Introduction to the Book Derekh Etz Chayim by the Sage, The Kabbalist, Rabbi Meir Paprush Katz Ashkenazi, of blessed memoryp1-0

הקדמה לספר דרך עץ חיים להרב המקובל רבי מאיר פאפרוש כץ אשכנזי זכר לחיי העולם הבא

Said the young and insignificant one among the thousands of Judah (אָמַר הַצָּעִיר וְהַזָּעִיר בְּאַלְפֵי יְהוּדָה), blessed is Hashem, God of Israel (בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל), who has not withdrawn His kindness and His truth from us (אֲשֶׁר לֹא עָזַב חַסְדּוֹ וַאֲמִתּוֹ מֵעִמָּנוּ), and gave us a true Torah (וְנָתַן לָנוּ תּוֹרָה אֲמִתִּית), and eternal life He planted within us (וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ), and separated us from the peoples of the lands (וְהִבְדִּילֵנוּ מֵעַמֵּי הָאֲרָצוֹת), and gave us His statutes and His righteous ordinances (וְנָתַן לָנוּ אֶת חֻקָּיו וּמִשְׁפָּטָיו הַיְשָׁרִים), and also an extra affection and love and knowledge made known to us (וְגַם חִבָּה יְתֵירָה וְאַהֲבָה וְדַעַת נוֹדַעַת לָנוּ), in the secrets of the books and the inner mysteries of Torah (בְּרָזֵי סְפָרִים וְסִתְרֵי תּוֹרָה הַפְּנִימִיִּים), which - where can it be found (אֲשֶׁר מֵאַיִן תִּמָּצֵא)? And it is hidden (וְהִיא נֶעְלָמָה), no seeing eye beheld it (לֹא שְׁזָפַתָּהּ עַיִן רוֹאָה), and because of its great depth it was given orally and not to be written (וְנִתְּנָה לְרֹב עָמְקָהּ בְּעַל־פֶּה וְלֹא לְהִכָּתֵב), for one does not expound the Merkavah, etc (כִּי אֵין דּוֹרְשִׁין בַּמֶּרְכָּבָה כו׳), as is found in tractate Ḥagigah (כְּדְאִיתָא בְּמַסֶּכֶת חֲגִיגָה).

And indeed their roots are planted in the Garden of God (וְאׇמְנָם שָׁרְשָׁם הֵם נְטוּעִים בְּגַן אֱלֹהִים), in the Written Torah and in the Oral Torah (בְּתוֹרָה שֶׁבִּכְתָב וּבְתוֹרָה שֶׁבְּעַל־פֶּה), and our prophets transmitted them (וְהֶעְתִּיקָם נְבִיאֵינוּ), and concealed them in the sweetness of their tongue (וּסְתָמָם בְּמֶתֶק לְשׁוֹנוֹ), as the saying of the wise king (כְּמַאֲמַר הַמֶּלֶךְ הֶחָכָם), honey and milk are under your tongue (דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ), and because of our many sins (וּבַעֲו‍ֹנוֹתֵינוּ הָרַבִּים), [when] we were poured from vessel to vessel (כַּאֲשֶׁר הוֹרַקְנוּ מִכְּלִי אֶל כְּלִי), and because of our transgressions we were exiled from our land (וּמִפְּנֵי חַטָּאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ), our taste did not remain in us (טַעֲמֵנוּ לֹא עָמַד בָּנוּ), and our fragrance was changed (וְרֵיחֵנוּ נִמָּר), and the wisdom of our Sages was lost (וְאָבְדָה חָכְמַת חֲכָמֵינוּ), and the understanding of the discerning was hidden (וּבִינַת נְבוֹנִים נִסְתָּרָה), until Hashem appeared from the heavens (עַד הוֹפִיעַ ה׳ מִן הַשָּׁמַיִם), spoke in His holiness on Mount Myrrh (דִּבֶּר בְּקָדְשׁוֹ בְּהַר הַמּוֹר), through Rabbi Shim‘on bar Yochai, of blessed memory (עַל־יְדֵי רַשְׁבִּ״י ז״ל), and his friends (וַחֲבֵירָיו), to raise the Shekhinta from the dust (לְאַקָּמָא שְׁכִינְתָּא מֵעַפְרָא), and to lift her head (וּלְאַרָמָא רֵישָׁהּ), he composed that holy composition (חִבֵּר אוֹתוֹ חִבּוּר הַקָּדוֹשׁ), until beneath that great tree (עַד שֶׁתַּחַת הַאי אִילָנָא רַבְרְבָא), all the birds of the heavens dwell (כָּל צִפְרֵי שְׁמַיָּא דָּרִין), and seraphim and living beings and holy wheels gather (וְהָוֵי [מִתְכַּנְּשִׁין] שְׂרָפִים וְחַיּוֹת וְאוֹפַנֵּי הַקֹּדֶשׁ), to hear new teachings (לִשְׁמוֹעַ אוּלְפָּן חֲדָתִין), from the mouth of Rabbi Shim‘on bar Yochai, of blessed memory (מִפּוּמֵיהּ דְּרַשְׁבִּ״י זללה״ה), and his friends (וַחֲבֵירָיו).

And behold after the departure of the holy light from the world (וְהִנֵּה אַחַר הִסְתַּלְּקוּת הָאוֹר הַקָּדוֹשׁ מִן הָעוֹלָם), all the treasuries of the King departed with it (אִסְתַּלְּקוּ כָּל גִּנְזֵי מַלְכָּא בַּהֲדֵיהּ), as is found in the Zohar, Parashat Vayeḥi (כְּדְאִיתָא בַּזֹּהַר פ׳ וַיְחִי), “One day Rabbi Yehudah slept beneath a tree” (יוֹמָא חַד אִידְמוּךְ ר׳ יְהוּדָה תְּחוֹת אִילָנָא), “and saw in a dream four wings being prepared” (וְחָמֵי בַּחֲלָמָא ד׳ גַּדְפִּין מִתְתַּקְּנָן), “and Rabbi Shim‘on ascended upon them” (וְסָלִיק ר״ש עֲלַיְיהוּ), “and a Torah scroll with him” (וְס״ת עִמֵּיהּ), “and he did not leave any book of supernal secrets or aggadah” (וְלָא שָׁבִיק כָּל סִפְרָא רָזִין עִלָּאִין וְאַגָּדָתָא), “that he did not take them openly” (דְּלָא סָלִיק לוֹן בְּהַדְיָא), “and he raised them to the firmament” (וְסָלִיק לוֹן לִרְקִיעָא), “and he saw that they were concealed from the eyes” (וְחָמֵי דְּאִתְכַּסְיָא מֵעֵינִין), “and not revealed” (וְלָא אִתְגַּלְיָא), “when he awoke he said” (כַּד אִתְעַר אָמַר), “certainly since Rabbi Shim‘on passed away” (וַדַּאי מִדְּשָׁכִיב ר״ש), “their wisdom departed from the earth” (חָכְמְתְּהוֹן אִסְתַּלְּקָא מֵאַרְעָא), “woe to the generation” (וַי לְדָרָא), “for that good stone” (דְּהַאי אַבְנָא טָבָא), “by which supernal and lower were sustained” (דְּמִתְחַזַּק [דְּמִתְאַחֲדִין] מִנֵּיהּ עִלָּאִין וְתַתָּאִין), “is lost from them” (אִתְאַבֵּיד מִנְּהוֹן), etc (כו׳).

Rabbi Abba raised his hands upon his head and wept (סָלִיק ר׳ אַבָּא יְדוֹי עַל רֵישֵׁיהּ וּבָכָה), and said (וְאָמַר), “Rabbi Shim‘on is the mill” (ר״ש רֵיחַיָּא), “from which they grind manna every day” (דְּטָחֲנִין מִנֵּיהּ מָנָא טָבָא כָּל יוֹמָא), “and gather as it is written” (וְלָקְטִין כִּדְכְתִיב), “the one who gathered little gathered ten homers” (הַמַּמְעִיט אָסַף עֲשָׂרָה חֳמָרִים), “and now the mill and manna have departed” (וְהַשְׁתָּא רֵיחַיָּא וּמָנָא אִסְתַּלְּקוּ), “and nothing remains in the world from it” (וְלָא אִשְׁתָּאַר בְּעָלְמָא מִנֵּיהּ), “except what is written” (בַּר מַה דִּכְתִיב), “take one jar and place there a full omer of manna” (קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּהּ מְלֹא הָעֹמֶר מָן), “and place it before Hashem” (וְהַנַּח אוֹתוֹ לִפְנֵי ה׳), “[for safekeeping]” ([לְמִשְׁמֶרֶת]), “and here it is not written ‘to reveal’ but ‘to safeguard’” (וְאִילּוּ בְּאִתְגַּלְיָא לָא כְּתִיב אֶלָּא לְמִשְׁמֶרֶת לְאַצְנָעָא), “now who can reveal the secrets” (הַשְׁתָּא מַאן יָכֵיל לְגַלָּאָה רָזִין), “and who will inform us” (וּמַאן יוֹדִיעַ לָן), end quote (עכ״ל).

And in the Zohar, Aḥarei Mot (וּבַזֹּהַר אַחֲרֵי מוֹת), daf 79 (דַּע״ט), it was taught by Rabbi Yehudah (תַּנֵּי ר׳ יְהוּדָה), “the generation of Rabbi Shim‘on bar Yochai” (דָּרָא דְּרַשְׁבִּ״י), “dwells within” (שָׁרְיָא בְּגוֵיהּ), “all are meritorious, all are pious” (כֻּלְּהוֹן זַכָּאִין חֲסִידִין), “All of them were those who fear sin” (כֻּלְּהוֹן דְּחָלֵי חֵטְאָה נִינְהוּ), “the Shekhinta dwells among them” (שְׁכִינְתָּא שָׁרְיָא בְּגוֵיהוֹן), “which is not so in other generations” (מַה דְּלֵית כֵּן בְּדָרִין אַחֲרָנִין), “even so these matters are explained and not hidden” (בְּגִין כָּךְ מִילִּין אִינּוּן מִתְפָּרְשִׁין וְלָא מִתְטַמְּרִין). In later generations it is not so (בְּדָרִין אַחֲרָנִין לָאו הָכֵי), and words of supernal secrets one cannot reveal (וּמִלִּין דְּרָזִין עִלָּאִין לָא יָכִיל לְגַלָּאָה), and those who know are afraid (וְדָאִינּוּן דְּיָדְעִין מִסְתַּפְּי), (some say: are uncertain) (נ״א מִסְתַּפְּקִי).

When Rabbi Shim‘on bar Yochai would say a secret of this verse (דְּרַשְׁבִּ״י כַּד הֲוָה אָמַר רָזָא דְּהַאי קְרָא), all the friends’ eyes would flow like a spring (חַבְרַיָּא כֻּלְּהוֹן עֵינַיְיהוֹן נָבְעִין דְּמַעְיָן), and all the words that he said were clear in their eyes (וְכֻלְּהוֹן מִלִּין דְּאָמַר הֲווֹ בְּעֵינַיְיהוֹן גְּלָיָין), as it is written: mouth to mouth I speak with him, and in a vision and not in riddles, etc (כְּמָה דִּכְתִיב פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת כו׳). It was taught: in the days of Rabbi Shim‘on bar Yochai (תָּנָא בְּיוֹמֵי דְּרַשְׁבִּ״י), a man would say to his fellow (הֲוָה אָמַר בַּר נָשׁ לְחַבְרֵיהּ), open your mouth and let your words shine (פְּתַח פּוּמָךְ וְיָאִירוּ דְּבָרֶיךָ), but after Rabbi Shim‘on bar Yochai passed away (בָּתַר דְּשָׁכִיב רַשְׁבִּ״י), they would say (הֲווֹ אָמְרֵי), do not give your mouth to cause your flesh to sin (אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ).

And behold all the sayings of the Zohar and the Tikkunim are filled to their very brim (וְהִנֵּה כָּל מַאֲמָרֵי זֹהַר וְתִקּוּנִים מְלֵאִים עַל כָּל גְּדוֹתֵיהֶם), for after Rabbi Shim‘on bar Yochai there was no likeness until (דְּבָתַר רַשְׁבִּ״י לָא הֲוָה דּוּגְמָא עַד), [that the God of the first and the last ones] (שֶׁאֱלֹהֵי הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים), wondrously increased His kindness with us (הִפְלִיא חַסְדּוֹ עִמָּנוּ), and did not desire to withhold Israel entirely (לֹא רָצָה לִמְנוֹעַ יִשְׂרָאֵל מִכָּל וָכָל), from His holy and pure Torah (מִתּוֹרָתוֹ הַקְּדוֹשָׁה וְהַטְּהוֹרָה), and sent to us through a holy one (וְשָׁלַח לָנוּ עַל יְדֵי קָדוֹשׁ), (a watcher and a holy one) (עִיר וְקַדִּישׁ), descended from heaven (מִן שְׁמַיָּא נָחֵית), the wondrous and holy Rabbi (הָרַב הַמֻּפְלָא הַקָּדוֹשׁ), the Divine Kabbalist (הַמְּקֻבָּל הָאֱלֹהִי), the Holy Luminary (בּוּצִינָא קַדִּישָׁא), like Rabbi Shim‘on bar Yochai in his generation (כְּרַשְׁבִּ״י בְּדוֹרֵיהּ), a disciple of Eliyahu the Prophet, of blessed memory (תַּלְמִיד אֵלִיָּהוּ הַנָּבִיא זללה״ה), as I copied this in the introduction taken from the book [Etz Chayim] (כַּאֲשֶׁר הֶעְתַּקְתִּי זוֹ בַּהַקְדָּמָה לְקוּחָה מִסֵּפֶר הָע״ח), see there (יֵעָ״ש), and see in this book (וְעַיֵּן בְּסֵפֶר זֶה), and there you will find his splendor and his exalted attainment (וְשָׁם תִּמְצָאֵהוּ אֶת הוֹדוֹ וְאֶת הַשָּׂגָתוֹ הָרָמָה), only a small part and not all (אֶפֶס קָצֵהוּ וְלֹא כֻּלּוֹ), for who can recount, etc (כִּי מִי יְמַלֵּל כו׳), and anyone who praises only diminishes (וְכָל הַמְהַלֵּל אֵינוֹ אֶלָּא פּוֹגֵם), and profanes a pearl that has no blemish (וּמְחַלֵּל בְּמַרְגָּנִיתָא דְּלֵית בֵּיהּ טִימָא), and the more you praise, the more you diminish (וְכָל שֶׁאַתָּה מְשַׁבֵּחַ אַתָּה פּוֹגֵם).

And behold all the disciples of this holy Rabbi wrote for themselves (וְהִנֵּה כָּל תַּלְמִידָיו שֶׁל הָרַב הַקָּדוֹשׁ הַזֶּה כָּתְבוּ לָהֶם), each one what he heard from the mouth of his master (כָּל אֶחָד מַה שֶּׁשָּׁמַע מִפִּי רַבּוֹ), according to the root of his soul and his attainment and the reach of his intellect (כְּפִי שֹׁרֶשׁ נִשְׁמָתוֹ וְהַשָּׂגָתוֹ וְיַד שִׂכְלוֹ), except for the wondrous Rabbi in Israel whose name is known in the gates (זוּלַת הָרַב הַמֻּפְלָא בְּיִשְׂרָאֵל שְׁמוֹ נוֹדָע בַּשְּׁעָרִים), the light and the guidance (אוֹרָה וְהוֹרָאָה), the Gaon Rabbi Chaim son of Rabbi Yosef Vital, of blessed memory (הַגָּאוֹן מַהֲר״ר חַיִּים בֶּן ר׳ יוֹסֵף וִיטָאל זללה״ה), upon whom our master, the light of the seven days, laid his hands (שֶׁסָמַךְ עָלָיו מ״ו אוֹר שִׁבְעַת הַיָּמִים אֶת יָדָיו), and as he mentioned in his holy words in his exalted humility (וְכַאֲשֶׁר הִזְכִּיר בְּדִבְרֵי קָדְשׁוֹ בַּעֲנָוְתָנוּתוֹ הָרָמָה), in his book, in his introduction (בְּסִפְרוֹ בְּהַקְדָּמָתוֹ), that there was none among them like him (שֶׁלֹּא הָיָה בָּהֶם כָּמוֹהוּ), who delved deeply (שֶׁהֶעֱמִיק), and did not change even the order of the wording (וְלֹא שִׁנָּה אֲפִלּוּ סֵדֶר הַלָּשׁוֹן), as he heard from the mouth of his master, of blessed memory (כַּאֲשֶׁר שָׁמַע מִפִּי רַבּוֹ ז״ל), as is known to all who enter the gates of our city (כַּיָּדוּעַ לְכָל בָּאֵי שַׁעַר עִירֵנוּ), Jerusalem, Safed, may they be rebuilt and established (יְרוּשָׁלַיִם צְפַת תּוֹבְב״א).

And behold it is known to all who enter the gates of this exalted wisdom (וְהִנֵּה נוֹדַע לְכָל מִי שֶׁבָּא בְּשַׁעֲרֵי הַחָכְמָה הָרָמָה הַזֹּאת), that the holy Rabbi would not say matters to them in their proper order (כִּי הָרַב הַקָּדוֹשׁ לֹא הָיָה אוֹמֵר לָהֶם דְּבָרִים כְּסִדְרָן), for he would sit and expound from the wonders of the supernal wisdom (כִּי הָיָה יוֹשֵׁב וְדוֹרֵשׁ מִפְּלָאֵי הַחָכְמָה הָעֶלְיוֹנָה), which an eye has not seen (אֲשֶׁר עַיִן לֹא רָאָתָה), (some say: fortunate is the eye that saw) (נ״א אַשְׁרֵי עַיִן רָאָתָה), all these (כָּל אֵלֶּה), and an ear heard and the heart understood them (וְאֹזֶן שָׁמְעָה וְהַלֵּב הֵבִין לָהֶם), and according to the flow of the discourses (וּלְפִי הֶמְשֵׁךְ הַדְּרוּשִׁים), and the pleasant connections finer than gold and fine gold (וּקְשָׁרִים הַנֶּחְמָדִים מִזָּהָב וּמִפָּז רָב), discourses and unifications would be explained of themselves (הָיוּ מִתְפָּרְשִׁים מֵאֲלֵיהֶם דְּרוּשִׁים וְיִחוּדִים), and intentions and reasons of the commandments (וְכַוָּנוֹת וְטַעֲמֵי הַמִּצְוֹת), and rectifications of sins (וְתִקּוּנֵי עֲו‍ֹנוֹת), and explanations of the Zohar (וּפֵרוּשֵׁי זֹהַר), and allusions in the statements of our Sages, of blessed memory, incidentally (וְרְמָזִים בְּמַאֲמָרֵי רַז״ל אַגַּב גְּרָרָא), and sometimes he would explain to them the last discourse in Atzilut (וְלִפְעָמִים הָיָה מְבָאֵר לָהֶם דְּרוּשׁ הָאַחֲרוֹן בַּאֲצִילוּת), and sometimes he would explain to them the discourse of the beginning of the World of Atzilut (וְלִפְעָמִים הָיָה מְבָאֵר לָהֶם דְּרוּשׁ הַתְחָלַת עוֹלַם אֲצִילוּת), and so would Rabbi Chaim Vital, of blessed memory (וְכֵן הָיָה מָהַרְח״וּ זללה״ה), everything that he heard he would write (כָּל מַה שֶּׁהָיָה שׁוֹמֵעַ הָיָה כּוֹתֵב), sometimes plain meaning (לִפְעָמִים פְּשָׁט), sometimes discourse (לִפְעָמִים דְּרוּשׁ), sometimes intention (לִפְעָמִים כַּוָּנָה), and by this he caused us this great confusion in this wisdom (וּבָזֶה גָּרַם לָנוּ הַבִּלְבּוּל הַגָּדוֹל הַזֶּה בְּחָכְמָה זוֹ), until after the passing of our master, the Light of the Seven Days (עַד אַחַר פְּטִירַת מוֹרֵינוּ אוֹר שִׁבְעַת הַיָּמִים), of the holy city Safed, may it be rebuilt and established (פַּעַה״ק צְפַת תּוֹבְב״א), for eternal life (לְחַיֵּי עוֹלָמִין), then Rabbi Chaim Vital, of blessed memory, began to make order (אָז הִתְחִיל מָהַרְח״וּ ז״ל לַעֲשׂוֹת סֵדֶר), to what he had heard from his master (לְמַה שֶּׁשָּׁמַע מֵרַבּוֹ), and so he would do for at least twenty years or more (וְכֵן הָיָה עוֹשֶׂה לְפָחוֹת כ׳ שָׁנָה אוֹ יוֹתֵר), and from this there are found sometimes contradictions almost one with another (וּמִזֶּה נִמְצָא לִפְעָמִים סוֹתְרִים כִּמְעַט זֶה אֶת זֶה), and repetitions and multiple repetitions (וּכְפוּלִים וּמְכֻפָּלִים), and different editions (וּמַהֲדוּרוֹת שׁוֹנוֹת), (from editions) (מִמַּהֲדוּרוֹת), until he composed his final edition (עַד אֲשֶׁר חִבֵּר מַהֲדוּרָא בַּתְרָא שֶׁלּוֹ).

Behold, it is written in his Sefer ha-Yashar (הִנֵּה הוּא כְּתוּבָה עַל סֵפֶר הַיָּשָׁר שֶׁלּוֹ), in the holy congregation of Damascus (בְּק״ק דַּמֶּשֶׂק), in the hand of his son, the distinguished Rabbi, our teacher Shmuel Vital (בְּיַד בְּנוֹ הָרַב הַמֻּבְהָק מוֹרֵינוּ שְׁמוּאֵל וִיטָאל), and they are two parts in total (וְהֵם שְׁנֵי חֲלָקִים כָּל). The first part is divided into four gates (חֵלֶק א׳ נֶחְלַק לְאַרְבָּעָה שְׁעָרִים), gate one contains everything found from the manuscript of his master, of blessed memory (שַׁעַר א׳ כָּל מַה שֶּׁנִּמְצָא מִכְּתַב־יָד רַבּוֹ ז״ל), gate two—discourses and introductions of what he heard (שַׁעַר ב׳ דְּרוּשִׁים וְהַקְדָּמוֹת מַה שֶּׁשָּׁמַע), gate three—plain meanings of Torah, Prophets, and Writings (שַׁעַר ג׳ פְּשָׁטֵי תּוֹרָה נְבִיאִים וּכְתוּבִים), gate four—secrets of reincarnations and their roots (שַׁעַר ד׳ סוֹדוֹת גִּלְגּוּלִים וְשָׁרְשֵׁיהֶם). The second part has four gates (חֵלֶק ב׳ יֵשׁ בּוֹ אַרְבָּעָה שְׁעָרִים), gate one—everything pertaining to the intentions of prayer (שַׁעַר א׳ כָּל מַה שֶּׁנּוֹגֵעַ לְכַוָּנוֹת הַתְּפִלּוֹת), gate two—reasons of commandments (שַׁעַר ב׳ טַעֲמֵי מִצְוֹת), gate three—rectifications of sins (שַׁעַר ג׳ תִּקּוּנֵי עֲו‍ֹנוֹת), gate four—very many unifications (שַׁעַר ד׳ יִחוּדִים הַרְבֵּה מְאֹד), for each and every disciple among them a wondrous matter (לְכָל תַּלְמִיד וְתַּלְמִיד מֵהֶם דָּבָר נִפְלָא). Happy is the eye that merited to read (some say: to take) from the Tree of Life and eat and live forever (אַשְׁרֵי עַיִן שֶׁזָּכְתָה לִקְרוֹא [נ״א לָקַחַת] מִן עֵץ הַחַיִּים וְאָכַל וְחַי לְעוֹלָם), and this explanation was concealed and sealed in the hand of his son, the Rabbi mentioned above (וְהַפֵּרוּשׁ הַזֶּה הָיָה כָּמוּס וְחָתוּם בְּיַד בְּנוֹ הָרַב הַנַּ״ל), may Hashem lengthen his days and years in goodness and pleasantness (ה׳ יַאֲרִיךְ יָמָיו וּשְׁנוֹתָיו בְּטוֹב וּבְנָעִימִים).

And the books that were in the hands of the scholars of Eretz Yisrael had no order, taste, or fragrance (וּסְפָרִים אֲשֶׁר בְּיַד בְּנֵי א״י לֹא הָיָה לָהֶם סֵדֶר וְטַעַם וָרֵיחַ), and it was not hidden from the eyes of the Torah Sages and their disciples (וְלֹא נֶעְלַם מֵעֵינֵי תּוֹרַת חֲכָמִים וְתַלְמִידֵיהֶם), that order in these matters is fundamental (כִּי הַסֵּדֶר בְּאֵלּוּ הַדְּבָרִים הוּא עִקָּר), that a person should learn each matter, each statement in its proper way (אֲשֶׁר יִלְמַד הָאָדָם כָּל דָּבָר וְדָבָר דִּבּוּר עַל אוֹפְנָיו), and set your ear like a funnel (וְשִׂים כַּאֲפַרְכֶּסֶת אָזְנֶךָ), and do not pass from gate to gate and from chapter to chapter (וְלֹא יַעֲבֹר מִשַּׁעַר לְשַׁעַר וּמִפֶּרֶק לְפֶּרֶק), until he knows one matter (עַד שֶׁיֵּדַע עִנְיָן אֶחָד), and afterward proceed to another (וְאַחַר כָּךְ יִסַּע לְזוּלָתוֹ), as Rabbi Moshe Cordovero, of blessed memory, wrote in the introduction to Pardes Rimonim (כְּמַה שֶּׁכָּתַב הָרַמ״ק זללה״ה בְּהַקְדָּמַת סֵפֶר פַּרְדֵּס רִמּוֹנִים), see there (ע״ש).

Therefore they girded their loins and their waists (לָכֵן אָזְרוּ מָתְנַיִם וַחֲלָצַיִם), the exalted and complete Rabbis, the distinguished judges, the geonim of the Land of Israel (הָרַבָּנִים הָרוֹמְמִים וְהַשְּׁלֵמִים הַדַּיָּנִים הַמְּצוּיָּנִים גְּאוֹנֵי א״י), Rabbi Benjamin ha-Levip1-1 and Rabbi Abraham Roshmalahp1-2, may their light shine (מַהֲר״ר בִּנְיָמִן הַלֵּוִי וּמַהֲר״א רֹאשְׁמַלָּה נר״ו), [and Rabbi Elisha Veshtali, of blessed memory] p1-3(וּמוֹהֲר״ר אֱלִישָׁע וֶשְׁטָאלִי זצ״ל), and they said to correct and they arranged (וְאָמְרוּ לְתַקֵּן וְסִדְּרוּ), from all the notebooks that were found from them (מִכָּל הַקּוֹנְטְּרָסִים שֶׁנִּמְצְאוּ מֵהֶם), three books (ג׳ סְפָרִים), behold they are (הֲלֹא הֵם), the first book, the Book of Derushim (סֵפֶר רִאשׁוֹן סֵפֶר הַדְּרוּשִׁים), and they placed at its end what they found—discourses of reincarnations (וְשָׂמוּ בְּסוֹפוֹ מַה שֶּׁמָּצְאוּ דְּרוּשִׁים מִגִּלְגּוּלִים), and from them lofty introductions for beginners (וּמֵהֶם הַקְדָּמוֹת רָמוֹת לַמַּתְחִילִים), and the Book of Intentions of the entire year (וְסֵפֶר הַכַּוָּנוֹת שֶׁל כָּל הַשָּׁנָה), and the Book of Likkuṭim (וְסֵפֶר הַלִּקּוּטִים), what they found of small matters (מַה שֶּׁמָּצְאוּ מִדְּבָרִים קְטַנִּים), all combined in one compilation (הַכֹּל חִבּוּר בְּיַלְקוּט אֶחָד), and they called its name the Book of Likkuṭim (וְשָׂמוּ שְׁמָם סֵפֶר לִקּוּטִים).

And they said to correct but did not correct (וְאָמְרוּ לְתַקֵּן וְלֹא תִקְּנוּ), in the Book of Derushim (בְּסֵפֶר הַדְּרוּשִׁים), for they did not place connection of discourse to discourse (שֶׁלֹּא שָׂמוּ לֹא קֶשֶׁר דְּרוּשׁ לִדְרוּשׁ), nor names to the discourses in any gate (וְלֹא שֵׁמוֹת לַדְּרוּשִׁים בְּשׁוּם שַׁעַר), and they did not divide into chapters fittingly and properly (וְלֹא חִלְּקוּ לִפְרָקִים רָאוּי וְכַנָּכוֹן), and in the Book of True Intentions (וּבְסֵפֶר כַּוָּנוֹת אֱמֶת), they wished to arrange according to the order of the prayers of the year (שֶׁרָצוּ לְסַדֵּר כְּסֵדֶר תְּפִלּוֹת הַשָּׁנָה), but they neither began nor completed (וְלֹא הִתְחִילוּ וְלֹא סִיְּמוּ), and they mixed matter with matter (וְעֵרְבוּ עִנְיָן בְּעִנְיָן), until when a person studies the Shacharit of Shabbat (עַד שֶׁכַּאֲשֶׁר לוֹמֵד הָאָדָם בְּשַׁחֲרִית שַׁבָּת), he will find matters of weekdays (יִמְצָא עִנְיָנִים שֶׁל חוֹל), and the opposite (וְלְהֵפֶךְ), and the Book of Likkuṭim they did not correct anything at all whatsoever (וְסֵפֶר הַלִּקּוּטִים לֹא תִקְּנוּ שׁוּם דָּבָר מִכָּל וָכָל), until the student despairs of his life (עַד שֶׁיָּקוּץ הַמְּעַיֵּן בְּחַיָּיו).

And greater than this (וּגְדוֹלָה מִזּוֹ), there was lacking from them the essential good (שֶׁהָיָה חָסֵר מֵהֶם הַטּוֹב הָעִקָּרִי), many many essential discourses and particulars (כַּמָּה וְכַמָּה דְּרוּשִׁים עִקָּרִים פְּרָטִים), and if so how was it possible to arrange them (וְאִם כֵּן אֵיךְ הָיָה אֶפְשָׁר לַעֲשׂוֹת לָהֶם סֵדֶר), for in this compilation there are found matters (כִּי נִמְצָא בְּחִבּוּר זֶה דְּבָרִים), that are not found even in Etz Chayim (שֶׁאֵינָם נִמְצָאִים אֲפִלּוּ בְּעֵץ הַחַיִּים), any hint of them (שׁוּם רֶמֶז מֵהֶם), and they are the final recension (וְהֵם מַהֲדוּרָא בַּתְרָא), that were made after the plague (שֶׁנַּעֲשׂוּ אַחַר מַכָּה), and due to their great depth (וּלְרֹב עָמְקָם), Rabbi Chaim Vital, of blessed memory, hid them (גָּנְזוּ מָהַרְח״וּ ז״ל).

And the Gates of Light were revealed (וְנִתְגַּלּוּ שַׁעֲרֵי אוֹרָה אֵלּוּ), and the treasuries beneath the deep (וְאוֹצָרוֹת שֶׁתַּחַת הַתְּהוֹם), were buried for days and years (הָיוּ חֲפוּרִים יָמִים וְשָׁנִים), all to our master, the complete sage (כֻּלּוֹ לְמוֹרֵינוּ הֶחָכָם הַשָּׁלֵם), Rabbi Ya’akov Tzemach, may his light shine (מַהֲר״ר יַעֲקֹב צֶמַח נר״ו), written by the finger of God (כְּתוּבִים בְּאֶצְבַּע אֱלֹהִים), from Rabbi Chaim Vital, of blessed memory (מָהַרְח״וּ ז״ל), and what was found were small pages (וּמַה שֶּׁנִּמְצָא הָיוּ דַּפִּים קְטַנִּים), torn and worn (קְרוּעִים וּבְלוּיִים), and with his great exalted wisdom (וּבְּרֹב חָכְמָתוֹ הָרָמָה), our master, may his light shine (מוֹרֵינוּ נר״ו), joined one to one (חִבֵּר אֶחָד לְאֶחָד), and made from them three (some say four) books (וְעָשָׂה מֵהֶם ג׳ [נ״א ד׳] סְפָרִים).

The first is the Book Otzrot Ḥayyim (א׳ הוּא סֵפֶר אוֹצְרוֹת חַיִּים), and it is a complete book (וְהוּא סֵפֶר שָׁלֵם), and the introductions that were found to this wisdom (וְהַקְדָּמוֹת שֶׁנִּמְצְאוּ לְחָכְמָה זוֹ), and it is the second recension (וְהוּא מַהֲדוּרָא תִּנְיָנָא), and afterwards small pages of discourses and intentions (וְאַחַר כָּךְ דַּפִּים קְטַנִּים מִדְּרוּשִׁים וְכַוָּנוֹת), written in three other books (כְּתוּבִים עַל ג׳ סְפָרִים אֲחֵרִים), and he called them Kohelet Ya‘akov (וְקָרָא אוֹתָם קֹהֶלֶת יַעֲקֹב), because he gathered them and collected them like a heap of grain (עַל שֵׁם שֶׁהִקְהִילָם וְקִבְּצָם כְּעָמִיר גָּרְנָה), and the Book Adam Yashar (וְסֵפֶר אָדָם יָשָׁר), which deals with the discourse of Adam Kadmon and his rectitude and its details (שֶׁמִּתְעַסֵּק בְּדְרוּשׁ אָדָם קַדְמוֹן וְיֹשֶׁר שֶׁלּוֹ וּפְרָטָיו), and the Book Olat Tamid (וְסֵפֶר עוֹלַת תָּמִיד), to have constant intentions (לְכַוֵּן תָּמִיד). And afterward my master saw (וְאַחַר כָּךְ רָאָה מוֹרִי), that still also he said to correct and did not correct in this book (שֶׁעֲדַיִן גַּם הוּא אָמַר לְתַקֵּן וְלֹא תִקֵּן בְּסֵפֶר זֶה), he returned and gathered everything together into one complete book (חָזַר וְקִבֵּץ הַכֹּל יַחַד בְּסֵפֶר שָׁלֵם), and made the Book Otzrot Ḥayyim (וְעָשָׂה סֵפֶר אוֹצְרוֹת חַיִּים), and wrote other books (וְכָתַב סְפָרִים אֲחֵרִים), and called them Edut be-Ya‘akov and the Book Adam Yashar (וְקָרָא אוֹתָם עֵדוּת בְּיַעֲקֹב וְסֵפֶר אָדָם יָשָׁר), and in the first three books he did not lay his hand (וּבְג׳ הַסְּפָרִים הָרִאשׁוֹנִים לֹא שָׁלַח יָדוֹ).

And behold I, the young and insignificant among the thousands of Judah (וְהִנֵּה אָנֹכִי הַצָּעִיר וְהַזָּעִיר בְּאַלְפֵי יְהוּדָה), young am I in years (צָעִיר אָנֹכִי לְיָמִים), and insignificant am I in understanding and intellect (וְזָעִיר אָנֹכִי בְּבִינָה וּבְהַשְׂכֵּל), and what shall I do (וּמָה אֶעֱשֶׂה), for my soul longed for the Torah of the wisdom of Kabbalah (שֶׁנַּפְשִׁי חָשְׁקָה בְּתוֹרַת חָכְמַת הַקַּבָּלָה), and the sparks of a flame of fire, the desire of the delight of the wisdom of Kabbalah (וְרִשְׁפֵּי לֶהָבַת אֵשׁ חֲשׁוּקַת חֶמְדַּת חָכְמַת הַקַּבָּלָה), from the day that I was thirteen years old (מִיּוֹם שֶׁהָיִיתִי בֶּן י״ג שָׁנָה), burned within me like a fire burning in my bones (בָּעֲרָה בִּי כְּאֵשׁ בּוֹעֶרֶת בְּעַצְמוֹתַי), until the King brought me into His chambers (עַד שֶׁהֵבִיאַנִי הַמֶּלֶךְ חֲדָרָיו), I merited (זָכִיתִי), and tasted at the edge of the staff (וְטָעַמְתִּי בִּקְצֵה הַמַּשְׁעֶנֶת), in the house of the distinguished Rabbi, the pious, the humble, the physician, the wise, the complete one (בְּבֵית הָרַב הַמֻּבְהָק הֶחָסִיד הֶעָנָו הָרוֹפֵא הֶחָכָם הַשָּׁלֵם), our master Rabbi Ya‘akov Tzemach, may his light shine (מַהֲר״ר יַעֲקֹב צֶמַח נר״ו), and I studied his books (וְלָמַדְתִּי סְפָרָיו), and I found favor in his eyes (וּמָצָאתִי חֵן בְּעֵינָיו), and he gave me to taste from the honeycomb of the Ari, of blessed memory (וְהִטְעִימַנִי מִיְעֶרֶת הַדְּבַשׁ שֶׁל הָאֲרִ״י זללה״ה), and I studied his books (וְלָמַדְתִּי סְפָרָיו), and I saw the greatness of the holy books (וְרָאִיתִי גֹּדֶל הַסְּפָרִים הַקְּדוֹשִׁים), (some say: the greatness of the confusions in the holy Kabbalistic books) (נ״א גֹּדֶל הַמְּבוּכוֹת בְּסִפְרֵי הַקַּבָּלָה הַקְּדוֹשִׁים), which have no order, neither beginning nor end (אֲשֶׁר אֵין לָהֶם סֵדֶר לֹא רֹאשׁ וְלֹא סוֹף), and my heart awakened within me and said (וַיְעִירֵנִי לִבִּי וַיֹּאמֶר), take for yourself a scroll of a book (קַח לְךָ מְגִלַּת סֵפֶר), and write all the discourses that are found (וּכְתוֹב כָּל הַדְּרוּשִׁים הַנִּמְצָאִים), that are scattered in writings, one here and one there (שֶׁהֵם מְפֻזָּרִים בַּכְּתָבִים אַחַת הֵנָּה וְאַחַת הֵנָּה), and bring them close one to another (וְקָרֵב אוֹתָם אֶחָד לְאֶחָד), to find reckoning (לִמְצֹא חֶשְׁבּוֹן), although it is toil (עִם שֶׁהוּא טִרְחָא), according to the pain is the reward (לְפוּם צַעֲרָא אַגְרָא), and my heart answered me (וַיַּעַן לִבִּי), who am I (מִי אָנֹכִי), that You have brought me until here (כִּי הֲבֵאתַנִי עַד הֲלֹם), to do this work (לַעֲשׂוֹת מְלָאכָה זֹאת), and I am as nothing (וַאֲנִי כְּלֹא הָיִיתִי), and what will you do in the pride of the Jordan (וּמָה תַּעֲשֶׂה בִּגְאוֹן הַיַּרְדֵּן), and my thoughts were repelled day by day (וְדָחוּ מַחֲשַׁבְתִּי זוֹת יוֹם יוֹם), until one day came (עַד בָּא יוֹם אֶחָד), an extra affection was made known to me by its finders (חִבָּה יְתֵירָה נוֹדַעַת לִי לְמוֹצְאֶיהָ), and I found one small leaf (וּמָצָאתִי עָלֶה אֶחָד קָטָן), written by the finger of God (מִכְּתִיבָה אֶצְבַּע אֱלֹהִים), of Rabbi Chaim Vital, of blessed memory (מָהַרְח״וּ ז״ל), and he wrote this wording (וְכָתַב לָשׁוֹן זֶה), the name of the books (שֵׁם הַסְּפָרִים), Sefer Derekh Etz Chayim (סֵפֶר דֶּרֶךְ ע״ח), Pri Etz Chayim (פְּרִי עֵץ חַיִּים), Nof Etz Chayim (נֹף ע״ח), and the one book will be divided into three gates (וְיִתְחַלֵּק סֵפֶר אֶחָד לִגְ׳ שְׁעָרִים), and each gate [will have] gateways (וְכָל שַׁעַר מְבוֹא שְׁעָרִים), (some say: each gate, pathways) (נ״א וְכָל שַׁעַר מְבוֹא נְתִיבוֹת), and each pathway several keys (וְכָל נְתִיב כַּמָּה מַפְתְּחוֹת), it is further written that he wished to make a book (עוֹד כָּתוּב שֶׁרָצָה לַעֲשׂוֹת סֵפֶר), and to divide it into seven chambers (וּלְחַלְּקוֹ לְהֵיכָלוֹת שִׁבְעָה), and each chamber into several rooms (וְכָל הֵיכָל לְכַמָּה חֲדָרִים), and further he wrote that he wished to make branches of Etz Chayim (וְעוֹד כָּתַב שֶׁרָצָה לַעֲשׂוֹת עֲנָף ע״ח), and in each branch several kinds of fruits (וּבְכָל עָנָף כַּמָּה מִינֵי פֵּרוֹת), and in each fruit several kinds of flavors (וּבְכָל פְּרִי כַּמָּה מִינֵי מַטְעַמִּים), and when I saw this (וּכְשֶׁרָאִיתִי אֲנִי זֹאת), immediately (תֵּכֶף וּמִיָּד), my heart answered me (עָנָנִי לִבִּי), be strong and courageous (חֲזַק וֶאֱמָץ), come and see how much entered the holy heart to do and he did not do (בֹּא וּרְאֵה כַּמָּה עָלָה בַּלֵּב הַקָּדוֹשׁ לַעֲשׂוֹת וְלֹא עָשָׂה), because his wisdom was great and vast (כִּי הֱיוֹת חָכְמָתוֹ רַבָּה וּגְדוֹלָה), and every day and day he would innovate one order and one recension (וּבְכָל יוֹם וָיוֹם הָיָה מְחַדֵּשׁ סֵדֶר אֶחָד וּמַהֲדוּרָא אַחַת), as we find with us many recensions of many kinds from the good kinds (כַּאֲשֶׁר נִמְצָא אִתָּנוּ מַהֲדוּרוֹת כַּמָּה וְכַמָּה מִינִים מִן הַמִּינִים הַטּוֹבִים), and how will you push away a mitzvah that comes to your hand (וְאֵיךְ תִּדְחֶה מִצְוָה הַבָּאָה לְיָדֶךָ), and Hashem has merited you (וְה׳ זִכָּה אוֹתְךָ), that you merited all the writings of the Ari, of blessed memory (שֶׁזָּכִיתָ לְכָל כִּתְבֵי הָאֲרִ״י ז״ל), which others did not merit (מַה שֶּׁלֹּא זָכוּ אֲחֵרִים), who sought to make order and were not able (שֶׁבִּקְּשׁוּ לַעֲשׂוֹת סֵדֶר וְלֹא יָכְלוּ), be strong and courageous (חֲזַק וֶאֱמָץ), since there is no one to expound (הוֹאִיל וְאֵין לָהּ דּוֹרְשִׁין).

This a second time (זֹאת שֵׁנִית), for you already know (כִּי כְּבָר יָדַעְתָּ), how much benefit came out for you (כַּמָּה תּוֹעֶלֶת יָצָא לְךָ), and keys to verses and derashot of our Sages of blessed memory and sayings of the Zohar (וּמַפְתְּחוֹת פְּסוּקִים וּדְרָשׁוֹת רַז״ל וּמַאֲמָרֵי זֹהַר), and how many matters you will understand (וְכַמָּה דְּבָרִים תָּבִין), when you make this order (כְּשֶׁתַּעֲשֶׂה סֵדֶר זֶה), which arose in the mind of the Rav, of blessed memory (שֶׁעָלָה עַל דַּעַת הָרַב ז״ל), and behold you are not transgressing the intent (וְהִנֵּה אֵינְךָ עוֹבֵר לְדַעַת), (some say: against the intent) (נ״א עַל דַּעַת), of the Rav, of blessed memory (הָרַב ז״ל), when you repelled me previously (כַּאֲשֶׁר דְּחִיתַנִי קֹדֶם), may Hashem be with you (יְהִי ה׳ אִתָּךְ), and He persuaded me and I was enticed (וּפִתֵּתַנִי וָאֶפָּת), and I was compelled to shake my head (וְהֻכְרַחְתִּי לְנַעֲנֵעַ רֹאשִׁי), and I lifted my palms to the heavens (וָאֶשָּׂא כַפַּי הַשָּׁמָיְמָה), in prayer and supplications (בִּתְפִלָּה וּבְתַחֲנוּנִים), may Hashem complete [it] to bring my work to light (יִגְמֹר ה׳ לְהוֹצִיא לָאוֹר מְלַאכְתִּי), and I was engaged in this labor of Heaven (וְהָיִיתִי מִתְעַסֵּק בִּמְלֶאכֶת שָׁמַיִם זוֹ), four years and more (אַרְבַּע שָׁנִים וְיוֹתֵר), and I did not merit that it be completed (וְלֹא זָכִיתִי שֶׁתִּגָּמֵר), its completion according to order (יִצְ״מ עַל סֵדֶר), as was with my heart (כַּאֲשֶׁר עִם לְבָבִי), (until today) (עַד הַיּוֹם), for it is bitter (הַמָּר), because You exiled me from the Holy Land (כִּי הִגְלֵיתַנִי מֵאֶרֶץ הַקֹּדֶשׁ), from city to city (מֵעִיר לְעִיר), wandering and shaken (נָע וּמְטֻלְטָל), and I came to Damascus (וּבָאתִי דַּמֶּשֶׂק), and then I merited (וְאָז זָכִיתִי), and I entered the chambers of the palaces of holiness (וְנִכְנַסְתִּי לְחַדְרֵי הֵיכְלֵי הַקֹּדֶשׁ), of our master Rabbi Shmuel Vital son of the Gaon (מוֹהֲר״ר שְׁמוּאֵל וִיטָאל בֶּן הַגָּאוֹן), and there I studied a short time (וּבוֹ הָגִיתִי מְעַט זְמָן), for I was only there eight days (כִּי לֹא הָיִיתִי רַק זְמַן ח׳ יָמִים), and I stealthily stole a little (וְגָנֹב גָּנַבְתִּי מְעַט), from the holy order that is found there (מִן הַסֵּדֶר הַקָּדוֹשׁ אֲשֶׁר שָׁם נִמְצָא), and my desires were fulfilled (וְנִגְמְרוּ מַאֲוַי), and in Constantinople, the great city (וּבְקוֹשְׁטַנְדִּינָה הָעִיר רַבָּתִי עָם), there I dwelled (שָׁם יָשַׁבְתִּי), for about three months (כְּמִשְׁלֹשָׁה חֳדָשִׁים), from Purim until Shavuot (מִפּוּרִים עַד עֲצֶרֶת), and then I arranged my books (וְאָז סִדַּרְתִּי סְפָרַי), in a fitting and proper order (סֵדֶר הַנָּאוֹת), as your eyes will see clearly (כַּאֲשֶׁר עֵינֵיכֶם תֶּחֱזֶינָה מֵישָׁרִים), and then I took the pen of the scribe at my waist (וְלָקַחְתִּי אָז קֶסֶת הַסּוֹפֵר בְּמָתְנַי), to set for myself a goal (לְהַצִּיב לִי לְמַטָּרָה), and I wrote upon Sefer ha-Yashar (וְכָתַבְתִּי עַל סֵפֶר הַיָּשָׁר), all the words of the holy one, of blessed memory (אֶת כָּל דִּבְרֵי הַקָּדוֹשׁ ז״ל), that is (דְּהַיְנוּ), everything that I found duplicated in Sefer ha-Derushim (כָּל מַה שֶּׁמָּצָאתִי כָּפוּל בְּסֵפֶר הַדְּרוּשִׁים), which was also written in Sefer Edut be-Ya‘akov (שֶׁהָיָה גַּם כָּתוּב בְּסֵפֶר עֵדוּת בְּיַעֲקֹב), and everything that belonged to the derashot (וְכָל מַה שֶּׁהָיָה שַׁיָּךְ לַדְּרוּשִׁים), and was a novelty (וְהָיָה חִדּוּשׁ), I inserted also into Sefer Edut be-Ya‘akov (הִכְנַסְתִּי גַּם כֵּן בְּסֵפֶר עֵדוּת בְּיַעֲקֹב), (and I omitted) (הִשְׁמַטְתִּי), and I also called it the first recension (וְקָרָאתִי גַּם כֵּן מַהֲדוּרָא קַמָּא), and everything that was written in Sefer Likkuṭim (וְכָל מַה שֶּׁהָיָה כָּתוּב בְּסֵפֶר לִקּוּטִים), also what belonged to Sefer Derushim (גַּם כֵּן מַה שֶּׁהָיָה שַׁיָּךְ לְסֵפֶר דְּרוּשִׁים), and I arranged them into complete and proper gates (וְסִדַּרְתִּי לְשַׁעֲרִים שְׁלֵמִים וְטוֹבִים), according to the order of Atzilut (עַל סֵדֶר הָאֲצִילוּת), from Adam Kadmon until the completion of ABY“A (מֵאָדָם קַדְמוֹן עַד תַּשְׁלוּם אבי״ע), as your eyes will see (כַּאֲשֶׁר עֵינֵיכֶם תֶּחֱזֶינָה), and I placed it in this book (וְשַׂמְתִּי בְּסֵפֶר זֶה), which is a beginning for all who enter this wisdom (שֶׁהוּא הַתְחָלָה לְכָל בָּאֵי הַחָכְמָה הַזֹּאת), and an entry into the path of the Holy Rabbi (וּכְנִיסָה בְּדֶרֶךְ הָרַב הַקָּדוֹשׁ), the Holy Luminary, the Divine Kabbalist, the pious Ari, of blessed memory (בּוּצִינָא קַדִּישָׁא הַמְּקֻבָּל הָאֱלֹהִי הֶחָסִיד הָאֲרִ״י ז״ל), and I called its name Sefer Derekh Etz Chayim (וְקָרָאתִי שְׁמוֹ סֵפֶר דֶּרֶךְ עֵץ חַיִּים), for seven chambers and fifty gates (לְז׳ הֵיכָלוֹת וַחֲמִשִּׁים שְׁעָרִים), and each chamber is divided into gates (וְכָל הֵיכָל נֶחְלָק לְשַׁעֲרִים).

And each gate into several chapters, which are chambers within that gate (וְכָל שַׁעַר לְכַמָּה פְּרָקִים שֶׁהֵם חֲדָרִים שֶׁבַּשַּׁעַר הַהוּא), from that book which is entirely copied by the finger of Rabbi Chaim Vital, of blessed memory (מֵהַסֵּפֶר הַהוּא שֶׁכֻּלּוֹ מֻעְתָּק בְּאֶצְבַּע מָהַרְח״וּ ז״ל), except for a small amount found in it (חוּץ מִמְעַט קָטָן שֶׁבָּא בּוֹ), which is not copied from the manuscript of the Rabbi, of blessed memory (שֶׁאֵינוֹ מֻעְתָּק מִכְּתַב־יָד הָרַב זללה״ה), but only from the copy of Ya’akov Tzemach, may his light shine (רַק מֵהַעְתֵּק מַהֲרִ״י צֶמַח נר״ו), and corrected from books (וּמוּגָּהִים מִסְּפָרִים), and I placed names for the gates, each man by his banner with signs (וְשַׂמְתִּי שֵׁמוֹת לַשְּׁעָרִים אִישׁ עַל דִּגְלוֹ בְּאֹתוֹת), and everything that I found in the Book of Derushim and Kavanot and Likkuṭim and the Book Olat Tamid that pertained to them (וְכָל מַה שֶּׁמָּצָאתִי בְּסֵפֶר הַדְּרוּשִׁים וְכַוָּנוֹת וְלִקּוּטִים וְסֵפֶר עוֹלַת תָּמִיד הַשַּׁיָּךְ לָהֶם), the intentions I raised upon a book arranged according to the order of the prayer (הַכַּוָּנוֹת הֶעֱלֵיתִים עַל סֵפֶר מְסֻדָּר כְּפִי סֵדֶר הַתְּפִלָּה), of twenty-seven chambers and four gates (שֶׁל כ״ז הֵיכָלוֹת וּלְד׳ שְׁעָרִים), (some say: the order of the prayer in seven chambers and thirty-two gates) (נ״א סֵדֶר הַתְּפִלָּה בְּז׳ הֵיכָלוֹת וּבְל״ב שְׁעָרִים), and they are branch one of the book (וְהֵם עָנָף א׳ מִן הַסֵּפֶר).

And afterward I arranged from all the aforementioned books all the reasons of the commandments (וְאַחַר כָּךְ סִדַּרְתִּי מִכָּל הַסְּפָרִים הַנַּ״ל כָּל טַעֲמֵי מִצְוֹת), in order, each man by his banner, according to the order of the parashiyot (כְּסֵדֶר אִישׁ עַל דִּגְלוֹ כְּסֵדֶר הַפָּרָשִׁיּוֹת), and they are branch two (וְהֵם עָנָף ב׳). And afterward I arranged from all the aforementioned books rectification for transgressions, rectifications of sins (וְאַחַר כָּךְ סִדַּרְתִּי מִכָּל הַסְּפָרִים הַנַּ״ל תִּקּוּן עַל עֲבֵרוֹת תִּקּוּנֵי עֲו‍ֹנוֹת), and that is branch three (וְהוּא עָנָף ג׳).

And afterward I arranged from all the aforementioned books matters of unifications (וְאַחַר כָּךְ סִדַּרְתִּי מִכָּל הַסְּפָרִים הַנַּ״ל עִנְיָנֵי יִחוּדִים), which I found scattered here and there (אֲשֶׁר מָצָאתִי מְפֻזָּרִים אַחַת הֵנָּה וְאַחַת הֵנָּה), and I placed them by the Gate of Prophecy and Holy Spirit (וְשַׂמְתִּי אֵצֶל שַׁעַר הַנְּבוּאָה וְרוּחַ הַקֹּדֶשׁ), which I found from Rabbi Chaim Vital, of blessed memory, from the fifth recension (שֶׁמָּצָאתִי מֵהַרְח״וּ ז״ל מַהֲדוּרָא ה׳), and this is branch four (וְזֶהוּ עָנָף ד׳). And the totality of these four branches were one in my hand (וְכְלָלוּת ד׳ עֲנָפִים אֵלּוּ וְהָיוּ לַאֲחָדִים בְּיָדִי), and I placed their name Pri Etz Chayim (וְשַׂמְתִּי שְׁמָם פְּרִי עֵץ חַיִּים), for after we know the Tree of Life one eats from its fruits (כִּי אַחַר שֶׁנֵּדַע עֵץ הַחַיִּים יֹאכַל מִפֵּרוֹתָיו), which are the intentions (שֶׁהֵם הַכַּוָּנוֹת).

And everything that I found in the aforementioned books, explanations of the Zohar and Tikkunim and Zohar Ḥadash and Shir ha-Shirim and Midrash ha-Ne‘elam of Ruth and Midrash Eikhah (וְכָל מַה שֶּׁמָּצָאתִי בַּסְּפָרִים הַנַּ״ל פֵּרוּשֵׁי זֹהַר וְתִקּוּנִים וְזֹהַר חָדָשׁ וְשִׁיר הַשִּׁירִים וּמִדְרַשׁ הַנֶּעְלָם דְּרוּת וּמִדְרַשׁ אֵיכָה), I arranged explanations according to the Dafs of the Zohar, the Mantua printing (סִדַּרְתִּי פֵּרוּשׁ עַל פִּי דַּפֵּי הַזֹּהַר דְּפוּס מַנְטוּבָה), each man by his banner (אִישׁ עַל דִּגְלוֹ), and I placed their name Nof one (וְשַׂמְתִּי שְׁמָם נוֹף א׳).

And afterward I arranged from all the aforementioned books all explanations of verses of the Torah and Prophets and Writings (וְאַחַר כָּךְ סִדַּרְתִּי מִכָּל הַסְּפָרִים הַנַּ״ל כָּל פֵּרוּשֵׁי פְּסוּקֵי הַתּוֹרָה וְנְבִיאִים וּכְתוּבִים), each parashah and parashah in their order (כָּל פָּרָשָׁה וּפָּרָשָׁה כְּסִדְרָן), and they are Nof two (וְהֵם נוֹף שֵׁנִי). And afterward I arranged from all the aforementioned books regarding Ein Ya‘akov (וְאַחַר כָּךְ סִדַּרְתִּי מִכָּל הַסְּפָרִים הַנַּ״ל אוֹדוֹת בְּעֵין יַעֲקֹב), each tractate and tractate in their order (כָּל מַסֶּכֶת וּמַסֶּכֶת כְּסִדְרָן), and they are Nof three (וְהֵם נוֹף ג׳).

And afterward I arranged from all the books everything that I found regarding reincarnations (וְאַחַר כָּךְ סִדַּרְתִּי מִכָּל הַסְּפָרִים כָּל מַה שֶּׁמָּצָאתִי מֵעִנְיָנֵי גִּלְגּוּלִים), and from the old books (וּמִן הַסְּפָרִים הַיְשָׁנִים), one here and one there (אַחַת הֵנָּה וְאַחַת הֵנָּה), and I placed them by the Gate of Reincarnations (וְשַׂמְתִּים אֵצֶל שַׁעַר הַגִּלְגּוּלִים), which I found from the manuscript of Rabbi Chaim Vital, of blessed memory, from the fifth recension (שֶׁמָּצָאתִי מִכְּתַב־יָד הַרְח״וּ ז״ל מַהֲדוּרָא ה׳), and this is Nof four (וְזֶהוּ נוֹף ד׳). And the totality of these four Nofim were one in my hand (וְכְלָלוּת ד׳ נוֹפִים אֵלּוּ וְהָיוּ לַאֲחָדִים בְּיָדִי), and I placed their name Nof Etz Chayim (וְשַׂמְתִּים שְׁמָם נוֹף עֵץ חַיִּים), and it is a pleasant book (וְהוּא הַסֵּפֶר נֶחְמָד). Further, I added a second thing, to place references (עוֹד הוֹסַפְתִּי שֵׁנִית לָשׂוּם מַרְאֵה מָקוֹם), for all the words of the Zohar found in the words of the Rabbi (לְכָל דִּבְרֵי הַזֹּהַר שֶׁנִּמְצָא בְּדִבְרֵי הָרַב), each parashah and parashah in Nof one (כָּל פָּרָשָׁה וּפָּרָשָׁה בְּנוֹף א׳), and also in each parashah and book in Nof two (וְגַם בְּכָל פָּרָשָׁה וְסֵפֶר בְּנוֹף ב׳), references from all the verses mentioned in the words of the Rav, of blessed memory (מַרְאֵה מָקוֹם מִכָּל הַפְּסוּקִים שֶׁנִּזְכָּר בְּדִבְרֵי הָרַב ז״ל), whether in this book or in other books (בֵּין בְּסֵפֶר זֶה בֵּין בִּסְפָרִים אֲחֵרִים).

And likewise in Nof three (וְכֵן בְּנוֹף ג׳), references from the words of our Sages of blessed memory (מַרְאֵה מָקוֹם מִדִּבְרֵי רַז״ל), whether in this book or in two other books (בֵּין בְּסֵפֶר זֶה בֵּין בִּשְׁנֵי סְפָרִים אֲחֵרִים). And likewise in Nof four (וְכֵן בְּנוֹף ד׳), references by alphabetical order (מַרְאֵה מָקוֹם דֶּרֶךְ א״ב), all the reincarnations (כָּל הַגִּלְגּוּלִים), and I agreed to write in this (וְהִסְכַּמְתִּי לִכְתֹּב בָּזֶה), each and every matter (כָּל עִנְיָן וְעִנְיָן), the name of the book from which I gathered that matter (שֵׁם הַסֵּפֶר שֶׁלִּקַּטְתִּי אוֹתוֹ הָעִנְיָן מִמֶּנּוּ), so that each one may find the words of his desire (לְמַעַן יוּכַל כָּל אֶחָד לִמְצֹא דִּבְרֵי חֶפְצוֹ), and also correct his books (וּלְתַקֵּן גַּם סְפָרָיו), and know from whose womb the matters emerged (וְיֵדַע מִבֶּטֶן מִי יָצְאוּ הַדְּבָרִים), and let the hearer not suspect me (וְאַל יַחְשְׁדֻנִי שׁוֹמֵעַ), and may Hashem save me (וְה׳ יוֹשִׁיעֵנִי), and may He complete, please, also in Jerusalem and on Mount Zion (וְיִגְמֹר נָא עוֹד בִּירוּשָׁלַיִם וּבְהַר צִיּוֹן), the work of Hashem, the labor (אֶת מַעֲשֵׂה ה׳ הַמְּלָאכָה), that which still remains to be completed from the writings of the Rav, of blessed memory (מַה שֶּׁעֲדַיִן יֵשׁ לְהַשְׁלִים מִכְּתָבֵי הָרַב ז״ל). Thus speaks the one who longs to see Hashem and to visit His Sanctuary (כַּד הַנִּכְסָף לִרְאוֹת ה׳ וּלְבַקֵּר בְּהֵיכָלוֹ), in the midst of Jerusalem, again (בְּתוֹכְכֵי יְרוּשָׁלַיִם שֵׁנִית):

The young one, Meir son of the generous Yehudah Leib Katz Paprush, resident of Jerusalem, the Holy City, may it be rebuilt and established (הַצָּעִיר מֵאִיר בֶּן לָא״א הַנָּדִיב יְהוּדָה לֵיב כַּ״ץ פַּאפְּרוּשׁ תּוֹשָׁב יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ תּוֹבְב״א).