Chapter Four (פֶּרֶק רְבִיעִי)

Until now our occupation has been with the matter of the Luz (עַד הֵנָּה הָיָה עִסְקֵנוּ בְּעִנְיַן הַלּוּז), the central point (קֹטֶב נְקֻדַּת הַמֶּרְכָּז), which restores the crown to its former glory, as stated above (הַמַּחֲזִיר עֲטָרָה לְיוֹשְׁנָהּ כָּאָמוּר), and now we shall speak about the central point of the Ten Tribes and the sons of Yonadav (וְעַכְשָׁיו נְדַבֵּר עַל קֹטֶב הַמֶּרְכָּז שֶׁל עֲשֶׂרֶת הַשְּׁבָטִים וּבְנֵי יוֹנָדָב).

Let not the reader be among the simpletons (אַל תִּהְיֶה הַמְעַיֵּן מִן הַפְּתָאִים), lest this matter enter your heart so that you do not believe (שֶׁלֹּא יִכָּנֵס דָּבָר זֶה בְּלִבְּךָ לְבִלְתִּי הַאֲמִין), by saying (בְּאָמְרְךָ), “The truth is on your side” (הָאֱמֶת אִתְּךָ). For Israel have kings and princes sitting upon the royal throne (כִּי יֵשׁ לְיִשְׂרָאֵל מְלָכִים וְשָׂרִים יוֹשְׁבִים עַל כִּסֵּא הַמְּלוּכָה), in their tranquility (בְּשַׁלְוָתָם), while the Ten Tribes are subjugated under the nations of the world (וַעֲשֶׂרֶת הַשְּׁבָטִים הֵם מְשֻׁעְבָּדִים תַּחַת אֻמּוֹת הָעוֹלָם), and “there is a God who judges in the earth” (וְיֵשׁ אֱלֹהִים שֹׁפְטִים בָּאָרֶץ) (Psalms 58:12).

Behold (הִנֵּה), you will find this in the words of our Rabbis of blessed memory (תִּמְצָא בְּדִבְרֵי רַז״ל), in many places (בְּכַמָּה מְקוֹמוֹת), and in the Zohar in every place (וּבַזֹּהַר בְּכָל מָקוֹם), and particularly in Zohar Chadash, Parashat Balak, 100b [69a] (וּבִפְרָט זוֹהַר חָדָשׁ פָּרָשַׁת בָּלָק דַּף ק׳ ע״ב), and this is its language (וְזֶה לְשׁוֹנוֹ):

“On that day the Ten Tribes shall be aroused to wage wars in the four directions of the world” (בְּהַהוּא יוֹמָא יִתְעָרוּן י׳ שִׁבְטִין לְאַגָּחָא קְרָבִין לְד׳ סִטְרִין דְּעָלְמָא), “together with the Mashiach who has been anointed over them” (בַּהֲדֵי מְשִׁיחָא דְּאִמְשְׁחוּ עֲלַיְיהוּ), “and the Mashiach shall receive the crown through one Kohen Tzedek [Righteous Priest]” (וִיקַבֵּל מְשִׁיחַ הַכֶּתֶר עַל יְדֵי כֹּהֵן צֶדֶק אֶחָד), “and seven faithful shepherds who are with him” (וְז׳ רוֹעִים מְהֵימְנִין עִמֵּיהּ). And this Mashiach (וּמְשִׁיחָא דָא), is from the tribe of Ephraim (מִשִּׁבְטָא דְאֶפְרַיִם הוּא), and he is from the seed of Yeravam ben Nevat (וּמִזַּרְעָא דְיָרָבְעָם בֶּן נְבָט הֲוֵי), from his son Aviyah (מִבְּרֵיהּ דַאֲבִיָּה), and the child died (וְעוֹלִימָא מֵת), and from the day that that son was born to him (וּמִן יוֹמָא דְאִתְיְלִיד לֵיהּ הַהוּא בְּרָא), he was taken from the house of Yeravam to the wilderness (אִתְנְטִיל מִבֵּי יָרָבְעָם לְמַדְבְּרָא). And there were taken (וְתַמָּן אִתְנְטְלוּ), one hundred and seventy men (ק״ע גּוּבְרִין), all of them righteous (כֻּלְּהוֹן זַכָּאִין), from the tribe of Ephraim (מִשִּׁבְטָא דְאֶפְרַיִם), who were not found in the sin of Yeravam (דְּלָא אִשְׁתְּכָחוּ בְּחוֹבָא דְיָרָבְעָם), and from this son of Aviyah (וּמֵהַאי בְּרֵיהּ דַאֲבִיָּה), this Mashiach shall emerge (נָפִיק הַאי מְשִׁיחָא), and concerning this it is written (וְעַל דָּא כְּתִיב): “And all Israel shall mourn for him and bury him” (וְסָפְדוּ לוֹ כָּל יִשְׂרָאֵל וְקָבְרוּ אֹתוֹ) (Zohar Chadash, Balak, 69a/I Kings 14:13).

This prophecy is sealed (סְתָם הַאי נְבוּאָה), both for that time and as a prophecy for the future (לְשַׁעְתָּא וּנְבוּאָה לֶעָתִיד), for he alone shall come to Yeravam for burial (כִּי הוּא לְבַדּוֹ יָבֹא לְיָרָבְעָם אֶל קֶבֶר), because “there was found in him a good thing...” (יַעַן נִמְצָא בוֹ דָּבָר טוֹב...) (I Kings 14:13). “This is that Mashiach” (דָּא הוּא הַאי מְשִׁיחָא), “for he is the good thing unto Hashem...” (דְּאִיהוּ דָּבָר טוֹב אֶל י״י...). And at its conclusion he says (וּבְסוֹפוֹ הוּא אוֹמֵר): “And three wars shall the children of Yishmael wage against this Mashiach” (וְג׳ קְרָבִין יַעַבְדוּן בְּנֵי יִשְׁמָעֵאל בַּהֲדֵי מְשִׁיחָא דָא), “and they shall come and bow before the Master of the World” (וְאִינוּן יֵיתִין וְיִסְגְּדוּן לְמָארֵי עָלְמָא), “upon the holy mountain” ([בְּטוּרָא דְקוּדְשָׁא]), “in Jerusalem” (בִּירוּשְׁלֶם), “and those wars shall be in the sixth millennium” (וְאִינוּן קְרָבִין יְהוֹן בְּאַלְפָּא שְׁתִיתָאָה).

And he says there (וְאוֹמֵר שָׁם): “And from there they shall go forth and stir up wars against the world” (וּמִתַּמָּן יְהָכוּן וְיִתְעָרוּן קְרָבִין עַל עָלְמָא), to conquer the world through the conquest of the many (לִכְבּוֹשׁ הָעוֹלָם בְּכִבּוּשׁ רַבִּים), six hundred thousand (שִׁשִּׁים רִבּוֹא), to sanctify the void of the air of this entire world below (לְקַדֵּשׁ חֲלַל אֲוִיר כָּל הָעוֹלָם הַזֶּה לְמַטָּה). And Metatron together with seventy angels above (וּמֶטַּטְרוֹן עִם ע׳ מַלְאָכִים לְמַעְלָה), sanctify the air of the seventy princes and their power above (מְקַדְּשִׁים אֲוִיר הָע׳ שָׂרִים וְכֹחָם לְמַעְלָה), and while they are waging wars with all the inhabitants of the world (וּבְעוֹד דְּאִינוּן מַגִּיחִין קְרָבִין עִם כָּל בְּנֵי עָלְמָא), the children of Edom shall gather upon the Holy Land (יִתְכַּנְשׁוּן בְּנוֹי דַאֱדוֹם עַל אַרְעָא קַדִּישָׁא), and spread themselves over it and rule over it (וְיִתְפַּשְּׁטוּן עֲלָהּ וְיִשְׁלְטוּן עֲלָהּ), for nine months (ט׳ יַרְחֵי).

At the end of the nine months, like the months of a woman giving birth (לְסוֹף ט׳ יַרְחֵי כִּירְחֵי יוֹלֵדָה), the entire world shall quake and tremble (יִתְגָּעַשׁ וְיִתְרָעַשׁ כָּל עָלְמָא), and King Mashiach shall be hidden (וְיִתְטַמַּר מַלְכָּא מְשִׁיחָא), in that pillar (בְּאוֹתוֹ עַמּוּד), which stands and extends from heaven to earth (שֶׁעוֹמֵד וּמִתְפַּשֵּׁט מִן הָרָקִיעַ לָאָרֶץ), to the place where he is (אֶל הַמָּקוֹם אֲשֶׁר הוּא שָׁם), and King Mashiach shall be concealed within it (וְיִגָּנֵז בּוֹ מֶלֶךְ הַמָּשִׁיחַ), and his concealment is like a form of death (וּגְנִיזָתוֹ כְּעֵין מִיתָה). And the holy people will think that he died and was killed (וְעַם קֹדֶשׁ יַחְשְׁבוּ שֶׁמֵּת וְנֶהֱרָג), but it is only an appearance (וְאֵינוֹ אֶלָּא דִּמְיוֹן), just as was the matter of those slain by the kingdom (כְּמוֹ שֶׁהָיָה עִנְיַן הֲרוּגֵי מַלְכוּת), who were exchanged with their enemies (שֶׁנִּתְחַלְּפוּ בְּאוֹיְבֵיהֶם), and clothed in their forms (וְנִתְלַבְּשׁוּ בְּצַלְמֵיהֶם), in their likeness (כִּדְמוּתָם) (Heikhalot Rabbati, chapter 6). As I explained in the book Emek haMelekh [Valley of the King] (כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּסֵפֶר עֵמֶק הַמֶּלֶךְ), and we mentioned it in the union of Shabbat (וְנִזְכַּרְנוּ בְּזִוּוּג שַׁבָּת), with the help of Heaven (בְּסִיַּעְתָּא דִשְׁמַיָּא), and this passage requires broad explanation (וְהַמַּאֲמָר הַזֶּה צָרִיךְ בֵּאוּר רָחָב), and I must explain it in the Gate of the Rectification of Mashiach (וְצָרִיךְ אֲנִי לְבָאֲרוֹ בְּשַׁעַר תִּיקּוּן הַמָּשִׁיחַ), and therefore I shall abbreviate and summarize here (וְלָכֵן אֲקַצֵּר וְאַעֲלֶה בְּכָאן).

Behold, it is explained (הֲרֵי מְבֹאָר), how the redemption comes through the Ten Tribes (אֵיךְ הַגְּאֻלָּה הִיא עַל יְדֵי עֲשֶׂרֶת הַשְּׁבָטִים), who are destined to come from beyond the Sambatyon River (הָעֲתִידִים לָבוֹא מֵעֵבֶר לְנָהַר סַמְבַּטְיוֹן), and in Zohar Balak (וּבַזֹּהַר בָּלָק): “And his rider shall fall backward; this is his prince who is destined to come with the King Mashiach of Ephraim” (וְיִפּוֹל רֹכְבוֹ אָחוֹר דָּא שָׂרֵיהּ דְּזָמִין לְמֵיתֵי עִם מַלְכָּא מְשִׁיחָא דְאֶפְרַיִם). And he is from the tribe of Dan (וְאִיהוּ הֲוֵי מִשִּׁבְטָא דְדָן), and he is the reincarnation of Shimshon the Mighty (וְאִיהוּ גִּלְגּוּל שִׁמְשׁוֹן הַגִּבּוֹר), who prayed to the Holy One, blessed be He (שֶׁהִתְפַּלֵּל לְהַקָּדוֹשׁ בָּרוּךְ הוּא): “Let me take vengeance, I pray, but this once, for my two eyes” (אִנָּקְמָה נְקַם אַחַת מִשְּׁתֵּי עֵינַי) (Judges 16:28), and the second vengeance he will take in the days of Mashiach (וְהַשְּׁנִיָּה יִנְקוֹם בִּימוֹת הַמָּשִׁיחַ), as it is written (כְּמוֹ שֶׁכָּתוּב): “And he is destined to wage wars and take vengeance upon the rest of the nations” (וְזָמִין אִיהוּ לְמֶעְבַּד קְרָבִין וְנוּקְמִין מִשְּׁאָר עַמִּין). “And when this one shall arise” (וְכַד הַאי יְקוּם), “then he waits for the redemption of Israel” (כְּדֵין הֲוֵי מְחַכֶּה לְפוּרְקָנָא דְיִשְׂרָאֵל), as it is written (דִּכְתִיב): “For Your salvation I have hoped, Hashem” (לִישׁוּעָתְךָ קִוִּיתִי ה׳) (Genesis 49:18). And in this there is a connection and juxtaposition of “For Your salvation” (Genesis 49:18) with “Dan shall judge” (Genesis 49:16) (וּבָזֶה יֵשׁ חִבּוּר וּסְמִיכוּת לִישׁוּעָתְךָ עִם דָּן יָדִין), and it is mentioned in many places in the Zohar (וְנִזְכַּר בִּמְקוֹמוֹת הַרְבֵּה בַּזֹּהַר), and I am not lengthy in bringing proofs (וְאֵינִי מַאֲרִיךְ בִּרְאָיוֹת), because we need to copy them in the Gate of the Rectification of Mashiach (לְפִי שֶׁצְּרִיכִין אָנוּ לְהַעְתִּיקָם בְּשַׁעַר תִּיקּוּן מָשִׁיחַ).

And so it is stated in Bereishit Rabbah 92:3 (וְכֵן אִיתָא בִּבְרֵאשִׁית רַבָּה דַּף ק״ג ע״ב [צ״ב־ג]): “Rabbi Yehoshua ben Levi explained the verse regarding the exile” (ר׳ יְהוֹשֻׁעַ בֶּן לֵוִי פָּתַר קְרָא בַּגָּלוּת): “And El Shaddai shall grant you mercy before the man” (וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ) (Genesis 43:14), as you have said (כַּמָּה דְאַתְּ אָמַר): “And He gave them over to mercy” (וַיִּתֵּן אוֹתָם לְרַחֲמִים) (Psalms 106:46), “before the man” (לִפְנֵי הָאִישׁ), this is the Holy One, blessed be He (זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא), as it is said (שֶׁנֶּאֱמַר): “Hashem is a man of war” (י״י אִישׁ מִלְחָמָה) (Exodus 15:3). “And send your other brother” (וְשִׁלַּח לָכֶם אֶת אֲחִיכֶם), these are the Ten Tribes (אֵלּוּ י׳ הַשְּׁבָטִים), “the other” (אַחֵר), “and Binyamin” (וְאֶת בִּנְיָמִין), these are Yehudah and Binyamin (אֵלּוּ יְהוּדָה וּבִנְיָמִין). “And as for me, if I am bereaved, I am bereaved” (וַאֲנִי כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי), “I was bereaved in the First Temple” (בַּבַּיִת הָרִאשׁוֹן), “I was bereaved in the Second Temple” (שָׁכֹלְתִּי בַּבַּיִת הַשֵּׁנִי), “just as I was bereaved in the first and second destruction, I shall not be bereaved again” (כַּאֲשֶׁר שָׁכֹלְתִּי בַּחֻרְבָּן רִאשׁוֹן וְשֵׁנִי לֹא אֶשְׁכּוֹל עוֹד).

Behold, it is clear (הֲרֵי בְּבֵרוּר), that the Holy One, blessed be He, will send to redeem us through the Ten Tribes (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁלַח לִפְדּוֹתֵנוּ עַל יְדֵי עֲשֶׂרֶת הַשְּׁבָטִים), who know how to act through the Holy Names according to their will (הַיּוֹדְעִים לִפְעוֹל בְּשֵׁמוֹת הַקֹּדֶשׁ כִּרְצוֹנָם), and the Holy One, blessed be He, agrees with them (וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַסְכִּים עִמָּהֶם), because the time has arrived for good to rule over evil (כִּי הִגִּיעַ הָעֵת לִשְׁלוֹט הַטּוֹב עַל הָרַע), but at the time of the destruction (אֲבָל בִּזְמַן הַחֻרְבָּן), the Holy One, blessed be He, did not agree with them (לֹא הִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם).

And “Hashem is a God of knowledge, and by Him actions are weighed” (וְאֵל דֵּעוֹת י״י וְלוֹ נִתְכְּנוּ עֲלִלוֹת) (I Samuel 2:3), to nullify their activity (לְהַכְחִיד פְּעֻלָּתָם), as it is stated in Midrash Eichah Rabbati (כִּדְאִיתָא בְּמִדְרַשׁ אֵיכָה רַבָּתִי): “He has destroyed in His wrath the strongholds of the daughter of Judah” (הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת יְהוּדָה) (Lamentations 2:2), “He has profaned the kingdom” (חִלֵּל מַמְלָכָה), these are Israel (אֵלּוּ יִשְׂרָאֵל), as you have said (כַּמָּה דְאַתְּ אָמַר): “a kingdom of priests” (מַמְלֶכֶת כֹּהֲנִים) (Exodus 19:6), “and its princes” (וְשָׂרֶיהָ), these are the princes above (אֵלּוּ שָׂרִים שֶׁל מַעְלָה). You find (אַתְּ מוֹצֵא), that before the enemies came (עַד שֶׁלֹּא בָאוּ הָאוֹיְבִים), Yirmeyahu, peace and blessing be upon him, would say to them (הָיָה יִרְמְיָהוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה אוֹמֵר לָהֶם), repent so that you will not go into exile (עֲשׂוּ תְשׁוּבָה שֶׁלֹּא תֵּלְכוּ בַּגּוֹלָה). “They said to him: If the enemies come, what can they do to us?” (אָמְרוּ לֵיהּ אִם יָבוֹאוּ הַשּׂוֹנְאִים מַה יְכוֹלִים לַעֲשׂוֹת לָנוּ), “one said: I shall surround her with a wall of water” (חַד אָמַר אֲנָא מַקִּיף לָהּ חוֹמַת מַיָּא), “and another said: I shall surround her with a wall of fire” (וְחָרִינָא אָמַר אֲנָא מַקִּיף לָהּ חוֹמַת נוּרָא), “and another said: I shall surround her with a wall of iron” (וְחָרִינָא אָמַר אֲנָא מַקִּיף לָהּ חוֹמַת פַּרְזְלָא). “He said to them, the Holy One, blessed be He” (אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא), “are you making use of what belongs to Me?” (בִּדִידִי אַתּוּן מִשְׁתַּמְּשִׁין), “immediately He changed the names of the angels” (מִיָּד שִׁינָּה שְׁמוֹתָם שֶׁל הַמַּלְאָכִים), “the one appointed over water He made over fire” (דְּעַל מַיָּא עֲבַד עַל נוּרָא), “the one appointed over fire He made over water” (דְּעַל נוּרָא עֲבַד עַל מַיָּא), “and they would mention their names below” (וְהָיוּ מַזְכִּירִים שְׁמוֹתָם לְמַטָּה), “but it did not help them” (וְלֹא הוֹעִילוּ לָהֶם), “this is what is written” (הֲדָא הוּא דִכְתִיב): “And I shall profane the princes of holiness” (וַאֲחַלֵּל שָׂרֵי קֹדֶשׁ) (Isaiah 43:28). “When the sins caused it and the enemies came” (כֵּיוָן שֶׁגָּרְמוּ הָעֲוֹנוֹת וּבָאוּ הָאוֹיְבִים), “they would say: So-and-so prince, come do for us such-and-such a thing” (הֲווֹ אָמְרִין שַׂר פְּלָאן תָּא עֲבִיד לָן מִלְּתָא פְּלָאן), “he would say to him: It is not within my power, for I have been removed from it” (אָמַר לֵיהּ לֵיתָה בְחֵילִי דַּאֲנָא מְרִים מִינָּהּ), “to fulfill that which is written” (לְקַיֵּים מַה שֶּׁכָּתוּב): “He has profaned the kingdom and its princes” (חִלֵּל מַמְלָכָה וְשָׂרֶיהָ) (Lamentations 2:2).

Behold, it is explicit (הֲרֵי בְּפֵרוּשׁ), that Israel knew how to make use of the Holy Names (שֶׁהָיוּ יִשְׂרָאֵל יוֹדְעִים לְהִשְׁתַּמֵּשׁ בְּשֵׁמוֹת הַקֹּדֶשׁ), and once they worshipped idolatry (וְכֵיוָן שֶׁעָבְדוּ עֲבוֹדָה זָרָה), their operations were of no avail (לֹא הוֹעִילָה פְּעֻלָּתָם), for the Holy One, blessed be He, nullified their intention (כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא הֵפֵר מַחֲשַׁבְתָּם). And likewise King Shlomo, peace and blessing be upon him (וְכֵן שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), when Ashmedai cast him away (כְּשֶׁהִשְׁלִיכוֹ אַשְׁמְדַּאי), no operation was of any avail to him (לֹא הוֹעִיל לוֹ שׁוּם פְּעֻלָּה), nor any combination from all that he knew (וְשׁוּם צֵרוּף מִמַּה שֶּׁהָיָה יוֹדֵעַ), because he transgressed the word of Hashem (עַל עָבְרוֹ דְּבַר ה׳), through three prohibitions in the Torah (בְּג׳ לָאוִין שֶׁבַּתּוֹרָה), and likewise Israel in the First Temple (וְכֵן יִשְׂרָאֵל בַּבַּיִת הָרִאשׁוֹן), who worshipped idolatry (שֶׁעָבְדוּ עֲבוֹדָה זָרָה).

Even though, because of His great love for them (אַף עַל פִּי שֶׁמֵּרֹב חִבָּתָם), the Holy One, blessed be He, revealed to them all the treasures of His storehouses (גִּלָּה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל גִּנְזֵי אוֹצְרוֹתָיו), namely the desirable operations (הֵם הַפְּעֻלּוֹת הַנֶּחְמָדוֹת), and they performed them in holiness and purity (וְהָיוּ פּוֹעֲלִים בָּהֶם בִּקְדֻשָּׁה וּבְטָהֳרָה), from the side of the good of the Tree of Knowledge of Good and Evil (מִפְּאַת הַטּוֹב שֶׁל עֵץ הַדַּעַת טוֹב וָרָע), yet they abandoned the side of goodness and holiness (וְהִנִּיחוּ צַד הַטּוֹב וְהַקְּדֻשָּׁה), and cleaved to the side of evil of this tree (וְנִדְבְּקוּ בְּצַד הָרַע שֶׁל עֵץ הַזֶּה), which is the operation of sorcery (שֶׁהוּא פְּעֻלַּת הַכִּשּׁוּף), and the practices of demons (וּמַעֲשֵׂה שֵׁדִים), from whose good it is impossible to benefit (שֶׁאִי אֶפְשָׁר לֵיהָנוֹת מִטּוֹבָם), except by means of incense that is offered to them (אִם לֹא עַל יְדֵי קְטֹרֶת שֶׁמַּקְטִירִים לָהֶם), or by means of murder (אוֹ עַל יְדֵי רְצִיחָה), and offering the blood of that slain person (וּמַקְרִיבִים דַּם הַהָרוּג הַהוּא), and the like (וְכַדּוֹמֶה). And thus it is called foreign gods (וְכֵן נִקְרָא אֱלֹהֵי נֵכָר), and thus it is said (וְכֵן נֶאֱמַר): “To the satyrs after whom they stray” (לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם) (Leviticus 17:7), and there is one who passes his son and his daughter through fire (וְיֵשׁ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ), and says to them (וְאוֹמֵר לָהֶם), do this for me (עֲשֵׂה לִי זֶה), and I will fulfill your desire (וַאֲנִי אֶעֱשֶׂה חֶפְצְךָ), out of desire for money or lust for women and the like (בְּתַאֲוַת הַמָּמוֹן אוֹ חֶמְדַת הַנָּשִׁים וְכַיּוֹצֵא). And even though his intention is not to regard it as a deity (וְאַף שֶׁאֵין כַּוָּנָתוֹ לְהַחֲזִיקוֹ לֵאלוֹהַּ), the Torah nevertheless prohibited it (אָסְרָה תּוֹרָה). And therefore the Holy One, blessed be He, commanded Adam haRishon (וְלָכֵן צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם הָרִאשׁוֹן): “But from the Tree of Knowledge of Good and Evil you shall not eat from it” (וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ) (Genesis 2:17), meaning to say (רָצָה לוֹמַר), not to derive benefit from it (לֵיהָנוֹת מִמֶּנּוּ), from that good which comes by means of evil (מִן אוֹתוֹ הַטּוֹב הַבָּא עַל יְדֵי הָרָע).

And I saw in the book Me’irat Einayim [Illuminator of the Eyes] (וְרָאִיתִי בְּסֵפֶר מְאִירַת עֵינַיִם), in the name of the Ramban, peace and blessing be upon him (בְּשֵׁם הָרַמְבַּ״ן עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), they said concerning Rabbi Yehudah heChassid, peace and blessing be upon him (אָמְרוּ עָלָיו עַל ר׳ יְהוּדָה הֶחָסִיד), that he knew the Tree of Knowledge of Good and Evil according to its proper arrangement (שֶׁהָיָה יוֹדֵעַ עֵץ הַדַּעַת טוֹב וָרָע עַל מַתְכֻּנָתוֹ), and attached himself to act through the good within it (וְדָבַק עַצְמוֹ לִפְעוֹל בְּהַטּוֹב), namely through the Holy Names (דְּהַיְינוּ בְּשֵׁמוֹת הַקֹּדֶשׁ), of the Tree of Life of Beri’ah (שֶׁל עֵץ הַחַיִּים שֶׁל הַבְּרִיאָה), which are the offspring of the Name Havayah (שֶׁהוּא תּוֹלָדוֹת שֶׁל שֵׁם הַהֲוָיָה), and one who eats from it, “shall live forever” (וָחַי לְעוֹלָם).

But Adam haRishon (אֲבָל אָדָם הָרִאשׁוֹן), once he sinned through the Name Elohim Chayim [Living Elohim] (כֵּיוָן שֶׁחָטָא בְּשֵׁם אֱלֹהִים חַיִּים), and attached himself to the name of other elohim (וְדָבַק עַצְמוֹ בְּשֵׁם אֱלֹהִים אֲחֵרִים), which are in the world of Yetzirah (שֶׁהֵם בְּעוֹלָם הַיְצִירָה), called the Tree of Knowledge of Good and Evil (הַנִּקְרָא עֵץ הַדַּעַת טוֹב וָרָע), namely, the good is the holy elohim (דְּהַיְינוּ טוֹב שֵׁם אֱלֹהִים קְדוֹשִׁים), and the evil is the other elohim (וְרָע הוּא אֱלֹהִים אֲחֵרִים). It was necessary that he be refined through death (מוּכְרָח שֶׁיִּהְיֶה מְצֹרָף עַל יְדֵי הַמָּוֶת), and therefore he was expelled from Gan Eden (וְלָכֵן גֵּרְשׁוּ מִגַּן עֵדֶן), lest he stretch forth his hand after the sin (פֶּן יִשְׁלַח יָדוֹ אַחַר הַחֵטְא), and eat from the Tree of Life (וְאָכַל מֵעֵץ הַחַיִּים), “and live forever” (וָחַי לְעֹלָם) (Genesis 3:22), and not be refined through death (וְלֹא יִהְיֶה נִצְרָף עַל יְדֵי הַמִּיתָה), and he would have no Tikkun [Rectification] (וְלֹא יִהְיֶה לוֹ תִּיקּוּן).

And when he was expelled from Gan Eden (וּכְשֶׁגֵּרְשׁוּ מִגַּן עֵדֶן), he was cast away to the Land of Neshiyah [Forgetfulness] (נִדְחָה אֶל אֶרֶץ נְשִׁיָּה), which is one of the seven lands (שֶׁהִיא אַחַת מִז׳ אֲרָצוֹת), and all the Names were forgotten from him (וְנִשְׁתַּכְּחוּ מִמֶּנּוּ כָּל הַשֵּׁמוֹת), from the least to the greatest (מִקָּטֹן וְעַד גָּדוֹל), and therefore it is called Neshiyah [Forgetfulness] (וְלָכֵן נִקְרֵאת נְשִׁיָּה), from the language of forgetting (לְשׁוֹן שִׁכְחָה), until he repented (עַד שֶׁעָשָׂה תְּשׁוּבָה), and wept over his sins (וּבָכָה עַל עֲוֹנוֹתָיו), and the Blessed One raised him up to the upper land (וְהֶעֱלָהוּ הַבָּרוּךְ הוּא לָאָרֶץ הָעֶלְיוֹנָה), which is called “the world and those who dwell therein” (הַנִּקְרֵאת תֵּבֵל אַרְצוֹ), through Raziel the angel (עַל יְדֵי רָזִיאֵל הַמַּלְאָךְ). And he handed to him Sefer Raziel [the Book of Raziel] (וּמָסַר לוֹ סֵפֶר רָזִיאֵל), and through it he became wise (וּבוֹ נִתְחַכֵּם), and did according to his will (וְעָשָׂה כִּרְצוֹנוֹ), that which he was permitted to perform (אֵת שֶׁהוּרְשָׁה לִפְעוֹל), and separated himself from the foreign gods (וְהִבְדִּיל עַצְמוֹ מֵאֱלֹהֵי הַנֵּכָר), and Adam transmitted it to Shet his son (וְאָדָם מְסָרוֹ לְשֵׁת בְּנוֹ), and from him the tradition reached Moshe Rabbeinu, peace and blessing be upon him (וּמִמֶּנּוּ הִגִּיעָה הַקַּבָּלָה לְמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה).

And Israel, who worshipped idolatry in the First Temple (וְיִשְׂרָאֵל שֶׁעָבְדוּ עֲבוֹדָה זָרָה בַּבַּיִת הָרִאשׁוֹן), as mentioned in Zohar Mishpatim 112a (כַּנִּזְכָּר בַּזֹּהַר מִשְׁפָּטִים דַף קי״ב א׳): “It is written: ‘Arise, contend with the mountains’” (כְּתִיב: קוּם רִיב אֶת הֶהָרִים) (Micah 6:1), “who are these?” (מַאן אִינוּן), “rather, they are those mountains below” (אֶלָּא אִינוּן טוּרִין דִּלְתַתָּא), “which are the mystery of the Tree of Knowledge of Good and Evil of Yetzirah” (דְּאִינוּן רָזָא דְעֵץ הַדַּעַת טוֹב וָרָע דִיצִירָה). “Why contend?” (אַמַּאי רִיב), “because upon them depend all the sins of Israel which they committed against their Father in Heaven” (בְּגִין דְּבְהוֹ תַּלְיָיא כָּל חוֹבִין דְּיִשְׂרָאֵל דַּעֲבָדוּ לְגַבֵּי אֲבוּהוֹן דִּבִשְׁמַיָּא). “What is the reason?” (מַאי טַעְמָא), “because Israel knew all the usages of all the angels of Heaven” (בְּגִין דְּיִשְׂרָאֵל הֲווֹ יָדְעִין כָּל שִׁמּוּשִׁין דְּכָל מַלְאֲכִין דִּשְׁמַיָּא), “and not even the name of one of them was hidden from them” (וְלָא אֲנַס לְהוֹ אֲפִלּוּ שְׁמָא דְּחַד מִנַּיְיהוּ), “and every usage of each one of them” (וְכָל שִׁמּוּשָׁא דְּכָל חַד מִנַּיְיהוּ). “And in two ways they went astray after them” (וּבִתְרֵין סִטְרִין טָעוּן אַבַּתְרַיְיהוּ), “one, that they knew how to draw down their power, the power of the stars and constellations, into the earth” (חַד דַּהֲווֹ יָדְעִין לְאַמְשָׁכָא חֵילָא דִלְהוֹן דְּכוֹכָבַיָּא וּמַזָּלֵי בְּאַרְעָא), “and one, that they knew how to adjure them for everything they required” (וְחַד דַּהֲווֹ יָדְעֵי לְאוֹמָאָה לְהוֹן לְכָל מָה דְּאִצְטְרִיכוּ). “And therefore the Holy One, blessed be He, desired to execute contention and judgment upon them” (וְעַל דָּא בָּעֵי קב״ה לְמֶעְבַּד בְּהוֹ רִיב וְדִינָא), “and once there would be contention and judgment upon them” (וְכֵיוָן דְּבְהוֹ לֶהֱוֵי רִיב וְדִינָא), “the entire chain would fall” (כָּל שַׁלְשְׁלָא נָפַל), “so that there would be no benefit in it” (דְּלָא לֶהֱוֵי בֵיהּ תּוֹעַלְתָּא), “and because of this: ‘Arise, contend with the mountains’” (וּבְגִין דָּא: קוּם רִיב אֶת הֶהָרִים).

For the Klipot grasp hold of them on the side of evil (כִּי אוֹחֲזִים בָּהֶם הַקְּלִיפּוֹת צַד הָרַע), because they worshipped idolatry through them (עַל שֶׁעָבְדוּ בָהֶם עֲבוֹדָה זָרָה), and distanced themselves from their Creator (וְנִתְרַחֲקוּ מִבּוֹרְאָם), and fell below (וְנָפְלוּ לְמַטָּה), to a place where evil prevails over good (בְּמָקוֹם שֶׁגּוֹבֵר הָרַע עַל הַטּוֹב), and they were unable to ascend to their original place (וְלֹא יָכְלוּ לַעֲלוֹת לִמְקוֹמָם הָרִאשׁוֹן), as it is said (שֶׁנֶּאֱמַר): “He who goes forth weeping, bearing the measure of seed” (הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע) (Psalms 126:6), which is the secret of the Throne (שֶׁהוּא סוֹד הַכִּסֵּא), the World of Beri’ah (עוֹלָם הַבְּרִיאָה), where the Heikhalot [Palaces] are (שֶׁשָּׁם הַהֵיכָלוֹת), and where the souls dwell (וְשָׁם יוֹשְׁבִים הַנְּשָׁמוֹת), and there is Gan Eden (וְשָׁם הוּא הַגַּן עֵדֶן), and therefore it is called “the measure of seed” (וְלָכֵן נִקְרָא מֶשֶׁךְ הַזָּרַע), because from there the souls are drawn forth and hewn out (שֶׁמִשָּׁם נִמְשָׁכִים וְנֶחְצָבִים הַנְּשָׁמוֹת), from beneath the Throne of Glory (מִתַּחַת כִּסֵּא הַכָּבוֹד).

But “he shall surely come with rejoicing, bearing his sheaves” (בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו) (Psalms 126:6), for once he ascends above through the deeds of the righteous (כֵּיוָן שֶׁהוֹלֵךְ לְמַעְלָה עַל יְדֵי מַעֲשֵׂה הַצַּדִּיקִים), “he shall come with rejoicing” (יָבֹא בְרִנָּה), in the secret of song (בְּסוֹד שִׁירָה), to ascend above (לַעֲלוֹת לְמַעְלָה), for while they are singing they travel onward (כִּי בְּעוֹדָם מְשׁוֹרְרִים מְהַלְּכִים), as it is stated in the Zohar on Shir haShirim [Song of Songs] (כִּדְאִיתָא בַּזֹּהַר שִׁיר הַשִּׁירִים) (see daf 62 and the end of daf 71), through Eliyahu, may his memory be for blessing (עַל יְדֵי אֵלִיָּהוּ ז״ל).

The seven Heikhalot [Palaces] of Beri’ah (שִׁבְעָה הֵיכָלוֹת דִּבְרִיאָה), are called the seven mountains (נִקְרְאוּ ז׳ הָרִים), and the seven Heikhalot [Palaces] of Yetzirah (וְז׳ הֵיכָלוֹת דִּיצִירָה), which are the Gan Eden below (שֶׁהוּא גַּן עֵדֶן שֶׁל מַטָּה), are called hills (נִקְרְאוּ גְּבָעוֹת), also seven rocks or cliffs (גַּם ז׳ סְלָעִים אוֹ צוּרִים), and understand this (וְהָבֵן). And thus Israel acted (וְהָכִי עָבְדוּ יִשְׂרָאֵל), until they joined themselves to the lower levels (עַד שֶׁאִשְׁתַּתְּפוּ בְּדַרְגִּין תַּתָּאִין), to worship idolatry (לַעֲבוֹד עֲבוֹדָה זָרָה), therefore their counsel was taken from them (לָכֵן נִטְּלָה עֲצָתָם מֵהֶם), and they could no longer perform operations (וְלֹא יָכְלוּ לִפְעוֹל), and a decree was issued (וְנִגְזְרָה גְּזֵרָה), to punish every person who makes use of the Holy Names (לְהֵעָנֵשׁ כָּל אָדָם הַמִּשְׁתַּמֵּשׁ בְּשֵׁמוֹת הַקֹּדֶשׁ), and all the more so through names of impurity (וּמִכָּל שֶׁכֵּן בְּשֵׁמוֹת הַטֻּמְאָה).

And the Ari, peace and blessing be upon him, wrote (וְכָתַב הָאֲרִ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), that he has no portion in the Olam haBa [World to Come] (שֶׁאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא), until he performs immense repentance before the Holy One, blessed be He, and His Shekhinah (עַד שֶׁיַּעֲשֶׂה תְּשׁוּבָה עֲצוּמָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ), as we explained in the Tikkunei haTeshuvah [Rectifications of Repentance] (כְּמוֹ שֶׁבֵּאַרְנוּ בְּתִיקּוּנֵי הַתְּשׁוּבָה), in the book Emek haMelekh [Valley of the King] (בְּסֵפֶר עֵמֶק הַמֶּלֶךְ). Except for a righteous and pious man (זוּלָתִי צַדִּיק וְחָסִיד), whom Heaven has authorized (שֶׁהִרְשׁוּהוּ מִן הַשָּׁמַיִם), and likewise Rabbi Yehudah heChassid, peace and blessing be upon him (וְכֵן רַבִּי יְהוּדָה הֶחָסִיד עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), in whom there was no evil whatsoever (שֶׁלֹּא הָיָה בּוֹ רַע כְּלָל וְעִיקָר).

But because of our sins (אֲבָל בַּעֲוֹנוֹת), these writers of amulets (אֵלּוּ כּוֹתְבֵי קְמִיעוֹת), and performers of operations (וּפוֹעֲלֵי פְעוּלוֹת), who have no authorization from Heaven (אֲשֶׁר אֵין לָהֶם רְשׁוּת מִן הַשָּׁמַיִם), are those who destroy their souls (הֵם הַמַּשְׁחִיתִים נַפְשָׁם), and their inheritance in the Olam haBa [World to Come] (וְנַחֲלָתָם לָעוֹלָם הַבָּא). And they destroy the House of our God in Heaven (וּמַחֲרִיבִים בֵּית אֱלֹקֵינוּ שֶׁבַּשָּׁמַיִם), for they do not know the intentions (שֶׁאֵינָם יוֹדְעִים הַכַּוָּנוֹת), and the content of the adjuration (וְתֹכֶן הַהַשְׁבָּעָה), how to adjure the heavens and the earth (לְהַשְׁבִּיעַ הַשָּׁמַיִם וְהָאָרֶץ), and the wind and the sea in their seasons (וְהָרוּחַ וְהַיָּם בִּתְקוּפוֹתֵיהֶם), each day according to its day (דְּבַר יוֹם בְּיוֹמוֹ), and the day and the night (וְהַיּוֹם וְהַלַּיְלָה), and the star and the constellation (וְהַכּוֹכָב וְהַמַּזָּל), and the angels appointed over the changing times (וְהַמַּלְאָכִים הַמְמֻנִּים עַל הַזְּמַנִּים הַמִּשְׁתַּנִּים), for they change in their names in every season (כִּי הֵם מִשְׁתַּנִּים בִּשְׁמוֹתֵיהֶם בְּכָל תְּקוּפָה), and in every month and its day and its hour (וּבְכָל חֹדֶשׁ וְיוֹמוֹ וּשְׁעָתוֹ), and concerning this it is said (וְלָזֶה נֶאֱמַר): “And a time for every purpose under Heaven” (וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם) (Ecclesiastes 3:1). Also the purity and holiness required for every operation (גַּם הַטָּהֳרָה וְהַקְּדֻשָּׁה הַצְּרִיכָה לְכָל פְּעֻלָּה), and the prayer that a person must pray for every operation (וְהַתְּפִלָּה שֶׁצָּרִיךְ הָאָדָם לְהִתְפַּלֵּל בְּכָל פְּעֻלָּה), and there is a prayer that is effective for the Name Mem-Bet [Forty-Two] (וְיֵשׁ תְּפִלָּה שֶׁמּוֹעֶלֶת לְשֵׁם מ״ב), and a special prayer for the Name Ayin-Bet [Seventy-Two] (וּתְפִלָּה מְיֻחֶדֶת לְשֵׁם ע״ב). Also they themselves are not properly rectified (גַּם הֵם אֵינָם מְתֻקָּנִים כָּרָאוּי), through purity and repentance (עַל יְדֵי טָהֳרָה וּתְשׁוּבָה), whether from the side of the sin of Adam haRishon (הֵן מִצַּד חֵטְא אָדָם הָרִאשׁוֹן), or from the side of their own sins (הֵן מִצַּד עֲוֹנוֹתָיו), they are separating barriers between us and our God (הֵם מְסָכִים מַבְדִּילִים בֵּינֵינוּ לְבֵין אֱלֹקֵינוּ), as it is said (שֶׁנֶּאֱמַר): “Your iniquities have been separating” (עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּלִים) (Isaiah 59:2).

And it is said (וְנֶאֱמַר): “You have covered Yourself with a cloud, preventing prayer from passing through” (סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה) (Lamentations 3:44), and they are the storm wind (וְהֵם רוּחַ סְעָרָה), the great cloud (עָנָן גָּדוֹל), and the flashing fire (וְאֵשׁ מִתְלַקַּחַת), which Yechezkel, peace and blessing be upon him, saw (שֶׁרָאָה יְחֶזְקֵאל עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), and they are the Klipot of the four kingdoms (וְהֵם קְלִיפּוֹת שֶׁל ד׳ מַלְכֻיּוֹת), surrounding the holiness (הַסּוֹבְבִים הַקְּדֻשָּׁה).

And therefore every person must cast away from himself the impurity (וְלָזֶה צָרִיךְ כָּל אָדָם לְהַשְׁלִיךְ מִמֶּנּוּ הַזּוֹהֲמָא), through the refinement and purging of repentance (עַל יְדֵי צֵרוּף וּמֵרוּק הַתְּשׁוּבָה), and even from those sins that he possesses from the side of reincarnation, as is known to us (וַאֲפִלּוּ עַל עֲוֹנוֹתָיו שֶׁיֵּשׁ לוֹ מִצַּד הַגִּלְגּוּל כַּנּוֹדָע לָנוּ), and how can a person know them (וְהֵיאַךְ יוּכַל הָאָדָם לֵידַע אוֹתָם), as I explained in the Tikkunei haTeshuvah [Rectifications of Repentance] (כְּמוֹ שֶׁבֵּאַרְתִּי בְּתִיקּוּנֵי הַתְּשׁוּבָה). And woe and alas to those who make use of the “Princes of Theft” (וְאוֹי וַאֲבוֹי לַמִּשְׁתַּמְּשִׁים עִם שָׂרֵי הַגְּנֵבָה), to know other matters (לֵידַע עִנְיָנִים אֲחֵרִים), who are also called the Sons of Elohim (הַנִּקְרָאִים גַּם כֵּן בְּנֵי אֱלֹהִים), for they envy us because of our perfection (הֵם הַמְקַנְאִים אוֹתָנוּ עַל שְׁלֵמוּתֵנוּ), with great and mighty hatred (בְּשִׂנְאָה גְדוֹלָה וַעֲצוּמָה), until they take vengeance upon the person who operates through them (עַד שֶׁעוֹשִׂים נְקָמָה בָּאִישׁ הַפּוֹעֵל בָּהֶם). And even though they are Jewish demons (וְאַף עַל פִּי דְּאִינוּן שֵׁדִין יְהוּדָאִין), and are subdued through the Names of the Orayta (וּמִתְכַּפְיָין בִּשְׁמָהָן דְּאוֹרַיְיתָא), if they have no ability to harm the practitioner himself (וְאִם אֵין לָהֶם יְכוֹלֶת לְהַזִּיק לַפּוֹעֵל עַצְמוֹ), they harm his son or his grandson (מַזִּיקִין לִבְנוֹ אוֹ בֶן בְּנוֹ), as you know (כְּמוֹ שֶׁיָּדַעְתָּ), that there are those who are harmed for no apparent reason (שֶׁיֵּשׁ נִזּוֹק עַל לֹא דָבָר), and through an unusual occurrence (וּבְמִקְרֶה מְשֻׁנֶּה), unlike what happened to any other person (מַה שֶּׁלֹּא פָּגַע לְשׁוּם אָדָם), because he troubled them (אוֹדוֹת שֶׁהִטְרִיחַ אוֹתָם). And our hand is not strong against them (וְיָדֵנוּ אֵינָהּ תַקִּיפָה עֲלֵיהֶם), for evil is not under the dominion of good (כִּי הָרַע אֵינוֹ תַחַת מֶמְשֶׁלֶת הַטּוֹב), until a spirit from on high shall be poured upon us to comfort us (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם לְנַחֲמֵנוּ), through Mashiach ben David (עַל יְדֵי מָשִׁיחַ בֶּן דָּוִד), to subdue evil under the dominion of good as at first (לְהַכְנִיעַ הָרַע תַּחַת מֶמְשֶׁלֶת הַטּוֹב כְּבָרִאשׁוֹנָה).

And they said in Sefer Chassidim [Book of the Pious] (וְאָמְרוּ בְּסֵפֶר הַחֲסִידִים), do not say that it is permitted because of danger to life (אַל תֹּאמַר שֶׁהוּא מֻתָּר מִפְּנֵי פִּקוּחַ נֶפֶשׁ), for one life is not set aside because of another life (שֶׁאֵין דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ), and should your own life be more beloved to you than the lives of others (וּתְהֵא נַפְשְׁךָ חֲבִיבָה עָלֶיךָ יוֹתֵר מִנֶּפֶשׁ אֲחֵרִים), for you are endangering your own life (כִּי אַתָּה מְסַכֵּן נַפְשְׁךָ), and it is written (וּכְתִיב): “And you shall live by them” (וָחַי בָּהֶם) (Leviticus 18:5). And even though it is written (וְאַף עַל גַּב דִּכְתִיב): “And you shall love your fellow as yourself” (וְאָהַבְתָּ לְרֵעֲךָ) (Leviticus 19:18), and it is written (וּכְתִיב): “You shall surely help with him” (עָזֹב תַּעֲזֹב עִמּוֹ) (Exodus 23:5), strive to fulfill these verses to the utmost of your ability (הִשְׁתַּדֵּל לְקַיֵּם הַכְּתוּבִים הַלָּלוּ בְּכָל יְכָלְתְּךָ), but your life takes precedence over the life of your fellow (אֲבָל חַיֶּיךָ קוֹדְמִין לְחַיֵּי אָחִיךָ).

And even though you say (וְאַף עַל פִּי שֶׁאַתָּה אוֹמֵר), that he can perform operations and understand the secrets of the Torah (שֶׁיָּכוֹל לִפְעוֹל וּלְהָבִין סוֹדֵי הַתּוֹרָה), and know the reincarnation of your soul (וְלֵידַע גִּלְגּוּל נִשְׁמָתְךָ), as our Rabbis of blessed memory said (כְּאָמְרָם רַזַ״ל) (Midrash Mishlei, chapter 10), that they ask him in the future (שֶׁשּׁוֹאֲלִין אוֹתוֹ לֶעָתִיד), “Did you gaze upon the Chariot?” (צָפִיתָ בַּמֶּרְכָּבָה), and also in Zohar Chadash, Shir haShirim (וְגַם בְּזוֹהַר חָדָשׁ שִׁיר הַשִּׁירִים), “And you shall know this day and return it to your heart” (וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ) (Deuteronomy 4:39), see there (יְעַיֵּן שָׁם), as we shall explain this hidden Midrash in the Tikkunei haTeshuvah [Rectifications of Repentance] (כְּמוֹ שֶׁנְּבָאֵר הַמִּדְרָשׁ הַזֶּה הַסָּתוּם בְּתִיקּוּנֵי הַתְּשׁוּבָה).

And therefore, after King Shlomo, peace and blessing be upon him, sinned (וְלָכֵן אַחַר שֶׁחָטָא שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), and performed operations through Ashmedai, king of the demons (וּפָעַל בְּאַשְׁמְדַּאי מַלְכָּא דְשֵׁידִין), he was punished and cast four hundred parsah away (נֶעֱנַשׁ וְהֻשְׁלַךְ ת׳ פַּרְסָה) (Gittin 68b), and he feared for himself to perform further operations (וּפָחַד לְעַצְמוֹ מִלִּפְעוֹל עוֹד), and guarded himself from him and from his mate (וְהָיָה מְשַׁמֵּר עַצְמוֹ מִמֶּנּוּ וּמִזּוּגְתּוֹ), as it is said (שֶׁנֶּאֱמַר): “Behold his bed ... because of fear in the nights” (הִנֵּה מִטָּתוֹ... מִפַּחַד בַּלֵּילוֹת) (Song of Songs 3:7–8), do not read “in the nights” (אַל תֹּאמַר בַּלֵּילוֹת), rather “Lilith” (אֶלָּא בְּלִילִית). And these matters are an a fortiori argument [Kal va-Chomer] (וַהֲרֵי דְּבָרִים קַל וָחוֹמֶר), if King Shlomo, peace and blessing be upon him (אִם שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), with all his wisdom (בְּכָל חָכְמָתוֹ), concerning whom it is said (שֶׁנֶּאֱמַר בּוֹ): “And he was wiser than every man” (וַיֶּחְכַּם מִכָּל הָאָדָם) (I Kings 5:11), was punished through them (נֶעֱנַשׁ עַל יָדָם), and feared for himself (וּפָחַד לְעַצְמוֹ), what then shall the hyssops of the wall do (וּמַה יַּעֲשׂוּ אֵזוֹבֵי קִיר), sunk in this bitter and hasty exile (הַמְשֻׁקָּעִים בַּגָּלוּת הַמַּר וְהַנִּמְהָר הַזֶּה), where evil prevails over good (שֶׁהָרַע גּוֹבֵר עַל הַטּוֹב). And therefore a person should be careful (וְלָכֵן יִזָּהֵר הָאָדָם), from making use of them (מִלְּהִשְׁתַּמֵּשׁ בָּהֶם), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “Thorns and snares...” (צִנִּים פַּחִים...), “he who guards his soul shall distance himself from them” (שׁוֹמֵר נַפְשׁוֹ יִרְחַק מֵהֶם) (Proverbs 22:5). “For the ways of Hashem are upright; the righteous walk in them, and transgressors stumble in them” (כִּי יְשָׁרִים דַּרְכֵי ה׳ צַדִּיקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ י״י לְעוֹלָם אָמֵן וְאָמֵן), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).