ראיתי ענין זה מתחלק אל שלשה חלקים: האחד בהכנת עצמו להיותו ראוי ליכנס אל ההיכל הזה. והן אמת אין ראוי לכל הבא למלא את ידו, ללבוש את בגדי השרד לשרת בקדש יבא וילבש ח״ו, אלא ראוי ראשונה להפשיט מעליו קליפת הגאוה הגסה המונעת אותו מלהשיג האמת, ויכוין לבו לשמים כדי שלא יכשל, ולא ימנה חלקו מהכת החוטאת שספרנו בחלק א׳ בפרק ו׳:
I have seen fit to divide this subject into three parts. The first concerns a person’s preparation in order to be worthy to enter the palace.1Cf. Maimonides, Guide of the Perplexed 3.51. For it is improper for anyone “who comes to fill his hands … and dress in the priestly vestments to serve in the place of holiness” [cf. Exod. 29:29] to come and dress himself, God forbid. On the contrary, it is fitting for him to first strip from himself the shell of gross pride which prevents him from attaining the truth. He should [then] direct his heart to heaven [to pray] that he should not fail and be counted among the sinners referred to in chapter 6 of part I.
3
שנית, צריך שיהיה מורגל בפלפול בעומק, כדי שיהיה מורגל ויוכל להפשיט המאמרים מהמשלים ובזה יגיע אל המכוון בחכמה זו:
Secondly, he must be accustomed to engaging in profound pilpul so that he might be ready and able to separate [relevant] matters from parables. Then he will reach the desired goal in this science.
4
שלישית ידבק עצמו למלא כריסו בדיני הגמרא ופירוש המצות על דרך הפשט בפירוש הרמב״ם ביד החזקה:
Thirdly, he must apply himself to fill his belly with [the study of] the laws of the Gemara and the explanation of the commandments on the literal level in the work of Rabbi Moses ben Maimon, the Yad.2The reference is to Maimonides’ Mishneh Torah. In his introduction to that work, Maimonides states that one of the reasons he wrote it was to allow Jews to fulfill their obligation of Torah study in a relatively short time so as to enable them to study philosophical issues. Cordovero here seems to take up this notion and transfer it to the study of Kabbalah.
5
רביעית ידריך עצמו גם במקרא הן רב הן מעט, כדי שיהיה שלם במקרא ומשנה ובידיעה נכונה ואל יכשל, ולא יהיה מהכת הטועה שפירשנו בפרק ו׳:
Fourthly, he should also guide himself [in the study of] Scripture, whether [it be] much or little, in order to complete [his mastery of] Scripture, Mishnah, and correct knowledge.3Cf. Mishneh Torah, Hilkhot Talmud Torah 1:11-12. [Then] he will not fail and be [counted with] the erring group I discussed in [part I] chapter 6.
6
ואחר יטהר מחשבתו מהבלי הזמן ותענוגותיו כפי האפשר בזמננו זה, ואז ודאי יפתחו לו שערי חכמה.
Afterwards he should purify his thoughts from the vanities and pleasures of the moment to the extent that this is possible in our time.4Cordovero subscribed to the notion prevalent in rabbinic literature that each generation is lesser in stature than the one which preceded it. Then, surely, the gates of wisdom will be opened for him.
7
ואל יחשוב המעיין דברים אלו אליו דרך עצה ויפרע עצתנו, כי דברינו נכונים ונכוחים ומיוסדים על אדני פז דברי רבותינו ז״ל בכמה מקומות:
Let the reader not think that these instructions are [mere] advice and spurn them, for they are correct and relevant, and based upon foundations of pure gold—the words of our rabbis, their memory be a blessing, in several places.
8
השני בהגעת הזמן. אין ספק שאין ראוי לאדם ליכנס בחכמה זו אם לא נשא אשה ויטהר מחשבתו. ואל תשיבני מכמה שלמדו קודם לזמן זה כי לא כל הדעות שוות:
The second [division of this subject] concerns the proper time [for study]. There is no doubt that it is improper for one to commence [the study of] this science if he has not married a woman and purified his thoughts.5Marriage was supposed to settle the mind because after marrying one would not be disturbed by unsatisfied sexual desires. Do not answer me [with examples of] some who have studied [esoteric lore] in previous times, for not all minds are equal.
9
עוד צריך להגיעו לפחות לשנת העשרים כדי שיגיע לפחות לחצי ימי הבינה, ואף אם יש שפירשו עד שיגיע האדם לשנת הארבעים אין דעתינו מסכמת בזה עמהם, והרבה עשו כדעתינו והצליחו.
Also, [the student] has to have reached at least [his] twentieth year in order to have achieved at least half the age of “understanding.”6In his introduction to Pardes Rimmonim, Cordovero indicates that he himself was introduced to the study of Kabbalah at the age of twenty. Though some have stated [that this study should not be undertaken] until he reaches his fortieth year,7On the notion that Kabbalah study should not be commenced prior to the age of forty, see Moshe Idel, “On the History of the Interdiction Against the Study of Kabbalah Before the Age of Forty” [Hebrew], AJS Review 5 (1980): 1-20 (Hebrew pagination). we disagree. Many have acted in accordance with our opinion and succeeded.
10
ועם כל זה הכל לפי טהר הלב כדפירשנו וכפי טוב העצה הנכונה, ויש לזה רמז בזהר בכמה מקומות אמרם (זהר ח״ב כט) עד לא תבשל בשולך וכו׳:
All this having been said, everything depends upon [one’s] purity of heart, as I have mentioned, and upon the quality of the advice [received]. This is hinted at in several places in the Zohar, where they stated, “Until you have cooked your cooking.”8Cf. Zohar II, 29a. The phrase in its context means that thought must mature before pronouncements are made.
11
השלישי בזמן הראוי ללמוד. ודאי כי בכל יום נקל אל האדם ללמוד, אמנם הזמנים היותר מוכנים להשכיל בעומק הן בלילות ארוכות מחצות ואילך, או ביומא דשבתא דיומא גרים, וכן בערב שבת מחצות ואילך, ובימים טובים, ומה גם בעצרת כי זה נסיתי פעמים רבות ומצאתיו יום הצלחה דרך פלא, וביומי סוכות בסכה כי שם יש הצלחה גדולה. ושעות אלה הנזכרות הן מנוסות אצלי ודרך נסיון אני מדבר:
The third [division] concerns the proper time for learning. It is certainly easy for a person to study throughout the day. However, the optimum time for gaining profound wisdom is the long night, from midnight on,9On the phenomenon of midnight prayer in Kabbalah, see among other texts, Zohar II, 195b-196b, 205a; III, 23a, 171b-172a, 302a. Cf. also Scholem, “Tradition and New Creation in the Ritual of the Kabbalists,” On the Kabbalah and Its Symbolism (New York: Schocken, 1965), pp. 118-157, and Elliot Horowitz, “Coffee, Coffeehouses and the Nocturnal Rituals of Early Modern Jewry,” AJS Review 14 (1989): 17-46. or on the Sabbath day, which is [itself] a factor. Thus also the eve of the Sabbath commencing at noontime and on holidays, particularly on ‘Aẓeret.10‘Aẓeret refers to the festival of Shavuot. Cf. Mishnah, Rosh ha-Shanah 1:2, Ḥagigah 2:4. Cf. Yehuda Liebes, “Ha-Mashiaḥ shel ha-Zohar,” for a discussion of the Zoharic traditions concerning the preparation of the Shekhinah for her marriage with the Holy One, one of the bases of the custom of tikkun leyl shavuot. I have tried this many times and found it to be a marvelously successful day. Also, there is great success [in studying] on Sukkot in the sukkah. These times [I have] mentioned I have tried. I am speaking from experience.
בזמן הלמוד:
The Time of Study
ראיתי ענין זה מתחלק אל שלשה חלקים: האחד בהכנת עצמו להיותו ראוי ליכנס אל ההיכל הזה. והן אמת אין ראוי לכל הבא למלא את ידו, ללבוש את בגדי השרד לשרת בקדש יבא וילבש ח״ו, אלא ראוי ראשונה להפשיט מעליו קליפת הגאוה הגסה המונעת אותו מלהשיג האמת, ויכוין לבו לשמים כדי שלא יכשל, ולא ימנה חלקו מהכת החוטאת שספרנו בחלק א׳ בפרק ו׳:
I have seen fit to divide this subject into three parts. The first concerns a person’s preparation in order to be worthy to enter the palace.1Cf. Maimonides, Guide of the Perplexed 3.51. For it is improper for anyone “who comes to fill his hands … and dress in the priestly vestments to serve in the place of holiness” [cf. Exod. 29:29] to come and dress himself, God forbid. On the contrary, it is fitting for him to first strip from himself the shell of gross pride which prevents him from attaining the truth. He should [then] direct his heart to heaven [to pray] that he should not fail and be counted among the sinners referred to in chapter 6 of part I.
שנית, צריך שיהיה מורגל בפלפול בעומק, כדי שיהיה מורגל ויוכל להפשיט המאמרים מהמשלים ובזה יגיע אל המכוון בחכמה זו:
Secondly, he must be accustomed to engaging in profound pilpul so that he might be ready and able to separate [relevant] matters from parables. Then he will reach the desired goal in this science.
שלישית ידבק עצמו למלא כריסו בדיני הגמרא ופירוש המצות על דרך הפשט בפירוש הרמב״ם ביד החזקה:
Thirdly, he must apply himself to fill his belly with [the study of] the laws of the Gemara and the explanation of the commandments on the literal level in the work of Rabbi Moses ben Maimon, the Yad.2The reference is to Maimonides’ Mishneh Torah. In his introduction to that work, Maimonides states that one of the reasons he wrote it was to allow Jews to fulfill their obligation of Torah study in a relatively short time so as to enable them to study philosophical issues. Cordovero here seems to take up this notion and transfer it to the study of Kabbalah.
רביעית ידריך עצמו גם במקרא הן רב הן מעט, כדי שיהיה שלם במקרא ומשנה ובידיעה נכונה ואל יכשל, ולא יהיה מהכת הטועה שפירשנו בפרק ו׳:
Fourthly, he should also guide himself [in the study of] Scripture, whether [it be] much or little, in order to complete [his mastery of] Scripture, Mishnah, and correct knowledge.3Cf. Mishneh Torah, Hilkhot Talmud Torah 1:11-12. [Then] he will not fail and be [counted with] the erring group I discussed in [part I] chapter 6.
ואחר יטהר מחשבתו מהבלי הזמן ותענוגותיו כפי האפשר בזמננו זה, ואז ודאי יפתחו לו שערי חכמה.
Afterwards he should purify his thoughts from the vanities and pleasures of the moment to the extent that this is possible in our time.4Cordovero subscribed to the notion prevalent in rabbinic literature that each generation is lesser in stature than the one which preceded it. Then, surely, the gates of wisdom will be opened for him.
ואל יחשוב המעיין דברים אלו אליו דרך עצה ויפרע עצתנו, כי דברינו נכונים ונכוחים ומיוסדים על אדני פז דברי רבותינו ז״ל בכמה מקומות:
Let the reader not think that these instructions are [mere] advice and spurn them, for they are correct and relevant, and based upon foundations of pure gold—the words of our rabbis, their memory be a blessing, in several places.
השני בהגעת הזמן. אין ספק שאין ראוי לאדם ליכנס בחכמה זו אם לא נשא אשה ויטהר מחשבתו. ואל תשיבני מכמה שלמדו קודם לזמן זה כי לא כל הדעות שוות:
The second [division of this subject] concerns the proper time [for study]. There is no doubt that it is improper for one to commence [the study of] this science if he has not married a woman and purified his thoughts.5Marriage was supposed to settle the mind because after marrying one would not be disturbed by unsatisfied sexual desires. Do not answer me [with examples of] some who have studied [esoteric lore] in previous times, for not all minds are equal.
עוד צריך להגיעו לפחות לשנת העשרים כדי שיגיע לפחות לחצי ימי הבינה, ואף אם יש שפירשו עד שיגיע האדם לשנת הארבעים אין דעתינו מסכמת בזה עמהם, והרבה עשו כדעתינו והצליחו.
Also, [the student] has to have reached at least [his] twentieth year in order to have achieved at least half the age of “understanding.”6In his introduction to Pardes Rimmonim, Cordovero indicates that he himself was introduced to the study of Kabbalah at the age of twenty. Though some have stated [that this study should not be undertaken] until he reaches his fortieth year,7On the notion that Kabbalah study should not be commenced prior to the age of forty, see Moshe Idel, “On the History of the Interdiction Against the Study of Kabbalah Before the Age of Forty” [Hebrew], AJS Review 5 (1980): 1-20 (Hebrew pagination). we disagree. Many have acted in accordance with our opinion and succeeded.
ועם כל זה הכל לפי טהר הלב כדפירשנו וכפי טוב העצה הנכונה, ויש לזה רמז בזהר בכמה מקומות אמרם (זהר ח״ב כט) עד לא תבשל בשולך וכו׳:
All this having been said, everything depends upon [one’s] purity of heart, as I have mentioned, and upon the quality of the advice [received]. This is hinted at in several places in the Zohar, where they stated, “Until you have cooked your cooking.”8Cf. Zohar II, 29a. The phrase in its context means that thought must mature before pronouncements are made.
השלישי בזמן הראוי ללמוד. ודאי כי בכל יום נקל אל האדם ללמוד, אמנם הזמנים היותר מוכנים להשכיל בעומק הן בלילות ארוכות מחצות ואילך, או ביומא דשבתא דיומא גרים, וכן בערב שבת מחצות ואילך, ובימים טובים, ומה גם בעצרת כי זה נסיתי פעמים רבות ומצאתיו יום הצלחה דרך פלא, וביומי סוכות בסכה כי שם יש הצלחה גדולה. ושעות אלה הנזכרות הן מנוסות אצלי ודרך נסיון אני מדבר:
The third [division] concerns the proper time for learning. It is certainly easy for a person to study throughout the day. However, the optimum time for gaining profound wisdom is the long night, from midnight on,9On the phenomenon of midnight prayer in Kabbalah, see among other texts, Zohar II, 195b-196b, 205a; III, 23a, 171b-172a, 302a. Cf. also Scholem, “Tradition and New Creation in the Ritual of the Kabbalists,” On the Kabbalah and Its Symbolism (New York: Schocken, 1965), pp. 118-157, and Elliot Horowitz, “Coffee, Coffeehouses and the Nocturnal Rituals of Early Modern Jewry,” AJS Review 14 (1989): 17-46. or on the Sabbath day, which is [itself] a factor. Thus also the eve of the Sabbath commencing at noontime and on holidays, particularly on ‘Aẓeret.10‘Aẓeret refers to the festival of Shavuot. Cf. Mishnah, Rosh ha-Shanah 1:2, Ḥagigah 2:4. Cf. Yehuda Liebes, “Ha-Mashiaḥ shel ha-Zohar,” for a discussion of the Zoharic traditions concerning the preparation of the Shekhinah for her marriage with the Holy One, one of the bases of the custom of tikkun leyl shavuot. I have tried this many times and found it to be a marvelously successful day. Also, there is great success [in studying] on Sukkot in the sukkah. These times [I have] mentioned I have tried. I am speaking from experience.