Chapter Twenty-Nine (פֶּרֶק עֶשְׂרִים וְתִשְׁעָה)

The third action is (הַפְּעוּלָּה הַשְּׁלִישִׁית): that on the day of Shabbat, at the time of Minchah (כִּי בְּיוֹם הַשַּׁבָּת בִּשְׁעַת הַמִּנְחָה), a light emerges from Re’uta deRe’utin [Will of Wills] (יוֹצֵא אוֹר מִן רַעֲוָא דְרַעֲוִין), through the secret of the hairs of Arich (בְּסוֹד שַׂעֲרוֹתָיו שֶׁל אֲרִיךְ), which are springs and fountains, flowing forth upon the Metzach [Forehead] (אֲשֶׁר הֵמָּה מַבּוּעִים וּמַעְיָנוֹת וְנוֹבְעִים עַל הַמֵּצַח), which is called Re’uta deRe’utin [Will of Wills] (הַנִּקְרָא רַעֲוָא דְרַעֲוִין), and it illuminates and bestows a new and exalted light upon the Reisha [Head] of Ze’ir (וּמֵאִיר וּמַשְׁפִּיעַ אוֹר חָדָשׁ וּמְעֻלֶּה עַל רֵישֵׁיהּ דְּזְעֵיר). And it is an Et Ratzon [Time of Favor] (וְהוּא עֵת רָצוֹן), and therefore we say (וְעַל כֵּן אָנוּ אוֹמְרִים): “And as for me, may my prayer be unto You, Hashem, at a time of favor” (וַאֲנִי תְּפִלָּתִי לְךָ י״י עֵת רָצוֹן) (Psalms 69:14), and therefore at the Minchah of Shabbat one should intend to wear the Tallit (וּלְפִיכָךְ בְּמִנְחָה שֶׁל שַׁבָּת צָרִיךְ לְכַוֵּן לִלְבֹּשׁ הַטַּלִּית), at the time of reciting the verse “And as for me, may my prayer be unto You” (בִּשְׁעַת אֲמִירַת הַפָּסוּק וַאֲנִי תְּפִלָּתִי), in order to intend toward the secret of the illumination of Re’uta deRe’utin [Will of Wills] in the Reisha [Head] of Ze’ir (כְּדֵי לְכַוֵּן אֶל סוֹד הֶאָרָה שֶׁל רַעֲוָא דְרַעֲוִין בְּרֵישֵׁיהּ דְּזְעֵיר). And the matter is (וְהָעִנְיָן הוּא): for you need to know (כִּי צָרִיךְ אַתָּה לָדַעַת), that every day toward evening the masters of judgment awaken (שֶׁבְּכָל יוֹם לְעֵת עֶרֶב מִתְעוֹרְרִים הַבַּעֲלֵי דִינִין), and prosecute (וּמְקַטְרְגִים), and destructive bands emerge in order to perform their evil activity (וְחַבְלֵי טְרִיקִין יוֹצְאִים כְּדֵי לִפְעוֹל פְּעוּלָּתָם הָרָעָה), in the secret of: “There all the beasts of the forest creep forth” (בְּסוֹד בּוֹ תִרְמֹשׂ כָּל חַיְתוֹ יָעַר) (Psalms 104:20), toward evening at the time of Minchah (לְעֵת עֶרֶב בִּשְׁעַת מִנְחָה). And on Friday at the time of Minchah (וּבְיוֹם שִׁשִּׁי בְּעֵת הַמִּנְחָה), the time of adding from the profane to the holy (שְׁעַת הוֹסָפַת מֵהַחוֹל אֶל הַקֹּדֶשׁ), which is at the time of Minchah (שֶׁהוּא בְּעֵת הַמִּנְחָה), when Klipat Nogah ascends to be included and attached within holiness (שֶׁקְּלִיפַּת נֹגַהּ עוֹלָה לְהִכָּלֵל לְהִדָּבֵק בִּקְדֻשָּׁה), the masters of judgment also ascend to be included with her (עוֹלִים גַּם הֵם בַּעֲלֵי הַדִּינִין לְהִכָּלֵל עִמָּהּ), and at that time the flames of fire emerge from beneath the Throne of Glory (וּבָזֶה יוֹצְאוֹת הַשַּׁלְהוֹבִיתָא דְאֶשָּׁא מִתַּחַת כִּסֵּא הַכָּבוֹד), and separate between them (וּמַבְדֶּלֶת בֵּינֵיהֶם), and cast them down into the Nukvah of Tehoma Rabba [the Great Deep] (וּמַפֶּלֶת אוֹתָם לְנוּקְבָא דִּתְהוֹמָא רַבָּא). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק): “When the wicked spring up as the grass” (בִּפְרֹחַ רְשָׁעִים כְּמוֹ עֵשֶׂב) (Psalms 92:8).

The explanation is (פֵּרוּשׁ): “the wicked” (רְשָׁעִים), namely the Klipot (דְּהַיְינוּ הַקְּלִיפּוֹת), “as the grass” (כְּמוֹ עֵשֶׂב), namely Klipat Nogah (דְּהַיְינוּ קְלִיפָּה שֶׁל נֹגַהּ), “and all the workers of iniquity flourish” (וַיָּצִיצוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92:8), these are the destroyers that are beneath them (שֶׁהֵם הַמְחַבְּלִים אֲשֶׁר תַּחְתֵּיהֶם), who rejoice at the ascent of their leaders Above (הַשְּׂמֵחִים לַעֲלִיַּת רָאשֵׁיהֶם לְמַעְלָה), in order that they may draw from the holiness and give to them (כְּדֵי שֶׁיִּשְׁאֲבוּ מֵהַקְּדֻשָּׁה וְיִתְּנוּ לָהֶם), and this is “that they may be destroyed forever” (שֶׁהוּא לְהַשְׁמִידָם עֲדֵי עַד) (Psalms 92:8). And on the contrary, this ascent is evil for them (וְאַדְּרַבָּה הָעֲלִיָּה הַזֹּאת רַע לָהֶם), for it is the cause of their fall into the Nukvah of Tehoma Rabba [the Great Deep] (שֶׁהוּא סִבַּת נְפִילָתָן לְנוּקְבָא דִּתְהוֹמָא רַבָּא), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), and this is what Kohelet says (וְזֶהוּ שֶׁאוֹמֵר קֹהֶלֶת): “A time when man rules over man to his harm” (עֵת אֲשֶׁר שָׁלַט הָאָדָם בָּאָדָם לְרַע לוֹ) (Ecclesiastes 8:9), meaning (כְּלוֹמַר), the man of the three Klipot (הָאָדָם שֶׁל ג׳ קְלִיפּוֹת), over the man who is Klipat Nogah (בָּאָדָם שֶׁהוּא קְלִיפַּת נֹגַהּ), to his harm (לְרַע לוֹ), as mentioned above (כַּנִּזְכָּר לְמַעְלָה). And at the Minchah of Shabbat they also awaken (וּבְעֵת הַמִּנְחָה שֶׁל שַׁבָּת מִתְעוֹרְרִים גַּם כֵּן), just as they do every day (כְּמוֹ שֶׁעוֹשִׂים בְּכָל יוֹם), except that the aforementioned Ratzon [Will] is revealed (אֶלָּא שֶׁמִּתְגַּלֶּה הָרָצוֹן הַנִּזְכָּר), namely Notzer (דְּהַיְינוּ נוֹצֵר), and it is the aforementioned Yesod (וְהוּא יְסוֹד הַנִּזְכָּר), and it is the “Open Eye” (וְהוּא עֵינָא פְקִיחָא), in which there are no hairs of the eyelids, which are Dinim [judgments] (שֶׁאֵין בּוֹ שְׂעָרוֹת עַפְעַפַּיִם שֶׁהֵם דִּינִים), because it is entirely Chesed [kindness] and contains no Din [judgment] at all (לְפִי שֶׁכֻּלּוֹ חֶסֶד וְאֵין בּוֹ דִּין כְּלָל). And Ze’ir receives a great illumination at this hour (וּזְעֵיר מְקַבֵּל הֶאָרָה גְּדוֹלָה בְּשָׁעָה הַזֹּאת), and illuminates a great illumination below (וּמֵאִיר הֶאָרָה גְּדוֹלָה לְמַטָּה), and when the Klipot see this illumination from afar (וּכְשֶׁרוֹאִים הַקְּלִיפּוֹת מֵרָחוֹק הַהֶאָרָה הַזֹּאת), and wish to gaze upon it (וְרוֹצִים לְהִסְתַּכֵּל), their eyes become dimmed (נִכְהִים עֵינֵיהֶם), just as happens to a person who gazes at the sun (כְּמוֹ שֶׁאֵרַע לְאָדָם הַמַּבִּיט בַּשֶּׁמֶשׁ), and they flee and return to their place (וְהֵם בּוֹרְחִים וְחוֹזְרִים לִמְקוֹמָם), and at that hour the entire world is at rest (וּבְאוֹתוֹ שָׁעָה כָּל הָעוֹלָם בְּנַחַת). And therefore we say (וְלָזֶה אָנוּ אוֹמְרִים): “And as for me, may my prayer be unto You, Hashem, at a time of favor” (וַאֲנִי תְּפִלָּתִי לְךָ י״י עֵת רָצוֹן) (Psalms 69:14), before the taking out of the Sefer Torah at Minchah (קֹדֶם הוֹצָאַת סֵפֶר תּוֹרָה בְּמִנְחָה), in order to awaken the Ratzon [Will] (כְּדֵי לְעוֹרֵר הָרָצוֹן), through that illumination to Ze’ir Anpin (בְּאוֹתָהּ הֶאָרָה לִזְעֵיר אַנְפִּין), for he is the Sefer Torah (דְּאִיהוּ סֵפֶר תּוֹרָה). And at this hour Moshe Rabbeinu, peace be upon him, passed away (וּבְשָׁעָה הַזֹּאת מֵת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), for his Neshamah [soul] was from within Ze’ir Anpin (שֶׁנִּשְׁמָתוֹ מִתּוֹךְ זְעֵיר אַנְפִּין). And you need to know (וְצָרִיךְ אַתָּה לָדַעַת), that there are difficult Gilgulim [reincarnations] (שֶׁיֵּשׁ גִּלְגּוּלִים קָשִׁים), in impure and pure species (בְּמִינִים טְמֵאִים וּטְהוֹרִים), and in the inanimate (וְדוֹמֵם), in vegetation (בַּצּוֹמֵחַ), and in impure and pure animals and birds (וּבַעֲלֵי חַיִּים וְעוֹפוֹת טְמֵאִים וּטְהוֹרִים), and therefore Rabbi Elazar said (וְלָזֶה אָמַר רַבִּי אֶלְעָזָר): “The starling did not go to the raven for nothing, but because it is of its kind” (לֹא לְחִנָּם הָלַךְ הַזַּרְזִיר אֵצֶל הָעוֹרֵב אֶלָּא מִפְּנֵי שֶׁהוּא מִינוֹ) (Bava Kamma 92b). And all these Gilgulim [reincarnations] are in order that the wicked receive the punishment fitting for them (וְכָל אֵלּוּ הַגִּלְגּוּלִים הֵם כְּדֵי שֶׁיְּקַבְּלוּ הָרְשָׁעִים עֹנֶשׁ הָרָאוּי לָהֶם), if there remains in them some residue of defilement of its kind (שֶׁיִּשָּׁאֵר בְּמִינוֹ אֵיזֶה זוֹהֲמָא), at all events (עַל כָּל פָּנִים), only until all the defilement departs from him through all the Gilgulim [reincarnations] (רַק עַד שֶׁיֵּלֵךְ אַחַר כָּל הַגִּלְגּוּלִים כָּל הַזּוֹהֲמָה מִמֶּנּוּ), as I shall explain, if the Holy One Blessed Be He wills, in Sha’ar HaGilgul [The Gate of Reincarnation] and Reward and Punishment (כַּאֲשֶׁר אֲבָאֵר אִם יִרְצֶה הקב״ה בְּשַׁעַר הַגִּלְגּוּל וְשָׂכָר עֹנֶשׁ). And likewise, there occurred an incident in the days of the Ari, of blessed memory, of holy and saintly memory (וְכֵן אֵירַע מַעֲשֶׂה אַחַת בִּימֵי הָאֲרִ״י זלה״ה ק״ק), and thus testified Rabbi Moshe Galanti, Av Beit Din of Tzfat (וְכֵן הֵעִיד מוהר״ר מֹשֶׁה גָּלַאנְטִי אַב״ד דְּצְפַת), that at the beginning of the Ari’s arrival in the Holy Land (שֶׁמִּתְּחִלַּת בִּיאַתוֹ שֶׁל הָאֲרִ״י זלה״ה לָאָרֶץ הַקְּדוֹשָׁה), he went to Ein Zeitim and prostrated himself upon the grave of Rabbi Yehudah bar Ilai (הָלַךְ לְעֵין זֵיתִים וְנִשְׁתַּטַּח עַל קֶבֶר רַבִּי יְהוּדָה בַּר אִילַעִי). When he arrived near the olive and fig trees standing there adjacent to his grave (כֵּיוָן שֶׁהִגִּיעַ אֵצֶל אַלּוֹנֵי זַיִת וּתְאֵנִים הָעוֹמְדִים לְשָׁם סָמוּךְ לְקִבְרוֹ), he saw one raven standing upon one of the trees and calling (רָאָה עַל אֶחָד מִן הָאִילָנוֹת עוֹרֵב אֶחָד עוֹמֵד וְקוֹרֵא): “Kra’k, Kra’k” many times without number (קְרָ״ק קְרָ״ק הַרְבֵּה פְּעָמִים עַד אֵין מִסְפָּר).

The master said to Rabbi Moshe Galanti, who was walking with him (אָמַר הָאָדוֹן לְמוהר״ר מֹשֶׁה גָּלַאנְטִי שֶׁהוֹלֵךְ עִמּוֹ): do you recognize the face of a certain man whose name was Shabtai, a tax collector in Tzfat (הֲכֵרַת פָּנִים שֶׁל אָדָם אֶחָד שֶׁהָיָה שְׁמוֹ שַׁבְּתַי גּוֹבֶה מִסִּים בִּצְפַת)? He said to him (אָמַר לוֹ): I knew him, and he was a bad man, a great tyrant (הִכַּרְתִּיו וְהָיָה אָדָם רַע אַכְזָר גָּדוֹל). The Ari, of blessed memory, said to him (אָמַר לוֹ הָאֲרִ״י ז״ל): his Neshamah [soul] is reincarnated in this raven (נִשְׁמָתוֹ הִיא מְגֻלְגֶּלֶת בְּזֹאת הָעוֹרֵב), and now he is telling me that he is that person (וְעַתָּה הוּא אוֹמֵר לִי שֶׁהוּא פְּלוֹנִי), and because of the cruelty with which he dealt with the poor during the collection of taxes (וּבַעֲבוּר אַכְזָרִיּוּתוֹ שֶׁנָּהַג עִם הָעֲנִיִּים בִּשְׁעַת גְּבִיַּת הַמִּסִּים), for “he stripped the cloak from their shoulders” (שֶׁפָּשַׁט הַגְּלִימָא מֵעַל כְּתֵפֵיהֶם), and the bedding from beneath their bodies (וְהַמִּשְׁכָּבוֹת מִתַּחַת גּוּפֵיהֶם), therefore the Holy One Blessed Be He punished him with this suffering, that he should be reincarnated in a raven (לָכֵן הֶעֱנִישׁ אוֹתוֹ הַקב״ה בְּזֶה הַצַּעַר שֶׁיִּתְגַּלְגֵּל בְּעוֹרֵב), and now he requests that I pray for him (וְעַתָּה הוּא מְבַקֵּשׁ שֶׁאֶתְפַּלֵּל עָלָיו). Then the Ari, of blessed memory, said to him (אֲזַי אָמַר לוֹ הָאֲרִ״י זלה״ה): “Wicked one, go on your way, I shall pray for you” (רָשָׁע לֵךְ לְדַרְכְּךָ אֲנִי אֶתְפַּלֵּל עָלֶיךָ). Immediately the raven flew away (מִיָּד פָּרַח לוֹ הָעוֹרֵב), and the prayer was effective, at the very least, that he should be accepted into Gehinom, perhaps and perhaps (וְהַתְּפִלָּה הָיְתָה מוֹעִילָה עַל כָּל פָּנִים לְקַבְּלוֹ בְּגֵיהִנֹּם כּוּלֵי הַאי וְאוּלַי), may the Merciful One save us (רַחֲמָנָא לִיצְלַן). And likewise, on one occasion he passed through Tiberias before the great Beit HaMidrash of Rabbi Yochanan, which still exists (וְכֵן פַּעַם אַחַת עָבַר בִּטְבֶרְיָא לִפְנֵי בֵּית הַמִּדְרָשׁ הַגָּדוֹל שֶׁל רַבִּי יוֹחָנָן שֶׁהוּא עֲדַיִן קַיָּים), and he showed his disciples a certain stone within the wall (וְהֶרְאָה לְתַלְמִידָיו אֶבֶן אֶחָד בְּתוֹךְ הַקִּיר), and said in this manner (וְאָמַר בְּזֶה הָאֹפֶן): within it is reincarnated one Neshamah [soul], and it cries out that I should pray for it (שֶׁבּוֹ מְגֻלְגֶּלֶת נְשָׁמָה אַחַת וְהִיא צוֹעֶקֶת שֶׁאֶתְפַּלֵּל עָלֶיהָ), and this is the secret of: “For the stone shall cry out from the wall” (וְזֶהוּ סוֹד כִּי אֶבֶן מִקִּיר תִּזְעָק) (Habakkuk 2:11). And there are other awesome incidents like these (וְיֵשׁ עוֹד מַעֲשִׂים נוֹרָאִים כָּאֵלּוּ), which occurred in the time of the holy mouth, the flowing spring of Chokhmah [Wisdom] (שֶׁאֵרְעוּ בִּזְמַן הַפֶּה הַקָּדוֹשׁ מַעְיָן נוֹבֵעַ חָכְמָה), demonstrating such difficult Gilgulim [reincarnations] (מַרְאִים עַל גִּלְגּוּלִים קָשִׁים כָּאֵלֶּה), and from them emerge many details of awesome secrets (וְיוֹצְאִים מֵהֶם כַּמָּה פְּרָטֵי סוֹדוֹת נוֹרָאִים), whose place is not here (שֶׁאֵין כָּאן מְקוֹמָם), I shall present them in Sha’ar HaGilgul [The Gate of Reincarnation], with the help of the Holy One Blessed Be He and His Shekhinah (אַצִּיגֵם בְּשַׁעַר הַגִּלְגּוּל בְּעֶזְרַת הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ). And even though we said here that the punishment of the wicked is through Gilgulim [reincarnations] into animals, beasts, and birds (וְאַף עַל פִּי שֶׁאָמַרְנוּ כָּאן עֹנֶשׁ הָרְשָׁעִים בְּגִלְגּוּל חַיּוֹת בְּהֵמוֹת וְעוֹפוֹת), this refers to those who are not Bnei Torah (הַיְינוּ שֶׁאֵינָם בְּנֵי תוֹרָה), and who did not transgress the severe sins of the Torah (וְלֹא עָבְרוּ הָעֲבֵרוֹת הַחֲמוּרוֹת שֶׁל הַתּוֹרָה), whose mnemonic is DKHA [to crush] (שֶׁסִימָנָם דכ״א), and in addition to them, a Moser [Informer] who delivers the property or life of a Yisrael into the hands of the nations of the world (וְנוֹסָף עֲלֵיהֶם מוֹסֵר שֶׁמּוֹסֵר מָמוֹנוֹ וְנַפְשׁוֹ שֶׁל יִשְׂרָאֵל בְּיַד אֻמּוֹת הָעוֹלָם), who is separated from the congregation of Yisrael and the assembly of Hashem in this world and in the World to Come (הַנִּבְדָּל מֵעֲדַת יִשְׂרָאֵל וּקְהַל י״י בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא), until the time that I shall explain (עַד הַזְּמַן שֶׁאֲפָרֵשׁ), in the secret of: “The wicked shall fall into their own nets together, until I pass by” (בְּסוֹד יִפְּלוּ בְּמַכְמֹרָיו רְשָׁעִים יַחַד אָנֹכִי עַד אֶעֱבוֹר) (Psalms 141:10).

I mean to say (רְצוֹנִי לוֹמַר), that the Tzaddik [Righteous One] is compelled to pass through Gehinom in order to save the wicked (שֶׁהַצַּדִּיק מֻכְרָח לֵילֵךְ דֶּרֶךְ גֵּיהִנֹּם לְהַצִּיל לָרָשָׁע), in the secret of: “He brings down to Sheol and raises up” (בְּסוֹד מוֹרִיד שְׁאוֹל וַיָּעַל) (I Samuel 2:6). And the explanation of the verse will be thus (וְיִהְיֶה פֵּרוּשׁ הַפָּסוּק כָּךְ): “The wicked shall fall” (יִפְּלוּ רְשָׁעִים), into the nets of the prince of Gehinom (בְּמַכְמֹרָיו שֶׁל שַׂר גֵּיהִנֹּם), or into the nets of Gehinom itself (אוֹ בְּמַכְמֹרֵי גֵיהִנֹּם עַצְמוֹ), “until I pass by” (עַד אֶעֱבוֹר), after my death, through that place (אַחַר מִיתָתִי דֶּרֶךְ שָׁם), and I shall save them through the decree of the Master of Mercy (וַאֲנִי אַצִּילֵם עַל יְדֵי גְּזֵרַת בַּעַל הָרַחֲמִים). And this time applies specifically to an ordinary wicked person (וּזְמַן זֶה הוּא דַּוְקָא לְרָשָׁע סְתָם), but for such a wicked person as this (אֲבָל לְרָשָׁע כָּזֶה), he is compelled to go from one rejection to another (מוּכְרָח לָלֶכֶת מִדְּחִי אֶל דֶּחִי), in the secret of the suffering of “a wanderer and a fugitive” (בְּסוֹד צַעַר נָע וָנָד), and the Neshamot [souls] of the wicked themselves become the destructive forces in the world (וְנִשְׁמָתָן שֶׁל רְשָׁעִים הֵן הֵן הַנַּעֲשִׂים מַזִּיקִים שֶׁבָּעוֹלָם), until after they have suffered their punishment outside Gehinom (עַד אַחַר שֶׁסָּבְלוּ עָנְשָׁם חוּץ לְגֵיהִנֹּם), and then the affliction shall be washed from them in Gehinom itself for twelve months (וְאָז יְכֻבַּס הַנֶּגַע מֵהֶם בְּגֵיהִנֹּם עַצְמוֹ י״ב חֹדֶשׁ), and concerning them is fulfilled “until I pass by” (וּמְקוּיָּם בָּהֶם יְעַד אֶעֱבוֹר). And there are those who will be confined there until after the Resurrection (וּמִי שֶׁיִּסָּגֵר שָׁם עַד אַחַר הַתְּחִיָּה), and then the son of David, who is David himself (וְאָז בֶּן דָּוִד, הוּא דָוִד עַצְמוֹ), will pass through there to save them (יַעֲבוֹר שָׁם לְהַצִּילָם), and concerning this the word Anokhi’ [‘I’] refers (וְעַל זֶה קָאֵי אָנֹכִי), in the secret of the verse (בְּסוֹד פָּסוּק): “I shall descend with you to Egypt, and I shall also surely bring you up again” (אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה) (Genesis 46:4). The explanation is (פֵּרוּשׁ), to share willingly in their suffering (לְהִשְׁתַּתֵּף לִרְצוֹנִי בְּצָרָתָם), far be it from him to fall together with them (חָלִילָה לוֹ מִן הַנְּפִילָה עִמָּהֶם), rather “until I pass by” (אֶלָּא עַד אֶעֱבוֹר), in the manner that I explained the verse (עַל דֶּרֶךְ שֶׁפֵּרַשְׁתִּי עַל פָּסוּק): “Those passing through the Valley of Baca make it a spring; the teacher also wraps himself in blessings” (עֹבְרֵי בְּעֵמֶק הַבָּכָא מַעְיָן יְשִׁיתוּהוּ גַּם בְּרָכוֹת יַעְטֶה מוֹרֶה) (Psalms 84:7). And the secret of the verse (וְסוֹד הַפָּסוּק): “And you shall tread down the wicked, for they shall be ashes under the soles of your feet” (וְעַסּוֹתֶם רְשָׁעִים כִּי יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵיכֶם) (Malachi 3:21), behold this is a wondrous promise (הֲרֵי זֶה יִעוּד נִפְלָא), in which there is Chesed [kindness] and Emet [Truth] toward the other group (אֲשֶׁר יֵשׁ בּוֹ חֶסֶד וֶאֱמֶת אֶל הַכַּת הָאַחֶרֶת), which is counted as the fifth category in Sha’ar Techiyat HaMetim [The Gate of the Resurrection of the Dead] (שֶׁנִּמְנֵית חֲמִישִׁית בְּשַׁעַר תְּחִיַּת הַמֵּתִים).

And behold, this ash shall not be trodden upon with shoes (וְהִנֵּה הָאֵפֶר הַזֶּה לֹא יִדְרְכוּהוּ בִּנְעָלִים), for in the end it is destined to become holy ground (כִּי סוֹפוֹ לִהְיוֹת אַדְמַת קֹדֶשׁ), and it is within the boundary of holiness (וּבַר־גְּבוּל הוּא), like the gates of tears that have not been locked (כְּשַׁעֲרֵי דִּמְעָה שֶׁלֹּא נִנְעֲלוּ), this is nothing other than a positive commandment for the righteous (אֵין זֹאת, כִּי אִם מִצְוַת עֲשֵׂה לַצַּדִּיקִים), that they pass through the Valley of Baca (שֶׁיִּהְיוּ עוֹבְרִים בְּעֵמֶק הַבָּכָא), this being Gehinom (זֶה גֵּיהִנֹּם), in order to revive these lost ones (לְהַחֲיוֹת הָאוֹבְדִים הָאֵלֶּה). Just as Yechezkel did, when he revived the dead (כְּמוֹ שֶׁעָשָׂה יְחֶזְקֵאל שֶׁהֶחֱיָה אֶת הַמֵּתִים), and it is written (וּכְתִיב): “And he caused me to pass by them round about” (וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב) (Ezekiel 37:2), so too the righteous who fear His blessed Name (אַף צַדִּיקִים יִרְאֵי שְׁמוֹ יִתְבָּרַךְ), whom Malachi mentioned at the end of his prophecy (שֶׁזָּכַר מַלְאָכִי בְּסוֹף נְבוּאָתוֹ), shall pass through the Valley of Baca (יַעַבְרוּ בְּעֵמֶק הַבָּכָא). And for the overall intention of this verse, it is sufficient to explain it according to its simple meaning (וְיִסְפִּיק לִכְלָלוּת הַכַּוָּנָה בַּפָּסוּק הַזֶּה, לְפָרְשׁוֹ כִּפְשׁוּטוֹ), that they are weeping there in prayer and supplication (שֶׁהֵמָּה בּוֹכִים שָׁם בִּתְפִלָּה וּבְתַחֲנוּנִים), and from the abundance of their tears (וּמֵרֹב דִּמְעָתָם), and the tears of the sinners within their souls, when they are aroused to weep with them (וְדִמְעַת הַחַטָּאִים בְּנַפְשׁוֹתָם שֶׁיִּתְעוֹרְרוּ לִבְכּוֹת עִמָּהֶם), “they make it a spring” (מַעְיָן יְשִׁיתוּהוּ) (Psalms 84:7), that valley (לְאוֹתוֹ הָעֵמֶק), like a flowing spring of waters (כְּעֵין הַמַּיִם מְפַכִּים), which Yechezkel the Prophet, peace be upon him, mentioned (שֶׁזָּכַר יְחֶזְקֵאל הַנָּבִיא עָלָיו הַשָּׁלוֹם), which are destined to emerge from beneath the threshold of the Heichal [Palace] (שֶׁהֵם עֲתִידִים לָצֵאת מִתַּחַת מִפְתַּן הַהֵיכָל), [as we learned in the Mishnah], in Tractate Shekalim and Tractate Middot (כִּדְתָנַן בְּשְׁקָלִים וּמִדּוֹת), and this is the purification of Gehinom (וְהִיא טָהֳרָתוֹ שֶׁל גֵּיהִנֹּם), of which we have spoken (אֲשֶׁר אָמַרְנוּ). And with this awakening (וְעִם הַהִתְעוֹרְרוּת הַזֶּה), “God shall shake out a plentiful rain” (גֶּשֶׁם נְדָבוֹת יָנִיף אֱלֹהִים) (Psalms 68:10), and He shall sprinkle upon them pure waters (וְיִזְרֹק עֲלֵיהֶם מַיִם טְהוֹרִים), from the Supernal Waters suspended by a Ma’amar [Utterance], for those who know their secret (מִן הַמַּיִם הָעֶלְיוֹנִים הַתְּלוּיִים בְּמַאֲמָר לְיוֹדְעֵי סוֹדָם). See in Sha’ar Olam HaTohu (עַיֵּין בְּשַׁעַר עוֹלָם הַתֹּהוּ), in the secret of “the droppings of the Keter” (בְּסוֹד נוֹבְלוֹת הַכֶּתֶר), which are for the sake of Mayin Nukvin [Feminine Waters] of the Resurrection of the Dead (שֶׁהֵם לְצֹרֶךְ מַיִן נוּקְבִין שֶׁל תְּחִיַּת הַמֵּתִים), and from there are the treasuries of the Dew of the Resurrection of the Dead (וּמִשָּׁם אוֹצְרוֹת טַל שֶׁל תְּחִיַּת הַמֵּתִים). And then even from these “lost ones” (וְאָז גַּם מֵאֵלֶּה הָאֹבְדִים), “the teacher shall be clothed with blessings” (בְּרָכוֹת יַעְטֶה מוֹרֶה) (Psalms 84:7), and “they shall go from strength to strength” (וְהֵם יֵלְכוּ מֵחַיִל אֶל חָיִל) (Psalms 84:8), until after a long time they will be counted among the righteous (עַד הַגִּיעָם אַחַר זְמַן רַב לְהִמָּנוֹת עִם הַצַּדִּיקִים), that chosen host (הוּא הַחַיִל הַנִּבְחָר), which “shall appear before God in Zion” (אֲשֶׁר יֵרָאֶה אֶל אֱלֹהִים בְּצִיּוֹן) (Psalms 84:8). And the word “gam [also]” comes to indicate what Tzefaniah said in the Name of Hashem (וּמִלַּת גַּם בָּאָה לְהוֹרוֹת עַל מַה שֶׁאָמַר צְפַנְיָה בְּשֵׁם י״י): “My supplicants, the daughter of My dispersed ones, shall bring My offering” (עֲתָרַי בַּת פּוּצַי יוֹבִלוּן מִנְחָתִי) (Zephaniah 3:10). The meaning is (רוֹצֶה לוֹמַר), “My supplicants” (עֲתָרַי), in My House of Prayer (בְּבֵית תְּפִלָּתִי), that My mercies will subdue My anger (שֶׁיִּכְבְּשׁוּ רַחֲמַי אֶת כַּעְסִי), and the rest of the prayer (וּשְׁאָר הַתְּפִלָּה), they shall bring “the daughter of My dispersed ones” (הֵמָּה יוֹבִלוּן בַּת פּוּצַי), for they will be lowly and scattered ashes (כִּי יִהְיוּ אֵפֶר נִבְזֶה נָפִיץ), in order afterward to become a desirable land (לִהְיוֹת אַחַר כֵּן אֶרֶץ חֵפֶץ), a pleasing satisfaction before Me (נַחַת רוּחַ לְפָנַי), and this is My resting place (וְזֶהוּ מְנוּחָתִי). Therefore David said (לְפִיכָךְ אָמַר דָּוִד): “Together, Anokhi [I], until I pass by” (יַחַד אָנֹכִי עַד אֶעֱבוֹר), by way of the Tree of Life (דֶּרֶךְ עֵץ הַחַיִּים), when the guarding of the Keruvim [Cherubim] is removed (בְּהִסְתַּלֵּק שְׁמִירַת הַכְּרוּבִים), and the flaming sword that turns itself from the gates of Gan Eden (וְלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת מִשַּׁעֲרֵי גַן עֵדֶן) (Genesis 3:24), for then the spirit of impurity will be removed from the upper and lower earth (כִּי אָז רוּחַ הַטֻּמְאָה יַעֲבִיר מִן הָאָרֶץ הָעֶלְיוֹנָה וְהַתַּחְתּוֹנָה), which prevents the indwelling of the Shekhinah in the lower realms (שֶׁהוּא הַמּוֹנֵעַ הַשְׁרָאַת שְׁכִינָה בַּתַּחְתּוֹנִים). And the allusion in the Masorah is (וְהָרֶמֶז בַּמָּסוֹרָה): “I pass by” appears three times in full spelling (אֶעֱבוֹר ג׳ מְלֵאִים). One (חַד), in the Haftarah of “Hear” (בְּהַפְטָרַת שִׁמְעוּ): “And you said, ‘I will not serve,’ for upon every high hill...” (וַתֹּאמְרִי לֹא אֶעֱבוֹד כִּי עַל כָּל גִּבְעָה) (Jeremiah 2:20), written with a Dalet and read with a Resh (כְּתִיב בְּדָלֶ״ת וְקָרֵי בְּרֵי״שׁ), behold foreign worship delays redemption (הֲרֵי עֲבוֹדָה נָכְרִיָּה מְעַכֶּבֶת), and Tzor was not filled except through the destruction of Yerushalayim (וְלֹא נִתְמַלְּאָה צוֹר אֶלָּא מֵחֻרְבָּנָהּ שֶׁל יְרוּשָׁלַיִם). The second (שֵׁנִי): “He fenced up my path and I cannot pass” (אָרְחִי גָדַר וְלֹא אֶעֱבוֹר) (Lamentations 3:7), for all the days of purification are also (כִּי כָּל יְמֵי הַמֵּרוּק הוּא גַּם כֵּן) “a God Who hides Himself” (אֵל מִסְתַּתֵּר) (Isaiah 45:15). The third (שְׁלִישִׁית): here (כָּאן), “Together, Anokhi [I], until I pass by” (יַחַד אָנֹכִי עַד אֶעֱבוֹר), this is the Tikkun [Rectification] for which we hope (הוּא הַתִּקּוּן שֶׁאֲנַחְנוּ מְקַוִּים), at the time when “the glory of Hashem will fill the Mishkan” (בִּזְמַן שֶׁוּכְבוֹד י״י יִהְיֶה מָלֵא אֶת הַמִּשְׁכָּן) (Exodus 40:34). For before the creation of the world (כִּי מִקֹּדֶם בְּרִיאָתוֹ שֶׁל עוֹלָם), He, blessed be He, filled with His Essence the entire void of the whole world (הָיָה הוּא יִתְבָּרַךְ מְמַלֵּא בְּעַצְמוּתוֹ כָּל חֲלוּל הָעוֹלָם כֻּלּוֹ), which He afterward measured within Himself as one circle (שֶׁהָיָה מְשַׁעֵר אַחַר כָּךְ בְּעַצְמוּתוֹ עִגּוּל אֶחָד), within which all the worlds stand (שֶׁעוֹמְדִים בְּתוֹכוֹ כָּל הָעוֹלָמוֹת), down to after the seven lands (עַד אַחַר הַשֶּׁבַע אֲרָצוֹת), as the Sages of Blessed Memory said concerning the verse (כְּמוֹ שֶׁאָמְרוּ חֲכָמִים ז״ל עַל פָּסוּק): “Behold, there is a place with Me” (הִנֵּה מָקוֹם אִתִּי) (Exodus 33:21), “He is the place of the world, and the world is not His place” (הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָם מְקוֹמוֹ). And all of it was holy (וְכֻלּוֹ הָיָה קֹדֶשׁ), before the sin of Adam HaRishon (קוֹדֶם חֵטְא אָדָם הָרִאשׁוֹן), and the Klipot were sweetened (וְהַקְּלִיפּוֹת הָיוּ מְמוּתָּקוֹת), and after Adam HaRishon sinned (וְאַחַר שֶׁחָטָא אָדָם הָרִאשׁוֹן), they became corrupted (נִתְקַלְקְלוּ), through admixture (בְּצֵירוּף), [for they additionally damaged] the refinement of the air of the world below and above ([שֶׁפָּגְמוּ בְּנוֹסָף] בְּזִכּוּךְ אֲוִיר הָעוֹלָם לְמַטָּה וּלְמַעְלָה), and therefore the Holy One Blessed Be He expelled Adam HaRishon outside Gan Eden (וְלָכֵן גֵּרֵשׁ הקב״ה אֶת אָדָם הָרִאשׁוֹן חוּץ לְגַן עֵדֶן), in order that he should rectify the outer air through the breath of his mouth in Torah, prayer, and the performance of the Mitzvot (לְמַעַן יְתַקֵּן הָאֲוִיר הַחִיצוֹן בְּהֶבֶל פִּיו שֶׁל הַתּוֹרָה וְהַתְּפִלָּה וּמַעֲשֵׂה הַמִּצְוֹת), and prepare a Throne of Glory (וִיכִין כִּסֵּא כָּבוֹד), for the indwelling of the Shekhinah in every place (לְהַשְׁרָאַת הַשְּׁכִינָה בְּכָל מָקוֹם). And this is the reason for: “And Elohim did not lead them by the way of the land of the Pelishtim, although it was near” (וְזֶהוּ טַעַם וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא) (Exodus 13:17), for it was destined to be sanctified through King David, peace be upon him (לְהִתְקַדֵּשׁ עַל יְדֵי דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), who bequeathed Gat to Yisrael (שֶׁהוֹרִישׁ גַּת לְיִשְׂרָאֵל), and the Wilderness of the Nations would not have been sanctified (וְלֹא הָיָה מִתְקַדֵּשׁ מִדְבַּר הָעַמִּים). And Yisrael had already sought, whenever they passed through (וּכְבָר בִּקְּשׁוּ יִשְׂרָאֵל מִדֵּי עָבְרָם), to sanctify and complete the land of Edom, Ammon, and Moav (לְקַדֵּשׁ וּלְהַשְׁלִים אֶרֶץ אֱדוֹם עַמּוֹן וּמוֹאָב), which the Keini, Kenizi, and Kadmoni had inherited and dwelt beneath them (אֲשֶׁר הוֹרִישׁוּ קֵינִי וּקְנִזִּי וְקַדְמוֹנִי וְיָשְׁבוּ תַּחְתָּם). And had these three nations been wise (וְלוּ חָכְמוּ שָׁלֹשׁ אֻמּוֹת הַלָּלוּ), which are close in lineage to Yisrael (דִּקְרִיבִין בְּיִחוּסָא לְיִשְׂרָאֵל), it would not have been necessary to uproot their capital city (לֹא הֻצְרַךְ לְקַעְקֵעַ בִּירָתָם), as happened to Sichon and Og (כְּמוֹ שֶׁאֵרַע לְסִיחוֹן וְעוֹג), who did not wish to allow Yisrael to pass through their land (שֶׁלֹּא רָצוּ לְהַנִּיחַ אֶת יִשְׂרָאֵל לָצֵאת דֶּרֶךְ אַרְצָם), and their recompense was paid to them according to the work of their hands (וְנִשְׁתַּלֵּם לָהֶם גְּמוּל כְּמַעֲשֵׂה יְדֵיהֶם), through King David, peace be upon him, and Yoav, commander of the army (עַל יְדֵי דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְיוֹאָב שַׂר הַצָּבָא).

Let us return to the exiles of Yisrael (הַדְרָן לְגָלֻיּוֹת יִשְׂרָאֵל), for the exiles of Samaria [Shomron] are not people of Torah [knowledgeable in Torah] (לְפִי שֶׁגָּלוּת שׁוֹמְרוֹן אֵינָם בְּנֵי תוֹרָה), and it is sufficient for them to sanctify one corner of the world (דַּי לָהֶם לְקַדֵּשׁ פֵּאָה אַחַת מִן הָעוֹלָם): Chalach, and Chavor, the river Gozan, and the cities of Madai (חֲלַח וְחָבוֹר נְהַר גּוֹזָן וְעָרֵי מָדָי) (II Kings 17:6). But the exile of Yerushalayim, Yehudah and Binyamin, together with some from the other tribes among them (אֲבָל גָּלוּת יְרוּשָׁלַיִם יְהוּדָה וּבִנְיָמִין עִם קְצָת מִשְּׁאָר שְׁבָטִים שֶׁבְּתוֹכָם), from there they were scattered to the four directions of the world (מִשָּׁם נָפוֹצוּ לְאַרְבַּע רוּחוֹת הָעוֹלָם), from there their springs shall spread outward (מִשָּׁם יָפוּצוּ מַעְיְנוֹתָם חוּצָה), to benefit the collective (לְהוֹעִיל אֶל הַכְּלָל), to rectify the breath of the world and purify it (לְתַקֵּן הֶבֶל הָעוֹלָם וּלְטַהֵר אוֹתוֹ). And this is what Moshe Rabbeinu, peace be upon him, sought in his prayer (וְזֶהוּ שֶׁבִּקֵּשׁ מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם בִּתְפִלָּתוֹ): “Let me pass over, I pray, this Jordan” (אֶעְבְּרָה נָּא אֶת הַיַּרְדֵּן הַזֶּה) (Deuteronomy 3:25), and I shall take the passageway from there (וְאֶקַּח הַעֲבָרַת דֶּרֶךְ מִשָּׁם), to the Cave of Machpelah in Chevron (אֶל מְעָרַת הַמַּכְפֵּלָה שֶׁבְּחֶבְרוֹן), which is adjacent to the gates of Gan Eden (הַסְּמוּכָה לְשַׁעֲרֵי גַן עֵדֶן). He said (אָמַר): perhaps the vow was annulled through his prayer (שֶׁמָּא הוּתַּר הַנֶּדֶר בִּתְפִלָּתוֹ). And according to its simple meaning there is no annulment of the vow through his prayer here (וּלְפִי פְּשׁוּטוֹ אֵין כָּאן הֲתָרַת הַנֶּדֶר בִּתְפִלָּתוֹ), “Give to a wise man and he will become wiser still” (תֵּן לְחָכָם וְיֶחְכַּם עוֹד) (Proverbs 9:9), and You, O Holy One (וְאַתָּה קָדוֹשׁ), descend to sanctify the land and its outskirts (תֵּרֵד לְקַדֵּשׁ אֶרֶץ וְחוּצוֹת), in the manner of: “And Hashem descended upon Mount Sinai” (כְּטַעַם וַיֵּרֶד י״י עַל הַר סִינַי) (Exodus 19:20). And likewise, the indwelling of the Shekhinah in the synagogues (וְכֵן הַשְׁרָאַת שְׁכִינָה בְּבָתֵּי כְּנֵסִיּוֹת), causes them in the future to be in the Land of Yisrael (גּוֹרֶמֶת לֶעָתִיד שֶׁיִּהְיוּ בְּאֶרֶץ יִשְׂרָאֵל), as brought in Masekhet Megillah [29a] (כְּדִאִיתָא בְּמַסֶּכֶת מְגִלָּה). And with this, the difficulty of Rabbi Yochanan is settled (וְעִם זֶה נָחָה שָׁקְטָה תְּמִיהַת רַבִּי יוֹחָנָן), regarding the elders who were in Bavel (מִסָּבֵי דְּאִיכָּא בְּבָבֶל), in Masekhet Berakhot [8a] (בְּמַסֶּכֶת בְּרָכוֹת), for since they rise early and remain late in the synagogue (דְּכֵיוָן דְּמַקְדְּמֵי וּמַחְשְׁכֵי לְבֵי כְּנִישְׁתָּא), this is the matter of which it is said (הוּא הַדָּבָר שֶׁנֶּאֱמַר): “That your days may be multiplied upon the land” (לְמַעַן יִרְבּוּ יְמֵיכֶם עַל הָאֲדָמָה) (Deuteronomy 11:21), it is written (כְּתִיב), and it is correct (וְנָכוֹן הוּא).

Let us return to the difficult Gilgulim [reincarnations] that we mentioned (הַדְרָן לְגִלְגּוּלִים קָשִׁים שֶׁאָמַרְנוּ), for they apply specifically to the wicked according to the measure of their wickedness (הֵם דַּוְקָא לָרְשָׁעִים כְּפִי רִשְׁעָתָם), but righteous Torah scholars who require purification, what is their judgment (אֲבָל צַדִּיקִים בְּנֵי תוֹרָה הַצְּרִיכִים מֵרוּק, מַה דִּינָם)? In the fish of the sea (בִּדְגֵיּם שֶׁבַּיָּם)! The sign of the matter is (סִימָן לַדָּבָר): “and he expired and was gathered” (וַיִּגְוַע וַיֵּאָסֶף), which is said regarding the righteous (הַנֶּאֱמָר בַּצַּדִּיקִים), and it is written (וּכְתִיב): “if all the fish of the sea were gathered for them” (אִם כָּל דְּגֵי הַיָּם יֵאָסֵף לָהֶם) (Numbers 11:22). Therefore it is a choice Mitzvah to eat fish on Shabbat (לְפִיכָךְ מִצְוָה מִן הַמֻּבְחָר לֶאֱכֹל דָּג בְּשַׁבָּת), and especially at the Third Meal (וּבִפְרָט בִּסְעוּדָה שְׁלִישִׁית), which is specifically the secret of Et Ratzon [Time of Favor] (שֶׁהִיא סוֹד עֵת רָצוֹן דַּוְקָא), and the Supernal Open Eye (וְעֵינָא פְקִיחָא דִּלְעֵילָא), after it descends into the world (מִשֶּׁנָּחַת בָּעוֹלָם), corresponding to the eye of the fish (דּוּמְיָא דְּעֵין הַדָּג), “which has no eyelids” (דְּלֵית לֵיהּ גַּבִּינִין), and it is possible that a fish may come to him in which a pure Neshamah [soul] is hidden (וְאֶפְשָׁר שֶׁיִּזְדַּמֵּן לוֹ דָּג שֶׁנֶּפֶשׁ טְהוֹרָה גְּנוּזָה בָּהּ), and he will merit to restore it in holiness (וְיִזְכֶּה לְהָשִׁיב אוֹתָהּ בִּקְדֻשָּׁה), and to elevate it at that hour (וּלְהַעֲלוֹתָהּ בְּאוֹתָהּ שָׁעָה), in the secret of the Neshamah Yeterah [Additional Soul] (בְּסוֹד נְשָׁמָה יְתֵרָה). But concerning the Ammei HaAretz [unlearned masses] it is written (אֲבָל בְּעַמֵּי הָאָרֶץ כְּתִיב): “shall the flock and the cattle be slaughtered for them?” (הֲצֹאן וְהַבָּקָר יִשָּׁחֵט לָהֶם) (Numbers 11:22), for they require complete slaughter (שֶׁהֵם צְרִיכִים שְׁחִיטָה מְפֹרָעַת), and this is literally the secret of the Raya Mehemna [Faithful Shepherd] (וְזֶהוּ מַמָּשׁ סוֹד הָרַעְיָא מְהֵימְנָא), which is at the end of Parashat Shemini (שֶׁהוּא בְּסוֹף פָּרָשַׁת שְׁמִינִי), and this is its language (וְזֶה לְשׁוֹנוֹ): “Fish and locusts do not require slaughter, rather their gathering permits them” (דָּגִים וַחֲגָבִים אֵינָם טְעוּנִים שְׁחִיטָה אֶלָּא אֲסִיפָתָם הִיא הַמַּתֶּרֶת אוֹתָם). “So too the masters of the academy” (הָכִי מָארֵי מְתִיבְתָּא), “do not require slaughter” (אֵין צְרִיכִין שְׁחִיטָה), “rather concerning them it is said: and he expired and was gathered unto his people” (אֶלָּא דְּאִתְּמַר בְּהוֹן וַיִּגְוַע וַיֵּאָסֶף אֶל עַמָּיו). “Just as the fish of the sea have their life in the sea” (מָה נוּנֵי יַמָּא חַיּוּתַן בְּיַמָּא), “so too Torah scholars, masters of Mishnah, have their life in the Orayta” (אַף תַּלְמִידֵי חֲכָמִים מָארֵי מַתְנִיתִין, חַיּוּתַיְיהוּ בְּאוֹרַיְיתָא). And through the secret that we have explained (וְעַל יְדֵי הַסּוֹד שֶׁאָמַרְנוּ), you will understand everything, if you are a person of soul (תָּבִין הַכֹּל, אִם בַּעַל נֶפֶשׁ אַתָּה).

And I, Naftali, the youngest among the companions (וַאֲנִי נַפְתָּלִי זְעֵירָא דְּמִן חַבְרַיָּא), the author of this book (מְחַבֵּר הַסֵּפֶר הַזֶּה), have presented and arranged before you the Ra’aya Mehemna [Faithful Shepherd] (הִצַּגְתִּי וְעָרַכְתִּי לְפָנֶיךָ הָרַעְיָא מְהֵימְנָא), to testify on my behalf (לְהָעִיד עָלַי), that you will not find any matter, allusion, or secret in this book of mine (שֶׁלֹּא תִמְצָא שׁוּם דָּבָר וְרֶמֶז וְסוֹד בְּסִפְרִי זֶה), that is not alluded to in the Book of the Zohar (שֶׁלֹּא נִרְמַז בְּסֵפֶר הַזֹּהַר). And we shall learn the hidden from the explicit in their proper places (וְנִלְמַד סָתוּם מִן הַמְּפֹרָשׁ בִּמְקוֹמָם), which I have not presented before you from the Zohar in every place (שֶׁלֹּא הִצַּגְתִּי לְפָנֶיךָ הַזֹּהַר בְּכָל הַמְּקוֹמוֹת), because of the length involved (מִכֹּחַ אֲרִיכוּת), and when you merit the second part called Gan HaMelekh [The King’s Garden] (וּכְשֶׁתִּזְכֶּה לַחֵלֶק הַשֵּׁנִי הַנִּקְרָא גַּן הַמֶּלֶךְ), which is a commentary on the Zohar (אֲשֶׁר הוּא פֵּרוּשׁ עַל הַזֹּהַר), there “you will understand the fear [Yirat] of Hashem” (שָׁם תָּבִין יִרְאַת י״י) (Proverbs 2:5), through the expansive intellect of the holy mouth of Rashbi, of blessed memory (בְּשִׂכְלוֹ הָרְחָבָה שֶׁל פֶּה קָדוֹשׁ הָרַשְׁבִּ״י זלה״ה). And it is fitting to call it “swallowed waters” (וְרָאוּי לְקָרְאוֹ מַיִם בְּלוּעִים), for they swallow all the Razin [secrets] and Sodot [mysteries] in the world (שֶׁבּוֹלְעִים כָּל הָרָזִין וְהַסּוֹדוֹת שֶׁבָּעוֹלָם), so too the Zohar includes all the secrets (כֵּן הַזֹּהַר כּוֹלֵל כָּל הַסּוֹדוֹת כֻּלָּם), through allusions, riddles, and secrets (בְּרֶמֶז חִידוֹת וְסוֹדוֹת), and only a very small amount is not revealed within it (וּמְעַט מִזְעֵיר הוּא מַה שֶּׁלֹּא נִגְלָה בוֹ). And the reason is (וְהַסִּבָּה הוּא), that we do not possess the Book of the Zohar in its completeness (שֶׁאֵין לָנוּ הַסֵּפֶר שֶׁל הַזֹּהַר בִּשְׁלֵמוּת), but only a small portion of it, as is known (רַק חֵלֶק מְעַט קָט מִמֶּנּוּ כַּנּוֹדָע), for even some Sedarot [orders] and Parashot [Torah portions] are missing from it (שֶׁאֲפִלּוּ קְצָת סְדָרוֹת פָּרָשׁוֹת חֲסֵרִים מִמֶּנּוּ), as well as the Five Megillot (וַחֲמֵשׁ מְגִלּוֹת), and the Former and Latter Prophets and the Writings (וּנְבִיאִים רִאשׁוֹנִים וְאַחֲרוֹנִים וּכְתוּבִים), and also the Midrash HaNe’elam (וְגַם הַמִּדְרָשׁ הַנֶּעְלָם), and they will not be revealed until Mashiach comes (וְלֹא יִתְגַּלּוּ עַד דְּיֵיתֵי מְשִׁיחָא). And in the book Berit Menuchah it says (וּבְסֵפֶר בְּרִית מְנוּחָה אוֹמֵר): that within the camps of the waters there are found three kinds of waters (כִּי בְּמַחֲנוֹת הַמַּיִם נִמְצְאוּ שְׁלֹשָׁה מִינֵי מַיִם): swallowed waters, flowing waters, and waters of blessing and repose (מַיִם בְּלוּעִים, מַיִם שׁוֹטְפִים, מַיִם שֶׁל בְּרָכָה וַהֲנָחָה), such that all who behold them become wise through them (שֶׁכָּל רוֹאֵיהֶם מִתְחַכְּמִים מֵהֶם), and all the more so those who drink from them (וְעַל אַחַת כַּמָּה וְכַמָּה הַשּׁוֹתִים מֵהֶם). And the second name is Michayahu (וְשֵׁם הַשֵּׁנִי מִיכָיָהוּ), and he rules over the swallowed waters (וְהוּא הַמּוֹשֵׁל עַל הַמַּיִם הַבְּלוּעִים), and this comes to make known (וּבָא לְהוֹדִיעַ), that all the classes of waters, the waters of Chokhmah [Wisdom] (שֶׁכָּל כִּתּוֹת הַמַּיִם, מֵי הַחָכְמָה), he feeds them all (מַאֲכִיל), and causes all of them to absorb (וּלְכֻלָּם מַבְלִיעַ), and fortunate is the one who has merited the secrets of the Ari, of blessed memory (וְאַשְׁרֵי מִי שֶׁזָּכָה לְסוֹדוֹת הָאֲרִ״י זלה״ה), the holy lamp of the Ra’aya Mehemna [Faithful Shepherd] (בּוּצִינָא קַדִּישָׁא שֶׁל רַעְיָא מְהֵימְנָא), “For within the sum of two hundred, a hundred is included” (כִּי בִּכְלָל מָאתַיִם מָנֶה) (Bava Kamma 90a, Sanhedrin 31a). And may Hashem enlighten our eyes through His holy Torah (וַי־י יָאִיר עֵינֵינוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה), may He save us from errors (יַצִּילֵנוּ מִשְּׁגִיאוֹת), and make us wise from the rays of the Chokhmah [Wisdom] hidden from the eye of every living being (וִיחַכִּים אוֹתָנוּ מִקַּרְנֵי הַחָכְמָה הַנֶּעְלָמָה מֵעֵין כָּל חָי), and concealed from the bird of the heavens (וּמֵעוֹף הַשָּׁמַיִם נִסְתָּרָה) (Job 28:21), and may there be fulfilled in us (וִיקֻיַּם בָּנוּ): “And the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9), blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).