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

הקדמת מוהרח״ו זיע״א על שער ההקדמות (המשך)

And as it is written in Midrash Mishlei on the verse “Hashem will not starve the soul of the righteous” (וּכְמָה שֶׁכָּתוּב בְּמִדְרַשׁ מִשְׁלֵי עַל הַפָּסוּק לֹא יַרְעִיב ה׳ נֶפֶשׁ צַדִּיק), and this is its language (וְז״ל):

Rabbi Yishmael said, come and see how severe is the Day of Judgment, etc (אָמַר ר׳ יִשְׁמָעֵאל בֹּא וּרְאֵה כַּמָּה קָשֶׁה יוֹם הַדִּין וְכו׳), Rabbi Yishmael would say, woe to that shame, woe to that humiliation, etc (הָיָה ר׳ יִשְׁמָעֵאל אוֹמֵר אוֹי לָהּ לְאוֹתָהּ בּוּשָׁה אוֹי לָהּ לְאוֹתָהּ כְּלִימָה וְכו׳), one comes who has Scripture in his hand but does not have Mishnah in his hand, etc (בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ מִקְרָא וְאֵין בְּיָדוֹ מִשְׁנָה וְכו׳), one comes who has two orders in his hand, etc (בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ ב׳ סְדָרִים וְכו׳), one comes who has halakhot in his hand, etc (בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ הֲלָכוֹת וְכו׳), one comes who has Torat Kohanim in his hand, etc (בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרַת כֹּהֲנִים וְכו׳), one comes who has the five books of the Torah in his hand, etc (בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ חֲמִשָּׁה חֻמְשֵׁי תּוֹרָה וְכו׳), one comes who has Aggadah in his hand [etc.] (בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ אַגָּדָה [וְכו׳]), one comes who has Talmud in his hand, etc (בָּא מִי שֶׁיֵּשׁ בְּיָדוֹ תַּלְמוּד וְכו׳), and the Holy One Blessed Be He says to him, my son, since you did not engage in Talmud, did you gaze upon the Merkavah, did you gaze upon My majesty (וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לוֹ בְּנִי הוֹאִיל וְלֹא נִתְעַסַּקְתָּ בַּתַּלְמוּד צָפִיתָ בַּמֶּרְכָּבָה צָפִיתָ בִּגְאוּתִי), for I have no pleasure in My world except at the hour when Torah scholars sit and engage and look and peer and see and contemplate the abundance of this Talmud (שֶׁאֵין לִי הֲנָאָה בְּעוֹלָמִי אֶלָּא בְּשָׁעָה שֶׁתַּלְמִידֵי חֲכָמִים יוֹשְׁבִים וְעוֹסְקִים וּמַבִּיטִים וּמַצִּיצִים וְרוֹאִים וְהוֹגִים הֲמוֹן הַתַּלְמוּד הַזֶּה).

“They will revere My glory,” etc (יִירְאוּ אֶת כְּבוֹדִי וְכוּ׳), behold it is explained explicitly (הֲרֵי מְבֹאָר בְּפֵירוּשׁ), even in the words of the Tannaim (אַף בְּדִבְרֵי הַתַּנָּאִים), that a person does not fully discharge his obligation (שֶׁאֵין הָאָדָם יוֹצֵא יְדֵי חוֹבָתוֹ לְגַמְרֵי), through engagement in Scripture and Mishnah and Aggadah and Talmud alone (בְּעֵסֶק הַמִּקְרָא וְהַמִּשְׁנָה וְהָאַגָּדָה וְהַתַּלְמוּד בִּלְבַד), but rather he is obligated to engage to the full extent of his ability in the secrets of Torah and in Ma‘aseh Merkavah (אֶלָּא הוּא מְחוּיָּב לַעֲסֹק בְּכָל יְכָלְתּוֹ בְּסִתְרֵי תּוֹרָה וּבְמַעֲשֵׂה מֶרְכָּבָה), for the Holy One Blessed Be He has no pleasure from all that He created in His world (כִּי אֵין הֲנָאָה לַקָּדוֹשׁ בָּרוּךְ הוּא מִכָּל מַה שֶּׁבָּרָא בְּעוֹלָמוֹ), except when His children below engage in the secrets of Torah (רַק בִּהְיוֹת בָּנָיו לְמַטָּה עוֹסְקִים בְּרָזֵי הַתּוֹרָה), to recognize His greatness and His beauty and His exaltedness (לְהַכִּיר גָּדְלוּתוֹ וְיָפְיוֹ וּמַעֲלָתוֹ), for in the plain meanings of the Torah and in its narratives and in its laws and in its commandments, when they are taken literally (כִּי בְּפִשְׁטֵי הַתּוֹרָה וּבְסִפּוּרֶיהָ וּבְדִינֶיהָ וּבְמִצְוֹתֶיהָ בִּהְיוֹתָם כִּפְשָׁטָם), there is no recognition or knowledge at all to know their Creator, blessed be He (אֵין בָּהֶם שׁוּם הֶכֵּר וִידִיעָה לָדַעַת אֶת בּוֹרְאָם יִתְבָּרַךְ), on the contrary (אֲדַרְבָּה), there are commandments and statutes among them that the mind cannot bear (יֵשׁ בָּהֶם מִצְוֹת וְחֻקִּים שֶׁאֵין הַדַּעַת סוֹבֶלֶת אוֹתָם), and all the nations of the world taunt Israel (וְכָל אֻמּוֹת הָעוֹלָם מוֹנִין אֶת יִשְׂרָאֵל), and say to them (וְאוֹמְרִים לָהֶם), “What is this Torah that your God commanded you?” (וְכִי מָה הַתּוֹרָה הַזֹּאת אֲשֶׁר צִוָּה אֱלֹקֵיכֶם אֶתְכֶם), matters that appear like riddles and parables (דְּבָרִים שֶׁנִּרְאִים כְּחִידוֹת וּמְשָׁלִים), to take a horn and blow it on the day of Rosh Hashanah (לִקַּח קֶרֶן וְלִתְקוֹעַ בּוֹ בְּיוֹם רֹאשׁ הַשָּׁנָה), and you say that through this the spiritual Satan, the supernal accuser, becomes confused (וְאַתֶּם אוֹמְרִים שֶׁעַל־יְדֵי כָּךְ שָׂטָן הָרוּחָנִי הַמְקַטְרֵג הָעֶלְיוֹן מִתְעָרֵב), and similar matters like these (וְכַיּוֹצֵא מִדְּבָרִים אֵלּוּ), almost most of the commandments of the Torah (כִּמְעַט רוֹב מִצְוֹת הַתּוֹרָה), and in particular the details of their laws (וּבִפְרָט פְּרָטֵי דִּינֵיהֶן), the intellect cannot bear them (אֵין הַשֵּׂכֶל סוֹבְלָם), and if so, where is the splendor of the Torah and its beauty and its greatness? (וְאִם כֵּן הֵיכָן הוּא הֲדַר הַתּוֹרָה וְיָפְיָהּ וּגְדֻלָּתָהּ).

And concerning such it is said (וְעַל כַּיּוֹצֵא בָזֶה נֶאֱמַר), “If you are righteous, what do you give Him, and if you sin, what do you do against Him?” (אִם צָדַקְתָּ מַה תִּתֶּן לוֹ וְאִם חָטָאתָ מַה תִּפְעַל בּוֹ), for the reward and punishment about which it speaks are for you alone (כִּי הַשָּׂכָר וְהָעוֹנֶשׁ אֲשֶׁר עֲלֵיהֶם הוּא לְךָ לְבַדֶּךָ). However, in the secrets of the Torah and in the engagement with the intentions of the commandments (אֲמְנָם בְּסוֹדוֹת הַתּוֹרָה וּבְעֵסֶק כַּוָּנוֹת הַמִּצְוֹת), concerning this it is said in the opposite manner (עַל זֶה נֶאֱמַר בְּהֶפֶךְ), if in goodness it is said “Give strength to God” (אִם בַּטּוֹבָה נֶאֱמַר תְּנוּ עֹז לֵאלֹקִים), and if in evil it is said “You weakened the Rock who bore you” (וְאִם בָּרָעָה נֶאֱמַר צוּר יְלָדְךָ תֶּשִׁי), and it is said “They shall go out and see the corpses of the men who rebelled against Me” (וְנֶאֱמַר וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפּוֹשְׁעִים בִּי), “against Me” precisely (בִּי דַּיְקָא), and not “against Me” in the sense of “to Me,” but “in Me,” literally (וְלֹא לִי אֶלָּא בִּי מַמָּשׁ), as it were (כִּבְיָכוֹל).

And these words are clear (וּדְבָרַי אֵלּוּ מְבֹאָרִים), to one whose heart God has touched (לַאֲשֶׁר נָגַע אֱלֹקִים בְּלִבּוֹ), and this is the secret of what was said above (וְזֶהוּ סוֹד מַה שֶּׁנֶּאֱמַר לְעֵיל), that one who reads Mishnah and Talmud is called a servant (כִּי הַקּוֹרֵא בַּמִּשְׁנָה וּבַתַּלְמוּד נִקְרָא עֶבֶד), who serves his master on condition to receive reward (הַמְשַׁמֵּשׁ אֶת רַבּוֹ עַל־מְנָת לְקַבֵּל פְּרָס), as opposed to the wisdom of truth (מַשֶּׁאֵין כֵּן בְּחָכְמַת הָאֱמֶת), for through it one repairs, as it were, and gives strength above (כִּי הוּא מְתַקֵּן כִּבְיָכוֹל וְנוֹתֵן כֹּחַ לְמַעְלָה), and this is called engaging in Torah for its own sake, without doubt (וְזֶהוּ נִקְרָא עוֹסֵק בַּתּוֹרָה לִשְׁמָהּ בְּלִי סָפֵק).

And not only that (וְלֹא עוֹד), but man was created only in order that he study the wisdom of Kabbalah (אֶלָּא שֶׁלֹּא נִבְרָא הָאָדָם אֶלָּא כְּדֵי שֶׁיִּלְמַד חָכְמַת הַקַּבָּלָה), but it is necessary that his body be pure at the outset (אֶלָּא שֶׁצָּרִיךְ שֶׁיִּהְיֶה גּוּפוֹ נָקִי בַּתְּחִלָּה), through the practical commandments (עַל־יְדֵי הַמִּצְוֹת הַמַּעֲשִׂיּוֹת), whose entire purpose is for this matter (שֶׁכָּל תַּכְלִיתָן לְדָבָר זֶה), and they are in any case obligatory (וְהֵם מֻכְרָחִים עַל כָּל פָּנִים), and afterward the soul, which is called “the lamp of Hashem, the soul of man” (וְאַחַר כָּךְ תּוּכַל הַנְּשָׁמָה הַנִּקְרֵאת נֵר ה׳ נִשְׁמַת אָדָם), to illuminate within this body (לְהָאִיר בַּגּוּף הַזֶּה), like a lamp placed within a glass lantern (כְּנֵר הַנְּתוּנָה תּוֹךְ עֲשַׁשִּׁית זְכוּכִית), and it illuminates and gives it strength (וּמְאִירָה וְנוֹתֶנֶת לוֹ כֹּחַ), to understand the secrets of the Torah (לְהָבִין סִתְרֵי הַתּוֹרָה), and reveals deep things from darkness (וּמְגַלָּה עֲמוּקוֹת מִנִּי חֹשֶׁךְ).

And this is the secret of what is written (וְזֶהוּ סוֹד מַה שֶּׁכָּתוּב), “The commandment of Hashem is pure, enlightening the eyes” (מִצְוַת ה׳ בָּרָה מְאִירַת עֵינָיִם), meaning to understand the secrets of Torah through it (רָצוֹן לוֹמַר לְהָבִין סִתְרֵי תּוֹרָה עַל־יָדָהּ), for they are the ultimate purpose of everything (שֶׁהֵם תַּכְלִית הַכֹּל), as mentioned in the Zohar on Shir ha-Shirim (כַּנִּזְכָּר בַּזֹּהַר שִׁיר הַשִּׁירִים), on the verse “Tell me, you whom my soul loves” (עַל פָּסוּק הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי וְכוּ׳). Fortunate are those who exert themselves to know the wisdom of their Master (זַכָּאִין אִינּוּן כָּל דְּמִשְׁתַּדְּלִין לְמִנְדַּע בְּחָכְמְתָא דְּמָארֵיהוֹן), and they know and contemplate the supernal mysteries (וְאִינּוּן יָדְעִין וּמִסְתַּכְּלִין בְּרָזִין עִילָּאִין), for when a human being departs from this world (בְּגִין דְּבַר נָשׁ כַּד נָפִיק מֵהַאי עָלְמָא), all the judgments of this world are removed from him (בְּהַאי אִסְתַּלְקוּ מִנֵּיהּ כָּל דִּינִין דְּעָלְמָא), and not only this (וְלָא עוֹד), but twelve gates of the pure balsam are opened for him (אֶלָּא דְּאִתְפַּתְּחָן לֵיהּ תְּרֵיסַר תַּרְעִין דְּאַפַּרְסְמוֹנָא דַכְיָא), upon which all supernal wisdom depends (דְּכָל חָכְמְתָא עִילָּאָה תַּלְיָא בְּהוֹן).

And not only this (וְלָא עוֹד), but Kudsha Berikh Hu engraves him in that purple garment (אֶלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא חָקִיק לֵיהּ בְּהַהוּא פּוּרְפּוּרָא), in which all images are engraved (דְּכָל דְּיוֹקְנִין גְּלִיפִין תַּמָּן), in this world and in the World to Come (בְּהַאי עָלְמָא וּבְּעָלְמָא דְּאָתֵי), and Kudsha Berikh Hu delights in him in Gan Eden (וְקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתַּעֲשַׁע בֵּיהּ בְּגַן עֵדֶן), and bequeaths to him two worlds, this world and the World to Come (וְאַחֲסִין תְּרֵין עָלְמִין עָלְמָא דֵּין וְעָלְמָא דְּאָתֵי). The wisdom that a human being must know and contemplate regarding the mysteries of his Master (חָכְמְתָא דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּרָזִין דְּמָארֵיהּ) is twofold (חַד וְחַד): one, to know himself and recognize who he is and how he is (חַד לְמִנְדַּע לֵיהּ לְגוּפֵיהּ וּלְאִשְׁתְּמוֹדְעָא מַאן אִיהוּ וְהֵיךְ אִיהוּ), and how the rectification of the body is effected and how he is prepared to enter judgment before the King of all (וְתִיקּוּנָא דְּגוּפָא הֵיךְ אִתְתַּקַּן וְהֵיךְ אִיהוּ זָמִין לְמֵיעַל בְּדִינָא קַמֵּי מַלְכָּא דְּכֹלָּא); and one, to know and contemplate the mysteries of the souls (וְחַד לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּרָזִין דְּנִשְׁמָתִין), who that soul is within him and from where it came (מַאן אִיהִי הַהִיא נֶפֶשׁ דְּבֵיהּ וּמַאן אֲתָת), and for what purpose it came to this body (וְעַל מָה אֲתָת לְהַאי גוּפָא), A foul-smelling corpse—today here, and tomorrow in the grave (סְרוּחָא דְּיוֹמָא כָּאן וּמָחָר בְּבֵי קִבְרֵי); and one, to know and contemplate this world in which he exists (וְחַד לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּהַאי עָלְמָא דְּאִיהוּ בֵּיהּ), and for what purpose it was rectified (וְעַל מָה אִתְתַּקַּן), and afterward, through the supernal mysteries, to recognize the Master (וּלְבָתַר בְּרָזִין עִילָּאִין לְאִשְׁתְּמוֹדְעָא לְמָארֵיהּ). And all this a person contemplates from within the illumination of the Orayta (וְכָל דָּא יִסְתַּכְּל בַּר נָשׁ מִגּוֹ נְהִירוּ דְּאוֹרַיְיתָא).

Come and see (תָּא חֲזֵי), whoever goes to that world without knowledge (כָּל מַאן דְּאָזֵיל לְהַהוּא עָלְמָא בְּלָא יְדִיעָה), even though he has many good deeds (אַף עַל גַּב דְּאִית בֵּיהּ עוֹבָדִין טָבִין סַגִּיאִין), they remove him from all the gates of that world (מַפְּקִין לֵיהּ מִכָּל תַּרְעִין דְּהַהוּא עָלְמָא), etc (וְכוּ׳). Come and see what is written (תָּא חֲזֵי מַה כְּתִיב), “If you do not know yourself, O fairest among women” (אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים): if you come without knowledge and did not contemplate wisdom before coming here (אִם אַנְתְּ אֲתָת בְּלָא יְדִיעָה וְלָא אִסְתַּכְּלַת בְּחָכְמְתָא עַד דְּלָא אֲתָת לְהָכָא), and you did not know the mysteries of the supernal world (וְלָא יְדַעַת רָזִין דְּעָלְמָא עִילָּאָה), even though you are the fairest among women in commandments and good deeds (אַף עַל גַּב דְּאַנְתְּ הַיָּפָה בַּנָּשִׁים בְּמִצְוֹת וּבְמַעֲשִׂים טוֹבִים), you are not worthy to enter here (לֵית אַנְתְּ כְּדַאי לְמֵיעַל הָכָא), “go forth” (צְאִי לָךְ), etc (וְכוּ׳). Also in Parashat Pekudei, Daf 247a (גַּם בְּפָּרָשַׁת פְּקוּדֵי דַּף רמ״ז ע״א), and this is its wording (וְז״ל):

“This holy living being stands when its soul ascends and arrives before it (הַאי חֵיוְתָא קַדִּישָׁא קָיְימָא כַּד נִשְׁמָתָהּ סָלְקָא וּמַטְיָאת לְגַבָּהּ), then it asks her concerning the mystery of the wisdom of her Master (כְּדֵין שָׁאֵיל לָהּ בְּרָזָא דְּחָכְמְתָא דְּמָארָהּ), and according to how much wisdom she pursued and cleaved to (וּכְפוּם הַאי חָכְמְתָא דְּרָדִיף אַבָּתְרָהּ וְאַדְבִּיק), so is her reward given to her (הָכֵי יְהַב לָהּ אַגְרָהּ); and if she is able to cleave and did not cleave (וְאִי יָכִיל לְאַדְבָּקָא וְלָא אַדְבִּיק), they push her outside and she does not enter (דָּחֵי לָהּ לְבַר וְלָא עָאלָא), and she stands beneath that palace in concealment and shame (וְקָיְימָא תְּחוֹת הַהוּא הֵיכָלָא בְּטִמִירוּ בְּכְסִיפוּ). And when those lower seraphs spread their wings (וּכְדֵין נָטְלִין גַּדְפַּיְיהוּ אִינּוּן שְׂרָפִין דְּתַתָּא), then all of them strike with their wings (כְּדֵין כֻּלְּהוּ בָּטְשִׁין בְּגַדְפַּיְיהוּ), and she is burned (וְאוֹקְדוּן לָהּ), etc (וְכוּ׳).

And she is judged every day, sometimes illuminated and sometimes not (וְאַרִי אִתְדַּנַּת בְּכָל יוֹמָא נְהִירָא וְלָא נְהִירָא), and even though she has good deeds (וְאַף עַל גַּב דְּעוֹבָדִין טָבִין אִית לָהּ), because there is no reward in that world like those who exert themselves in wisdom (בְּגִין דְּלֵית אַגְרָא בְּהַהוּא עָלְמָא כְּאִינּוּן דְּמִשְׁתַּדְּלִין בְּחָכְמְתָא), to contemplate the glory of their Master (לְאִסְתַּכְּלָא בִּיקָרָא דְּמָארֵיהוֹן), and there is no measure for those who know wisdom in the glory of their Master (וְלֵית שִׁיעוּרָא דְּאִינּוּן דְּיָדְעִין חָכְמְתָא בִּיקָרָא דְּמָארֵיהוֹן), end quote (עכ״ל).

And there is no doubt that at first glance a person will be astonished (וְאֵין סָפֵק כִּי לִכְאוֹרָה יִשְׁתּוֹמֵם הָאָדָם), upon seeing what is written above in the two statements (בִּרְאוֹתוֹ מַה שֶּׁכָּתוּב לְעֵיל בִּשְׁנֵי הַמַּאֲמָרִים), that even though he has many good deeds (דְּאַף עַל גַּב דְּאִית לֵיהּ עוֹבָדִין טָבִין סַגִּיאִין), they do not bring him in through all the gates of that world (אֵין מַפְּקִין לֵיהּ מִכָּל תַּרְעָא דְּהַהוּא עָלְמָא), and that he is judged every day (וְאִתְדַּנַּת בְּכָל יוֹמָא).

However, one who understands the words of Rabban Yoḥanan ben Zakkai, the master of the Tannaim, will comprehend this (אֲבָל הַמַּשְׂכִּיל בְּדִבְרֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי רַבָּן שֶׁל תַּנָּאִים יָבִין זֹאת), for they saw him at the time of his passing that he was weeping (שֶׁרָאוּהוּ בְּעֵת פְּטִירָתוֹ שֶׁהָיָה בּוֹכֶה), and he answered that two paths lay before him and he did not know on which path they would lead him (וְהֵשִׁיב שֶׁיֵּשׁ לְפָנָיו שְׁתֵּי דְרָכִים וְלֹא הָיָה יוֹדֵעַ בְּאֵיזוֹ דֶּרֶךְ מוֹלִיכִים אוֹתוֹ). And in Tractate Sukkah they related about him great and wondrous things (וּבְמַסֶּכֶת סֻכָּה סִפְּרוּ עָלָיו גְּדוֹלוֹת וְנִפְלָאוֹת), and they said about him that he left nothing undone—not Scripture, not Mishnah, not Talmud, etc (וְאָמְרוּ עָלָיו שֶׁלֹּא הִנִּיחַ לֹא מִקְרָא וְלֹא מִשְׁנָה וְלֹא תַּלְמוּד וְכוּ׳). And Ma‘aseh Merkavah, conversation of palm trees, etc (וּמַעֲשֵׂה מֶרְכָּבָה שִׂיחַת דְּקָלִים וְכוּ׳), and even so he was fearful (וְעִכָּ״ז הָיָה מִתְיַרֵא). And we also find with Rabbi Abbahu (וְגַם מָצִינוּ בְּר׳ אַבָּהוּ), whose radiance was like the radiance of Ya'akov our father, peace be upon him (אֲשֶׁר שׁוּפְרֵיהּ מֵעֵין שׁוּפְרֵיהּ דְּיַעֲקֹב אֲבִינוּ ע״ה), according to the bond of his soul with him (כְּפִי קֶשֶׁר נִשְׁמָתוֹ בּוֹ), and they said in the Gemara that about him it is said “the elder and honored is the head” (וְאָמְרוּ בַּגְּמָרָא כִּי עָלָיו נֶאֱמַר זָקֵן וּנְשׂוּא פָּנִים הוּא הָרֹאשׁ), this refers to Rabbi Abbahu (דָּא ר׳ אַבָּהוּ), for they would show favor to his generation in Heaven because of him (שֶׁהָיוּ נוֹשְׂאִים פָּנִים לְדוֹרוֹ בַּעִיבּוּרוֹ בַּשָּׁמַיִם).

And he would say at the time of his passing (וְהָיָה אוֹמֵר בִּשְׁעַת פְּטִירָתוֹ), “And I said, I have labored in vain, I have spent my strength for nothing and vanity” (וַאֲנִי אָמַרְתִּי לָרִיק יָגַעְתִּי לְתֹהוּ וְהֶבֶל כֹּחִי כִּלֵּיתִי). And every possessor of reward will wonder at these words (וְכָל בַּעַל שָׂכָר יִתְמַהּ מִדְּבָרִים אֵלּוּ), and they will not be understood (וְלֹא יוּבְנוּ), except through what was explained above (זוּלָתִי בְּמַה שֶּׁנִּתְבָּאֵר לְמַעְלָה), the matter of the distinction between engagement in Torah in its plain meanings (עִנְיַן הֶפְרֵשׁ עֵסֶק הַתּוֹרָה בִּפְשָׁטֶיהָ), which is the Torah of this world (שֶׁהִיא תּוֹרַת הָעוֹלָם הַזֶּה), which is vanity before the Torah of the Messiah and the Torah of the World to Come (אֲשֶׁר הִיא הֶבֶל לִפְנֵי תּוֹרָתוֹ שֶׁל מָשִׁיחַ וְתוֹרַת הָעוֹלָם הַבָּא), and this is the secret of “for nothing and vanity I have spent my strength” (וְזֶהוּ סוֹד לְתֹהוּ וְהֶבֶל כֹּחִי כִּלֵּיתִי). And were I to lengthen in explaining all these statements (וְאִלּוּ בָאתִי לְהַאֲרִיךְ בְּבֵאוּר כָּל הַמַּאֲמָרִים הָאֵלּוּ), time would be exhausted and they would not be exhausted (יִכְלֶה הַזְּמַן וְהֵמָּה לֹא יִכְלוּ).

However, we can understand briefly according to what was stated above (אָכֵן נוּכַל לְהָבִין בְּדֶרֶךְ קָצָר כְּפִי הַנַּזְכָּר לְעֵיל), that the reward of commandments and of the Torah in its plain sense is in this world and in the Garden of Eden of the earth (כִּי שְׂכַר מִצְוֹת וְתוֹרָה הַפְּשָׁטִית הוּא בָּעוֹלָם הַזֶּה וּבְגַן עֵדֶן הָאָרֶץ), but to enter the supernal world (אָכֵן לְמֵיעַל לְעָלְמָא עִילָּאָה), it is impossible unless a person engages according to his ability, according to what his hand can reach, in the wisdom of the Zohar (אִי אֶפְשָׁר עַד שֶׁיַּעֲסֹק הָאָדָם כְּפִי יְכָלְתּוֹ כְּפִי אֲשֶׁר תַּשִּׂיג יָדוֹ בְּחָכְמַת הַזֹּהַר), and if not (וְאִי לָא), then they expel him from all the gates of the supernal world (כְּדֵין מַפְּקִין לֵיהּ מִכָּל תַּרְעִין דְּעָלְמָא עִילָּאָה), even though she is beautiful in commandments and in good deeds (אַף עַל גַּב דְּאִיהִי יָפָה בְּמִצְוֹת וּבְמַעֲשִׂים טוֹבִים).

Therefore the portion of the nefesh and the ruach remain below in the earthly Garden of Eden (וְלָכֵן חֵלֶק הַנֶּפֶשׁ וְהָרוּחַ נִשְׁאָרִים לְמַטָּה בְּגַן עֵדֶן הָאָרְצִי), but the Neshamah [Soul], which is her portion in the secrets of the Torah (אָכֵן הַנְּשָׁמָה שֶׁהִיא חֶלְקָהּ בְּסוֹדוֹת הַתּוֹרָה), is punished and burned outside the supernal palaces of the upper Garden of Eden (נֶעֱנֶשֶׁת וְאִתְאוֹקְדָת לְבַר מֵהֵיכָלִין עִילָּאִין דְּגַן עֵדֶן הָעֶלְיוֹן), as mentioned above (כַּנַּ״ל). And this is what was said (וְזֶהוּ שֶׁאָמַר), “this holy living being stands when the Neshamah [Soul] ascends” (הַאי חֵיוְתָא קַדִּישָׁא קָיְימָא כַּד נִשְׁמָתָא סָלְקָא), and it did not say “when the nefesh or the ruach ascends” (וְלֹא אָמַר כַּד נַפְשָׁא אוֹ רוּחָא), and understand this (וְהָבֵן זֶה), and do not be alarmed (וְאַל תִּתְבָּהֵל), when you see how many statements of our Sages of blessed memory differ in this matter (בִּרְאוֹתְךָ כַּמָּה מַאֲמָרֵי רַז״ל חֲלוּקִים בְּעִנְיַן זֶה).

And behold, the statement of Shir ha-Shirim would require broad explanation (וְהִנֵּה הָיָה צָרִיךְ מַאֲמָר שִׁיר הַשִּׁירִים בֵּאוּר רָחָב), but one who engages in this our composition (אֲבָל מִי שֶׁיַּעֲסֹק בְּחִבּוּרֵנוּ זֶה), and especially in Sha‘ar ha-Gilgulim (וּבִפְרָט בְּשַׁעַר הַגִּלְגּוּלִים), will be able to understand his words (יוּכַל לְהָבִין אֶת דְּבָרָיו). And all this has already been hinted at also in the words of our Sages of blessed memory in the Midrashim (וְכְבָר נִרְמַז כָּל זֶה גַּם בְּדִבְרֵי רַז״ל בַּמִּדְרָשִׁים), as it is written in Shemot Rabbah, Parashat Ki Tisa (וּכְמוֹ שֶׁכָּתוּב בְּשְׁמוֹת רַבָּה פָּרָשַׁת כִּי תִשָּׂא), and likewise in Midrash Tanchuma, Parashat Ki Tisa (וְכֵן בְּמִדְרָשׁ תַּנְחוּמָא פָּרָשַׁת כִּי תִשָּׂא), on the verse “Where were you when I laid the foundations of the earth” (עַל פָּסוּק אֵיפֹה הָיִיתָ בְּיָסְדִּי אָרֶץ), and also on the verse “See, Hashem has called by name Bezalel,” etc (וְגַם עַל פָּסוּק רְאוּ קָרָא ה׳ בְּשֵׁם בְּצַלְאֵל וְכוּ׳), for all the righteous and all who come into the world from the seed of Israel are dependent on the body of Adam HaRishon (כִּי כָּל הַצַּדִּיקִים וְכָל בָּאֵי הָעוֹלָם מִזֶּרַע יִשְׂרָאֵל תְּלוּיִים בְּגוּפוֹ שֶׁל אָדָם הָרִאשׁוֹן), this one in his body, that one in his head, that one in his ear, that one in his neck, etc (זֶה בְּגוּפוֹ וְזֶה בְּרֹאשׁוֹ וְזֶה בְּאָזְנוֹ וְזֶה בְּצַוָּארוֹ וְכוּ׳). And likewise, in this manner, all the souls are dependent upon his soul (וְכֵן עַל דֶּרֶךְ זֶה כָּל הַנְּפָשׁוֹת תְּלוּיוֹת בְּנַפְשׁוֹ), and all the spirits upon his spirit (וְכָל הָרוּחוֹת בְּרוּחוֹ), and all the neshamot upon his Neshamah [Soul] (וְכָל הַנְּשָׁמוֹת בְּנִשְׁמָתוֹ), and just as the body of Adam HaRishon is composed of two hundred and forty-eight limbs and three hundred and sixty-five sinews (וּכְמוֹ שֶׁגּוּפוֹ שֶׁל אָדָם הָרִאשׁוֹן כָּלוּל מֵרמ״ח אֵבָרִים וְשס״ה גִּידִים), so too his nefesh, his ruach, and his Neshamah [Soul] are all dependent upon the Torah (כֵּן נַפְשׁוֹ רוּחוֹ וְנִשְׁמָתוֹ גַּם כֻּלָּם תְּלוּיִים בַּתּוֹרָה), which contains two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions (שֶׁיֵּשׁ בָּהּ רמ״ח מִצְוֹת עֲשֵׂה וְשס״ה מִצְוֹת לֹא תַעֲשֶׂה), and this is the secret of what our Sages of blessed memory said (וְזֶהוּ סוֹד מַה שֶּׁאָמְרוּ רַז״ל), “Rabbi so-and-so said to him: in what was your father particularly careful,” etc (אָמַר לוֹ ר׳ פְּלוֹנִי אַבּוּךְ בְּמַאי הֲוָה זָהִיר וְכוּ׳).

And to this our Sages of blessed memory alluded in this statement in Shir ha-Shirim (וְאֶל זֶה רָמְזוּ ז״ל הַמַּאֲמָר הַזֶּה בְּשִׁיר הַשִּׁירִים), in what is said (בְּמַה שֶּׁאָמַר), “and for what purpose did it come to this fetid body,” etc (וְעַל מָה אֲתָת לְהַאי גוּפָא סְרוּחָא וְכוּ׳). Also, all the worlds together are the aspect of a single Adam (גַּם כָּל הָעוֹלָמוֹת כֻּלָּם הֵם בְּחִינַת אָדָם אֶחָד), composed of six hundred and thirteen limbs and sinews (כָּלוּל מִתַּרְי״ג אֵבָרִים וְגִידִים), just as we find expressions such as “the wings of the earth,” “the navel of the earth,” “the eye of the earth,” “the heart of the heavens,” and the like (וּכְמוֹ שֶׁמָּצִינוּ כַּנְפֵי הָאָרֶץ טַבּוּר הָאָרֶץ עֵין הָאָרֶץ לֵב הַשָּׁמַיִם וְכַיּוֹצֵא בָּאֵלּוּ), and as mentioned in the Zohar at the beginning of Parashat Toledot, Daf 134a (וְכַנִּזְכָּר בְּפָרָשַׁת הַזֹּהַר בְּרֵישׁ פָּרָשַׁת תּוֹלְדוֹת דַּף קל״ד ע״א), and this is its wording (וְז״ל):

“You have no limb and limb that exists in a human being that does not have a corresponding creature in the world” (לֵית לָךְ כָּל שֵׁיפָא וְשֵׁיפָא דְּקָיְימָא בֵּיהּ בְּבַר נָשׁ דְּלָא הֲוֵי לְקַבְּלֵיהּ בְּרִיָּה בְּעָלְמָא), “for just as a human being is divided into limbs” (דְּהָא כְּמָה דְּבַר נָשׁ אִיהוּ מִתְפַּלֵּיג שֵׁיפִין), etc (וְכוּ׳), “so too the world—all those creatures, all of them, are limbs corresponding to these” (הָכֵי נָמֵי עָלְמָא כָּל אִינּוּן בְּרַיָּין כֻּלְּהוּ שֵׁיפִין שֵׁיפִין קָיְימִין עַל אִילֵּין וְכוּ׳). And to this alluded what was said above (וְאֶל זֶה רָמַז מַה שֶּׁאָמַר לְעֵיל), “to know himself and to recognize who he is,” etc (לְמִנְדַּע לֵיהּ לְגוּפֵיהּ וּלְאִשְׁתְּמוֹדְעָא מַאן אִיהוּ וְכוּ׳), and he further said (וְאָמַר עוֹד), “and one to know and contemplate this world in which he exists and for what purpose it was rectified” (וְחַד לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּהַאי עָלְמָא דְּאִיהוּ בֵּיהּ וְעַל מָה אִתְתַּקַּן).

Thus, a person must attain, through his toil in this wisdom, until he knows his root and his hold in the body of the supernal Adam (בְּאוֹפֶן כִּי הָאָדָם צָרִיךְ לְהַשִּׂיג עַל יְדֵי טִרְחוֹ בַּחָכְמָה הַזֹּאת עַד שֶׁיֵּדַע שָׁרְשׁוֹ וַאֲחִיזָתוֹ בְּגוּף הָאָדָם הָעֶלְיוֹן), where it is (הֵיכָן), and likewise in his ruach and his nefesh and his Neshamah [Soul] (וְכֵן בְּרוּחוֹ וְנַפְשׁוֹ וְנִשְׁמָתוֹ), and likewise his hold in the commandments of the Torah in particular (וְכֵן אֲחִיזָתוֹ בְּמִצְוֹת הַתּוֹרָה בִּפְרָטוּת), where the primary attachment is (הֵיכָן עִקַּר אֲחִיזָתוֹ). And through this you will understand and comprehend what our Sages of blessed memory said (וּבָזֶה תָּבִין וְתַשְׂכִּיל מַה שֶּׁאָמְרוּ חֲז״ל), “whoever performs one commandment, good is done to him, his days are lengthened, and he inherits the land” (כָּל הָעוֹשֶׂה מִצְוָה אַחַת מֵיטִיבִין לוֹ וּמַאֲרִיכִין יָמָיו וְנוֹחֵל אֶת הָאָרֶץ), and “whoever does not perform one commandment, good is not done to him and his days are not lengthened,” etc (וְכָל מִי שֶׁאֵינוֹ עוֹשֶׂה מִצְוָה אַחַת אֵין מֵיטִיבִין לוֹ וְאֵין מַאֲרִיכִין יָמָיו וְכוּ׳). In this Mishnah the commentators struggled greatly (בַּמִּשְׁנָה הַזֹּאת נִתְחַבְּטוּ בָּהּ הַמְּפָרְשִׁים), and for now this explanation of this statement suffices (וְדַי עַתָּה בְּבֵאוּר מַאֲמָר זֶה), for now is not its place (שֶׁאֵין עַתָּה מְקוֹמוֹ).

And behold, the prophet Jeremiah, peace be upon him, after prophesying all the verses mentioned (וְהִנֵּה הַנָּבִיא יִרְמְיָהוּ ע״ה אַחַר שֶׁנִּבָּא כָּל הַפְּסוּקִים הַנִּזְכָּרִים), concluded with consolation and said (סִיֵּם בְּנֶחָמָה וְאָמַר), “For thus said Hashem: the whole land shall be desolate, yet I will not make a full end” (כִּי כֹּה אָמַר ה׳ שְׁמָמָה תִּהְיֶה כָּל הָאָרֶץ וְכָלָה לֹא אֶעֱשֶׂה). And he said this in the language of giving a reason (וְאָמַר כִּי בְּלָשׁוֹן נְתִינַת טַעַם), and this is in order to resolve one difficulty that now arises from what was said (וְהוּא כְּדֵי לְתָרֵץ עִנְיַן קֻשְׁיָא אַחַת הַנּוֹלֶדֶת מֵעַתָּה עִם הָאָמּוּר), for behold above he said “I saw, and behold, there was no man” (כִּי הִנֵּה לְמַעְלָה אָמַר רָאִיתִי וְהִנֵּה אֵין אָדָם), meaning there is no one who knows in the wisdom (רָצָה לוֹמַר אֵין מִי שֶׁיוֹדֵעַ בַּחָכְמָה), and if so now a person is exempt and permitted from engaging in this wisdom (וְאִם כֵּן מֵעַתָּה הָאָדָם פָּטוּר וּמֻתָּר מִלְּהִתְעַסֵּק בַּחָכְמָה הַזֹּאת), since he has no one to teach it and receive it from (אַחַר שֶׁאֵין לוֹ מִי שֶׁיְּלַמְּדֶנָּה וִיקַבְּלֶנָּה), and if it is transmitted we will receive it, and if not, how can we receive it (וְאִם קַבָּלָה נְקַבֵּל וְאִם לָאו אֵיךְ נוּכַל לְקַבְּלָהּ). Therefore he said in the language of giving a reason (לָכֵן אָמַר בְּלָשׁוֹן נְתִינַת טַעַם), that this is not so as you think (כִּי אֵין כָּךְ הוּא הָעִנְיָן כְּמוֹ שֶׁתַּחְשֹׁב), for behold the Holy One Blessed Be He does not come with a grievance against His creatures (כִּי הֲרֵי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בְּטִרוּנְיָא עִם בְּרִיּוֹתָיו).

For thus said Hashem, “the whole land shall be desolate” (כִּי כֹּה אָמַר ה׳ שְׁמָמָה תִּהְיֶה כָּל הָאָרֶץ), meaning that even though the land is destined to be desolate, with no one engaging in this wisdom (רָצָה לוֹמַר כִּי אַף עַל פִּי שֶׁעֲתִידָה הָאָרֶץ לִהְיוֹת שְׁמָמָה בְּאֵין מִי שֶׁעוֹסֵק בַּחָכְמָה הַזֹּאת), nevertheless “I will not make a full end” (עִם כָּל זֶה וְכָלָה לֹא אֶעֱשֶׂה), for Hashem of Hosts has left us a remnant (כִּי ה׳ צְבָאוֹת הוֹתִיר לָנוּ שָׂרִיד), almost a marked man in each generation (כִּמְעַט אִישׁ רָשׁוּם בְּכָל דּוֹרוֹ דּוֹר), whether many or few (הֵן רַב הֵן מְעָט). And even so, in this final generation (וְאַף גַּם זֹאת בַּדּוֹר הַזֶּה הָאַחֲרוֹן), “I did not despise them nor abhor them to break My covenant with them,” Heaven forbid (לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְהָפֵר בְּרִיתִי אִתָּם ח״ו), as it is written in the Tikkunim as mentioned above (וּכְמוֹ שֶׁכָּתוּב בַּתִּקּוּנִים כַּנַּ״ל), “that in the final generation, at the end of days, they will be sustained from this composition, and because of it you shall proclaim liberty in the land,” etc (דְּבַדְּרָא בַּתְרָאָה בְּסוֹף יוֹמַיָּא יִתְפַּרְנְסוּן מֵהַאי חִבּוּרָא וּבְגִינֵיהּ וְקָרָאתֶם דְּרוֹר בָּאָרֶץ וְגו׳), as stated above (כַּנַּ״ל).

Also in the Book of Zohar, Parashat Vayera, Daf 118a (גַּם בְּסֵפֶר הַזֹּהַר פָּרָשַׁת וַיֵּרָא דַּף קי״ח ע״א), and this is its wording (וְז״ל), “And when it will draw near to the days of the Messiah, even these great ones of the world are destined to find hidden secrets of wisdom,” etc (וּכְדֵי יְהֵא קָרִיב לְיוֹמֵי מְשִׁיחָא אֲפִלּוּ הָנֵי רַבָּיֵי דְעָלְמָא זְמִינִין לְאַשְׁכָּחָא רָזִין טְמִירִין דְּחָכְמְתָא וְכו׳). Behold it is explained (הֲרֵי מְבֹאָר), that until now the words of the wisdom of the Zohar were hidden (כִּי עַד עַתָּה הָיוּ דִּבְרֵי חָכְמַת הַזֹּהַר נֶעְלָמִים), and in the final generation this wisdom will be revealed and publicized (וּבְדָרָא בַּתְרָאָה תִּתְגַּלֵּי וְתִּתְפַּרְסֵם חָכְמָה הַזֹּאת), and they will understand and comprehend the secrets of the Torah that the earlier ones did not attain (וְיָבִינוּ וְיַשְְׂכִּילוּ בְּרָזֵי הַתּוֹרָה שֶׁלֹּא הִשִּׂיגוּ הַקּוֹדְמִים אֵלֵינוּ). And by this the claim of the simple ones is removed (וּבְזֶה נִסְתַּלְּקָה הַשָּׂגַת הַפְּתָאִים), who argue and say, “are we fit?” (הַמְקַשִּׁים וְאוֹמְרִים אִיכְשׁוּר דָּרֵי), and “if the generations before us did not attain it, how shall we know it?” (וְאִם דּוֹרוֹת שֶׁלְּפָנֵינוּ לֹא הִשִּׂיגוּהָּ אֵיךְ נֵדָעֶנָּה אֲנַחְנוּ). And by this their mouths are stopped (וּבְזֶה יִסָּכֵר פִּיהֶם). And indeed, even though this is simple and clear (וְאָֽמְנָם עִם הֱיוֹת זֶה פָּשׁוּט וּמְבֹאָר), that in these final generations they will be sustained from this composition and this wisdom will be revealed to them (כִּי בְּאֵלּוּ הַדּוֹרוֹת הָאַחֲרוֹנִים יִתְפַּרְנְסוּן מֵהַאי חִבּוּרָא וְתִּתְגַּלֶּה אֲלֵיהֶם הַחָכְמָה הַזֹּאת).

Behold, not everyone who wishes to take the Name may come and take it (הִנֵּה לֹא כָּל הָרוֹצֶה לִיטּוֹל אֶת הַשֵּׁם יָבוֹא וְיִטּוֹל), for the secrets of the Torah and its mysteries are not revealed to human beings by the power of their material contemplation alone (כִּי רָזֵי הַתּוֹרָה וְסִתְרֶיהָ לֹא יִתְגַּלּוּ לִבְנֵי אָדָם בְּכֹחַ עִיּוּנָם הַחוֹמְרִי), except through Divine influx bestowed from His holy heights (אֶלָּא עַל־יְדֵי שֶׁפַע אֱלֹהִי הַמֻּשְׁפָּע מִמְּרוֹם קָדְשׁוֹ), through His emissaries and His angels (עַל־יְדֵי שְׁלוּחָיו וּמַלְאָכָיו), or through Eliyahu the Prophet, of blessed memory (אוֹ עַל־יְדֵי אֵלִיָּהוּ הַנָּבִיא ז״ל), as we will explain at the end of this introduction (כְּמוֹ שֶׁנְּבָאֵר בְּסוֹף הַקְדָּמָה זוֹ). And we will bring proof from the words of Rabbi Shim‘on bar Yochai, peace be upon him, in the Book of Tikkunim (וְנָבִיא רְאָיָה מִדִּבְרֵי רַשְׁבִּ״י ע״ה בְּסֵפֶר הַתִּקּוּנִים), and see there (וְעַיֵּן שָׁם).

Another proof for this is that most of the words of Rabbi Shim‘on bar Yochai, peace be upon him, in the Book of Zohar and in the Tikkunim and in Midrash Shir ha-Shirim (עוֹד רְאָיָה לָזֶה כִּי רֹב דִּבְרֵי הָרַשְׁבִּ״י ע״ה בְּסֵפֶר הַזֹּהַר וּבַתִּקּוּנִים וּבְמִדְרַשׁ שִׁיר הַשִּׁירִים), all were revealed to him through Eliyahu the Prophet, of blessed memory (הַכֹּל נִגְלָה אֵלָיו עַל־יְדֵי אֵלִיָּהוּ הַנָּבִיא ז״ל), etc (וְכוּ׳), and through the souls of the righteous that are revealed to him in every generation (וְעַל־יְדֵי נִשְׁמוֹת הַצַּדִּיקִים הַמִּתְגַּלּוֹת אֵלָיו בְּכָל דּוֹר וָדוֹר), for this is the matter of Sifra de-Ra‘aya Mehemna (שֶׁזֶּה עִנְיַן סִפְרָא דְּרַעְיָא מְהֵימְנָא), which is entirely the dialogue of Rabbi Shim‘on bar Yochai, peace be upon him, with the soul of Moses our teacher, peace be upon him (שֶׁכֻּלּוֹ וִיכּוּחַ הָרַשְׁבִּ״י ע״ה עִם נִשְׁמַת מֹשֶׁה רַבֵּנוּ ע״ה), as mentioned in the introduction to the Book of Tikkunim (וְכַנִּזְכָּר בְּהַקְדָּמַת סֵפֶר הַתִּקּוּנִים), see there at length in the second introduction, Daf 13a (עַיֵּן שָׁם בַּאֲרִיכוּת בְּהַקְדָּמָה הַשֵּׁנִיָּה דַּף י״ג ע״א), and this is its wording (וְז״ל):

“At that time when this composition was composed, permission was given to Eliyahu the Prophet, of blessed memory, to agree with them in it (בְּהַהוּא זִמְנָא דְּאִתְחַבַּר הַאי חִבּוּרָא רְשׁוּתָא אִתְיְהֵיב לְאֵלִיָּהוּ הַנָּבִיא ז״ל לְאַסְכָּמָא עִמְּהוֹן בֵּיהּ), and to all the masters of the academies above and below (וּלְכָל מָארֵי מְתִיבְתָּן דִּלְעֵילָא וְתַתָּא), and to all the hosts of angels, supernal and lower (וְכָל חַיְלִין דְּמַלְאָכִין עִילָּאִין וְתַתָּאִין), and to the supernal souls of the righteous (וְנִשְׁמָתִין עִילָּאִין דְּצַדִּיקִים), to be with them in agreement and fellowship” (לְמֶהֱוֵי עִמְּהוֹן בְּאַסְכָּמָתָא וְרֵעוּתָא), etc (וְכוּ׳).

And by this the mouth is closed of those who speak arrogantly with pride and contempt (וּבְזֶה יִסָּכֵר פִּי הַדּוֹבְרִים עָתָק בְּגַאֲוָה וָבוּז), against the holy one, the angel of Hashem of Hosts, Rabbi Shim‘on bar Yochai, peace be upon him (עַל הַקָּדוֹשׁ מַלְאַךְ ה׳ צְבָאוֹת רַשְׁבִּ״י ע״ה), and against his book, the Book of Zohar (וְכָל סִפְרוֹ סֵפֶר הַזֹּהַר). For even in our own Talmud, in Tractate Sukkah, in the chapter Lulav ve-Aravah, Daf 45b (שֶׁאַף בַּתַּלְמוּדָא דִּידָן בְּמַסֶּכֶת סֻכָּה בְּפֶרֶק לוּלָב וַעֲרָבָה דַּף מ״ה ע״ב), they said there about him (אָמְרוּ שָׁם עָלָיו): Rabbi Ḥizkiyah said, Rabbi Yirmiyah said in the name of Rabbi Shim‘on bar Yochai (אָמַר ר׳ חִזְקִיָּה אָמַר ר׳ יִרְמְיָה מִשּׁוּם רַשְׁבִּ״י), “I am able to exempt the entire world from the Day of Judgment,” etc (יָכוֹל אֲנִי לִפְטוֹר אֶת כָּל הָעוֹלָם כֻּלּוֹ מִיּוֹם הַדִּין וְכוּ׳), “I have seen the sons of ascent and they are few; if they are a thousand, I and my son are among them; if they are a hundred, I and my son are among them; if they are two, they are I and my son” (רָאִיתִי בְּנֵי עֲלִיָּה וְהֵם מְעַטִּים אִם אֶלֶף הֵם אֲנִי וּבְנִי מֵהֶם אִם מֵאָה הֵם אֲנִי וּבְנִי מֵהֶם אִם שְׁנַיִם הֵם אֲנִי וּבְנִי מֵהֶם).

And this was said even though in his generation there were all the Tannaim (וְעִם הֱיוֹת שֶׁבְּדוֹרוֹ הָיוּ כָּל הַתַּנָּאִים), Rabbi Meir, who illuminated the eyes of the Sages in halakhah (ר׳ מֵאִיר שֶׁהָיָה מֵאִיר עֵינֵי חֲכָמִים בַּהֲלָכָה), and Rabbi Yehudah and Rabbi Yose, peace be upon them (וְר׳ יְהוּדָה וְר׳ יוֹסֵי ע״ה), and others like them, heads of the Tannaim (וְכַיּוֹצֵא בָּהֶם רָאשֵׁי תַּנָּאִים). and Heaven forbid and far be it to believe that he was praising himself (וְחָלִילָה וְחָס מֵהַאֲמִין שֶׁהָיָה מְשַׁבֵּחַ אֶת עַצְמוֹ), for if this were not so, it would not have been written in the Talmud (שֶׁאִם לֹא כֵן לֹא הָיָה נִכְתָּב בְּתוֹךְ הַתַּלְמוּד), and no one would think such a thing except some sectarian or heretic (וּבְלִי סָפֵק לֹא יִסְבּוֹר זֶה אֶלָּא אֵיזֶה מִין אוֹ אֶפִּיקוֹרוֹס). Also in Bereshit Rabbah, Parashah 35 (גַּם בִּבְרֵאשִׁית רַבָּה פָּרָשָׁה ל״ה), and this is its wording (וְז״ל):

“And Elohim said, ‘This is the sign of the covenant,’ etc., ‘for generations of the world’—Rabbi Yudan said, ‘for generations’ is written,” etc (וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת הַבְּרִית וְגו׳ לְדֹרֹת עוֹלָם אָמַר ר׳ יוּדָן לְדֹרֹת כְּתִיב וְכוּ׳). Rabbi Ḥizkiyah removes the generation of the Men of the Great Assembly and brings in the generation of Rabbi Shim‘on bar Yochai (ר׳ חִזְקִיָּה מוֹצִיא דּוֹרָן שֶׁל אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה וּמֵבִיא דּוֹרוֹ שֶׁל רַשְׁבִּ״י), Rabbi Ḥizkiyah said thus (ר׳ חִזְקִיָּה אָמַר כֵּן), Rabbi Shim‘on bar Yochai said (אָמַר רַשְׁבִּ״י), if Abraham wished to bring them near up to me (אִי בָּעֵי אַבְרָהָם לְמִקְרְבִּינְהוֹן עַד גַּבַּאי), and I would bring them near from me up to King Messiah (וַאֲנָא מְקָרְבִּינְהוֹן מִגַּבַּאי עַד מַלְכָּא מְשִׁיחָא).

And whoever wishes to know the merit of the generation of the Men of the Great Assembly and the ultimate level of their greatness (וְהָרוֹצֶה לָדַעַת זְכוּת דּוֹר אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה וְתַכְלִית מַעֲלָתָם), should look into Pirkei Heikhalot, chapter thirty (יִסְתַּכֵּל בְּפִרְקֵי הֵיכָלוֹת בְּפֶרֶק ל׳). And even so Rabbi Ḥizkiyah said (וְעִכָּ״ז אָמַר ר׳ חִזְקִיָּה), he removes the generation of the Men of the Great Assembly and brings in their place the generation of Rabbi Shim‘on bar Yochai, of blessed memory (מוֹצִיא דּוֹרָם שֶׁל אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה וּמֵבִיא תַּחְתֵּיהֶם דּוֹרוֹ שֶׁל רַשְׁבִּ״י ז״ל). And there he explained the reason (וְשָׁם בֵּאַר הַטַּעַם), that in his merit alone the rainbow was not seen (כִּי בִּזְכוּתוֹ הוּא עַצְמוֹ לֹא נִרְאֲתָה הַקֶּשֶׁת), as mentioned there in the name of Eliyahu the Prophet, of blessed memory, through Rabbi Yehoshua ben Levi, of blessed memory (כַּנִּזְכָּר שָׁם מִשְּׁמֵיהּ דְּאֵלִיָּהוּ ז״ל דְּרִיב״ל ז״ל). And it is also stated in the Jerusalem Talmud (וְגַם אִיתָא בַּתַּלְמוּד יְרוּשַׁלְמִי), and this is its wording (וְז״ל):

“Rabbi Akiva said to Rabbi Shim‘on (אָמַר ר׳ עֲקִיבָא לְר׳ שִׁמְעוֹן), it is enough that I and your Creator recognize your worth (דַּיֵּךְ שֶׁאֲנִי וּבוֹרְאֲךָ מַכִּירִין עַרְכֶּךָ), end quote (עכ״ל). And behold, there are slanderers who speak ill of the Book of Zohar (וְהִנֵּה יֵשׁ מוֹצִיאֵי דִבָּה עַל סֵפֶר הַזֹּהַר), saying (בְּאָמְרָם), that behold at the beginning of the Introduction to the Tikkunim, on Daf 2b (כִּי הִנֵּה בְּרֵישׁ הַקְדָּמַת הַתִּקּוּנִים בְּדַּף ב׳ ע״ב), there is written there that statement of that Amora (כָּתַב שָׁם הַהוּא מַאֲמָר שֶׁל אוֹתוֹ אָמוֹרָא), who was called Rabbah bar bar Ḥannah (שֶׁהָיָה נִקְרָא רַבָּה בַּר בַּר חַנָּה), who was traveling in a certain ship and saw a bird, etc (דְּהָוָה קָאָזֵיל בְּחַדָּא סְפִינְתָּא וַחֲזָא חַד צִפּוֹר וְכוּ׳). And likewise in Parashat Pinḥas, in Ra‘aya Mehemna, Daf 283b (וְכֵן בְּפָרָשַׁת פִּינְחָס בְּרַעְיָא מְהֵימְנָא דַּף רפ״ג ע״ב), and this is its wording (וְז״ל):

“Behold it is stated that he is the bird of bar Ḥannah, etc (וְהָא אִתְמַר דְּאִיהוּ צִפּוֹרָא דְּבַר חַנָּה וְכוּ׳). And further there in Parashat Pinḥas, Daf 216b (עוֹד שָׁם בְּפָרָשַׁת פִּינְחָס דַּף רי״ו ע״ב), the matter of Rabbi El‘azar ben Pedat the Amora (עִנְיַן ר׳ אֶלְעָזָר בֶּן פְּדָת הָאָמוֹרָא), and many like these (וְכָאֵלֶּה רַבּוֹת). And what simpleton would turn aside (וּמִי פֶּתִי יָסוּר), behold he should look and see (הִנֵּה יַשְׂגִּיחַ וְיִרְאֶה), that all the words of Rabbi Shim‘on bar Yochai, of blessed memory, were through the Holy Spirit (כִּי כָּל דִּבְרֵי הָרַשְׁבִּ״י ע״ה הֵם בְּרוּחַ הַקֹּדֶשׁ), and he would see with his eyes all the souls of the Sages (וְהָיָה רוֹאֶה בְּעֵינָיו כָּל נִשְׁמוֹת הַחֲכָמִים), even those destined to be created in the future (אַף אוֹתָם הָעֲתִידִים לְהִבָּרֵא). And as in the incident that also occurred to Rabbi Yishmael (וּכְמַעֲשֶׂה שֶׁאֵירַע גַּם לְר׳ יִשְׁמָעֵאל), in the baraitot of Pirkei Heikhalot, see there (בְּבָרַיְיתוֹת דְּפִרְקֵי הֵיכָלוֹת עַיֵּן שָׁם).

And this too is the matter of Rabban Yoḥanan ben Zakkai, of blessed memory (וְזֶה גַּם עִנְיַן רִיב״ז ע״ה), about whom they said that he left nothing undone—neither Scripture, nor Mishnah, etc (שֶׁאָמְרוּ עָלָיו שֶׁלֹּא הִנִּיחַ לֹא מִקְרָא וְלֹא מִשְׁנָה וְכוּ׳). And the discussions of Abaye and Rava, even though they were Amora’im (וְהֲוָיוֹת דְּאַבַּיֵּי וְרָבָא עִם שֶׁהָיוּ אֲמוֹרָאִים), set your heart and understand these matters (וְשִׂים לִבְּךָ וְהָבֵן בַּדְּבָרִים הָאֵלֶּה). And remember, please, the statement of Rabbi Shim‘on bar Yochai himself (וּזְכוֹר נָא מַאֲמַר רַשְׁבִּ״י עַצְמוֹ), and in the Idra Rabba in Parashat Naso, Daf 132b (וּבְאַדְרָא רַבָּא בְּפָּרָשַׁת נָשֹׂא דַּף קל״ב ע״ב), and this is its wording (וְז״ל):

“Rabbi Shim‘on bar Yochai said (אָמַר רַשְׁבִּ״י), all the lamps, the friends, who came in this holy assembly (כָּלְּהוּ בּוּצִינִין חַבְרַיָּא דְּאָתְיָין בְּהַאי עַזְקָא קַדִּישָׁא), I testify upon myself before the supernal heavens of the supernal ones and the holy supernal earth of the supernal ones (אַסְהֵדְנָא עָלַי שְׁמַיָּא עִילָּאָה דְּעִילָּאִין וְאַרְעָא קַדִּישָׁא עִילָּאָה דְּעִילָּאִין), that I have now seen what no human being has seen since the day Moses ascended a second time to Mount Sinai, etc (דְּאַנָא תָּמֵי הַשְׁתָּא מַה דְּלָא חָמָא בַּר נָשׁ מִיּוֹמָא דְּסָלִיק מֹשֶׁה זִמְנָא תִּנְיָנָא לְטוּרָא דְּסִינַי וְכוּ׳), and furthermore that I know that the faces shine, whereas Moses did not know that the skin of his face shone, etc (וְעוֹד דְּאַנָא יְדַע דְּאַנְפִּין נְהִירִין וּמֹשֶׁה לָא יְדַע כִּי קָרַן עוֹר פָּנָיו וְכוּ׳). And let a person not be astonished by this (וְאַל יִפְלָא הָאָדָם מִזֶּה), for although Rabbi Shim‘on bar Yochai was the last of the Tannaim, he merited such a level (כִּי עִם הֱיוֹת רַשְׁבִּ״י אַחֲרוֹן שֶׁבַּתַּנָּאִים זָכָה לְמַעֲלָה כָּזוֹ), for these matters are the furnace of the world (כִּי דְּבָרִים אֵלּוּ כִּבְשׁוֹנוֹ שֶׁל עוֹלָם), and there is no permission for the mouth to explain their hidden and sealed matter to us (אֵין רְשׁוּת בַּפֶּה לְפָרֵשׁ עִנְיָנָם הַכָּמוּס וְהַחָתוּם אֶצְלֵנוּ).

And in this manner do not be astonished by what we will relate at the end of this introduction (וְעַל דֶּרֶךְ זֶה אַל תִּתְפַּלֵּא מִמַּה שֶּׁנְּסַפֵּר בְּסוֹף הַקְדָּמָה זוֹ), concerning the holy sage revealed to us in our time and in this generation (מֵעִנְיַן הֶחָכָם הַקָּדוֹשׁ הַנִּגְלֶה אֵלֵינוּ בִּזְמַנֵּנוּ וּבְדוֹרֵנוּ זֶה), and I cannot explain (וְלֹא אוּכַל לְפָרֵשׁ). And if you wish, you will understand what is written in the Book of Tikkunim about “a generation goes and a generation comes,” this is Moses, Ra‘aya Mehemna (וְאִם תִּרְצֶה תָּבִין מַה שֶּׁכָּתוּב בְּסֵפֶר הַתִּקּוּנִים עַל דּוֹר הוֹלֵךְ וְדוֹר בָּא דָּא מֹשֶׁה רַעְיָא מְהֵימְנָא), as mentioned in Tikkun 69, Daf 110a (וְכַנִּזְכָּר בְּתִּקּוּנֵי זֹהַר ס״ט דַּף ק״י ע״א): Rabbi Shim‘on bar Yochai said (אָמַר רַשְׁבִּ״י), Friends, surely Kudsha Berikh Hu agreed with us, supernal and lower, to be with this composition (חַבְרַיָּא בּוֹדַאי קוּדְשָׁא בְּרִיךְ הוּא אִסְתַּכֵּים עִמָּנָא עִילָּאִין וְתַתָּאִין לְמֶהֱוֵי בְּהַאי חִבּוּרָא), fortunate is the generation in which this is revealed (זַכָּאָה דָּרָא דְּהַאי אִתְגַּלְיָא בֵּיהּ), for all this is destined to be renewed through Moses in the final generation (דַּעֲתִיד כֻּלֵּיהּ הַאי לְאִתְחַדָּשָׁא עַל יְדֵי דְּמֹשֶׁה בְּדָרָא בַּתְרָאָה), to fulfill the verse “What was, is what will be” (לְקַיְּימָא קְרָא מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה), and its extension is in every generation and generation (וְאִתְפַּשְׁטוּתֵיהּ הוּא בְּכָל דָּרָא וְדָרָא), in every righteous one and sage who engages in Orayta (בְּכָל צַדִּיק וְחָכָם דְּמִתְעַסֵּק בְּאוֹרַיְיתָא), until the number of six hundred thousand, etc (עַד מִנְיָנָא דְּשִׁתִּין רִבּוֹא וְכוּ׳), and the matters are hidden and sealed (וְהַדְּבָרִים סְתוּמִים וְחֲתוּמִין).

And we shall return to the first matter (וְנַחְזוֹר לְעִנְיָן הָרִאשׁוֹן), for there is no doubt that these matters are not understood through material human contemplation (כִּי אֵין סָפֵק שֶׁדְּבָרִים אֵלּוּ לֹא יוּבְנוּ בְּעִיּוּן אֱנוֹשִׁי חוֹמְרִי), but rather through reception mouth to mouth (אֶלָּא בְּקַבָּלָה מִפֶּה אֶל פֶּה), or from Eliyahu the Prophet, of blessed memory (אוֹ מִפִּי אֵלִיָּהוּ ז״ל), or from the souls that are revealed in every generation to those worthy of them (אוֹ מִפִּי הַנְּשָׁמוֹת הַמִּתְגַּלּוֹת בְּכָל דּוֹר וָדוֹר אֶל הָרְאוּיִים לָהֶם). And Ramban, of blessed memory, the last of the Kabbalists close to our generation p1-7(וְהָרַמְבַּ״ן ז״ל אַחֲרוֹן הַמְּקוּבָּלִים קָרוֹב לְדוֹרֵנוּ), wrote at the end of the introduction to his commentary on the Torah in this language (כָּתַב בְּסוֹף הַקְדָּמַת סִפְרוֹ עַל בֵּאוּר הַתּוֹרָה בְּלָשׁוֹן הַזֶּה), and this is its wording (וְז״ל):

“And I hereby bring in a faithful covenant, giving proper counsel to every one who looks into this book, that he should not form an opinion nor think a thought regarding any of the allusions that I write in the secrets of the Torah (וַאֲנִי הִנְנִי מֵבִיא בְּרִית נֶאֱמָנָה נוֹתֶנֶת עֵצָה הֲגוּנָה לְכָל מִסְתַּכֵּל בַּסֵּפֶר הַזֶּה לְבַל יִסְבֹּר סְבָרָה וְאַל יַחְשֹׁב מַחֲשָׁבָה בְּדָבָר מִכָּל הָרְמָזִים אֲשֶׁר אֲנִי כּוֹתֵב בְּסִתְרֵי הַתּוֹרָה), for I inform faithfully that my words will not be grasped nor known at all by any intellect or understanding (כִּי אֲנִי מוֹדִיעַ נֶאֱמָנָה שֶׁלֹּא יוּשְׂגוּ דְּבָרַי וְלֹא יוּדְעוּ כְּלָל בְּשׁוּם שֵׂכֶל וּבִינָה), except from the mouth of a wise Kabbalist to the ear of an understanding receiver (זוּלָתִי מִפִּי מְקוּבָּל חָכָם לְאֹזֶן מְקַבֵּל מֵבִין), and speculation in them is folly, and thought causes great harm and prevents benefit (וְהַסְּבָרָה בָהֶם אִוֶּלֶת וּמַחֲשָׁבָה רַבַּת הַנְּזָקִין וּמוֹנַעַת הַתּוֹעֶלֶת), let him not believe in vanity nor stray (אַל יַאֲמִין בַּשָּׁוְא נִתְעֶה), for it will not come to him through his speculations (כִּי לֹא תְבוֹאֵהוּ בְּסְבָרוֹתָיו), but know that they speak rebellion against Hashem (רַק דַּע כִּי יְדַבְּרוּ אֶל ה׳ סָרָה), they will not be able to attain atonement (לֹא יוּכְלוּ כַּפָּרָה), let them not break through to see Hashem,” etc (אַל יֶהֶרְסוּ אֶל ה׳ לִרְאוֹת וְכוּ׳).

And if Ramban, of blessed memory, the last of all the Kabbalists, greatly emphasized this (וְאִם הָרַמְבַּ״ן ז״ל אַחֲרוֹן כָּל הַמְּקוּבָּלִים הִפְלִיג לְדַבֵּר בָּזֶה), saying that his words in the matters of allusions and the secrets of the Torah will not be grasped at all (בְּאָמְרוֹ שֶׁלֹּא יוּשְׂגוּ דְּבָרָיו בְּעִנְיְנֵי הָרְמָזִים וּבְסוֹדוֹת הַתּוֹרָה כְּלָל וְעִקָּר), how can the human mind imagine understanding through contemplation and intellect the words of the Living God, the words of Rabbi Shim‘on bar Yochai, of blessed memory (אֵיךְ יַעֲלֶה בְּדַעַת אֱנוֹשִׁי לְהָבִין בְּעִיּוּנִים וּבְשִׂכְלוֹ דִּבְרֵי אֱלֹהִים חַיִּים דִּבְרֵי הָרַשְׁבִּ״י ע״ה), whose utterances are like flames of consuming fire (אֲשֶׁר דִּבְּרוֹתָיו כְּלַהֲבֵי אֵשׁ אֹכֵלָה), and sealed and closed with a thousand seals (וְחֲתוּמִים וּסְתוּמִים בְּאֶלֶף חוֹתָמוֹת).

Do you not see that at the time of his passing, at the beginning of the Idra of Ha’azinu, permission was not given to any one of those seven “eyes of Hashem” who were then standing with him to write the secrets of the Zohar, except to Rabbi Abba, as mentioned there (הֲלֹא תִּרְאֶה כִּי בְּעֵת פְּטִירָתוֹ בְּרֵישׁ אַדְרָא דְּהַאֲזִינוּ לֹא נִתְּנָה רְשׁוּת לְשׁוּם אֶחָד מֵאוֹתָם שִׁבְעָה עֵינֵי ה׳ הָעוֹמְדִים אָז אֶצְלוֹ לִכְתּוֹב סִתְרֵי הַזֹּהַר אֶלָּא לְר׳ אַבָּא כַּנִּזְכָּר שָׁם), and thus he arranged for them: Rabbi Abba would write, Rabbi El‘azar my son would speak, and the rest of the friends would murmur in their hearts (וְכָךְ אָמַר וְכָךְ אֶסְתַּדְּרָנָא לְכוֹן ר׳ אַבָּא יִכְתּוֹב וְר׳ אֶלְעָזָר בְּרִי יְלַעֵי וּשְׁאָר חַבְרַיָּא יְרַחֲשׁוּן בְּלִבְּהוֹן). And even though permission was given to him to write, we find and see in Parashat Mishpatim, Daf 123b (וְעִם שֶׁנִּתְּנָה לוֹ רְשׁוּת לִכְתּוֹב מָצִינוּ רָאִינוּ בְּפָרָשַׁת מִשְׁפָּטִים דַּף קכ״ג ע״ב), and this is its wording (וְז״ל):

“Rabbi El‘azar asked Rabbi Abba (שָׁאַל ר׳ אֶלְעָזָר לְר׳ אַבָּא), “All these tikkunim, father, you revealed them so that one should not enter in shame into the World to Come; now why is it necessary to reveal them?” (כָּל הָנֵי תִּקּוּנִים אַבָּא גָּלֵי לוֹן בְּגִין דְּלָא לֵיעוּל בִּכְסִיפוּתָא לְעָלְמָא דְּאָתֵי הַשְׁתָּא אַמַּאי צְרִיכִין לְגַלּוֹיֵיהּ), Rabbi Abba said to him (אָמַר לֵיהּ ר׳ אַבָּא), “That which I wrote from the holy luminary, I said: write it for the friends, for they know these matters, for the matters have already been settled in their hearts; from here onward the matters are sealed” (הַהוּא דְּכָתַבְנָא אֲנָא מִבּוּצִינָא קַדִּישָׁא אֲמִינָא כְּתָבוּהוּ לְגַבֵּי חַבְרַיָּא דְּהָא אִינּוּן יָדְעִין מִילִּין דְּהָא אִתְיַשְּׁבוּ מִילִּין בְּלִבְּהוֹן וּמִכָּאן וְלַהֲלָאָה סְתִימִין מִילִּין), end quote (ע״כ).

And behold, even though Rabbi Shim‘on bar Yochai already gave him permission to write (וְהִנֵּה עִם שֶׁכְּבָר נָתַן לוֹ רַשְׁבִּ״י רְשׁוּת לִכְתּוֹב), and even though he taught only to those seven friends who ascended and descended in the holy Idra (וְגַם כִּי לֹא לִמֵּד רַק לְאוֹתָם הַז׳ חַבְרַיָּא דְּעָלוּ וְנָפְקוּ בְּאַדְרָא קַדִּישָׁא), nevertheless Rabbi El‘azar his son was strict about this and became angered (וְעִכָּ״ז הִקְפִּיד ר׳ אֶלְעָזָר בְּנוֹ וְנִתְכַּעֵס עַל זֶה), and he himself answered him (וְגַם הוּא עַצְמוֹ הֵשִׁיב לוֹ), that from this point onward the matters would be sealed in this manner (דְּמִכָּאן וּלְהַלָּאָה לֶהֱווּ מִילִּין סְתִימִין בְּגוּוְונָא). But to the rest of the Sages of their generation (אֲבָל לִשְׁאָר חַכְמֵי דּוֹרָם), even though they were Tannaim (עִם הֱיוֹתָם תַּנָּאִים), and their hearts were as wide as the entrance of the Ulam (לִבָּם רָחָב כְּפִתְחוֹ שֶׁל אוּלָם), even though the words were written (עִם הֱיוֹתָם כְּתוּבִים), they were for them sealed matters (הֵם אֶצְלָם מִילִּין סְתִימִין), and they were not revealed except to those friends alone (וְלָא אִתְגַּלְיָין אֶלָּא לְחַבְרַיָּא אִילֵּין בִּלְחוֹד), and even for them they were within the thoughts of their hearts (וְאַף גַּם הֵם בְּתוֹךְ מַחְשְׁבוֹת לִבָּם), and not from the mouth outward (וְלֹא מִן הַפֶּה וְלַחוּץ), as it is written “sealed matters in this manner” (וּכְמוֹ שֶׁכָּתוּב סְתִימִין מִילִּין בְּגוּוְונָא), and it did not say “among us” (וְלֹא אָמַר בֵּינָנָא). And likewise in Parashat Vayechi, Daf 217a (וְכֵן בְּפָרָשַׁת וַיְחִי דַּף רי״ז ע״א), it says there (אָמַר שָׁם):

Rabbi Abba wept (בָּכָה ר׳ אַבָּא), “Rabbi Shim‘on, who ground from him good manna,” etc (ר׳ שִׁמְעוֹן דְּטָחֲנִין מִינֵיהּ מָנָא טָבָא וְכוּ׳), and nothing remained in the world from him (וְלָא אִשְׁתְּאַר בְּעָלְמָא מִינֵיהּ), except what is written (בַּר מָה דִּכְתִיב), “Take one jar and place there a full omer of manna,” etc (קַח צִנְצֶנֶת אַחַת וְתֵן שָׁמָּהּ מְלֹא הָעֹמֶר מָן וְכוּ׳), “for safekeeping,” meaning for concealment (לְמִשְׁמֶרֶת לְאַצְנָעוּתָא), and if it were for revelation it would not have been written (וְאִלּוּ בְּהִתְגַּלְיָיא לָא כְתִיב), and now who can reveal the mysteries and who can know them (וְהַשְׁתָּא מַאן יָכִיל לְגַלָּאָה רָזִין וּמַאן יִנְדַּע לוֹן). Also in Parashat Aḥarei Mot, Daf 79a (גַּם בְּפָרָשַׁת אַחֲרֵי מוֹת דַּף ע״ט ע״א), and this is its wording (וְז״ל):

“After Rabbi Shim‘on passed away, the friends would say (בָּתַר דְּשָׁכִיב ר׳ שִׁמְעוֹן הֲווֹ חַבְרַיָּא אָמְרֵי), “Do not give your mouth to cause your flesh to sin” (אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ). And there is no doubt (וְאֵין סָפֵק), that had Rabbi Shim‘on bar Yochai not recognized and known through his holy spirit (כִּי לוּלֵי שֶׁרַשְׁבִּ״י הִכִּיר וְיָדַע בְּרוּחַ קָדְשׁוֹ), that Rabbi Abba was a great sage (כִּי ר׳ אַבָּא הָיָה חָכָם גָּדוֹל), and knew how to clothe and conceal matters by way of riddle and hint (וְיוֹדֵעַ לְהַלְבִּישׁ וּלְהַעֲלִים הַדְּבָרִים דֶּרֶךְ חִידָה וְרֶמֶז), so that even the Sages of that generation would not understand (שֶׁלֹּא יָבִינוּ אֲפִלּוּ חַכְמֵי הַדּוֹר הַהוּא), he would not have commanded him to write (לֹא הָיָה מְצַוֵּהוּ שֶׁיִּכְתּוֹב).

For behold, there in the Idra of Ha’azinu itself, Daf 294b (כִּי הֲרֵי שָׁם בְּאַדְרָא דְּהַאֲזִינוּ עַצְמָהּ דַּף רצ״ד ע״ב), it is said (אָמַר): “Anyone who reveals secrets—know that his soul is not from the body of the Holy King” (כָּל מַאן דְּמְגַלֵּי רָזִין בְּיָדוּעַ דְּנִשְׁמָתֵיהּ לָאו אִיהִי מִגּוּפָא דְּמַלְכָּא קַדִּישָׁא), and therefore when his soul departs, etc (וּבְגִין דָּא כַּד תֵּיפוּק נִשְׁמָתֵיהּ וְכוּ׳), woe to him, woe to his soul (וַי לֵיהּ וַי לְנִשְׁמָתֵיהּ), fortunate is the portion of the righteous who conceal the supernal secrets of Kudsha Berikh Hu (זַכָּאָה חוּלְקֵיהוֹן דְּצַדִּיקַיָּא דְּמְכַסְּיָין רָזִין עִילָּאִין דְּקוּדְשָׁא בְּרִיךְ הוּא), etc (וְכוּ׳). And likewise in Parashat Pinḥas, Daf 244a, in Ra‘aya Mehemna (וְכֵן בְּפָרָשַׁת פִּינְחָס דַּף רמ״ד ע״א בְּרַעְיָא מְהֵימְנָא), on the verse “and a tenth of an ephah of fine flour,” etc (עַל פָּסוּק וְעָשִׂירִית הָאֵיפָה סֹלֶת וְכוּ׳), and this is its wording (וְז״ל):

“Ra‘aya Mehemna said (אָמַר רַעְיָא מְהֵימְנָא), “Whoever degrades the crumbs of bread,” etc (מַאן דְּמְזַלְזֵל בִּפְרוּרִין דְּנַהֲמָא וְכוּ׳), and all the more so one who hands over the secrets of Orayta and the secrets of Kabbalah and the secrets of Ma‘aseh Bereshit (וְכָל שֶׁכֵּן מַאן דְּמָסַר רָזִין דְּאוֹרַיְיתָא וְסִתְרֵי קַבָּלָה וְסִתְרֵי מַעֲשֵׂה בְּרֵאשִׁית), or the secrets of the letters of the Explicit Name to people who are not fitting (אִי סִתְרֵי אַתְוָן דְּשֵׁם הַמְּפֹרָשׁ לְאַנָשִׁים דְּלָאו אִינּוּן הֲגוּנִין), etc (וְכוּ׳), about him it is said “he wanders for bread—where is bread?” (עֲלֵיהּ אִתְמַר נוֹדֵד הוּא לַלֶּחֶם אֵי לַלֶּחֶם), meaning the bread of Orayta (אִיהוּ לַחְמָא דְּאוֹרַיְיתָא), and there is no one who regards him (וְלֵית מַאן דְּיַשְׁגַּח עֲלֵיהּ), etc (וְכוּ׳). And behold, it is known what the Rambam, of blessed memory, wrote in the introduction to the Guide concerning “not Ma‘aseh Bereshit with two, nor Ma‘aseh Merkavah with one” (וְהִנֵּה נוֹדָע מַה שֶּׁכָּתַב הָרַמְבַּ״ם ז״ל בְּהַקְדָּמַת סֵפֶר הַמּוֹרֶה עַל מַעֲשֵׂה בְּרֵאשִׁית בִּשְׁנַיִם וְלֹא בְּמֶרְכָּבָה בְּיָחִיד), and this is his language (וְז״ל):

“If a person were to explain these matters in a book, it would be as though he expounded them to thousands of people,” etc (וְאִלּוּ בֵּאוּר הָאָדָם הָעִנְיָנִים הָאֵלֶּה בְּסֵפֶר יִהְיֶה כְּאִלּוּ דּוֹרְשָׁם לַאֲלָפִים מִבְּנֵי אָדָם וְכוּ׳). And the reason is (וְהַטַּעַם), because writing endures for generations (לְפִי שֶׁהַכְּתִיבָה קַיֶּמֶת לְדוֹרֵי דּוֹרִים), for the worthy and the unworthy alike (לַהֲגוּנִים וּלְבִלְתִּי הֲגוּנִים). And Rabbi Shim‘on bar Yochai was worthy in expounding and worthy in fulfilling (וְרַשְׁבִּ״י נָאֶה דּוֹרֵשׁ וְנָאֶה מְקַיֵּם), and although he commanded Rabbi Abba to write (וְהַגַּם שֶׁצִוָּה לְר׳ אַבָּא שֶׁיִּכְתּוֹב), nevertheless, since he wrote them with great concealment (וּבִהְיוֹת שֶׁכְּתָבָם בְּהֶעְלֵם גָּדוֹל), it is as though they were not written at all (כְּאִלּוּ לֹא נִכְתְּבוּ כְּלָל דָּמֵי). And now a person may object to our words and say (וּמֵעַתָּה יוּכַל הָאָדָם לְהַקְשׁוֹת עַל דְּבָרֵינוּ אֵלֶּה וְלוֹמַר), if so, Rabbi Abba labored in vain and without need to write sealed and hidden matters (אִם כֵּן ר׳ אַבָּא טָרַח עַל חִנָּם לְלֹא צֹרֶךְ לִכְתּוֹב דְּבָרִים סְתוּמִים וְחֲתוּמִים).

However, your answer is at your side (אָכֵן תְּשׁוּבָתְךָ בְּצִדְּךָ), from the statement of the Tikkunim mentioned above (מִמַּאֲמַר הַתִּקּוּנִים הַנַּזְכָּר לְעֵיל), that “in the final generation they will be sustained from this composition and it is destined to be revealed,” etc (דְּבַדְּרָא בַּתְרָאָה יִתְפַּרְנְסוּן מֵהַאי חִבּוּרָא וְעָתִיד לְאִתְגַּלְיָא וְכוּ׳). And likewise from his statement in Tikkun 69, Daf 110a (וְכֵן מִמַּאֲמָרוֹ בְּתִקּוּן ס״ט דַּף ק״י ע״א), “that all this is destined to be renewed through Moses our prophet in the final generation,” etc (דְּעָתִיד כֻּלֵּיהּ הַאי לְאִתְחַדָּשָׁא עַל יְדֵי דְּמֹשֶׁה נְבִיאָה בְּדָרָא בַּתְרָאָה וְכוּ׳). And likewise from the statement in Parashat Vayera, Daf 117a (וּמִמַּאֲמַר פָּרָשַׁת וַיֵּרָא דַּף קי״ז ע״א), “and when it will draw near to the days of the Messiah, even the great ones of the world are destined to find hidden secrets of wisdom,” etc (וּכְדֵי יְהֵא קָרִיב לְיוֹמֵי מְשִׁיחָא אֲפִלּוּ רַבָּיֵי דְּעָלְמָא זְמִינִין לְאַשְׁכָּחָא רָזִין טְמִירִין דְּחָכְמְתָא וְכוּ׳).

Therefore, when Rabbi Shim‘on bar Yochai, of blessed memory, saw through his holy spirit this matter (וְלָכֵן בִּרְאוֹת רַשְׁבִּ״י ז״ל בְּרוּחַ קָדְשׁוֹ עִנְיָן זֶה), he commanded Rabbi Abba to write the Book of Zohar in a concealed manner (צִוָּה לְר׳ אַבָּא לִכְתּוֹב סֵפֶר הַזֹּהַר בְּדֶרֶךְ הֶעְלֵם), so that it be hidden away for safekeeping (לִהְיוֹתוֹ מוּצְנָע לְמִשְׁמֶרֶת), until the final generation draws near to the days of King Messiah (עַד דָּרָא בַּתְרָאָה קָרִיב לְיוֹמֵי מַלְכָּא מְשִׁיחָא), so that through the merit of those who engage in it the redemption will sprout in our days, with the help of Hashem (כְּדֵי שֶׁבִּזְכוּת הַמִּתְעַסְּקִים בּוֹ תִּצְמַח הַגְּאֻלָּה בְּיָמֵינוּ בְּעֶזְרַת ה׳), as mentioned above in Parashat Vayechi, Daf 217a (כַּנַּ״ל בְּפָרָשַׁת וַיְחִי דַּף רי״ז ע״א). Concerning this it is written (עַל דָּא כְּתִיב), “Take one jar and place there a full omer of manna,” etc., “for safekeeping,” meaning for concealment (קַח צִנְצֶנֶת אַחַת וְתֵן שָׁמָּהּ מְלֹא הָעֹמֶר מָן וְכוּ׳ לְמִשְׁמֶרֶת לְאַצְנָעוּתָא). And understand this very well (וְהָבֵן זֶה מְאֹד).

And behold, in every generation there has not been one in which there were not individuals of singular distinction upon whom Ruach ha-Kodesh rested (וְהִנֵּה אֵין בְּכָל דּוֹר וָדוֹר שֶׁלֹּא נִמְצְאוּ בוֹ אֲנָשִׁים יְחִידֵי סְגֻלָּה שֶׁשָּׁרְתָה עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ), and Eliyahu the Prophet, of blessed memory, was revealed to them and taught them the secrets of this wisdom (וְהָיָה אֵלִיָּהוּ הַנָּבִיא ז״ל נִגְלֶה עֲלֵיהֶם וּמְלַמֵּד אוֹתָם סִתְרֵי הַחָכְמָה הַזֹּאת), as is found written in the books of the Kabbalists (וּכְמוֹ שֶׁנִּמְצָא כָּתוּב בְּסִפְרֵי הַמְּקוּבָּלִים). And also the author of the Sefer ha-Rokéaḥp1-8 wrote in Parashat Naso, in the section of Birkat Kohanim, and this is his language (וְגַם בַּעַל סֵפֶר הָרֹקֵחַ כָּתַב בְּפָרָשַׁת נָשֹׂא בְּפָרָשַׁת בִּרְכַּת כֹּהֲנִים וְז״ל):

And the first explanation is the opinion of the pious Rabbeinu Yitzḥak son of the Rav, of blessed memory p1-9(וְהַפֵּרוּשׁ הָרִאשׁוֹן הוּא דַּעַת הֶחָסִיד רַבֵּינוּ יִצְחָק בֶּן הָרַב ז״ל), who was third to Eliyahu, of blessed memory (שֶׁהָיָה ג׳ לְאֵלִיָּהוּ ז״ל), for he was revealed to the Ra’avad and taught him the wisdom of Kabbalah p1-10(כִּי נִגְלָה לְהָרַאֲבַ״ד וְלִמֵּד לוֹ חָכְמַת הַקַּבָּלָה), and he transmitted it to the Ra’avad his son (וְהוּא מְסָרָהּ לְהָרַאֲבַ״ד בְּנוֹ). And he was also revealed to him, and he transmitted it to his son Rabbi Yitzḥak Sagi Nahor, who never saw at all p1-11(וְגַם נִגְלָה לוֹ וְהוּא מְסָרָהּ לִבְנוֹ הָר׳ יִצְחָק סַגִּי נְהוֹר שֶׁלֹּא רָאָה מֵעוֹלָם), and he too was revealed to him, and he transmitted it to his two disciples (וְגַם לוֹ נִגְלָה וְהוּא מְסָרָהּ לִשְׁנֵי תַלְמִידָיו), the first Rabbi Ezra, who explained Shir ha-Shirim p1-12(הָאֶחָד ר׳ עֶזְרָא שֶׁפֵּרֵשׁ שִׁיר הַשִּׁירִים), and the second Rabbi Azaryah p1-13(וְהַשֵּׁנִי ר׳ עֲזַרְיָה), and after them it was transmitted to the Ramban, of blessed memory (וְאַחֲרֵיהֶם נִמְשְׁכָה לְהָרַמְבַּ״ן ז״ל). And the Ra’avad himself, in his Sefer ha-Hasagot to the Rambam, of blessed memory, on the Laws of Lulav, chapter eight, regarding the law of the hadas whose top was severed, that it is valid (וְהָרַאֲבַ״ד עַצְמוֹ בְּסֵפֶר הַשָּׂגוֹתָיו לְהָרַמְבַּ״ם ז״ל עַל הִלְכוֹת לוּלָב פֶּרֶק ח׳ גַּבֵּי דִּין הַהֲדָס שֶׁנִּקְטַם רֹאשׁוֹ כָּשֵׁר), he objected to him and wrote, and this is his language (הִשִּׂיג עָלָיו הָרַאֲבַ״ד ז״ל וְכָתַב ז״ל):

“I object: Ruach ha-Kodesh already appeared in our study hall many years ago, and we concluded that it is invalid,” etc (אָמַר אֲנִי אֶעֱרֹר כְּבָר הוֹפִיעָה רוּחַ הַקֹּדֶשׁ בְּבֵית מִדְרָשֵׁנוּ מִכַּמָּה שָׁנִים וְהֶעֱלִינוּ שֶׁהוּא פָּסוּל וְכוּ׳). And also in the Laws of the Chosen House, in the sixth chapter, in what the Rambam wrote that one who enters the Temple nowadays is liable to karet (וְגַם בְּהִלְכוֹת בֵּית הַבְּחִירָה בְּפֶרֶק שִׁשִּׁי בְּמַה שֶּׁכָּתַב הָרַמְבַּ״ם שֶׁהַנִּכְנָס לַמִּקְדָּשׁ בִּזְמַן הַזֶּה חַיָּב כָּרֵת), he objected to him and wrote (הִשִּׂיג עָלָיו וְכָתַב): “I object: thus it was revealed to me from the secret of Hashem to those who fear Him,” end quote (אָמַר אֲנִי אֶעֱרֹר וְכָךְ נִגְלָה לִי מִסּוֹד ה׳ לִירֵאָיו עכ״ל).

And behold, today I shall express riddles and wonders, perfect in knowledge (וְהִנֵּה הַיּוֹם אַבִּיעַ חִידוֹת וְנִפְלָאוֹת תָּמִים דֵּעִים), for in every generation and generation He has wondrously bestowed His kindness upon us to Hashem (כִּי בְּכָל דּוֹר וָדוֹר הִפְלִיא חַסְדּוֹ אִתָּנוּ אֶל ה׳), and He has illuminated us through the remnants whom Hashem calls in every generation (וַיָּאֶר לָנוּ עַל יְדֵי הַשְּׂרִידִים אֲשֶׁר ה׳ קוֹרֵא בְּכָל דּוֹר וָדוֹר), as mentioned (כַּנִּזְכָּר). And also in our generation this one (וְגַם בְּדוֹרֵנוּ זֶה), the God of the first ones and the last ones did not withhold a redeemer from Israel (אֱלֹהֵי הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים לֹא הִשְׁבִּית גּוֹאֵל מִיִּשְׂרָאֵל), and He was zealous for His land and had compassion on His people (וַיְקַנֵּא לְאַרְצוֹ וַיַּחְמוֹל עַל עַמּוֹ), and He sent to us a “watchful city and holy one,” descended from the heavens (וַיִּשְׁלַח לָנוּ עִיר וְקָדִישׁ מִן שְׁמַיָּא נָחִית), the great, divine, pious Rabbi, my teacher and master, our master Rabbi Yitzḥak Luria Ashkenazi, of blessed memory for life in the World to Come (הָרַב הַגָּדוֹל הָאֱלֹהִי הֶחָסִיד מוֹרִי וְרַבִּי כַּמָּהוֹר״ר יִצְחָק לוּרְיָא אַשְׁכְּנָזִי זִלְלָה״ה).

Filled with Torah like a pomegranate (מָלֵא תּוֹרָה כְּרִמּוֹן), in Scripture, in Mishnah, in Talmud, in pilpul, in Midrashim and Aggadot (בַּמִּקְרָא בַּמִּשְׁנָה בַּתַּלְמוּד בַּפִּלְפּוּל בַּמִּדְרָשִׁים וְהָאַגָּדוֹת), in Ma‘aseh Bereshit, in Ma‘aseh Merkavah (בְּמַעֲשֵׂה בְּרֵאשִׁית בְּמַעֲשֵׂה מֶרְכָּבָה), expert in the speech of trees, in the speech of birds, in the speech of angels (בָּקִי בְּשִׂיחַת אִילָנוֹת בְּשִׂיחַת עוֹפוֹת בְּשִׂיחַת מַלְאָכִים), recognizing in the wisdom of physiognomy mentioned by Rabbi Shim‘on bar Yochai in the parashah (מַכִּיר בְּחָכְמַת הַפַּרְצוּף הַנִּזְכָּר כְּרַשְׁבִּ״י בַּפָּרָשָׁה), “and you shall see,” knowing all the deeds of human beings, what they have done and what they are destined to do (וְאַתָּה תֶּחֱזֶה יוֹדֵעַ בְּכָל מַעֲשֵׂי בְּנֵי אָדָם שֶׁעָשׂוּ וְשֶׁעֲתִידִים לַעֲשׂוֹת), knowing the thoughts of people before they bring them from potential into actuality (יוֹדֵעַ בְּמַחְשְׁבוֹת בְּנֵי אָדָם טֶרֶם יוֹצִיאוּם מִן הַכֹּחַ אֶל הַפֹּעַל), knowing future events and all matters that occur in the land (יוֹדֵעַ עֲתִידוֹת וְכָל הַדְּבָרִים הַהוֹוִים בְּכָל הָאָרֶץ), and that which is always decreed in the heavens (וּלְמַה שֶּׁנִּגְזַר תָּמִיד בַּשָּׁמַיִם).

Knowing through the wisdom of gilgul (reincarnation) who is new and who is old (יוֹדֵעַ בְּחָכְמַת הַגִּלְגּוּל מִי חָדָשׁ וּמִי יָשָׁן), and the measure of that person, in which place it is attached to the Supernal Adam and to the lower Adam HaRishon (וְאֵיפַת הָאִישׁ הַהוּא בְּאֵיזֶה מָקוֹם תְּלוּיָה בָּאָדָם הָעֶלְיוֹן וּבְאָדָם הָרִאשׁוֹן הַתַּחְתּוֹן), knowing through the flame of the candle and the flame of fire wondrous matters (יוֹדֵעַ בְּשַׁלְהֶבֶת הַנֵּר וְלַהֶבֶת אֵשׁ דְּבָרִים נִפְלָאִים), contemplating and beholding with his eyes the souls of the righteous, the first ones and the last ones (מִסְתַּכֵּל וְצוֹפֶה בְּעֵינָיו נִשְׁמוֹת הַצַּדִּיקִים הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים), and engaging with them in the wisdom of truth (וּמִתְעַסֵּק עִמָּהֶם בְּחָכְמַת הָאֱמֶת), recognizing by the scent of a person all his deeds (מַכִּיר בְּרֵיחַ הָאָדָם כָּל מַעֲשָׂיו), in accordance with that child in Parashat Balak (עַל דֶּרֶךְ הַהוּא יַנוּקָא בְּפָּרָשַׁת בָּלָק).

And all the wisdoms mentioned were with him as though placed in his bosom (וְכָל הַחָכְמוֹת הַנִּזְכָּרוֹת הָיוּ אֶצְלוֹ כְּמוּנָּחִים בְּחֵיקוֹ), at any time he wished, without need to seclude himself and investigate them (בְּכָל עֵת שֶׁיִּרְצֶה בִּלְתִּי הִצְטָרֵךְ לְהִתְבּוֹדֵד וְלַחְקוֹר עֲלֵיהֶם). And my eyes saw, and not another’s (וְעֵינַי רָאוּ וְלֹא זָר), awe-inspiring matters (דְּבָרִים מַבְהִילִים), which were not seen and not heard in all the land (לֹא נִרְאוּ וְלֹא נִשְׁמְעוּ בְּכָל הָאָרֶץ), from the days of Rabbi Shim‘on bar Yochai, peace be upon him, until now (מִימֵי רַשְׁבִּ״י ע״ה וְעַד הֵנָּה).

And all of this he attained not through the use of practical Kabbalistic acts, Heaven forbid (וְכָל זֶה הִשִּׂיג שֶׁלֹּא עַל־יְדֵי שִׁמּוּשׁ קַבָּלָה מַעֲשִׂיּוֹת חַס וְשָׁלוֹם), for there is a great prohibition in their use (כִּי אִסּוּר גָּדוֹל יֵשׁ בְּשִׁמּוּשָׁם), but all this was from himself (אֶלָּא כָּל זֶה הָיָה מֵעַצְמוֹ), through his piety and his abstinence (עַל־יְדֵי חֲסִידוּתוֹ וּפְרִישׁוּתוֹ), after he engaged for many days and many years in books, new and old, in this wisdom (אַחֲרֵי הִתְעַסְּקוֹ יָמִים וְשָׁנִים רַבִּים בְּסְפָרִים חֲדָשִׁים גַּם יְשָׁנִים בַּחָכְמָה הַזֹּאת). And upon them he added piety and abstinence and purity and holiness (וַעֲלֵיהֶם הוֹסִיף חֲסִידוּת וּפְרִישׁוּת וְטָהֳרָה וּקְדֻשָּׁה), which brought him to Eliyahu the Prophet (הִיא הֱבִיאַתּוֹ לִידֵי אֵלִיָּהוּ הַנָּבִיא), who would be revealed to him constantly (שֶׁהָיָה נִגְלֶה אֵלָיו תָּמִיד), and would speak with him mouth to mouth (וּמְדַבֵּר עִמּוֹ פֶּה אֶל פֶּה), and taught him this wisdom (וְלִמְּדוֹ זֹאת הַחָכְמָה), just as it occurred to the Ra’avad, of blessed memory (וּכְמוֹ שֶׁאֵירַע לְהָרַאֲבַ״ד ז״ל), as mentioned above in the name of the Rokanṭi p1-14(כַּנַּ״ל בְּשֵׁם הָרֹקָנְטִי).

And even if prophecy ceased, Ruach ha-Kodesh through Eliyahu, of blessed memory, did not cease (וְאַף אִם פָּסְקָה נְבוּאָה רוּחַ הַקֹּדֶשׁ עַל־יְדֵי אֵלִיָּהוּ ז״ל לֹא פָּסְקָה), as is brought on the verse concerning the prophets (וְכְמוֹ שֶׁהוּבָא בַּפָּסוּק נְבִיאִים), on the verse “And Deborah, a woman, a prophetess” (עַל פָּסוּק וּדְבוֹרָה אִשָּׁה נְבִיאָה), “Tanna de-bei Eliyahu testifies” (תַּנָּא דְּבֵי אֵלִיָּהוּ מֵעִיד), “I call heaven and earth as witnesses” (אֲנִי מֵעִיד עָלַי שָׁמַיִם וָאָרֶץ), “whether man or woman” (הֵן אִישׁ אוֹ אִשָּׁה), etc (וְכוּ׳), “even a servant, even a maidservant” (אֲפִלּוּ עֶבֶד אֲפִלּוּ שִׁפְחָה), all according to one’s deeds (הַכֹּל לְפִי מַעֲשָׂיו), immediately Ruach ha-Kodesh rests upon him (מִיָּד רוּחַ הַקֹּדֶשׁ שׁוֹרָה עָלָיו). And in this manner they also mentioned there (וְעַל דֶּרֶךְ זֶה הִזְכִּירוּ גַּם שָׁם), on the verse “And these are the last words of David” (עַל פָּסוּק וְאֵלֶּה דִּבְרֵי דָוִד הָאַחֲרוֹנִים), see there (עַיֵּן שָׁם). It is also mentioned in the handwritten introduction to the Tikkunim (גַּם נִזְכָּר בְּהַקְדָּמַת הַתִּקּוּנִים בִּכְתָב־יָד), and this is its wording (וְז״ל):

“And you, Eliyahu, are destined to be revealed at the end of days” (וְאַנְתְּ אֵלִיָּהוּ עָתִיד לְאִתְגַּלְיָא בְּסוֹף יוֹמַיָּא), “and there is one who is destined that he be revealed to him face to face” (וְאִית מַאן דַּעֲתִיד לְאִתְגַּלְיָא לֵיהּ אַפִּין בְּאַפִּּין), “and there is one who is destined that he be revealed to him in concealment, within the eye of his intellect,” etc (וְאִית מַאן דַּעֲתִיד לְאִתְגַּלְיָא לֵיהּ בְּטִמִירוּ בְּעֵין הַשֵּׂכֶל דִּילֵיהּ וְכוּ׳).

And behold, besides the investigations and the trials and the proofs (וְהִנֵּה מִלְּבַד הַחֲקִירוֹת וְהַנִּסְיוֹנוֹת וְהַמּוֹפְתִים), which we saw with our own eyes from the aforementioned Rav, of blessed memory (אֲשֶׁר רָאִינוּ בְּעֵינֵינוּ מִן הָרַב הַנִּזְכָּר זִלְלָה״ה), behold the discourses and the matters themselves that are in this composition (הִנֵּה הַדְּרוּשִׁים וְהַדְּבָרִים עַצְמָם אֲשֶׁר בְּחִבּוּרֵי זֶה), will testify and declare (יַעִידוּן יַגִּידוּן), and all who see them will recognize them (וְכָל רוֹאֵיהֶם יַכִּירוּם), that such deep and wondrous matters (כִּי דְּבָרִים עֲמוּקִים וְנִפְלָאִים כָּאֵלֶּה), cannot be composed by human intellect (אֵין יְכוֹלֶת בְּשֵׂכֶל אֱנוֹשִׁי לְחַבְּרָם), except through the power of the influx of Ruach ha-Kodesh through Eliyahu, of blessed memory (אִם לֹא בְּכֹחַ הַשְּׁפָעַת רוּחַ הַקֹּדֶשׁ עַל־יְדֵי אֵלִיָּהוּ ז״ל). And in order that your heart not stray after what you may find in some books of the Kabbalists (וּלְמַעַן אַל יִשְׁטֶה לִבְּךָ אַחֲרֵי אֲשֶׁר תִּמְצָא בְּקְצָת סִפְרֵי הַמְּקוּבָּלִים), who compose according to the analysis of their human intellect (הַמְּחַבְּרִים עַל־פִּי עִיּוּן שִׂכְלָם הָאֱנוֹשִׁי), I shall prepare the path for you and instruct you in this path that you shall walk, in a straight course (אָכִין לְךָ הַדֶּרֶךְ וְאַשְׂכִּילְךָ בַּדֶּרֶךְ זוֹ תֵּלֵךְ בְּאוֹרַח מִישׁוֹר).

Behold, this wisdom was revealed openly until the passing of Rabbi Shim‘on bar Yochai, peace be upon him (הִנֵּה הַחָכְמָה הַזֹּאת הָיְתָה נִגְלֵית בְּאִתְגַּלְיָיא עַד פְּטִירַת הָרַשְׁבִּ״י ע״ה), and from then onward vision was sealed (וּמֵאָז וָאֵילָךְ נִסְתַּם חָזוֹן), as stated above from that statement in Parashat Vayechi, Daf 217a (כַּנַּ״ל מֵאוֹתוֹ הַמַּאֲמָר דְּפָרָשַׁת וַיְחִי דַּף רי״ז ע״א), when Rabbi Yehudah saw in the vision of his dream Rabbi Shim‘on bar Yochai (כַּאֲשֶׁר רָאָה בְּחֶזְיוֹן חֲלוֹמוֹ ר׳ יְהוּדָה לְרַשְׁבִּ״י), that he was ascending upon four wings that were being rectified (דְּהָוָה סָלִיק עַל ד׳ גַּדְפִּין מִתְתַּקְּנָן), and a Torah scroll was with him (וְסֵפֶר תּוֹרָה עִמֵּיהּ), and he did not leave behind all the books of the supernal mysteries and aggadot that he did not take with him (וְלָא שְׁבַק כָּל סִפְרֵי רָזִין עִילָּאִין וְאַגַּדְתָּא דְּלָא סָלִיק לוֹן בַּהֲדֵיהּ), etc (וְכוּ׳).

And he said (וְאָמַר), surely from the time Rabbi Shim‘on bar Yochai passed away, wisdom departed from the earth (וַדַּאי מִדְּשָׁכִיב רַשְׁבִּ״י חָכְמְתָּהּ אִסְתַּלְּקַת מֵאַרְעָא), etc (וְכוּ׳), and nothing remained in the world except what is written (וְלָא אִשְׁתְּאַר בְּעָלְמָא בַּר מַה דִּכְתִיב), “Take one jar,” etc., “for safekeeping, for concealment” (קַח צִנְצֶנֶת אַחַת וְגו׳ לְמִשְׁמֶרֶת לְאַצְנָעוּתָא), etc (וְכוּ׳). And each of the Sages who knew this wisdom from that time onward would engage in it with great concealment and not openly (וְכָל אֶחָד מִן הַחֲכָמִים הַיּוֹדְעִים בַּחָכְמָה הַזֹּאת מֵאָז וָאֵילָךְ הָיוּ עוֹסְקִים בָּהּ בְּהֶסְתֵּר גָּדוֹל וְלֹא בְּאִתְגַּלְיָיא), and he would not reveal it except to his singular disciple in his generation (וְלֹא הָיָה מְגַלֶּה אוֹתָהּ אֶלָּא לְתַלְמִידוֹ הַיָּחִיד בְּדוֹרוֹ), and even this only in the outlines of the matters (וְאַף זֶה בְּרָאשֵׁי פְרָקִים), mouth to mouth (מִפֶּה אֶל פֶּה), revealing a handbreadth and concealing a thousand handbreadths (מְגַלֶּה טֶפַח וּמְכַסֶּה אֶלֶף טְפָחִים). And this wisdom was tottering and diminishing as it went from generation to generation (וְהָיְתָה הַחָכְמָה הַזֹּאת מִתְמוֹטֶטֶת וּמִתְמַעֶטֶת וְהוֹלֶכֶת מִדּוֹר לְדוֹר), until the Ramban, of blessed memory, the last of the true Kabbalists (עַד הָרַמְבַּ״ן ז״ל אַחֲרוֹן הַמְּקוּבָּלִים הָאֲמִתִּיִּים).

And behold, all the books of the Geonim, such as Rabbeinu Hai Gaon, of blessed memory, and his friends p1-15(וְהִנֵּה כָּל סִפְרֵי הַגְּאוֹנִים כְּגוֹן רַבֵּינוּ הַאי גָּאוֹן ז״ל וַחֲבֵרָיו), all of them are straightforward to the discerning (כֻּלָּם נְכוֹחִים לַמֵּבִין), there is nothing twisted or crooked in them (אֵין בָּהֶם נָפְתָּל וְעִקֵּשׁ), but their words are in ultimate concealment (אֲבָל דִּבְרֵיהֶם בְּתַכְלִית הַהֶעְלֵם). And likewise all the words of those Sages we mentioned above in the name of the Rokanṭi, upon whom Eliyahu the Prophet, of blessed memory, was revealed (וְכֵן כָּל דִּבְרֵי אוֹתָם הַחֲכָמִים שֶׁזָּכַרְנוּ לְעֵיל בְּשֵׁם הָרֹקָנְטִי שֶׁהָיָה נִגְלֶה עֲלֵיהֶם אֵלִיָּהוּ הַנָּבִיא ז״ל), all of them are words of truth (כֻּלָּם דִּבְרֵי אֱמֶת), and they too are sealed with a strong hand (וְגַם הֵם סְתוּמִים בְּחֶזְקַת הַיָּד).

Also, the commentary on Sefer Yetzirah, which is called by the name of the Ra’avad, of blessed memory (גַּם פֵּרוּשׁ סֵפֶר יְצִירָה שֶׁמְּכוּנֶּה בְּשֵׁם הָרַאֲבַ״ד ז״ל), even though it was composed by an Ashkenazic sage and is not the words of the Ra’avad (עִם הֱיוֹתוֹ שֶׁחִבְּרוֹ חָכָם אֶחָד אַשְׁכְּנָזִי וְאֵינָם דִּבְרֵי הָרַאֲבַ״ד), nevertheless his words are truthful (עִם כָּל זֶה דְּבָרָיו אֲמִתִּיִּים), and they too are sealed and hidden (וְגַם הֵם סְתוּמִים וְנֶעְלָמִים).

Also, the book called Berit ha-Menuchah was composed in the manner mentioned above (גַּם הַסֵּפֶר הַנִּקְרָא בְּרִית הַמְּנוּחָה הוּא נַעֲשָׂה עַל דֶּרֶךְ הַנַּ״ל), like the matter of my master and teacher, of blessed memory (כְּעִנְיַן מוֹרִי וְרַבִּי ז״ל), for the soul of one righteous person was revealed to him and taught him (כִּי נִגְלָה אֵלָיו נִשְׁמַת צַדִּיק אֶחָד וְהָיָה מְלַמְּדוֹ), and all his words are sealed and closed (וְכָל דְּבָרָיו סְתוּמִים וְחֲתוּמִים), for a faithful spirit conceals a matter (כִּי נֶאֱמָן רוּחַ מְכַסֶּה דָבָר), and “deep, deep—who can find it?” (וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ). Also the composition made by the Ramban, of blessed memory, is true and firm and correct and enduring (גַּם הַחִבּוּר שֶׁעָשָׂה הָרַמְבַּ״ן ז״ל אֱמֶת וְיָצִיב וְנָכוֹן וְקַיָּם), for one who understands it (לְמִי שֶׁיְּבִינֶנּוּ), as he himself wrote there in the introduction to his composition (כַּאֲשֶׁר הוּא עַצְמוֹ כָּתַב שָׁם בְּהַקְדָּמַת חִבּוּרוֹ), and we mentioned it above (וּזְכַרְנוּהוּ אֲנַחְנוּ לְמַעְלָה).

And behold, all the books of the later Kabbalists who came after the Ramban, of blessed memory, do not approach them (וְהִנֵּה כָּל סִפְרֵי הַמְּקוּבָּלִים הָאַחֲרוֹנִים שֶׁהָיוּ אַחַר הָרַמְבַּ״ן ז״ל אַל תִּקְרַב אֲלֵיהֶם), for from the Ramban and onward the path of this wisdom was concealed from the eyes of all the Sages (כִּי מִן הָרַמְבַּ״ן וָאֵילָךְ נִסְתְּרָה דֶּרֶךְ הַחָכְמָה הַזֹּאת מֵעֵינֵי כָּל הַחֲכָמִים), and nothing remained among them except a few branches of preliminaries without their roots (וְלֹא נִשְׁאַר בָּהֶם כִּי אִם קְצָת עֲנָפֵי הַקְדָּמוֹת בְּלִי שָׁרְשֵׁיהֶם). And upon these the later Kabbalists, of blessed memory, built their words with human intellect (וַעֲלֵיהֶם בָּנוּ הַמְּקוּבָּלִים הָאַחֲרוֹנִים ז״ל דִּבְרֵיהֶם בְּשֵׂכֶל אֱנוֹשִׁי), and of yourself you are able to know to stand upon the test (וּמֵעַצְמְךָ תּוּכַל לָדַעַת לַעֲמוֹד עַל הַמִּבְחָן), for the sharp examiner is able to encompass and know most of their preliminaries and their generalities in four or five days (כִּי הַמְּעַיֵּן הֶחָרִיף יוּכַל לִכְלוֹל וְלָדַעַת רֹב הַקְדָּמוֹתֵיהֶם וּכְלָלֵיהֶם בְּאַרְבָּעָה אוֹ בַּחֲמִשָּׁה יָמִים). And all their words are a repetition of the matter in different expressions (וְכָל דִּבְרֵיהֶם כֶּפֶל הָעִנְיָן בְּמִלִּים שׁוֹנוֹת), and the entire fruit of their preliminaries is that ten sefirot exist (וְכָל פְּרִי הַקְדָּמוֹתָם הוּא הֱיוֹת י׳ סְפִירוֹת נִמְצָאוֹת).

And they composed heaps upon heaps of books on a matter whose entirety of words could be written in two or three pamphlets (וְחִבְּרוּ תִּלֵּי תִלִּים שֶׁל סְפָרִים בְּעִנְיָן אֲשֶׁר כְּלָלוּת דִּבְרֵיהֶם יִכָּתְבוּ בִּשְׁנֵי אוֹ בִּשְׁלֹשָׁה קוּנְטְרִיסִים). And this is not what we find among the early ones (וְלֹא כֵן מָצִינוּ בָּרִאשׁוֹנִים), as our Sages of blessed memory said on the verse “His locks are curled” (וּכְמָה שֶׁאָמְרוּ ז״ל עַל פָּסוּק קְוֻצּוֹתָיו תַּלְתַּלִּים), that Rabbi Akiva would expound upon every thorn and thorn heaps upon heaps of laws (שֶׁהָיָה ר׳ עֲקִיבָא דּוֹרֵשׁ עַל כָּל קוֹץ וְקוֹץ תִּלֵּי תִלִּים שֶׁל הֲלָכוֹת).

Also Rabban Yoḥanan ben Zakkai and Rabbi Eliezer and Rabbi Yehoshua and Rabbi Akiva would say (גַּם רִיב״ז וְר׳ אֱלִיעֶזֶר וְר׳ יְהוֹשֻׁעַ וְר׳ עֲקִיבָא הָיוּ אוֹמְרִים), if all the heavens were parchments and all the seas ink and all the reeds quills and all human beings scribes (אִם יִהְיוּ כָּל הַשָּׁמַיִם גְּוִילִים וְכָל הַיָּמִים דְּיוֹ וְכָל הַקָּנִים קוֹלְמוּסִים וְכָל בְּנֵי אָדָם לַבְלָרִים), they would not suffice to write what I received from my teachers (לֹא יַסְפִּיקוּ לִכְתּוֹב מַה שֶּׁקִּבַּלְתִּי מֵרַבּוֹתַי), and I did not diminish from them even as a dog that laps from the sea (וְלֹא חִסַּרְתִּי בָּהֶם כְּכֶלֶב הַמְלַקֵּק בַּיָּם), and as a brush in a tube and as one who smells an etrog (וּכְמִכְחוֹל בְּשְׁפוֹפֶרֶת וּכְמֵרִיחַ בְּאֶתְרוֹג), as mentioned in Midrash Shir ha-Shirim Rabbah (כַּנִּזְכָּר בְּמִדְרַשׁ שִׁיר הַשִּׁירִים רַבָּה).

For behold, the Torah is the Names of the Holy One Blessed Be He (כִּי הִנֵּה הַתּוֹרָה שֵׁמוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), and it is called Torah by reason of instruction, for it instructs concerning its Creator, blessed be He, what He is and what His matter is (וְנִקְרֵאת תּוֹרָה עַל שֵׁם הוֹרָאָה שֶׁהִיא לְהוֹרוֹת עַל בּוֹרְאָהּ יִתְבָּרַךְ מַה הוּא וּמַה עִנְיָנוֹ). And just as He, blessed be He, has no limit or end (וּכְמוֹ שֶׁהוּא יִתְבָּרַךְ אֵין לוֹ קֵץ וְסוֹף), so too His Torah has no measure or limit (כֵּן אֵין לְתוֹרָתוֹ קִצְבָּה וְשִׁעוּר), as it is written, “Longer than the earth is its measure, and broader than the sea” (וּכְמָה שֶׁכָּתוּב אֲרֻכָּה מֵאֶרֶץ מִדָּהּ וּרְחָבָה מִנִּי יָם). And people of understanding, listen to me (וַאֲנָשֵׁי לֵבָב שִׁמְעוּ לִי), let them not break through to Hashem to gaze (אַל יֶהֶרְסוּ אֶל ה׳ לִרְאוֹת), into the later books built upon human intellect (בְּסִפְרֵי הָאַחֲרוֹנִים הַבְּנוּיִים עַל פִּי הַשֵּׂכֶל הָאֱנוֹשִׁי), and one who listens to me shall dwell securely and calmly, without fear of evil (וְשׁוֹמֵעַ לִי יִשְׁכּוֹן בֶּטַח וְשַׁאֲנָן מִפַּחַד רָעָה).

Therefore I, the young one who writes, Chaim Vital (וְלָכֵן אֲנִי הַכּוֹתֵב הַצָּעִיר חַיִּים וִיטָאל), desired to merit the many through strong concealment (רָצִיתִי לְזַכּוֹת אֶת הָרַבִּים בְּהֶעְלֵם נִמְרָץ), and those who are discerning will understand (וְהַמַּשְׂכִּילִים יָבִינוּ). And I called the name of this composition after my own name, Sefer Etz Chayim (וְקָרָאתִי שֵׁם הַחִבּוּר הַזֶּה עַל שְׁמִי סֵפֶר עֵץ חַיִּים), and also after this tremendous wisdom, the wisdom of the Zohar, which is called Etz Chayim (Tree of Life) and not Etz ha-Da‘at (Tree of Knowledge) as mentioned above (וְגַם עַל שֵׁם הַחָכְמָה הַזֹּאת הָעֲצוּמָה חָכְמַת הַזֹּהַר הַנִּקְרֵאת עֵץ חַיִּים וְלֹא עֵץ הַדַּעַת כַּנַּ״ל), because in this wisdom those who taste it live (בַּעִיבּוּר כִּי בַּחָכְמָה הַזֹּאת טוֹעֲמֶיהָ חַיִּים), they merited and will merit the lands of eternal life (זָכוּ וְיִזְכּוּ לְאַרְצוֹת הַחַיִּים הַנִּצְחִיִּים), and from this Etz Chayim, from it one shall eat and eat and live forever (וּמֵעֵץ הַחַיִּים הַזֶּה מִמֶּנּוּ תֹּאכַל וְאָכַל וְחִי לְעוֹלָם). And I shall instruct you and guide you in this path you shall walk (וְאַשְׂכִּילְךָ וְאוֹרְךָ דֶּרֶךְ זוֹ תֵּלֵךְ).

Know that from the day my teacher, of blessed memory, began to reveal this wisdom (דַּע מִן הַיּוֹם אֲשֶׁר מוֹרִי זִלְלָה״ה הֵחֵל לְגַלּוֹת זֹאת הַחָכְמָה), my hand did not depart from his hand even for a single moment (לֹא זָזָה יָדִי מִתּוֹךְ יָדוֹ אֲפִלּוּ רֶגַע אֶחָד).

And everything that you may find written in any pamphlets in his name, of blessed memory (וְכָל אֲשֶׁר תִּמְצָא כָּתוּב בְּאֵיזֶה קוּנְטְרִיסִים עַל שְׁמוֹ ז״ל), and that stands in opposition to what I have written in this book (וְיִהְיֶה מִנֶּגֶד מַה שֶּׁכָּתַבְתִּי בַּסֵּפֶר הַזֶּה), it is complete error (טָעוּת גָּמוּר הוּא), for they did not understand his words (כִּי לֹא הֵבִינוּ דְּבָרָיו). And if there are among them any additions that do not disagree with this book of ours (וְאִם יֵשׁ בָּהֶם אֵיזֶה תּוֹסֶפֶת שֶׁאֵינוֹ חוֹלֵק עִם סִפְרֵנוּ זֶה), do not set your heart to establish it (אַל תָּשִׂית לִבְּךָ בְּקַבֵּעַ אֵלָיו), for none of those who heard his holy words descended to the depth of his words and intention (כִּי שׁוּם אֶחָד מֵהַשּׁוֹמְעִים אֶת דִּבְרֵי קָדְשׁוֹ לֹא יָרְדוּ לְעוֹמֶק דְּבָרָיו וְכַוָּנָתוֹ), and they did not understand them, without any doubt (וְלֹא הֱבִינוּם בְּלִי שׁוּם סָפֵק). And if it should arise in your mind to think that you can sort the good and leave the bad according to your own understanding (וְאִם יַעֲלֶה בְּדַעְתְּךָ לַחְשֹׁב שֶׁתּוּכַל לִבְרוֹר הַטּוֹב וּלְהַנִּיחַ הָרַע אֶל בִּינָתְךָ), do not rely on it (אַל תִּשָּׁעֵן), for these matters are not entrusted to the heart of man according to human intellect (כִּי אֵין הַדְּבָרִים הָאֵלֶּה מְסוּרִים אֶל לֵב הָאָדָם כְּפִי שֵׂכֶל אֱנוֹשִׁי), and speculation in them is an immense danger (וְהַסְּבָרָה בָּהֶם סַכָּנָה עֲצוּמָה), and one is considered among those who cut the plantings, Heaven forbid (וְיַחְשָׁב בִּכְלַל קוֹצֵץ בַּנְּטִיעוֹת חַס וְשָׁלוֹם).

Therefore I have warned you (לָכֵן הִזְהַרְתִּיךָ), and do not look into any pamphlets written in the name of my teacher, of blessed memory (וְאַל תִּסְתַּכֵּל בְּשׁוּם קוּנְטְרִיסִים הַנִּכְתָּבִים בְּשֵׁם מוֹרִי זִלְלָה״ה), except for what we have written for you in this book (זוּלָתִי בְּמַה שֶּׁכָּתַבְנוּ לְךָ בַּסֵּפֶר הַזֶּה), and this warning is sufficient for you (וְדַי לְךָ בְּהַתְרָאָה זֹאת). And I saw fit to divide the book into two parts (וְרָאִיתִי לְחַלֵּק הַסֵּפֶר לִשְׁנֵי חֲלָקִים), and each part of them will be divided into four gates (וְכָל חֵלֶק מֵהֶם יִתְחַלֵּק לְאַרְבָּעָה שְׁעָרִים).

The first part will be divided into four gates, and these are they (הַחֵלֶק הָרִאשׁוֹן יִתְחַלֵּק לְאַרְבָּעָה שְׁעָרִים וְאֵלּוּ הֵם): the first gate is concerning that which I copied from the handwriting of my teacher, of blessed memory, himself, in which he explained several statements and several discourses (הַשַּׁעַר הָאֶחָד בְּמַה שֶּׁהֶעְתַּקְתִּי מִכְּתִיבַת יַד מוֹרִי זִלְלָה״ה עַצְמוֹ שֶׁבֵּאֵר כַּמָּה מַאֲמָרִים וְכַמָּה דְּרוּשִׁים).

The second gate is in the introductions that I heard from the mouth of my teacher, of blessed memory (הַשַּׁעַר הַשֵּׁנִי בְּהַקְדָּמוֹת שֶׁשָּׁמַעְתִּי מִפִּי מוֹרִי זִלְלָה״ה).

The third is in the explanation of several statements from the Book of the Zohar and the Book of the Tikkunim and other statements of our Sages of blessed memory in the Talmud and in the Aggadot (הַשְּׁלִישִׁי בְּבֵאוּר כַּמָּה מַאֲמָרִים מִסֵּפֶר הַזֹּהַר וּמִסֵּפֶר הַתִּקּוּנִים וּשְׁאָר מַאֲמָרֵי רַז״ל בַּתַּלְמוּד וּבָאַגָּדוֹת).

The fourth gate is in the explanation of separate verses in all the twenty-four books (הַשַּׁעַר הָרְבִיעִי בְּבֵאוּר פְּסוּקִים נִפְרָדִים בְּכָל הַכ״ד סְפָרִים). And the second part is also divided into four gates (וְהַחֵלֶק הַשֵּׁנִי גַּם הוּא נֶחְלָק לְאַרְבָּעָה שְׁעָרִים).

The first gate is in the explanation of the intentions of the prayers of the weekday and of the Sabbaths and festivals and Rosh Ḥodesh and Ḥanukkah and Purim, and all the practices and commandments practiced in all these times (הַשַּׁעַר הָרִאשׁוֹן בְּבֵאוּר כַּוָּנוֹת הַתְּפִלּוֹת שֶׁל הַחוֹל וְשֶׁל הַשַּׁבָּתוֹת וְיָמִים טוֹבִים וְרֹאשׁ חֹדֶשׁ וְחֲנֻכָּה וּפוּרִים וְכָל הַמַּעֲשִׂים וְהַמִּצְוֹת הַנְּהוּגוֹת בְּכָל זְמַנִּים אֵלּוּ).

The second gate is in the explanation of the reasons for some of the commandments, and I arranged them according to their place in each parashah of the order of parashiyot (הַשַּׁעַר הַשֵּׁנִי בְּבֵאוּר טַעֲמֵי קְצָת מִצְוֹת וְסִדַּרְתִּים כְּפִי מְקוֹמָם בְּכָל פָּרָשָׁה מִסֵּדֶר פָּרָשִׁיּוֹת).

The third gate is the Gate of Ruach ha-Kodesh, in unifications and modes of conduct to receive and attain Ruach ha-Kodesh, and in some intentions and rectifications for certain transgressions and other matters, and to explain the matter of the wisdom of physiognomy—what it is about—and similar things (הַשַּׁעַר הַשְּׁלִישִׁי שַׁעַר רוּחַ הַקֹּדֶשׁ בְּיִחוּדִים וְהַנְהָגוֹת לְקַבֵּל וּלְהַשִּׂיג רוּחַ הַקֹּדֶשׁ וּבְקְצָת כַּוָּנוֹת וְתִקּוּנִין עַל קְצָת עֲבֵרוֹת וּדְבָרִים אֲחֵרִים וּלְהוֹדִיעַ עִנְיַן חָכְמַת הַפַּרְצוּף מָה עִנְיָנָהּ וְכַיּוֹצֵא בָּהּ).

The fourth gate is the discourse of reincarnation, and in it he will also explain the roots of particular souls of the prophets and Tannaim and Amora’im (הַשַּׁעַר הָרְבִיעִי דְּרוּשׁ הַגִּלְגּוּל וּבָהּ יוֹדִיעַ גַּם שָׁרְשֵׁי נְשָׁמוֹת פְּרָטִיּוֹת שֶׁל הַנְּבִיאִים וְתַנָּאִים וַאֲמוֹרָאִים).

And know that even though I divided this composition into eight gates, this is by way of generality (וְדַע כִּי אַף עַל פִּי שֶׁחִלַּקְתִּי הַחִבּוּר הַזֶּה לִשְׁמוֹנָה שְׁעָרִים זֶהוּ עַל דֶּרֶךְ כְּלָלוּת), however there is no letter without introductions in it (אָכֵן אֵין לְךָ אוֹת וָאוֹת שֶׁאֵין בּוֹ הַקְדָּמוֹת), and there is no gate that is not inclusive of all eight gates (וְאֵין לְךָ שַׁעַר וָשַׁעַר שֶׁלֹּא נִכְלָל מִכָּל הַשְּׁמוֹנָה שְׁעָרִים), as you will see with your own eyes, with the help of Hashem, in the introduction Mevo She‘arim (וּכְמוֹ שֶׁתִּרְאֶה בְּעֵינֶיךָ בְּעֶזְרַת ה׳ בְּהַקְדָּמַת מָבוֹא שְׁעָרִים). And these are the introductions that include all the books (וְהֵם הַקְדָּמוֹת כְּלוֹלוֹת כָּל הַסְּפָרִים), and they will be divided by way of Alef-Bet, Gimel-Dalet (וְיִהְיוּ נֶחְלָקִים עַל דֶּרֶךְ א״ב ג״ד), and afterward there will be seven palaces (וְאַחַר כָּךְ יִהְיוּ ז׳ הֵיכָלוֹת).

And these are: the Palace of Adam Kadmon, the Palace of Nekudim [Points], the Palace of Keter, the Palace of Abba and Imma, the Palace of Ze’ir Anpin, the Palace of Nukvah and Leah, and the Generation of the Wilderness—staff and rock and manna—the Palace of the generality of A"B"Y"A (וְהֵן הֵיכַל אָדָם קַדְמוֹן הֵיכַל נְקוּדִים הֵיכַל כֶּתֶר הֵיכַל אַבָּא וְאִמָּא הֵיכַל זְעֵיר אַנְפִּין הֵיכַל נוּקְבָא וְלֵאָה וְדוֹר הַמִּדְבָּר מַטֶּה וְסֶלַע וּמָן הֵיכַל כְּלָלוּת אֲבִי״ע). Afterward each palace is divided into gates (אַחַר כָּךְ כָּל הֵיכָל נֶחְלָק לִשְׁעָרִים): the Palace of Adam Kadmon—Gate of Essence, Gate of The Ears, Nose, and Mouth, Gate of the Akudim, etc (הֵיכַל אָדָם קַדְמוֹן שַׁעַר עַצְמוּת שַׁעַר אַח״ף שַׁעַר הָעֲקוּדִים וְכוּ׳).

The introduction is concluded (סָלִיק הַהַקְדָּמָה). It is also necessary that you know (גַּם צָרִיךְ שֶׁתֵּדַע), that at the end of each and every gate I wrote several discourses that I received and heard from the mouth of some of the disciples of my teacher, of blessed memory (כִּי בְּסוֹף כָּל שַׁעַר וָשַׁעַר כָּתַבְתִּי כַּמָּה דְּרוּשִׁים שֶׁקִּבַּלְתִּי וְשָׁמַעְתִּי מִפִּי קְצָת תַּלְמִידֵי מוֹרִי זִלְלָה״ה), who heard them from his mouth at times when I was not sitting there (שֶׁשָּׁמְעוּ מִפִּיו בְּאֵיזֶה זְמַן שֶׁאֲנִי לֹא הָיִיתִי יוֹשֵׁב שָׁם). And I saw fit to write them at the end of each and every gate according to its matter (וְרָאִיתִי לְכָתְבָם בְּכָל סוֹף כָּל שַׁעַר וָשַׁעַר כְּפִי עִנְיָנוֹ). Thus ends the introduction of the author, of blessed memory (עַל כֵּן הַקְדָּמַת הָרַב הַמְחַבֵּר זִלְלָה״ה).