Introduction of the Author, may his light shine

הַקְדָּמַת הַמְחַבֵּר נר״ו

nown in the gates (נוֹדָע בַּשְּׁעָרִים), hidden treasures (מִטְּמוּנֵי מִסְתָּרִים), at the openings of the gates (בִּפְתָחֵי שְׁעָרִים): that which our teacher, Rabbi Chaim Vital, of righteous, pure, and holy memory, wrote—and this is his language (אֵת אֲשֶׁר כָּתַב מוֹהַרְח״וּ זַצּוּקֵ״ל וְז״ל)—regarding the concealment of the Wisdom of Truth from the days of Rashbi, of blessed memory (עַל דְּבַר הֶעְלֵם חָכְמַת הָאֱמֶת מִיְּמוֹת הָרַשְׁבִּ״י ז״ל). He also commanded, in the Idra of Ha’azinu, that his words not be written (וְגַם צִוָּה בְּאַדְרַת הַאֲזִינוּ שֶׁלֹּא יִכָּתְבוּ דְּבָרָיו), except by Rabbi Abba, who knew how to enrobe them so that they would not be understood (כִּי אִם רַבִּי אַבָּא שֶׁהוּא יוֹדֵעַ לְהַלְבִּישׁוֹ שֶׁלֹּא יוּבַן), and [to do so] with great depth (וּבְעֹמֶק גָּדוֹל). There are many proofs [of] the great punishment [for] one who reveals the Wisdom of Truth (וְכַמָּה רְאָיוֹת עוֹנֶשׁ גָּדוֹל הַמְגַלֶּה חָכְמַת הָאֱמֶת). All this was for those generations (הַכֹּל הָיָה לְאוֹתָם הַדּוֹרוֹת), but for these generations it is a great mitzvah [commandment] and joy before the Holy One, blessed be He (אֲבָל לַדּוֹרוֹת הָאֵלֶּה מִצְוָה וּשְׂמָחָה גְּדוֹלָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא), that the wisdom be revealed, through whose merit Mashiach will come (שֶׁמִּתְגַּלֶּה הַחָכְמָה שֶׁבִּזְכוּתָהּ יָבוֹא הַמָּשִׁיחַ). Until here (עַ״כּ).

He rises from his illness (עוֹמֵד מֵחֳלָיו), a king in his beauty (מֶלֶךְ בְּיוֹפְיוֹ), and all his foundation stood upright (וְעָמַד כָּל כֵּנוֹ). And we learned there in Masechet Avot (וּתְנַן הָתָם בְּמַסֶּכֶת אָבוֹת): How many good qualities [there are in] whoever brings merit to the public (כַּמָּה מַעֲלוֹת טוֹבוֹת, כָּל הַמְזַכֶּה אֶת הָרַבִּים); friends listen to him (חֲבֵרִים מַקְשִׁיבִים), and the merit of the public stands over him, at his right hand (זְכוּת הָרַבִּים עוֹמְדִים עָלָיו מִיְּמִינוֹ).

Therefore I said to myself (עַל כֵּן אָמַרְתִּי אֲנִי אֶל לִבִּי), “to hunt game, to bring” (לָצוּד צַיִד לְהָבִיא). Here our Rabbi taught one introduction (כָּאן שָׁנָה רַבִּי, הַקְדָּמָה אַחַת), and it is like a blossoming (וְהִיא כְּפוֹרַחַת), in a place where the sun shines (בְּמָקוֹם שֶׁהַחַמָּה זוֹרַחַת), and the light of our cloud appeared (וְהוֹפִיעַ אוֹר עֲנָנֵנוּ). She prepared and also investigated (הֵכִינָה וְגַם חָקְרָה), light was for those who know (לִיּוֹדְעִים הָיְתָה אוֹרָה), this is a great principle in the Torah (זֶה כְּלָל גָּדוֹל בַּתּוֹרָה), one of the early ones (חַד מִן קַאֲמַיָּא), an Ir [Watcher] and a holy one from Heaven (עִיר וְקַדִּישׁ מִשְׁמַיָּא), this one reveals secrets (דֵּין גָּלֵי רָזַיָּא): the pious, divine, Kabbalist Rabbi (הָרַב הֶחָסִיד הַמְּקוּבָּל הָאֱלֹהִי), our master Rabbi Shalom Mizrachi Didiya Sharabi, of righteous, holy, and blessed memory (כְּמוֹהַר״ר שָׁלוֹם מִזְרָחִי דִּידִיעַ שַׁעֲרַבִּי זַצּוּק״ל), a man of Jerusalem (אִישׁ יְרוּשָׁלַיִם), one of the exalted ones, lofty in his greatness and majesty (אֶחָד מִן הָרָמָתַיִם גָּבְהוֹ וְגַאֲנוֹ).

A holy mouth built for glory (פֶּה קָדוֹשׁ בָּנוּי לְתִלְפִּיּוֹת), producing pearls (מַפִּיק מַרְגָּלִיּוֹת); the keys of the inner chambers were entrusted to him (מָסְרוּ לוֹ מַפְתְּחוֹת הַפְּנִימִיּוֹת), mighty is his strength and great his power (רַב גּוּבְרֵיהּ וְרַב חֵילֵיהּ), no secret could resist him (כָּל רָז לָא אַנִיס לֵיהּ), he investigated and also prepared (חֲקָרוּ וְגַם הֱכִינוּ).

A mouth that utters greatness (פּוּם מְמַלֵּל רַבְרְבָן), their depth and their height, their length and their breadth (עָמְקָן וְרוּמָן אוֹרְכָּן וְרָחְבָּן); a flowing stream, a fountain of wisdom (נַחַל נוֹבֵעַ מְקוֹר חָכְמָה); every hidden mystery was revealed to him (כָּל תַּעֲלוּמָה דְמִטְּמַרָן לֵיהּ גַלְיֵין), in the truth of the structure (בֶּאֱמֶ״ת הַבְּנִי״ן), behold, all precious things his eye beheld (הֵן כָּל יָקָר רָאָה עֵינוֹ).

Great is study, for it brings to action (גָּדוֹל תַּלְמוּד שֶׁמֵּבִיא לִידֵי מַעֲשֶׂה), with the hidden matters (בְּהַדֵּי כִּבְשֵׁי), the concealed matters (מִילֵּי דְמִטְּמַרָן), he arranged them in their order (שֶׁעָשָׂאן כְּסִדְרָן), from Midbar Paran [Wilderness of Paran] he spoke beauty (מִדְּבַ״ר פָּאַרָ״ן), under his tongue (תַּחַת לְשׁוֹנוֹ), and the holy crowns were opened for him (וּכְוַי״ן פְּתִיחָן לֵיהּ).

Threefold success (שְׁלשָׁה צֶלַ״ח), and a word in its time (וְדָבָר בְּעִתּוֹ), weekly wisdom, each Sabbath in its turn (מִדִּי שַׁבַּת בְּשַׁבָּתוֹ); he listened and investigated, established with the spirit of his understanding (אָזֵן וְחָקַר תִּקֵּן בְּרוּחַ מְבִינָתוֹ), most of the speech of his tongue (רוֹב הַמְדַבֵּר שֶׁל לְשׁוֹנוֹ), a scroll of secrets (מְגִלַּת סְתָרִים), adorned with sapphires (מְעֻלֶּפֶת סְפִירִי״ם), and all the chambers were gathered there (וְנֶאֶסְפוּ שָׁמָּה כָּל הַהֲדָרִי״ם). Deep waters (מַיִם עֲמֻקִּים), and ancient words (וְהַדְּבָרִים עֲתִיקִים), each word spoken in its proper manner (דָּבָר דָּבוּר עַל אֹפְנוֹ); therefore he called its name Rechovot HaNahar [Broad Places of the River], to walk its pathways (הֲכִי קָרָא שְׁמָהּ רְחֹבוֹת הַנָּהָר לָלֶכֶת נְתִיבוֹת), a rain of utterances (גֶּשֶׁם נִדְבָּרוֹת), his lips dripping speech (שְׂפָתוֹתָיו דּוֹבְבוֹת). May his memory ascend (יַעֲלֶה זִכְרוֹנוֹ): for all this, this arose upon my heart (כָּל קַבֵּל דְּנָא עָלָה עַל לִבִּי), even my spirit within me (אַף רוּחִי בְּקִרְבִּי), to bring to the altar of the printing press (עַל מִזְבֵּחַ הַדְּפוּס לְהָבִיא), this is the wise counsel (זֹאת הָעֵצָה הַיְּעוּצָה), that his wellsprings should spread outward (יָפוּצוּ מַעְיְנוֹתָיו חוּצָה), that joy may be in His dwelling (שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ). But indeed (אַךְ אָמְנָה), is it not for faith? (הֲלֹא לָאֱמוּנָה), my palate will utter truth (אֱמֶת יֶהְגֶּה חִכִּי), and Hashem will lighten my darkness (וַה׳ יַגִּיהַ חֲשָׁכִי). For due to my lack of knowledge (כִּי לַחֹסֶר יְדִיעָתִי), and the shortness of my grasp (וּלְקֹצֶר הַשְּׂגָּתִי), most of what I saw was before me (רוּבָּא רָאִיתִיהּ קַמָּן), “what is their place?” (אֵיזֶהוּ מְקוֹמָן), a matter is too wondrous for me (נִפְלְאוּ מִמֶּנִּי דָּבָר). One learns from its context (הַלּוֹמֵד מֵעִנְיָנוֹ). What is it to me to speak a word? (מַה מִּנִּי יַהֲלֹךְ לְדַבֵּר דָּבָר), what has the chaff to do with the wheat? (מַה לַתֶּבֶן אֶת הַבָּר), in my sitting and my rising (שִׁבְתִּי וְקוּמִי), my essence was not concealed (לֹא נֶכְחַד עַצְמִי), the small one according to his smallness (הַקָּטָן לְפִי קָטְנוֹ). It is Torah, and I must learn (תוֹרָה הִיא וְלִלְמוֹד אֲנִי צָרִיךְ), I am a small one, sharp [of mind] (קַטִּינָא חָרִיךְ) (Berakhot 46a), and behold, I raise difficulties (וְהָא קָא פָּרִיךְ), increasing doubts (מַרְבֶּה סְפֵקוֹת), so as to know righteousness (לְמַעַן דַּעַת צִדְקוֹת), may it be in one who believes in it (תְּהֵא בְּמַאֲמִינוֹ).

Behold, thus, one thing I have asked (הִנֵּה כִּי כֵן אַחַת שָׁאַלְתִּי): I have set my face like flint (פָּנַי כַּחַלָּמִישׁ שַׂמְתִּי), before all who know me (לִפְנֵי כָּל יוֹדְעָי), who are mighty to procure [it] (דְּאַלִּימִי לְאַפְקוּעֵי), that when it rises, comes, arrives, and is found in his hand (כַּאֲשֶׁר יַעֲלֶה וְיָבֹא יַגִּיעַ וְיִמָּצֵא בְּיָדוֹ), this book will suddenly arrive (זֶה סֵפֶר פִּתְאֹם יָבֹא עיד״ו). It will teach knowledge (יוֹרֶה דֵּעָה), it will enable one to understand what is heard (יָבִין שְׁמוּעָה), and its taste will be (וְהָיָה טַעְמוֹ), with its reasoning accompanying it (וְנִמוּקוֹ עִמּוֹ); he will understand it precisely (יָבִין לְאָשְׁרוֹ). He will send forth His word (יִשְׁלַח דְּבָרוֹ), He will awaken His zeal (יָעִיר קַנּוֹ). Perhaps I may be able to understand the matters thoroughly (אוּלַי אוּכַל אֲנִי אוֹבִין הַדְּבָרִים עַל בּוּרְיָן); indeed, they shall bear witness (הֵן וְעֵדוּיָן), the Judge is faithful to me (נֶאֱמָן עָלַי הַדַּיָּן). A matter in the name of the one who said it—a halakhah in his name (דָּבָר בְּשֵׁם אוֹמְרוֹ הֲלָכָה מִשְּׁמוֹ)—I shall not remove from him (לֹא אָסִיר מֵעִמּוֹ), for the sake of print, and that it be written in a book and engraved (לְמַעַן דְּפוּם וְכָתוּב בַּסֵּפֶר וְיוּחָקוּ); let them give their testimony and be justified (יִתְּנוּ עֵדֵיהֶן וְיִצְדָּקוּ), for this is the whole of man, through his strength and his wealth (כִּי זֶה כָּל הָאָדָם בְּאוֹנוֹ וּבְהוֹנוֹ).

Behold, he comes forth from the right, from within a sign (הִנֵּה הוּא יוֹצֵא מִיָּמִן מִתּוֹךְ סִימָן); its flavor is their flavor (טַעְמוֹ טַעְמָן), for every place into which the light of the sun enters (כִּי כָל הַמָּקוֹם אֲשֶׁר יָבוֹא שָׁמָּה אוֹ״ר הַשֶּׁמֶ״שׁ), these are my words (אֵלֶּה דְּבָרַי), and light abides with him (וּנְהוֹרָא עִמֵּיהּ שָׁרֵי). The Divine Kabbalist (אֱלֹהַי וּמְקוּבָּל), the pious Rabbi Shalom Mizrachi Sharabi, may his soul be bound in the bond of life (הָרַב הֶחָסִיד שָׁלוֹם מִזְרָחִי שַׁעֲרַבִּי תַּנְצְבָ״ה), may the crown of his Master be upon him (אַתְנָא דְמָרֵיהּ), and awe follows after him (הַמְּבוֹהָא אַבְּתַרֵיהּ).

Shemen: Shlomo Molcho, may his light shine, is mine by my name (שַׁמֶ״ן שְׁלֹמֹה מַלְכּוֹ נֵרוֹ לִי לִשְׁמִי), and I, in my integrity (וַאֲנִי בְּתֻמִּי), am a lamp in daylight (שַׁרְגָּא בְּטִיהֲרָא); there is no choice (אֵין בְּרִירָה), like a servant before his master (כְּעֶבֶד לִפְנֵי אֲדוֹנוֹ). He places in them signs (נוֹתֵן בָּהֶם סִימָנִים), good and well ordered (טוֹבִים וּמְתֻקָּנִים), attaining the fifty Gates of Binah (בֶּן חֲמִשִּׁים שַׁעֲרֵי בִינָה); and establish for us the work of our hands (וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה), for the sake of the Name, in which all is contained (לְשֵׁם שַׁב״וּ שֶׁהַכֹּל בּוֹ).

Still in his prime (עוֹדֵנוּ בְּאָבוּ), Shemen Zayit Zakh—a righteous one is the foundation of the world (שֶׁמֶן זַיִת זָךְ צַדִּיק יְסוֹד עוֹלָם); and behold, a Sulam [Ladder] (וְהִנֵּה סוּלָ״ם), stars in concealment (כּוֹכָבִים בֶּהָלֶם), all filled with kindnesses (כֻּלּוֹ מָלֵא חֲסָדִים), with lightning and fiery flames (בְּרָקִים וּלְפִידִים).

And since my first book was Shemen Mishchat Kodesh, upon Ayelet Ahavim (וַאֲשֶׁר לִהְיוֹת סִפְרִי הָרִאשׁוֹן שֶׁמֶן מִשְׁחַת קֹדֶשׁ עַל אַיֶּלֶת אֲהָבִים), “the righteous one shall be recompensed in the earth” (צַדִּיק בָּאָרֶץ יְשֻׁלָּם), beloved companions (רֵעִים הָאֲהוּבִים), He causes the solitary to dwell (מוֹשִׁיב יְחִידִים), and they become one (וְהָיוּ לַאֲחָדִים), the righteous acts of His rule (צִדְקוֹת פְּרָזוֹנוֹ). A disciple beside his teacher (תַּלְמִיד אֵצֶל רַבּוֹ), and his father, who loved him (וְאָבִיו אֲהָבוֹ), who brings them into number (שֶׁמַּכְנִיסָן בְּמִסְפָּר): Shemen Zayit Zakh—a name alluded to, and they are a numerical value (שַׁמֶ״ן זַיִ״ת זַ״ךְ שֵׁם רַמַ״ז וְהֵ״ן מִסְפָּר).

Shalom Shlomo son of David—in the number of words, letters, and those that come after (שָׁלוֹם שְׁלֹמֹה בֶּן דָּוִד בְּמִסְפַּר תֵּבוֹת הָאוֹתִיּוֹת וַאֲשֶׁר תָּבֹאנָה)—all of them are a single count (כְּלָהוּ מִנְיָינָא), this with this (דְּנָא עִם דְּנָא). May their soul be bound in the bundle of life (נַפְשָׁם תִּהְיֶה צְרוּרָה בִּצְרוֹר הַחַיִּים); it is the garden of God—it is Eden (גַּן אֱלֹהִים הוּא עֵדִינ״וּ). To God I set my word (אֶל אֱלֹהִים אָשִׂים דְּבָרָתִי); He is my eternity and my hope (נִצְחִי וּתְחוּלָתִי). May He save me from errors (יַצִּילֵנִי מִשְּׁגָגוֹת); may He show me wonders from His Torah (יַרְאֵנִי מִתּוֹרָתוֹ נִפְלָאוֹת).

May the King indeed come into His banquet (בָּא יָבוֹא הַמֶּלֶךְ בְּמִסִּיבוֹ), the kingship of the earth (מַלְכוּתָא דְאַרְעָא), proclaiming salvation (מַשְׁמִיעַ יְשׁוּעָה), and the earth shall be filled with knowledge (וּמָלְאָה הָאָרֶץ דֵּעָה). Those who dwell in His shade shall return (יָשׁוּבוּ יוֹשְׁבֵי בְּצִלּוֹ); Yisrael shall pass through His boundary (יִשְׂרָאֵל יַעִיבּוּר בִּגְבוּלוֹ), every man beneath his vine (אִישׁ תַּחַת גַּפְנוֹ). And his kingship shall be exalted (וְתִנָּשֵׂא מַלְכוּתוֹ), the House in its rebuilding (הַבַּיִת בְּהִבָּנוֹתוֹ); there we shall offer sacrifice (שָׁם נִזְבְּחָה), burnt-offering, meal-offering, and sacrifices of peace-offerings (לְעוֹלָה וּלְמִנְחָה זִבְחֵי שְׁלָמִים), together they shall be complete (יַחְדָּו יִהְיוּ תָמִים).

Each man at his watch (אִישׁ עַל מִשְׁמַרְתּוֹ), the Kohen in his service (כֹּהֵן בַּעֲבוֹדָתוֹ), standing at his station (עוֹמֵד עַל עֲמָדוֹ), Yisrael at his standing (יִשְׂרָאֵל בְּמַעֲמָדוֹ), and the Levi upon his platform (וְהַלֵּוִי בְּדוּכָנוֹ). The honored young man, Shlomo—may his light shine (כ״ד אִישׁ צָעִיר שְׁלֹמֹה נֵרוּ), son of my master, my father—an elder held in high esteem (בֶּן לַאֲדֹנִי אָבִי זָקֵן וּנְשׂוּא פָנִים), a pursuer of righteousness and kindness (רוֹדֵף צְדָקָה וָחֶסֶד), who loves sages and honors sages (דְּרָחִים רַבְרְבָנַן וּמוֹקִיר רַבְרְבָנַן), our master Rabbi David Molcho, may his soul be bound in the bundle of life (כְּמוֹהַר״ר דָּוִד מוֹלְכוֹ תַּנְצְבָ״ה).