Another Introduction by Rabbi Chaim Vital, of blessed memory

עוד הקדמה למוהרח״ו זלה״ה

I, the writer (אֲנִי הַכּוֹתֵב), adjure by His great Name, may He be blessed (מַשְׁבִּיעַ בִּשְׁמוֹ הַגָּדוֹל יִת׳), every person into whose hands these pamphlets may fall (לְכָל מִי שֶׁיִּפְּלוּ הַקּוֹנְרָטְסִים אֵלּוּ לְיָדוֹ), that he read this introduction (שֶׁיִּקְרָא הַקְדָּמָה זֹאת), and if his soul desires to enter the chambers of this wisdom (וְאִם אוֹתָהּ נַפְשׁוֹ לָבוֹא בְּחַדְרֵי הַחָכְמָה זֹאת), he shall accept upon himself to complete and fulfill all that I write (יְקַבֵּל עָלָיו לִגְמוֹר וּלְקַיֵּם כָּל מַה שֶּׁאֶכְתּוֹב), and the Creator of Creation shall testify concerning him (וְיָעִיד עָלָיו יוֹצֵר בְּרֵאשִׁית), that no harm shall come to him in his body and his soul (שֶׁלֹּא יָבוֹא אֵלָיו הֶזֵּק בְּגוּפוֹ וְנַפְשׁוֹ), and in all that he possesses (וּבְכָל אֲשֶׁר לוֹ), nor to others (וְלֹא לַאֲחֵרִים), instead of one who pursues evil (תַּחַת רוֹדְפוֹ טוֹב).

And one who comes to purify himself and to draw near (וְהַבָּא לְטַהֵר וּלְקָרֵב), first of all, fear of Hashem (רֵאשִׁית הַכֹּל יִרְאַת ה׳), to attain fear of punishment (לְהַשִּׂיג יִרְאַת הָעוֹנֶשׁ), for fear of exaltedness, which is the inner fear (כִּי יִרְאַת הָרוֹמְמוּת שֶׁהִיא יִרְאָה הַפְּנִימִית), they will not attain it (לֹא יַשִּׂיגוּהוּ), except through the greatness of wisdom (רַק מִתּוֹךְ גַּדְלוּת הַחָכְמָה). And the primary intention of his pursuit in this knowledge (וְעִקַּר מַגְמָתוֹ בַּיְּדִיעָה הַזֹּאת), shall be to uproot thorns from the vineyard (יְהִי לְבַעֵר קוֹצִים מִן הַכֶּרֶם), for therefore those who engage in this wisdom are called harvesters of the field (כִּי לָכֵן נִקְרָאִים הָעוֹסְקִים בַּחָכְמָה הַזֹּאת מְחַצְּדֵי חַקְלָא). And certainly the Klipot will be aroused against him (וּבוַדַּאי שֶׁיִּתְעוֹרְרוּ הַקְּלִיפּוֹת נֶגְדּוֹ), to entice him and cause him to sin (לְפַתּוֹתוֹ וּלְהַחֲטִיאוֹ), therefore he must beware not to come to sin (לָכֵן יִזָּהֵר שֶׁלֹּא לָבוֹא לִידֵי חֵטְא), even unintentionally (אֲפִלּוּ שׁוֹגֵג), so that they have no attachment to him (שֶׁלֹּא יִהְיֶה לָהֶם שַׁיָּכוּת בּוֹ).

Therefore one must beware of leniencies (לָכֵן צָרִיךְ לִיזָּהֵר מֵהַקֵּלוֹת), for the Holy One, blessed be He, is exacting with the righteous like a hair’s breadth (כִּי הַקָּב״ה מְדַקְדֵּק עִם הַצַּדִּיקִים כְּחוּט הַשַּׂעֲרָה). Therefore one must separate himself from meat and wine (לָכֵן צָרִיךְ לִפְרוֹשׁ עַצְמוֹ מִבָּשָׂר וְיַיִן), all the days of the week (כָּל יְמוֹת הַשָּׁבוּעַ), and one needs the warning of turning from evil and doing good (וְצָרִיךְ הַזְהָרַת סוּר מֵרָע וַעֲשֵׂה טוֹב), and seek peace, seek peace (וּבַקֵּשׁ שָׁלוֹם בַּקֵּשׁ שָׁלוֹם), he must be a pursuer of peace (צָרִיךְ לִהְיוֹת רוֹדֵף שָׁלוֹם), and not be exacting in his household over a small or great matter (וְלֹא לְהַקְפִּיד בְּבֵיתוֹ עַל דָּבָר קָטָן וְגָדוֹל), and all the more so not to become angry, Heaven forbid (וְכָל שֶׁכֵּן שֶׁלֹּא יִכְעַס חַ״ו). And one must distance oneself to the utmost extreme, turn from evil (וְצָרִיךְ לְהִתְרַחֵק בְּתַכְלִית הָרִיחוּק סוּר מֵרָע):

1. To be careful with all the details of the commandments (א לִיזָּהֵר בְּכָל דִּקְדּוּקֵי מִצְוֹת), and even with the words of the Sages (וַאֲפִלּוּ בְּדִבְרֵי חֲכָמִים), for they are included in “do not turn aside” (שֶׁהֵם בִּכְלַל לֹא תָסוּר).

2. To rectify what is distorted before he comes to the World to Come (ב לְתַקֵּן הַמְעֻוָּת קֹדֶם שֶׁיָּבֹא לְעוֹה״ב).

3. He must beware of anger (ג יִזָּהֵר מֵהַכַּעַס), even at the time that he rebukes his sons (אֲפִלּוּ בְּשָׁעָה שֶׁמּוֹכִיחַ אֶת בָּנָיו), he should not become angry at all whatsoever (לֹא יִכְעַס כְּלָל וְעִקָּר).

4. He must also beware of arrogance (ד גַּם צָרִיךְ לִיזָּהֵר מֵהַגַּאֲוָה), and particularly in matters of halakhah (וּבִפְרָט בְּעִנְיַן הֲלָכָה), for its power is great (כִּי גָּדוֹל כֹּחָהּ), and arrogance in this is a grievous sin (וְהַגַּאֲוָה בָּזֶה עָוֹן פְּלִילִי).

5. In every suffering that comes upon him (ה בְּכָל צַעַר שֶׁיָּבֹא לוֹ), he should examine his deeds (יְפַשְׁפֵּשׁ בְּמַעֲשָׂיו), and return to Hashem (וְיָשׁוּב אֶל ה׳).

6. He should also immerse when necessary for him (ו גַּם יִטְבּוֹל בְּעֵת הַצֹּרֶךְ לוֹ).

7. He should also sanctify himself in marital relations (ז גַּם יְקַדֵּשׁ א״ע בְּתַשְׁמִישׁ הַמִּטָּה), that he not take pleasure (שֶׁלֹּא יֵהָנֶה).

8. He should not let any night pass (ח שֶׁלֹּא יַעֲבֹר כָּל לַיְלָה), and each night he should think about what he did during the day (וְיַחְשֹׁב בְּכָל לַיְלָה מַה שֶּׁעָשָׂה בַּיּוֹם), and confess (וְיִתְוַדֶּה).

9. He should also minimize his business dealings (ט גַּם יְמַעֵט בְּעִסְקָיו), and if he has no livelihood except through commerce (וְאִם אֵין לוֹ פַּרְנָסָה כִּי אִם ע״י מַשָּׂא וּמַתָּן), he should prepare Tuesday and Wednesday from midday onward (יָכִין יוֹם ג׳ וְיוֹם ד׳ מֵחֲצִי הַיּוֹם וָאֵילָךְ), with the intention that it is for the service of his Creator (וּבְכַוָּנָה שֶׁהוּא לַעֲבוֹדַת קוֹנוֹ).

10. Every word that is not of a commandment and necessary (י כָּל דִּבּוּר שֶׁאֵינוֹ שֶׁל מִצְוָה וְהֶכְרֵחִי), he should be cautious of it (יִהְיֶה זָהִיר מִמֶּנּוּ), and even words of a commandment he should refrain during prayer (וַאֲפִלּוּ דְּבַר מִצְוָה יִמָּנַע בִּשְׁעַת הַתְּפִלָּה). And do good (וַעֲשֵׂה טוֹב):

1. To rise at midnight (א לָקוּם בַּחֲצִי הַלַּיְלָה), and to perform the order with sackcloth and ashes and great weeping (וְלַעֲשׂוֹת הַסֵּדֶר בְּשַׂק וָאֵפֶר וּבְכִי גָדוֹל), and with intention in everything he utters with his lips (וּבְכַוָּנָה כָּל אֲשֶׁר יוֹצִיא בִּשְׂפָתָיו). And afterward he should engage in Torah as long as he is able to be without sleep (וְאַחַ״כ יַעֲסֹק בַּתּוֹרָה כָּל זְמַן שֶׁיּוּכַל לִהְיוֹת בְּלִי שֵׁנָה), provided that half an hour before dawn he awakens to engage in Torah (וּבִלְבַד שֶׁחֲצִי שָׁעָה קֹדֶם עֲלוֹת הַשַּׁחַר יִתְעוֹרֵר לַעֲסֹק בַּתּוֹרָה).

2. He should go to the synagogue before dawn (ב יֵלֵךְ לְבֵהַ״כ קֹדֶם עֲלוֹת הַשַּׁחַר), before the obligation of tallit and tefillin (קֹדֶם חִיּוּב טַלִּית וּתְפִלִּין), to be careful to be among the first ten (לְהִזָּהֵר שֶׁיִּהְיֶה מֵעֲשָׂרָה רִאשׁוֹנִים).

3. Before he enters he should place upon his heart the positive commandment “And you shall love your fellow as yourself” (ג קֹדֶם שֶׁיִּכָּנֵס יָשִׂים אֶל לִבּוֹ מ״ע וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ), and afterward he should enter (וְאַחַ״כ יִכָּנֵס).

4. To complete the hint of “tzaddik” every day (ד לְהַשְׁלִים רֶמֶז צַדִּיק בְּכָל יוֹם), which is ninety amens, four kedushot, ten kaddishim, one hundred blessings (שֶׁהוּא צ׳ אֲמֵנִים ד׳ קְדֻשּׁוֹת י׳ קַדִּישִׁים ק׳ בְּרָכוֹת).

5. That he not remove his mind from the tefillin during prayer (ה שֶׁלֹּא לְהַסִּיחַ דַּעְתּוֹ מֵהַתְּפִלִּין בְּעֵת הַתְּפִלָּה), except during the Amidah and Torah study (זוּלַת בְּעֵת הָעֲמִידָה וְעֵסֶק הַתּוֹרָה).

6. He must be engaged in Torah wrapped in tallit and tefillin (ו צָרִיךְ שֶׁיִּהְיֶה עוֹסֵק בַּתּוֹרָה מְעוּטָּף בְּטַלִּית וּתְפִלִּין).

7. To intend in prayer the intentions as written, with the help of Hashem (ז לְכַוֵּן בַּתְּפִלָּה הַכַּוָּנוֹת כְּמ״ש בְּעֶזְרַת ה׳).

8. That he place constantly before his eyes the Name of four letters, Havayah (ח שֶׁיָּשִׂים תָּמִיד נֶגֶד עֵינָיו שֵׁם בֶּן ד׳ אוֹתִיּוֹת הוי״ה), and tremble from it (וְיִזְדַּעְזַע מִמֶּנּוּ), as it is written “I have set Hashem before me always” (כְּמ״ש שִׁוִּיתִי ה׳ לְנֶגְדִּי תָּמִיד) (Psalms 16).

9. That he intend in all the blessings, particularly in the blessings of enjoyment (ט שֶׁיְּכַוֵּן בְּכָל הַבְּרָכוֹת בִּפְרָט בְּבִרְכַּת הַנֶּהֱנִין).

10. He must labor in Torah PaRDeS (י צָרִיךְ שֶׁיִּהְיֶה עָמֵל בַּתּוֹרָה פַּרְדֵּ״ס), as it is said “Or let him grasp My strength” (שֶׁנֶּאֱמַר אוֹ יַחֲזִיק בְּמָעוּזִּי) (Isaiah 27). And he should not think that secrets of Torah will be revealed to him while he is empty (וְאַל יַחְשֹׁב שֶׁיְּגַלּוּ לוֹ רָזֵי הַתּוֹרָה בִּהְיוֹתוֹ רֵיק), as it is written “He gives wisdom to the wise” (כַּדְּכְתִיב יָהֵב חָכְמְתָא לְחַכִּימִין) (Daniel 2). And he must beware not to utter with his lips in this wisdom what he did not hear from a man fit to be relied upon (וְצָרִיךְ לִיזָּהֵר שֶׁלֹּא יוֹצִיא בִּשְׂפָתָיו בְּחָכְמָה זוֹ מַה שֶּׁלֹּא שָׁמַע מֵאָדָם שֶׁרָאוּי לִסְמוֹךְ עָלָיו), and as the warning of Rashbi and his friends (וְכְּאַזְהָרַת רַשְׁבִּ״י וַחֲבֵרָיו).

The first condition for attaining wisdom (הַשָּׂגַת הַחָכְמָה תְּנַאי הָרִאשׁוֹן), is that he must minimize his speech (צָרִיךְ לְמַעֵט דִּבּוּרוֹ), and silence himself as much as possible (וְלִשְׁתּוֹךְ כָּל מַה שֶּׁיּוּכַל), so as not to utter idle speech (כְּדֵי שֶׁלֹּא לְהוֹצִיא שִׂיחָה בְּטֵלָה), as the saying of our Sages (כְּמַאֲמַר רַז״ל), “a fence for wisdom is silence” (סְיָג לַחָכְמָה שְׁתִיקָה). Another condition (גַּם תְּנַאי אַחֵר), therefore any matter of Torah that you do not understand (ע״כ דְּבַר תּוֹרָה שֶׁלֹּא תְבִינֶהוּ), you should weep over it as much as you can (תִּבְכֶּה עָלָיו כָּל מַה שֶּׁתּוּכַל). Also the ascent of the soul at night to the upper world (גַּם עֲלִיַּת הַנְּשָׁמָה בַּלַּיְלָה לָעוֹלָם הָעֶלְיוֹן), that it not wander in the vanities of the world (שֶׁלֹּא תָּשׁוּט בְּהַבְלֵי הָעוֹלָם), depends on going to sleep in weeping (תָּלוּי שֶׁתִּישַׁן בִּבְכִי), and bitterness; sadness is exceedingly reprehensible (וּמָרַת עַצְבוּת מְגוּנָּה עַד מְאֹד). And particularly for attaining wisdom and perception (וּבִפְרָט לְהַשִּׂיג חָכְמָה וְהַשָּׂגָה), there is nothing that prevents attainment more than this (אֵין לְךָ דָּבָר מוֹנֵעַ הַשָּׂגָה יוֹתֵר מִזֶּה). Also regarding a person’s attainment (גַּם בְּעִנְיַן הַשָּׂגַת הָאָדָם), there is nothing that helps like purity and immersion (אֵין לְךָ דָּבָר שֶׁמּוֹעִיל כְּמוֹ הַטָּהֳרָה וְהַטְּבִילָה), that a person be pure at all times (שֶׁיִּהְיֶה הָאָדָם טָהוֹר בְּכָל עֵת). And my master of blessed memory (וּמוֹרִי זלה״ה), despite the fact that he had the illness of rupture, that cold harmed him (עִם הֱיוֹתוֹ שֶׁהָיָה לוֹ חֹלִי הַשֶּׁבֶר שֶׁהַקּוֹר מַזִּיק לוֹ), even so he was not withheld from immersing at all times (עִכְּזֶה לֹא הָיָה מוֹנֵעַ מִלְּטַבּוֹל בְּכָל עֵת).

A copy from Rabbi Chaim Vital of blessed memory (הַעְתֵּק מִמּוֹהַרְח״ו זלה״ה), so that a person’s heart not fall when engaging in this wisdom (לְבַל יִפּוֹל לֵב הָאָדָם בְּהִתְעַסְּקוֹ בְּחָכְמָה זֹאת), as it is written (כְּמ״ש)

“Anyone who enters and does not exit—it would have been better for him not to have been created” (כָּל מָאן דְּעָאֵיל וְלָא נָפֵיק טַב לֵיהּ דְּלָא אִתְבְּרֵי). The simple meaning of the words (פְּשַׁטֵי הַדְּבָרִים), is that one who enters this wisdom must know how to enter and how to exit (שֶׁהַנִּכְנָס בְּחָכְמָה זֹאת צָרִיךְ שֶׁיֵּדַע לִכָּנֵס וְלָצֵאת). However, one who wishes to enter and does not know how to exit (אֲמְנָם מִי שֶׁרוֹצֶה לִכָּנֵס וְלֹא יָדַע לָצֵאת), and like the incident of the four who entered the Pardes (וּכְמַעֲשֵׂה דְּאַרְבָּעָה שֶׁנִּכְנְסוּ לַפַּרְדֵּ״ס), Rabbi Akiva was one of them (שֶׁרַבִּי עֲקִיבָא אֶחָד מֵהֶם), who knew how to enter and knew how to exit (שֶׁיָּדַע לִכָּנֵס וְיָדַע לָצֵאת), for he recognized and attained the matter with clarity (כִּי הִכִּיר וְהִשִּׂיג הַדָּבָר עַל בּוּרְיוֹ). However the others entered and did not attain (אֲמְנָם אֲחֵרִים נִכְנְסוּ וְלֹא הִשִּׂיגוּ), and did not know how to exit from this investigation in peace (וְלֹא יָדְעוּ לָצֵאת מִתּוֹךְ הַחֲקִירָה הַזֹּאת בְּשָׁלוֹם), and therefore Elisha Aḥer denied (וְלָזֶה כָּפַר אֱלִישָׁע אַחֵר). And behold, in the Saba of Parashat Mishpatim (וְהִנֵּה בַּסָּבָא פָּרָשַׁת מִּשְׁפָּטִים), Rabbi Shimon said, “to enter and to exit” (אָמַר בַּר יוֹחַאי לְעָיֵיל וְלִיפּוֹק וְכוּ׳). Therefore it is forbidden to engage in this wisdom (לָכֵן אָסוּר לַעֲסוֹק בַּחָכְמָה הַזֹּאת), unless one has already entered into investigations and exited in peace (אִם לֹא שֶׁכְּבָר נִכְנַס בְּחֲקִירוֹת וְיָצָא בְּשָׁלוֹם), and no confusions or doubts remained within him (וְלֹא נִשְׁאָר בְּתוֹכוֹ מְבוּכוֹת וּסְפֵקוֹת). And it appears to me (וְנִרְאֶה לִי), that the intention is not according to the simple meaning (שֶׁאֵין הַכַּוָּנָה כְּפְשׁוּטוֹ), for if so (שֶׁאִם כֵּן), there will not be found in this generation one like Rashbi (לֹא יִמָּצֵא בַּדּוֹר הַזֶּה כְּמוֹ רַשְׁבִּ״י), who would clarify his doubts for him (שֶׁיְבָאֵר לוֹ סְפֵקוֹתָיו). Therefore in my humble opinion (לָכֵן לְדַעְתִּי הַנַּעֲלָה), even if a person is assured (שֶׁגַּם אִם הָאָדָם מֻבְטָח), that although he will see many doubts and perplexing matters (שֶׁאַף עַל פִּי שֶׁיִּרְאֶה לוֹ כַּמָּה סְפֵקוֹת וּדְבָרִים תְּמוּהִים), he should say in his heart (יֹאמַר בְּלִבּוֹ), it is only from a deficiency of my intellect that I do not attain (רַק מֵחֶסְרוֹן שִׂכְלִי אֲנִי לֹא מַשִּׂיג), and not, Heaven forbid, that there is any doubt in the matter itself (וְלֹא שֶׁחַ״ו בַּדָּבָר עַצְמוֹ יֵשׁ פִּקְפּוּק). To such a person it is a mitzvah to study (לָזֶה הָאִישׁ מִצְוָה לִלְמֹד), for through this (שֶׁמִּתּוֹךְ כָּךְ), from not for its own sake one comes to for its own sake (מִתּוֹךְ שֶׁלֹּא לִשְׁמָה בָּא לִשְׁמָה). And the prohibition applies only to one who has no strength to stand in the palace of the King (וְאֵין אָסוּר אֶלָּא לְמִי שֶׁאֵין לוֹ כֹּחַ לַעֲמוֹד בְּהֵיכַל הַמֶּלֶךְ), and will come to heresy, Heaven forbid (וְיָבוֹא לִידֵי כְּפִירָה חַ״ו), and this is when he thinks (וְזֶה בְּחָשְׁבוֹ), that he is a great sage (כִּי הוּא חָכָם גָּדוֹל), and the deficiency is not from his side (וְאֵין הֶעְדֵּר מִצִּדוֹ), end of his words (עכ״ל).

A small introduction I found in Etz Chayim of Rabbi Neḥmiahp1-16, which pertains to the introduction (הַקְדָּמָה קְטַנָּה מָצָאתִי בְּעֵ״ח שֶׁל ר׳ נְחֶמְיָה הַשַּׁיָּךְ לְהַקְדָּמָה), and this is its wording (וְז״ל):

This book is from the manuscript of Rabbi Chaim Vital of blessed memory (הַס׳ הַזֶּה הוּא מִכְּת״י מוהרח״ו ז״ל), that is, from several forms (דְּהַיְינוּ מִכַּמָּה אוֹפָנִים). And at first there was found one complete book (וּבַתְּחִלָּה נִמְצָא ס׳ א׳ שָׁלֵם), beginning with these words (הַתְּחִי׳ בְּזֶה״ל): “Likutei Introductions” (לִקּוּטֵי הַקְדָּמוֹת). And the book that they placed in the middle of the book (וְהַס׳ שֶׁמָּנֻהוּ בְּאֶמְצַע הַס׳), and they called it the second edition (וְנִק׳ מַהֲדוּרָא תִּנְיָינָא), and they placed it inside afterward (וְשָׂמָנֻהוּ בִּפְנִים). Afterward small pages were found, torn and worm-eaten (אַחַ״כ נִמְצָא דַּפִּים קְטַנִּים קְרוּעִים מְתוֹלָעִים), and the sage exerted very great effort (וְטָרַח טִרְחָא גְּדוֹלָה מְאֹד הֶחָכָם), our master Rabbi Ya‘akov Tzemach, may his light shine p1-17(מוֹהַר״ר יַעֲקֹב צֶמַח נר״ו), from Jerusalem, may it be rebuilt and established (מִירוּשָׁלַיִם תּוֹב״ב), until he arranged them properly (עַד שֶׁסִּדְּרָם עַל נָכוֹן), as your eyes shall see (כַּאֲשֶׁר תֶּחֱזֶינָה עֵינֵיכֶם). And it was called the final edition (וְנִק׳ מַהֲדוּרָא בַּתְרָא), and he placed it surrounding the first book (וְשָׂמָנֻהוּ סָבִיב הַס׳ הָרִאשׁוֹן). Afterward there was found with us the manuscript of the great sage Rabbi Chaim Vital of blessed memory (אַחַ״כ נִמְצָא אֶצְלֵינוּ מִכְּת״י הֶחָכָם הַגָּדוֹל מוהרח״ו ז״ל), from the first edition (בְּמַהֲדוּרִי קַמָּא), discourses which the Rabbi of blessed memory did not mention in this composition (דְּרוּשִׁים שֶׁלֹּא הִזְכִּירָם הָרַב ז״ל בְּחִבּוּר זֶה), and we placed it also, each man in his place (וְשָׂמָנֻהוּ ג״כ אִישׁ עַל מְקוֹמוֹ), and it was called the first edition (וְנִק׳ מַהֲדוּרָא קַמָּא). And in order that every reader know the root of each matter, from where it came (וּלְמַעַן יֵדַע כָּל הַמְעַיֵּן שֹׁרֶשׁ כָּל דָּבָר מֵהֵיכָן בָּא), we wrote this (כָּתַבְנוּ זֶה), even though it appears to me (אַע״פ שֶׁנִּלְע״ד), that this way is good (שֶׁיָּפֶה דַּרְכּוֹ זֶה), that the first edition be each man under his banner (מַהֲדוּרָא קַמָּא אִישׁ עַל דִּגְלוֹ), even so (עכ״ז), we wrote these roots (כָּתַבְנוּ שָׁרָשִׁים אֵלּוּ), so that if the reader wishes to change, he may change (שֶׁאִם יִרְצֶה הַמְעַיֵּן לְשַׁנּוֹת יוּכַל לְשַׁנּוֹת). But in the second and third editions (אֲבָל בִּשְׁתֵּי הַמַּהֲדוּרוֹת ב׳ וְג׳), there is no power in our hands to change (אֵין כֹּחַ בְּיָדֵינוּ לְשַׁנּוֹת), for thus it was found in the manuscript of the Rabbi of blessed memory (כִּי כֵן נִמְצָא מִכְּת״י הָרַב זלה״ה).