו הַיּוֹצְאִים מִמֶּנּוּ), cause him to stumble and cast him into Gehinnom (הֵם מַכְשִׁילִים וּמַפִּילִים אוֹתוֹ לְגֵיהִנֹּם), and do not assist him to ascend (וְאֵינָם עוֹזְרִים אוֹתוֹ לַעֲלוֹת). And concerning this our Sages of blessed memory said: “The righteous transform the attribute of judgment into the attribute of mercy” (וְעַל זֶה אָמְרוּ רַז״ל הַצַּדִּיקִים מְהַפְּכִים מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים) (Bereshit Rabbah 33:3), “and the wicked transform the attribute of mercy into the attribute of judgment” (וְהָרְשָׁעִים מְהַפְּכִים מִדַּת הָרַחֲמִים לְמִדַּת הַדִּין), may the Merciful One save us (רַחֲמָנָא לִיצְלַן), for on every path and path the Holy One Blessed Be He sends him one angel corresponding to that mitzvah, that he should fulfill it (כִּי בְּכָל דֶּרֶךְ וָדֶרֶךְ יִשְׁלַח לוֹ הַקב״ה מַלְאָךְ אֶחָד שֶׁל אוֹתָהּ מִצְוָה שֶׁיְּקַיְּימָהּ), and they assist him (וְהֵם עוֹזְרִים אוֹתוֹ), and if not (וְאִם לָאו), there are accusers corresponding to the number of that Name (יֵשׁ מְקַטְרְגִים כְּמִסְפַּר אוֹתוֹ הַשֵּׁם), opposing those who push him away (כְּנֶגֶד הַדּוֹחִים אוֹתוֹ). As is stated in Zohar Chadash, Midrash HaNe’elam (כַּדְאִיתָא בְּזוֹהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם), [Acharei Mot, at the beginning, 46], folio 48a (אַחֲרֵי מוֹת בַּתְּחִלָּה מ״ו דַּף מ״ח עַמּוּד א׳), and this is its language (וְזֶה לְשׁוֹנוֹ):

“Come and see” (תָּא חֲזִי), “at the time they were created, they were clothed in the holy supernal luminous image” (בְּשַׁעְתָּא דְּאִתְבְּרִיאוּ אִתְלַבְּשׁוּ בְּדִיּוּקְנָא קַדִּישָׁא עִלָּאָה דִּנְהוֹרָא), “in the Supernal Garden of Eden” (בְּגִנְתָּא דְּעֵדֶן דִּלְעֵילָא), “and in another holy image in the Lower Garden of Eden” (וּבְדִיּוּקְנָא קַדִּישָׁא אָחֳרָא בְּגִנְתָּא דְּעֵדֶן דִּלְתַתָּא), “and they were given a supernal inheritance” (וִיהָבִין לוֹן אַחְסַנְתָּא עִלָּאָה), “and they were given a supernal portion” (וִיהָבוּ לְהוֹן חוּלָקָא עִלָּאָה). “And afterward, when they had been given this” (וּבָתַר (כֵּן) דִּיהָבִין לְהוֹן דָּא), “the angel said to them: You are destined to depart from here” (אָמַר לְהוֹן מַלְאָכָא אַת זְמִינָא דְּתִפֹּק מִכָּאן), “and the Holy One Blessed Be He said that you shall depart from here” (וְקב״ה אָמַר דִּי תִפְּקוּן מִכָּאן). “They were astonished and said: To where are we going?” (תְּוָוהוּ וְאָמְרוּ לְאָן אֲנַן אָזְלִין). “The two angels said to him: The Holy One Blessed Be He said: ‘Go forth from your land, and from your birthplace, and from your father's house, to the land that I will show you’” (אָמְרוּ לֵיהּ תַּרְתֵּין מַלְאָכִין קב״ה אָמַר לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ) (Genesis 12:1). “‘From your land’—this is the Lower Garden of Eden” (מֵאַרְצְךָ דָּא גִּנְתָּא דְּעֵדֶן דִּלְתַתָּא), “‘and from your father's house’—this is the Supernal Garden of Eden” (וּמִבֵּית אָבִיךָ דָּא גִּנְתָּא דְּעֵדֶן דִּלְעֵילָא), “‘to the land that I will show you’—this is the dark and lowly land” (אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ דָּא אַרְעָא חֲשׁוֹכָא שְׁפָלָה). “And they showed him all the Garden of Eden” (וְאַחְזִיאוּ לֵיהּ כָּל גִּנְתָּא דְּעֵדֶן), “and they showed him palaces and houses” (וְאַחְזִיאוּ לֵיהּ הֵיכָלִין וּבָתִּין), “supernal dwellings” (מְדוֹרִין עִלָּאִין), “and many palaces of longing” (וְכַמָּה הֵיכָלִין דְּכִסּוּפִין), “and many houses and many dwellings and many levels” (וְכַמָּה בָּתִּין וְכַמָּה מְדוֹרִין וְכַמָּה דַּרְגִּין), “and every portion that each Tzaddik possesses individually” (וְכָל חוּלָק וְחוּלָק שֶׁיֵּשׁ לוֹ לְצַדִּיק בִּפְנֵי עַצְמוֹ). “He said: What is in those palaces?” (אָמַר מָה אִית בְּאִינוּן הֵיכָלִין). “The two angels said to him: There are forty-two palaces woven from many beautiful colors” (אָמְרוּ לֵיהּ תַּרְתֵּין מַלְאָכִין אַרְבְּעִין וּתְרֵין הֵיכָלִין אִינוּן מְרַקְּמִין מִכַּמָּה גַּוְונִין נָאִין), “and every person who calls the Name of the Forty-Two Names properly inherits them” (וְכָל אִינָשׁ דְּיִתְקְרֵי שְׁמָא דְּאַרְבְּעִין וּתְרֵין שְׁמָהָן כִּדְקָא יָאוֹת יֵירַת לוֹן). And its secret is (וְסוֹדוֹ הוּא), that the first paragraph of Keriat Shema is forty-two words (פָּרָשָׁה רִאשׁוֹנָה [שֶׁל קְרִיאַת שְׁמַע] הִיא מ״ב תֵּיבוֹת), corresponding to the number of the Name of Forty-Two (כְּמִנְיַן שֵׁם מ״ב), and your mnemonic is the verse of the first paragraph: “and you shall speak of them” (וְסִימָנָךְ פָּסוּק שֶׁל פָּרָשָׁה רִאשׁוֹנָה וְדִבַּרְתָּ בָּם), and it is the secret of the Name of Forty-Two (וְהוּא סוֹד שֵׁם מ״ב). And a person should recite Keriat Shema while intending in the first paragraph each letter of the Forty-Two against one word (וְצָרִיךְ הָאָדָם שֶׁיִּקְרָא קְרִיאַת שְׁמַע לְכַוֵּן בְּפָרָשָׁה רִאשׁוֹנָה כָּל אוֹת שֶׁל מ״ב כְּנֶגֶד תֵּיבָה אַחַת), and those who are meticulous in the intentions write it upon themselves (וְהַמְדַקְדְּקִים בַּכַּוָּנוֹת כּוֹתְבִים אוֹתוֹ עָלָיו), especially in the Keriat Shema recited upon the bed (וּבִפְרָט בִּקְרִיאַת שְׁמַע שֶׁעַל מִטָּתוֹ). And this is from “And you shall love” until “and in your gates” (וְזֶהוּ מִן וְאָהַבְתָּ עַד וּבִשְׁעָרֶיךָ), for the verse “Hear O Israel” together with “Blessed be the Name of the glory of His kingdom forever and ever” has another intention (כִּי פָּסוּק שְׁמַע יִשְׂרָאֵל עִם בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד יֵשׁ לוֹ כַּוָּנָה אַחֶרֶת), as I shall write its explanation in its place with the assistance of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר אֶכְתּוֹב בֵּיאוּרוֹ בִּמְקוֹמוֹ בְּסִיַיעְתָּא דְקב״ה וּשְׁכִינְתֵּיהּ).

“He entered into seventy levels, and within them seventy-two windows, woven with many colors” (עָאל לְשִׁבְעִין דַּרְגִּין וּבְהוֹן שִׁבְעִין וּתְרֵין חַלּוֹנוֹת וּמְרַקְּמִין בְּכַמָּה גַוְונִין), “he said: Who are these?” (אָמַר מָאן אִינוּן), “they said: Every person who recites Keriat Shema, the Name of Seventy-Two Words, properly according to its fitting intentions, inherits this” (אָמְרִי כָּל אִינָשׁ דִּיקְרֵי קְרִיאַת שְׁמַע שְׁמָא דְע״ב תֵּיבִין כִּדְקָא יָאוֹת בְּכַוָּנוֹתָיו הָרְאוּיוֹת יֵירַת דָּא). And its secret is (וְסוֹדוֹ הוּא), that the second paragraph of Keriat Shema is from the verse “And it shall be, if you shall surely listen” (פָּרָשָׁה שְׁנִיָּה שֶׁל קְרִיאַת שְׁמַע מִן פָּסוּק וְהָיָה אִם שָׁמֹעַ) (Deuteronomy 11:13), until “and you shall place” (עַד וְשַׂמְתֶּם) (Deuteronomy 11:18), inclusive (עַד וְעַד בִּכְלָל), in the secret that since a root of Ze’ir Anpin remained in Imma (בְּסוֹד מֵאַחַר שֶׁנִּשְׁתַּיֵּיר שֹׁרֶשׁ זְעֵיר בְּאִמָּא), therefore one word from that verse is divided and belongs to those seventy-two words above it (לָכֵן תֵּיבָה אַחַת מֵאוֹתוֹ פָּסוּק נֶחְלָקוֹת וְשַׁיָּכוֹת לְאוֹתָן ע״ב תֵּיבוֹת שֶׁלְּמַעְלָה הֵימֶנּוּ). And every word corresponds to one letter from the Name of Seventy-Two (וְכָל תֵּיבָה הוּא כְּנֶגֶד אוֹת אַחַת מִן שֵׁם ע״ב), and this is the secret of the spark of the Patriarchs (וְהוּא סוֹד נִיצוֹץ הָאָבוֹת). Abraham, who is the secret of Chesed [Kindness] (אַבְרָהָם שֶׁהוּא סוֹד הַחֶסֶד), is the secret of the verse “And journeyed” (הוּא סוֹד פָּסוּק וַיִּסַּע) (Exodus 14:19). Yitzchak, who is the secret of Gevurah [Might] (יִצְחָק שֶׁהוּא סוֹד הַגְּבוּרָה), is the verse “And came” (הוּא פָּסוּק וַיָּבֹא) (Exodus 14:20), whose permutation comes in reverse order (צֵרוּפוֹ בָּא לְמַפְרֵעַ), in the secret of Ohr Chozer [Returning Light] (בְּסוֹד אוֹר חוֹזֵר), which is judgment (שֶׁהוּא דִּין). Yaakov, who is the secret of Rachamim [Mercy] (יַעֲקֹב שֶׁהוּא סוֹד הָרַחֲמִים), is the secret of the verse “And stretched” (הוּא סוֹד הַפָּסוּק שֶׁל וַיֵּט) (Exodus 14:21), which also proceeds directly (הַהוֹלֵךְ גַּם כֵּן בְּיוֹשֶׁר), except that it is last and is not Chesed [Kindness] like the first verse of “And journeyed” (אֶלָּא שֶׁהוּא אַחֲרוֹן וְאֵינוֹ חֶסֶד כְּמוֹ הָרִאשׁוֹן שֶׁל וַיִּסַּע). And the letter Shin consists of three Vavin (וְאוֹת ש׳ הִיא שְׁלֹשָׁה וָוִי״ן), which themselves are the secret of the three Vavin of “And journeyed,” “And came,” and “And stretched” (הֵם בְּעַצְמָם סוֹד הַג׳ וָוִי״ן שֶׁל וַיִּסַּע וַיָּבֹא וַיֵּט), and they are the secret of the three Patriarchs mentioned throughout the Zohar (וְהֵם סוֹד שְׁלֹשָׁה אָבוֹת הַנִּזְכָּרִים בַּזֹּהַר אָנָה וְאָנָה), in the secret of Shin (בְּסוֹד שִׁין). And it is itself the Shin of Shir HaShirim [Song of Songs] (וְהִיא עַצְמָהּ שִׁין שֶׁל שִׁיר הַשִּׁירִים), which is enlarged (שֶׁהִיא גְדוֹלָה), and the Shin of Shabbat (וְשִׁין שֶׁל שַׁבָּת), in the secret of Sha-Bat (בְּסוֹד ש׳בַת), meaning the Daughter of the King (רְצוֹנִי לוֹמַר בַּת מֶלֶךְ), who is the Daughter of Malchut (שֶׁהִיא בַּת מַלְכוּת). On Shabbat she is placed between the arms of the King (שֶׁבְּשַׁבָּת הִיא נְתוּנָה בֵּין דְּרוֹעִין דְּמַלְכָּא), which is the secret of Abraham, Yitzchak, and Yaakov (שֶׁהוּא סוֹד אַבְרָהָם וְיִצְחָק וְיַעֲקֹב), who is the King Himself (הוּא הַמֶּלֶךְ עַצְמוֹ), and this is the secret of Shabbat spoken of in the Zohar (וְהוּא סוֹד שַׁבָּת הָאָמוּר בַּזֹּהַר). And this is the secret of the verse of the paragraph “And it shall be, if you shall surely listen” (וְזֶהוּ סוֹד הַפָּסוּק שֶׁל פָּרָשַׁת וְהָיָה אִם שָׁמֹעַ), in which there is the secret of Seventy-Two and the letter Shin (שֶׁיֵּשׁ בּוֹ סוֹד ע״ב וְאוֹת שִׁין), alluding to the three Vavin of “And journeyed,” “And came,” and “And stretched” (הָרוֹמֶזֶת לִתְלַת וָוִי״ן שֶׁל וַיִּסַּע וַיָּבֹא וַיֵּט), which is the Name of Seventy-Two that emerges from those verses (שֶׁהוּא שֵׁם ע״ב הַיּוֹצֵא מֵהַפְּסוּקִים הַלָּלוּ). As it is said: “And I shall give grass... for your cattle” (שֶׁנֶּאֱמַר וְנָתַתִּי עֵשֶׂב... לִבְהֶמְתֶּךָ) (Deuteronomy 11:15), whose letters are the Name of Seventy-Two (הוּא אוֹתִיּוֹת שֵׁם ע״ב), together with the Shin mentioned (וְאוֹת שִׁי״ן הַנִּזְכָּר), to allude that it emerges from the verses of the three Vavin (לִרְמוֹז שֶׁהוּא יוֹצֵא מִפְּסוּקֵי שֶׁל תְּלַת וָוִי״ן), whose secret and allusion are in the three Vavin within the Shin (שֶׁסּוֹדָם וּרְמִיזָתָם בִּתְלַת וָוִי״ן שֶׁבַּשִּׁי״ן), excluding the Name of Seventy-Two of the Yud-filled Havayah (לְאַפּוֹקֵי שֵׁם ע״ב שֶׁל הֲוָיָה דְּיוּדִי״ן), for that is a different intention in the morning (שֶׁזּוֹהִי כַּוָּנָה אַחֶרֶת בַּבֹּקֶר), and not in Keriat Shema upon the bed (וְלֹא בִּקְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה), and it is not in this paragraph (אֲבָל אֵינָהּ בְּפָרָשָׁה זֹאת), and in the order of the intentions of prayer I shall explain it (וּבְסֵדֶר כַּוָּנַת הַתְּפִלָּה אֲבָאֲרֶנּוּ), with the assistance of the Holy One Blessed Be He and His Shekhinah (בְּסִיַיעְתָּא דְקב״ה וּשְׁכִינְתֵּיהּ).

[Return to the language of Zohar Chadash, Acharei Mot] (חֲזָרָה לִלְשׁוֹן הַזּוֹהַר חָדָשׁ אַחֲרֵי מוֹת): “He entered further” (עָאל לֵיהּ לְהַלָּן), “and was shown fifty other dwellings woven with many colors” (וְאַחְזֵי חַמְשִׁין מְדוֹרִין אָחֳרָנִין מְרַקְמָן בְּכַמָּה גַוְונִין), “he said: For whom are these?” (אָמַר לְמָאן אִינוּן), “they said to him: For every person who recites Keriat Shema, the Name of Fifty Words, properly” (אָמְרוּ לֵיהּ לְכָל בַּר נָשׁ דְּקָרֵי קְרִיאַת שְׁמַע שְׁמָא דְחַמְשִׁין תֵּיבִין כִּדְקָא יָאוֹת), “he inherits this” (יָרֵת דָּא). And from “My words” until “the land” (וּמִן אֶת דְּבָרַי עַד הָאָרֶץ), inclusive (עַד וְעַד בִּכְלָל), there are fifty words (יֵשׁ חֲמִשִּׁים תֵּיבוֹת). And it alludes to the Fifty Gates of Binah (וְהוּא רוֹמֵז לַחֲמִשִּׁים שַׁעֲרֵי בִינָה), and he should intend to El Ehyeh (וִיכַוֵּן לְאֵל אֶהְיֶה), whose value is B”N [52] (שֶׁהוּא עוֹלֶה ב״ן), for the two correspond to right and left (כִּי הַשְּׁנַיִם הֵם כְּנֶגֶד יָמִין וּשְׂמֹאל), and when I come to its place I shall explain it (וּכְשֶׁאָבוֹא לִמְקוֹמוֹ אֲבָאֲרֶנּוּ), according to the good hand of Hashem my God upon me (כְּיַד ה׳ אֱלֹהַי הַטּוֹבָה עָלַי), and he should intend that his belly becomes a Merkavah [Chariot] for this Name (וִיכַוֵּן שֶׁהַבֶּטֶן שֶׁלּוֹ נַעֲשֶׂה מֶרְכָּבָה לְשֵׁם זֶה).

“He entered further” (יְעָאל לֵיהּ לְהַלָּן), “and showed him seventy-two other dwellings, woven with many colors” (אַחְזֵי לֵיהּ שִׁבְעִין וּתְרֵין מְדוֹרִין אָחֳרָנִין מְרַקְמָן בְּכַמָּה גַוְונִין), “he said: For whom are these?” (אָמַר לְמָאן אִינוּן), “they said to him: For every person who recites Keriat Shema of seventy-two words, which are in the fourth paragraph” (אָמְרוּ לֵיהּ לְכָל בַּר נָשׁ דִּיקְרֵי קְרִיאַת שְׁמַע דְע״ב תֵּיבִין דְּאִית בְּפָרַשְׁתָּא רְבִיעָאָה), from “And Hashem said” (מִן וַיֹּאמֶר), the paragraph of Tzitzit until its completion (פָּרָשַׁת צִיצִת עַד גְּמִירָא), and it corresponds to the Name of Havayah of the Eyes (וְהוּא כְּנֶגֶד שֵׁם שֶׁל הֲוָיָה דְּעֵינִין), which contains seventy-two Tagin [Crowns] and twenty-four circles (שֶׁיֵּשׁ בּוֹ ע״ב תָּגִין וְכ״ד עִגּוּלִים).

In the secret of: “And Rivkah... and her pitcher was upon her shoulder” (בְּסוֹד וְרִבְקָה... וְכַדָּהּ עַל שִׁכְמָהּ) (Genesis 24:15), the Pitcher is the final Heh (כַּד־ה׳ תַּתָּאָה), which presently in exile does not have this pitcher (שֶׁאֵין לָהּ עַתָּה בַּגָּלוּת הַכַּד הַזֶּה), which is the third section of the Yesod of Abba (שֶׁהוּא פֶּרֶק הַשְּׁלִישִׁי מִיסוֹד אַבָּא), for it is longer than the two sections and joints of the Yesod of Imma (שֶׁהוּא יוֹתֵר אָרוֹךְ מִשְּׁנֵי חֲלָקִים וּפְרָקִים מִיסוֹד אִמָּא). And if you divide the Name of Seventy-Two of Abba into three thirds (וְאִם תַּחֲלֹק שֵׁם ע״ב דְּאַבָּא לִגְ׳ שְׁלִישִׁים), there will be three times twenty-four (יִהְיוּ ג׳ פְּעָמִים כ״ד), and in the future it shall be said: “And I shall make your windows of Kadkod” (וּלְעָתִיד לָבוֹא נֶאֱמַר וְשַׂמְתִּי כַּדְכֹּד שִׁמְשֹׁתָיִךְ) (Isaiah 54:12). And this Name of Havayah is the secret of: “the beautiful maiden who has no eyes” (וְשֵׁם הֲוָיָה זֶה הוּא סוֹד עוּלֵימְתָּא שַׁפִּירְתָּא דְּלֵית לָהּ עֵינִין) (Zohar Shemot 98a). And in this paragraph of Tzitzit (וּבְפָרָשָׁה הַזֹּאת שֶׁל צִיצִית), she attains eyes (הִיא מַשֶּׂגֶת עֵינִין), through our intention in the verse: “And you shall see it and remember all the commandments of Hashem and perform them” (עַל יְדֵי כַּוָּנָתֵינוּ בַּפָּסוּק וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת יְהוָ״ה וַעֲשִׂיתֶם אֹתָם) (Numbers 15:39), for those eyes (לְאוֹתָן הָעֵינִין), during the day (בַּיּוֹם), in the secret of the Tzitzit (בְּסוֹד הַצִּיצִית), through the intention of looking at the Tzitzit (בְּכַוָּנַת הָרְאִיָּה עַל הַצִּיצִית). And certainly a blind person is exempt from Tzitzit (וּבְוַדַּאי סוּמָא הוּא פָּטוּר מִן הַצִּיצִית), because it is written: “And you shall see it” (מִשּׁוּם דִּכְתִיב וּרְאִיתֶם אֹתוֹ) (Numbers 15:39), and one must take the Tzitzit in his hand and look at them (וְצָרִיךְ לִקַּח הַצִּיצִית בְּיָדוֹ וְלִרְאוֹת עֲלֵיהֶם), and depict in his thought this Havayah of the Eyes, YHVH (וִיצַיֵּר בְּמַחֲשַׁבְתּוֹ הַשֵּׁם הֲוָיָה הַזֶּה דְּעֵינִין יְהוָ״ה), but at night it is sufficient (אֲבָל בַּלַּיְלָה דַּיּוֹ).

To depict it in his thought without looking at the Tzitzit (לְצַיְּרוֹ בְּמַחֲשַׁבְתּוֹ בְּלֹא רְאִיָּה עַל הַצִּיצִית). And this is the secret of the verse: “And the eyes of Leah were tender, but Rachel was beautiful of form and beautiful of appearance” (וְהוּא סוֹד הַפָּסוּק וְעֵינֵי לֵאָה רַכּוֹת וְרָחֵל הָיְתָה יְפַת תֹּאַר וִיפַת מַרְאֶה) (Genesis 29:17), and eyes are not mentioned concerning Rachel (וְלֹא נִזְכַּר עֵינִין), therefore she is called: “the beautiful maiden who has no eyes” (לָכֵן הִיא נִקְרֵאת עוּלֵימְתָּא שַׁפִּירְתָּא דְּלֵית לָהּ עֵינִין) (Zohar Shemot 95a), and we, her servants, must make eyes for her through our intentions (וּצְרִיכִים אֲנַחְנוּ עַבְדֶיהָ לַעֲשׂוֹת לָהּ עֵינַיִם בְּכַוָּנוֹתֵינוּ). And this riddle is mentioned at the beginning of Saba deMishpatim (וְהַחִידָה הַזֹּאת נִזְכֶּרֶת בְּרֵישׁ סָבָא דְמִשְׁפָּטִים) (Zohar Shemot 95a), and Rabbi Yosei, peace be upon him, was greatly astonished by this riddle (וְרַבִּי יוֹסֵי עָלָיו הַשָּׁלוֹם תָּמַהּ מְאֹד מֵהַחִידָה הַזֹּאת), and thought that it was nothing more than worldly matters, Heaven forbid (וְחָשַׁב שֶׁאֵין זֶה אֶלָּא מִילֵּי דְעָלְמָא חַס וְשָׁלוֹם), and he almost received punishment (וְכִמְעַט שֶׁלֹּא נֶעֱנַשׁ), and it is precisely this secret that we have explained (וְהוּא מַמָּשׁ זֶה הַסּוֹד שֶׁבֵּאַרְנוּ), for she is below the illumination of the eyes (כִּי הִיא לְמַטָּה מֵהֶאָרַת הָעֵינַיִם).

And let us return to the discourse that we began (וְנַחֲזוֹר לְהַמַּאֲמָר שֶׁהִתְחַלְנוּ): “He said to them: And through what shall I merit them?” (אָמַר לְהוֹן וּבַמָּה אֲנָא אַרְוַוח לְהוֹ), “they said to him: ‘In sorrow shall you eat it’” (אָמְרוּ לֵיהּ בְּעִצָּבוֹן תֹּאכֲלֶנָּה) (Genesis 3:17). “He said to them: And what is the sorrow?” (אָמַר לְהוֹן וּמַהוּ הָעִצָּבוֹן), “they said to him: ‘We shall do and we shall hear’” (אָמְרוּ לֵיהּ נַעֲשֶׂה וְנִשְׁמָע) (Exodus 24:7), “doing through good deeds” (עֲשִׂיָּה בְּעוֹבָדִין טָבִין), “and hearing through Orayta” (וּשְׁמִיעָה בְּאוֹרַיְיתָא). “They brought him out from the Garden of Eden, and they went with him to Gehinnom” (אַפִּיקוּ לֵיהּ מִגַּנְתָּא דְּעֵדֶן וַאֲזָלוּ עִמֵּיהּ לְגֵיהִנֹּם), “and a pillar of cloud went with them by day above his head” (וְעַמּוּדָא דַעֲנָנָא לְמֵיהַךְ בְּהוֹ בִּימָמָא עַל רֵישֵׁיהּ), “and a pillar of fire went with them by night” (וְעַמּוּדָא דְאֶשָּׁא לְמֵיהַךְ בְּהוֹ בְּלֵילְיָא). “They said to him: Come and see, this place is dark by day and by night” (אָמְרוּ לֵיהּ תָּא חֲזִי אֲתַר דָּא אִיהִי חֲשׁוֹכָא בִּימָמָא וּבְלֵילְיָא), “they showed him all the dwellings of Gehinnom” (אַחְזִיאוּ לֵיהּ כָּל מְדוֹרִין דְּגֵיהִנֹּם), “and they showed him the flaming revolving sword” (וְאַחְזִיאוּ לֵיהּ לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), “and they showed him: ‘The dogs are greedy in appetite, they never know satisfaction’” (וְאַחְזִיאוּ לֵיהּ הַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה) (Isaiah 56:11). “He said to them: Who are these?” (אָמַר לוֹן מָאן אִינוּן), “they said to him: These are forty-two dark palaces” (אָמְרוּ לֵיהּ אִינוּן אַרְבְּעִין וּתְרֵין הֵיכָלִין חֲשׁוֹכִין), “and many men with chains upon their necks” (וְכַמָּה גּוּבְרִין בְּשַׁלְשְׁלָאִין בְּצַוָּארֵיהוֹן), “bound by their hands and by their feet” (וַאֲסוּרִין מִן יְדֵיהוֹן וּמִן רַגְלֵיהוֹן), “and they cry out saying: Woe, woe, woe unto us” (וְאִינוּן צוֹוְחִין וְאָמְרִין וַי וַי וַי לָנָא), “for we went after the vanities of the world” (דַּאֲזִילְנָא בְּהַבְלֵי עָלְמָא), “and we did not go to the synagogues” (וְלָא אֲזִילְנָא לְבָתֵּי כְנֵשִׁיּוֹת), “and we did not recite the Name of the Forty-Two Names” (וְלָא קָרִינָא שְׁמָא דְּאַרְבְּעִין וּתְרֵין שְׁמָהָן), “for we did not learn it” (דְּלָא אוֹלִיפְנָא לֵיהּ), “woe unto us, woe unto our souls” (וַי לָנָא וַי לְנַפְשָׁנָא), “and the master of the prisoners is appointed over them” (וּבַעַל הָאֲסוּרִין מְמֻנֶּה עֲלֵיהֶם). “They brought him further” (עָאלוּ לֵיהּ לְהַלָּן), “and showed him seventy-two dark windows” (אַחְזִיאוּ לֵיהּ שִׁבְעִין וּתְרֵין חַלּוֹנִין חֲשׁוֹכִין), “and through them the chains from their necks entered” (וּבְהוֹן הֲווֹ עָאלִין הַשַּׁלְשְׁלָאִין מִן צַוָּארֵיהוֹן). “They brought him further and showed him fifty gates” (עָאלוּ לֵיהּ לְהַלָּן וְאַחְזִיאוּ לֵיהּ חַמְשִׁין שַׁעֲרִין), “and all of them were openings” (וְכֻלְּהוּ נוּקְבִין), “and the feet of the guilty entered into those openings” (וְרַגְלֵיהוֹן מִן חַיָּיבַיָּא הֲווֹ עָאלִין בְּאִינוּן נוּקְבִין), “and they cry out saying: Woe to our feet, which went after the vanities of the world” (וַאֲנוֹן צוֹוְחִין וְאָמְרִין וַי לְרַגְלָנָא דַּאֲזִילוּ בְּהַבְלֵי הָעוֹלָם), “and we did not go to the synagogues” (וְלָא אֲזִילְנָא לְבָתֵּי כְנֵשִׁיּוֹת), “and we did not learn the Name of Fifty Words from Keriat Shema” (וְלָא לָמַדְנָא שְׁמָא דְחַמְשִׁין תֵּיבִין מִן קְרִיאַת שְׁמַע). “They brought him further” (עָאלוּ לֵיהּ לְהַלָּן), “and showed him seventy-two dwellings” (אַחְזִיאוּ לֵיהּ ע״ב מְדוֹרִין), “and their hands were bound in openings from the Mezuzot of the house” (וִידֵיהוֹן אֲסִירִין בְּנוּקְבָאן מִן מְזוּזַיָּין מִן בֵּיתָא), “and they said: Woe unto us, woe unto our hands, which did not bind Tefillin upon our hands” (וַאֲנוֹן אָמְרִין וַי לָנָא וַי לִידָנָא דְּלָא אִתְקַשְּׁרוּ תְפִלִּין בִּידָנָא). “They brought him further” (עָאלוּ לֵיהּ לְהַלָּן), “and showed him all the dwellings of Gehinnom” (וְאַחְזִיאוּ לֵיהּ כָּל מְדוֹרִין דְּגֵיהִנֹּם), “they said: Every person in the world shall enter this place” (אָמְרוּ כָּל בַּר נָשׁ דְּעָלְמָא יֵיעוּל בְּאַתְרָא הַדֵּין), “even one who is free” (וַאֲפִלּוּ מָאן דְּאִיהוּ חָפְשִׁי), as it is written: “The small and the great are there, and the servant is free from his master” (הֲדָא הוּא דִכְתִיב קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו) (Job 3:19). “And there is no free person except every man who knows the Name of the Holy One Blessed Be He properly” (וְלֵית חָפְשִׁי אֶלָּא כָּל גְּבַר דְּיָדַע שְׁמָא דְקב״ה כִּדְקָא יָאוֹת), “this is as it is written: ‘I shall set him on high because he knows My Name’” (הֲדָא הוּא דִכְתִיב אֲשַׂגְּבֵהוּ כִּי יָדַע שְׁמִי) (Psalms 91:14), “‘He shall call upon Me and I shall answer him’” (יִקְרָאֵנִי וְאֶעֱנֵהוּ) (Psalms 91:15). “Come and see, every man who performs good deeds, which is Asiyah [Action]” (תָּא חֲזִי כָּל גַּבְרָא דְּיַעֲבִיד עוֹבָדִין טָבִין דְּאִיהוּ עֲשִׂיָּה), “every mitzvah that he performs ascends Above” (כָּל מִצְוָה וּמִצְוָה דְּיַעֲבִיד יִסְתַּלַּק לְעֵילָא), “and stands before the Holy One Blessed Be He” (וְקַיְימִי קֳמֵי קב״ה), “and says: I am from so-and-so who performed me” (וְאָמַר אֲנָא מִפְּלָנְיָא דַּעֲבִיד לִי). “And the Holy One Blessed Be He gives him one angel” (וִיהִיב לֵיהּ קב״ה מַלְאָךְ אֶחָד), “who will help him in the dark place of Gehinnom” (דְּיַעְזְרוּנֵיהּ בְּאַתְרָא חֲשׁוֹכָא דְגֵיהִנֹּם), “which is in this place” (דְּאִיהוּ בְּאַתְרָא הַדֵּין). “And every word of Orayta that he hears” (וְכָל פִּתְגָמֵי אוֹרַיְיתָא דְּשָׁמַע), “for every single word, the Holy One Blessed Be He gives him one angel” (עַל כָּל מִלָּה וּמִלָּה יָהִיב לֵיהּ קב״ה מַלְאָךְ אֶחָד), “for each and every word, to help him” (לְכָל מִלָּה וּמִלָּה דְּיַעְזְרוּנֵיהּ). “And concerning this: ‘And you shall meditate in it day and night, in order that you may observe to do according to all that is written therein, for then you shall make your way prosperous, and then you shall act wisely’” (וְעַל דָּא וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל הַכָּתוּב בּוֹ כִּי אָז תַּצְלִיחַ אֶת דְּרָכֶיךָ וְאָז תַּשְׂכִּיל) (Joshua 1:8). “And if you do that which the Holy One Blessed Be He commanded you” (וְאִם אַתְּ תַּעֲבִיד דָּא דְקב״ה פָּקַד לָךְ), “that you engage in Orayta by day and by night” (דְּתִתְעַסַּק בְּאוֹרַיְיתָא בִּימָמָא וּבְלֵילְיָא), “and guard and perform everything that is in it” (וְתִנְטוֹר וְתַעֲבִיד כָּל מַה דְּאִית בָּהּ), “do not fear this place” (לָא תִדְחַל מֵאַתְרָא דָא), “this is as it is written: ‘Have I not commanded you? Be strong and courageous; do not fear and do not be dismayed’” (הֲדָא הוּא דִכְתִיב הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ אַל תַּעֲרֹץ וְאַל תֵּחָת) (Joshua 1:9). “The Holy One Blessed Be He will be with you when you engage in Orayta by day and by night” (קב״ה יְהֵא עִמָּךְ בְּשַׁעְתָּא דְּתִתְעַסַּק בְּאוֹרַיְיתָא בִּימָמָא וּבְלֵילְיָא), “and the Holy One Blessed Be He will be with you when you depart from the world and enter here” (וְקב״ה יְהֵא עִמָּךְ בְּשַׁעְתָּא דְּתִתְפַּטַּר מֵעָלְמָא וְתֵיעוּל הָכָא). “And if you do not engage in Orayta” (וְאִי לָא תִתְעַסַּק בְּאוֹרַיְיתָא), “and do not guard and perform the commandments of the Orayta” (וְלָא תִיטוֹר וְתַעֲבִיד פִּקּוּדֵי אוֹרִיתָא), “the Holy One Blessed Be He departs from you” (קב״ה אִסְתַּלַּק מִינָךְ), “His angels He will not command concerning you, to guard you in all your ways” (מַלְאָכָיו לֹא יְצַוֶּה לָךְ לְשָׁמְרָךְ בְּכָל דְּרָכֶיךָ) (Psalms 91:11), “this is as it is written: ‘And if you walk with Me casually’” (הֲדָא הוּא דִכְתִיב וְאִם תֵּלְכוּ עִמִּי קֶרִי) (Leviticus 26:21), “‘then I too shall walk with you in casualness’” (וְהָלַכְתִּי אַף אֲנִי עִמָּכֶם בְּקֶרִי) (Leviticus 26:24). “After they showed him all this and told him all this” (בָּתַר דְּאַחְזִיאוּ לֵיהּ כָּל דָּא וְאֵימָא לֵיהּ כָּל דָּא), “one angel of the two said to him” (אָמַר לֵיהּ מַלְאָכָא חַד מִן תַּרְתֵּין), “who is the Yetzer HaTov [Good Inclination]” (דְּאִיהוּ יֵצֶר הַטּוֹב), “the Holy One Blessed Be He said to me that I should go with you, I and the Yetzer HaRa [Evil Inclination]” (קב״ה אָמַר לִי דַּאֲזִילְנָא עִמָּךְ אֲנָא וְיֵצֶר הָרָע), “swear to me that you will fulfill the entire Orayta” (אוּמֵי לִי דְּיִתְקַיֵּים אוֹרַיְיתָא כֻּלָּא), “to learn and to teach, to guard and to perform” (לִלְמוֹד וּלְלַמֵּד לִשְׁמוֹר וְלַעֲשׂוֹת), “he swore to him” (אוּמֵי לֵיהּ), “and afterward he said to him: ‘Go forth from your land and from your birthplace’” (וּלְבָתַר אָמַר לֵיהּ לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ) (Genesis 12:1), “to a lowly body, as we have said” (לְגוּף שָׁפָל כְּמָא דַּאֲמַרְנָא). “And at the moment that he emerges from his mother's womb” (וּבְשַׁעְתָּא דְּיִפּוֹק מִבֶּטֶן אִימֵיהּ), “the angel seizes him by his neck” (יִתְקֵיף מַלְאָךְ בִּידֵיהּ בְּצַוָּארֵיהּ), “and strikes him with his hand, with his finger, upon his mouth” (וִימְחֵי לֵיהּ מְחָאָה בִּידֵיהּ בְּאֶצְבְּעֵיהּ עַל פּוּמֵיהּ), “and says to him: Do not forget the oath that you swore to me” (וְאֵימֵי לֵיהּ לָא תִשְׁכַּח הָאוּמָאָה דְּשַׁבְעִית לִי), “and if the man fulfills and keeps the oath” (וְאִי גַבְרָא יַעֲבִיד וִיתְקַיֵּים הַשְּׁבוּעָה), “they give him all that they showed him” (יָהֲבוּ לֵיהּ כָּל מַה דְּאַחְזִיאוּ לֵיהּ), “and if he earns more, more will be given to him” (וְאִם יוֹתֵר יַרְוִיחַ יוֹתֵר יִתְּנוּ לוֹ), as the Rabbis said: “Study much Torah and they will give you much reward” (כְּמוֹ שֶׁאָמְרוּ רַבָּנָן לְמוֹד תּוֹרָה הַרְבֵּה וְיִתְּנוּ לְךָ שָׂכָר הַרְבֵּה) (Avot 2:8). “Come and see, in a person there is YHVH” (תָּא חֲזִי בְּבַר נָשׁ אִית לֵיהּ יְהוָ״ה), “YH is the World to Come” (יָ״ה הָעוֹלָם הַבָּא), “VH is this world” (וָ״ה הָעוֹלָם הַזֶּה), “YH is clothed in the supernal image from the Supernal Garden of Eden” (יָ״ה אִתְלַבַּשׁ בְּדִיּוּקְנָא עִלָּאָה מִן גַּנְתָּא דְּעֵדֶן דִּלְעֵילָא), and they are the secret of Neshamah, Chayah, and Yechidah (וְהֵם סוֹד נְשָׁמָה חַיָּה יְחִידָה), as I have explained many times (כַּאֲשֶׁר בֵּאַרְתִּי כַּמָּה פְּעָמִים), “VH is clothed in the lower image” (וָ״ה אִתְלַבְּשָׁא בְּדִיּוּקְנָא דִּלְתַתָּא), and they are Ruach and Nefesh (וְהֵם רוּחַ וָנֶפֶשׁ). And they correspond to this example (וַאֲנוֹן כְּדוּגְמָא דָא): Yud is Elimelekh (י׳ אֱלִימֶלֶךְ), which is like two Names (הוּא כְּמוֹ שְׁתֵּי שֵׁמוֹת), and he is king over all the Partzufim of the Neshamah (וְהוּא מֶלֶךְ עַל כָּל פַּרְצוּפֵי הַנְּשָׁמָה), and they are: Chayah is the Yud itself (וְהֵם חַיָּה הִיא הַיּוּ״ד עַצְמָהּ), and Yechidah is the thorn of the Yud (וִיחִידָה הִיא קוֹצָהּ שֶׁל יוּ״ד). And its secret is El, Yud, Melekh (וְסוֹדוֹ הוּא אֵל י׳ מֶלֶךְ), to allude to the El in the Peyot of Arich Anpin (לִרְמוֹז עַל אֵל שֶׁבַּפֵּאוֹת דַּאֲרִיךְ), and the Yud with its thorn is Chayah and Yechidah (וְהַיּוּ״ד עִם קוֹצָהּ הִיא חַיָּה יְחִידָה), and they are the aspect of a king over all the other Partzufim (וְהֵם בְּחִינַת מֶלֶךְ עַל כָּל שְׁאָר הַפַּרְצוּפִים).

The upper Heh is Naomi (ה׳ עִלָּאָה נָעֳמִי), the secret of the Neshamah of Binah (סוֹד הַנְּשָׁמָה שֶׁל בִּינָה), Imma Ila’ah [the Supernal Mother] (אִמָּא עִלָּאָה), who is called: “the pleasantness of YHVH” (הַנִּקְרֵאת נֹעַם יְהוָ״ה) (Psalms 90:17), and that sweetness is received by Ze’ir Anpin (וְאוֹתוֹ הַמְּתִיקוּת מְקַבֵּל זְעֵיר אַנְפִּין), who is called YHVH without qualification in every place (הַנִּקְרָא יְהוָ״ה סְתָם בְּכָל מָקוֹם). And also Noam has the numerical value of 166 (וְגַם נֹעַם עוֹלֶה קס״ו), corresponding to the Name 166 in its squaring of S”G within her (כְּנֶגֶד שֵׁם קס״ו שֶׁבְּרִבּוּעוֹ דְּס״ג שֶׁבָּהּ), which equals El Elyon (הָעוֹלֶה אֵל־עֶלְיוֹן).

Vav is the secret of Machlon (ו׳ הוּא סוֹד מַחְלוֹן), when his sins are forgiven (כְּשֶׁנִּמְחַל לוֹ עֲבֵרוֹתָיו), he is created and rectified a second time (נִבְרָא וְנִתְקַן פַּעַם שֵׁנִית), in the secret of the Ibbur [Impregnation] of the Yibbum [Levirate Marriage] through his wife Rut (בְּסוֹד הָעִיבּוּר שֶׁל הַיִּבּוּם מֵאִשְׁתּוֹ רוּת). Thus Ze’ir Anpin is constantly renewed (כֵּן ז״א תָּמִיד הוּא מִתְחַדֵּשׁ), and becomes great in his limbs (וְנַעֲשֶׂה גָּדוֹל הָאֵיבָרִים), from what he had previously been when small (מִמַּה שֶׁהָיָה מִקּוֹדֶם קָטָן), as it is said: “Who can raise up Yaakov, for he is small?” (שֶׁנֶּאֱמַר מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7:2). And he is like a minor who is considered newly born (וְהוּא כְּקָטוֹן שֶׁנּוֹלַד דָּמֵי), through the Ibbur [Impregnation] of Imma (עַל יְדֵי עִיבּוּר אִמָּא), when the Holy One Blessed Be He forgives the sins of Israel (כְּשֶׁהַקב״ה מוֹחֵל הָעֲבֵרוֹת לְיִשְׂרָאֵל), he becomes great through the Ibbur [Impregnation] of Imma (נַעֲשֶׂה גָּדוֹל עַל יְדֵי עִיבּוּר אִמָּא), and then his limbs become magnified (וְאָז יִתְגַּדְּלוּ אֵיבָרָיו), and His great Name is sanctified (וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא), as we pray in the secret of the Kaddish (כַּאֲשֶׁר אֲנַחְנוּ מִתְפַּלְלִים בְּסוֹד הַקַּדִּישׁ), and it is said: “And I shall magnify Myself...” (וְנֶאֱמַר וְהִתְגַּדִּלְתִּי...) (Ezekiel 38:23), and it is said: “And now, let the power of YHVH be magnified...” (וְנֶאֱמַר וְעַתָּה יִגְדַּל נָא כֹּחַ יְהוָ״ה...) (Numbers 14:17).

The lower Heh is the secret of Rut (ה׳ הִיא סוֹד רוּת), which is the secret of Nefesh (שֶׁהוּא סוֹד נֶפֶשׁ), for she sings songs and praises (שֶׁהִיא אוֹמֶרֶת שִׁירוֹת וְתִשְׁבָּחוֹת), to cleave herself to her husband (לְדַבֵּק עַצְמָהּ בְּבַעְלָהּ), and through her songs she ascends upward (וְעַל יְדֵי שִׁירוֹתֶיהָ הִיא עוֹלָה לְמַעְלָה), for it has already been decreed Above (כִּי כְּבָר נִגְזַר לְמַעְלָה), that no creature may enter the palace of the King (שֶׁלֹּא יָבוֹא שׁוּם בְּרִיָּה בְּהֵיכַל הַמֶּלֶךְ), except through song to the King of Glory (אֶלָּא עַל יְדֵי שִׁירָה לְמֶלֶךְ הַכָּבוֹד). For while they sing they proceed (כִּי בְּעוֹדָם מְשׁוֹרְרִים מְהַלְּכִים) (Zohar Bereshit 123b), and “Sun, stand still in Givon” (וְשֶׁמֶשׁ בְּגִבְעוֹן דּוֹם) (Joshua 10:12) proves this, for had Yehoshua not silenced it, he would not have stopped it (יוֹכִיחַ שֶׁאִלְמָלֵא הָיָה מַשְׁתִּיקוֹ יְהוֹשֻׁעַ לֹא הָיָה מַעֲמִידָהּ), because while it sings it proceeds (כִּי בְּעוֹדָהּ מְשׁוֹרֶרֶת מְהַלֶּכֶת) (Tanchuma, Acharei Mot 9), and the Shekhinah sings to the King of Glory (וְהַשְּׁכִינָה מְשׁוֹרֶרֶת לְמֶלֶךְ הַכָּבוֹד): “I sought him whom my soul loves” (בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי) (Song of Songs 3:1), for I am sick with love for the union (כִּי חוֹלַת אַהֲבָה שֶׁל הַזִּוּוּג אֲנִי), “Many waters cannot extinguish the love” (מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה) (Song of Songs 8:7). And in truth the entire Song of Songs is founded upon the love of the King and the Queen (וּבֶאֱמֶת שִׁיר הַשִּׁירִים כּוּלּוֹ נִתְיַסֵּד עַל אַהֲבַת מֶלֶךְ וּמַלְכָּה), who returned to face-to-face union (שֶׁחָזְרָה אַנְפִּין בְּאַנְפִּין), through the building of the Beit HaMikdash, as is known (עַל יְדֵי בִּנְיַן בֵּית הַמִּקְדָּשׁ כַּנּוֹדָע). And also the word Rut has the numerical value of the filling of Adonai (וְגַם מִלַּת רוּת גִּימַטְרִיָּא הַמִּלּוּי שֶׁל אֲדנ״י), thus (כָּזֶה): Aleph, Dalet, Nun, Yud (אַל״ף דל״ת נוּ״ן יוּ״ד), which equals 671 (עוֹלֶה תרע״א), and Sha’ar [Gate] (וְשַׁעַר), for “This is the gate of YHVH” (כִּי זֶה הַשַּׁעַר לַיהוָ״ה) (Psalms 118:20), Ze’ir Anpin (זְעֵיר אַנְפִּין), “the righteous shall enter through it” (צַדִּיקִים יָבֹאוּ בוֹ) (Psalms 118:20), in the secret of Tzaddik Yesod Olam [the Righteous One, Foundation of the World] joining with her husband (בְּסוֹד צַדִּיק יְסוֹד עוֹלָם לְחַבְּרָא עִם בַּעְלָהּ). And it is said: “Open for me the gates of righteousness; I shall enter through them, I shall thank Yah” (וְנֶאֱמַר פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ) (Psalms 118:19), and she is the secret of the Shekhinah (וְהִיא סוֹד הַשְּׁכִינָה), and from her is built the kingdom of the House of David (וּמִמֶּנָּה נִבְנָה מַלְכוּת בֵּית דָּוִד), and the one who understands will understand (וְהַמֵּבִין מֵבִין).

And let us return to the discourse that we began (וְנַחֲזוֹר לְהַמַּאֲמָר שֶׁהִתְחַלְנוּ): “And if that man walks in good paths and fulfills the oath that he swore” (וְאִם הַהוּא גַבְרָא אָזִיל בְּאוֹרְחִין טָבִין וִיקַיֵּים הָאוּמָאָה דְּאוּמֵי), “they give him all the goodness that they showed him” (יָהֲבוּ לֵיהּ כָּל טוּבָא דְּאַחְזִיאוּ לֵיהּ), “and everything that he earned in this world” (וְכָל מַה דְּרָוַוח בְּעָלְמָא דֵין). “And if not” (וְאִם לָאו), what does the holy soul say (מַה אָמְרָה נִשְׁמָתָא קַדִּישָׁא)? “Naked I came forth from my mother’s womb, and naked shall I return there” (עָרֹם יָצָאתִי מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָּה) (Job 1:21), meaning naked without the holy garment (דְּהַיְינוּ עָרוֹם בְּלִי לְבוּשׁ הַקָּדוֹשׁ), for it flies away from the sinner and an impure garment enters in its place (וְהוּא פּוֹרֵחַ מִן הַחוֹטֵא וְנִכְנָס לְבוּשׁ טָמֵא תַּחְתָּיו), as it is said: “And they did not know that they were naked” (שֶׁנֶּאֱמַר וְלֹא יָדְעוּ כִּי עֵירֻמִּם הֵם) (Genesis 3:7). See Zohar Chadash, Shir HaShirim (עַיֵּין זוֹהַר חָדָשׁ שִׁיר הַשִּׁירִים), (the discourse of Adam and Chanoch) (מַאֲמַר אָדָם וַחֲנוֹךְ), there at the secret of “the Supernal Radiance that Chanoch inherited” (סַיְיטָן אֵצֶל הַסּוֹד שֶׁל זִיהֲרָא עִלָּאָה דְּחֲנוֹךְ יְרָשוּ), and there you will see the wonders of the Perfect One in Knowledge (וְשָׁם תִּרְאֶה נִפְלָאוֹת תְּמִים דֵּעִים), and in the Gate of the Soul I shall explain this matter היטב (וּבְשַׁעַר הַנְּשָׁמָה אֲפָרֵשׁ זֶה הָעִנְיָן הֵיטֵב). “And what is naked?” (וּמַאי אִיהוּ עָרוֹם), “from the Holy Name YHVH that I have spoken of” (מִשְּׁמָא קַדִּישָׁא יְהוָ״ה דַּאֲמִינָא). And concerning these forty-two good palaces it is said: “And the righteous shall walk in them” (וְעַל אֵלּוּ הַמ״ב הֵיכָלִין הַטּוֹבִים נֶאֱמַר וְצַדִּיקִים יֵלְכוּ בָם) (Hosea 14:10), and concerning these forty-two impure palaces it is said: “But transgressors shall stumble in them” (וְעַל אֵלּוּ הַמ״ב הֵיכָלִים הַטְּמֵאִים נֶאֱמַר וּפֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10). [End of the discourse from Zohar Chadash, Acharei Mot] ([עַד כָּאן הַמַּאֲמָר זוֹהַר חָדָשׁ אַחֲרֵי מוֹת]). And He recreates them a second time (וּבוֹרְאָם פַּעַם אַחֶרֶת), in such a manner that they will not possess as much impurity as at first (בְּאֹפֶן שֶׁלֹּא יִהְיֶה לוֹ כָּל כָּךְ זוֹהֲמָא כְּבָרִאשׁוֹנָה), which incited him not to do the will of his Creator (הַמְסִיתוֹ שֶׁלֹּא לַעֲשׂוֹת רְצוֹן בּוֹרְאוֹ). And even this judgment that comes from “the red forehead” (וַאֲפִלּוּ הַדִּין הַבָּא מִמִּצְחָאֵי סוּמָקָא), is for the good (הוּא לְטוֹבָה), for “the guilty who are not ashamed of their deeds” (לְחַיָּיבַיָּא דְּלָא מִתְכַּסְפִין בְּעוֹבָדַיְיהוֹן) [there] (ש״ס), so that they will have no additional sin (שֶׁלֹּא יִהְיֶה לָהֶם יוֹתֵר חֵטְא). Therefore they hasten to depart from the world (לָכֵן הֵם מְמַהֲרִים לָצֵאת מִן הָעוֹלָם), as it is said: “And thus I saw the wicked buried, and they came...” (שֶׁנֶּאֱמַר וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וּבָאוּ) (Ecclesiastes 8), and likewise it is said: “But the wicked are like the troubled sea” (וְכֵן נֶאֱמַר וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ) (Isaiah 57), for the waves of the sea strike forcefully against the shore and then retreat backward (כִּי גַּלֵּי הַיָּם הֵם מַכִּים בְּחֹזֶק עַל הַיַּבָּשָׁה וְחוֹזְרִים לַאֲחוֹרֵיהֶם). So too the wicked (וְכֵן הָרְשָׁעִים), as quickly as they come, so they hasten to leave the world (כָּלְעוּמַת שֶׁבָּא כֵּן מְמַהֵר לַהֲלוֹךְ מִן הָעוֹלָם), so that he will not increase in impurity and sin (כְּדֵי שֶׁלֹּא יַרְבֶּה בְּזוֹהֲמָא וּבְחֵטְא), and the impurity departs from him (וְהַזּוֹהֲמָא הוֹלֶכֶת מִמֶּנּוּ), in the secret of Chibut HaKever [Beating of the Grave] (בְּסוֹד חִבּוּט הַקֶּבֶר), and through other punishments (וּבָעֳנָשִׁים אֲחֵרִים), and afterward through the fire of Gehinnom which draws out the impurity from him (וְאַחַר כָּךְ בָּאֵשׁ שֶׁל גֵּיהִנֹּם הַשּׁוֹאֵב הַזּוֹהֲמָא מִמֶּנּוּ). And blessed is Hashem, the God of Abraham, the man of Chesed [Kindness] (וּבָרוּךְ י״י אֱלֹהֵי אַבְרָהָם אִישׁ הַחֶסֶד), who has not withheld His kindness and His truth from His people Israel (שֶׁלֹּא הִשְׁבִּית חַסְדּוֹ וַאֲמִתּוֹ מֵעַמּוֹ יִשְׂרָאֵל), so that none cast away should remain cast away from Him (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח), for His mercies have not ceased upon all creation (כִּי לֹא כָלוּ רַחֲמָיו עַל כָּל הַיְצוּר), as it is said: “And His mercies are upon all His works” (שֶׁנֶּאֱמַר וְרַחֲמָיו עַל כָּל מַעֲשָׂיו) (Psalms 145). It follows that all Israel have a share in the World to Come (נִמְצָא כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא), as it is said: “And your people are all righteous; they shall inherit the land forever, the branch of My planting, the work of My hands, in which to glory” (שֶׁנֶּאֱמַר וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר) (Isaiah 60). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ י־י לְעוֹלָם אָמֵן וְאָמֵן).