Introduction of Rabbi Chaim Vital, may his merit protect us, to Sha‘ar haHakdamot

הקדמת מוהרח״ו זיע״א עַל שַׁעַר הַהַקְדָּמוֹת

Said the young one from the city (אָמַר הַצָּעִיר מֵעִיר), the lowly among the thousands, Chaim Vital (הַדַּל בְּאַלְפֵי חַיִּים וִיטָאל), son of my master and father the Rabbi Yosef Vital, of blessed memory p1-4(בֶּן לָא״א הָרַב יוֹסֵף וִיטָאל זללה״ה), when I was thirty years old (בִּהְיוֹתִי בֶּן שְׁלֹשִׁים), my strength weakened (לְכֹחַ תָּשַׁשׁ כֹּחִי), I sat astonished (יָשַׁבְתִּי מִשְׁתּוֹמֵם), and my thoughts were bewildered (וּמַחְשְׁבוֹתַי תְּמֵהִים), for harvest has passed, summer is ended, and we have not been saved (כִּי עָבַר קָצִיר כָּלָה קַיִץ וַאֲנַחְנוּ לֹא נוֹשָׁעְנוּ), no healing has arisen for our illness (רְפוּאָה לֹא עָלְתָה לְמַחֲלָתֵינוּ), there is no cure for our flesh (אֵין מָזוֹר לִבְשָׂרֵנוּ), and no remedy has arisen for our wound (וְלֹא עָלְתָה אֲרוּכָה לְמַכָּתֵינוּ), for the destruction of our Temple (לְחֻרְבַּן בֵּית מִקְדָּשֵׁנוּ), which was destroyed this day one thousand and five hundred and four years ago (הַנֶּחְרָב זֶה הַיּוֹם אֶלֶף וּתְק״ד שָׁנִים), woe to us (אוֹי לָנוּ), for the day has turned (כִּי פָּנָה הַיּוֹם), one day of the Holy One, blessed be He, which is one thousand years (יוֹם אֶחָד שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא אֶלֶף שָׁנִים), and also the shadows of evening have stretched (וְגַם נָטוּ צִלְלֵי עֶרֶב), which are five hundred and four years (שֶׁהֵם תְק״ד שָׁנִים), more than half of the second day (יוֹתֵר מֵחֲצִי הַיּוֹם הַשֵּׁנִי), and all the appointed times have ended (וְכָלוּ כָּל הַקִּצִּין), and still the son of David has not come (וַעֲדַיִן בֶּן דָּוִד לֹא בָּא), and it is known what our Sages of blessed memory said (וְנוֹדַע אֵת אֲשֶׁר אָמְרוּ רַז״ל), every generation in which the Temple is not rebuilt in its days is as though it was destroyed in its days (כָּל דּוֹר שֶׁלֹּא נִבְנָה בֵּית הַמִּקְדָּשׁ בְּיָמָיו כְּאִלּוּ נֶחְרַב בְּיָמָיו), and I set my face to investigate and to know (וָאֶתְּנָה אֶת פָּנַי לַחֲקוֹר וְלָדַעַת), what is this (מַה זֶּה), and for what reason our end and our exile have been prolonged (וְעַל מַה נִתְאָרֵךְ קִצֵּנוּ וְגָלוּתֵינוּ), and why the son of Yishai has not come (וּמַדּוּעַ לֹא בָּא בֶּן יִשַׁי), and I found sorrow for myself and sighing within me (וּמָצָאתִי אָוֶן לִי וַאֲנִינָה בְּקִרְבִּי), and my heart was faint (וְלִבִּי דָּוֵי), from one statement (מִמַּאֲמָר אֶחָד), brought in the book of the Tikkunim, Tikkun Thirty, Daf 77b (הוּבָא בְּסֵפֶר הַתִּקּוּנִים תִּקּוּן ל׳ דַּף ע״ז ע״ב), and this is its language (וְז״ל):

“It was taught: ‘And the spirit of Elohim hovered’ etc (תַּנִּינָא כְּתַב וְרוּחַ אֱלֹהִים מְרַחֶפֶת וְגו׳), what is ‘and spirit’ (מַאי וְרוּחַ), except certainly at the time when the Shekhinta descends into exile (אֶלָּא בְּוַדַּאי בִּזְמַנָא דְּשְׁכִינְתָּא נָחֲתָא בְּגָלוּתָא), this spirit blows upon those who engage in Orayta (הַאי רוּחַ נָשֵׁיב עַל אִינּוּן דְּמִתְעַסְּקִין בְּאוֹרַיְיתָא), for the sake of the Shekhinta that is found among them (בְּגִין שְׁכִינְתָּא דְּאִשְׁתְּכַחַת בֵּינַיְיהוּ), and this spirit becomes a voice and says thus (וְהַאי רוּחַ אִתְעֲבֵיד קָלָא וְאָמַר הָכִי), those who sleep the sleep of their youth (אִינּוּן דְּמִיכִין דְּשִׁנְתָּא בְּחוּרַיְיהוּ), with sealed eyes and blocked hearts (סְתִימִין עֵינִין אֲטִימֵי לִבָּא), arise and awaken for the sake of the Shekhinta (קוּמוּ וְאִתְעָרוּ לְגַבֵּי שְׁכִינְתָּא), for you have a heart without understanding to know it (דְּאִית לְכוֹן לִבָּא בְּלָא סַכְּלָתָא לְמִנְדַּע בֵּיהּ), and He is among you (וְאִיהוּ בֵּינַיְכוֹן), and the secret of the matter is ‘a voice says, call’ (וְרָזָא דְּמִלָּה קוֹל אוֹמֵר קְרָא), as in ‘Call now, is there anyone who will answer you’ etc (כְּגוֹן קְרָא נָא הֲיֵשׁ עוֹנֶךָ וְגו׳), and she says, ‘What shall I call? All flesh is grass’ (וְהִיא אוֹמְרָה מָה אֶקְרָא כָּל הַבָּשָׂר חָצִיר), all of them are like beasts that eat grass (כָּלָא אִינּוּן כִּבְעִירָא דְּאָכְלִין חָצִיר), and all their kindness is like the flower of the field (וְכָל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה), all the kindness that they do is for themselves (כָּל חֶסֶד דְּעָבְדִין לְגַרְמַיְיהוּ הוּא דְּעָבְדִין), and at that time (וּבְהַהוּא זִמְנָא), ‘And He remembered that they are flesh, a spirit that goes and does not return’ (מ״כ וַיִּזְכֹּר כִּי בָשָׂר הֵמָּה רוּחַ הוֹלֵךְ וְלֹא יָשׁוּב), this is the spirit of Messiah (דָּא אִיהוּ רוּחוֹ שֶׁל מָשִׁיחַ), woe to those who cause him to depart from the world (וַי לְהוֹן מַאן דְּגָרְמֵי דְּיוֹזִיל לֵיהּ מִן עָלְמָא), and not return to the world (וְלָא יְתוּב לְעָלְמָא), for these are those who make the Orayta dry (דְּאִילֵּין אִינּוּן דְּעָבְדִין לְאוֹרַיְיתָא יַבְשָׁה), and do not desire to engage in the wisdom of Kabbalah (וְלָא בָּעָאן לְאִשְׁתַּדְּלָא בְּחָכְמַת הַקַּבָּלָה), and they cause the spring of wisdom to be removed, which is the letter Yod (וְגָרְמִין דְּאִסְתַּלֵּק נְבִיעוּ דְּחָכְמָה דְּאִיהוּ יו״ד מִינַיְיהוּ), and only the dry letter Bet remains (וְאִשְׁתְּאֲרַת בֵּי״ת יַבְשָׁה), woe to them who cause poverty and destruction and killing and loss in the world (וַי לְהוֹן דְּגָרְמִין עַנְיוּתָא וְחַרְבָּא וּבִזָּה וְהֶרֶג וְאֹבְדָן בְּעָלְמָא), and this spirit that departed, which is the spirit of Messiah (וְהַאי רוּחַ דְּאִסְתַּלֵּק דְּאִיהוּ רוּחוֹ שֶׁל מָשִׁיחַ), as it is said (כְּמָה דְּאִתְמַר), and it is the Holy Spirit (וְאִיהוּ רוּחַ הַקֹּדֶשׁ), and it is the spirit of Chokhmah and Binah (וְאִיהוּ רוּחַ חו״ב), the spirit of counsel and might (רוּחַ עֵצָה וּגְבוּרָה), the spirit of knowledge and fear of Hashem (רוּחַ דַּעַת וְיִרְאַת ה׳).

“The second commandment is ‘And Elohim said: Let there be light’ (פִּקוּדָא תִּנְיָנָא וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר), and concerning this the Holy One, blessed be He, said (וּבְגִין דָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא), ‘I adjure you, daughters of Jerusalem, that you not arouse nor awaken love until it desires’ etc (הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם אִם תְּעִירוּ וְאִם תְּעוֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ כו׳), which is love without reward and not in order to receive reward (דְּאִיהוּ רְחִימוּ בְּלָא פְּרָס וְלָא עַל מְנָת לְקַבֵּל פְּרָס), and fear and love in order to receive reward is a maidservant (וְיִרְאָה וְאַהֲבָה עַל מְנָת לְקַבֵּל פְּרָס אִיהִי שִׁפְחָה), and ‘under three the earth trembles’ etc (וְתַחַת שָׁלֹשׁ רָגְזָה אֶרֶץ וְגו׳), ‘under a servant when he reigns, and a maidservant when she inherits her mistress’” (תַּחַת עֶבֶד כִּי יִמְלֹךְ וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ), end quote (עכ״ל).

And behold that which he said at the beginning of his words (וְהִנֵּה מַה שֶּׁאָמַר בִּתְחִלַּת דְּבָרָיו), “and even all those who engage in Orayta, all the kindness they do is for themselves” etc (וַאֲפִלּוּ כָּל אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כָּל חֶסֶד דְּעָבְדִין לְגַרְמַיְיהוּ כו׳), although its plain meaning is explained (עִם הֱיוֹת שֶׁפְּשָׁטוֹ מְבוֹאָר), and especially in our time, in our many sins (וּבִפְרָט בִּזְמַנֵּנוּ זֶה בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים), when the Torah is made into an axe to cut with (אֲשֶׁר הַתּוֹרָה נַעֲשֵׂית קַרְדּוֹם לַחְתֹּךְ בָּהּ), by some Masters of the Torah (אֵצֶל קְצָת בַּעֲלֵי תּוֹרָה), whose occupation in Torah is on condition to receive reward (אֲשֶׁר עִסְקָם בַּתּוֹרָה עַל מְנָת לְקַבֵּל פְּרָס), and with excessive doubts (וְהַסְפֵּקוֹת יְתֵרוֹת), and also by their being among the heads of yeshivot (וְגַם לִהְיוֹתָם מִכְּלַל רָאשֵׁי יְשִׁיבוֹת), and judges of the Sanhedrins (וְדִינֵי סַנְהֶדְרָאוֹת), so that their name and fragrance spread throughout the land (לִהְיוֹת שְׁמָם וְרֵיחָם נוֹדֵף בְּכָל הָאָרֶץ), and they resemble in their deeds the people of the generation of the Dispersion (וְדוֹמִים בְּמַעֲשֵׂיהֶם לְאַנְשֵׁי דּוֹר הַפְּלָגָה), who built a tower (הַבּוֹנִים מִגְדָּל), with its head in the heavens (וְרֹאשׁוֹ בַּשָּׁמַיִם), and the primary cause of their deeds is what the verse says afterward (וְעִקַּר סִבַּת מַעֲשֵׂיהֶם הִיא מַה שֶּׁאָמַר אַחַר כָּךְ הַכָּתוּב), “and let us make a name for ourselves” (וְנַעֲשֶׂה לָּנוּ שֵׁם), as is written in the Zohar, Parashat Bereshit, daf 25b (כְּכָתוּב בְּסֵפֶר הַזֹּהַר בְּפָרָשַׁת בְּרֵאשִׁית דַּף כ״ה ע״ב), and this is its language (וְז״ל):

“On the verse ‘These are the generations of the heavens and the earth’ (עַל פָּסוּק אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ), there are five types among the Erev Rav (שֶׁחֲמִשָּׁה מִינִים יֵשׁ בָּעֵרֶב רַב), and from the third type among them (וּמִן הַג׳ מִינִים מֵהֶם), is the group called the ‘Gibborim’ (הוּא הַנִּקְרָא כַּת גִּבּוֹרִים), about whom it is said (דְּעֲלַיְיהוּ אִתְמַר), ‘they are the mighty men of old, men of renown’ (הֵמָּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם), and they are from the side of those of whom it is said (וְאִינּוּן מִסִּטְרָא דְּאִילֵּין דְּאִתְמַר בְּהוֹן), ‘come, let us build for ourselves a city and a tower’ etc (הָבָה נִבְנֶה לָּנוּ עִיר וּמִגְדָּל וְגו׳), ‘and let us make a name for ourselves’ (וְנַעֲשֶׂה לָּנוּ שֵׁם), by building synagogues and study halls (בְּבִנְיַן בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת), and placing therein a Torah scroll and a crown upon his head (וְשָׂמִין בְּהוֹן סֵפֶר תּוֹרָה וַעֲטָרָה עַל רֵישֵׁיהּ), and not for its own sake (וְלָא לִשְׁמָהּ), but to make for themselves” etc (אֶלָּא לְמֶעְבַּד לוֹן כו׳).

And behold, regarding this group they said in the Gemara (וְהִנֵּה עַל הַכַּת הַזֹּאת אָמְרוּ בַּגְּמָרָא), “Anyone who engages in Torah not for its own sake (כָּל הָעוֹסֵק בַּתּוֹרָה שֶׁלֹּא לִשְׁמָהּ), it would have been better for him to never have been born (נוֹחַ לוֹ שֶׁנֶּהְפְּכָה שִׁלְיָתוֹ עַל פָּנָיו), and not come out into the air of the world” (וְלֹא יָצָא לַאֲוִיר הָעוֹלָם). And indeed these people appear astonished and humble (וְאׇמְנָם הָאֲנָשִׁים הָאֵלֶּה מַרְאִים תְּמִיהָה וַעֲנָוָה), saying that all their engagement in Torah is for its own sake (בְּאָמְרָם כִּי כָּל עִסְקָם בַּתּוֹרָה הוּא לִשְׁמָהּ).

And behold, the great sage, the tanna Rabbi Meir, peace be upon him (וְהִנֵּה הֶחָכָם הַגָּדוֹל הַתַּנָּא ר׳ מֵאִיר ע״ה), testified about them that it is not so (הֵעִיד עֲלֵיהֶם שֶׁלֹּא כֵן הוּא), when he said a general principle (בְּאָמְרוֹ לְשׁוֹן כְּלָלוּת), “Anyone who engages in Torah for its own sake merits many things” etc (כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ זוֹכֶה לִדְבָרִים הַרְבֵּה כו׳), “and the secrets of Torah are revealed to him” (וּמְגַלִּין לוֹ רָזֵי תּוֹרָה), “and he becomes like a river that does not cease” (וְנַעֲשֶׂה כְּנָהָר שֶׁאֵינוֹ פוֹסֵק), “and like a spring that strengthens on its own” (וּכְמַעְיָן הַמִּתְגַּבֵּר מֵאֵלָיו), without needing to toil and analyze it (בְּלִי הִצְטָרְכוּ לִטְרוֹחַ וּלְעַיֵּן בָּהּ), and to draw drop by drop the waters of Torah from the rock (וּלְהוֹצִיא טִפִּין טִפִּין שֶׁל מֵימֵי הַתּוֹרָה מִן הַסֶּלַע).

Behold, this shows that he is not engaged in Torah for its own sake properly (הֲרֵי זֶה מוֹרֶה שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה לִשְׁמָהּ כְּהִלְכָּתָהּ), and who is the man whose eyes would not flow with tears (וּמִי זֶה הָאִישׁ אֲשֶׁר לֹא יִזְלוּ עֵינָיו דְּמָעוֹת), when he sees this Mishnah (בְּרֹאוֹתוֹ הַמִּשְׁנָה הַזֹּאת), and sees his own deficiency and lowliness (וְרוֹאֶה חֶסְרוֹנוֹ וּפְחִיתוּתוֹ).

Indeed, although at first glance it is possible to interpret the wording of the statement in this manner (הָאֲמְנָם אַף־עַל־פִּי שֶׁלִּכְאוֹרָה אֶפְשָׁר לְפָרֵשׁ לְשׁוֹן הַמַּאֲמָר עַל אֹפֶן זֶה)p1-5, nevertheless it is a very, very difficult matter to say (עִכָּ״ז דָּבָר קָשֶׁה מְאֹד מְאֹד לוֹמַר), are we dealing with fools (וְכִי בְּשׁוֹטִים עָסְקִינַן), and not with the generality of all Torah scholars who engage in Torah (וְלֹא בִּכְלָלוּת כָּל הַתַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בַּתּוֹרָה), and the proof of this is his statement in a general manner (וְהָרְאָיָה עַל זֶה אוֹמְרוֹ דֶּרֶךְ כְּלָלוּת), “and even all those who engage in Orayta, all the kindness they do is for themselves” (וַאֲפִלּוּ כָּל אִינּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כָּל חֶסֶד דְּעָבְדִין לְגַרְמַיְיהוּ עָבְדִין), and one cannot say that the word “all” is superfluous and mistaken (וְאֵין לוֹמַר דְּמִלַּת כָּל הִיא יְתֵירָה וּמְשֻׁבֶּשֶׁת), for the verse expounds (שֶׁהֲרֵי מִקְרָא דּוֹרֵשׁ), “and all his kindness is like the flower of the field” (וְכָל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה), for it does not say “and his kindness” but “and all his kindness” (שֶׁלֹּא נֶאֱמַר וְחַסְדּוֹ אֶלָּא וְכָל חַסְדּוֹ), to allude that all Torah scholars who engage in Torah, which is called “Torat Ḥesed” by its very language (לְרַמֵּז כִּי כָּל הַתַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בַּתּוֹרָה הַנִּקְרֵאת תּוֹרַת חֶסֶד עַל לְשׁוֹנָהּ), are comparable in that kindness to the flower of the field (הֵם דּוֹמִים בַּחֶסֶד הַהוּא אֶל צִיץ הַשָּׂדֶה), because they act for themselves (מִשּׁוּם דְּלְגַרְמַיְיהוּ עָבְדִין), but the explanation of the above wording is understood from its beginning by its end (אֲבָל בֵּאוּר לְשׁוֹן הַנַּזְכָּר יֻבַּן רֵאשִׁיתוֹ מֵאַחֲרִיתוֹ), when he says “and fear and love on condition to receive reward is a maidservant, and under three the earth trembles” (בְּאָמְרוֹ וְיִרְאָה וְאַהֲבָה עַל מְנָת לְקַבֵּל פְּרָס אִיהִי שִׁפְחָה וְתַחַת שָׁלֹשׁ רָגְזָה אֶרֶץ).

And the matter is understood by what is written in Sefer ha-Zohar, Parashat Bereshit, daf 27b (וְהָעִנְיָן יֻבַּן בְּמַה שֶּׁכָּתוּב בְּסֵפֶר הַזֹּהַר בְּפָרָשַׁת בְּרֵאשִׁית דַּף כ״ז ע״ב), “And regarding this Kudsha Berikh Hu said: It is not good that the man be alone, I will make for him a help corresponding to him” (וּבְגִין דָּא אָמַר קוּדְשָׁא בְּרִיךְ הוּא לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה לוֹ עֵזֶר כְּנֶגְדּוֹ), “this Mishnah is the woman of that youth, and she is the maidservant of the Shekhinta” (דָּא מִשְׁנָה אִתְּתָא דְּהַהוּא נַעַר וְאִיהִי שִׁפְחָה דִּשְׁכִינְתָּא), “and if Israel merit, she is a help to them in exile, from the side of the permitted, pure, and fit” (וְאִי זָכוּ יִשְׂרָאֵל אִיהִי עֵזֶר לוֹן בְּגָלוּתָא מִסִּטְרָא דְּהֶתֵּר טָהוֹר כָּשֵׁר), “and if not, she is against him, from the side of the impure, invalid, and forbidden” (וְאִי לָא אִיהִי כְּנֶגְדּוֹ מִסִּטְרָא דְּטָמֵא פָּסוּל אָסוּר), etc (כו׳), “for there is no unification until the Erev Rav are erased from the world” (דְּלֵית יִחוּדָא עַד דְּעֵרֶב רַב יִתְמְחוּן מִן עָלְמָא), “and because of this Moses was buried outside the Holy Land” (וּבְגִין דָּא אִתְקְבַּר מֹשֶׁה לְבַר מֵאַרְעָא קַדִּישָׁא), “and his burial is the Mishnah that rules over the Matronita, who is the Kabbalah to Moses and the King” (וּקְבוּרְתָא דִּילֵיהּ אִיהִי מִשְׁנָה דְּשָׁלְטָא עַל מַטְרוֹנִיתָא דְּאִיהִי קַבָּלָה לְמֹשֶׁה וּמַלְכָּא), “and the Matronita is separated from her husband” (וּמַטְרוֹנִיתָא מִתְפָּרְשָׁא מִבַּעְלָהּ), “and because of this, under three the earth trembles” (וּבְגִין דָּא תַּחַת שָׁלֹשׁ רָגְזָה אֶרֶץ), “under a servant when he reigns—this is the knowledgeable maidservant” (תַּחַת עֶבֶד כִּי יִמְלֹךְ דָּא עַבְדָה יְדִיעָה), “and a maidservant—this is the Mishnah” (וְשִׁפְחָה דָּא מִשְׁנָה), “and a villain when he is sated with bread—this is the Erev Rav” (וְנָבָל כִּי יִשְׂבַּע לֶחֶם דָּא עֵרֶב רַב).

Behold it is explained that our holy Torah is included and found in all four worlds A"B"Y"A (הִנֵּה מְבֹאָר כִּי תּוֹרָתֵנוּ הַקְּדוֹשָׁה כְּלוּלָה וְנִמְצֵאת בְּכָל ד׳ עוֹלָמוֹת אבי״ע), and when it is in the world of Atzilut it is then called Kabbalah (וּבִהְיוֹתָהּ בְּעוֹלַם הָאֲצִילוּת אָז נִקְרֵאת קַבָּלָה), for there it is stripped of all garments called “Peshat” (כִּי שָׁם הִיא מֻפְשֶׁטֶת מִכָּל הַלְּבוּשִׁים הַנִּקְרָא פְּשָׁט), from the expression “I have removed my garment” (מִלָּשׁוֹן פָּשַׁטְתִּי אֶת כְּתֻנְתִּי), which refers to the aspect of external garments (שֶׁהוּא בְּחִינַת הַמַּלְבּוּשִׁים הַחִיצוֹנִיִּים), which are upon the skin of a person and are sometimes removed from him (שֶׁהוּא עַל גַּבֵּי עוֹר אָדָם הַמִּתְפַּשֵּׁט מֵעָלָיו לִפְעָמִים), and this is the essence of the term “Peshat” (וְזֶהוּ עִקָּר מִלַּת פְּשָׁט).

And indeed, in the world of Atzilut (וְאָֽמְנָם בְּעוֹלַם הָאֲצִילוּת), where the Holy One Blessed Be He sits and engages in Torah, as mentioned in the words of our Sages of blessed memory (אֲשֶׁר שָׁם הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה כַּנִּזְכָּר בְּמִדְרַשֵׁי רַז״ל), and also in the words of the Targum on the verse “My beloved is radiant and ruddy” (וְגַם בְּדִבְרֵי הַמְּתַרְגֵּם עַל פָּרָשַׁת דּוֹדִי צַח וְאָדוֹם), and as it is written “And I was beside Him as a craftsman” etc (וּכְמָה שֶׁכָּתוּב וָאֶהְיֶה אֶצְלוֹ אָמוֹן וְגו׳), which our Sages expounded regarding the creation of the world (הַנִּדְרָשׁ לְרַז״ל עַל בְּרִיאַת הָעוֹלָם), that the Holy One Blessed Be He would look into the Torah and create worlds (שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא עוֹלָמוֹת), and there is no doubt (וְאֵין סָפֵק), that not like the deeds of Adam HaRishon (כִּי לֹא כְּמַעֲשֵׂה אָדָם הָרִאשׁוֹן), and not like the deeds of the freeborn men (וְלֹא כְּמַעֲשֵׂה דְּבְנֵי חוֹרִין), and not like the deed of Balaam’s donkey (וּכְמַעֲשֵׂה אֲתוֹנוֹ שֶׁל בִּלְעָם), and similar matters (וְכַיּוֹצֵא בָּהֶם), in their literal sense (בִּהְיוֹתָם כִּפְשָׁטָם), did the Holy One Blessed Be He delight in them (הָיָה מִשְׁתַּעֲשֵׁעַ בָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא), two thousand years before the world was created (אַלְפַּיִם שָׁנָה קֹדֶם שֶׁנִּבְרָא הָעוֹלָם), and He would create worlds with them (וּבוֹרֵא בָּהֶם עוֹלָמוֹת).

Indeed, the delights of the Holy One Blessed Be He in the Torah, and His creating the worlds through it (אָֽמְנָם שַׁעֲשׁוּעֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה וְהֱיוֹתוֹ בּוֹרֵא בָהּ אֶת הָעוֹלָמוֹת), were when He engaged in the Torah in the aspect of its inner soul (הָיָה בְּהֱיוֹתוֹ עוֹסֵק בַּתּוֹרָה בִּבְחִינַת הַנְּשָׁמָה הַפְּנִימִית שֶׁבָּהּ), which is called the secrets of Torah (הַנִּקְרָא רָזֵי תּוֹרָה), which are called Ma‘aseh Merkavah (הַנִּקְרָא מַעֲשֵׂה מֶרְכָּבָה), this is the wisdom of Kabbalah, as is known to those who know (הִיא חָכְמַת הַקַּבָּלָה כַּנּוֹדָע אֶל הַיּוֹדְעִים), and the reason for this is that the world of Atzilut is exceedingly good and not evil (וְטַעַם הַדָּבָר הוּא לִהְיוֹתוֹ עוֹלַם הָאֲצִילוּת הָעֶלְיוֹן מְאֹד טוֹב וְלֹא רַע), for no Klipah can intermingle with it (דְּלָא יָכִיל לְהִתְעָרְבָא עִמֵּיהּ קְלִיפָּה), and concerning it it is said “And My glory I will not give to another” (וְעָלֶיהָ אִתְמַר וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן), as mentioned in the Book of Tikkunim, Daf 66, Tikkun 18 (כַּנִּזְכָּר בְּסֵפֶר הַתִּקּוּנִין דַּף ס״ו תִּקּוּן י״ח), and likewise in the Zohar, Parashat Bereshit, Daf 28a, see there (וְכֵן בְּסֵפֶר הַזֹּהַר בְּפָרָשַׁת בְּרֵאשִׁית דַּף כ״ח ע״א עַיֵּן שָׁם).

Therefore also the Torah that is there is only stripped of all bodily garments (וְלָכֵן גַּם הַתּוֹרָה אֲשֶׁר שָׁם אֵינֶנָּה אֶלָּא מֻפְשֶׁטֶת מִכָּל לְבוּשֵׁי הַגּוּפָנִים), whereas below, in the world of Yetzirah (מִשֶּׁאֵין כֵּן לְמַטָּה בְּעוֹלַם הַיְצִירָה), the world of Metatron (עוֹלַם דְּמַטַּטְרוֹ״ן), which is called the good servant (הַנִּקְרָא עֶבֶד טוֹב), and which is called the Tree of Knowledge of Good from one side (וְהוּא הַנִּקְרָא עֵץ הַדַּעַת טוֹב מִסִּטְרָא), and from the side of Samael, who is its Klipah, is called the evil servant (וּמִסִּטְרָא דְּסַמָּאֵל שֶׁהוּא קְלִיפִּין דִּילֵיהּ נִקְרָא עֶבֶד רַע), for the Torah that is there consists of the six orders of Mishnah (כִּי הַתּוֹרָה אֲשֶׁר שָׁם הֵם שִׁית סִדְרֵי מִשְׁנָה), which are called a maidservant as stated above (הַנִּקְרָאִים שִׁפְחָה כַּנּ״ל), and as mentioned in Parashat Bereshit there, Daf 27a (וְכַנִּזְכָּר בְּפָרָשַׁת בְּרֵאשִׁית שָׁם דַּף כ״ז ע״א).

Therefore it is called Mishnah, because there are there reversed changes (וְלָכֵן נִקְרֵאת מִשְׁנָה לְפִי שֶׁשָּׁם יֵשׁ שִׁנּוּיִים הֲפוּכִים), good from the side of the good servant—permitted, fit, pure (טוֹב מִסִּטְרָא דְּעֶבֶד טוֹב הֶתֵּר כָּשֵׁר טָהוֹר), evil from the side of the evil servant—forbidden, impure, invalid (רַע מִסִּטְרָא דְּעֶבֶד רַע אִסּוּר טָמֵא פָּסוּל). It is also from the expression “for Mordechai the Jew was second to the king” (גַּם הוּא מִלְּשׁוֹן כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ), for he was a servant, called the king’s servant (שֶׁהָיָה שִׁפְחָה הַנִּקְרָא עֶבֶד מֶלֶךְ), and “king” is also from the expression “change” (מֶלֶךְ גַּם נִקְרָא מִלְּשׁוֹן שִׁנָּה), as mentioned in Parashat Pinḥas, Daf 244b (כַּנִּזְכָּר בְּפָרָשַׁת פִּינְחָס דַּף רמ״ד ע״ב): “He arose a second time and said, Masters of the Mishnah, your souls and spirits and souls are awakened now” (קָם זִמְנָא תְּנִינָא וְאָמַר מָארֵי מַתְנִיתִין נְשָׁמָתִין וְרוּחִין וְנַפְשִׁין דִּילְכוֹן אִתְעָרוּ כְּעָן), “and remove sleep from yourselves” (וְאַעֲבִירוּ שֵׁינְתָּא מִנְּכוֹן), “for this indeed changes the path of peshat of this world” (דְּאִיהוּ וַדַּאי מְשַׁנֵּה אוֹרַח פְּשָׁט דְּהַאי עָלְמָא), “and I do not awaken you except with supernal secrets of the world to come” (וַאֲנָא לָא אִתְעַרְנָא בְּכוֹן אֶלָּא בְּרָזִין עִלָּאִין דְּעָלְמָא דְּאָתֵי), “for with them you shall neither slumber nor sleep” (דְּאַתּוּן בְּהוֹן לָא יָנוּם וְלָא יִישָׁן). And this is understood from what is written further above there (וְזֶה יֻבַּן בְּמַה שֶּׁכָּתוּב יוֹתֵר לְמַעְלָה שָׁם), “and the Rabbis of the Mishnah and the Amoraim arranged all their Talmud upon the secrets of the Orayta” (וְרַבָּנַן דְּמַתְנִיתִין וַאֲמוֹרָאֵי כָּל תַּלְמוּדָא דִּלְהוֹן עַל רָזִין דְּאוֹרַיְיתָא סִדְּרוּ לֵיהּ), and it is found that the Mishnah and the Shas are what are called the bodies of the Torah (וְנִמְצָא כִּי הַמִּשְׁנָה וְהַשַּׁ״ס הֵם הַנִּקְרָאִים גּוּפֵי תּוֹרָה).

And behold, their words are like a dream without interpretation (וְהִנֵּה דִּבְרֵיהֶם כַּחֲלוֹם בְּלִי פִּתְרוֹן), and its mysteries and inner secrets, which are called the soul of the Torah, they are the interpretation of the dream resolved in wakefulness (וְרָזֶיהָ וְסִתְרֶיהָ הַפְּנִימִיִּים הַנִּקְרָאִים נִשְׁמַת הַתּוֹרָה הֵם הֵם פִּתְרוֹן הַחֲלוֹם הַנִּפְתָּר בְּהָקִיץ), in the secret of “I sleep but my heart is awake” (בְּסוֹד אֲנִי יְשֵׁנָה וְלִבִּי עֵר), and as the Sages of blessed memory said (וּכְמַה שֶּׁאָמְרוּ חֲכָמִים ז״ל), “He has set me in darkness like the dead of old” (בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם), this is the Babylonian Talmud (זֶה תַּלְמוּד בַּבְלִי), which does not shine except through the Book of Zohar (שֶׁאֵינוֹ מֵאִיר אֶלָּא עַל יְדֵי סֵפֶר הַזֹּהַר), which are the secrets of Torah and its mysteries (הֵם הֵם רָזֵי תּוֹרָה וְסִתְרֶיהָ), about which it is said “and Torah is light” (אֲשֶׁר עֲלֵיהֶם נֶאֱמַר וְתוֹרָה אוֹר), and there is no doubt (וְאֵין סָפֵק), that just as the Yetzer [Inclination] is called servant and maidservant in relation to Atzilut (כִּי כְּמוֹ שֶׁהַיֵּצֶר נִקְרָא עֶבֶד וְשִׁפְחָה בְּעֶרֶךְ הָאֲצִילוּת), and is called Klipot and Levushin de-Chol [Weekday Garments] (וְנִקְרָא קְלִיפִּין וּלְבוּשִׁין דְּחוֹל), as mentioned in the introduction to the Book of Tikkunim, Daf 3b (כַּנִּזְכָּר בְּהַקְדָּמַת סֵפֶר הַתִּקּוּנִין דַּף ג׳ ע״ב), and this is its wording (וְז״ל), “and on weekdays He wears ten groups of angels that serve the ten Sefirot of Beri’ah” (וּבְיוֹמֵי דְּחוֹל לָבִישׁ עֶשֶׂר כִּתּוֹת דְּמַלְאָכִין דְּמְשַׁמְּשִׁין לְעֶשֶׂר סְפִירוֹת דִּבְרִיאָה), and therefore there is no wonder (וְאִם כֵּן אֵין לְהִתְמַהּ), that the Torah which is there, which is the Mishnah, is called a maidservant (כִּי הַתּוֹרָה אֲשֶׁר שָׁם שֶׁהִיא הַמִּשְׁנָה תִּהְיֶה נִקְרֵאת שִׁפְחָה), and the Klipot of the Torah of Atzilut (וּקְלִיפִּין דְּתוֹרָה דַּאֲצִילוּת), and this is the secret of “all flesh is grass” mentioned above in the first statement (וְזֶהוּ סוֹד כָּל הַבָּשָׂר חָצִיר הַנַּ״ל בַּמַּאֲמָר הָרִאשׁוֹן), for just as wheat, whose numerical value corresponds to the twenty-two letters of the Torah (כִּי כְּמוֹ שֶׁהַחִטָּה שֶׁהִיא בְּגִימַטְרִיָּא כְּמִנְיַן כ״ב אוֹתִיּוֹת הַתּוֹרָה), is hidden within many Klipot and garments (הַגְּנוּזָה תּוֹךְ כַּמָּה קְלִיפִּין וּלְבוּשִׁין), which are the bran and coarse bran and straw and chaff and grass (שֶׁהֵם הַסּוּבִּין וְהַמּוֹרְסָן וְהַתֶּבֶן וְהַקַּשׁ וְהָעֵשֶׂב), which is called grass (הַנִּקְרָא חָצִיר), so the Mishnah in relation to the secrets of the Torah is called grass (כֵּן הַמִּשְׁנָה אֵצֶל סוֹדוֹת הַתּוֹרָה נִקְרֵאת חָצִיר), and this is hinted in the Zohar, Parashat Ki Tetze, in Ra‘aya Mehemna, Daf 271b (וְזֶה נִרְמָז בְּסֵפֶר הַזֹּהַר פָּרָשַׁת כִּי תֵצֵא בְּרַעְיָא מְהֵימְנָא דַּף רְע״א ע״ב), “woe to those who eat the straw of the Orayta and do not know the secrets of the Orayta” (וַי לְאִינּוּן דְּאָכְלִין תֶּבֶן דְּאוֹרַיְיתָא וְלָא יָדְעִין בְּסִתְרֵי אוֹרַיְיתָא), “only the light and heavy matters of the Orayta” (אֶלָּא קַלִּין וְחֲמוּרִין דְּאוֹרַיְיתָא), “the light ones are the straw of the Orayta” (קַלִּין אִינּוּן תֶּבֶן דְּאוֹרַיְיתָא), “and the heavy ones are the wheat of the Orayta” (וְחֲמוּרִין אִינּוּן חִטָּה דְּאוֹרַיְיתָא), “ḥet–ṭet–heh, the Tree of Good and Evil” (ח״ט ה׳ אִילָנָא דְּטוֹב וָרָע), etc (כו׳).

And were I to expand this discourse (וְאִלּוּ בָאתִי לְהַרְחִיב דְּרוּשׁ זֶה), one hundred booklets would not suffice, without any doubt and without any exaggeration (לֹא יִסְפְּקוּ מֵאָה קוּנְטְרְסִין בְּלִי סָפֵק וּבְּלִי שׁוּם גּוּזְמָא), however the wise man has his eyes in his head (הָאֲמְנָם הֶחָכָם עֵינָיו בְּרֹאשׁוֹ), for I speak words of truth (כִּי דִּבְרֵי אֱמֶת אֲנִי אוֹמֵר), and let a person not be astonished (וְאַל יִתְמַהּ הָאָדָם), when he sees that the Zohar calls the Mishnah a maidservant and Klipot (בִּרְאוֹתוֹ סֵפֶר הַזֹּהַר אֵיךְ קוֹרֵא אֶל הַמִּשְׁנָה שִׁפְחָה וּקְלִיפִּין), for the engagement in Mishnah according to its plain sense (כִּי עֵסֶק הַמִּשְׁנָה כְּפִי פְּשָׁטָהּ), without doubt, are external garments and Klipot in the extreme (אֵין סָפֵק שֶׁהֵם לְבוּשִׁין וּקְלִיפִּין חִיצוֹנִיִּים בְּתַכְלִית), in relation to the secrets of the Torah hidden and hinted in its inner dimension (אֵצֶל סוֹדוֹת הַתּוֹרָה הַנִּגְנָזִים וְנִרְמָזִים בִּפְנִימִיּוּתָהּ), for all its plain meanings are in this world (כִּי כָּל פְּשָׁטֶיהָ הֵם בָּעוֹלָם הַזֶּה), in material, lower matters (בִּדְבָרִים חוֹמְרִיִּים תַּחְתּוֹנִים).

However, they are good Klipot for eating, like the peel of the fragrant reed (אָֽמְנָם הֵם קְלִיפִּין טוֹבִים לְמַאֲכָל כְּקְלִיפַּת קְנֵה הַבֹּשֶׂם), and therefore when they are understood according to the plain meanings of the Mishnah correctly, without error (וְלָכֵן בִּהְיוֹתָם מְבִינֵי פְּשָׁטֵי הַמִּשְׁנָה כַּהֲלָכְתָּא בְּלִי טָעוּת), it is called the Tree of Knowledge of Good (נִקְרָא עֵץ הַדַּעַת טוֹב), but when Heaven forbid they err in it (אֲבָל כַּאֲשֶׁר חַס וְשָׁלוֹם שׁוֹנִים בָּהּ), and they render impure the pure and validate the invalid and permit the forbidden (וּמְטַמְּאִים אֶת הַטָּהוֹר וּמַכְשִׁירִים אֶת הַפָּסוּל וּמַתִּירִים אֶת הָאִסּוּר), then it is transformed into the Tree of Knowledge of Evil and is bitter for them (אָז נֶהְפֶּכֶת לְעֵץ הַדַּעַת רַע וָמַר לָהֶם).

And let us now return to our first statement (וְנַחֲזוֹר עַתָּה לְמַאֲמָרֵינוּ הָרִאשׁוֹן), and explain what he said (וּלְבָאֵר מַה שֶּׁאָמַר), “and even all those who engage in Orayta, all the kindness they do” etc (וַאֲפִלּוּ כָּל אִינּוּן דְּעָסְקֵי בְּאוֹרַיְיתָא כָּל חֶסֶד דְּעָבְדִין כו׳), and he further said there (וְאָמַר עוֹד שָׁם), that the Mishnah is a maidservant (כִּי הַמִּשְׁנָה הִיא שִׁפְחָה), because she is on condition to receive reward (מִשּׁוּם דְּאִיהִי עַל מְנָת לְקַבֵּל פְּרָס), its explanation is as follows (פֵּרוּשׁ), for behold all His attributes, blessed be He, are measure for measure (כִּי הִנֵּה כָּל מִדּוֹתָיו יִתְבָּרַךְ הֵם מִדָּה כְּנֶגֶד מִדָּה), therefore those who engage in its bodily plain meanings, the good ones (וְלָכֵן הָעוֹסְקִים בִּפְשָׁטֶיהָ הַגּוּפָנִיִּים הַטּוֹבִים), about them it is said “in her left is wealth and honor” (עֲלֵיהֶם נֶאֱמַר בִּשְׂמֹאלָהּ עֹשֶׁר וְכָבוֹד), that is the reward given to them in this world (הוּא הַפְּרָס הַנִּתָּן לָהֶם בָּעוֹלָם הַזֶּה), for so is their engagement in Torah (כִּי כֵּן עִסְקָם בַּתּוֹרָה), in the aspect of their being in this world (הוּא בִּבְחִינַת הֱיוֹתָם בָּעוֹלָם הַזֶּה), in the laws of prohibition and permission, impurity and purity, etc (בְּדִינֵי אִסּוּר וְהֶתֵּר טֻמְאָה וְטָהֳרָה כו׳), and they correspond to the servant who serves his master (וְהֵם כְּנֶגֶד הָעֶבֶד הָעוֹבֵד אֶת רַבּוֹ), who certainly serves on condition to receive reward (שֶׁבְּוַדַּאי עַל מְנָת לְקַבֵּל פְּרָס), and “all the kindness they do” etc (וְכָל חֶסֶד דְּעָבְדִין כו׳), like servants and maidservants who serve their master on condition to receive reward (כַּעֲבָדִים וּשְׁפָחוֹת הַמְשַׁמְּשִׁים אֶת רַבָּם עַל מְנָת לְקַבֵּל פְּרָס).

However, those who engage in the secrets of the Torah (אָֽמְנָם הָעוֹסְקִים בְּרָזֵי הַתּוֹרָה), which are the aspect of the Torah as it is engaged with in the World to Come (שֶׁהֵם בְּחִינַת הַתּוֹרָה כְּפִי מַה שֶּׁעוֹסְקִים בָּהּ בָּעוֹלָם הַבָּא), about them it is said “length of days is in her right” (עֲלֵיהֶם נֶאֱמַר אֹרֶךְ יָמִים בִּימִינָהּ), for a world that is entirely long (לְעוֹלָם שֶׁכֻּלּוֹ אָרוֹךְ), like a son who enters before and within (כְּבֵן הַנִּכְנָס לִפְנֵי וְלִפְנִים), and serves before his father (וּמְשַׁמֵּשׁ לִפְנֵי אָבִיו), not on condition to receive reward (שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס), and it is known (וְנוֹדָע), that Tiferet of Atzilut is called “son” (כִּי ת״ת דַּאֲצִילוּת נִקְרָא בֵּן), and Metatron of Yetzirah is called “servant” (וּמַטַּטְרוֹ״ן דִּיצִירָה נִקְרָא עֶבֶד), and regarding them we pray on the day of Rosh Hashanah (וַעֲלֵיהֶם אָנוּ מִתְפַּלְּלִים בְּיוֹם רֹאשׁ הַשָּׁנָה), “if as sons, if as servants” (אִם כְּבָנִים אִם כַּעֲבָדִים).

And behold, in Midrash Kohelet the Sages of blessed memory said (וְהִנֵּה בְּמִדְרַשׁ קֹהֶלֶת אָמְרוּ רַז״ל), on the verse “for if a man live many years, let him rejoice in them all” etc (עַל פָּסוּק כִּי אִם שָׁנִים הַרְבֵּה יִשְׂמַח כו׳), and this is their wording (וְז״ל), “the Torah that a person learns is vanity before the Torah of the Messiah” p1-6(תּוֹרָה שֶׁאָדָם לוֹמֵד הֶבֶל הִיא לִפְנֵי תּוֹרָתוֹ שֶׁל מָשִׁיחַ), and if this is said regarding the Torah of the Messiah (וְאִם כֵּן נֶאֱמַר עַל תּוֹרָתוֹ שֶׁל מָשִׁיחַ), which is when they are in body and soul (שֶׁהִיא בִּהְיוֹתָם בְּגוּף וָנֶפֶשׁ), as the Sages of blessed memory said (כְּמַה שֶּׁאָמְרוּ רַז״ל), “there is no difference between this world and the days of the Messiah except subjugation of kingdoms alone” (אֵין בֵּין הָעוֹלָם הַזֶּה לִימוֹת הַמָּשִׁיחַ אֶלָּא שִׁעְבּוּד מַלְכֻיּוֹת בִּלְבַד), and that is the nullification of the dominion of wickedness (וְהוּא בִּטּוּל מַלְכוּת הָרִשְׁעָה), the external Klipah called the evil inclination (קְלִיפָּה הַחִיצוֹנָה הַנִּקְרֵאת יֵצֶר הָרָע), as the Sages of blessed memory expounded on the verse “and the wolf shall dwell with the lamb” etc (כְּמוֹ שֶׁדָּרְשׁוּ רַז״ל עַל פָּסוּק וְגָר זְאֵב עִם כֶּבֶשׂ כו׳), and adjacent to it “and the earth shall be filled with the knowledge of Hashem” (וְסָמִיךְ לֵיהּ וּמָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳), therefore the Torah of this world (וְלָכֵן תּוֹרַת הָעוֹלָם הַזֶּה), which is clothed in Klipot (הַמִּתְלַבֶּשֶׁת בִּקְלִיפִּין), due to the presence of the evil inclination called a Klipah in the world (לְסִבַּת הֱיוֹת הַיֵּצֶר הָרָע הַנִּקְרָא קְלִיפָּה מָצוּי בָּעוֹלָם), is vanity before the Torah of the Messiah (הִיא הֶבֶל לִפְנֵי תּוֹרָתוֹ שֶׁל מָשִׁיחַ), which has removed some of its garments and Klipot (שֶׁנִּתְפַּשֵּׁט קְצָת מִלְּבוּשֶׁיהָ וּקְלִיפּוֹתֶיהָ), since even human beings have been stripped of the Klipah of the evil inclination (מֵאַחַר שֶׁגַּם בְּנֵי אָדָם נִתְפַּשְּׁטוּ מִקְּלִיפַּת הַיֵּצֶר הָרָע), and all the more so, a fortiori of a fortiori (וְקַל וָחוֹמֶר בֶּן בְּנוֹ שֶׁל קַל וָחוֹמֶר), when we are above in the World to Come, the world of souls (בִּהְיוֹתֵנוּ לְמַעְלָה בָּעוֹלָם הַבָּא עוֹלַם הַנְּשָׁמוֹת), stripped of all kinds of garments entirely (נִפְשָׁטוֹת מִכָּל מִינֵי לְבוּשׁ כְּלָל), for the engagement in Torah that they have (כִּי עֵסֶק הַתּוֹרָה אֲשֶׁר לָהֶם), is only in the soul of the Torah and its inner secrets (אֵינֶנּוּ רַק בְּנִשְׁמַת הַתּוֹרָה וְסוֹדוֹתֶיהָ הַפְּנִימִיִּים).

And indeed, let no person say, “I will go and engage in the wisdom of Kabbalah” (וְאָֽמְנָם אַל יֹאמַר אָדָם אֵלְכָה לִי וְאֶעֱסֹק בְּחָכְמַת הַקַּבָּלָה), before he engages in Torah, in Mishnah and in Talmud (מִקּוֹדֶם שֶׁיַּעֲסֹק בַּתּוֹרָה בַּמִּשְׁנָה וּבַתַּלְמוּד), for our Rabbis of blessed memory already said (כִּי כְבָר אָמְרוּ רַבּוֹתֵינוּ ז״ל), “A person should not enter the Pardes unless his belly is filled with meat and wine” (אַל יִכָּנֵס אָדָם לַפַּרְדֵּס אֶלָּא אִם כֵּן מָלֵא כְּרִיסוֹ בְּבָשָׂר וְיַיִן), and behold this is comparable to a soul without a body (וַהֲרֵי זֶה דּוֹמֶה לְנְשָׁמָה בְּלִי גוּף), which has no reward or deed or reckoning (שֶׁאֵין לָהּ שָׂכָר וּמַעֲשֶׂה וְחֶשְׁבּוֹן), until it is bound within the body (עַד הֱיוֹתָהּ מִתְקַשֶּׁרֶת בְּתוֹךְ הַגּוּף), when it is complete and rectified in the commandments of the Torah (בִּהְיוֹתוֹ שָׁלֵם מְתֻקָּן בְּמִצְוֹת הַתּוֹרָה), in the six hundred and thirteen commandments (בְּתַרְי״ג מִצְוֹת).

And likewise, conversely (וְכֵן בְּהֶפֶךְ), when one engages in the wisdom of Mishnah and the Babylonian Talmud (בִּהְיוֹתוֹ עוֹסֵק בְּחָכְמַת הַמִּשְׁנָה וְהַתַּלְמוּד בַּבְלִי), and does not give a portion also to the secrets of the Torah and its mysteries (וְלֹא יִתֵּן חֵלֶק גַּם אֶל סוֹדוֹת הַתּוֹרָה וְסִתְרֶיהָ), behold this is comparable to a body sitting in darkness (כִּי הֲרֵי זֶה דּוֹמֶה לְגוּף הַיּוֹשֵׁב בְּחֹשֶׁךְ), without the soul of man, the lamp of Hashem, shining within it (בְּלִי נִשְׁמַת אָדָם נֵר ה׳ הַמְּאִירָה בְּתוֹכָהּ), in such a manner that the body is dry (בְּאוֹפֶן שֶׁהַגּוּף יָבֵשׁ), without drawing from the source of life (בִּלְתִּי שׁוֹאֵף מִמְּקוֹר חַיִּים), which is the meaning of what is said in another place, that statement mentioned above (שֶׁזֶּהוּ עִנְיַן אוֹמְרוֹ בְּמָקוֹם אַחֵר הַהוּא הַנַּ״ל), and this is its wording (וְז״ל), “These are they who make the Orayta dry and do not desire to engage in the wisdom of Kabbalah” (דְּאִילֵּין אִינּוּן דְּעָבְדִין לְאוֹרַיְיתָא יַבְשָׁה וְלָא בָּעָאן לְאִשְׁתַּדְּלָא בְּחָכְמַת הַקַּבָּלָה כו׳).

In such a manner (בְּאוֹפֶן כִּי), the Torah scholar who engages in Torah for its own sake (דְּהַתַּלְמִיד חָכָם הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ), and not for his own name, to make a name for himself (וְלֹא לִשְׁמוֹ לַעֲשׂוֹת לוֹ שֵׁם), must engage first in the wisdom of Scripture and Mishnah and Talmud (צָרִיךְ שֶׁיַּעֲסֹק בַּתְּחִלָּה בְּחָכְמַת הַמִּקְרָא וְהַמִּשְׁנָה וְהַתַּלְמוּד), according to what his intellect can bear (כְּפִי מַה שֶּׁיוּכַל שִׂכְלוֹ לִסְבּוֹל), and afterwards he should engage to know his Creator through the wisdom of truth (וְאַחַר כָּךְ יַעֲסֹק לָדַעַת אֶת קוֹנוֹ בְּחָכְמַת הָאֱמֶת), and as David, peace be upon him, commanded his son Shlomo (וּכְמוֹ שֶׁצִּוָּה דָּוִד ע״ה אֶת שְׁלֹמֹה בְנוֹ), “Know the God of your father and serve Him” (דַּע אֶת אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ).

And if this man is heavy and difficult in the matter of analysis in Talmud (וְאִם הָאִישׁ הַזֶּה יִהְיֶה כָּבֵד וְקָשֶׁה בְּעִנְיַן הָעִיּוּן בַּתַּלְמוּד), it is better for him to withdraw his hand from it (מוּטָב לוֹ שֶׁיַּנִּיחַ אֶת יָדוֹ מִמֶּנּוּ), after he has tested his fortune in this wisdom (אַחַר שֶׁבָּחַן מַזָּלוֹ בְּחָכְמָה זוֹ), and engage in the wisdom of truth (וְיַעֲסֹק בְּחָכְמַת הָאֱמֶת), and this is the meaning of what they said (וְזֶהוּ שֶׁאָמְרוּ), “Any Torah scholar who does not see a favorable sign in Talmud within five years will never see it” (כָּל תַּלְמִיד חָכָם שֶׁאֵינוֹ רוֹאֶה סִימָן יָפֶה בַּתַּלְמוּד בְּחָמֵשׁ שָׁנִים שׁוּב אֵינוֹ רוֹאֶה).

And indeed, any person who is quick in analysis (וְאָֽמְנָם כָּל הָאִישׁ שֶׁהוּא קַל לָעִיּוּן), is obligated to give a portion of one or two hours a day to the analysis of halakhah (מְחֻיָּב לָתֵת חֵלֶק שָׁעָה אוֹ ב׳ שָׁעוֹת בַּיּוֹם בְּעִיּוּן הַהֲלָכָה), and to intend and resolve the difficulty that arises in the plain sense of the halakhah (וּלְכַוֵּן וּלְתָרֵץ הַקּוּשְׁיָא הַנּוֹפֶלֶת בִּפְשָׁט הַהֲלָכָה), and he should intend that the evil Klipah from the side of the serpent Samael, the evil servant (וְיִכְוֹן כִּי אֵין הַקְּלִיפָּה הָרָעָה מִצַּד הַנָּחָשׁ סַמָּאֵל עֶבֶד רַע), clings except to the good Klipah, which is Mishnah (נֶאֱחֶזֶת אֶלָּא בַּקְּלִיפָּה הַטּוֹבָה הִיא מִשְׁנָה), Metatron, the world of Yetzirah (מַטַּטְרוֹ״ן עוֹלַם הַיְצִירָה), which is called servant and maidservant of the Matronita (הַנִּקְרָא עֶבֶד וְשִׁפְחָה דְּמַטְרוֹנִיתָא), but not to the Matronita herself (אֲבָל לֹא בְּמַטְרוֹנִיתָא), which is the inner intellect, the wisdom of truth (שֶׁהִיא הַמּוֹחַ הַפְּנִימִי חָכְמַת הָאֱמֶת), and is called the Tree of Life (וְנִקְרָא עֵץ הַחַיִּים), and concerning it it is said “I am Hashem, that is My Name” (וְעָלָיו אִתְמַר אֲנִי ה׳ הוּא שְׁמִי), in the secret that the entire Torah is the Names of the Holy One Blessed Be He (בְּסוֹד כָּל הַתּוֹרָה הִיא שְׁמוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), and “My glory I will not give to another” (וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן), for no Klipah can intermingle with it (דְּלָא יָכִיל לְאִתְעָרְבָא עִמָּהּ קְלִיפָּה), except in the Tree of Knowledge of Good and Evil (אֶלָּא בְּעֵץ הַדַּעַת טוֹב וָרָע), Mishnah—impure and pure, forbidden and permitted, fit and invalid (מִשְׁנָה טָמֵא וְטָהוֹר אָסוּר וּמֻתָּר כָּשֵׁר וּפָּסוּל). And he should intend in his study to remove the evil Klipah (וְיִכְוֹן בְּעִיּוּנוֹ לְהָסִיר הַקְּלִיפָּה הָרָעָה), which is what causes the difficulties (שֶׁהִיא הַגּוֹרֶמֶת קוּשְׁיוֹת), that a person does not understand the answers (שֶׁלֹּא יָבִין הָאָדָם תֵּרוּצִים), and to remove it from upon the Tree of Knowledge of Good and Evil (וִיסַלְּקֶנָּה מֵעַל גַּבֵּי עֵץ הַדַּעַת טוֹב וָרָע), which is the Mishnah, the maidservant of the Matronita (הִיא הַמִּשְׁנָה שִׁפְחָה דְּמַטְרוֹנִיתָא), and afterward he should intend to adorn the Matronita herself (וְאַחַר כָּךְ יְכַוֵּן לְקַשֵּׁט הַמַּטְרוֹנִיתָא עַצְמָהּ), which is the wisdom of Kabbalah (שֶׁהִיא חָכְמַת הַקַּבָּלָה), and this suffices (וְדַי בָּזֶה), for there is no place to explain this matter further (כִּי אֵין מָקוֹם בֵּאוּרוֹ שֶׁל עִנְיָן זֶה). He further said in the statement mentioned above (אָמַר עוֹד בַּמַּאֲמָר הַנַּ״ל), “and concerning this I adjured you, daughters of Jerusalem,” etc (וּבְגִין דָּא הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם כו׳), the explanation of the matter is as follows (פֵּרוּשׁ הַדְּבָרִים), for behold the great oath to Hashem was that they not arouse the redemption (כִּי הִנֵּה הָיְתָה הַשְּׁבוּעָה הַגְּדוֹלָה לֵאלֹהִים שֶׁלֹּא יְעוֹרְרוּ אֶת הַגְּאֻלָּה), until that love be with desire and good will (עַד שֶׁאוֹתָהּ הָאַהֲבָה תִּהְיֶה בְּחֵפֶץ וּבְרָצוֹן טוֹב), as it is written “until it so desires” (כְּמָה שֶׁכָּתוּב עַד שֶׁתֶּחְפָּץ), like a son who serves his father (כְּבֵן הָעוֹבֵד אֶת אָבִיו), and gazes in all his palaces (וְעוֹסֵק בְּכָל פַּלְטְרִין דִּילֵיהּ), and in all his treasuries (וּבְכָל גְּנָזִין דִּילֵיהּ), and not like a servant who serves through Mishnah (וְלֹא כְּעֶבֶד הָעוֹבֵד בְּמִשְׁנָה), and takes the maidservant on condition to receive reward (וְלוֹקֵחַ הַשִּׁפְחָה עַל מְנָת לְקַבֵּל פְּרָס).

And our Sages of blessed memory already said (וּכְבָר אָמְרוּ רַז״ל), that the time of the oath is until one thousand years (כִּי זְמַן הַשְּׁבוּעָה הוּא עַד אֶלֶף שָׁנָה), as the Sages of blessed memory said in the Baraita of Rabbi Yishma‘el in Pirkei Heikhalot (כְּמָה שֶׁאָמְרוּ ז״ל בְּבָרַיְיתָא דְּר׳ יִשְׁמָעֵאל בְּפִרְקֵי הֵיכָלוֹת), on the verse in Daniel (עַל פִּי דָּנִיֵּאל), and this is its wording (וְז״ל), “and they shall be given into his hand until a time, times, and half a time” (וְאִתְיְהִבוּן בִּידֵיהּ עַד עִדָּן וְעִדָּנִין וּפְלַג עִדָּן), and how the Holy One Blessed Be He showed Ya'akov our father the Prince of the World (וְאֵיךְ הֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב אָבִינוּ שַׂר הָעוֹלָם), who is the prince of Babylon (וְהוּא שָׂרוֹ שֶׁל בָּבֶל), seventy ascents, etc., see there (ע׳ עוּקִין כו׳ עַיֵּן שָׁם).

And likewise in the Zohar, Parashat Vayera, Daf 117a (וְכֵן בַּזֹּהַר פָּרָשַׁת וַיֵּרָא דַּף קי״ז ע״א), and this is its wording (וְז״ל), Rabbi Yosei said (אָמַר ר׳ יוֹסֵי), all this is an extended time beyond what the Companions established (כָּל דָּא אֲרִיכוּ זִמְנָא יַתִּיר מִכַּמָּה דְּאוֹקְמֵיהּ חַבְרַיָּא), that it is one day of exile of the Assembly of Israel and no more (דְּאִיהוּ יוֹמָא חַד גָּלוּתָא דְּכְנֶסֶת יִשְׂרָאֵל וְלָא יַתִּיר), as it is written “He has made me desolate; all the day I am faint” (דִּכְתִיב נְתָנַנִי שׁוֹמֵמָה כָּל הַיּוֹם דָּוֶה).

Another statement is written in Parashat Bereshit, Daf 26b and Daf 27a (עוֹד מַאֲמָר אַחֵר כָּתוּב בְּפָרָשַׁת בְּרֵאשִׁית דַּף כ״ו ע״ב וְכ״ז ע״א), “and from there it separated and became four heads” (וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים), these are the four who entered the Pardes (אִילֵּין אִינּוּן אַרְבָּעָה דְּנִכְנְסוּ לַפַּרְדֵּס), one entered Pishon—this is Mishnah (חַד עָאל בְּפִישׁוֹן פִּי שׁוֹנֶה הֲלָכוֹת), the second entered Gihon—and this is Remez (תִּנְיָנָא עָאל בְּגִיחוֹן וְדָא אִיהוּ רֶמֶ״ז), the third entered Hiddekel—one tongue and light, this is Derash (תְּלִיתָאָה עָאל בְּחִדֶּקֶל לְשָׁנָא חֲדָא וְקַלִּילָא לְדְרָשׁ), the fourth entered Perat—which is the secret of the mind, wherein is fruitfulness and multiplication (רְבִיעָאָה עָאל בְּפְרָת דְּאִיהוּ סוֹד מוֹחָא דְּבֵיהּ פְּרִיָּה וּרְבִיָּה).

Ben ‘Azzai and Ben Zoma and Elisha Aḥer entered the Klipot of the Orayta (בֶּן עֲזַאי וּבֶן זוֹמָא וֶאֱלִישָׁע אַחֵר עָאלוּ בִּקְלִיפִּין דְּאוֹרַיְיתָא), and were injured by them (הֲווֹ לָקָאן בְּהוֹן), Rabbi ‘Akiva who entered the mind (ר׳ עֲקִיבָא דְּעָאל בְּמוֹחָא), about him it is said “he entered in peace and exited in peace” (אִתְמַר בֵּיהּ נִכְנַס בְּשָׁלוֹם וְיָצָא בְּשָׁלוֹם).

Rabbi El‘azar said (אָמַר ר׳ אֶלְעָזָר), father, one day I was in the study hall, etc (אַבָּא יוֹמָא חַד הֲוֵינָא בְּבֵי מִדְרָשָׁא כו׳), because the Orayta was from two tablets (בְּגִין דְּאוֹרַיְיתָא מִתְּרֵין לוּחִין), these Moses brought down to Israel (אִילֵּין הֲוָה מֹשֶׁה נָחֵית לוֹן לְיִשְׂרָאֵל), and they did not merit them and they fell and were broken (וְלָא זָכוּ בְּהוֹן וְנָפְלוּ וְאִתְבָּרוּ), and this caused the destruction of the First and Second Temples (וְדָא גָּרִים אֲבוּדָא דְּבֵית רִאשׁוֹן וְשֵׁנִי), and He gave them others from the side of the Tree of Knowledge of Good and Evil (וִיהִיב לוֹן אַחֲרָנִין מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע), from where the Orayta was given in prohibition and permission (דְּמִתַּמָּן אִתְיְהִיבַת אוֹרַיְיתָא בְּאִסּוּר וְהֶתֵּר), from the right—life, and from the left—death (מִיָּמִינָא חַיֵּי וּמִשְּׂמָאלָא מוֹתָא), etc (כו׳).

“This is ‘and a river goes out from Eden’—certainly above, like the Tree of Life” (דָּא וְנָהָר יוֹצֵא מֵעֵדֶן בְּוַדַּאי לְעֵילָא כְּעֵץ הַחַיִּים), “to water the garden”—this is the Pardes of Metatron (לְהַשְׁקוֹת אֶת הַגָּן דָּא פַּרְדֵּס דְּמַטַּטְרוֹ״ן), where Ben ‘Azzai and Ben Zoma and Aḥer entered (דְּתַמָּן עָאלוּ בֶּן עֲזַאי וּבֶן זוֹמָא וְאַחֵר), and its Klipot are from the side of good and from the side of evil (וּקְלִיפִּין דִּילֵיהּ מִסִּטְרָא דְּטוֹב וּמִסִּטְרָא דְּרַע), and this is prohibition and permission, invalid and fit, impurity and purity, etc (וְדָא אִיהוּ אִסּוּר וְהֶתֵּר פָּסוּל וְכָשֵׁר טֻמְאָה וְטָהֳרָה כו׳), in the manner that the Companions said (כְּגוַונָא דְּאָמְרוּ חַבְרַיָּא), “masters of the Mishnah, and they embittered their lives with hard labor” (מָארֵי מַתְנִיתִין וַיְמָרְרוּ אֶת חַיֵּיהֶם בַּעֲבוֹדָה קָשָׁה), “this is a Kushya ba-Chomer [Difficulty concerning the material]; this is a Kal va-Chomer [Inference from the less stringent to the more stringent]” (דָּא קוּשְׁיָא בְּחֹמֶר דָּא קַל וָחוֹמֶר), “and with bricks—this is clarification of halakhah” (וּבִלְבֵנִים דָּא לִבּוּן הֲלָכָה), “and with all labor in the field—this is a baraita” (וּבְכָל עֲבוֹדָה בַּשָּׂדֶה דָּא בְּרַיְיתָא). All their labor—this is Mishnah (אֵת כָּל עֲבוֹדָתָם דָּא מִשְׁנָה), and if they repent in repentance (וְאִי תַּיְיבִין בִּתְשׁוּבְתָא), what is written (מַה כְּתִיב), “and Hashem showed him a tree” (וַיּוֹרֵהוּ ה׳ עֵץ), this is the Tree of Life (דָּא עֵץ הַחַיִּים), and through it “the waters were sweetened” (וּבֵיהּ וַיִּמְתְּקוּ הַמַּיִם), and this is the Messiah (וְדָּא מָשִׁיחַ), about whom it is said “and the staff of Elohim is in my hand,” etc (דְּאִתְמַר בֵּיהּ וּמַטֵּה הָאֱלֹהִים בְּיָדִי כו׳), and all of this is in exile because of them (וְכֻלָּא אִיהוּ בְּגָלוּתָא מַחֲמַת דִּילְהוֹן).

Behold, it has been explained in this statement (הִנֵּה נִתְבָּאֵר בְּמַאֲמָר זֶה), that the sin of Adam haRishon with the Tree of Knowledge of Good and Evil (כִּי עֲו‍ֹן אָדָם הָרִאשׁוֹן בְּעֵץ הַדַּעַת טוֹב וָרָע), was that he did not choose to engage in the Tree of Life, which is the wisdom of Kabbalah (הוּא שֶׁלֹּא בָּחַר לְהִתְעַסֵּק בְּעֵץ הַחַיִּים שֶׁהִיא חָכְמַת הַקַּבָּלָה), and this itself is the sin of the Erev Rav (וְזֶהוּ עַצְמוֹ עֲו‍ֹן הָעֵרֶב רַב), who say to Moses “you speak with us and we will hear” (הָאוֹמְרִים לְמֹשֶׁה דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה), with the Tree of Knowledge of Good and Evil (בְּעֵץ הַדַּעַת טוֹב וָרָע), “and let not Elohim speak with us lest we die” (וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן נָמוּת), in the secrets of Torah (בְּסִתְרֵי תּוֹרָה), according to the view of those who err (כְּסְבָרַת הַטּוֹעִים), some Torah scholars in our time (קְצָת בְּנֵי תּוֹרָה אֲשֶׁר בִּזְמַנֵּנוּ זֶה), who slander the wisdom of truth, eternal life (הַמּוֹצִיאִים שֵׁם רַע עַל חָכְמַת הָאֱמֶת חַיֵּי עוֹלָם), and say that whoever engages in it will die with shortened years, Heaven forbid (וְאוֹמְרִים שֶׁכָּל מִי שֶׁמִּתְעַסֵּק בָּהּ יָמוּת בִּקְצָרוֹת שָׁנִים ח״ו). Therefore the first tablets were broken from the side of the Tree of Life (וְלָכֵן נִשְׁבְּרוּ הַלּוּחוֹת הָרִאשׁוֹנוֹת מִסִּטְרָא דְּעֵץ הַחַיִּים), and they were given others from the side of the Tree of Knowledge of Good and Evil (וְנִתְּנוּ לָהֶם מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע), Mishnah, the maidservant of the Matronita (מִשְׁנָה שִׁפְחָה דְּמַטְרוֹנִיתָא), and this caused the destruction of the First and Second Temples (וְגָרַם אִיבּוּדָא דְּחוּרְבַּן בֵּית רִאשׁוֹן וְשֵׁנִי), and the final, bitter, and long exile (וְגָלוּת הָאַחֲרוֹן הַמַּר וְהָאָרוֹךְ), in which we are, in our many sins (אֲשֶׁר אָנוּ בּוֹ בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים), until the children of Israel return in repentance (עַד דְּיִתּוּבוּן בְּנֵי יִשְׂרָאֵל בִּתְשׁוּבְתָא), and seek Hashem their Elohim (וּבִקְּשׁוּ אֶת ה׳ אֱלֹהֵיהֶם), to recognize Him and to know Him in the secrets of Torah (לְהַכִּירוֹ וּלְיָדְעוֹ בְּרָזֵי תּוֹרָה), and know whom they serve and who is their King (וְיֵדְעוּ אֶת מִי הֵם עוֹבְדִים וּמִי הוּא מַלְכָּם), and then they will merit to engage in the wisdom of truth (וְכְדֵין יִזְכּוּ לַעֲסֹק בְּחָכְמַת הָאֱמֶת), as it is written “and Hashem showed him a tree and the waters were sweetened” (כְּמָה שֶׁכָּתוּב וַיּוֹרֵהוּ ה׳ עֵץ וַיִּמְתְּקוּ), through the Messiah (עַל יְדֵי הַמָּשִׁיחַ).

And as it is written in Parashat Naso, in Ra‘aya Mehemna, Daf 124b (וּכְמָה שֶׁכָּתוּב בְּפָרָשַׁת נָשֹׂא בְּרַעְיָא מְהֵימְנָא דַּף קכ״ד ע״ב), and this is its wording (וְז״ל), “And because Israel are destined to taste from the Tree of Life, which is this Book of Zohar, through it they will go out from exile,” etc (וּבְגִין דַּעֲתִידִין יִשְׂרָאֵל לְמִטְעַם מֵאִילָנָא דְּחַיֵּי דְּאִיהוּ הַאי סֵפֶר הַזֹּהַר יִפְקוּן בֵּיהּ מִן גָּלוּתָא כו׳), “and the Tree of Good and Evil, which is prohibition and permission, will no longer rule over Israel,” etc (וְאִילָנָא דְּטוֹב וָרָע דְּאִיהוּ אִסּוּר וְהֶתֵּר לָא שָׁלִיט עַל יִשְׂרָאֵל יַתִּיר כו׳), for then they will be like supernal angels (כִּי אָז יִהְיוּ כְּמַלְאֲכֵי עֶלְיוֹן), engaging in the wisdom of the Torah of Atzilut (עוֹסְקִים בְּחָכְמַת הַתּוֹרָה דַּאֲצִילוּת), and not in the Torah of Metatron (וְלֹא בְּתוֹרַת מַטַּטְרוֹ״ן), clothed in garments and physical narratives (מְלוּבֶּשֶׁת בִּמְלַבּוּשִׁים וְסִפּוּרִים גַּשְׁמִיִּים).

They further said in the Book of Zohar, Tikkun Six (עוֹד אָמְרוּ בְּסֵפֶר הַזֹּהַר תִּקּוּן שִׁשִּׁית), and this is its wording (וְז״ל), “and how many people will be sustained below from this composition of yours in the final generation, at the end of days, and because of it, ‘you shall proclaim liberty in the land’” (וְכַמָּה בְּנֵי נָשָׁא יִתְפַּרְנְסוּן לְתַתָּא מֵהַאי חִבּוּרָא דִּילָךְ בְּדָרָא בַּתְרָאָה בְּסוֹף יוֹמַיָּא וּבְגִינֵיהּ וְקָרָאתֶם דְּרוֹר בָּאָרֶץ). Another statement (עוֹד מַאֲמָר אַחֵר), Eliyahu the Prophet, of blessed memory, said to Rabbi Shim‘on bar Yochai (אָמַר אֵלִיָּהוּ ז״ל לְרַשְׁבִּ״י), and this is its wording (וְז״ל), “Rabbi, Rabbi, how meritorious are you” (רַבִּי רַבִּי כַּמָּה זַכָּאָה אַתְּ), “for from this composition of yours many supernal beings will be sustained” (דְּמֵהַאי חִבּוּרָא דִּילָךְ יִתְפַּרְנְסוּן כַּמָּה עִילָּאִין), “until it is revealed below at the end of days” (עַד דְּיִתְגַּלְיָא לְתַתָּא בְּסוֹף יוֹמַיָּא), “and because of it ‘each man shall return to his possession’” (וּבְגִינֵיהּ וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ כו׳).

Behold it is explained (הֲרֵי מְבֹאָר), that this sin began from Adam haRishon and until now (כִּי חֵטְא זֶה הֵחֵל מֵאָדָם הָרִאשׁוֹן וְעַד עַתָּה), and when we return in repentance to engage in this wisdom out of love (וּכְשֶׁנָּשׁוּב בִּתְשׁוּבָה לַעֲסֹק מֵאַהֲבָה בְּחָכְמָה הַזֹּאת), Israel will be redeemed speedily in our days (יִגָּאֲלוּ יִשְׂרָאֵל בִּמְהֵרָה בְּיָמֵינוּ אָמֵן).

I have surely heard the groaning of Jeremiah the Prophet (שָׁמוֹעַ שָׁמַעְתִּי נַאֲקַת יִרְמְיָהוּ הַנָּבִיא), wavering and embittering his soul (מִתְנוֹדֵד וּמִתְמַרְמֵר בְּמַר נַפְשׁוֹ), as he says (בְּאָמְרוֹ), “Until when shall I see the banner, shall I hear the sound of the shofar” (עַד מָתַי אֶרְאֶה נֵס אֶשְׁמְעָה קוֹל שׁוֹפָר), “for My people are foolish, they did not know Me,” etc (כִּי אֱוִיל עַמִּי אוֹתִי לֹא יָדָעוּ וְגו׳), “I saw the land and behold chaos,” etc (רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ וְגו׳), “I saw and behold the fruitful field,” etc (רָאִיתִי וְהִנֵּה הַכַּרְמֶל וְגו׳), “for thus said Hashem, the whole land shall be desolate, yet I will not make a full end,” etc (כִּי כֹּה אָמַר ה׳ שְׁמָמָה תִּהְיֶה כָּל הָאָרֶץ וְכָלָה לֹא אֶעֱשֶׂה וְגו׳).

The spirit of my innards pressed me (הֵצִיקַתְנִי רוּחַ בִּטְנִי), to explain these verses (לְבָאֵר פְּסוּקִים אֵלֶּה), which are truly said (הַנֶּאֱמָרִים בֶּאֱמֶת), by Jeremiah the Prophet, peace be upon him (עַל יְדֵי יִרְמְיָהוּ הַנָּבִיא ע״ה), by way of prophecy (בְּדֶרֶךְ נְבוּאָה), about this final generation (עַל הַדּוֹר הָאַחֲרוֹן הַזֶּה), when he is embittered over the length of our exile beyond its measure (בִּהְיוֹתוֹ מִתְמַרְמֵר עַל אֹרֶךְ גָּלוּתֵינוּ נוֹתָר מִשִּׁעוּרוֹ). And this is what he said, “Until when shall I see the banner” (וְזֶהוּ מַה שֶּׁאָמַר עַד מָתַי אֶרְאֶה נֵס), this is the banner and the standard of the Messiah (הוּא הַנֵּס וְהַדֶּגֶל שֶׁל הַמָּשִׁיחַ), as mentioned in Parashat Mishpatim, Daf 102a (כַּנִּזְכָּר בְּפָרָשַׁת מִשְׁפָּטִים דַּף ק״ב ע״א), and this is its wording (וְז״ל), “And they will place the banner of Messiah son of David, a lion is inscribed upon it on the right” (וְיִתּוּן נֵס דְּמָשִׁיחַ בֶּן דָּוִד אַרְיֵה רָשִׁים עֲלֵיהּ לִימִינָא), “and the banner of Messiah son of Joseph, an ox is inscribed upon it on the left,” etc (וְנֵס דְּמָשִׁיחַ בֶּן יוֹסֵף שׁוֹר רָשִׁים עֲלֵיהּ לִשְׂמָאלָא וְגו׳). “Shall I hear the sound of the shofar” (אֶשְׁמְעָה קוֹל שׁוֹפָר), this is the ingathering of the exiles that will occur after the coming of our Messiah, speedily in our days (זֶה קִבּוּץ גָּלוּיוֹת הֶעָתִיד לִהְיוֹת אַחַר בִּיאַת מְשִׁיחֵנוּ בִּמְהֵרָה בְּיָמֵינוּ אָמֵן), as mentioned in the Zohar, Parashat Toledot, Daf 139a (כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת תּוֹלְדוֹת דַּף קל״ט ע״א), and this is its wording (וְז״ל), “in the Midrash ha-Ne‘elam on the verse ‘Hashem builds Jerusalem,’ and afterwards ‘the outcasts of Israel He will gather’” (בְּמִדְרַשׁ הַנֶּעְלָם עַל פָּסוּק בּוֹנֵה יְרוּשָׁלַיִם ה׳ וְאַחַר כָּךְ נִדְחֵי יִשְׂרָאֵל יְכַנֵּס), and this is what Scripture says, “and it shall be on that day a great shofar shall be sounded,” etc (וְזֶהוּ שֶׁהַכָּתוּב אוֹמֵר וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וְגו׳).

And he gives the reason for the lengthening of the end (וְנָתַן טַעַם אֶל אֹרֶךְ הַקֵּץ), “for My people are foolish” (כִּי אֱוִיל עַמִּי), in the language of giving a reason for what was said “until when shall I see the banner” (בְּלָשׁוֹן נְתִינַת טַעַם אֶל הָאָמּוּר עַד מָתַי אֶרְאֶה נֵס), and the explanation of the matter is as follows (וּבֵאוּר הָעִנְיָן הוּא), for behold the people of the children of Israel are divided into three groups (כִּי הִנֵּה עַם בְּנֵי יִשְׂרָאֵל נֶחְלָקִים לִשְׁלֹשׁ כִּתּוֹת), one group among them is the ignoramuses, the masses of the people (כַּת אַחַת מֵהֶם הֵם עַמֵּי הָאָרֶץ הֲמוֹן הָעָם), a second group are the Torah scholars who engage in the plain meanings of the Torah (כַּת שְׁנִיָּה הֵם הַתַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בְּפִשְׁטֵי הַתּוֹרָה), and the third group are the masters of the wisdom of truth (כַּת שְׁלִישִׁית וְהִיא בַּעֲלֵי חָכְמַת הָאֱמֶת).

And behold, corresponding to the first group he said (וְהִנֵּה כְּנֶגֶד כַּת רִאשׁוֹנָה אָמַר), “for My people are foolish, they did not know Me” (כִּי אֱוִיל עַמִּי אוֹתִי לֹא יָדָעוּ), he means the masses of the people (רָצָה הֵם הֲמוֹן הָעָם), who are called simply “people” (הַנִּקְרָאִים עַם סְתָם). And corresponding to the third group (וּכְנֶגֶד כַּת שְׁלִישִׁית), they are those who engage in the secrets of the Torah and its mysteries (הֵם הָעוֹסְקִים בְּרָזֵי הַתּוֹרָה וְסוֹדוֹתֶיהָ), who are called sons (הַנִּקְרָאִים בָּנִים), as mentioned in Tikkun Four, Daf 4b (כַּנִּזְכָּר בְּתִקּוּן ד׳ דַּף ד׳ ע״ב), and this is its wording (וְז״ל), “the chicks—these are the masters of Mishnah; the sons—these are the masters of Kabbalah” (אֶפְרוֹחִים אִילֵּין מָארֵי מִשְׁנָה בָּנִים אִילֵּין מָארֵי קַבָּלָה). And about them he said “they are foolish sons and not understanding” (וַעֲלֵיהֶם אָמַר בָּנִים סְכָלִים הֵמָּה וְלֹא נְבוֹנִים), for they engage in the wisdom of truth according to what arises in their limited understanding (כִּי הֵם עוֹסְקִים בְּחָכְמַת הָאֱמֶת כְּפִי הָעוֹלֶה בְּדַעְתָּם הַקְּצָרָה), and with their weak contemplation (וּבְעִיּוּנָם הַחַלָּשׁ), and they do not descend to the depth of the matter to understand it in its truth (וְאֵינָם יוֹרְדִים לְעוֹמֶק הָעִנְיָן לְהָבִינוֹ עַל אֲמִתּוֹ), as will be explained with the help of Hashem (כְּמוֹ שֶׁנִּתְבָּאֵר בְּעֶזְרַת ה׳).

And corresponding to the group of the Sages of the plain meaning (וּכְנֶגֶד כַּת חַכְמֵי הַפְּשָׁט), those who despise engaging in the wisdom of truth (אוֹתָם אֲשֶׁר הֵם מוֹאֲסִים לַעֲסֹק בְּחָכְמַת הָאֱמֶת), which is called the Tree of Life and eternal life (הַנִּקְרֵאת עֵץ הַחַיִּים וְחַיֵּי עוֹלָם), and engage in the plain narratives in their literal sense alone (וְעוֹסְקִים בַּסִּפּוּרִים הַפְּשָׁטִיִּים בִּפְשָׁטָם לְבַד), and say that there is nothing in the Torah except the plain meaning alone, Heaven forbid (וְאוֹמְרִים שֶׁאֵין בַּתּוֹרָה אֶלָּא הַפְּשָׁט בִּלְבַד חַס וְשָׁלוֹם), which is called the Tree of Knowledge of Good and Evil as explained above (אֲשֶׁר הוּא נִקְרָא עֵץ הַדַּעַת טוֹב וָרָע כַּנַּ״ל), about them he said “they are wise to do evil, but to do good they do not know” (עֲלֵיהֶם אָמַר חֲכָמִים הֵמָּה לְהָרַע וּלְהֵיטִיב לֹא יָדָעוּ), for because they despise the Tree of Life (כִּי בְּסִבַּת הֱיוֹתָם מוֹאֲסִים בְּעֵץ הַחַיִּים), the Holy One Blessed Be He does not assist them (אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזֵר אוֹתָם), and they err in the plain meanings of the Tree of Knowledge of Good and Evil (וְהֵם שׁוֹנִים בִּפְשָׁטֵי עֵץ הַדַּעַת טוֹב וָרָע), and they overturn it into evil (וּמְהַפְּכִים אוֹתוֹ לְרַע), and they render impure the pure and forbid the permitted and invalidate the fit (וּמְטַמְּאִים אֶת הַטָּהוֹר וְאוֹסְרִים אֶת הַמּוּתָּר וּפוֹסְלִים אֶת הַכָּשֵׁר), and many stumbling blocks come forth from under their hands, in our many sins (וְתַקָּלוֹת רַבּוֹת יוֹצְאוֹת מִתַּחַת יְדֵיהֶם בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים).

And after the prophet included them in a brief manner (וְאַחַר שֶׁכְּלָל אוֹתָם הַנָּבִיא בְּדֶרֶךְ קָצָר), he returns to explain them in a detailed manner (חוֹזֵר לְבָאֲרָם דֶּרֶךְ פְּרָט). And corresponding to the first group he said (וּכְנֶגֶד הַכַּת הָרִאשׁוֹנָה אָמַר), “I saw the land and behold chaos” (רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ), these are the ignoramuses (הֵם עַמֵּי הָאָרֶץ), who are called by the name of the land (אֲשֶׁר נִקְרָאִים עַל שֵׁם הָאָרֶץ), because from there their soul was hewn (כִּי מִשָּׁם נַפְשָׁם חֻצְּבָה), as it is written “and the spirit of the beast that descends, it is below to the earth” (כְּמָה שֶׁכָּתוּב וְרוּחַ הַבְּהֵמָה הַיּוֹרֶדֶת הִיא לְמַטָּה מִן הָאָרֶץ), this is the animal spirit that they possess (הִיא הָרוּחַ הַבְּהֵמִית אֲשֶׁר לָהֶם), as it is written “and the earth brought forth a living soul according to its kind” (כְּמָה שֶׁכָּתוּב וַתּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ), for besides the body being hewn from the dust of the earth (כִּי מִלְּבַד הֱיוֹת הַגּוּף נֶחְצָב עָפָר מִן הָאֲדָמָה), also their soul was hewn from the earth according to its kind (גַּם נַפְשָׁם חֻצְּבָה מִן הָאָרֶץ לְמִינָהּ מַמָּשׁ), and it is called a living soul (וְנִקְרֵאת נֶפֶשׁ חַיָּה), for within the category of living are beasts (כִּי בִּכְלַל חַיָּה בְּהֵמָה), and so it is expounded in this passage in the Midrash ha-Ne‘elam in manuscript, see there (וְכֵן נִדְרַשׁ בְּפָרָשָׁה זוֹ בְּמִדְרַשׁ הַנֶּעְלָם בִּכְתַב יָד עַיֵּן שָׁם).

And because they are hewn from the earth (וּלְהִיוֹתָם נֶחְצָבִים מִן הָאָרֶץ), all their engagement is in settling the land (כָּל עִסְקָם הוּא בְּיִשּׁוּב הָאָרֶץ), in commerce and trade, in planting and sowing, and in building (בְּמַשָּׂא וּמַתָּן בִּנְטִיעָה וּבִזְרִיעָה וּבִבְנִיָּנִים), matters that have no benefit except for the body (דְּבָרִים שֶׁאֵין בָּהֶם תּוֹעֶלֶת רַק אֶל הַגּוּף), and they abandon eternal life, which is the Torah (וּמַנִּיחִים חַיֵּי עוֹלָם הִיא הַתּוֹרָה), as it is written “if not for My covenant day and night, I would not have set the laws of heaven and earth” (כְּמָה שֶׁכָּתוּב אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי), and they return the world to chaos and void (וּמַחֲזִירִים הָעוֹלָם לְתֹהוּ וָבֹהוּ).

For this reason he called them above fools (וּלְסִבָּה זוֹ קְרָאָם לְמַעְלָה אוֹיְלִים), when he said “for My people are foolish” (בְּאָמְרוֹ כִּי אֱוִיל עַמִּי), for there is no greater folly than this (כִּי אֵין לְךָ אִוֶּלֶת גְּדוֹלָה מִזּוֹ), to sustain their bodies and destroy their souls (לְקַיֵּם אֶת גּוּפָם וּלְהַחֲרִיב נִשְׁמָתָם). And all this was caused for them because “they did not know Me” (וְכָל זֶה גָּרַם לָהֶם כִּי אוֹתִי לֹא יָדָעוּ), and they did not engage in the Torah, which is called the Tree of Life, to give them life in the way of the life of the World to Come (וְלֹא נִתְעַסְּקוּ בַּתּוֹרָה הַנִּקְרָא עֵץ הַחַיִּים לְחַיּוֹתָם דֶּרֶךְ חַיֵּי הָעוֹלָם הַבָּא).

And corresponding to the second group (וּכְנֶגֶד הַכַּת הַשֵּׁנִיָּה), they are the Torah scholars who engage in the Torah of Hashem (הֵם הַתַּלְמִידֵי חֲכָמִים הָעוֹסְקִים בְּתוֹרַת ה׳), whose soul is hewn from the heavens and not from the earth (אֲשֶׁר נַפְשָׁם חֻצְּבָה מִן הַשָּׁמַיִם וְלֹא מִן הָאָרֶץ), he said “and to the heavens, and they have no light” (אָמַר וְאֶל הַשָּׁמַיִם וְאֵין אוֹרָם), for even though their soul is hewn from the heavens (כִּי גַּם שֶׁנַפְשָׁם חֻצְּבָה מִן הַשָּׁמַיִם), they have no light in their Torah (אֵין לָהֶם אוֹר בְּתוֹרָתָם), as it is written above in the name of our Sages of blessed memory (כְּמָה שֶׁכָּתוּב לְמַעְלָה בְּשֵׁם רַז״ל), on the verse “He has set me in darkness” (עַל פָּסוּק בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי), this is the Babylonian Talmud (זֶה תַּלְמוּד בַּבְלִי). And the wisdom of the Book of Zohar is what illuminates them (וְחָכְמַת סֵפֶר הַזֹּהַר הִיא הַמְּאִירָה אוֹתָם), and explains the matters spoken in the Talmud (וּמְבָאֶרֶת הַדְּבָרִים הַנֶּאֱמָרִים בַּתַּלְמוּד), within garments as though they were important physical matters (בְּמַלְבּוּשִׁים כְּאִלּוּ הֵם חֲשׁוּבִים גַּשְׁמִיִּים), about which it is said “and Torah is light” (אֲשֶׁר עֲלֵיהֶם נֶאֱמַר וְתוֹרָה אוֹר), and this is what he said “and to the heavens, and they have no light” (וְזֶהוּ שֶׁאָמַר וְאֶל הַשָּׁמַיִם וְאֵין אוֹרָם).

And concerning this Isaiah the Prophet prophesied in his consolations and said (וְעַל זֶה נִתְנַבֵּא יְשַׁעְיָהוּ הַנָּבִיא בְּנֶחָמוֹתָיו וְאָמַר), “and I will lead the blind in a way they did not know,” etc (וְהוֹלַכְתִּי עִוְרִים בְּדֶרֶךְ לֹא יָדָעוּ וְגו׳), for the plain Torah paths are known by their number (כִּי הַתּוֹרָה הַפְּשָׁטִית נוֹדְעוּ בְּמִסְפָּרָם), and as Rabbi Yishmael said (וּכְמָה שֶׁאָמַר ר׳ יִשְׁמָעֵאל), “by thirteen principles the Torah is expounded,” etc (בִּשְׁלֹשׁ־עֶשְׂרֵה מִדּוֹת הַתּוֹרָה נִדְרֶשֶׁת כו׳). However, the thirty-two paths of wisdom by which the world was created (אָֽמְנָם ל״ב נְתִיבוֹת הַחָכְמָה שֶׁבָּהֶם נִבְרָא הָעוֹלָם), mentioned at the beginning of Sefer Yetzirah (הַנִּזְכָּר בְּרֵישׁ סֵפֶר יְצִירָה), are not known (לֹא נוֹדְעוּ).

And behold, these thirty-two paths of the wisdom of truth (וְהִנֵּה אֵלּוּ הַל״ב נְתִיבוֹת חָכְמַת הָאֱמֶת), are concealed within the thirteen principles of the plain meaning (נֶעְלָמִים תּוֹךְ י״ג מִדּוֹת שֶׁל הַפְּשָׁט), and the totality of them together are thirty-two Alef (וּכְלָלוּת כֻּלָּם הֵם ל״ב א׳), and as stated above in the name of the Zohar in Parashat Pinḥas, Daf 244b (וּכְמָה שֶׁכָּתוּב לְמַעְלָה בְּשֵׁם הַזֹּהַר בְּפָרָשַׁת פִּינְחָס דַּף רמ״ד ע״ב), “and the Rabbis of the Mishnah and the Amoraim arranged all their Talmud upon the secrets of the Orayta” (וְרַבָּנַן דְּמַתְנִיתִין וַאֲמוֹרָאֵי כָּל תַּלְמוּדָא דִּילְהוֹן עַל רָזִין דְּאוֹרַיְיתָא סִדְּרוּ לֵיהּ).

And without doubt (וּבְלִי סָפֵק), those who engage only in the Babylonian Talmud (כִּי הָעוֹסְקִים בַּתַּלְמוּד בַּבְלִי בִּלְבַד), grope like the blind at a wall (מְגַשְּׁשִׁים כְּעִוְרִים קִיר), within the garments of the Torah (בִּלְבוּשֵׁי הַתּוֹרָה), and they have no seeing eyes into the secrets of the Torah hidden within it (וְאֵין לָהֶם עֵינַיִם רוֹאוֹת בְּרָזֵי הַתּוֹרָה הַנִּסְתָּרִים בּוֹ), for not for nothing according to their will do they rule impure or pure, forbidden or permitted, fit or invalid (כִּי לֹא עַל חִנָּם כְּפִי רְצוֹנָם פָּסְקוּ טָמֵא טָהוֹר אָסוּר וְהֶתֵּר כָּשֵׁר וּפָּסוּל), but rather from the inner dimension of the Torah (אֶלָּא מִתּוֹךְ פְּנִימִיּוּת הַתּוֹרָה), as is known to those who know grace (כַּנּוֹדָע לְיוֹדְעֵי חֵן).

And as he called them in another statement that we explained above (וּכְמוֹ שֶׁקְּרָאָם בְּמַאֲמָר אַחֵר שֶׁבֵּאַרְנוּ לְעֵיל), “sealed eyes,” etc (סְתִימִין עֵינִין כו׳), and this is what he said “Who is blind if not My servant” (וְזֶהוּ שֶׁאָמַר מִי עִוֵּר כִּי אִם עַבְדִּי). But the intent is to exclude and distinguish (אֲבָל הַכַּוָּנָה הִיא לְמַעוֹטֵי וּלְאַפְקוֹי), the Sages of truth (חַכְמֵי הָאֱמֶת), who are called sons (הַנִּקְרָאִים בָּנִים), they are the masters of Kabbalah (אִינּוּן מָארֵי קַבָּלָה), as stated above (כַּנַּ״ל).

But those who engage in Mishnah alone (אֲבָל הָעוֹסְקִים בַּמִּשְׁנָה לְבַדָּהּ), without contemplating its secrets and according to its secrets (בְּלִי הִסְתַּכְּלוּתָם בְּסוֹדוֹתֶיהָ וּכְפִי סוֹדוֹתֶיהָ), and according to that rule the laws whether forbidden or permitted (יִפְסְקוּ הַדִּינִים אִם אָסוּר וְאִם מֻתָּר), as stated above (כַּנַּ״ל), behold these are certainly blind (הִנֵּה אֵלּוּ עִוְרִים בְּוַדַּאי הֵם), and this is what he said “Who is blind except My servant” (וְזֶהוּ שֶׁאָמַר מִי עִוֵּר כִּי אִם עַבְדִּי), for one who engages in the plain meaning is called servant (כִּי הָעוֹסֵק בַּפְּשָׁט נִקְרָא עֶבֶד), as stated above (כַּנַּ״ל).

And concerning them Isaiah prophesied for the future (וַעֲלֵיהֶם נִתְנַבֵּא יְשַׁעְיָהוּ לֶעָתִיד), that they will merit to walk in a way they did not know (שֶׁיִּזְכּוּ לָלֶכֶת בְּדֶרֶךְ לֹא יָדָעוּ), this is the way of the wisdom of truth (הוּא דֶּרֶךְ חָכְמַת הָאֱמֶת), which in this world is guarded by the flame of the revolving sword and the cherubim (אֲשֶׁר בָּעוֹלָם הַזֶּה נִתַּן לַהַט הַחֶרֶב וְהַכְּרוּבִים), to guard the way of the Tree of Life (לִשְׁמוֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים), so that the secrets of the Torah not be understood except by those worthy of it (שֶׁלֹּא יֻבְּנוּ רָזֵי הַתּוֹרָה אֶלָּא לַזּוֹכִים אֵלֶיהָ), as mentioned in Parashat Naso, Daf 123a (כַּנִּזְכָּר בְּפָרָשַׁת נָשֹׂא דַּף קכ״ג ע״א), and this is its wording (וְז״ל), “and there are other guardians such as snakes, scorpions, and seraphs” (וְאִית נְטִירִין אַחֲרָנִין כְּגוֹן נְחָשִׁים עַקְרָבִין וּשְׂרָפִין), “and they guard that good so that one unfit should not enter there” (וְנָטְרִין הַהוּא טוֹב דְּלָא לֵיעוּל תַּמָּן מַאן דְּלָא אִיהוּ רָאוּי לְמֵיעַל), “for otherwise all the wicked would enter the secrets of the Orayta” (דְּאִלָּו כָּל חַיָּיבַיָּא הֲווֹ עָאלִין בְּרָזָא דְּאוֹרַיְיתָא), “and therefore one who is wicked and enters to know the secrets of the Orayta, many angels of destruction,” etc (וּבְגִין דָּא מַאן דְּאִיהוּ חַיָּיבָא וְעָאל לְמִנְדַּע רָזִין דְּאוֹרַיְיתָא וְכַמָּה מַלְאָכֵי חַבָּלָה כו׳), “confuse his thoughts,” etc (מְבַלְבְּלִין מַחֲשַׁבְתֵּיהּ כו׳).

And this is what he further said “I will make darkness before them into light” (וְזֶהוּ שֶׁאָמַר עוֹד אָשִׂים מַחְשָׁךְ לִפְנֵיהֶם לְאוֹר), for the Babylonian Talmud, which is darkness recounting the plain matters of this world (כִּי הַתַּלְמוּד בַּבְלִי שֶׁהוּא מַחְשָׁךְ הַמְּסַפֵּר בְּפְשָׁט הָעוֹלָם הַזֶּה), “I will make before them into light” (אָשִׂים לִפְנֵיהֶם לְאוֹר), and they will contemplate through it the secrets of the Orayta hidden within it (וְיִסְתַּכְּלוּ מִתּוֹכוֹ רָזִין דְּאוֹרַיְיתָא הַגְּנוּזִים בּוֹ), which are called “and Torah is light” (הַנִּקְרָא וְתוֹרָה אוֹר).

Also all the difficulties in the Talmud, about which it is said “it was taught,” and “this is what it teaches,” “something is lacking and thus it teaches,” and “let it stand unresolved” (גַּם כָּל הַקֻּשְׁיוֹת שֶׁבַּתַּלְמוּד הַנֶּאֱמָר עֲלֵיהֶן תַּנְיָא וְהָכִי קָתָנֵי חֲסוּרֵי מְחַסְּרָא וְהָכִי קָתָנֵי וְתֵיקוּ), all of these appear in our eyes as crooked matters (כָּל אֵלּוּ נִרְאִים בְּעֵינֵינוּ מְעֻקָּשִׁים), they will return to straightness (יַחְזְרוּ לְמִישׁוֹר), and one will see how the language was compelled to be stated in this deficient and twisted manner (וְיִרְאוּ אֵיךְ הֻכְרַח הַלָּשׁוֹן לְהֵאָמֵר בַּלָּשׁוֹן הַזֶּה הֶחָסֵר וְהַמְעֻקָּשׁ), because of the hidden allusions of the Torah concealed and hinted within it (לְסִבַּת רִמְזֵי הַתּוֹרָה הַנִּסְתָּרִים וְהַנִּרְמָזִים בּוֹ).

And let no person say therefore, from now on I am exempt and permitted from engaging in this wisdom until the World to Come (וְאַל יֹאמַר אָדָם אִם כֵּן מֵעַתָּה אֲנִי פָטוּר וּמֻתָּר מִלְּהִתְעַסֵּק בַּחָכְמָה הַזֹּאת עַד לֶעָתִיד לָבוֹא), for in this world there is no power to know them (כִּי בָּעוֹלָם הַזֶּה אֵין כֹּחַ לְיוֹדְעָם), and therefore Scripture said “these things I have done and I have not forsaken them” (וְלָכֵן אָמַר הַכָּתוּב אֵלֶּה הַדְּבָרִים עָשִׂיתִי וְלֹא עֲזַבְתִּים), and our Sages of blessed memory said “I will do, I will forsake them” is not written (וְאָמְרוּ רַז״ל אֶעֱשֶׂה אֶעֱזֹבָם לֹא כְתִיב), for I have already done them for Rabbi Akiva and his friends (שֶׁכְּבָר עֲשִׂיתִים לְרַבִּי עֲקִיבָא וַחֲבֵירָיו), and as our Sages of blessed memory said about Rabbi Akiva (וּכְמָה שֶׁאָמְרוּ ז״ל עַל ר׳ עֲקִיבָא), that he would sit and expound upon every thorn and thorn heaps upon heaps of laws (שֶׁהָיָה יוֹשֵׁב וְדוֹרֵשׁ עַל כָּל קוֹץ וְקוֹץ תִּלֵּי תִלִּים שֶׁל הֲלָכוֹת), and therefore it is not an empty matter (וְאִם כֵּן לֹא דָבָר רֵיק הוּא), and if it is empty it is from you (וְאִם רֵיק הוּא מִכֶּם), and you do not desire to know although it is in your hands and in your choice (וְאֵינְכֶם חֲפֵצִים לָדַעַת עִם שֶׁהוּא בְּיֶדְכֶם וּבִבְחִירַתְכֶם), and behold Rabbi Akiva attained in this world these secrets (וַהֲרֵי ר׳ עֲקִיבָא הִשִּׂיג בָּעוֹלָם הַזֶּה לְסוֹדוֹת אֵלּוּ).

And behold this is correct, as it is said in the Mishnah “from the death of Rabbi Akiva the glory of the Torah was annulled” (וְהִנֵּה זֶהוּ הַנָּכוֹן כְּמָה שֶׁנֶּאֱמַר בַּמִּשְׁנָה מִשֶּׁמֵּת ר׳ עֲקִיבָא בָּטַל כְּבוֹד הַתּוֹרָה), and the commentators explained that he knew how to answer and expound upon every thorn and thorn heaps upon heaps of laws (וּפֵרְשׁוּ הַמְּפָרְשִׁים שֶׁהָיָה יוֹדֵעַ לְהָשִׁיב וְלִדְרוֹשׁ עַל כָּל קוֹץ וְקוֹץ תִּלֵּי תִלִּים שֶׁל הֲלָכוֹת), and this is the glory of the Torah and its splendor and its beauty (וְזֶהוּ כְּבוֹד הַתּוֹרָה וַהֲדָרָהּ וְיָפְיָהּ).

And this, in my view, is the explanation of the Mishnah “Rabbi Yehoshua ben Levi said: every day a Heavenly Voice goes out from Mount Horeb and proclaims and says: woe to the creatures because of the insult to the Torah” (וְזֶה אֶצְלִי פֵּרוּשׁ הַמִּשְׁנָה אָמַר ר׳ יְהוֹשֻׁעַ בֶּן לֵוִי בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וּמַכְרֶזֶת וְאוֹמֶרֶת אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה), for without doubt when they engage only in its plain meanings and its narratives it dons the garments of its widowhood and sackcloth is placed as its covering (כִּי בְּלִי סָפֵק בִּהְיוֹתָם עוֹסְקִים בִּפְשָׁטֶיהָ וּבְסִפּוּרֶיהָ לְבַד הִיא לוֹבֶשֶׁת בִּגְדֵי אַלְמְנוּתֶיהָ וְשַׂק הֻשַּׁת כְּסוּתָהּ), and all the nations will say to Israel “what is your beloved more than another beloved, what is your Torah more than our Torah, behold even your Torah is stories of the vanities of the world” (וְכָל הָאֻמּוֹת יֹאמְרוּ לְיִשְׂרָאֵל מַה דּוֹדֵךְ מִדּוֹד מַה תּוֹרַתְכֶם מִתּוֹרָתֵנוּ הֲלֹא גַּם תּוֹרַתְכֶם סִפּוּרִים בְּהַבְלֵי הָעוֹלָם), there is no greater insult to the Torah than this (אֵין עֶלְבּוֹן תּוֹרָה גָּדוֹל מִזֶּה). Therefore woe to the creatures because of the insult to the Torah (וְלָכֵן אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה), and they do not engage in the wisdom of Kabbalah which gives honor to the Torah (וְאֵינָם עוֹסְקִים בְּחָכְמַת הַקַּבָּלָה שֶׁהִיא נוֹתֶנֶת כָּבוֹד לַתּוֹרָה), for they prolong the exile and all the evils that rush to come into the world (כִּי הֵם מַאֲרִיכִים הַגָּלוּת וְכָל הָרָעוֹת הַמִּתְרַגְּשׁוֹת לָבוֹא בָּעוֹלָם), as stated above in the statement with which we began this introduction (כַּנַּ״ל בַּמַּאֲמָר שֶׁהִתְחַלְנוּ בְּהַקְדָּמָתֵנוּ זוֹ).

And this itself is the Heavenly Voice that proclaims every day (וְזֶה עַצְמוֹ הוּא הַבַּת קוֹל הַמַּכְרִיזָה בְּכָל יוֹם), and it is alluded to in the verse “a voice says: call” (וְנִרְמָז בַּפָּסוּק קוֹל אוֹמֵר קְרָא). And concerning this they also said in the Zohar, Parashat Beha‘alotekha, Daf 152a (וְעַל כָּזֶה אָמְרוּ גַּם כֵּן בְּסֵפֶר הַזֹּהַר פָּרָשַׁת בְּהַעֲלֹתְךָ דַּף קנ״ב ע״א), and this is its wording (וְז״ל), Rashbi said “woe to that person who says that this comes to show mere stories and mundane matters” (רַשְׁבִּי אָמַר וַי לְהַהוּא בַּר נָשָׁא דְּאָמַר דְּהָא אֲתָא לְאַחְזָאָה סִפּוּרִין בְּעָלְמָא וּמִלֵּי דְהֶדְיוֹטֵי כו׳), and furthermore this matter of the Orayta is the garment of the Orayta (וְעוֹד הָאִי מִלָּה דְּאוֹרַיְיתָא לְבוּשָׁא דְּאוֹרַיְיתָא אִיהִי), and whoever thinks that that garment itself is the Orayta literally and nothing else (וּמַאן דְּחָשִׁיב דְּהַהוּא לְבוּשָׁא אִיהוּ אוֹרַיְיתָא מַמָּשׁ וְלָא מִלָּה אַחֲרָא), may his spirit burst and he shall have no portion in the World to Come (תִּפַּח רוּחֵיהּ וְלָא יְהֵא לֵיהּ חוּלְקָא בְּעָלְמָא דְּאָתֵי). And for this reason David, peace be upon him, said “open my eyes and I shall behold wonders from Your Torah” (וּבְגִין כָּךְ אָמַר דָּוִד ע״ה גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ), that which is beneath this garment of the Orayta (מַה דְּתַחוֹת הַאי לְבוּשָׁא דְּאוֹרַיְיתָא כו׳), fools of the world do not look except at that garment which is the story of the Orayta and nothing more (טִפְשִׁין דְּעָלְמָא לָא מִסְתַּכְּלִין אֶלָּא בְּהַהוּא לְבוּשָׁא דְּאִיהוּ סִפּוּרָא דְּאוֹרַיְיתָא וְלָא יַתִּיר). There is another statement similar to this in the same passage itself, Daf 149b (עוֹד יֵשׁ מַאֲמָר אַחֵר כַּיּוֹצֵא בָּזֶה בַּפָּרָשָׁה הַנִּזְכֶּרֶת עַצְמָהּ דַּף קמ״ט ע״ב), and this is its wording (וְז״ל), “and whoever says that that story of the Orayta comes only to show that story” (וּמַאן דְּאָמַר דְּהַהוּא סִפּוּרָא דְּאוֹרַיְיתָא לְאַחְזָאָה עַל הַהוּא סִפּוּרָא בִּלְחֹד קָא אֲתֵי), “if so, it is not the Supernal Orayta, the Holy Orayta” (דְּאִי הָכִי לָא אִיהִי אוֹרַיְיתָא עִלָּאָה אוֹרַיְיתָא קַדִּישָׁא כו׳).

And behold, among the Sages of the plain meaning themselves there are two categories (וְהִנֵּה בַּחַכְמֵי הַפְּשָׁט עַצְמָם ב׳ בְּחִינוֹת), if the group consists of those who fear Hashem and engage in it for the sake of Heaven (אִם הַכַּת שֶׁהֵם יִרְאֵי ה׳ וְעוֹסְקִים בָּהּ לְשֵׁם שָׁמַיִם), but they have remained within the darkness from their youth (אֶלָּא שֶׁנִּשְׁאֲרוּ בְּתוֹךְ הַחֹשֶׁךְ מִנְּעוּרֵיהֶם), and they did not study the secrets of the Torah (וְלֹא לָמְדוּ סוֹדוֹת הַתּוֹרָה), and they fear to touch them (וּמִתְיַרְאִים לִגַּעַת בָּהֶם), saying “Who will ascend for us to the heavens and take it for us” (בְּאָמְרָם מִי יַעֲלֶה לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ), and “Who has ascended to the heavens and descended and told us” (וּמִי עָלָה שָׁמַיִם וְיָרַד וְיַגִּידָהּ לָּנוּ), what are its mysteries and secrets (מַה הֵם רָזֶיהָ וְסוֹדוֹתֶיהָ), and regarding such it is said “and to the heavens, and they have no light” (וְעַל כַּיּוֹצֵא בָּזֶה וְאֶל הַשָּׁמַיִם וְאֵין אוֹרָם), for even though their souls are hewn from the heavens (כִּי גַּם שֶׁהֵם נְפָשׁוֹת חֲצוּבוֹת מִן הַשָּׁמַיִם), their light is not with them (אֵין אוֹרָם עִמָּהֶם), and they sit in darkness (וּבַמַּחֲשַׁכִּים יָשָׁבוּ), and from there they do not depart (וּמִשָּׁם לֹא יָצְאוּ).

And there is yet another group (וְעוֹד יֵשׁ כַּת אַחֶרֶת), and they are some sharp and astute Torah scholars (וְהֵם קְצָת תַּלְמִידֵי חֲכָמִים חֲרִיפִים וּמְפֻלְפָּלִים), uprooters of mountains and grinders of them one against another in their pilpul in the study hall (עוֹקְרֵי הָרִים וְטוֹחֲנָן זֶה בָּזֶה בְּפִלְפּוּלָם בְּבֵית הַמִּדְרָשׁ), about them it is said “I saw the mountains” etc (עֲלֵיהֶם נֶאֱמַר רָאִיתִי אֶת הֶהָרִים וְגו׳), trembling and fearing to approach the place of consuming fire (רוֹעֲשִׁים וּמִתְיַרְאִים לָגֶשֶׁת אֶל מְקוֹם אֵשׁ אֹכְלָה), which are the secrets of the Torah (הֵם רָזֵי הַתּוֹרָה), whose words are like coals of fire, a flame of blazing fire (דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ לַהֶבֶת שַׁלְהֶבֶת), and they fear lest they be scorched by a burning (וּמִתְיַרְאִים פֶּן יִצָּרְבוּ בָּהֶם צָרֶבֶת), like that incident of the child who expounded on ḥashmal and fire emerged from him and consumed him (כְּעִנְיַן הַהוּא יַנוּקָא דְּהָוָה דָּרֵישׁ בְּחַשְׁמַל וְנָפְקָא אֵשָׁא מִנֵּיהּ וַאֲכַלְתֵּיהּ).

And how good and how pleasant is their portion if it has come upon them thus (וּמַה טּוֹב וּמַה נָּעִים חֶלְקָם אִם עָלְתָה לָהֶם כָּךְ), and they are burned in the sanctity of His blessed Name (וְיִשָּׂרְפוּ בִּקְדֻשַּׁת שְׁמוֹ יִתְבָּרַךְ), for He is a consuming fire (כִּי אֵשׁ אֹכְלָה הוּא), and regarding such it is said “lofty things are foolishness to a fool” (וְעַל כַּיּוֹצֵא בָּאֵלּוּ נֶאֱמַר רָאמוֹת לֶאֱוִיל חָכְמוֹת), and therefore at the gate of judgment he will not open his mouth (וְלָכֵן בְּשַׁעַר מִשְׁפָּט לֹא יִפְתַּח פִּיהוּ). And without doubt those who think thus are fools (וּבְלִי סָפֵק כִּי הַחוֹשְׁבִים כָּךְ אוִילִים הֵם), for if they did not think in their eyes that the simple wisdom they know suffices for them (כִּי לוּלֵי שֶׁהֵם חוֹשְׁבִים בְּעֵינֵיהֶם שֶׁדַּי לָהֶם אוֹתָהּ הַחָכְמָה הַפְּשׁוּטָה שֶׁיָּדְעוּ בָּהּ), and that they are already wise (וְכְבָר הֵם חֲכָמִים), they would not refrain from entering its inner dimension (לֹא הָיוּ נִמְנָעִים מִלִּכָּנֵס לִפְנִימִיּוּתָהּ).

And regarding such it is said “Have you seen a man wise in his own eyes? There is more hope for a fool than for him” (וְעַל כַּיּוֹצֵא בָּזֶה נֶאֱמַר רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לִכְסִיל מִמֶּנּוּ). And even Shlomo, peace be upon him (וְאַף שֶׁשְּׁלֹמֹה ע״ה), about whom it is said “and he was wiser than all men” etc (אֲשֶׁר עָלָיו נֶאֱמַר וַיֶּחְכַּם מִכָּל הָאָדָם וְגו׳), said at the end of his days when he composed Kohelet (אָמַר בְּסוֹף יָמָיו בְּעֵת שֶׁחִבֵּר קֹהֶלֶת), “I said I would become wise, but it is far from me” (אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי), and it never entered his mind at all to think that he had already become wise (וְלֹא בְּדַעְתּוֹ כְּלָל לַחֲשֹׁב שֶׁכְּבָר נִתְחַכֵּם), rather he thought that perhaps in the future he would become wise (אֶלָּא חָשַׁב שֶׁאֶפְשָׁר שֶׁלֶּעָתִיד יִתְחַכֵּם), as it is written “I said I would become wise” (כְּמָה שֶׁכָּתוּב אָמַרְתִּי אֶחְכָּמָה), meaning in the future through toil (לֶעָתִיד עַל יְדֵי הַיְגִּיעָה), and even so afterward he saw that he erred in this (וְעִכָּ״ז רָאָה אַחַר כָּךְ כִּי טָעָה בָּזֶה), as it is written “but it is far from me” (וְכְמָה שֶׁכָּתוּב וְהִיא רְחוֹקָה מִמֶּנִּי). And what shall the simple ones, the gnats of our generation, do (וּמָה יַעֲשׂוּ הַפְּתָאִים הַיְתוּשִׁים אֲשֶׁר בִּזְמַנֵּנוּ זֶה), when they are wise in their own eyes (בִּהְיוֹתָם חֲכָמִים בְּעֵינֵיהֶם), rejoicing in their portion and glad in their service (שְׂמֵחִים בְּחֶלְקָם וְשָׂשִׂים בַּעֲבוֹדָתָם).

And behold, our Sages, the great and early Sages of the Talmud, said (וַהֲרֵי רַז״ל חַכְמֵי הַתַּלְמוּד הַגְּדוֹלִים וְהָרִאשׁוֹנִים אָמְרוּ), “we are not even like the donkey of Rabbi Pinḥas ben Ya’ir” (אֵין אָנוּ אֲפִלּוּ כַּחֲמוֹרוֹ שֶׁל ר׳ פִּנְחָס בֶּן יָאִיר). And one should not wonder at this (וְאֵין לְהִתְמַהּ מִזֶּה), for behold it is explicit in Scripture (כִּי הֲרֵי מְפֹרָשׁ בַּכָּתוּב), “and Abraham said to his lads, stay here with the donkey” (וַיֹּאמֶר אַבְרָהָם אֶל נְעָרָיו שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר), and our Sages expounded it (וְדָרְשׁוּ בּוֹ רַז״ל), “with those similar to a donkey” (עִם הַדּוֹמֶה לַחֲמוֹר).

And their intent was not that he said this because they were devoid of wisdom (וְאֵין כַּוָּנָתָם כִּי אָמַר לָהֶם כָּךְ עַל הֱיוֹתָם נֶעְדָּרִים מִבְּלִי חָכְמָה), for behold Scripture testified about Eliezer, who was one of them (כִּי הֲרֵי הַכָּתוּב אָמַר וְהֵעִיד עַל אֱלִיעֶזֶר שֶׁהוּא אֶחָד מֵהֶם), “he is Eliezer of Damascus” (הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר), and our Sages expounded (וְדָרְשׁוּ חֲז״ל), “he draws and gives to drink from his master’s Torah to others” (דּוֹלֶה וּמַשְׁקֶה מִתּוֹרַת רַבּוֹ לַאֲחֵרִים). Rather, our Sages themselves already explained and said the reason (אֶלָּא כְּבָר בֵּאֲרוּ חֲז״ל עַצְמָם וְאָמְרוּ הַטַּעַם), because they did not see the cloud of the Shekhinah bound upon the mountain (לְפִי שֶׁלֹּא רָאוּ עֲנַן הַשְּׁכִינָה קָשׁוּר עַל הָהָר), and therefore he called them “people similar to a donkey” (וְלָכֵן קְרָאָם עַם הַדּוֹמֶה לַחֲמוֹר), just as a donkey does not see, so too you (מָה חֲמוֹר אֵינוֹ רוֹאֶה אַף אַתֶּם כָּךְ). And even if elsewhere it appears that he called Eliezer thus because he is a servant (וְאַף אִם בְּמָקוֹם אַחֵר נִרְאֶה כִּי קָרָא כָּךְ לֶאֱלִיעֶזֶר מִפְּנֵי שֶׁהוּא עֶבֶד), behold he is his purchased possession (וְהִנֵּה הוּא קִנְיַן כַּסְפּוֹ), like his beast and his donkey (כְּמוֹ בְּהֶמְתּוֹ וַחֲמוֹרוֹ), this is only an support in passing (אֵין זֶה רַק אַסְמַכְתָּא בְּעָלְמָא), for behold Ishmael his son was there (כִּי הֲרֵי יִשְׁמָעֵאל בְּנוֹ הָיָה שָׁם), and behold Ishmael was the son of Abraham (וַהֲרֵי יִשְׁמָעֵאל בֶּן אַבְרָהָם הָיָה), and the son follows the family of his father (וְהַבֵּן הוֹלֵךְ אַחַר מִשְׁפַּחַת אָבִיו). He further said, “and all the hills were ruined” (אָמַר עוֹד וְכָל הַגְּבָעוֹת הִתְקַלְקָלוּ), for the hills are the young Torah scholars (כִּי הַגְּבָעוֹת הֵם הַתַּלְמִידֵי חֲכָמִים הַבַּחוּרִים), who are called “hills” relative to the aspect of the “mountains” mentioned above (הַנִּקְרָאִים גְּבָעוֹת אֵצֶל בְּחִינַת הֶהָרִים הַנִּזְכָּר), behold these hills have been completely ruined (הִנֵּה הַגְּבָעוֹת הָאֵלּוּ נִתְקַלְקְּלוּ לְגַמְרֵי), for when the small students see the great ones, the lofty mountains (כִּי בִּרְאוֹת הַתַּלְמִידִים הַקְּטַנִּים אֶת הַגְּדוֹלִים הֶהָרִים הָרָמִים), pursuing day and night after the plain meanings (רוֹדְפִים יוֹמָם וָלַיְלָה אַחֲרֵי הַפְּשָׁטִים), and not engaging in this wisdom (וְאֵינָם עוֹסְקִים בַּחָכְמָה הַזֹּאת), and they do not know (וְאֵינָם יוֹדְעִים), that because of their fear to enter it they refrain from engaging in it (כִּי מִיִּרְאָתָם לִכָּנֵס בָּהּ הֵם נִמְנָעִים מִלְּהִתְעַסֵּק בָּהּ), as mentioned above (כַּנִּזְכָּר), therefore these hills have been corrupted (וְעַל כֵּן גְּבָעוֹת אֵלּוּ נִתְקַלְקְּלוּ), and their heart became a root bearing poison and wormwood (וְלִבָּם שֹׁרֶשׁ פּוֹרֶה רֹאשׁ וְלַעֲנָה), and the rust of mud and filth arose within them (וְעָלְתָה בָּהֶם חַלּוּדַת טִיט וָרֶפֶשׁ), to deny the wisdom of truth (לִכְפֹּר בְּחָכְמַת הָאֱמֶת), and they say that there is nothing in the Torah except its plain meaning and its garments alone (וְאוֹמְרִים שֶׁאֵין בַּתּוֹרָה אֶלָּא פְּשָׁטֶיהָ וּלְבוּשֶׁיהָ לְבַד), according to what was said above in Parashat Beha‘alotekha (עַל דֶּרֶךְ הַנַּ״ל בְּפָרָשַׁת בְּהַעֲלֹתְךָ).

And without doubt they will have no share in the World to Come (וְאֵין סָפֵק כִּי לֹא יִהְיֶה לָהֶם חֵלֶק בָּעוֹלָם הַבָּא), as mentioned there in the Zohar (כַּנִּזְכָּר שָׁם בַּזֹּהַר), and the reason has already been explained above (וּכְבָר נִתְבָּאֵר לְמַעְלָה הַסִּבָּה), for the Torah of the World to Come is not according to its plain meaning (כִּי תּוֹרַת הָעוֹלָם הַבָּא אֵינָהּ כְּפְשָׁטָהּ), but only there they engage in the secrets of the Torah and its mysteries (רַק עַד שָׁם עוֹסְקִים בְּרָזֵי הַתּוֹרָה וְסוֹדוֹתֶיהָ), and one who did not choose it and did not toil in this world (וְזֶה שֶׁלֹּא בָחַר בָּהּ וְלֹא טָרַח בָּעוֹלָם הַזֶּה), on the eve of Shabbat will not eat on Shabbat (מֵעֶרֶב שַׁבָּת לֹא יֹאכַל בְּשַׁבָּת), and about them it is said “behold My servants shall eat, and you shall hunger,” etc (וַעֲלֵיהֶם נֶאֱמַר הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ וְגו׳). And corresponding to the group that engages in the secrets of the Torah and the wisdoms of the Zohar (וּכְנֶגֶד כַּת הַמִּתְעַסְּקִים בְּרָזֵי הַתּוֹרָה וּבְחָכְמוֹת הַזֹּהַר), who are called “adam,” as mentioned in the Book of Tikkunim, Tikkun Four (אֲשֶׁר הֵם נִקְרָאִים אָדָם כַּנִּזְכָּר בְּסֵפֶר הַתִּקּוּנִים תִּקּוּן ד׳), “the chicks are the masters of Mishnah; the sons are the masters of Kabbalah” (אֶפְרוֹחִים אִילֵּין מָארֵי מִשְׁנָה בָּנִים אִילֵּין מָארֵי קַבָּלָה), about them it is said “I saw, and behold, the adam” (עֲלֵיהֶם נֶאֱמַר רָאִיתִי וְהִנֵּה הָאָדָם), and it did not say “Adam” but “the Adam” (וְלֹא אָמַר אָדָם אֶלָּא הָאָדָם), meaning that even though he engages in this wisdom and therefore is called “Adam” (רָצָה לוֹמַר כִּי אַף שֶׁהוּא עוֹסֵק בַּחָכְמָה הַזֹּאת וְלָכֵן נִקְרָא אָדָם), nevertheless he is not the unique adam fit to engage in it (עִם כָּל זֶה אֵינֶנּוּ הָאָדָם הַמְּיֻחָד הָרָאוּי לְהִתְעַסֵּק בָּהּ), for they have no roots and foundations to understand his words (כִּי אֵין לָהֶם שָׁרָשִׁים וְהַקְדָּמוֹת לְהָבִין דְּבָרָיו), and as we explained above (וּכְמוֹ שֶׁבֵּאַרְנוּ לְעֵיל), when he said “they are foolish sons and not understanding” (בְּאָמְרוֹ בָּנִים סְכָלִים הֵמָּה וְלֹא נְבוֹנִים).

But the unique adam is not found in this world (אֲבָל הָאָדָם הַמְּיֻחָד אֵינֶנּוּ בָּעוֹלָם הַזֶּה), and we, in this wisdom, grope like the blind at a wall (וַאֲנַחְנוּ בְּזֹאת הַחָכְמָה מְגַשְּׁשִׁים כְּעִוְרִים קִיר), for the Sages of truth have departed to their rest (כִּי חַכְמֵי הָאֱמֶת סָעוּ הֵמָּה לִמְנוּחוֹת), they have left us to sighing (עָזְבוּ אוֹתָנוּ לַאֲנָחוֹת), and when the adam mentioned is not present to teach the wisdom (וְכַאֲשֶׁר אֵין הָאָדָם הַנִּזְכָּר נִמְצָא לְלַמֵּד הַחָכְמָה), behold then even the birds of the heavens—these are the students (הִנֵּה אָז גַּם עוֹפוֹת הַשָּׁמַיִם אֵלּוּ הֵם הַתַּלְמִידִים), whose hearts Hashem has touched (אֲשֶׁר נָגַע ה׳ בְּלִבָּם), who desire to fly to the heavens without wings (הַחֲפֵצִים לָעוּף הַשָּׁמַיִם בְּלִי כְּנָפַיִם), and they say “Who will give us a wing like a dove, that we may fly and dwell” (וְאוֹמְרִים מִי יִתֵּן לָנוּ אֵבֶר כַּיּוֹנָה נָעוּפָה וְנִשְׁכֹּנָה), in the tents of this wisdom (בְּאָהֳלֵי הַחָכְמָה הַזֹּאת).

And behold, all the groups among the people of the children of Israel have now been explained (וְהֲרֵי נִתְבָּאֲרוּ כָּל הַכִּתּוֹת אֲשֶׁר בְּעַם בְּנֵי יִשְׂרָאֵל), for all of them together refrained from strengthening themselves in this wisdom (אֲשֶׁר כֻּלָּם כְּאֶחָד נִמְנְעוּ מִלְּהַחֲזִיק בַּחָכְמָה הַזֹּאת), each one according to his cause and inclination (כָּל אֶחָד כְּפִי סִבָּתוֹ וּפְנִיָּתוֹ), until it was fulfilled upon us, in our many sins (עַד שֶׁנִּתְקַיֵּם בָּנוּ בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים), “there is none to guide her among all the sons she has borne,” etc (אֵין מְנַהֵל לָהּ מִכָּל בָּנִים יָלָדָה כו׳), its explanation being (פֵּרוּשׁ), that even though they are sons, masters of Kabbalah (כִּי עִם הֱיוֹתָם בָּנִים מָארֵי קַבָּלָה), nevertheless they despaired of engaging in this wisdom (עִם כָּל זֶה נִתְיַאֲשׁוּ מִלְּהִתְעַסֵּק בַּחָכְמָה הַזֹּאת). And there is no doubt (וְאֵין סָפֵק), that these matters were said in prophecy (כִּי דְּבָרִים אֵלּוּ בִּנְבוּאָה נֶאֱמְרוּ), concerning these final generations (עַל דּוֹרוֹת אֵלּוּ הָאַחֲרוֹנִים), not according to the opinion of the Sages of our generations (שֶׁלֹּא כְּסְבָרַת חַכְמֵי דּוֹרוֹתֵינוּ אֵלּוּ), who think in their minds that they have already attained what is sufficient for them (הַחוֹשְׁבִים בְּדַעְתָּם כִּי כְּבָר הִשִּׂיגוּ מַה שֶּׁצָּרִיךְ לָהֶם), and rejoice in their portion (וּשְׂמֵחִים בְּחֶלְקָם).

And behold, Scripture testifies (וְהִנֵּה הַכָּתוּב מֵעִיד), “and He saw that there was no man, and He was astonished that there was no intercessor” (וַיַּרְא כִּי אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ), in a language of negation (בְּלָשׁוֹן שְׁלִילָה), woe to the ears that hear thus (אוֹי לָאָזְנַיִם שֶׁכָּךְ שׁוֹמְעוֹת), and woe to the eyes that see thus (וְאוֹי לָעֵינַיִם שֶׁכָּךְ רוֹאוֹת), His blessed testimony upon us (עֵדוּתוֹ יִתְבָּרַךְ עָלֵינוּ). And we have no heart to know (וְאֵין לָנוּ לֵב לָדַעַת), to return and engage in this wisdom (לַחֲזוֹר וּלְהִתְעַסֵּק בַּחָכְמָה הַזֹּאת), to support Him, blessed be He (לְהַחֲזִיקוֹ יִתְבָּרַךְ), as it is written (כְּמוֹ שֶׁכָּתוּב), “and I looked, and there was no helper, and I was astonished, and there was no supporter” (וָאַבִּיט וְאֵין עֹזֵר וָאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ). And this is when we are engaged in this wisdom (וְהוּא בִּהְיוֹתֵנוּ עֲסוּקִים בַּחָכְמָה הַזֹּאת), for through it the redemption draws near (כִּי עַל יָדָהּ תִּתְקָרֵב הַגְּאֻלָּה), And (as it were) the salvation of the Shekhinah of His strength (וּכְבִיָּכוֹל יְשׁוּעָתָהּ שֶׁל שְׁכִינַת עֻזּוֹ), we would hasten its sprouting (הָיִינוּ מְמַהֲרִים לְהַצְמִיחָהּ), as it is written (כְּמוֹ שֶׁכָּתוּב), “and My arm saved Me” (וַתּוֹשַׁע לִי זְרוֹעִי), (for me literally) (לִי מַמָּשׁ), as it were (כְּבִיָּכוֹל), and as mentioned above (וְכַנַּ״ל), in the statement with which we began this introduction (בַּמַּאֲמָר שֶׁהִתְחַלְנוּ בְּהַקְדָּמָתֵנוּ זוֹ).

For everything depends on engagement in this wisdom (כִּי הַכֹּל תָּלוּי בְּעֵסֶק הַחָכְמָה הַזֹּאת), and our refraining from engaging in it (וּמְנִיעָתֵנוּ מִלְּהִתְעַסֵּק בָּהּ), causes delay and hindrance (הִיא גּוֹרֶמֶת אִחוּר וְעִכּוּב), in the building of our Temple and our splendor (בְּבִנְיַן בֵּית מִקְדָּשֵׁנוּ וְת״תנוּ), which is named and called the glory of the Carmel (הַמְּכוּנֶּה וְנִקְרָא הֲדַר הַכַּרְמֶל), as it is written (כְּמוֹ שֶׁכָּתוּב), “your head upon you is like Carmel” (רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל), and as it is written (וְכְמוֹ שֶׁכָּתוּב), “I saw, and behold, the Carmel was a wilderness” (רָאִיתִי וְהִנֵּה הַכַּרְמֶל מִדְבָּר), for because of the reasons mentioned above (כִּי לְסִבּוֹת הַנַּ״ל), the Carmel was a wilderness there, in our many sins (הָיָה הַכַּרְמֶל מִדְבָּר שָׁם בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים), as explained above (כַּנַּ״ל).

For every generation in which the Temple is not rebuilt in its days (כִּי כָּל דּוֹר שֶׁלֹּא נִבְנָה בֵּית הַמִּקְדָּשׁ בְּיָמָיו), it is as though it was destroyed in its days (הֲרֵי הוּא כְּאִלּוּ נֶחְרַב בְּיָמָיו), and all its cities, which are the cities of Judah, were also torn down (וְכָל עָרָיו הֵם עָרֵי יְהוּדָה נִתְּצוּ גַּם הֵם). And all this evil is because of Hashem (וְכָל הָרָעָה הַזֹּאת הִיא מִפְּנֵי ה׳), because of the fierceness of His anger (מִפְּנֵי חֲרוֹן אַפּוֹ), its explanation being (פֵּרוּשׁ), because of this wisdom (מִפְּנֵי הַחָכְמָה הַזֹּאת), whose engagement teaches that all the Torah is the Names of the Holy One Blessed Be He (אֲשֶׁר עִסְקָהּ לְהוֹרוֹת כִּי כָּל הַתּוֹרָה שֵׁמוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), and this is what is said (וְזֶהוּ שֶׁנֶּאֱמַר), “because of Hashem” (מִפְּנֵי ה׳), this is the wisdom that is not being engaged in (הִיא הַחָכְמָה שֶׁאֵין מִתְעַסְּקִים בָּהּ), and “because of the fierceness of His anger” (וּמִפְּנֵי חֲרוֹן אַפּוֹ), its explanation being (פֵּרוּשׁ), that the Holy One Blessed Be He has no pleasure in His world (כִּי אֵין לוֹ לַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרַת רוּחַ בְּעוֹלָמוֹ), except when they engage in this wisdom (אֶלָּא כַּאֲשֶׁר עוֹסְקִים בַּחָכְמָה זוֹ), and as it is written in the Talmud (וּכְמוֹ שֶׁכָּתוּב בַּתַּלְמוּד), in all those incidents of Rabban Yoḥanan ben Zakkai, and Rabbi El‘azar ben ‘Arakh, and Rabbi Yose the Kohen (בְּכָל אוֹתָם הַמַּעֲשִׂים שֶׁל רַבָּן יוֹחָנָן בֶּן זַכַּאי וְשֶׁל ר׳ אֶלְעָזָר בֶּן עֲרַךְ וְר׳ יוֹסֵי הַכֹּהֵן), when they were expounding Ma‘aseh Merkavah (כְּשֶׁהָיוּ דּוֹרְשִׁים בְּמַעֲשֵׂה מֶרְכָּבָה), the fire of His Shekhinah, blessed be He, descended (יָרְדָה אֵשׁ שְׁכִינָתוֹ יִתְבָּרַךְ), and surrounded all the trees (סָבְבָה כָּל הָאִילָנוֹת), unlike when they were engaged in the plain meanings (מַשְּׁאֵין כֵּן בִּהְיוֹתָם עוֹסְקִים בַּפְּשָׁטִים).