Part One

חֵלֶק רִאשׁוֹן

Introduction of the Rav, the Author (הַקְדָּמַת הָרַב הַמְחַבֵּר):

ashem Tzevaot [Hashem of Hosts] is with us (ה׳ צְבָאוֹת עִמָּנוּ); our stronghold is the God of Ya‘akov—Selah (מִשְׂגָּב לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה). I have been very zealous for Hashem, God of Hosts, and for His Holy Name (קַנּוֹא קִנֵּאתִי לַה׳ אֱלֹהֵי צְבָאוֹת וּלְשֵׁם קָדְשׁוֹ), for how could it be profaned? (כִּי אֵיךְ יֵחַל), for a horror has been committed in the midst of the land (כִּי שַׁעֲרוּרִיָּה נַעֲשְׂתָה בְּקֶרֶב הָאָרֶץ): that the pure be given over to the impure (לְהִנָּתֵן טָהוֹר לְטָמֵא), and the holy and the host be given over to trampling (וְקֹדֶשׁ וְצָבָא מִרְמָס), to cast truth to the ground (לְהַשְׁלִיךְ אֱמֶת אַרְצָה), and uprightness cannot come forth (וּנְכוֹחָה לֹא תוּכַל לָבוֹא), to turn the word of the living God into wormwood and gall (לְהָפֹךְ דְּבַר אֱלֹהִים חַיִּים לַלְעָנָה וְרֹאשׁ), and to destroy the Holy of Holies (וּלְהַשְׁחִית קֹדֶשׁ קֳדָשִׁים).

One was to Yisrael as a father (אֶחָד הָיָה לְיִשְׂרָאֵל לְאָב), one holy one who spoke (אֶחָד קָדוֹשׁ מְדַבֵּר), to set darkness before us as light (לָשׂוּם מַחְשָׁךְ לְפָנֵינוּ לְאוֹר), and to make the noonday as night (וּלָתֵת לַצָּהֳרַיִם נֶשֶׁף)—Rabbi Shimon bar Yochai, the Holy One of Yisrael (רַשְׁבִ״י קְדוֹשׁ יִשְׂרָאֵל), upon whose head the crown of kingship was placed (אֲשֶׁר נִתַּן כֶּתֶר מַלְכוּת בְּרֹאשׁוֹ), among all the heads of the holy people who stand in the secret of Hashem (בֵּין כָּל רָאשֵׁי עַם קֹדֶשׁ הָעוֹמְדִים בְּסוֹד ה׳), and the discerning ones concerning the matter which Atik Yomin [Ancient of Days] concealed (וְהַמַּשְׂכִּילִים עַל דָּבָר אֲשֶׁר כִּסָּהוּ עַתִּיק יוֹמִין)—this is his name forever (זֶה שְׁמוֹ לְעוֹלָם).

No hidden thing was concealed from him (כָּל סָתוּם לֹא עִמְּמוּהוּ), and concerning the God of gods he spoke wonders (וְעַל אֵל אֱלֹהִים יְדַבֵּר נִפְלָאוֹת), for they answered him from Heaven (כִּי מִן הַשָּׁמַיִם עִנּוּהוּ): a man whom Hashem chose (אִישׁ אֲשֶׁר בּוֹ בָּחַר ה׳), to rectify the world through the luminary of His holiness (לְתַקֵּן עוֹלָם בְּמְאוֹר קָדְשׁוֹ).

For to others - all the remaining sages of Yisrael - it was transmitted in whisper (כִּי לַאֲחֵרִים שְׁאָר כָּל חַכְמֵי יִשְׂרָאֵל נִמְסַר בִּלְחִישָׁה), and therefore it was enclosed within their hearts (וְעַל כֵּן אַתֶּם הָיָה סָגוּר בְּקֶרֶב לִבָּם). But to him was given permission to reveal (וְלוֹ נִתְּנָה רְשׁוּת לְגַלּוֹת), for good to his generations (לְטוֹב לְדוֹרוֹתָיו), and to leave a blessing after him forever, as on this very day (וּלְהַנִּיחַ בְּרָכָה אַחֲרָיו עַד עוֹלָם כַּיּוֹם הַזֶּה).

And now, when his words have fallen into the hands of workers of iniquity (וְעַתָּה בִּנְפֹל דְּבָרָיו בְּיַד פֹּעֲלֵי אָוֶן), foxes have gone about in it with deceit (שׁוּעָלִים הָלְכוּ בוֹ בְּמִרְמָה), they took them and also placed them in their vessels (לָקְחוּ אוֹתָם וְגַם שָׂמוּ בִּכְלֵיהֶם), instruments of violence are their treasuries (כְּלֵי חָמָס מִכְרוֹתֵיהֶם), to establish in them a vision of falsehood and vanity (לְהַעֲמִיד בָּהֶם חָזוֹן שָׁוְא וְתָפֵל), and they made them a foundation for their evil construction (וַיְעָשׂוּם יְסוֹד לִבְנְיָנָם הָרָע).

For according to their will his word turned aside from them (כִּי כִרְצוֹנָם סָרָה דְבָרוֹ עֲלֵיהֶם), and they plastered upon his book words of emptiness and delusion (וַיְחַפְּאוּ עַל סִפְרוֹ דִּבְרֵי הֶבֶל וּתְעָתוּעִים), until his fragrance became offensive in the eyes of the holy flock (עַד הִבְאִישׁ אֶת רֵיחוֹ בְּעֵינֵי צֹאן קֳדָשִׁים). And many have already concluded his judgment (וּמְרַבִּים כְּבָר נִגְמַר דִּינוֹ), that he is to be consigned to concealment and burial (לִהְיוֹת טָעוּן גְּנִיזָה וִקְבוּרָה), if not burning (אִם לֹא שְׂרֵפָה).

Behold, for this my inward parts chastened me (הֵן לְזֹאת יִסְּרוּנִי כִלְיוֹתַי), to gird my loins with might (לֶאֱזוֹר חֲלָצַי בִּגְבוּרָה), and with great strength I shall rise to speak a word (וּבְרֹב כֹּחַ אָקוּם לְדַבֵּר דָּבָר), in the ears of a holy people (בְּאָזְנֵי עַם קֹדֶשׁ), and it shall be as hail that covers falsehood (וְיֵעֶה כְּבָרָד מְכַסֶּה כָּזָב), and they turned away the way of Hashem, stoning it with a stone (וּפְנֵי דֶרֶךְ ה׳ סָקְלוּ מֵאֶבֶן), to finish transgression and to make an end of sin (לְכַלֵּה פֶּשַׁע וּלְתַם חֵטְאָת), and holiness shall be justified (וְנִצְדַּק קֹדֶשׁ). The zeal of Hashem Tzevaot shall perform this (קִנְאַת ה׳ צְבָאוֹת תַּעֲשֶׂה זֹּאת).

The symbol of jealousy - this calf came out first (סֵמֶל הַקִּנְאָה - הָעֵגֶל הַזֶּה יָצָא רִאשׁוֹנָה), to take a metaphor for the intended meaning (לָקַחַת מָשָׁל לַנִּמְשָׁל), and to judge its inside as its outside (וְלָדוּן תּוֹכוֹ כְּבָרוֹ). And the permission granted to prophets to liken form to its Maker (וְהָרְשׁוּת הַנְּתוּנָה לַנְּבִיאִים לְדַמּוֹת צוּרָה לְיוֹצְרָהּ), became for them a snare (הָיְתָה לָהֶם לְמוֹקֵשׁ), to distort sayings of uprightness (לְעַוֵּת אִמְרֵי יֹשֶׁר), and to pervert the words of the righteous (וּלְסַלֵּף דִּבְרֵי צַדִּיקִים). For the fool does not desire understanding (כִּי לֹא יַחְפֹּץ כְּסִיל בִּתְבוּנָה), but only in the uncovering of his heart (כִּי אִם בְּהִתְגַּלּוֹת לִבּוֹ).

They have deeply corrupted themselves, to devise thoughts concerning Him (הֶעְמִיקוּ שִׁחְתוּ לַחְשֹׁב עָלָיו מַחֲשָׁבוֹת), saying: “The Perushim have permitted that which Hashem our God commanded us not to do: ‘You shall not make for yourself a graven image or any likeness’” (לֵאמֹר: הִתִּירוּ פְרוּשִׁים אֶת הַדָּבָר אֲשֶׁר צִוָּנוּ ה׳ אֱלֹהֵינוּ - לֹא תַעֲשֶׂה לְךָ פֶסֶל וְכָל תְּמוּנָה), for they have given and ascribed body and bodily properties to the Creator of man (כִּי נָתַן נָתְנוּ גּוּף וּמִקְרֵי גּוּף אֶל יוֹצֵר הָאָדָם).

Far be it from us (חָלִילָה לָנוּ)! Behold, here is nourishment and here is water with which to grow an evil plant (הֲרֵי מָזוֹן וַהֲרֵי מַיִם לְגַדֵּל נֵטַע רָע)—thorn and thistle (קוֹץ וְדַרְדַּר)—and a place for heretics to hold sway (וּמָקוֹם לַמִּינִים לִרְדוֹת). They lean upon the provocateurs of God (סְמוּכוֹת לַמַּרְגִּיזֵי אֵל), who provoked Him with strangers that are not God (אֲשֶׁר הִקְנִיאֻהוּ בְּזָרִים לֹא אֱלוֹהַּ); with abominations they angered Him (בְּתוֹעֵבוֹת יַכְעִיסֻהוּ).

For for each there is prepared a sign and a wonder (כִּי לְכָל זוּמַן אוֹת וּמוֹפֵת), as is almost visible to the eyes from his words—may the memory of the righteous be for a blessing (כִּמְעַט נִרְאֶה לָעֵינַיִם מִדְּבָרָיו זְכַר צַדִּיק לִבְרָכָה)—and from the words of the Mekubalim [Kabbalists] who follow in his footsteps (וּמִדִּבְרֵי הַמְּקוּבָּלִים הַיּוֹצְאִים בְּעִקְבוֹתָיו), and drink from the waters of his well (וְשׁוֹתִים אֶת מֵי בְּאֵרוֹ).

Behold, they have already been called “believers in the tens”p1-0 (הֲלֹא כְּבָר קָרְאוּ לָהֶם “מַאֲמִינֵי הָעֲשִׂירִיּוֹת), and for every other falsehood and straying (וּלְכָל שֶׁקֶר וְתוֹעָה אַחֶרֶת), they have already found in their words support and reliance (כְּבָר מָצְאוּ בִּדְבָרֵיהֶם מִשְׁעָן וּמִשְׁעֶנֶת). And this again they have done (וְזֹאת שֵׁנִית עָשׂוּ), a generation of sinful men (תַּרְבּוּת אֲנָשִׁים חַטָּאִים), men of blood and deceit (אַנְשֵׁי דָמִים וּמִרְמָה), traitors they have betrayed (בּוֹגְדִים בָּגָדוּ), to add the sated to the thirsty (לְמַעַן סְפוֹת הָרָוֶה אֶת הַצְּמֵאָה). They lie in wait for blood (הֵמָּה לְדָמִים יֶאֱרוֹבוּ), and for the souls of the senseless (וְלַנְּפָשׁוֹת חֲסֵרֵי לֵב).

Behold, these are the captains of the hosts of Samael (הֵן אֵלֶּה שָׂרֵי צִבְאוֹת סַ״ם), the great Satan (הַשָּׂטָן הַגָּדוֹל), who with cunning wages war against us (אֲשֶׁר בְּתַחְבֻּלוֹת נִלְחֹם נִלְחָם בָּנוּ), daily, day by day (דְּבַר־יוֹם בְּיוֹמוֹ). And he takes a spear in his hand (וַיִּקַּח רֹמַח בְּיָדוֹ) - the words of Rashbi, may the memory of the righteous and holy be a blessing (דִּבְרֵי הָרַשְׁבִ״י זַלה״ה) - he too, to slay the errant and the simple one (גַּם־הוּא לְהָמִית אִישׁ שׁוֹגֶה וּפֶתִי), who does not know to beware (אֲשֶׁר לֹא יָדַע לְהִזָּהֵר), and was not guarded from the sword prepared for him (וְהוּא לֹא נִשְׁמַר מִן־הַחֶרֶב אֲשֶׁר הֵכִין לוֹ). These are the destroyers of haTzvip1-1 (הֵמָּה אַנְשֵׁי הֶרֶס הַצְּבִי), who breached thirteen breaches in our faith (אֲשֶׁר י״ג פִּרְצוֹת פָּרְצוּ בֶּאֱמוּנָתֵנוּ), and led astray in the vineyard of Hashem Tzevaot, the house of Yisrael (וַיִּטְעוּ בְּכֶרֶם ה׳ צְבָאוֹת בֵּית יִשְׂרָאֵל) - offshoots of a foreign vine (סוֹרֵי הַגֶּפֶן נָכְרִיָּה).

And the wisdom of truth became a snare (וַתְּהִי לְחָכְמַת הָאֱמֶת לְמוֹקֵשׁ), to stir wrath and to take vengeance (לְהַעֲלוֹת חֵמָה וּלְנָקֵם נָקָם), a fierce jealousy as Sheol (קָשֶׁה כִּשְׁאוֹל קִנְאָה). This is harsher than the first (זוֹ קָשָׁה מִן הָרִאשׁוֹנָה), for a well-known falsehood is easy to escape from (כִּי הַשֶּׁקֶר הַמְפֻרְסָם - נָקֵל לְהִמָּלֵט מִמֶּנָּה), and all know that our God is One (וְהַכֹּל יוֹדְעִים כִּי אֶחָד אֱלֹהֵינוּ), and there is none other (וְאֵין עוֹד אַחֵר), and the righteous shall live by his faith (וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה), to remove from Him the form of any body or its properties (לְהָסִיר מֵעָלָיו תַּבְנִית כָּל גּוּף וּכְלַל מִקְרָיו). And as no harm arises from that which He placed in the mouth of His prophets (וּכְאֲשֶׁר לֹא יֵרַע דְּבָרוֹ אֲשֶׁר בְּפִי נְבִיאָיו הִזְכִּיר), and referred to His Name in terms of bodily attributes (וְאֶת שְׁמוֹ בְּמִקְרֵי הַגּוּף אֵלֶּה), for we know they are allegory and metaphor (כִּי יָדְעָנוּם אֲשֶׁר הֵמָּה לְמָשָׁל וּלְמֵלִיצָה) - so too, they will not harm nor corrupt the wisdom of a man of uprightness (כֵּן לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ חָכְמַת אִישׁ יָשָׁר), if we find them in the mouths of his sages (אִם מְצָאנוּם בְּפִי חֲכָמָיו).

But these wicked have deepened to Sheol (אֲבָל אֵלֶּה רְשָׁעִים הֶעֱמִיקוּ שְׁאוֹלָה), they have deeply devised counsel to conceal (הֶעֱמִיקוּ לְסָתִיר עֵצָה). And their deeds were in darkness (וְהָיָה בַּמַּחְשַׁךְ מַעֲשֵׂיהֶם), and to the ends of the mountains they descended (וְלִקְצוֹויֵי הָרִים יָרָדוּ), to the foundations of the wisdom of truth (אֶל מוֹסְדוֹת חָכְמַת הָאֱמֶת). And in faithful introductions of old (וּבְהַקְדָמוֹת נֶאֱמָנוֹת לְפָנִים), which appear founded on the foundations of truth and righteousness (אֲשֶׁר נִרְאוֹת מְיוּסָדוֹת עַל אַדְנֵי הָאֱמֶת וְהַצֶּדֶק), they are nothing but words of iniquity and deceit (וְאֵינָם אֶלָּא דִּבְרֵי אָוֶן וּמִרְמָה), by which they misled the whole and the many (הִדִּיחוּ שְׁלֵמִים וְכֵן רַבִּים), in the peace of Sheol (בִּשְׁלוֹם שְׁאוֹל).

And behold, the tear of the oppressed, and none to comfort them (וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם), for one sin draws another (כִּי עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה), and instead of having forsaken the source of living waters, Hashem (וְתַחַת כִּי עָזַבְנוּ מְקוֹר מַיִם חַיִּים אֶת ה׳), on the day that Hashem our God spoke by the mouth of His prophets (בְּיוֹם דִּבֶּר ה׳ אֱלֹהֵינוּ בְּפִי נְבִיאָיו), rising early and sending (יוֹם הַשְׁכֵּם וּשְׁלוֹחַ), this evil has poured upon us (וַתִּתַּךְ עָלֵינוּ הָרָעָה הַזֹּאת), to listen to the voice of false prophets (לִשְׁמוֹעַ בְּקוֹל נְבִיאֵי הַשֶּׁקֶר), to cause us to stray from His ways (לְהַתְעוֹתֵנוּ מִדְּרָכָיו). Is it not written in the Torah scroll (הֲלֹא הִיא כְתוּבָה בְּסֵפֶר הַתּוֹרָה), “And there you shall serve other gods” etc. (וַעֲבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים וְגוֹ׳), for there is no idolatry greater than this (כִּי אֵין לְךָ עֲבוֹדָה זָרָה מִזּוֹ).

It is a lamentation, and let us lament it (קִינָה הִיא וְקֹונְנוּהָ), it is a jealousy, and it became jealousy (קִנְאָה הִיא וַתְּהִי לְקִנְאָה). Rot of bones is jealousy (רֶקֶב עֲצָמוֹת קִנְאָה), like a moth to Yisrael (כָּעָשׁ לְיִשְׂרָאֵל), and like rot to the house of Yehudah (וּכְרֶקֶב לְבֵית יְהוּדָה), a plague of leprosy (נֶגַע הַצָּרַעַת), this malignant leprosy (צָרַעַת מַמְאֶרֶת הַזֹּאת). And the seed of falsehood (וְזֶרַע הַשֶּׁקֶר), it sprouted and sprouted (דָּנַבֵּט נָבַט), and brought forth a flower and budded a blossom (וַיּוֹצֵא פֶּרַח וַיָּצֶץ צִיץ), and repaid evil for good (וַיִּגְמֹל רָעָה תַּחַת טוֹבָה), for all that Hashem has recompensed us (כְּעַל כָּל אֲשֶׁר יִגְמָלֵנוּ ה׳).

For He desired and revealed to us His mysteries (כִּי הוּא רָצָה וְגִלָּה לָנוּ מִסְתּוֹרִין שֶׁלוֹ), with great mercy (בְּרַחֲמִים גְּדוֹלִים), the power of His deeds He declared (כֹּחַ מַעֲשָׂיו הִגִּיד), to His people (לְעַמּוֹ), and His covenant to make known to them (וּבְרִיתוֹ לְהוֹדִיעָם). And the work of her hands is paid off p1-2(וּמְדוֹיִל יָדֶיהָ מִשְׁתַּלֵּם), to send the vine-shoot to their nostrils (לִשְׁלֹחַ הַזְּמוֹרָה אֶל אַפָּם), and to defy the eyes of His Glory (וּלִמְרוֹת עֵינֵי כְבוֹדוֹ). Who will hear and not weep? (מִי יִשְׁמַע וְלֹא יִדְמָע) For were it only among the unlearned and fools who do not understand (כִּי לוּלֵי בְּעַם הָאָרֶץ וּכְסִילִים לֹא יָבִינוּ), thus would have been this evil (כֵּן הָיְתָה הָרָעָה הַזֹּאת).

We said: no delight in fools (אָמַרְנוּ אֵין חֵפֶץ בִּכְסִילִים). But that the hand of the officers and nobles (אֲבָל אֲשֶׁר יַד הַשָּׂרִים וְהַסְּגָנִים), from the elite of Bnei Yisrael (מֵאַצִּילֵי בְּנֵי יִשְׂרָאֵל), and they are sages exceedingly wise (וְהֵמָּה חֲכָמִים מְחֻכָּמִים), already were in transgression from the beginning (כְּבָר הָיְתָה בַמַּעַל בָּרִאשׁוֹנָה). And who knows if at such a time (וּמִי יוֹדֵעַ אִם לְעֵת כָּזֹאת), all the sages of Yisrael have already escaped and departed from this (כָּל חַכְמֵי יִשְׂרָאֵל כְּבָר נִמְלְטוּ נָסְעוּ מִזֶּה), or not (אִם לֹא). The matter is true (אֱמֶת הַדָּבָר), for the darkness of exile has darkened the eyes of Yisrael (כִּי חֹשֶׁךְ הַגָּלוּת הֶחֱשִׁיךְ עֵינֵיהֶם שֶׁל יִשְׂרָאֵל).

Counsel has perished from the children (אָבְדָה עֵצָה מִבָּנִים), their wisdom has decayed (נִסְרְחָה חָכְמָתָם). And the words - the words of Rashbi of blessed memory and his companions - (וְהַדְּבָרִים - דִּבְרֵי הָרַשְׁבִ״י זַלה״ה וַחֲבֵרָיו), are sealed and closed (סְתוּמִים וַחֲתוּמִים), and their appearance is regarded as foreign (וּמַרְאֵיהֶם כְּמוֹ זָר נֶחְשָׁבוּ), and it came to pass as it was, that one stumbled through them (וַיְהִי לַאֲשֶׁר הָיָה לְהִכָּשֵׁל בָּם).

But the holy Torah already preceded us (אֲבָל כְּבָר הִקְדִּימָתְנוּ הַתּוֹרָה הַקְּדוֹשָׁה), as it is written (כַּדְּכְתִיב): “If there arise among you a prophet…” (כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא וְגוֹ׳). Therefore, let not the heart of man fall (אֲשֶׁר עַל כֵּן לֹא יִפֹּל לֵב הָאָדָם), to that which is not proper (אֶל אֲשֶׁר לֹא נָכוֹן), to transgress even a light scribal rule (לַעֲבֹר אֲפִלּוּ עַל דִּקְדּוּק קַל שֶׁל סוֹפְרִים). For even if it seems in your eyes (כִּי אֲפִלּוּ אִם יֵרָאֶה לְעֵינֶיךָ), that from the words of Rashbi it appears so (שֶׁמִּדִּבְרֵי הָרַשְׁבִ״י נִרְאֶה כֵּן) - you must know with certainty it is not so (תֵּדַע בְּוַדַּאי שֶׁאֵין הַדָּבָר כֵּן). And about that which you did not hear, say: “I did not hear” (וְעַל אֲשֶׁר לֹא שָׁמַעְתָּ - תֹּאמַר לֹא שָׁמַעְתִּי), and do not rely on your own understanding (וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן).

For the words are sealed until the time of the end (כִּי חֲתוּמִים הַדְּבָרִים עַד עֵת קֵץ). For why should man exalt himself? (כִּי לָמָּה יִתְגָּאֶה הָאָדָם), he is likened to vapor (לְהֶבֶל דָּמָה), to know all the works of Elohim which He has made (לָדַעַת כָּל מַעֲשֵׂי הָאֱלֹהִים אֲשֶׁר עָשָׂה), but only as far as his hand can reach (אֶלָּא עַד אֲשֶׁר תַּשִּׂיג יָדוֹ), and the rest shall remain set aside (וְהַנּוֹתָר יְהֵא מֻנָּח), until Eliyahu, of blessed memory, shall come (עַד שֶׁיָּבוֹא אֵלִיָּהוּ זָכוּר לַטּוֹב).

Indeed, my brother, pleasant reader (אָמְנָם אָחִי קוֹרֵא נָעִים), so that this too should no longer be for stumbling and guilt to the house of Yisrael (לְמַעַן גַּם זֹאת לֹא תִהְיֶה עוֹד לְפוּקָה וּלְמִכְשׁוֹל עָוֹן לְבֵית יִשְׂרָאֵל), and too great has it been - the voices of Elohim and the fury of wrath upon His people (וְרַב מֵהֱיוֹת קוֹלוֹת אֱלֹהִים וְחֲרוֹן אַף עַל עַמּוֹ). And may the secret of Hashem be for light and not for darkness (וְהָיָה לָנוּ סוֹד ה׳ לְאוֹר וְלֹא לְחֹשֶׁךְ), for salvation and not for groaning (לִישׁוּעָה וְלֹא לַאֲנָחָה), for in the merit of the secrets of Torah, Hashem will redeem Yisrael (כִּי בִּזְכוּת רָזֵי הַתּוֹרָה יוֹשִׁיעַ ה׳ אֶת יִשְׂרָאֵל).

I have chosen this day to give honor to the words of the living God (בָּחַרְתִּי הַיּוֹם לָתֵת כָּבוֹד לִדְבַר אֱלֹהִים חַיִּים), and to our doings I will ascribe righteousness (וּלְפֹעֲלֵינוּ אֶתֵּן צֶדֶק), He who sent before us a man after His own heart - Rashbi, of blessed memory (אֲשֶׁר שָׁלַח לְפָנֵינוּ אִישׁ כִּלְבָבוֹ הָרַשְׁבִ״י זִכְרוֹנוֹ לִבְרָכָה), to illumine our eyes and not let us sleep the sleep of death (לְהָאִיר עֵינֵינוּ וְלֹא נִישַׁן הַמָּוֶת). And in my zeal for Hashem, I will lift my knowledge afar (וּבְקִנְאָתִי לַה׳ אֶשָּׂא דֵעִי לְמֵרָחוֹק), I will tell and speak before kings and not be ashamed (אַגִּידָה וַאֲדַבֵּרָה נֶגֶד מְלָכִים וְלֹא אוֹבוֹשׁ), and to the light I will set truth (וְלָאוֹר אָשִׂים אֱמֶת), to remove from the holy words perverseness of speech (לְסִיר מִדִּבְרֵי קֹדֶשׁ עִקְּשׁוּת פֶּה), and slander of lips I will distance from it (וּלְזוּת שְׂפָתַיִם אַרְחִיק מִמֶּנּוּ), for the mouth of the speaker of lies shall be shut (כִּי יִסָּכֵר פִּי דֹּבְרֵי שֶׁקֶר). This is the Torah of zeal (זֹאת תּוֹרַת הַקִּנְאָיוֹת):

The zeal of scribes increases wrath (קִנְאַת סוֹפְרִים תַּרְבֶּה חֵמָה), to rise up against every narrow and enemy man (לָקוּם נֶגֶד כָּל אִישׁ צַר וְאוֹיֵב), who with a tongue of deceit dares to lift his face (אֲשֶׁר בִּלְשׁוֹן מִרְמָה יָעֵז פָּנָיו), to trample the courtyards of Hashem (לִרְמוֹס חֲצֵרוֹת ה׳), and to enter His sanctuary only to do harm (וּלְבַקֵּר בְּהֵיכָלוֹ אַךְ לְהָרֵעַ), who seeks to destroy the paths of life - the words of the Holy Rashbi, of blessed memory (אֲשֶׁר יַהֲרוֹס לְהִתְהַלֵּךְ בְּאֹרְחוֹת חַיִּים דִּבְרֵי הַקָּדוֹשׁ רַשְׁבִ״י זַלה״ה), and drinks his waters in order to deny (וְשׁוֹתֶה מֵימָיו לְמַעַן כַּחֵשׁ). And all the peoples of the earth shall know (וְיֵדְעוּ כָּל עַמֵּי הָאָרֶץ), that all his words are holy of holies (כִּי כָּל דְּבָרָיו קֹדֶשׁ קֳדָשִׁים), and are shielded from all iniquity and deceit (וּמוּצָלִים הֵם מִכָּל אָוֶן וּמִרְמָה). The Torah of Hashem—His Torah—is truth and righteousness (תּוֹרַת ה׳ תּוֹרָתוֹ אֱמֶת וָצֶדֶק); for those who dwell before Hashem is its merchandise (לַיּוֹשְׁבִים לִפְנֵי ה׳ סְחָרָה), and I shall give it to eat to satiety (וְאֶתְּנֶנָּה לֶאֱכֹל לְשָׂבְעָה), and for stately clothing (וּלְמַכַסֶּה עָתִיק).

Twofold, then, with the help of Heaven, is my labor in the service of my God in this book of mine (שְׁתַּיִם הֵנָּה אֵפוֹא בְּס״ד פְּעוּלָתִי אֶת אֱלֹהַי בְּסִפְרִי הַלָּזֶה): the first—to explain the words of the utterance of Rashbi, of blessed and eternal memory (הָאַחַת—לְבָאֵר דִּבְרֵי מַאֲמַר הָרַשְׁבִּ״י זַלה״ה), those by which transgressors have stumbled (אוֹתָם אֲשֶׁר פּוֹשְׁעִים נִכְשְׁלוּ בָם), by taking them according to their form and appearance (בְּקַחְתָּם אוֹתָם כְּצוּרָתָם וּמַרְאֵיהֶם), for they incline after vanity (כִּי יָטוּ אַחֲרֵי הַהֶבֶל), when they appear to be drawn toward corporeality, Heaven forbid (בְּהֵרָאוֹתָם נִמְשָׁכִים לַגַּשְׁמִיּוּת ח״ו), or toward anything close to it (אוֹ לְכָל הַקָּרוֹב אֵלָיו).

And these I shall explain, explaining well (וְאֵלֶּה בָּאֵר אֲבָאֵר בָּאֵר הֵיטֵב), that they may be elucidated before the entire congregation of Hashem (לִהְיוֹתָם מְפוֹרָשִׁים לִפְנֵי כָּל עֲדַת ה׳), in truth and faithfulness (בֶּאֱמֶת וֶאֱמוּנָה), and that every man of Yisrael may be cleansed of sin (וְנִקָּה כָּל אִישׁ יִשְׂרָאֵל מֵעָו‍ֹן), and that they may know the Name of Hashem (וְיֵדְעוּ אֶת שֵׁם ה׳).

And the second—concerning those for whom the calf has sinned with thick cords (וְהַשֵּׁנִית—לְמִי הָעֲבוֹתוֹת הָעֶגְלָה חָטְאָה), who have drawn him with cords of falsehood (בַּחַבְלֵי שָׁוְא מְשָׁכוּהוּ), to reveal faces in the words of Rashbi, of blessed and eternal memory, not in accordance with halakhah (לְגַלּוֹת פָּנִים שֶׁלֹּא כַהֲלָכָה בְּדִבְרֵי רַשְׁבִ״י זַלה״ה), and to follow after the counsel of the wicked—those who uphold haTzvi [Shabbatai Tzvi] (לָלֶכֶת אַחַר עֲצַת הַחַטָּאִים מַחֲזִיקֵי הַצְּבִי)—I shall make his error known to him (אֶת מְשׁוּגָתוֹ אוֹדִיעֶנּוּ), so that he may turn away from the netherworld below (לְמַעַן סוּר מִשְּׁאוֹל מָטָּה), and that they may return and seek Hashem in truth and righteousness (וְשָׁבוּ וּבִקְּשׁוּ אֶת ה׳ בֶּאֱמֶת וּבִצְדָקָה).

And now, pleasant reader (וְאַתָּה קוֹרֵא נָעִים), know that awesome and exceedingly mighty secrets I must now reveal to you in this second section (דַּע לְךָ כִּי סוֹדוֹת נוֹרָאִים וַעֲצוּמִים מְאֹד מְאֹד צָרִיךְ אֲנִי לְהוֹדִיעֲךָ בַּחֵלֶק הַשֵּׁנִי הַזֶּה), matters which stand at the height of the world (דְּבָרִים הָעוֹמְדִים בְּרוּמוֹ שֶׁל עוֹלָם), about which it was said (אֲשֶׁר עֲלֵיהֶם נֶאֱמַר), “Lambs are for your clothing” (Proverbs 27:26) (כְּבָשִׂים לִלְבוּשֶׁךָ), and “It is the glory of Elohim to conceal a matter” (Proverbs 25:2) (וְכְבוֹד אֱלֹהִים הַסְתֵּר דָּבָר׳).

Yet know this (אֲבָל דַּע לְךָ): for everything there is a time and a season for every desire (כִּי לַכֹּל זְמָן וָעֵת לְכָל חֵפֶץ), for it is a time to act for Hashem - they have voided Your Torah (כִּי עֵת לַעֲשׂוֹת לַה׳ הֵפֵרוּ תּוֹרָתֶךָ). And just as we were commanded to restrain our mouth from uttering even the smallest or greatest word concerning these lofty things (וּכְמוֹ שֶׁהָיְתָה מִצְוָה עָלֵינוּ לִבְלוֹם פִּינוּ מִדַּבֵּר דָּבָר קָטָן אוֹ גָּדוֹל בַּדְּבָרִים הָרָמִים הָאֵלֶּה), so too is it a great mitzvah and a burden laid upon us (כֵּן מִצְוָה רַבָּה הִיא וְחֹובָה מֻטֶּלֶת), to rescue many and great souls from the Pit in this very day (לְהַצִּיל נְפָשׁוֹת רַבּוֹת וּגְדוֹלוֹת מִנִּי שַׁחַת כַּיּוֹם הַזֶּה).

For there is a medicine that can kill a healthy man (כִּי יֵשׁ סַם אֲשֶׁר יָמִית אִישׁ בָּרִיא), and heal the sick (וְאֶת הַחוֹלֶה יְרַפֵּא), for there is a time to be silent and a time to speak (כִּי עֵת לַחֲשׁוֹת וְעֵת לְדַבֵּר). And just as the place of stumbling for these burning fools lies in the roots of the holy wisdom (וּכְשֵׁם שֶׁמְּקוֹם מִכְשׁוֹל הַפְּתָאִים הַבּוֹעֲרִים הָאֵלֶּה הוּא בִּשְׁרָשֵׁי הַחָכְמָה הַקְּדוֹשָׁה), so too must I reveal these roots in their design (כֵּן אֶת הַשְּׁרָשִׁים הָאֵלֶּה צָרִיךְ אֲנִי לְגַלּוֹת עַל מִתְכּוּנָתָם), to establish them on solid ground (וּלְהַעֲמִידָם עַל בּוֹרְיָם), and to remove them from the darkness of their falsehoods which are not so (וּלְהוֹצִיאָם מִמַּחְשַׁךְ בַּדֵּיהֶם אֲשֶׁר לֹא כֵן).

And I will make you hear great wisdom (וְאַשְׁמִיעֲךָ חָכְמָה גְּדוֹלָה), wonders of the Perfect in knowledge (נִפְלָאוֹת תָּמִים דֵּעִים), which Elokim has graciously given to His people Yisrael with love (אֲשֶׁר חָנַן אֱלֹהִים אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה). And His works - how great and mighty are His works! (וּפְעֻלּוֹתָיו - מָה פְּעֻלּוֹת גְּדוֹלוֹת וַחֲזָקוֹת) He renews each day constantly to prepare for us rescue and salvation for the end of days (מְחַדֵּשׁ הוּא בְּכָל יוֹם תָּמִיד לְהָכִין לָנוּ רֶוַח וְהַצָּלָה לְאַחֲרִית הַיָּמִים), for in our service He has not forsaken us (אֲשֶׁר בַּעֲבוֹדָתֵנוּ לֹא עֲזָבָנוּ), and His wonders and thoughts are directed toward us (וּנְפִלְאוֹתָיו וּמַחְשְׁבוֹתָיו אֵלֵינוּ).

Counsel from afar, faithful and sure, for the day of vengeance lies in His heart (עֵצוֹת מֵרָחוֹק אֱמוּנַת אֹמֵן לְיוֹם נָקָם בְּלִבּוֹ). As a man of war He arouses jealousy (כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה), for Hashem - Jealous is His Name (כִּי הַשֵּׁם קַנָּא שְׁמוֹ), a jealous God is He (אֵל קַנָּא הוּא). And this book shall be called “Kinat Hashem Tzevaot” (The Zeal of Hashem Tzevaot) (וְנִקְרָא שֵׁם הַסֵּפֶר הַזֶּה ״קִנְאַת ה׳ צְבָאוֹת״), for in the fire of my zeal for Hashem I have spoken this day (כִּי בְּאֵשׁ קִנְאָתִי לַה׳ דִּבַּרְתִּי הַיּוֹם), so that those astray in spirit may hear and learn understanding (לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ תוֹעֵי רוּחַ בִּינָה).

And they shall no longer offer their sacrifices to the demons whom they follow (וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים אֲשֶׁר הֵם זוֹנִים אַחֲרֵיהֶם). And the secret of the holy ones, the word of the true Elohim, shall no longer be for plunder in the hands of workers of iniquity (וְסוֹד קְדוֹשִׁים נֶאֱמַן דִּבְרֵי אֱלֹהִים אֱמֶת לֹא יִהְיֶה עוֹד לְמַשִּׁסָּה בְּיַד אֲנָשִׁים פֹּעֲלֵי אָוֶן), who have blasphemed the Holy One of Yisrael (אֲשֶׁר נִיאֲצוּ אֶת קְדוֹשׁ יִשְׂרָאֵל), and provoked Him with strangers (הִקְנִיאֻהוּ בְּזָרִים). And you - set your heart to all these words (וְאַתָּה שִׂים לִבְּךָ לְכָל הַדְּבָרִים), and understand deeply to know Hashem your Elohim (וְהָבֵן מְאֹד לָדַעַת אֶת ה׳ אֱלֹהֶיךָ), to love Him and cleave to Him in wholeheartedness (לְאַהֲבָה אֹתוֹ וּלְדָבְקָה בוֹ בְּדֶרֶךְ תָּמִים), for your good all the days (לְטוֹב לְךָ כָּל הַיָּמִים).

Until a spirit is poured upon us from on high (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם), and Hashem will be zealous for His land and have compassion upon His people (וְיְקַנֵּא ה׳ לְאַרְצוֹ וְיָחֹס עַל עַמּוֹ), as it is said (כְּדִכְתִיב): “I was very jealous for Tziyon with great jealousy” (Zechariah 8:2) (קִנֵּאתִי לְצִיּוֹן קִנְאָה גְדוֹלָה). And the earth shall be filled with the knowledge of Hashem as the waters cover the sea (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳ כַּמַּיִם לַיָּם מְכַסִּים), speedily and in our days - Amen (בְּבִיאַת גּוֹאֵל בְּקָרוֹב, אָמֵן).

Part One

חֵלֶק א׳ General Principles of the Wisdom of Truth

כְּלָלִים חָכְמַת הָאֱמֶת

his day is the beginning of my work with you (זֶה הַיּוֹם תְּחִלַּת מַעֲשַׂי אִתָּךְ), pleasant reader (קוֹרֵא נָעִים), to make straight before you the way of Hashem (לְיַשֵּׁר לְפָנֶיךָ דֶּרֶךְ ה׳)—a highway ascending to Beit El (מְסִלָּה הָעוֹלָה בֵּית־אֵל)—to behold the pleasantness of Hashem and to visit in His sanctuary (לַחֲזוֹת בְּנֹעַם ה׳ וּלְבַקֵּר בְּהֵיכָלוֹ). For every valley shall be lifted up (כִּי כָּל גַּיא יִנָּשֵׂא), and every mountain and hill shall be brought low (וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ). For every difficult matter I shall lighten from upon you (כִּי כָּל הַדָּבָר הַקָּשֶׁה אַקֵּל מֵעָלֶיךָ), and no strangeness shall alarm you (וְכָל זָרוּת לֹא יְבַהֶלְךָ). Then you shall walk securely in your way (אָז תֵּלֵךְ לָבֶטַח דַּרְכֶּךָ), and your foot shall not stumble (וְרַגְלְךָ לֹא תִּגּוֹף), and the desire of Hashem shall prosper in your hand (וְחֵפֶץ ה׳ בְּיָדְךָ יִצְלַח).

The enemies of the sages of truth (אוֹיְבֵי חַכְמֵי הָאֱמֶת) have long called those who believe in it “believers in the tens” (קָרְאוּ מֵאָז לַמַּאֲמִינִים בָּהּ—מַאֲמִינֵי הָעֲשִׂירִיּוֹת), and have considered them deceivers (וְחָשְׁבוּ אוֹתָם לְמְתַעְתְּעִים), ascribing absurdity to God (וּנוֹתְנִים תִּפְלָה לָאֱלֹהִים), by positing in Him a multiplicity of existences—Heaven forbid (בְּשׂוּם בּוֹ רִבּוּי מְצִיאוּיוֹת חֲלִילָה)—and, within themselves, bringing Him ever nearer to corporeality, exceedingly so (וּבְקִרְבָּם אוֹתוֹ אֶל הַגַּשְׁמִיּוּת הָלוֹךְ וְקָרוֹב מְאֹד).

They say and will say (אֲמוֹר יֹאמְרוּ), why should we place intermediaries between Him and His creations? (לָמָּה לָּנוּ לָשׂוּם אֶמְצָעִים בֵּינוֹ וּבֵין בְּרוּאָיו), is not one Father to all of us? (הֲלֹא אָב אֶחָד לְכֻלָּנוּ), one El created us? (אֵל אֶחָד בְּרָאָנוּ). And He in His oneness conducts His world (וְהוּא בְּאֶחָד מְנַהֵג עוֹלָמוֹ), and there is none other (וְאֵין עוֹד אַחֵר). And it is written: “You shall have no other gods before Me” (וְכֵן כָּתוּב: "לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי). And whoever believes in any divinity besides Him (וְכָל הַמַּאֲמִין אֱלֹהוּת זוּלָתוֹ) - is none other than a denier of the God of Yisrael (אֵינוֹ אֶלָּא כוֹפֵר בֵּאֱלֹהֵי יִשְׂרָאֵל). But if we answer them and say (וְכִי נָשִׁיב אֲלֵיהֶם לֵאמֹר), the Sefirot are not separate from the Emanator (אֵין הַסְּפִירוֹת נִבְדָּלִים מִן הַמַּאֲצִיל), for they are like a flame bound to the coal (כִּי הֵם כְּשַלְהֶבֶת הַקְּשׁוּרָה בַּגַּחֶלֶת), and all is one (וְהַכֹּל אֶחָד), a unity in which there is no separation (יִחוּד שֶׁאֵין בּוֹ פֵּרוּד) - then they will build a rampart and pour out a siege mound (אָז יִבְנוּ דָּיֵק יִשְׁפְּכוּ סוֹלְלָה), for the latter arguments are harsher than the first (כִּי קָשִׁים הָאַחֲרוֹנוֹת מִן הָרִאשׁוֹנוֹת), to frighten the hearts of men with foreign and alien notions (לְהַבְהִיל לְבָבוֹת הָאֲנָשִׁים בִּדְבָרִים זָרִים וּרְחוֹקֵי הָאֱמוּנָה).

For how can these things be joined—created beings cleaving to the Emanator (כִּי אֵיכָכָה יִתְקַשְּׁרוּ דְּבָרִים אֵלֶּה נִבְרָאִים וּדְבוּקִים בַּמַּאֲצִיל)? They are created, yet they are one with their Creator (הֵם בְּרוּאִים וְהֵם אֶחָד עִם בוֹרְאָם)? These are nothing but astonishing words, to cause a blind man to stray on the way (אֵין אֵלֶּה אֶלָּא דִּבְרֵי תֵּמָּה לְהַשְּׂגוֹת עִוֵּר בַּדֶּרֶךְ).

And when we come to worship and prayer (וְכִי נָבוֹא לַעֲבוֹדָה וּתְפִלָּה), then they will open their mouths and no longer remain silent (אָז יִפְתְּחוּ פִיהֶם וְלֹא נֶאֱלָמוּ עוֹד), saying: “How can you bless or pray to new gods (בְּאָמְרָם: אֵיכָכָה תְּבָרְכוּ אוֹ תִּתְפַּלְּלוּ לֵאלֹהִים חֲדָשִׁים), at one time to this Sefirah [Emanation] and at another time to that one (פַּעַם לִסְפִירָה אַחַת וּפַעַם לַאֲחֶרֶת)? This is not the way of the faith of Bnei Yisrael (לֹא זֶה דֶּרֶךְ אֱמוּנַת בְּנֵי יִשְׂרָאֵל), whose God’s unity is ever in their mouths (אֲשֶׁר יִחוּד אֱלֹהֵיהֶם בְּפִיהֶם תָּמִיד): ‘Hashem our God, Hashem is One’ (ה׳ אֱלֹהֵינוּ ה׳ אֶחָד). Why do you disturb the people from the tranquility of their faith (וְלָמָּה תְפָרְעוּ אֶת הָעָם מֵהַשְׁקֵט אֱמוּנָתָם), awakening in their hearts thousands upon thousands of doubts (לְהָעִיר בִּלְבָבָם אֶלֶף אַלְפֵי סְפֵקוֹת), and leading them astray, Heaven forbid, from the inheritance of Hashem, blessed be His Name (לְהַדִּיחָם ח״ו מִנַּחֲלַת ה׳ בָּרוּךְ שְׁמוֹ), when there is no need for any of this at all (שֶׁאֵין צֹרֶךְ בְּכָל זֶה כְּלָל)? For the Holy One, blessed be He, created His world and governs it (כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא עוֹלָמוֹ וּמְנַהֵג אוֹתוֹ); Him shall we serve, and to Him shall we pray (אֵלָיו נַעֲבֹד וְאֵלָיו נִתְפַּלֵּל). ‘Whom have I in Heaven?’ said David, king of Israel (״מִי־לִי בַשָּׁמַיִם״ אָמַר דְּהַמּ״ה), ‘and with You I have desired nothing on earth’ (״וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ״) (Tehillim 73:25).”

Until here are the words of the man of dispute (עַד הֵנָּה דִּבְרֵי אִישׁ רִיבִי), who opposes the wisdom of truth (הַחוֹלֵק עַל חָכְמַת הָאֱמֶת) and thinks to remove it from the world (וְחוֹשֵׁב עָלֶיהָ לְהַעֲבִירָהּ מִן הָעוֹלָם), while this stumbling block lies under his own hand (תַּחַת אֲשֶׁר הַמִּכְשׁוֹל הַזֶּה תַּחַת יָדָהּ). No man of Yisrael should abandon it and give credence to it whatsoever (וּלְכָל אִישׁ יִשְׂרָאֵל אֵין שָׁוֶה לְהַנִּיחָהּ וּלְהַאֲמִינָהּ כְּלָל וּכְלָל).

And what shall I answer to his reproof (וּמָה אָשִׁיב אֲנִי עַל תּוֹכַחְתּוֹ)? For the case is with him (כִּי הַדִּין עִמּוֹ), and his words are good and upright (וְדְבָרָיו טוֹבִים וּנְכוֹחִים), regarding a wisdom such as this (עַל חָכְמָה אֲשֶׁר כָּזֹאת), which lays down such premises (הַמַּנִּיחַת הַקְדָּמוֹת כְּהֵנָּה) and alarms the hearts of those upright in the way with foreign and exceedingly difficult matters (וּמְבַהֶלֶת לֵב יִשְׁרֵי הַדֶּרֶךְ בִּדְבָרִים זָרִים וְקָשִׁים מְאֹד)?

But this is not the wisdom of Kabbalah (אֲבָל לֹא זֹאת הִיא חָכְמַת הַקַּבָּלָה), the wisdom of truth and righteousness (חָכְמַת הָאֱמֶת וְהַצֶּדֶק). For it is not as they have thought it to be (כִּי לֹא כַאֲשֶׁר חֲשָׁבוּהָ), nor as they have imagined it, speaking arrogantly against it (וְלֹא כַאֲשֶׁר שְׁעָרוּהָ מְדַבְּרִים עָתָק עָלֶיהָ). For it is holy (כִּי קֹדֶשׁ הִיא), a great goodness hidden away for the tzaddikim [righteous] (רַב טוֹב הַצָּפוּן לַצַּדִּיקִים). But fools will not understand the judgment of Hashem, God of Yisrael (וּכְסִילִים לֹא יָבִינוּ מִשְׁפַּט ה׳ אֱלֹהֵי יִשְׂרָאֵל), and they will not comprehend His secret (וְאֶת סוֹדוֹ לֹא יַשְׂכִּילוּ). “The secret of Hashem is for those who fear Him” (סוֹד ה׳ לִירֵאָיו), “and His covenant, to make it known to them” (וּבְרִיתוֹ לְהוֹדִיעָם). “Happy is the people for whom it is so” (אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ), “happy is the people whose God is Hashem” (אַשְׁרֵי הָעָם שֶׁה׳ אֱלֹהָיו).