Chapter Thirty-Five (פֶּרֶק שְׁלֹשִׁים וַחֲמִשָּׁה)

Because we said above (מִפְּנֵי שֶׁאָמַרְנוּ לְמַעְלָה), that “children, life, and sustenance depend on Mazal” (שֶׁבְּנֵי חַיֵּי וּמְזוֹנֵי תַּלְיָא בְּמַזָּלָא), we must say by what merit his prayer reaches there (צָרִיךְ שֶׁנֹּאמַר בְּאֵיזֶה זְכוּת מַגִּיעַ שָׁם תְּפִלָּתוֹ), and why his prayer reaches there (וְלָמָּה שָׁם מַגִּיעַ תְּפִלָּתוֹ), and we shall say (וְנֹאמַר): even though a person has many good deeds (אַף עַל פִּי שֶׁיֵּשׁ בָּאָדָם כַּמָּה מַעֲשִׂים טוֹבִים), the gates of the Mazalot will not be opened for him (לֹא יִפְתְּחוּ לוֹ שַׁעַר מַזָּלוֹת), except through the merit of charity and acts of kindness to the poor (כִּי אִם בִּזְכוּת הַצְּדָקָה וּגְמִילוּת חֶסֶד לַעֲנִיִּים). As this is known regarding Rabbi Yitzchak Arva’ah (כְּמוֹ שֶׁנּוֹדַע זֶה אֵצֶל רַבִּי יִצְחָק עַרְבָּאָה) (Zohar, Bereshit 217b–218a), the disciple of Rabbi Shimon bar Yochai (תַּלְמִידוֹ שֶׁל רשב״י), whose time to die had arrived (שֶׁהִגִּיעַ זְמַנּוֹ לָמוּת), and through the prayer of Rabbi Shimon bar Yochai he was saved (וּבִתְפִלַּת רשב״י נִיצּוֹל), and he became a guarantor on his behalf (וְנַעֲשָׂה עָרֵב בַּעֲדוֹ), to bring him with him at the time of his passing (וּלְהָבִיאוֹ עִמּוֹ בִּזְמַן פְּטִירָתוֹ), as mentioned in Parashat Vayechi (כַּנִּזְכָּר בְּפָרָשַׁת וַיְחִי). And the prayer of that child, Rabbi Bana’ah, the son of Rav Hamnuna Saba, was effective on his behalf (וְהוֹעִיל עִמּוֹ תְּפִלַּת הַהוּא יְנוּקָא רַבִּי בְּנָאָה בְּנוֹ שֶׁל רַב הַמְנוּנָא סָבָא), in Parashat Balak, in the Zohar Katan (בְּפָרָשַׁת בָּלָק בַּזֹּהַר קָטָן). When he blessed them with Birkat HaMazon (כְּשֶׁבֵּרְכוֹ בְּבִרְכַּת הַמָּזוֹן), and this is its language (וְזֶה לְשׁוֹנוֹ): “He said: May it be the will that for each and every one of these, life be drawn forth from the King upon whom all life depends, and the Holy One, blessed be He, become his guarantor, and may He find a guarantor below, who is Rabbi Shimon bar Yochai, that He be satisfied with his guarantorship before the Holy King” (אָמַר יְהָא רַעֲוָא דְלְכָל חַד מֵאִלֵּין יִתְמַשְׁכוּן לֵיהּ חַיֵּין מִגּוֹ מַלְכָּא דְכָל חַיֵּין בֵּיהּ תַּלְיָין, וְקוּדְשָׁא בְּרִיךְ הוּא יַעֲרֵב לֵיהּ, וְיִשְׁכַּח עָרֵב לְתַתָּא שֶׁהוּא רשב״י, דְיִסְתַּכֵּם בְּעַרְבוּתֵיהּ בַּהֲדֵי מַלְכָּא קַדִּישָׁא). “As soon as he blessed, he closed his eyes for one moment” (כֵּיוָן דְּבָרִיךְ אֲסְתִּים עֵינוֹי רִגְעָא חֲדָא), to gaze upon the upper world in his thought (לְהִסְתַּכֵּל בָּעוֹלָם הָעֶלְיוֹן בְּמַחֲשַׁבְתּוֹ), for he was from the Hidden World [Alma deItkasya] (כִּי הוּא הָיָה מֵעָלְמָא דְאִתְכַּסְיָא), and from the secret of thought (וּמִסּוֹד הַמַּחֲשָׁבָה), as is known (כַּנּוֹדָע), in the secret of “the great fish and the small fish” (בְּסוֹד נוּנָא רַבָּא וְנוּנָא זוּטָא), which I brought in the Gate of the Delights of the King (שֶׁהֵבֵאתִי בְּשַׁעַר שַׁעֲשׁוּעֵי הַמֶּלֶךְ), and he saw in his thought and attained (וְרָאָה בְּמַחֲשַׁבְתּוֹ וְהִשִּׂיג), that his prayer had been heard (שֶׁנִּשְׁמְעָה תְּפִלָּתוֹ). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “After a moment, he opened his eyes to them and said: Peace unto you from abundant goodness, for all peace is His” (לְבָתַר רִגְעָא פָּתַח לוֹן וְאָמַר שְׁלָם לְכוֹן מֵרַבּוֹן טָב, דְּכָל שְׁלָמָא דִילֵיהּ הוּא). And every “Shlomoh” in Shir HaShirim is holy (וְכָל שְׁלֹמֹה שֶׁבְּשִׁיר הַשִּׁירִים הוּא קֹדֶשׁ) (Shevuot 35b). And understand (וְהָבֵן).

And through the mitzvah of charity (וְעַל יְדֵי מִצְוַת הַצְּדָקָה), Rabbi Yitzchak was saved (נִיצּוֹל ר׳ יִצְחָק), and the Holy One, blessed be He, added length of days to him because of this merit (וְהוֹסִיף לוֹ הקב״ה אֲרִיכוּת יָמִים בִּזְכוּת זֶה), as he says (כְּאוֹמְרוֹ), in Parashat Beshalach, in the Great Zohar, daf 27b (בְּפָרָשַׁת בְּשַׁלַּח זֹהַר גָּדוֹל דַּף כ״ז עַמּוּד ב׳) (Shemot 61b), concerning this matter (עֲלָה ד׳). And this is its language (וְזֶה לְשׁוֹנוֹ): “Furthermore, another poor man passed before Rabbi Yitzchak, and in his hand was half a silver ma’ah; he said to Rabbi Yitzchak: Sustain life for me, for my children, and for my household; he said to him: And how shall I sustain your lives, for there is not found with me except half a ma’ah; he said to him: With this I shall complete it with the other half that I have in my house; he took it out and gave it to him” (תו, מִסְכְּנָא אָחֳרָא אַעְבַר קַמֵּיהּ דְּרַבִּי יִצְחָק וַהֲוָה בִּידֵיהּ פְּלַג מָעָה דְכַסְפָּא, אָמַר לֵיהּ לְרַבִּי יִצְחָק אַשְׁלִים לִי וּלְבָנַאי וּלְבֵיתִי נַפְשָׁאִין, אָמַר לֵיהּ וְהֵיךְ אַשְׁלִים נַפְשַׁיְיכוּ דְּהָא לָא אִשְׁתְּכַח גַּבַּאי בַּר פְּלַג מָעָה, אָמַר לֵיהּ בְּדָא אַשְׁלִימְנָא בִּפְלַג אָחֳרָא דְאִית לִי בְּבֵיתָאי, אַפְקֵיהּ וִיהַבֵיהּ לֵיהּ). “They showed him in a dream, that he was passing along the shore of the great sea, and they sought to cast him into it” (אַחֲזִיאוּ לֵיהּ בְּחֶלְמָא, דַּהֲוָה אַעְבַר בִּשְׂפָתָא דְיַמָּא רַבָּא, וּבָעַיְין לְמִשְׁרְיֵיהּ בְּגוֹיֵהּ), meaning (רָצָה לוֹמַר), that his time to die had arrived (שֶׁהִגִּיעַ זְמַנּוֹ לָמוּת). “He saw Rabbi Shimon stretching out his hand to receive him, and that poor man came and took him out and placed him into the hand of Rabbi Shimon, and he was saved” (חָמָא לְרַבִּי שִׁמְעוֹן דַּהֲוָה אוֹשִׁיט יְדוֹי לְקַבְּלֵיהּ, וְאָתֵי הַהוּא מִסְכְּנָא וְאַפְּקֵיהּ וִיהַבֵיהּ בִּידוֹי דְּר׳ שִׁמְעוֹן וְאִשְׁתְּזִיב). “When he awoke, this verse fell into his mouth” (כַּד אִתְעַר נָפַל בְּפוּמֵיהּ הַאי קְרָא), “Happy is he who considers the poor; on the day of evil Hashem will deliver him” (אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יהו״ה) (Psalms 41:2). (Zohar, Shemot 61b). And Ze’ir Anpin pleads on his behalf (וּמִתְחַנֵּן בַּעֲדוֹ ז״א), having wrapped himself as a prayer leader (שֶׁנִּתְעַטֵּף עַצְמוֹ כִּשְׁלִיחַ צִבּוּר), and recites the Thirteen Attributes [Thirteen Attributes of Mercy] (וְאוֹמֵר שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת), to add to him four from the Thirteen of Arich Anpin (לְהוֹסִיף לוֹ ד׳ מִי״ג דַאֲרִיךְ), and the analogy for this is (וְהַמָּשָׁל בָּזֶה), like one who seizes another with both his hands (כְּמִי שֶׁתּוֹפֵס בִּשְׁתֵּי יָדָיו), and does not allow a person to go (וְאֵינוֹ מַנִּיחַ לָאָדָם לֵילֵךְ), in order to give him something (עַל מְנָת שֶׁלִּתֵּן לוֹ), yet he has neither the means nor the power to give it to him (וְאֵין בְּיָדוֹ וּבְכֹחוֹ לִתֵּן לוֹ), for this matter is not in his jurisdiction (כִּי הַדָּבָר הַזֶּה אֵינֶנּוּ בִּרְשׁוּתוֹ), and another person comes and gives it to him (וּבָא אָדָם אַחֵר וְנוֹתֵן לוֹ), and thereby the person being detained departs in peace and goes on his way (וּבָזֶה הָאָדָם הַנִּתְפָּס נִפְטָר בְּשָׁלוֹם וְהוֹלֵךְ לוֹ). And it follows that this one gives praise, thanksgiving, and blessing to the one who released him (וְנִמְצָא שֶׁזֶּה נוֹתֵן שֶׁבַח וְהוֹדָאָה וּבְרָכָה לָזֶה שֶׁפְּטָרוֹ), so is the matter with Ze’ir Anpin (כֵּן הָעִנְיָן אֵצֶל ז״א), for, so to speak (כְּבִיָכוֹל), “children, life, and sustenance” are not in his jurisdiction (שֶׁבְּנֵי חַיֵּי וּמְזוֹנֵי אֵינוֹ בִּרְשׁוּתוֹ), but rather upon Hashem (אֶלָּא עַל ה׳), that is (דְּהַיְינוּ), in the Mazal that is above him (בְּמַזָּלָא שֶׁהוּא עָלָיו), and this poor man pleads that sustenance be given to him (וְהֶעָנִי הַזֶּה מִתְחַנֵּן לִתֵּן לוֹ מְזוֹנָא), yet it is not in his jurisdiction (וְאֵינֶנּוּ בִּרְשׁוּתוֹ). And the person who gives charity to this poor man (וְהָאָדָם הַנּוֹתֵן לֶעָנִי הַזֶּה צְדָקָה), delivers Ze’ir Anpin from the complaint of the poor man directed upward (מְמַלֵּט אֶת ז״א מֵרִיבַת הֶעָנִי כְּלַפֵּי מַעְלָה), and cries out for judgment (וְצוֹעֵק לְמִשְׁפָּט), before the One who is called Merciful and Gracious and Master of Justice (שֶׁנִּקְרֵאת רַחוּם וְחַנּוּן וּבַעַל הַמִּשְׁפָּט), and cries out (וְצוֹעֵק): “Why do You stop Your ears from hearing my prayer?” (לָמָּה אַתָּה אוֹטֵם אָזְנֶיךָ מִשְּׁמוֹעַ תְּפִלָּתִי), “Am I more wicked than all the wicked of the world who possess every good thing?” (וְכִי אֲנִי יוֹתֵר רָשָׁע מִכָּל רִשְׁעֵי עוֹלָם שֶׁיֵּשׁ לָהֶם כָּל טוֹב). And this is the meaning of what is stated in the Zohar Chadash, daf 51b (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר חָדָשׁ דַּף נ״א ע״ב), Happy is he who considers the poor; on the day of evil Hashem will deliver him (כְּתִיב אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ ה׳) (Psalms 41:2), or let him take hold of My stronghold; let him make peace with Me, peace shall he make with Me (אוֹ יַחֲזִיק בְּמָעוּזִי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִי) (Isaiah 27:5) (Zohar Chadash, Parashat Acharei, Discourse on "Happy is he who considers the poor").

Come and see (תָּא חֲזִי), that a poor man is called only one who (דְּלָא אִתְקְרֵי גַבְרָא אֶלָּא דָא), has nothing of his own (דְּלֵית לֵיהּ מִדִּילֵיהּ כְּלוּם), and does not ask a single coin from any man (וְלָא שָׁאִיל פְּרוּטָה מִשּׁוּם גַבְרָא), and remains hidden (וְאִיהוּ נִסְתָּר), not revealing his distress to any man (דְּלָא גָלֵי דוּחֲקָא דִילֵיהּ לְשׁוּם גַבְרָא). And at the time of his distress (וּבְשַׁעַת דוּחֲקָא דִילֵיהּ), he makes a complaint upward (הוּא עוֹשֶׂה מְרִיבָה כְּלַפֵּי מַעְלָה), and says (וְאוֹמֵר), Am I more guilty than all the other men of the world (וְכִי יוֹתֵר חַיָּיבָא אֲנָא מִכָּל שְׁאָר גּוּבְרִין דְּעָלְמָא), one man becomes wealthy (לְגַבְרָא חַד מִתְעַשֵּׁר), his house is filled with gold and silver (בֵּיתָא דִילֵיהּ מָלֵי מִן דַהֲבָא וּמִן כַּסְפָּא), and I do not have a single coin in the world (וְלָא אִית לִי שׁוּם פְּרוּטָה בָּעוֹלָם), and I have no bread to eat and no garment to wear (וְלָא אִית לִי לֶחֶם לֶאֱכוֹל וּבֶגֶד לִלְבּוֹשׁ), until he incurs guilt before the Holy One, blessed be He (עַד דִּיחוֹב קֳמֵי קוּדְשָׁא בְּרִיךְ הוּא). And every person who takes hold of My stronghold (וְכָל אִינִישׁ דְּיַחֲזִיק בְּמָעוּזִי), and gives him charity (וְיָהִיב לֵיהּ צְדָקָה), let him make peace with Me, peace shall he make with Me (יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִי). And come and see (וְתָא חֲזִי), every person who is poor and incurs guilt before the Holy One, blessed be He (כָּל אִינִישׁ דְּאִיהוּ דָל וְחָב קֳמֵי קוּדְשָׁא בְּרִיךְ הוּא), has no guilt before the Holy One, blessed be He (לָא אִית לֵיהּ קֳמֵי קב״ה חוֹבָא), because he is not in control of his mind (בְּגִין דְּלָאו אִיהוּ בְדַעְתֵּיהּ), and from where do we know this (וּמְנָא לָן), from Iyov (מֵאִיּוֹב), at the time when the Holy One, blessed be He, said to the Satan (בְּשַׁעְתָּא דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְשָׂטָן), And Hashem said to the Satan, From where do you come (וַיֹּאמֶר ה׳ אֶל הַשָּׂטָן מֵאַיִן תָּבֹא) (Job 1:7), He said, Have you set your heart upon My servant Iyov (הֲשַׂמְתָּ לִבְּךָ אֶל עַבְדִּי אִיּוֹב) (Job 1:8). The Satan said to Him (אָמַר לֵיהּ הַשָּׂטָן), Holy One, blessed be He (קב״ה), is there a man in the world (אִית בַּר נָשׁ בְּעָלְמָא), whose Master gives him silver and gold and pearls and children and all the good things of the world (דְּיָהִיב לֵיהּ מָארֵיהּ כַּסְפָּא וְדַהֲבָא וּמַרְגְּלִיּוֹת וּבָנִים וְכָל טוּבָא דְּעָלְמָא), and would he be wicked (וִיהֵא בִּישׁ). He said to him (אָמַר לֵיהּ), Stretch forth Your hand against all that he has; only preserve his soul (יְגַע יָדְךָ בְּכָל אֲשֶׁר לוֹ אַךְ אֶת נַפְשׁוֹ שְׁמוֹר) (Job 2:6).

At that time Iyov departed from his right mind (בְּהַהִיא שַׁעְתָּא נָפִיק אִיּוֹב מִדַּעְתֵּיהּ), and said (וְאָמַר), Is it good for You that You should oppress (הֲטוֹב לְךָ כִּי תַעֲשֹׁק) (Job 10:3), this good (הַטּוֹב הַזֶּה), meaning (רָצָה לוֹמַר), this oppression that You do to me (הָעֹשֶׁק שֶׁתַּעֲשֶׂה לִי), for my father and my mother made the body (כִּי אָבִי וְאִמִּי עָשׂוּ הַגּוּף), and You joined with them in partnership (וְאַתָּה הִתְחַבַּרְתָּ עִמָּהֶם בְּשֻׁתָּפוּת), and placed within me a Nefesh and a Neshamah (וְנָתַתָּ בִּי נֶפֶשׁ וּנְשָׁמָה), and concerning the Nefesh, which is Yours (וְהַנֶּפֶשׁ שֶׁהוּא שֶׁלְּךָ), You said, only preserve his soul (אָמַרְתָּ אַךְ אֶת נַפְשׁוֹ שְׁמוֹר) (Job 2:6), and concerning the body which my father and mother made for me (וְהַגּוּף שֶׁעָשׂוּ לִי אָבִי וְאִמִּי), You said, do with it whatever you desire (אָמַרְתָּ עֲשֵׂה בּוֹ כָּל מַה שֶּׁתִּרְצֶה), is this what is good for You, that You should commit such oppression (זֶהוּ הֲטוֹב לְךָ כִּי תַעֲשֶׂה הָעֹשֶׁק כָּזֶה).

And at the conclusion of his words (וְסוֹף דְּבָרָיו), the Holy One, blessed be He, said to him (אָמַר לוֹ הקב״ה), Iyov does not speak with understanding (אִיּוֹב לֹא בְדַעַת יְדַבֵּר) (Job 34:35). And it is said (וְנֶאֱמַר), for you have not spoken correctly concerning Me as My servant Iyov has (כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב) (Job 42:7). From here we learn (מִכָּאן), that He did not remember against him the sin of speaking harshly toward Heaven (שֶׁלֹּא זָכַר לוֹ הֶעָוֹן שֶׁהֵטִיחַ דְּבָרִים כְּלַפֵּי מַעְלָה), and it was never considered for him as a transgression or a sin (וְלֹא נֶחְשַׁב לוֹ לַעֲבֵרָה וְחַטָּאת מֵעוֹלָם), for a person is not held accountable for his suffering (כִּי אֵין אָדָם נִתְפָּס עַל צַעֲרוֹ). And the person who gives charity to this poor man (וְהָאָדָם שֶׁנּוֹתֵן לֶעָנִי הַזֶּה צְדָקָה), causes the Upper Mazal to illuminate in the Sefer Torah, which is Ze’ir Anpin (גוֹרֵם לַמַּזָּל הָעֶלְיוֹן שֶׁיָּאִיר בְּסֵפֶר תּוֹרָה דְאִיהוּ ז״א), which is in the Heikhal of Adonai, the secret of his Nukvah (שֶׁהִיא בְּהֵיכַל אֲדֹנָי סוֹד נוּקְבֵיהּ), and causes a zivug Above (וְיִהְיֶה גּוֹרֵם זִוּוּג לְמַעְלָה). And for this reason Rabbi Eliezer would give a coin to a poor man, and afterward pray (וּלְזֶה רַבִּי אֱלִיעֶזֶר הֲוָה יָהִיב פְּרוּטָה לְעָנִי וְאַחַר כָּךְ מַצְלֵי). And through this the gates of prayer were opened for him (וּבָזֶה נִפְתְּחוּ לוֹ שַׁעֲרֵי תְפִלָּה), which is the secret of the poor one, the attribute of David (שֶׁהוּא סוֹד הֶעָנִי מִדַּת דָּוִד), which ascended through charity above to Ze’ir Anpin (שֶׁעָלְתָה עַל יְדֵי הַצְּדָקָה לְמַעְלָה בְּז״א), and they receive illumination from the Mazal through Abba and Imma (וּמְקַבְּלִים הֶאָרָה מִמַּזָּלָא עַל יְדֵי אַבָּא וְאִמָּא), as is known in the Ladder of Levels [Geram HaMa’alot] (כַּנּוֹדָע בְּגֶרֶם הַמַּעֲלוֹת). And one who saves the Holy One, blessed be He, from the grievance and complaint of the poor man (וּמִי שֶׁהוּא מַצִּיל אֶת הקב״ה מִתְּרַעֹמֶת מְרִיבַת הֶעָנִי), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), on the day of evil Hashem will deliver him (בְּיוֹם רָעָה יְמַלְּטֵהוּ ה׳) (Psalms 41:2), corresponding to this, that he delivered the Holy One, blessed be He, through his charity, so to speak (כְּנֶגֶד זֶה שֶׁמִּלֵּט הוּא אֶת הקב״ה בְּצִדְקָתוֹ כְּבִיָכוֹל), and all this is because of the kindness that he performed (וְכָל זֶה מִפְּנֵי הַחֶסֶד שֶׁעָשָׂה), and through his deeds he awakened the great Chesed of Arich Anpin (וְהִתְעוֹרֵר בְּמַעֲשָׂיו הַחֶסֶד הַגָּדוֹל שֶׁל אֲרִיךְ אַנְפִּין), which is the Mazal that includes all the Tikkunim (שֶׁהוּא מַזָּלָא הַכּוֹלֵל כָּל הַתִּיקּוּנִים). And it is the last one that I wrote about (וְהוּא הָאַחֲרוֹן אֲשֶׁר כָּתַבְתִּי), and from it comes all the flow to Ze’ir Anpin and Nukvah (וּמִמֶּנּוּ בָּא כָּל הַשֶּׁפַע אֶל ז״א וְנוּקְבֵיהּ), to bring forth souls (לְהוֹלִיד נְשָׁמוֹת), to bestow children, life, and sustenance (לְהַשְׁפִּיעַ בְּנֵי חַיֵּי וּמְזוֹנֵי), as he says in Parashat Beshalach (כְּמוֹ שֶׁאוֹמֵר בְּפָרָשַׁת בְּשַׁלַּח), after the passage that I brought above (אַחַר הַמַּאֲמָר שֶׁהֵבֵאתִי לְמַעְלָה), on that very page immediately afterward (בְּאוֹתוֹ הַדַּף מַמָּשׁ אַחֲרָיו). And come and see (וְתָא חֲזִי), every day and every day (כָּל יוֹמָא וְיוֹמָא), dew drips from Atika Kadisha [the Holy Ancient One] to Ze’ir Anpin (נָטִיף טַלָּא מֵעַתִּיקָא קַדִּישָׁא לְזְעֵיר אַנְפִּין), and all the holy apple orchards are blessed (וּמִתְבָּרְכִין כָּל חַקְלֵי תַפּוּחִין קַדִּישִׁין), which is Rachel of Beri’ah (שֶׁהוּא רָחֵל דִּבְרִיאָה), which receives illumination from the apples of the male (שֶׁמְּאִירָה מֵהַתַּפּוּחִין שֶׁל הַזָּכָר), which are his Netzach, Hod, Yesod (שֶׁהוּא נה״י שֶׁלּוֹ). And from that dew it flows to those below (וּמֵהַהוּא טַלָּא אָנְגִיד לְאִינוּן דִּלְתַתָּא), which are Yisrael (שֶׁהֵם יִשְׂרָאֵל), and the holy angels are nourished from it (וּמַלְאָכִין קַדִּישִׁין אִתְזָנוּ מִינֵיהּ), each and every one according to his nourishment (כָּל חַד וְחַד כְּפוּם מִיכְלֵיהּ), this is what is written (הֲדָא הוּא דִכְתִיב), the bread of the mighty did man eat (לֶחֶם אַבִּירִים אָכַל אִישׁ) (Psalms 78:25). And it is impossible to awaken children, life, and sustenance (וְאִי אֶפְשָׁר לְהִתְעוֹרֵר בְּנֵי חַיֵּי וּמְזוֹנֵי), except through the great Chesed of Arich Anpin called Mazal (אֶלָּא בַּחֶסֶד הַגָּדוֹל שֶׁל אֲרִיךְ אַנְפִּין הַנִּקְרָא מַזָּלָא), and it is said (וְנֶאֱמַר), charity delivers from death (וּצְדָקָה תַּצִּיל מִמָּוֶת) (Proverbs 10:2), and a poor man is considered as dead (וְעָנִי הֲרֵי חָשׁוּב כְּמֵת). And those who are childless are also considered as dead (וְגַם חֲשׂוּכֵי בָנִים חָשׁוּבִים כְּמֵת), as our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ חז״ל), charity delivers from death (וּצְדָקָה תַּצִּיל מִמָּוֶת) (Proverbs 10:2). And the matter of this poor man is (וְעִנְיַן הֶעָנִי הַזֶּה הוּא), that he emerged in the days of evil (שֶׁיָּצָא בִּימֵי הָרָעָה), for souls are created every day (כִּי נְשָׁמוֹת נִבְרָאִים בְּכָל יוֹם). And even at a time when there is no zivug of Ze’ir Anpin and Nukvah (וַאֲפִלּוּ בִּזְמַן שֶׁאֵין זִוּוּג ז״א וְנוּקְבֵיהּ), the upper female impregnates the aftergrowths (הַנְּקֵבָה הָעֶלְיוֹנָה מַזְרַעַת הַסְּפִיחִים), into the lower female (בַּנְּקֵבָה הַתַּחְתּוֹנָה), as a punishment because they did not observe the Sabbatical Year (בְּעוֹנֶשׁ שֶׁלֹּא שָׁמְרוּ הַשְּׁמִטָּה), whose secret is new souls (שֶׁסּוֹדָהּ נְשָׁמוֹת חֲדָשׁוֹת), and this is measure for measure (וְזֶהוּ מִדָּה כְּנֶגֶד מִדָּה), that the aftergrowths were given to them in place of them (שֶׁנִּתַּן לָהֶם הַסְּפִיחִים תַּחְתֶּיהָ). And they are sparks of reincarnation (וְהֵם נִיצוֹצֵי הַגִּלְגּוּל), which had already been in the world (שֶׁהָיוּ כְּבָר בָּעוֹלָם), and were created a second time because of their sin (וְנִבְרְאוּ פַּעַם שְׁנִיָּה בְּסִבַּת חֶטְאָם), and they are compelled to endure poverty and sufferings of lesser love (וּמֻכְרָחִים לִסְבּוֹל עֲנִיּוּת וְיִסּוּרִין שֶׁל אַהֲבָה זוּטָא), which is not in the unity of greater love continually (אֲשֶׁר הִיא אֵינָהּ בְּאַחְדוּת אַהֲבָה רַבָּה בִּתְמִידוּת), as it is said (שֶׁנֶּאֱמַר), and for your transgressions your mother was sent away (וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם) (Isaiah 50:1). And in the future to come (וּלְעָתִיד לָבוֹא), it is said (נֶאֱמַר), rejoice with her in joy, all who mourn for her (שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ) (Isaiah 66:10), meaning (רָצָה לוֹמַר), because of her who went out in the days of evil (בִּשְׁבִילָהּ שֶׁיָּצְאָה בִּימֵי הָרָעָה), and she is afflicted through the sufferings of lesser love (וְהִיא מְדוּכָא בְּיִסּוּרֶיהָ שֶׁל אַהֲבָה זוּטָא), she is the Shekhinah (הִיא הַשְּׁכִינָה), and two times Ahavah [love] equals in gematria Havayah (וּב׳ פְּעָמִים אַהֲבָה גִּימַטְרִיָּא הֲוָיָ״ה). And these souls are worthy of this punishment (וְאֵלּוּ הַנְּשָׁמוֹת הֵם רְאוּיִים לְעוֹנֶשׁ זֶה), because of the sin that they committed when they were the first and second time in the world (מִפְּנֵי חֵטְא שֶׁעָשׂוּ כְּשֶׁהָיוּ פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה בָּעוֹלָם), like Iyov, who was the reincarnation of Terach (כְּמוֹ אִיּוֹב שֶׁהָיָה גִּלְגּוּל תֶּרַח), for he angered the Holy One, blessed be He, through the sin of idolatry (דְּאִיהוּ רָתַח לְקב״ה בְּעוֹן עֲבוֹדָה זָרָה). And had he been righteous (וְאִלּוּ הָיָה צַדִּיק), the merit of the fathers would not have come to an end (לֹא הָיְתָה תַמָּה זְכוּת אָבוֹת), who were judged at the sea (שֶׁנִּידּוֹנוּ עַל הַיָּם), and he became the goat (וְנַעֲשָׂה הוּא הַתַּיִשׁ), of which the Midrash speaks (שֶׁאוֹמֵר הַמִּדְרָשׁ), that the Holy One, blessed be He, who is the shepherd (שֶׁנָּתַן הקב״ה שֶׁהוּא הָרוֹעֶה), gave to the wolf, who is the Satan (לַזְּאֵב שֶׁהוּא הַשָּׂטָן), at the time when there was distress for Yisrael (בִּזְמַן שֶׁהָיְתָה צָרָה לְיִשְׂרָאֵל), when Uzza, the ministering angel of Egypt, judged before the Holy One, blessed be He (כְּשֶׁדָּן עוּזָא שַׂר מִצְרַיִם לִפְנֵי הקב״ה), what distinguishes these from those (מַה נִשְׁתַּנּוּ אֵלּוּ מֵאֵלּוּ), and they were saved through him (וְנִיצּוֹלוּ עַל יָדוֹ). And therefore it is said concerning Iyov (וְלָכֵן נֶאֱמַר אֵצֶל אִיּוֹב), and turned away from evil (וְסָר מֵרָע) (Job 1:1). And if he had never done evil in his days (וְאִלּוּ לֹא עָשָׂה רַע מִיָּמָיו), what is the meaning of the statement and turned away from evil (מַהוּ אוֹמְרוֹ וְסָר מֵרָע), for was he not a righteous and worthy man (וַהֲלֹא צַדִּיק כָּשֵׁר הָיָה), and God-fearing, perfect, and upright (וִירֵא אֱלֹהִים תָּם וְיָשָׁר) (Job 1:1). Rather (אֶלָּא), he must have been evil in the reincarnation of Terach (הוּא מֻכְרָח שֶׁהָיָה רַע בְּגִלְגּוּל תֶּרַח), and was rectified in Iyov (וְנִתְקַן בְּאִיּוֹב). And it was in the days of Moshe (וּבִימֵי מֹשֶׁה הָיָה), and he made a complaint upward (וְעָשָׂה מְרִיבָה כְּלַפֵּי מַעְלָה), until he said what he said because of the greatness of his suffering (עַד שֶׁאָמַר מַה שֶּׁאָמַר מֵרוֹב צַעֲרוֹ), and he did not know the reason for his punishment (וְלֹא יָדַע טַעַם לְעוֹנְשׁוֹ), until the Holy One, blessed be He, sent to him Elihu ben Berachel the Buzite (עַד שֶׁשָּׁלַח לוֹ הקב״ה אֶלִיהוּא בֶן בַּרַכְאֵל הַבּוּזִי), who was Eliyahu the Prophet (שֶׁהוּא אֵלִיָּהוּ הַנָּבִיא), and informed him of the secret of reincarnation (וְהוֹדִיעַ לוֹ סוֹד הַגִּלְגּוּל), by saying (בְּאוֹמְרוֹ), Behold, all these does God work, two and three times with a man (הֵן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר) (Job 33:29). And therefore a person should not question the attributes of the Holy One, blessed be He (וְלָכֵן אַל יְהַרְהֵר אָדָם אַחַר מִדּוֹתָיו שֶׁל הקב״ה). And when he rectified himself through the sufferings (וּכְשֶׁתִּקֵּן עַצְמוֹ עַל יְדֵי הַיִּסּוּרִין), He added blessing to him from days of old and from primordial years (הוֹסִיף עָלָיו בְּרָכָה מִימֵי קֶדֶם וּמִשָּׁנִים קַדְמוֹנִיּוֹת), for every addition comes from there (שֶׁכָּל הַהוֹסָפָה מִינֵיהּ קָאָתֵי), as it is said (שֶׁנֶּאֱמַר), And Hashem blessed the latter end of Iyov more than his beginning (וַה׳ בֵּרַךְ אֶת אַחֲרִית אִיּוֹב מֵרֵאשִׁיתוֹ) (Job 42:12). And likewise concerning the incident of a certain pious man (וְכֵן בְּעִנְיַן הַמַּעֲשֶׂה שֶׁל חָסִיד אֶחָד), who entered to fence his field (שֶׁנִּכְנַס לִגְדֹּר אֶת שָׂדֵהוּ), and Shabbat arrived (וּבָאָה שַׁבָּת), and he ceased from fencing his field (וְנִפְסַק מִלִּגְדֹּר שָׂדֵהוּ), and the Holy One, blessed be He, performed a miracle for him (וְעָשָׂה לוֹ הקב״ה נֵס), and a caper tree grew for him (וְעָלְתָה לוֹ אִילַן צָלָף), and from it came his livelihood and the livelihood of the members of his household (וּמִמֶּנּוּ הָיְתָה פַּרְנָסָתוֹ וּפַרְנָסַת אַנְשֵׁי בֵיתוֹ). And this teaching is difficult (וְקָשֶׁה עַל זֶה הַמַּאֲמָר), what is the significance of the praise of that pious man (מַה עִנְיַן הַהִתְפָּאֲרוּת שֶׁל אוֹתוֹ הֶחָסִיד), that he ceased from fencing his field when Shabbat arrived (שֶׁנִּפְסַק מִלִּגְדֹּר שָׂדֵהוּ כְּשֶׁבָּאָה שַׁבָּת), was there no person who observed Shabbat except for him? (וְכִי לֹא הָיָה אָדָם שֶׁשָּׁמַר שַׁבָּת אֶלָּא הוּא), and it would not have needed to be written in a book (וְלֹא הָיָה צָרִיךְ לִהְיוֹת נִכְתָּב בְּסֵפֶר)! Rather, the matter is (אֶלָּא הָעִנְיָן הוּא), that if a reincarnated person (הָאָדָם הַמְגֻלְגָּל), performs all the commandments in the world (אִם יַעֲשֶׂה כָּל הַמִּצְוֹת שֶׁבָּעוֹלָם), yet does not rectify that sin which he committed (וְלֹא יְתַקֵּן הַחֵטְא הַהוּא שֶׁעָשָׂה), and does not fulfill that commandment which he blemished (וִיקַיֵּם אוֹתָהּ הַמִּצְוָה שֶׁפָּגַם), he is obligated to be reincarnated (מְחוּיָּב הוּא לְהִתְגַּלְגֵּל), until he rectifies what he corrupted (עַד שֶׁיְתַקֵּן מַה שֶּׁעִוָּה), as it is said (שֶׁנֶּאֱמַר), and he shall restore the robbery which he robbed (וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל) (Leviticus 5:23). For he must complete for that channel (שֶׁצָּרִיךְ לְהַשְׁלִים לְאוֹתוֹ הַצִּנּוֹר), the light that had flowed upon it (הָאוֹר שֶׁהָיָה שׁוֹפֵעַ עָלָיו), and without this (וּבְלָאו הָכִי), he will never have atonement (לֹא יִהְיֶה לוֹ כַּפָּרָה עוֹלָמִית). And so is the matter with this pious man (וְכֵן הוּא הָעִנְיָן אֵצֶל הֶחָסִיד הַזֶּה), who was the reincarnation of Tzelofchad (שֶׁהָיָה גִּלְגּוּל צְלָפְחָד), who desecrated the Shabbat (שֶׁחִלֵּל אֶת הַשַּׁבָּת), concerning whom our Rabbis of blessed memory said (הוּא שֶׁאָמְרוּ חז״ל), the gatherer of wood was Tzelofchad (מְקוֹשֵׁשׁ זֶה צְלָפְחָד) (Shabbat 96b), and he was rectified through this pious man (וְנִתְקַן עַל יְדֵי הֶחָסִיד הַזֶּה). And likewise the secret of the trial of Yosef the Tzaddik (וְכֵן סוֹד הַנִּסָּיוֹן אֵצֶל יוֹסֵף הַצַּדִּיק), who was the reincarnation of Yitzchak (שֶׁהוּא גִּלְגּוּל יִצְחָק), and of the left side of Adam haRishon (וְצַד שְׂמֹאל שֶׁל אָדָם הָרִאשׁוֹן), when the time came to bring him to a trial (שֶׁבָּאָה הָעֵת לְהָבִיאוֹ לִידֵי נִסָּיוֹן), that he should be rectified through this trial (שֶׁיִּתֻּקַּן עַל יְדֵי הַנִּסָּיוֹן הַזֶּה), and be brought back to his original place (לְהָבִיאוֹ לִמְקוֹמוֹ הָרִאשׁוֹן), the root of his supernal attachment (שֶׁל שֹׁרֶשׁ אֲחִיזָתוֹ לְמַעְלָה). And when the pious man overcame the evil inclination and observed the Shabbat (וּכְשֶׁגָּבַר [הֶחָסִיד] עַל הַיֵּצֶר הָרָע וְשָׁמַר אֶת הַשַּׁבָּת), and Hashem blessed his latter end more than his beginning (וַה׳ בֵּרַךְ אֶת אַחֲרִיתוֹ [שֶׁל הֶחָסִיד] מֵרֵאשִׁיתוֹ) (Job 42:12), literally (מַמָּשׁ), for the Shabbat had caused his death (שֶׁהַשַּׁבָּת הֲמִיתוֹ), and he was stoned, and afterward through reincarnation (וְנִסְקַל, וּלְאַחַר הַגִּלְגּוּל), from it came his livelihood and the livelihood of the members of his household (מִמֶּנּוּ הָיְתָה פַּרְנָסָתוֹ וּפַרְנָסַת אַנְשֵׁי בֵיתוֹ), whereas before this he had been poor (מִמַּה שֶּׁהָיָה עָנִי קֹדֶם לָכֵן), and a poor man is considered as dead (וְעָנִי חָשׁוּב כְּמֵת). And a miracle was performed for him (וְנַעֲשָׂה לוֹ נֵס), which was the opposite of the order of Creation (שֶׁהוּא הִפּוּכוֹ שֶׁל מַעֲשֵׂה בְרֵאשִׁית), and a change of his Mazal (וְשִׁנּוּי מַזָּלוֹ), for poverty had been decreed upon him (שֶׁנִּגְזַר עָלָיו עֲנִיּוּת), and from it itself came his livelihood (וּמִמֶּנּוּ מַמָּשׁ הָיְתָה פַּרְנָסָתוֹ), and he restored the robbery which he robbed (וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל) (Leviticus 5:23), and his livelihood came from a caper tree (וּפַרְנָסָתוֹ הָיְתָה מֵאִילַן צָלָף), which is alluded to in its name, Tzalaf-Chad [Tzelofchad] [[a sharp/singular caper-raiser] (שֶׁמְּרֻמָּז בִּשְׁמוֹ צָלָף חַד), which is the word Tzelofchad (הוּא תֵּיבַת צְלָפְחָד), and the one who understands will understand (וְהַמֵּבִין יָבִין). And every place where it is written in the Gemara, an incident involving a certain pious man (וְכָל מָקוֹם שֶׁנִּכְתַּב בַּגְּמָרָא מַעֲשֶׂה בְּחָסִיד אֶחָד) (Bava Kama 103b), it was either Rabbi Yehudah ben Bava or Rabbi Yehudah bar Ilai (אוֹ רַבִּי יְהוּדָה בֶּן בָּבָא אוֹ רַבִּי יְהוּדָא בַּר אִילָעִי הָיָה). And Tzelofchad was the reincarnation of Rabbi Yehudah bar Ilai (וּצְלָפְחָד הָיָה גִּלְגּוּל רַבִּי יְהוּדָה בַּר אִילָעִי), for Rabbi Yehudah ben Bava was one of the Ten Martyrs of the Kingdom (כִּי רַבִּי יְהוּדָה בֶּן בָּבָא הָיָה אֶחָד מִן עֲשָׂרָה הֲרוּגֵי מַלְכוּת), and understand (וְהָבֵן). And the matter of the trial of Yosef through Potiphera proves this (וְעִנְיַן הַנִּסָּיוֹן שֶׁל יוֹסֵף עַל יְדֵי פּוֹטִיפֶרַע יוֹכִיחַ), that the time had come to rectify (שֶׁבָּאָה הָעֵת לְתַקֵּן), through the Holy Covenant [Brit Kodesh] (עַל יְדֵי הַבְּרִית קֹדֶשׁ), in complete unity with the mistress (בְּאַחְדוּת שְׁלֵמָה עִם הַגְּבֶרֶת), and not with the maidservant, Heaven forbid (וְלֹא עִם הַשִּׁפְחָה חַס וְשָׁלוֹם), as in the days of the exile of Egypt (כִּבִימֵי הַגָּלוּת שֶׁל מִצְרַיִם), which is the corruption of Adam haRishon (שֶׁהוּא הַקִּלְקוּל שֶׁל אָדָם הָרִאשׁוֹן), concerning whom our Rabbis of blessed memory said (שֶׁאָמְרוּ חז״ל), he would draw upon his foreskin (מוֹשֵׁךְ בְּעָרְלָתוֹ הָיָה) (Sanhedrin 38b), and the time came to rectify it through the trial (וּבָאָה הָעֵת לְתַקֵּן עַל יְדֵי הַנִּסָּיוֹן). And the evil inclination performs its work to cause him to stumble as at first (וְהַיֵּצֶר הָרָע פּוֹעֵל פְּעֻלָּתוֹ לְהַכְשִׁילוֹ כְּבָרִאשׁוֹנָה), so that its defilement may remain within him and he may remain below (כְּדֵי שֶׁתִּשָּׁאֵר זוּהֲמָתוֹ בּוֹ וְיִשָּׁאֵר לְמַטָּה), and fortunate is one who overcomes his inclination and rectifies himself (וְאַשְׁרֵי מִי שֶׁיִּתְגַּבֵּר עַל יִצְרוֹ וִיתַקֵּן עַצְמוֹ), so that he may come into Gan Eden to his original place (כְּדֵי שֶׁיָּבוֹא בְּגַן עֵדֶן אֶל מְקוֹמוֹ הָרִאשׁוֹן). As our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ חז״ל), they excommunicate his place in Gan Eden (מְנַדִּין אֶת מְקוֹמוֹ בְּגַן עֵדֶן), so that he should not come to his original place (שֶׁלֹּא יָבוֹא אֶל מְקוֹמוֹ הָרִאשׁוֹן), if he does not repent (אִם לֹא יַעֲשֶׂה תְּשׁוּבָה), and fortunate are you and fortunate is your portion (וְאַשְׁרֶיךָ וְאַשְׁרֵי חֶלְקֶךָ), your father shall rejoice and she who bore you shall exult (יִשְׂמַח אָבִיךָ וְתָגֵל יוֹלַדְתֶּךָ) (Proverbs 23:25), if you stand firm in the trial (אִם תַּעֲמֹד בְּהַנִּסָּיוֹן), all the luminaries will be rectified with you (כָּל הַמְּאוֹרוֹת יִתְתַּקְּנוּ עִמְּךָ), and you will illuminate above and below (וְתָאִיר לְמַעְלָה וּלְמַטָּה), you will be like a beloved and cherished son above and below (תִּהְיֶה כְּבֵן נֶאֱהָב וְנֶחְמָד לְמַעְלָה וּלְמַטָּה). And the matter of the secret of the sufferings of Iyov (וְעִנְיַן סוֹד הַיִּסּוּרִין שֶׁל אִיּוֹב), I shall explain, according to the good hand of Hashem upon me (אֲבָאֵר כְּיַד ה׳ הַטּוֹבָה עָלַי), in the Gate of Reincarnation (בְּשַׁעַר הַגִּלְגּוּל), concerning sufferings of love (בְּעִנְיַן יִסּוּרִין שֶׁל אַהֲבָה), whereby the Holy One, blessed be He, strikes the body with sicknesses and sufferings of love (שֶׁהקב״ה מַכֶּה לַגּוּף בַּחֳלָאִים וְיִסּוּרִין שֶׁל אַהֲבָה), so that the soul may prevail over the body (כְּדֵי שֶׁתִּתְגַּבֵּר הַנְּשָׁמָה עַל הַגּוּף). For when the Holy One, blessed be He, sees (כִּי כְּשֶׁרוֹאֶה הקב״ה), that the body wishes to prevail with its bodily desire (שֶׁהַגּוּף רוֹצֶה לְהִתְגַּבֵּר בְּתַאֲוָתוֹ הַגּוּפָנִי), and wishes to subdue the soul (וְרוֹצֶה לְהַכְנִיעַ הַנְּשָׁמָה), so that the power of holiness should not prevail (כְּדֵי שֶׁלֹּא תִתְגַּבֵּר כֹּחַ הַקְּדֻשָּׁה), and in order to subdue the material desire of the body (וּכְדֵי לְהַכְנִיעַ תַּאֲוַת הַגַּשְׁמִי שֶׁל הַגּוּף), what does the Holy One, blessed be He, do (מַה עוֹשֶׂה הקב״ה), He strikes the body with sufferings of love (מַכֶּה הַגּוּף בְּיִסּוּרִין שֶׁל אַהֲבָה), as it is said (שֶׁנֶּאֱמַר), and Hashem desired to crush him, He made him ill (וי״י חָפֵץ דַּכְּאוֹ הֶחֱלִי) (Isaiah 53:10). And the soul shall rule, and not the body (וְיִשְׁלוֹט נִשְׁמָתָא וְלָא גוּפָא). And the Holy One, blessed be He, does this (וְהקב״ה עוֹשֶׂה זֶה), so that he may justify the judgment upon himself (כְּדֵי [שֶׁיּוּכַל] לְהַצְדִּיק הַדִּין עָלָיו), and say (וְלוֹמַר), Hashem is righteous, for I have rebelled against His mouth (צַדִּיק הוּא י״י כִּי־פִיהוּ מָרִיתִי) (Lamentations 1:18). And this is what he says in the Gemara of Berakhot (וְזֶהוּ אוֹמְרוֹ בַּגְּמָרָא דִבְרָכוֹת), on the verse (עַל פָּסוּק), if You make his soul an offering for guilt (אִם תָּשִׂים אָשָׁם נַפְשׁוֹ) (Isaiah 53:10), what is his reward (מַה שְּׂכָרוֹ), he shall see seed, he shall lengthen days (יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים) (Isaiah 53:10), meaning (רָצָה לוֹמַר), if he accepts the sufferings with love (אִם יְקַבֵּל הַיִּסּוּרִין מֵאַהֲבָה).

But the wicked person who kicks against the yoke of suffering (אֲבָל הָרָשָׁע הַבּוֹעֵט בְּעוֹל הַיִּסּוּרִין), and does not justify the judgment upon himself (וְאֵינוֹ מַצְדִּיק הַדִּין עָלָיו), has no atonement (אֵין לוֹ כַּפָּרָה), as it is said (שֶׁנֶּאֱמַר), and the lamp of the wicked shall be extinguished (וְנֵר רְשָׁעִים יִדְעָךְ) (Proverbs 24:20). He reviles and blasphemes in every direction (מְחָרֵף וּמְגַדֵּף לְכָל סִטְרִין), as the wife of Iyov said to her husband (כְּמוֹ שֶׁאָמְרָה אֵשֶׁת אִיּוֹב לְבַעְלָהּ), bless God and die (בָּרֵךְ אֱלֹהִים וָמֻת) (Job 2:9), and he said to her (וְאָמַר לָהּ), as one of the disgraceful women speaks, so do you speak (כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי) (Job 2:10). Meaning (כְּלוֹמַר), like those wicked people who revile and blaspheme in every direction (כְּאוֹתָם הָרְשָׁעִים הַמְחָרְפִים וּמְגַדְּפִים לְכָל סִטְרִין), and do not justify the judgment upon themselves (וְאֵינָם מַצְדִּיקִים הַדִּין עֲלֵיהֶם), and hurl words of reviling and blasphemy upward (וּמַטִּיחִים דִּבְרֵי חֵרוּף וְגִדּוּף כְּלַפֵּי מַעְלָה). And if you should say (וְאִם תֹּאמַר), did we not say above (הָא אָמְרִינַן לְמַעְלָה), that a person is not held accountable for his suffering (שֶׁאֵין אָדָם נִתְפָּס עַל צַעֲרוֹ), it is different here (שָׁאנֵי הָכָא), for he reviles and blasphemes in every direction (דִּמְחָרֵף וּמְגַדֵּף לְכָל סִטְרִין), and speaks words upward (וְאוֹמֵר דְּבָרִים כְּלַפֵּי מַעְלָה), which are not fit to be brought into a book (שֶׁלֹּא יִתָּכֵן לְהָבִיא עַל סֵפֶר). And he says (וְאוֹמֵר), there is no judgment and there is no Judge (דְּלֵית דִּין וְלֵית דַּיָּין), like Kayin (כְּמוֹ קַיִן), whereas the righteous person says in humility (וְהַצַּדִּיק אוֹמֵר בְּהַכְנָעָה), Master of the Universe (רִבּוֹנוֹ שֶׁל עוֹלָם), am I more wicked than the entire world (וְכִי אֲנִי יוֹתֵר רָשָׁע מִכָּל הָעוֹלָם כּוּלוֹ), and he pushes away words directed upward (וְדוֹחֶה דְּבָרִים כְּלַפֵּי מַעְלָה). And this is the meaning of what is stated in the Zohar, Shelach Lekha (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר שְׁלַח לְךָ), which Rabbi Shimon bar Yochai heard from the head of the academy of Gan Eden itself (שֶׁשָּׁמַע רשב״י ע״ה מֵרֵישׁ מְתִיבְתָא שֶׁל גַּן עֵדֶן עַצְמוֹ), and this is its language (וְזֶה לְשׁוֹנוֹ): On this day they returned new words before the head of the academy concerning ancient mysteries (יוֹמָא דָא אַהֲדָרוּן מִלִּין חַדְתִּין קַמֵּי רַב מְתִיבְתָא עַל רָזִין עַתִּיקִין), a righteous person and it is good for him, a righteous person and it is bad for him (צַדִּיק וְטוֹב לוֹ צַדִּיק וְרַע לוֹ), who is in poverty and suffering (שֶׁהוּא בַּעֲנִיּוּת וְיִסּוּרִין), for all of them ascend into the balance of the Tree before they come into the world (דְּכֻלְּהוּ סָלְקִין גּוֹ מַתְקְלָא דְאִילָנָא עַד לָא יֵיתוּן לְעָלְמָא). Meaning (רָצָה לוֹמַר), that they sit in judgment above (שֶׁיּוֹשְׁבִין בַּדִּין לְמַעְלָה), concerning the soul before it descends to this world (עַל הַנְּשָׁמָה קֹדֶם רִדְתָּהּ לָעוֹלָם הַזֶּה), at what time it shall emerge (בְּאֵיזֶה זְמַן תֵּצֵא), whether in the days of evil or in the days of good (בִּימֵי הָרָעָה אוֹ בִּימֵי הַטּוֹבָה), according to the balance of Klipat Nogah (לְפִי מִשְׁקַל קְלִיפַּת נוֹגַהּ), whether it is in holiness or in impurity (שֶׁהִיא בִּקְדֻשָּׁה אוֹ בְטֻמְאָה), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), and according to the weight of the balance, so shall it be for him in this world (וּכְפוּם טַקְלָא דְמַתְקְלָא הָכִי אִית לוֹ בְּהַאי עָלְמָא). And its secret is (וְסוֹדוֹ הוּא), as the verse says (כְּמוֹ שֶׁאוֹמֵר הַפָּסוּק), Thus says Hashem concerning the eunuchs (כֹּה אָמַר י״י לַסָּרִיסִים) (Isaiah 56:4), who make themselves eunuchs all the days of the week (הַמְסָרְסִים עַצְמָם כָּל יְמֵי הַשָּׁבוּעַ), and are called the days of evil (וְנִקְרָאִים יְמֵי הָרָעָה) (Zohar, Shemot 89a), when Klipat Nogah is in impurity (אֲשֶׁר קְלִיפַּת נוֹגַהּ הִיא בְטֻמְאָה), and is called deceitful scales (וְנִקְרָא מֹאזְנֵי מִרְמָה). And all the more so during years of famine (וּמִכָּל שֶׁכֵּן בִּשְׁנֵי רָעָבוֹן), that one should not have marital relations (שֶׁלֹּא יְשַׁמֵּשׁ מִטָּתוֹ), and therefore one should not have marital relations on weekdays (וְלָכֵן אַל יְשַׁמֵּשׁ מִטָּתוֹ בִּימוֹת הַחוֹל), for all the souls are included in the category of a righteous person for whom it is bad (שֶׁכָּל הַנְּשָׁמוֹת הֵם בִּכְלַל צַדִּיק וְרַע לוֹ), since he emerges from above in the days of evil (שֶׁיּוֹצֵא מִלְמַעְלָה בִּימֵי הָרָעָה), namely on weekdays (דְּהַיְינוּ בִּימוֹת הַחוֹל), but he should have marital relations on the night of Shabbat (אֲבָל יְשַׁמֵּשׁ מִטָּתוֹ בְּלֵיל שַׁבָּת). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), who keep My Sabbaths (אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי) (Isaiah 56:4), the expression means to wait (לְשׁוֹן יַמְתִּינוּ), as in and his father kept the matter (כְּמוֹ וְאָבִיו שָׁמַר אֶת הַדָּבָר) (Genesis 37:11), and choose that which I desire (וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי) (Isaiah 56:4), that it should be entirely good (שֶׁיִּהְיֶה כּוּלוֹ טוֹב), without distress and poverty and suffering and grief (בְּלֹא דֹחַק וַעֲנִיּוּת וְצַעַר וְיָגוֹן), I will give him a name better than sons and daughters (שֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת אֶתֶּן לוֹ), which shall not be cut off (אֲשֶׁר לֹא יִכָּרֵת) (Isaiah 56:5). For on the night of Shabbat the side of good prevails (כִּי בְּלֵיל שַׁבָּת צַד הַטּוֹב גּוֹבֵר), which is the side of holiness (הוּא צַד הַקְּדֻשָּׁה), and is called the scales of righteousness (וְנִקְרֵאת נוּנָה מֹאזְנֵי צֶדֶק), and fathers shall not be put to death because of children (וְלֹא יוּמְתוּ אָבוֹת עַל בָּנִים) (Deuteronomy 24:16), for the thought of the knowledge of impurity does not cause harm specifically on the night of Shabbat (כִּי מַחֲשֶׁבֶת יְדִיעַת הַטֻּמְאָה אֵינָהּ מַזֶּקֶת בְּלֵיל שַׁבָּת דַּוְקָא), and this is the meaning of which shall not be cut off (וְזֶהוּ אֲשֶׁר לֹא יִכָּרֵת), through Lilith the guilty one (עַל יְדֵי לִילִית חַיֶּבְתָּא). And we shall speak further about this (וְנְדַבֵּר עוֹד מִמֶּנּוּ), in the secret of the night of Shabbat (בְּסוֹד לֵיל שַׁבָּת), which is called the Gate of the Rectification of Shabbat [Sha’ar Tikkun Shabbat] (שֶׁהוּא נִקְרָא שַׁעַר תִּיקּוּן שַׁבָּת), and the words shall not be cut off (וּמִלַּת לֹא יִכָּרֵת), are the letters of Akatriel (הוּא אוֹתִיּוֹת אכתר״יאל), which is the name that rules over the World of Beri’ah (שֶׁהוּא שֵׁם הַשּׁוֹלֵט עַל עוֹלָם הַבְּרִיאָה), which strengthens and ascends on the night of Shabbat (הַמִּתְגַּבֵּר וְעוֹלֶה בְּלֵיל שַׁבָּת), and there is the zivug of the night of Shabbat in Atzilut (וְשָׁם הוּא הַזִּוּוּג לֵיל שַׁבָּת בַּאֲצִילוּת), which has already ascended there (שֶׁעָלְתָה כְּבָר עַד שָׁם), and the matter depends upon the ascent (וּבָעֲלִיָּה תַּלְיָא מִלְּתָא), and concerning it was said (וְנֶאֱמַר בֵּיהּ), then you shall delight in Hashem (אָז תִּתְעַנַּג עַל י״י) (Isaiah 58:14), it is said concerning the Mazal of Atika Kadisha [the Holy Ancient One] (עַל מַזָּלָא דְעַתִּיקָא קַדִּישָׁא נֶאֱמַר), as mentioned in the Zohar, Yitro (כַּנִּזְכָּר בַּזֹּהַר יִתְרוֹ).

And we return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), to the secret of the sufferings that the head of the academy of Gan Eden speaks of (אֶל סוֹד הַיִּסּוּרִין שֶׁאוֹמֵר הָרֹאשׁ יְשִׁיבָה שֶׁל גַּן עֵדֶן), and this is its language (וְזֶה לְשׁוֹנוֹ): The head of the academy descended and revealed from what he heard above (רַב מְתִיבְתָא נָחִית וְגָלֵי מִמַּה דְשָׁמַע לְעֵילָא), he revealed one matter and no more (מִלָּה חֲדָא גָלֵי וְלָא יַתִּיר), concerning a riddle, and it is this (מֵעִנְיַן חִידָה וְהִיא זֹאת): a piece of wood whose light does not ascend, strike it and it will shine (אֲעָא דְלָא סָלִיק נְהוֹרֵיהּ, בָּטִישׁ בֵּיהּ וְאַנְהִיר) (Zohar, Bamidbar 168a).

And its explanation is (וּפֵירוּשׁוֹ), a body in which the light of the soul does not shine (גוּפָא דְלָא סָלְקָא בֵּיהּ נְהוֹרָא דְנִשְׁמָתָא), they strike it (יְבַטְשׁוּן בֵּיהּ), with sufferings of love (בְּיִסּוּרִין שֶׁל אַהֲבָה), and the radiance of the soul will arise (וְיִסְתַּלֵּק נְהִירוּ דְנִשְׁמָתָא), and they will unite, this with that, to shine (וְיִתְאַחֲדוּן דָּא בְּדָא לְאַנְהָרָא). Because there is a body in which the radiance of the soul does not shine (בְּגִין דְאִית גוּפָא דִּנְהִירוּ דְנִשְׁמָתָא לָא נָהִיר בֵּיהּ), until they strike it (עַד דִּיבַטְשׁוּן בֵּיהּ), then the radiance of the soul shines (כַּדִּין נָהִיר נְהִירוּ דְנִשְׁמָתָא), and is united with the body (וְאִתְאַחִיד בְּגוּפָא), and the body is united with it (וְגוּפָא אִתְאַחִיד בָּהּ). Then the radiance ascends from within the soul (כַּדִּין סָלִיק נְהִירוּ מִגּוֹ נִשְׁמָתָא), for the soul returns, exalts, and praises (דְנִשְׁמָתָא מְהַדַּר מְרוֹמֵם וּמְשַׁבַּח), prays its prayer and its supplication (מַצְלֵי צְלוֹתֵיהּ וּבָעוּתֵיהּ), and blesses its Master (מְבָרֵךְ לְמָרֵיהּ).

Meaning (פֵּירוּשׁ), that he justifies the judgment upon himself (שֶׁמַּצְדִּיק הַדִּין עָלָיו), and says (וְאוֹמֵר), Hashem is righteous, for I have rebelled against His mouth (צַדִּיק הוּא ה׳ כִּי פִיהוּ מָרִיתִי) (Lamentations 1:18). Then all shines (הָא כַּדִּין כֹּלָא נָהִיר), soul and body (נְשָׁמָה וְגוּף), and he acquires good deeds (וּמְסַגֵּל מַעֲשִׂים טוֹבִים), which would not have been possible for him otherwise (מַה שֶּׁאִי אֶפְשָׁר לֵיהּ בְּלָאו הָכִי), because of the defilement of the body (מִפְּנֵי זוּהֲמַת הַגּוּף), which it received before it was reincarnated (שֶׁקִּבֵּל מִקֹּדֶם שֶׁנִּתְגַּלְגֵּל), as with Iyov (כְּמוֹ אִיּוֹב), and the body did not allow the soul to shine through good deeds (וְלֹא נָתַן הַגּוּף שֶׁיָּאִיר לַנְּשָׁמָה בְּמַעֲשִׂים טוֹבִים). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), because there is a body in which the soul is unable to shine (בְּגִין דְאִית גוּפָא דְלָא יָכִילַת נִשְׁמָתָא לְאַנְהָרָא בֵּיהּ), until they strike it (עַד דִּיבַטְשׁוּן בֵּיהּ), and then it shines and this is united with that (וְכַדִּין נָהִיר וְאִתְאַחִיד דָּא בְּדָא), and they no longer hate and oppose one another (וְאֵינָם שׂוֹנְאִים וּמִתְנַגְּדִים זֶה לָזֶה). Rather (אֶלָּא), while the body desires bodily desires (בִּהְיוֹת שֶׁהַגּוּף רוֹצֶה תַּאֲווֹת הַגּוּפָנִיּוֹת), and the soul desires matters of holiness (וְהַנְּשָׁמָה רָצְתָה בְּדִבְרֵי קְדֻשָּׁה), so that this opposes that (שֶׁזֶּה מִתְנַגֵּד לָזֶה), through sufferings the blessed Name equalizes them (וּבְיִסּוּרִין הַשֵּׁם יִתְבָּרַךְ מְשַׁוֶּה אוֹתָם), so that the body is subdued beneath the soul (שֶׁהַגּוּף נִכְנָע תַּחַת הַנְּשָׁמָה). There is a piece of wood (אִית אֲעָא), this is the body (זֶהוּ הַגּוּף), which is not illuminated by the light (דְלָא אִתְנְהִיר בִּנְהוֹרָא), which is the soul (שֶׁהִיא הַנְּשָׁמָה), and the light does not ascend until they strike it (וְלָא סָלִיק נְהוֹרָא עַד דִּיבַטְשׁוּן בֵּיהּ), meaning (רָצָה לוֹמַר), in the body (בְּהַגּוּף), that the Holy One, blessed be He, crushes it with sufferings of love (שֶׁהקב״ה מְדַכְּאוֹ בְּיִסּוּרִין שֶׁל אַהֲבָה), then it shines (כַּדִּין נָהִיר).

The Sitra Achra wishes to do likewise (סִטְרָא אָחֳרָא בָּעֵי לְמֶעְבַּד הָכִי), and strikes the wicked (וּבָטִישׁ בְּחַיָּיבַיָּא), and the more it strikes (וְכָל מַה דְּבָטִישׁ), then the lamp of the wicked is extinguished (כַּדִּין נֵר רְשָׁעִים יִדְעָךְ) (Proverbs 24:20), he reviles and blasphemes in every direction (מְחָרֵף וּמְגַדֵּף לְכָל סִטְרִין), and is unable to illuminate at all (וְלָא יָכִיל לְאַנְהָרָא כְּלָל), for he does not justify the judgment upon himself (שֶׁאֵינוֹ מַצְדִּיק עָלָיו אֶת הַדִּין), and on the contrary (וְאַדְּרַבָּה), he reviles and blasphemes as much as he can (מְחָרֵף וּמְגַדֵּף כָּל מַה שֶּׁיָּכוֹל), as the wife of Iyov said (כְּמוֹ שֶׁאָמְרָה אֵשֶׁת אִיּוֹב), bless God and die (בָּרֵךְ אֱלֹהִים וָמֻת) (Job 2:9), and he said to her (וְאָמַר אֵלֶיהָ), as one of the disgraceful women speaks, so do you speak (כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי) (Job 2:10). Like the wicked who blaspheme and revile in every direction (כְּהָרְשָׁעִים שֶׁמְּגַדְּפִים וּמְחָרְפִים לְכָל סִטְרִין), and out of his suffering he said (וּמִתּוֹךְ צַעֲרוֹ אָמַר), that the Holy One, blessed be He, should take the soul and not strike the body (שֶׁיִּלָּקַח הקב״ה אֶת הַנְּשָׁמָה וְלֹא יַכֶּה הַגּוּף), for through this his soul would depart (כִּי בָזֶה תֵּצֵא נִשְׁמָתוֹ), but nevertheless (אֲבָל עַל כָּל פָּנִים), he justified the judgment upon himself (הָיָה מַצְדִּיק עַל עַצְמוֹ הַדִּין). And then it is written (וּכְדֵין כְּתִיב), for what is the worthless man that he should come after the King (כִּי מָה הָאָדָם בְּלִיַּעַל שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ), that He should bring sufferings of love upon His people (שֶׁיָּבִיא עַל עַמּוֹ יִסּוּרִין שֶׁל אַהֲבָה), and he seeks to resemble Him (וּבָעֵי לְאִתְדַּמָּא לֵיהּ), but he cannot (וְלָא יָכִיל), literally like a monkey before a man (מַמָּשׁ כְּקוֹף בִּפְנֵי אָדָם), and concerning this (וְעַל דָּא), Hashem tests the righteous (י״י צַדִּיק יִבְחָן) (Psalms 11:5), and strikes him (וּבָטִישׁ בֵּיהּ), and then he shines and is strengthened in illumination (וּכְדִין נָהִיר וְאִתְקַף בִּנְהִירוּ). He tests (יִבְחָן), as you say (כְּמָה דְאַתְּ אָמַר), a testing stone (אֶבֶן בֹּחַן) (Isaiah 28:16), which is an expression of strength and power (שֶׁהוּא לְשׁוֹן חוֹזֶק וְתוֹקֶף), meaning (כְּלוֹמַר), that the Holy One, blessed be He, gives the righteous person strength and power in this test (שֶׁהקב״ה נוֹתֵן לַצַּדִּיק בַּבְּחִינָה זוֹ תּוֹקֶף וְכֹחַ לִשְׁלוֹט עַל הַגּוּף).

Rabbi Shimon bent down and kissed the dust (גָּחִין רַבִּי שִׁמְעוֹן וְנָשִׁיק לְעַפְרָא), of Gan Eden (שֶׁל גַּן עֵדֶן), and said (וְאָמַר), word after word I have pursued after you from the day that I existed (מִלָּה מִלָּה אַבְתָּרָךְ רְדִיפְנָא מִיּוֹמָא דַהֲוִינָא), and now there has become known to me (וְהַשְׁתָּא אִתְשְׁמוֹדַע לִי), a matter from which is the root and foundation of everything (מִלָּה מָנוּ שָׁרְשָׁא וְעִקָּרָא דְכֹלָּא). And you, the student (וְאַתָּה הַמְעַיֵּן), see well and carefully (רְאֵה גַם רְאֵה), how far the providence of the Holy One, blessed be He, extends (עַד הֵיכָן מַגִּיעַ הַשְׁגָּחַת הקב״ה), to transform a person from evil to good (לַהֲפֹךְ הָאָדָם מֵרָעָה לְטוֹבָה), and His compassion reaches every creature (וְרַחֲמָנוּתוֹ מַגִּיעַ עַל כָּל הַיְצוּר), even though its beginning is harsh judgment (אַף עַל פִּי שֶׁתְּחִלָּתוֹ דִּין מַר), its end is sweetness and mercy (וְסוֹפוֹ מָתוֹק וְרַחֲמִים). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק), I will thank You, Hashem, for You were angry with me; Your anger turned away and You comforted me (אוֹדְךָ י״י כִּי אָנַפְתָּ בִּי יָשֹׁב אַפְּךָ וּתְנַחֲמֵנִי) (Isaiah 12:1). And this is the intention of the verse (וְהוּא כַּוָּנַת הַפָּסוּק), Hashem has surely chastened me, but He has not delivered me unto death (יַסֹּר יִסְּרַנִּי יָהּ וְלַמָּוֶת לֹא נְתָנָנִי) (Psalms 118:18). And these sufferings come from Abba and Imma (וְאֵלּוּ הַיִּסּוּרִין בָּאִים מֵאַבָּא וְאִמָּא), to chastise the children (לְיַסֵּר הַבָּנִים), so that they may go in the good and upright path (כְּדֵי שֶׁיֵּלְכוּ בַּדֶּרֶךְ הַטּוֹב וְהַיָּשָׁר). And God has made it that they should fear before Him (וְהָאֱלֹהִים עָשָׂה שֶׁיִּירְאוּ מִלְּפָנָיו) (Ecclesiastes 3:14). As the prophet Yirmeyahu said at the end of Megillat Eikhah (כְּמוֹ שֶׁאָמַר הַנָּבִיא יִרְמְיָהוּ בְּסוֹף מְגִלַּת קִינוֹת), For if You have utterly rejected us, You have been exceedingly angry with us (כִּי אִם מָאֹס מְאַסְתָּנוּ קָצַפְתָּ עָלֵינוּ עַד מְאֹד) (Lamentations 5:22), even if the anger reaches the utmost rebellion and they receive their punishment (אֲפִלּוּ שֶׁיַּגִּיעַ הַקֶּצֶף לְתַכְלִית הַמֶּרֶד וְקִבְּלוּ עָנְשָׁם), restore us and we shall return (הֲשִׁיבֵנוּ וְנָשׁוּבָה) (Lamentations 5:21). And even if the reincarnations come in different forms (וַאֲפִלּוּ אִם יַגִּיעוּ הַגִּלְגּוּלִים בְּפָנִים שׁוֹנוֹת), nevertheless there is hope (עַל כָּל זֹאת יֵשׁ תִּקְוָה), to restore us to this world through the secret of reincarnation (לַהֲשִׁיבֵנוּ אֶל הָעוֹלָם הַזֶּה בְּסוֹד הַגִּלְגּוּל), for Gilgul [reincarnation] equals in gematria Chesed [kindness] (כִּי גִּלְגּוּל גִּימַטְרִיָּא חֶסֶד), so that none of those driven away shall remain driven away (לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח) (II Samuel 14:14). And if he has absorbed much defilement (וְאִם קִבֵּל הַרְבֵּה זוּהֲמָא), to the point that because of this it is impossible for him to repent (עַד שֶׁמִּתּוֹךְ כָּךְ אִי אֶפְשָׁר לוֹ לָשׁוּב בִּתְשׁוּבָה), through the sufferings of love that the Holy One, blessed be He, sends upon him (מִתּוֹךְ יִסּוּרִין שֶׁל אַהֲבָה שֶׁשּׁוֹלֵחַ עָלָיו הקב״ה), restore us (הֲשִׁיבֵנוּ), this alludes to (וְזֶה נִרְמָז בְּהֲשִׁיבֵנוּ), You will act to bring us back in complete repentance (אַתָּה תִּפְעַל לַהֲשִׁיבֵנוּ בִּתְשׁוּבָה שְׁלֵמָה), and against our will we shall return (וְעַל כָּרְחֵנוּ נָשׁוּבָה). And the judgment of his generations will arrive in its proper time and day and Mazal from the first time (וְיַגִּיעַ מִשְׁפַּט הַתּוֹלָדוֹת שֶׁלּוֹ בִּשְׁעָתוֹ וְיוֹמוֹ וּמַזָּלוֹ שֶׁל פַּעַם הָרִאשׁוֹן), in the place where he is known (בַּאֲתַרֵיהּ דְיָדְעִין לֵיהּ), but in a place where he is not known (אֲבָל בַּאֲתַרָא דְלָא יָדְעִין לֵיהּ), he is rejected and crushed through sufferings and poverty (נִדְחֶה וּמְדוּכָא בְּיִסּוּרִין וַעֲנִיּוּת), and this is not his place (וְאֵין זֶה מְקוֹמוֹ). Therefore he is pushed away from every good thing (לָכֵן נִדְחֶה מִכָּל טוֹב), and his channels are stopped up (וְצִנּוֹרוֹתָיו נִסְתָּמִים), until he rectifies his deeds (עַד שֶׁמְּתַקֵּן אֶת מַעֲשָׂיו), and then he merits the renewal of his days as of old (וְאָז זוֹכֶה אֶל חִדּוּשׁ יָמָיו כְּקֶדֶם), under the Mazal that was his before in the first time (תַּחַת הַמַּזָּל שֶׁהָיָה מִקֹּדֶם בְּפַעַם רִאשׁוֹן), but in any event (אֲבָל עַל כָּל פָּנִים), the end of the good is to come to its ultimate completion (סוֹף הַטּוֹב לָבוֹא אֶל הַתַּכְלִית).

And if you should say (וְאִם תֹּאמַר), why did the verse need to repeat it (לָמָּה לֵיהּ לְאַהֲדָרֵיהּ קְרָא), is this not already its meaning beforehand (הֲלֹא כָּךְ מַשְׁמָעוּתוֹ לְפָנָיו), as the verse is arranged (כְּמוֹ שֶׁמְּסֻדָּר הַפָּסוּק), restore us (הֲשִׁיבֵנוּ), afterward (לְאַחֲרָיו), it may be said (וְיֵשׁ לוֹמַר), that had the verse not repeated it (דְּאִי לָא אַהֲדָרֵיהּ קְרָא), I would have said (הֲוָה אָמִינָא), that these words apply only during life (הָנֵי מִילֵי מֵחַיִּים), as the simple meaning implies (כִּדְמַשְׁמַע), since it is written earlier (מִדִּכְתִיב בְּרֵישָׁא), why do You forget us forever (לָמָּה לָנֶצַח תִּשְׁכָּחֵנוּ) (Lamentations 5:20), therefore it repeated and doubled it (עַל כֵּן חָזַר וּכְפָלוֹ), to teach us (לְלַמְּדֵנוּ), that even after the judgment of Gehinnom (שֶׁאֲפִלּוּ אַחַר דִּינוֹ שֶׁל גֵּיהִנֹּם), there is hope for the sinners of Yisrael (יֵשׁ תִּקְוָה לְפוֹשְׁעֵי יִשְׂרָאֵל), that they are destined to return and be renewed (שֶׁהֵם עֲתִידִים לָשׁוּב וּלְהִתְחַדֵּשׁ), as though they had never sinned (כְּאִלּוּ לֹא חָטְאוּ מֵעוֹלָם), and this is his statement (וְהוּא אָמְרוֹ), renew our days as of old (חַדֵּשׁ יָמֵינוּ כְּקֶדֶם) (Lamentations 5:21).

In the manner of (עַל דֶּרֶךְ), make us glad according to the days wherein You afflicted us (שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ) (Psalms 90:15). And let no person say (וְאַל יֹאמַר אָדָם), there is no good and no mercy after the completion of the wrath (אֵין אַחַר גְּמַר הַהַקְצָפָה שֶׁהִיא עַד מְאֹד שׁוּם טוֹבָה וְרַחֲמָנוּת), therefore it says (לָכֵן אָמַר), restore us (הֲשִׁיבֵנוּ), and we have explained it sufficiently (וּבֵאַרְנוּהוּ דֵּי צָרְכוֹ). And Kohelet concluded his book with the verse (וְקֹהֶלֶת חָתַם סִפְרוֹ בְּפָסוּק), the end of the matter, all having been heard (סוֹף דָּבָר הַכֹּל נִשְׁמָע) (Ecclesiastes 12:13), for God shall bring every deed into judgment, concerning every hidden thing (כִּי אֶת כָּל מַעֲשֶׂה הָאֱלֹהִים יָבִיא בְמִשְׁפָּט עַל כָּל נֶעְלָם) (Ecclesiastes 12:14), which was in the first reincarnation (שֶׁהוּא בַּגִּלְגּוּל הָרִאשׁוֹן), and then returned to the world and it was hidden from him (וְחָזַר לָעוֹלָם וְנֶעְלַם מִמֶּנּוּ), and he did not know and became guilty (וְלֹא יָדַע וְאָשֵׁם), and for this (וְעַל זֶה), the Holy One, blessed be He, brings sufferings (יָבִיא הקב״ה יִסּוּרִין), to crush him and purify him from every blemish (לְדַכְּאוֹ וּלְטַהֲרוֹ מִכָּל דֹּפִי). And in any event (וְעַל כָּל פָּנִים), justify the judgment upon yourself (תַּצְדִּיק הַדִּין עָלֶיךָ), so that you do not say (שֶׁלֹּא תֹאמַר), that after the completion of judgment there is nothing further, neither goodness nor mercy (אֵין אַחַר גְּמַר דִּין כְּלוּם טוֹבָה וְרַחֲמָנוּת), the end of the matter, fear God (סוֹף דָּבָר אֶת הָאֱלֹהִים יְרָא) (Ecclesiastes 12:13), to justify His judgment (לְצַדֵּק דִּינוֹ), and to bless Him at all times whether good or bad (וּלְבָרְכוֹ בְּכָל עֵת אִם טוֹב וְאִם רָע), for this is the whole of man (כִּי זֶה כָּל הָאָדָם) (Ecclesiastes 12:13), meaning (כְּלוֹמַר), that no person came into the world for any other purpose (כָּל עַצְמוּתוֹ לֹא בָא שׁוּם אָדָם לָעוֹלָם אֶלָּא), except to refine him and to purify him (לְלַבְּנוֹ וּלְצָרְפוֹ), as silver is refined and as gold is tested (כִּצְרוֹף אֶת הַכֶּסֶף וְכִבְחוֹן אֶת הַזָּהָב). And afterward (וְאַחַר כָּךְ), and satisfy your soul in brightness (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ) (Isaiah 58:11), and bind you in the bundle of life forever (וְיִצְרָרְךָ בִּצְרוֹר הַחַיִּים עַד עוֹלָם), and the justification of your judgment will benefit you (וְיוֹעִילְךָ צִדּוּק דִינְךָ), to do good for you in your latter end (לְהֵיטִיב לְךָ לְאַחֲרִיתֶךָ), after the completion of judgment (אַחַר גְּמַר דִּין). So explained our teacher and master, Rabbi Immanuel [Menachem Azariah of Fano], of blessed memory (כֵּן בֵּאֵר מוֹרֵנוּ וְרַבֵּנוּ הָרַב רַבִּי עִמָּנוּאֵל [מְנַחֵם עֲזַרְיָה מִפָּאנוֹ] זלה״ה), whose Torah light shone in the holy community of Reggio in Italy (אֲשֶׁר אוֹר תּוֹרָתוֹ הָיָה זוֹרֵחַ בְּק״ק רֶעְץ נֶרִיגְיוֹ שֶׁבָּאִיטַלְיָא), in the book Asarah Ma’amarot [Ten Discourses], Part Five, Chapter Two (בְּסֵפֶר עֲשָׂרָה מַאֲמָרוֹת חֵלֶק ה׳ פֶּרֶק ב׳). And also in the prophecies of Isaiah (וְגַם בְּנִבְאוֹת יְשַׁעְיָהוּ), the final verse is doubled (הוּא כָּפוּל הַפָּסוּק הָאַחֲרוֹן), and it shall be from month to month (וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ) (Isaiah 66:23), to conclude with consolation (לְסַיֵּם בְּנֶחָמָה). And we say (וַאֲנוּ אוֹמְרִים), that both statements are valid (דְּהָא וְהָא אִיתָא לְמֵימְרָא), that even rebels and sinners as well (דְּמוֹרְדִים וּפוֹשְׁעִים נַמִּי), shall be an abhorrence to all flesh (שֶׁיִּהְיוּ דֵּרָאוֹן לְכָל בָּשָׂר) (Isaiah 66:24), yet there remains a vision for the appointed time (אַךְ שֶׁיוּבַן עוֹד חָזוֹן לַמּוֹעֵד) (Habakkuk 2:3), that there shall be consolation for them (לִהְיוֹת לָהֶם נֶחָמָה), that they will come to bow before the King, Hashem of Hosts (שֶׁיָּבֹאוּ לְהִשְׁתַּחֲווֹת לַמֶּלֶךְ ה׳ צְבָאוֹת). And this comes from the implication of the verse (וְזֶה בָּא מִמַּשְׁמָעוּת הַפָּסוּק), Hashem is righteous in all His ways and kind in all His deeds (צַדִּיק ה׳ בְּכָל דְּרָכָיו וְחָסִיד בְּכָל מַעֲשָׂיו) (Psalms 145:17), and the attribute of kindness (וּמִדַּת חֲסִידוּת), is to act for them beyond the letter of the law (הוּא לַעֲשׂוֹת לָהֶם לִפְנִים מִשּׁוּרַת הַדִּין), and concerning this it is said (וְעַל זֶה נֶאֱמַר), Hashem is good to all (טוֹב ה׳ לַכֹּל) (Psalms 145:9), even to the wicked (אֲפִלּוּ לָרְשָׁעִים). And His mercies are upon all His works (וְרַחֲמָיו עַל כָּל מַעֲשָׂיו) (Psalms 145:9), this refers to those nations of the world (הוּא קָאֵי עַל אוֹתָם אֻמּוֹת הָעוֹלָם), who will see His servants eating while they themselves hunger (שֶׁיִּרְאוּ עֲבָדָיו אוֹכְלִים וְהֵם יִרְעָבוּ), because they were driven away from cleaving to the Source of Life (מִמַּה שֶׁנִּדְחוּ לְהִדָּבֵק בִּמְקוֹר הַחַיִּים), in the manner that our Rabbis of blessed memory said (עַל דֶּרֶךְ שֶׁאָמְרוּ חז״ל), converts are not accepted in the days of Mashiach (אֵין מְקַבְּלִים גֵּרִים לִימוֹת הַמָּשִׁיחַ). And from this we also learn (וּמִמֶּנּוּ לָמַדְנוּ גַּם כֵּן), regarding the judgment of the resurrection (לְדִין הַתְּחִיָּה), that even for these wicked people there is an end to judgment (שֶׁיֵּשׁ לְמִשְׁפַּט רְשָׁעִים אֵלֶּה הֶפְסֵק), in the final generation (לְדוֹר אַחֲרוֹן). And we find a hint to this (וּמָצָאנוּ לָזֶה רֶמֶז), in the verse (הַפָּסוּק), and it shall be from month to month (וְהָיָה מִדֵּי חֹדֶשׁ), the second occurrence (הַשֵּׁנִי), which is repeated in the prophecies of Isaiah at the end of the book (שֶׁנִּכְפַּל בְּנִבְאוֹת יְשַׁעְיָהוּ בְּסוֹף הַסֵּפֶר), all flesh shall come to bow down before Me, says Hashem of Hosts (יָבוֹא כָּל בָּשָׂר לְהִשְׁתַּחֲווֹת לְפָנַי אָמַר ה׳ צְבָאוֹת) (Isaiah 66:23). And they are those who followed bodily desire (וְהֵם אוֹתָם שֶׁהָלְכוּ אַחֲרֵי תַאֲוַת הַגּוּפָנִית), in the manner of (עַל דֶּרֶךְ), for he too is flesh (בְּשַׁגַּם הוּא בָשָׂר) (Genesis 6:3), who follows bodily desires because he is entirely flesh (שֶׁהוֹלֵךְ אַחֲרֵי תַאֲווֹת גּוּפָנִיּוֹת שֶׁכּוּלּוֹ בָשָׂר), which we explained (שֶׁבֵּאַרְנוּהוּ), in the previous gate (בַּשַּׁעַר הַקּוֹדֵם). And the word all is an inclusion (וְכָל הוּא רִבּוּי), that when their purification is completed (שֶׁגְּמַר הַמֵּרוּק שֶׁלָּהֶם), they shall have restoration and consolation (יִהְיֶה לָהֶם תְּקוּמָה וְנֶחָמָה), and even Korach will arise with his congregation at the coming of Mashiach (וַאֲפִלּוּ קֹרַח יָקוּם עִם עֲדָתוֹ בְּבִיאַת מָשִׁיחַ). And this is what he asks every Monday and Thursday of Mashiach (וְזֶה הוּא שׁוֹאֵל בְּכָל שֵׁנִי וַחֲמִישִׁי אֶל מָשִׁיחַ), when will You return and raise us up from the depths of the earth (מָתַי תָּשׁוּב תַּעֲלֵנוּ מִתְּהֹמוֹת הָאָרֶץ) (Psalms 71:20). And He says to them (וְאוֹמֵר לָהֶם), go to the fathers of the world (לְכוּ לַאֲבוֹת הָעוֹלָם), and a hint to this is (וְרֶמֶז לָזֶה), a righteous man shall flourish like the palm tree (צַדִּיק כַּתָּמָר יִפְרָח) (Psalms 92:13), whose final letters spell Korach (סוֹפֵי תֵּבוֹת קֹרַח), who will blossom forth from the earth at the end of days (שֶׁיִּפְרַח מִן הָאָרֶץ בְּסוֹף יוֹמַיָּא), like a cedar in Lebanon (כְּאֶרֶז בַּלְּבָנוֹן), he shall grow tall in Gan Eden (שֶׁל גַּן עֵדֶן יִשְׂגֶּה). And after being sold over (וְאַחֲרֵי נִמְכָּר), to the punishment of Gehinnom (לְעוֹנֶשׁ גֵּיהִנֹּם), from the expression and He sold them into the hand of Sisera (מִלְּשׁוֹן וַיִּמְכֹּר אוֹתָם בְּיַד סִיסְרָא) (Judges 4:2), which is an expression of being handed over from one hand to another (שֶׁהוּא מִלְּשׁוֹן מְסִירָה מִיָּד אֶל יָד), redemption shall be his (גְּאֻלָּה תִּהְיֶה לוֹ) (Leviticus 25:48). And through this His mercy reaches every creature (וּבָזֶה מַגִּיעַ רַחֲמָנוּתוֹ עַל כָּל הַיְצוּר), because He built worlds and destroyed them (לְפִי שֶׁהוּא בָּנָה עוֹלָמוֹת וְהֶחֱרִיבָן), and they are the souls of the worlds (וְהֵם הַנְּשָׁמוֹת שֶׁל הָעוֹלָמוֹת), which are literally called the souls of the World of Tohu (שֶׁנִּקְרְאוּ מַמָּשׁ נְפָשׁוֹת שֶׁל עוֹלָם הַתֹּהוּ).

For the World of Tohu is the secret of Nefesh (כִּי עוֹלָם הַתֹּהוּ הוּא סוֹד הַנֶּפֶשׁ), in which the good overpowered the evil (שֶׁגָּבַר בּוֹ הַטּוֹב עַל הָרָע), as it is said (שֶׁנֶּאֱמַר), and a soul when it sins (וְנֶפֶשׁ כִּי תֶחֱטָא) (Leviticus 5:1), and they are the tears of those oppressed by evil (וְהֵם דִּמְעוֹת הָעֲשׁוּקִים בָּרָע), and they have no comforter (וְאֵין לָהֶם מְנַחֵם) (Ecclesiastes 4:1). Saying (בְּאָמְרָם), why did You create us in this manner (לָמָּה בְרָאתָנוּ בְּכָךְ), that evil should prevail within us (שֶׁיִּהְיֶה הָרָע גּוֹבֵר בָּנוּ), and concerning this it is said (וְעַל זֶה נֶאֱמַר), he destroys his own soul (מַשְׁחִית נַפְשׁוֹ) (Proverbs 6:32), for Ein Sof, blessed be He (שֶׁאֵין סוֹף ב״ה), destroyed the World of Tohu and the souls of its generation (הִשְׁחִית עוֹלָם הַתֹּהוּ וְנַפְשׁוֹת שֶׁל דּוֹרוֹ). Or he may mean (אוֹ יִרְצֶה), because the World of Tohu is the secret of the World of Nefesh (מִפְּנֵי שֶׁעוֹלָם הַתֹּהוּ הוּא סוֹד עוֹלָם הַנֶּפֶשׁ), in which evil overpowers good (שֶׁהוּא רָע גּוֹבֵר עַל הַטּוֹב), and this world is the secret of Ruach (וְעוֹלָם הַזֶּה הוּא סוֹד הָרוּחַ), and the World to Come, which will be after the resurrection (וְעוֹלָם הַבָּא שֶׁיִּהְיֶה אַחַר הַתְּחִיָּה), will be the secret of the World of Neshamah, entirely good (הוּא יִהְיֶה סוֹד עוֹלָם הַנְּשָׁמָה כֻּלּוֹ טוֹב), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), he has made it (הוּא יַעֲשֶׂנָּה), and who can say to Him, What are You doing (וּמִי יֹאמַר לוֹ מַה תַּעֲשֶׂה) (Job 9:12).

It follows (נִמְצָא), that justice requires that He have mercy upon His creatures (שֶׁהַדִּין נוֹתֵן שֶׁיְרַחֵם עַל בְּרִיּוֹתָיו), to do good to their latter end (לְהֵיטִיב לְאַחֲרִיתָם), even if they are exceedingly sinful (אֲפִלּוּ שֶׁיִּהְיוּ פּוֹשְׁעִים בְּיוֹתֵר), redemption shall be theirs (גְּאֻלָּה תִּהְיֶה לָהֶם). And if you should say (וְאִם תֹּאמַר), why does He need all this (לָמָּה לוֹ כָּל זֶה), has it not already been explained (וַהֲלֹא כְּבָר פֵּרַשְׁתִּי), this is the creation of free choice (זֶהוּ בְּרִיאַת הַבְּחִירָה), which is reward and punishment (שֶׁהוּא שָׂכָר וָעוֹנֶשׁ), and it is impossible otherwise (וְאִי אֶפְשָׁר בְּלָאו הָכִי). And the knowledge of the Holy One, blessed be He (וִידִיעָתוֹ שֶׁל הקב״ה), is not like the knowledge of flesh and blood (אֵינָהּ כִּידִיעַת בָּשָׂר וָדָם), for the knowledge of the Holy One, blessed be He (כִּי יְדִיעָתוֹ שֶׁל הקב״ה), encompasses the span of this world (מַקֶּפֶת זְמַן הָעוֹלָם הַזֶּה), from one end to the other (מִקָּצֵהוּ וְעַד קָצֵהוּ), namely (דְּהַיְינוּ), from the time of the creation of all creatures and their reincarnations (זְמַן בְּרִיאַת כָּל הַיְצוּר וְגִלְגּוּלֵיהֶם), until the final rectification (עַד הַתִּיקּוּן הָאַחֲרוֹן), when he shall go free (שֶׁיֵּצֵא לְחָפְשִׁי), to the delights of Gan Eden (אֶל תַּעֲנוּגֵי גַן עֵדֶן).

It follows (נִמְצָא), that the knowledge of the Holy One, blessed be He (שֶׁיְּדִיעָתוֹ שֶׁל הקב״ה), is for good (הִיא טוֹבָה), to remove his desire and his defilement (לְהָסִיר תַּאֲוָתוֹ וְזוּהֲמָתוֹ), which he acquired (שֶׁקִּבֵּל), until he becomes pure (עַד יִהְיֶה נָקִי), and then the end of His knowledge is for good (וְאָז סוֹף יְדִיעָתוֹ לְטוֹבָה), just as the beginning of His knowledge (כְּמוֹ תְּחִלַּת יְדִיעָתוֹ). And this is the meaning of their statement (וְזֶהוּ אוֹמְרָם), with the Holy One, blessed be He, the beginning of thought is the end of action (אֵצֶל הקב״ה, תְּחִלַּת הַמַּחֲשָׁבָה הִיא סוֹף הַמַּעֲשֶׂה), and its end is (וְסוֹפוֹ הוּא), that he shall go free without payment for his own good (שֶׁיֵּצֵא לְחָפְשִׁי חִנָּם לְטוֹבָתוֹ).

And it follows (וְנִמְצָא), that the knowledge of the Holy One, blessed be He, prevails over free choice (שֶׁיְּדִיעָתוֹ שֶׁל הקב״ה גּוֹבֶרֶת עַל הַבְּחִירָה), and a person has no claim (וְאֵין לָאָדָם טַעֲנָה), that knowledge contradicts free choice (שֶׁהַיְּדִיעָה הִיא מַכְחֶשֶׁת הַבְּחִירָה), and not according to the opinion of the philosophers (וְלֹא כְּדַעַת הַפִּילוֹסוֹפִים), who confuse the foundations of the Torah (שֶׁמְּבַלְבְּלִים יְסוֹדֵי הַתּוֹרָה), with the speculations of their confused minds (בִּסְבָרוֹת בִּלְבּוּל מֹחָם). Therefore Shlomo the King, peace be upon him, called them a strange woman (לָכֵן קְרָאָם שְׁלֹמֹה הַמֶּלֶךְ ע״ה אִשָּׁה זָרָה), when he said (בְּאוֹמְרוֹ), to guard you from the strange woman (לְשָׁמְרְךָ מֵאִשָּׁה זָרָה) (Proverbs 2:16), for their speculations come from Aristotle and his companions (שֶׁסְבָרוֹתָם בָּא מֵאַרִיסְטוֹ וְחֲבֵרָיו), sects of a foreign god (כִּתּוֹת אֵל זָר), the shells of Greece that surround faith (קְלִיפּוֹת יָוָן דְּסָחֲרָא לִמְהֵימְנוּתָא), and it is attached to the light of Nogah (וְהִיא מְדוּבֶקֶת בְּאוֹר נוֹגַהּ), but there is no Nogah within them (וְלֵית בְּהוּ נוֹגַהּ), as it is said (שֶׁנֶּאֱמַר), and brightness was around Him (וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4). And it says in the Zohar Chadash, Parashat Yitro, daf 74b (וְאוֹמֵר בַּזֹּהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ דַּף ע״ד ע״ב), and brightness was around Him (וְנֹגַהּ לוֹ סָבִיב), this is the kingdom of Greece, around them is brightness, but within them there is no brightness (דָּא אִיהוּ מַלְכוּת יָוָן דְּסָחֲרָא לוֹן נוֹגַהּ וְלָאו בְּהוּ נוֹגַהּ). For it is written concerning them, around (דִּכְתִיב בְּהוּ סָבִיב), because among all the kingdoms there are none that are as close to the path of faith as they are (בְּגִין דְּלֵית בְּכָל מַלְכוָון דְּאִינוּן קְרִיבִין לְאוֹרְחָא דִמְהֵימְנוּתָא כְּוָותֵיהּ) (Zohar, Shemot 237a), for from them emerged philosophers (שֶׁמֵּהֶם יָצְאוּ פִילוֹסוֹפִים), who wished to prove faith in God through their reasoning (וְרָצוּ לְהַכְרִיחַ בִּסְבָרָתָם אֱמוּנַת אֱלֹהוּת), and some of them strayed from the path through falsified speculations (וּמִקְצָתָם יָצְאוּ מִן הַדֶּרֶךְ בִּסְבָרוֹת מְזוּיָּפוֹת). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), here too among those shells (אַף הָכָא בְּאִינוּן קְלִיפִּין), there is none that comes as close to the brain as this one (לָאו מָאן דְּקָרִיב לְמוֹחָא כְּהַאי), and this one is surrounded by brightness, but within it there is no brightness (וְהַאי סָחֲרָא לֵיהּ נוֹגַהּ וְלָאו בֵּיהּ נוֹגַהּ), it emerges from within the brain and shines all around (נָפְקָא מִגּוֹ מוֹחָא וְנָהִיר סָחוֹר סָחוֹר). And concerning this our Rabbis of blessed memory said (וְעַל זֶה אָמְרוּ חז״ל), cursed is the man who teaches his son Greek wisdom (אָרוּר הָאָדָם הַמְלַמֵּד אֶת בְּנוֹ חָכְמַת יְוָנִית) (Sotah 49b / Baba Kama 82b).

And Rashba [Rabbi Shlomo ben Aderet], of blessed memory (וְרשב״א ז״ל), answers the philosophers (מְתָרֵץ הַפִּילוֹסוֹפִים), and says that it is the wisdom of craftsmen (וְאוֹמֵר שֶׁהִיא חָכְמַת טַרְסִיִּים), because the sages of his generation who occupied themselves with philosophical wisdom were numerous (מִפְּנֵי שֶׁרַבּוּ חַכְמֵי דוֹרוֹ שֶׁעָסְקוּ בְּחָכְמַת הַפִּילוֹסוֹפְיָא), and there was a great controversy in his days concerning the book Moreh Nevukhim [Guide for the Perplexed] (וְהָיָה מַחֲלֹקֶת גָּדוֹל בְּיָמָיו אוֹדוֹת סֵפֶר הַמּוֹרֶה נְבוּכִים), as is known (כַּנּוֹדָע), between the sages of France and Spain (בֵּין חַכְמֵי צָרְפַת וּסְפָרַד), which continued for a long time (שֶׁנִּמְשַׁךְ זְמַן רַב), and our Torah became like two Torahs (וְהָיְתָה תּוֹרָתֵינוּ כִּשְׁתֵּי תוֹרוֹת), until they excommunicated one another (עַד שֶׁהֶחֱרִימוּ זֶה אֶת זֶה). And Rashba [Rabbi Shlomo ben Aderet], of blessed memory (וְעָשָׂה רשב״א ז״ל), made peace between them (שָׁלוֹם בֵּינֵיהֶם), and judged in their favor (וְהָפַךְ בִּזְכוּתָם), but in truth (אֲבָל בֶּאֱמֶת), even the Rambam [Rabbi Moshe ben Maimon] regretted the study of philosophy at the end of his days (אֲפִלּוּ הָרַמְבַּ״ם הִשִּׂיג חֲרָטָה עַל לִמּוּד הַפִּילוֹסוֹפְיָא סוֹף יָמָיו), as is found in the book Shoshan Sodot [Rose of Mysteries] (כַּאֲשֶׁר יֵשׁ בְּסֵפֶר שׁוֹשַׁן סוֹדוֹת) (Korets edition, 1784, p. 31a). Because he saw (מִפְּנֵי שֶׁרָאָה), that in place of the Tannaim (שֶׁבִּמְקוֹם הַתַּנָּאִים), men of a foreign god were mentioned in their books (נִזְכְּרוּ בְּסִפְרֵיהֶם אַנְשֵׁי אֵל זָר), within our holy Torah (בְּתוֹרָתֵינוּ הַקְּדוֹשָׁה). Therefore no person should study their books (לָכֵן אַל יְעַיֵּן שׁוּם אָדָם בְּסִפְרֵיהֶם), even though they themselves were within the holy faith (אַף עַל פִּי שֶׁהֵם בְּעַצְמָם הָיוּ בִּכְלַל הָאֱמוּנָה הַקְּדוֹשָׁה), but I have seen many of them in our generation (אֲבָל רָאִיתִי כַּמָּה וְכַמָּה מֵהֶם בְּדוֹרֵנוּ זֶה), because of our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים), who turned to heresy because of their books and their speculations and their arguments (שֶׁנָּטוּ לְמִינוּת אוֹדוֹת סִפְרֵיהֶם וְסְבָרוֹתָם וְטַעֲנוֹתֵיהֶם). To the extent that because of our many sins (עַד שֶׁבַּעֲוֹנוֹתֵינוּ הָרַבִּים), they would mock the Talmud and the words of our Holy Torah (הָיוּ מַלְעִיגִים עַל הַתַּלְמוּד וְעַל דִּבְרֵי תּוֹרָתֵינוּ הַקְּדוֹשָׁה), whose hearts were broad and open like the entrance of the Ulam [Temple Hall] (אֲשֶׁר לִבָּם הָיָה רָחָב וּפָתוּחַ כְּפִתְחוֹ שֶׁל אוּלָם), and they alluded within them to wondrous secrets (וְרָמְזוּ בָהֶם סוֹדוֹת נִפְלָאִים), and they warned in Sefer HaKaneh [Book of the Reed] (וְהִזְהִירוּ בְּסֵפֶר הַקָּנֶה), the angels of the Shekhinah (מַלְאֲכֵי הַשְּׁכִינָה), not to materialize the statements of our Rabbis of blessed memory (שֶׁלֹּא יַגְשִׁימוּ מַאֲמְרֵי חז״ל), through speculations that arose in their minds (בִּסְבָרוֹת שֶׁעָלָה עַל רוּחָם), until their sin was mentioned in the Academy of Heaven [Metivta deRakia] (עַד שֶׁנִּזְכַּר עֲוֹנָם בִּמְתִיבְתָא דִּרְקִיעָא).

And see in the book Me’or Chayim [Light of Life] (וְעַיֵּן בְּסֵפֶר נְאוֹר הַחַיִּים), by Rabbi Yosef Ya’avetz, of blessed memory (הָרַב יוֹסֵף יַעְבֵּץ זלה״ה), the great Chassid (הֶחָסִיד הַגָּדוֹל), who mocks them in the discourse on Unity (שֶׁמַלְעִיג עֲלֵיהֶם בְּמַאֲמַר הָאַחְדוּת), in pure and polished language (בְּלָשׁוֹן צַח וּמְצוּחְצָח), and his words are absorbed within his statements (וּדְבָרָיו נִבְלָעִים בְּתוֹךְ דְּבָרָיו), for he wrote concerning the words of the philosophers (שֶׁכָּתַב עַל דִּבְרֵי הַפִּילוֹסוֹפִים), that they satisfy themselves with the children of foreigners (מַה שֶּׁמַּסְפִּיקִים עַצְמָם מִיַלְדֵי הַנָּכְרִים), and wish to materialize the words of the pure-minded, namely our holy Torah (וְרוֹצִים דִּבְרֵי נְקִיֵּי הַדַּעַת שֶׁהִיא תּוֹרָתֵינוּ הַקְּדוֹשָׁה לְהַגְשִׁימָם), in the manner of the Ralbag [Rabbi Levi ben Gershon] (עַל דֶּרֶךְ הָרַלְבַּ״ג), who wrote that the sea congealed and froze like frost (שֶׁכָּתַב שֶׁהַיָּם נִקְפָּא וְנִגְלַד כַּכְּפוֹר וְנִקְרַשׁ), and therefore stood like a heap (וְלָכֵן עָמְדוּ כְּמוֹ נֵד), and he brings proof from the expression (וּמֵבִיא רְאָיָה מִלְּשׁוֹן), the depths congealed in the heart of the sea (קָפְאוּ תְהֹמֹת בְּלֶב יָם) (Exodus 15:8), and likewise the matter of the miracle of the donkey (וְגַם עִנְיַן נֵס הָאָתוֹן), and other miracles which they wished to materialize (וְנִסִּים אֲחֵרִים שֶׁרָצוּ לְהַגְשִׁים).

Even though the Rambam [Rabbi Moshe ben Maimon] was a great Chassid (אַף עַל פִּי שֶׁהָרַמְבַּ״ם הָיָה חָסִיד גָּדוֹל), and faithful among his companions (וְנֶאֱמָן עִם חֲבֵרָיו), nevertheless one should not study these speculations of smooth speech (עִם כָּל זֶה אֵין לְעַיֵּן בִּסְבָרוֹת אֵלּוּ מִלְּשׁוֹן חֲלַקְלַקּוֹת), for the lips of the strange woman drip honey (שֶׁהֲרֵי נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה) (Proverbs 5:3), with false arguments and speculations (בְּטַעֲנוֹת וּסְבָרוֹת מְזוּיָּפִים), and attach yourself to the words of the living God (וְהַדְבֵּק עַצְמְךָ בְּדִבְרֵי אֱלֹהִים חַיִּים), of the Arizal and Rabbi Shimon bar Yochai, peace be upon them (שֶׁל הָאֲרִ״י וְהָרשב״י ע״ה), and then you shall rest and be tranquil in security (וְאָז תָּנוּחַ וְתִשְׁקוֹט לָבֶטַח), and you shall rest and stand for your lot at the end of the right hand [the final redemption] (וְתָנוּחַ וְתַעֲמֹד לְגוֹרָלְךָ לְקֵץ הַיָּמִין).