מה ענין הנבואה שבדורות ראשונים, ומה ענין השגת רוח הקדש שאפשר להשיג גם בזמננו זה:
We now must understand the matter of the prophecy (Nevu’ah) in earlier generations, and the matter of the Holy Spirit (Ru’ach HaKodesh) and Divine inspiration that can be attained even in our times.
4
וענין נבואת הנביאים כך היא, כי הנה נתבאר למעלה איך ארבעה עולמות הן הנקראים אצילות, בריאה, יצירה, עשיה, ולמטה מכולם הוא העולם השפל הנחלק לארבעה יסודות, הן וכוחות נפשותיהן היסודית, ונחלקות כעין עשר ספירות.
The explanation of the matter is that the prophecy of the prophets was as follows: We explained before that the four worlds are called Emanation, Creation, Formation and Action (Atzilut, Briyah, Yetzirah, and Asiyah), and that below them all is this lowly world, which is divided into the four elemental foundations, including the elemental foundations themselves and their elemental soul powers, and that they are divided in a manner similar to the ten Sefirot.
5
גם נתבאר כי בכל עולם יש אור פנימי הם העשר ספירות, וחוצה להם אור מחצב הנשמות, וחוצה לו אור מחצב המלאכים, וחוצה לו אור חשוך מחצב הקליפות, וחוצה לו העולם עצמו שהן הרקיעים שבאותו עולם, וכן ממש הוא בעולם השפל, כי חומר ארבעה היסודות הוא הגוף והעולם. ובתוכו הן שאר האורות כל אחד מהם כלול מארבע בחינות הנפש היסודית.
We also explained that in each world there is an inner light, which is their ten Sefirot, and that external to them is the light of the source of the souls, and external to that is the light of the source of the angels, and external to that is the dark light, which is the source of the shells (Kelipot), and external to that is the world itself, which are the firmaments of that world. We explained that the same is so of this lowly world, literally. For, the substance of the four elemental foundations constitutes the body of the world, and within it are the other lights, each one of which includes the four aspects of the elemental soul.
6
גם נתבאר היות מדרגות לאין קץ כי ספירה כלולה מעשר ועשר מעשר וכו', באופן שכל עולם יש בו מדרגות לאין קץ:
We also explained that there are numerous levels to no end, since each Sefirah includes ten, and each of those include ten etc., so that each world has innumerable levels to no end.
7
וכבר נתבאר איכיות הנבואה בשער חמישי כי מחשבת הנביא מתפשטת ועולה ממדרגה למדרגה ממטה למעלה עד הגיעו למקום אחיזת שורש נשמתו, ואז היה מחשב להעלות אור ספירות עד אין סוף וממשיך משם אור, וחוזר ומורידו ממעלה למטה במעלות אשר עלה עד הגיעו למטה בנפשו השכלית, ונוטלת חלקה באור ההוא כפי שיעור אחיזת שורש נשמתו למעלה, ומשם ממשיכה בכח המדמה בנפש החיה שבו, ושם מצטירים הדברים בחושים הפנימים אשר בכח המדמה או בחושים החיצונים:
The manner of prophecy itself was also explained in the fifth gate. Namely, it was explained that the thoughts of the prophet become divested of matters of the world and ascend from level to level, from below to above, until he reaches the place where the root of his soul adheres. He then intends to elevate the light of the Sefirot to the Unlimited One, HaShem-יהו״ה, blessed is He, and to draw down light from there. He then returns and brings it down from above to below, within the levels by which he ascended, until it reaches down to his intellectual soul (Nefesh HaSeechleet), which takes its portion of that light according to the measure of the bond of the root of his soul above. Then, from there, he draws it down further to the power of imagination (Ko’ach HaMedameh) of his animate soul (Nefesh Chayah). There the matter becomes depicted in the inner senses of the power of imagination (Ko’ach HaMedameh) or in its external, physical senses.
8
והנה המשכת המחשבה ההיא ודאי שלא מאליה היתה עולה, אלא על ידי כונות ויחודים נמסרו בידו מאת הנביא המלמדו להתנבא, כענין בני הנביאים עם שמואל ואליהו ואלישע ז"ל, כדי שבאותן היחודים שהיה מיחד היה ממשיך האור והשפע כפי רצונו, זו היא תכלית ענין הנבואה:
Now, in regard to the drawing down of that thought, it certainly did not ascend by itself, but only through known intentions (Kavanot) and unifications (Yichudim) that were transmitted to him by the prophet who is his teacher in prophecy. This is the matter of the students of the prophets, as we find with Shmuel, Eliyahu and Elisha, who are remembered for good. That is, the students of the prophets were trained, so that through the unifications (Yichudim) that they would make, they would draw down light and influence according to HaShem’s-יהו"ה will, which is the ultimate aspect of prophecy.
9
עוד שניות היו מלמדים אותם. והם תפילות והזכרת שמות על שומרי הפתחין של הרקיעים ושל ההיכלות שבכל עולם ועולם מסוף העולמות, שהם הארבעה יסודות והאוירים שבהם, עד רום עולם האצילות כנזכר בספר הזוהר פרשת ויקהל בענין עלית התפילות דף ר"א ע"ב וכנזכר בפרקי היכלות ובברייתות שלהם, ותחלה היו משתמשים לפתוח השערים שבאותה מדרגה ואחר כך היו מייחדים היחוד והתפלה המיוחדת כפי המדרגה ההיא, וכך עולים ממדרגה למדרגה, עד הגיעם לשרשם העלית ונוחים שם. ואחר כך היו עוד ממשיכין מחשבותם עד האין סוף וחוזרים וממשיכים השפע למטה כנזכר לעיל:
There also were two additional things that they taught them. These were prayers and the names of the angels who guard the gates of the firmaments and chambers of each world, from the very lowest of all worlds, which are the four elemental foundations and their atmospheres, all the way to the uppermost heights of the world of Emanation-Atzilut. This is as discussed in Zohar to Parshat Vayakhel 201b, regarding the matter of the ascent of prayers, and is also mentioned in Pirkei Heichalot and their Beraitot. They first would use these names to open the gates of that level, and would then make the unification (Yichud) and pray the prayer appropriate to that level, thus ascending from level to level, until they reached their upper root, where they would rest. They would then draw their thoughts to the Unlimited One, HaShem-יהו״ה, blessed is He, and then draw the influence down below, as mentioned before.
10
וענין השוערים והשמות האלו, פירושן הוא, כי היו משביעים בכח שם קדוש אחד שהוא מן הספירה שבאותה מדרגה אל המלאך המושרש ונחצב משם והוא הממונה על שער הרקיע עצמו שהוא החומר שבמדרגה ההיא, אשר יש לו גם כן שם ידוע לאותו שער, ופותחו, ואז נכנסת מחשבת הנביא דרך שער ההוא מאור לאור עד אור הפנימי של הספירה שבאותה מדרגה, ואז מתפלל ומיחד היחוד הצריך לשם, וכך עולה ממדרגה למדרגה:
The explanation of the matter of the gates and names, is that they would use the power of a holy name that relates to the Sefirah of that level, to bind by oath, the angel that is rooted to that level. That angel is appointed to guard the gate of that firmament itself, which is the substance (Chomer) of that level, and the gate also has a known name, which the angel would open. The thought of that prophet would then ascend by way of that gate from one light to the next light, until it reached the inner light of the Sefirah of that level itself. He would then pray and make the unification (Yichud) needed for that level, and in this manner, he would ascend from level to level.
11
והנה זה ענין מראות יחזקאל הנקרא מעשה מרכבה להיות המדרגות מורכבות זו על זו. ותחלה נפתחו השמים שערי הרקיעים שהם אורות החומר והכלים שבאותו עולם, ומשם נכנס אל הקליפות וזהו שכתוב (יחזקאל א' ד') וארא והנה רוח סערה וגו',
This itself is the explanation of the visions of Yechezkel, which are called the Act of the Chariot (Ma’aseh Merkavah-מעשה מרכבה), in that the levels are compositions (Harkavot-הרכבות) that are composed (Murkavot-מורכבות) one upon the other. At the beginning of his prophecy “the heavens opened,”885Ezekiel 1:1 – It is also noteworthy that the prophecy of Yechezkel begins “by the river Kvar-כבר,” which has the root letters of Merkavah-מרכבה-the chariot. these being the gates of the firmaments, which are the lights that are manifest within the substance (Chomer) and vessels (Keilim) of that world. From there, he entered into the realm of the external shells of Kelipah, as written,886Ezekiel 1:4 – It is noteworthy that these four classifications refer to the three completely impure husks of Kelipah, and the fourth, which is “a brilliance surrounding it (Nogah Lo Saveev-נגה לו סביב)” and is the husk of Kelipat Nogah which is not as impure and can be purified. “I saw, and behold! There was a stormy wind coming from the north, a great cloud with flashing fire, and a brilliance surrounding it.”
12
וכמו שכתוב בהושע (הושע א' ב') תחלת דבר ה' בהושע, רצונו לומר תחלת התגלות דבור הנבואה היה נגלה תחלה הקליפה וכוחותיה שהם אשת זנונים וילדי זנונים.
This is similar to what is written in Hoshea,887Hosea 1:2 “The initial speech of HaShem-יהו״ה with Hoshea,” meaning, at the beginning of the revelation of the speech of prophecy, there first was a revelation of the external shells of Kelipah and her powers. They are the, “wife of harlotry and the children of harlotry,” as mentioned in the continuation of the verse.
13
ואמנם בהיותו בשמים גם שם היה מתדבק וצופה כמו שכתוב (יחזקאל א' א') נפתחו השמים ואראה מראות אלהים, אבל כשהגיע למקום הקליפות לא היה נהנה להתדבק בהם, אלא קורע ועובר בהם ואינו נדבק בהם רק ראיה בעלמא מוכרחת. וזהו סוד אליהו זכור לטוב (מלכים א י״ט:י״ב) לא ברעש ה' לא באש ה' וגו'.
Nevertheless, because he was “in heaven” he was also in a state of adhesion and prophetic gazing, as written,888Ezekiel 1:1 “The heavens opened and I saw visions of God.” However, when he arrived at the place of the external shells of Kelipah, he had no pleasure in adhering to them, but rather tore through and passed them by, without adhering to them, but only seeing them in passing, to the extent necessary. This is the meaning of what it states about Eliyahu, who is remembered for good,889Kings I 19:11-12 “And behold, HaShem-יהו״ה was passing, and a great powerful wind, smashing mountains and breaking rocks, went before HaShem-יהו״ה. ‘HaShem-יהו״ה is not in the wind!’ [Eliyahu was told]. After the wind came an earthquake. ‘HaShem-יהו״ה is not in the earthquake!’ After the earthquake came a fire. ‘HaShem-יהו״ה is not in the fire.’”
14
ומשם נכנס למחיצת אור המלאכים כנודע, כי בין כל אור ואור יש פרגוד מפסיק, וזהו סוד הנעלם שיש בענין החשמ"ל כי הוא בגימטריא מלבוש, והוא הכלי והחומר של אורות המלאכים, וה' יכפר בעדי בגלותי סוד נעלם הזה.
From there he entered into the realm of the light of the angels, as known. For, between each light there is a screen (Pargod) that separates them. This is a hidden mystery that relates to “the Chashmal-חשמ״ל-378,”890Ezekiel 1:4 which shares the same numerical value as “garment-Malbush-מלבוש-378,” and refers to the vessel (Klee) and substance (Chomer) of the lights of the angels. May HaShem-יהו״ה bring me atonement for revealing this hidden secret.
15
ואז ראה עשר כתות המלאכים אשר כולם נחלקים לארבע חיות וארבע מחנות שכינה, וזהו שכתוב (יחזקאל א' ה') ומתוכה דמות ארבע חיות, ומשם נכנס עד הגיעו אל אור העשר ספירות עצמן, וזהו שכתוב (שם פסוק כ"ו) ועל דמות הכסא כמראה אדם וגו'. ואמנם הכסא עצמו הוא אור מחצב הנשמות בסוד האבות הן הן המרכבה, ולכן נקרא הנפש כבוד כמו שכתוב (תהלים ל' י"ג) למען יזמרך כבוד ולא ידום, וכתיב (תהלים ד' ג') עד מה כבודי לכלימה וגו':
He then saw the ten classes of angels, all of which are divided into the four Chayot (animal) angels, and the four camps of the Indwelling Presence of HaShem-יהו״ה (the Shechinah). About this the verse states,891Ezekiel 1:5 “In their midst there was a likeness of four Chayot (animals).” He then entered further until he reached the light of the ten Sefirot themselves, as it states,892Ezekiel 1:26 “Upon the likeness of the throne, there was the likeness of the appearance a man (Adam-אדם) upon it from above.”893As mentioned before, the numerical value of “man-Adam-אדם-45” is equal to the Name HaShem-יהו״ה, blessed is He, spelled out with Aleph’s-א, which is called the Name of Ma”H-מ״ה-45, as such - יו״ד ה״א וא״ו ה״א – and consists of ten letters. These ten letters are the vitality of the ten Sefirot of the world of Emanation-Atzilut. The throne894The numerical value of “the throne-HaKeeseh-הכסא-86” is equal to HaShem’s-יהו״ה title “God-Elohi”m-אלהי״ם-86,” which refers to the Sefirah of Kingship-Malchut of the world of Emanation-Atzilut, and is the light of the source of the souls. itself is the light of the source of the souls, and is the meaning of the teaching, “Our forefathers are themselves the chariot (Merkavah).” This is why the soul is called “glory-Kavod-כבוד,”895The numerical value of “glory-Kavod-כבוד” is 32, and refers to the thirty-two times that the words, “And God said-Vayomer Elohi”m-ויאמר אלהי״ם” appear in the Act of Creation (Genesis 1). as written,896Psalms 30:13 – See Radak there. “So that my soul (Kavod-כבוד) might sing to You and not be stilled, HaShem-יהו״ה my God,” and similarly,897Psalms 4:3 – See Radak there. “How long will my soul (Kvodi-כבודי) be mocked etc.”
16
והנה גליתי אליך סוד עמוק כולל עניני המרכבה אשר לא זכו הדורות הקדמונים אלינו, וכבר נתבאר למעלה בשער חמישי כי לא כל הנביאים יונקים משרש אחד כי יש להם שורשים שאין להם קץ והם ששים ריבוא בכל עולם. וזהו שאמרו רבותינו ז"ל (שיר השירים רבה פ"ד ס"ב צ"ב) ששים רבוא נביאים עמדו בישראל וכו' ומשה רבינו ע"ה כולל כולם ושקול ככולם:
Behold, I have revealed a very deep secret to you that includes the whole matter of the Chariot (Merkavah) in general, something that the earlier generations did not merit us with. Now, it was already explained before in the fifth gate, that not all prophets draw from the same root, since there are roots to no end; six-hundred thousand in each world. About this our sages, of blessed memory, said,898Midrash Shir HaShirim Rabba 4:11, 4:1; Ruth Rabba, Petichta 2; Dvarim Rabba 11:9; Midrash Mishlei 31:5; Tanchuma Beshalach 10:8; Mechilta d’Rabbi Yishmael 15:1 and elsewhere. “Six hundred thousand prophets arose amongst the Jewish people, and our teacher Moshe, peace be upon him, includes them all and is equal to them all.”
17
ואמנם דרך כללות נבאר מדרגתם, כי משה רבינו ע"ה היה עולה עד האצילות ומשם רואה ממש, אלא הוא על ידי התלבשו בבריאה לבדה וגם זה אינו אלא בדרך מעבר לבד, כי האצילות לבדו הוא נמנע, וזהו סוד (שמות פרק י"ג) כי לא יראני האדם וחי, ושאר הנביאים היו רואים באצילות על ידי התלבשות גמור באורות הבריאה.
Nevertheless, I will explain their levels in general. Our teacher Moshe, peace be upon him, would ascend all the way to the world of Emanation-Atzilut, and from there he saw. However, even his perception was only of the world of Emanation-Atzilut as it becomes garbed in the world of Creation-Briyah, and this too, he only saw in a passing manner. For, to grasp the world of Emanation-Atzilut itself is impossible, which is the inner meaning of the verse,899Exodus 33:20 “For no man can see Me and live.” The other prophets, on the other hand, would only see the world of Emanation-Atzilut through its complete manifestation within the lights of the world of Creation-Briyah.
18
ואחר החרבן היה יחזקאל, והתנבא מן האצילות אחר התלבשו בבריאה והבריאה ביצירה התלבשות גמור, ומאז ואילך אין עוד אור אצילות ובריאה נגלין כלל. ואל זה כיונו רבותינו ז"ל (סוטה דף מ"ח סנהדרין דף ס"א) כי אחר חגי זכריה ומלאכי, פסקה נבואה לגמרי ונשתייר רוח הקדש והוא המשך אורות היצירה עצמם לבדם ומשם ולמטה, וזהו הנקרא בתלמוד (חגיגה דף י"ד ע"ב) עלית הפרדס אשר הוא היצירה הנקרא עולם מטטרו"ן, וגם לזה היו שמושים ידועים לפתוח השערים שיש מן העולם השפל והעשיה והיצירה וליחד היחודים והתפלות הנאותים כפי עולם היצירה בעשר ספירות שבה:
However, the prophecy of Yechezkel900Ezekiel was after the destruction of the Temple, and therefore his prophecy was of the world of Emanation-Atzilut, after its manifestation in the world of Creation-Briyah and the world of Creation-Briyah, as it was completely manifest within the world of Formation-Yetzirah. From that point on, the light of the worlds of Emanation-Atzilut and Creation-Briyah were not revealed at all. About this our sages, of blessed memory, said901See Talmud Bavli, Sotah 48b that after Chagai, Zachariah, and Malachi, prophecy ceased altogether. Rather, all that remains is the Holy Spirit (Ru’ach HaKodesh) of Divine inspiration, which is only the drawing down of the lights of the world of Formation-Yetzirah themselves, and from there down. In the language of the Talmud,902Talmud Bavli, Chagigah 14b this is called, “ascending to the Pardes,” which is the world of Formation-Yetzirah and is called the world of Metatron-מטטרו״ן. For this too, there were known methods of opening the gates that exist between the lowly world of Action-Asiyah and the world of Formation-Yetzirah, and there were unifications (Yichudim) and prayers (Tefillot) appropriate to the world of Formation-Yetzirah and its ten Sefirot.
19
וזהו סוד שמוש פרקי היכלות שנשתמשו בו רבי נחוניא ורבי עקיבא ורבי ישמעאל ואנשי כנסת הגדולה, ואחר כך נשתכחו גם דרכי השמושים ההם. ועוד אחרת כי נאבד טהרת אפר פרה בזמן האמוראים עד זמן אביי ורבא כנזכר בתלמוד (חגיגה דף כ"ה) ולכן לא נשתמשו מאז ואילך בעלית הפרד"ס.
Now, these are the methods of Pirkei Heichalot, used by Rabbi Nechunia, Rabbi Akiva, Rabbi Yishmael, and the Men of the Great Asssembly (Anshei Knesset HaGedolah). However, the manner of these methods was subsequently forgotten as well. Additionally, in the time of Rava and Abaye, who were Amora’im, they also lost the ability to become purified through the ashes of the Red Heifer, as mentioned in Talmud.903See Tamud Bavli, Sanhedrin 65b Thus, from that point on, they no longer made use of the methods of ascending into the Pardes.
20
ומאז ואילך נשתמשו בשמושי עולם העשיה לבדה, ולהיותו עולם השפל מכולם וגם כי המלאכים שבה מעוטן טוב ורובן רע, ולא עוד אלא שהטוב והרע מתדבקים יחד מאד, לכן אין בו השגה כלל, כי אי אפשר להשיג טוב לבדו ולכן מעורבת ההשגה בטוב ורע, אמת ושקר:
From then on, they only made use of the methods of ascending to the world of Action-Asiyah, and nothing more. However, because Action-Asiyah is the lowest of the four world, and additionally, because the angels of the world of Action-Asiyah themselves are composed of a majority of evil with a minority of good, and moreover, because the good and evil in them greatly adhere to each other, therefore there is no Godly comprehension and grasp in the world of Action-Asiyah, being that it is impossible to only grasp the good in it. Therefore, whatever grasp there is, is an admixture of good and evil, truth and false.904[The following passage from the Zohar, which is included as a note in this section, appears to either be an addition from an alternate manuscript, or added by the Chida]: This is similarly stated in Tikkunei Zohar, Tikkun 66 (97a), as follows: Rabbi Shimon said, “Woe to those people who set aside engagement in the study of the Torah, about which it states (Genesis 3:22), ‘And he shall take also of the Tree of Life,’ and engagement in the mitzvot, which are the fruit of the tree, about which it states (Gen. 3:22 ibid.), ‘and he shall eat and live forever.’ Woe to those who instead follow after those who entice them, who are from the side of the primordial snake (Nachash HaKadmoni). They entice them, telling them, “Come and learn how to command the angels who rule over the stars and the sun and the moon, and those who are appointed over the evil spirits and demons, and you will be like God, knowing good and evil.” It is about such people that it states (See Deuteronomy 17:3; Kings II 23:5; Jeremiah 44), “So says HaShem-יהו״ה to those who sacrifice and offer incense to the stars and constellations, to the sun and moon, and to all the hosts of the heavens; something that I never commanded.” The engagement in such matters is forbidden by the Holy One, blessed is He, as He commanded Adam (Genesis 2:17), “But as for the tree of knowledge of good and evil, you shall not eat of it etc.” Yeshu the wicked one, made use of this knowledge, and the same is so of the generation of Enosh, the generation of the flood, and the generation of the dispersion. The Holy One, blessed is He, uprooted them all from this world and from the coming world, as it states (Genesis 2:17), “On the day that you eat of it, die you shall surely die (Mot Tamut-מות תמות).” That is, “you shall die” (Mot-מות) in this world and “you shall surely die” (Tamut-תמות) in the coming world. This sin of making use of the holy names to command angels and demons is what brought about the destruction of the first Holy Temple and the exile of the Jewish people among the nations of the world, through which many were killed. For, each man sacrificed and offered incense to angels and demons, and drew the powers of impurity upon themselves. When the prophets would come and chastise them, the verse (Kings II 17:13-14) attests that they did not listen to the voice of the prophets and the seers. How would the prophet chastise them? He would tell them, “Repent and do Teshuvah, and if not, there will be the fulfillment of the verse (Deuteronomy 11:17), ‘He will restrain the heaven so that there will be no rain, and the ground will not yield its produce, and you will be swiftly banished from the goodly Land that HaShem-יהו״ה gives you.’” They, however, made light of the words of the prophet, and ridiculed him, saying, “We need not be concerned with your words, as we will command the angels who are appointed over the rain, and we will force them to bring forth the rain.” However, because of them, the Holy One, blessed is He, exchanged His appointed angels in their tasks, and they were instead killed and the Holy Temple was destroyed because of them, and it is because of them that the Jewish people were exiled. This was the sin of Adam, through which the snake caused death to him and his wife. He enticed them with that tree, as written (Genesis 3:5), “God knows that on the day you eat of it your eyes will be opened and you will be like God etc.” For this reason, the Holy One, blessed is He, commands man and tells him to contemplate that which is permitted to be contemplated, but not engage in hidden matters (See Deuteronomy 29:28).
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וזהו סוד ענין קבלה מעשית. ולכן אסור להשתמש בה, כי בהכרח יתדבק גם ברע המתדבק בטוב, וחושב לטהר נפשו ומטנפה בסבת הרע ההוא, וגם אפילו שישיג, הוא אמת בתערובת שקר, ובפרט כי אין אפר פרה מצויה וטומאת הקליפות מתדבקות באדם המתקרב להשיג על ידי קבלה מעשית, ולכן שומר נפשו ירחק מהם, כי מלבד שמטמא נפשו יענש בגהינם, ואף גם בעולם הזה קבלה בידינו כי יעני או הוא או זרעו או יחלה בחולאים הוא או זרעו או ישתמד הוא או זרעו:
This refers to the secrets of the Kabbalah of Action (Kabbalah Ma’aseet).905Others often referred to this as “Practical Kabbalah.” However, the more appropriate and proper translation would be “The Kabbalah of Action,” and it is called so because it relates to the world of Action-Asiyah, as stated above by Rabbi Chaim Vital, of righteous memory. (This is written about in various books, and is called the Kabbalah of Action-Kabbalah Ma’aseet because it is in the world of Action-Asiyah.) It is specifically because of this that it is forbidden to make use of it. For, in doing so, one necessarily also comes to adhere to the evil that adheres to the good. Thus, though in his mind he thinks he is coming to purify his soul, in actually, he causes his soul to become dirty and soiled on account of the evil. Moreover, even if he does come to have some grasp, in reality, he grasps an admixture of truth mixed with error. This is especially so nowadays, when we do not have the ashes of the Red Heifer, and the impurities of the shells of Kelipah adhere to whoever attempts to come close by way of the Kabbalah of Action (Kabbalah Ma’aseet). Therefore, whoever cares about his soul will distance himself from this. For, aside for the fact that he will contaminate himself and cause impurity upon his soul, he will also be punished in Purgatory (Gehinom). Moreover, he will even be punished in this world, as we have a received tradition in our hands, that either he or his offspring will become impoverished, or he or his offspring will be afflicted with illness, or he or his offspring will become apostates, heaven forbid.906As written at the end of Sefer Chassidim and in Brit Menuchah.
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וקח ראיה מרבי יוסף דילא ריינה ורבי שלמה מולכו שנשתמשו בקבלה מעשית ונאבדו מן העולם, וכל זה לסבה הנזכרת כי אין טוב בלתי רע, ולא עוד אלא שמכריחים אותן בעל כרחן על ידי השבעות, ואז מפתים אותן ומטין אותן לדרכים לא טובים עד שמאבדים נפשם,
Take reproof from the case of Rabbi Yosef de la Reina and Rabbi Shlomo Molcho, who made use of the Kabbalah of Action (Kabbalah Ma’aseet). In the end they were lost from the world, all because of the above-mentioned reason, that in the world of Action-Asiyah there cannot be a grasp of good that is not accompanied by evil. Moreover, they made them take oaths against their will, and then enticed and deceived them into paths that are the opposite of goodness, to the point that their souls were destroyed.
23
וגדולה מזו כי כל דרכי ההשבעות האלו העלימום הראשונים ואין אנו בקיאים היטב בדרכיהן וראוי להתרחק מהם בתכלית:
Beyond all these reasons, the early sages concealed the manner of how to bind the angels by oaths, and as a result, we are not expert in them or in their usage. It therefore is appropriate for a person to distance himself from such matters to the ultimate degree.
השער הששי:
Gate Six
במדרגות הנבואה
The Levels of Prophecy
מה ענין הנבואה שבדורות ראשונים, ומה ענין השגת רוח הקדש שאפשר להשיג גם בזמננו זה:
We now must understand the matter of the prophecy (Nevu’ah) in earlier generations, and the matter of the Holy Spirit (Ru’ach HaKodesh) and Divine inspiration that can be attained even in our times.
וענין נבואת הנביאים כך היא, כי הנה נתבאר למעלה איך ארבעה עולמות הן הנקראים אצילות, בריאה, יצירה, עשיה, ולמטה מכולם הוא העולם השפל הנחלק לארבעה יסודות, הן וכוחות נפשותיהן היסודית, ונחלקות כעין עשר ספירות.
The explanation of the matter is that the prophecy of the prophets was as follows: We explained before that the four worlds are called Emanation, Creation, Formation and Action (Atzilut, Briyah, Yetzirah, and Asiyah), and that below them all is this lowly world, which is divided into the four elemental foundations, including the elemental foundations themselves and their elemental soul powers, and that they are divided in a manner similar to the ten Sefirot.
גם נתבאר כי בכל עולם יש אור פנימי הם העשר ספירות, וחוצה להם אור מחצב הנשמות, וחוצה לו אור מחצב המלאכים, וחוצה לו אור חשוך מחצב הקליפות, וחוצה לו העולם עצמו שהן הרקיעים שבאותו עולם, וכן ממש הוא בעולם השפל, כי חומר ארבעה היסודות הוא הגוף והעולם. ובתוכו הן שאר האורות כל אחד מהם כלול מארבע בחינות הנפש היסודית.
We also explained that in each world there is an inner light, which is their ten Sefirot, and that external to them is the light of the source of the souls, and external to that is the light of the source of the angels, and external to that is the dark light, which is the source of the shells (Kelipot), and external to that is the world itself, which are the firmaments of that world. We explained that the same is so of this lowly world, literally. For, the substance of the four elemental foundations constitutes the body of the world, and within it are the other lights, each one of which includes the four aspects of the elemental soul.
גם נתבאר היות מדרגות לאין קץ כי ספירה כלולה מעשר ועשר מעשר וכו', באופן שכל עולם יש בו מדרגות לאין קץ:
We also explained that there are numerous levels to no end, since each Sefirah includes ten, and each of those include ten etc., so that each world has innumerable levels to no end.
וכבר נתבאר איכיות הנבואה בשער חמישי כי מחשבת הנביא מתפשטת ועולה ממדרגה למדרגה ממטה למעלה עד הגיעו למקום אחיזת שורש נשמתו, ואז היה מחשב להעלות אור ספירות עד אין סוף וממשיך משם אור, וחוזר ומורידו ממעלה למטה במעלות אשר עלה עד הגיעו למטה בנפשו השכלית, ונוטלת חלקה באור ההוא כפי שיעור אחיזת שורש נשמתו למעלה, ומשם ממשיכה בכח המדמה בנפש החיה שבו, ושם מצטירים הדברים בחושים הפנימים אשר בכח המדמה או בחושים החיצונים:
The manner of prophecy itself was also explained in the fifth gate. Namely, it was explained that the thoughts of the prophet become divested of matters of the world and ascend from level to level, from below to above, until he reaches the place where the root of his soul adheres. He then intends to elevate the light of the Sefirot to the Unlimited One, HaShem-יהו״ה, blessed is He, and to draw down light from there. He then returns and brings it down from above to below, within the levels by which he ascended, until it reaches down to his intellectual soul (Nefesh HaSeechleet), which takes its portion of that light according to the measure of the bond of the root of his soul above. Then, from there, he draws it down further to the power of imagination (Ko’ach HaMedameh) of his animate soul (Nefesh Chayah). There the matter becomes depicted in the inner senses of the power of imagination (Ko’ach HaMedameh) or in its external, physical senses.
והנה המשכת המחשבה ההיא ודאי שלא מאליה היתה עולה, אלא על ידי כונות ויחודים נמסרו בידו מאת הנביא המלמדו להתנבא, כענין בני הנביאים עם שמואל ואליהו ואלישע ז"ל, כדי שבאותן היחודים שהיה מיחד היה ממשיך האור והשפע כפי רצונו, זו היא תכלית ענין הנבואה:
Now, in regard to the drawing down of that thought, it certainly did not ascend by itself, but only through known intentions (Kavanot) and unifications (Yichudim) that were transmitted to him by the prophet who is his teacher in prophecy. This is the matter of the students of the prophets, as we find with Shmuel, Eliyahu and Elisha, who are remembered for good. That is, the students of the prophets were trained, so that through the unifications (Yichudim) that they would make, they would draw down light and influence according to HaShem’s-יהו"ה will, which is the ultimate aspect of prophecy.
עוד שניות היו מלמדים אותם. והם תפילות והזכרת שמות על שומרי הפתחין של הרקיעים ושל ההיכלות שבכל עולם ועולם מסוף העולמות, שהם הארבעה יסודות והאוירים שבהם, עד רום עולם האצילות כנזכר בספר הזוהר פרשת ויקהל בענין עלית התפילות דף ר"א ע"ב וכנזכר בפרקי היכלות ובברייתות שלהם, ותחלה היו משתמשים לפתוח השערים שבאותה מדרגה ואחר כך היו מייחדים היחוד והתפלה המיוחדת כפי המדרגה ההיא, וכך עולים ממדרגה למדרגה, עד הגיעם לשרשם העלית ונוחים שם. ואחר כך היו עוד ממשיכין מחשבותם עד האין סוף וחוזרים וממשיכים השפע למטה כנזכר לעיל:
There also were two additional things that they taught them. These were prayers and the names of the angels who guard the gates of the firmaments and chambers of each world, from the very lowest of all worlds, which are the four elemental foundations and their atmospheres, all the way to the uppermost heights of the world of Emanation-Atzilut. This is as discussed in Zohar to Parshat Vayakhel 201b, regarding the matter of the ascent of prayers, and is also mentioned in Pirkei Heichalot and their Beraitot. They first would use these names to open the gates of that level, and would then make the unification (Yichud) and pray the prayer appropriate to that level, thus ascending from level to level, until they reached their upper root, where they would rest. They would then draw their thoughts to the Unlimited One, HaShem-יהו״ה, blessed is He, and then draw the influence down below, as mentioned before.
וענין השוערים והשמות האלו, פירושן הוא, כי היו משביעים בכח שם קדוש אחד שהוא מן הספירה שבאותה מדרגה אל המלאך המושרש ונחצב משם והוא הממונה על שער הרקיע עצמו שהוא החומר שבמדרגה ההיא, אשר יש לו גם כן שם ידוע לאותו שער, ופותחו, ואז נכנסת מחשבת הנביא דרך שער ההוא מאור לאור עד אור הפנימי של הספירה שבאותה מדרגה, ואז מתפלל ומיחד היחוד הצריך לשם, וכך עולה ממדרגה למדרגה:
The explanation of the matter of the gates and names, is that they would use the power of a holy name that relates to the Sefirah of that level, to bind by oath, the angel that is rooted to that level. That angel is appointed to guard the gate of that firmament itself, which is the substance (Chomer) of that level, and the gate also has a known name, which the angel would open. The thought of that prophet would then ascend by way of that gate from one light to the next light, until it reached the inner light of the Sefirah of that level itself. He would then pray and make the unification (Yichud) needed for that level, and in this manner, he would ascend from level to level.
והנה זה ענין מראות יחזקאל הנקרא מעשה מרכבה להיות המדרגות מורכבות זו על זו. ותחלה נפתחו השמים שערי הרקיעים שהם אורות החומר והכלים שבאותו עולם, ומשם נכנס אל הקליפות וזהו שכתוב (יחזקאל א' ד') וארא והנה רוח סערה וגו',
This itself is the explanation of the visions of Yechezkel, which are called the Act of the Chariot (Ma’aseh Merkavah-מעשה מרכבה), in that the levels are compositions (Harkavot-הרכבות) that are composed (Murkavot-מורכבות) one upon the other. At the beginning of his prophecy “the heavens opened,”885Ezekiel 1:1 – It is also noteworthy that the prophecy of Yechezkel begins “by the river Kvar-כבר,” which has the root letters of Merkavah-מרכבה-the chariot. these being the gates of the firmaments, which are the lights that are manifest within the substance (Chomer) and vessels (Keilim) of that world. From there, he entered into the realm of the external shells of Kelipah, as written,886Ezekiel 1:4 – It is noteworthy that these four classifications refer to the three completely impure husks of Kelipah, and the fourth, which is “a brilliance surrounding it (Nogah Lo Saveev-נגה לו סביב)” and is the husk of Kelipat Nogah which is not as impure and can be purified. “I saw, and behold! There was a stormy wind coming from the north, a great cloud with flashing fire, and a brilliance surrounding it.”
וכמו שכתוב בהושע (הושע א' ב') תחלת דבר ה' בהושע, רצונו לומר תחלת התגלות דבור הנבואה היה נגלה תחלה הקליפה וכוחותיה שהם אשת זנונים וילדי זנונים.
This is similar to what is written in Hoshea,887Hosea 1:2 “The initial speech of HaShem-יהו״ה with Hoshea,” meaning, at the beginning of the revelation of the speech of prophecy, there first was a revelation of the external shells of Kelipah and her powers. They are the, “wife of harlotry and the children of harlotry,” as mentioned in the continuation of the verse.
ואמנם בהיותו בשמים גם שם היה מתדבק וצופה כמו שכתוב (יחזקאל א' א') נפתחו השמים ואראה מראות אלהים, אבל כשהגיע למקום הקליפות לא היה נהנה להתדבק בהם, אלא קורע ועובר בהם ואינו נדבק בהם רק ראיה בעלמא מוכרחת. וזהו סוד אליהו זכור לטוב (מלכים א י״ט:י״ב) לא ברעש ה' לא באש ה' וגו'.
Nevertheless, because he was “in heaven” he was also in a state of adhesion and prophetic gazing, as written,888Ezekiel 1:1 “The heavens opened and I saw visions of God.” However, when he arrived at the place of the external shells of Kelipah, he had no pleasure in adhering to them, but rather tore through and passed them by, without adhering to them, but only seeing them in passing, to the extent necessary. This is the meaning of what it states about Eliyahu, who is remembered for good,889Kings I 19:11-12 “And behold, HaShem-יהו״ה was passing, and a great powerful wind, smashing mountains and breaking rocks, went before HaShem-יהו״ה. ‘HaShem-יהו״ה is not in the wind!’ [Eliyahu was told]. After the wind came an earthquake. ‘HaShem-יהו״ה is not in the earthquake!’ After the earthquake came a fire. ‘HaShem-יהו״ה is not in the fire.’”
ומשם נכנס למחיצת אור המלאכים כנודע, כי בין כל אור ואור יש פרגוד מפסיק, וזהו סוד הנעלם שיש בענין החשמ"ל כי הוא בגימטריא מלבוש, והוא הכלי והחומר של אורות המלאכים, וה' יכפר בעדי בגלותי סוד נעלם הזה.
From there he entered into the realm of the light of the angels, as known. For, between each light there is a screen (Pargod) that separates them. This is a hidden mystery that relates to “the Chashmal-חשמ״ל-378,”890Ezekiel 1:4 which shares the same numerical value as “garment-Malbush-מלבוש-378,” and refers to the vessel (Klee) and substance (Chomer) of the lights of the angels. May HaShem-יהו״ה bring me atonement for revealing this hidden secret.
ואז ראה עשר כתות המלאכים אשר כולם נחלקים לארבע חיות וארבע מחנות שכינה, וזהו שכתוב (יחזקאל א' ה') ומתוכה דמות ארבע חיות, ומשם נכנס עד הגיעו אל אור העשר ספירות עצמן, וזהו שכתוב (שם פסוק כ"ו) ועל דמות הכסא כמראה אדם וגו'. ואמנם הכסא עצמו הוא אור מחצב הנשמות בסוד האבות הן הן המרכבה, ולכן נקרא הנפש כבוד כמו שכתוב (תהלים ל' י"ג) למען יזמרך כבוד ולא ידום, וכתיב (תהלים ד' ג') עד מה כבודי לכלימה וגו':
He then saw the ten classes of angels, all of which are divided into the four Chayot (animal) angels, and the four camps of the Indwelling Presence of HaShem-יהו״ה (the Shechinah). About this the verse states,891Ezekiel 1:5 “In their midst there was a likeness of four Chayot (animals).” He then entered further until he reached the light of the ten Sefirot themselves, as it states,892Ezekiel 1:26 “Upon the likeness of the throne, there was the likeness of the appearance a man (Adam-אדם) upon it from above.”893As mentioned before, the numerical value of “man-Adam-אדם-45” is equal to the Name HaShem-יהו״ה, blessed is He, spelled out with Aleph’s-א, which is called the Name of Ma”H-מ״ה-45, as such - יו״ד ה״א וא״ו ה״א – and consists of ten letters. These ten letters are the vitality of the ten Sefirot of the world of Emanation-Atzilut. The throne894The numerical value of “the throne-HaKeeseh-הכסא-86” is equal to HaShem’s-יהו״ה title “God-Elohi”m-אלהי״ם-86,” which refers to the Sefirah of Kingship-Malchut of the world of Emanation-Atzilut, and is the light of the source of the souls. itself is the light of the source of the souls, and is the meaning of the teaching, “Our forefathers are themselves the chariot (Merkavah).” This is why the soul is called “glory-Kavod-כבוד,”895The numerical value of “glory-Kavod-כבוד” is 32, and refers to the thirty-two times that the words, “And God said-Vayomer Elohi”m-ויאמר אלהי״ם” appear in the Act of Creation (Genesis 1). as written,896Psalms 30:13 – See Radak there. “So that my soul (Kavod-כבוד) might sing to You and not be stilled, HaShem-יהו״ה my God,” and similarly,897Psalms 4:3 – See Radak there. “How long will my soul (Kvodi-כבודי) be mocked etc.”
והנה גליתי אליך סוד עמוק כולל עניני המרכבה אשר לא זכו הדורות הקדמונים אלינו, וכבר נתבאר למעלה בשער חמישי כי לא כל הנביאים יונקים משרש אחד כי יש להם שורשים שאין להם קץ והם ששים ריבוא בכל עולם. וזהו שאמרו רבותינו ז"ל (שיר השירים רבה פ"ד ס"ב צ"ב) ששים רבוא נביאים עמדו בישראל וכו' ומשה רבינו ע"ה כולל כולם ושקול ככולם:
Behold, I have revealed a very deep secret to you that includes the whole matter of the Chariot (Merkavah) in general, something that the earlier generations did not merit us with. Now, it was already explained before in the fifth gate, that not all prophets draw from the same root, since there are roots to no end; six-hundred thousand in each world. About this our sages, of blessed memory, said,898Midrash Shir HaShirim Rabba 4:11, 4:1; Ruth Rabba, Petichta 2; Dvarim Rabba 11:9; Midrash Mishlei 31:5; Tanchuma Beshalach 10:8; Mechilta d’Rabbi Yishmael 15:1 and elsewhere. “Six hundred thousand prophets arose amongst the Jewish people, and our teacher Moshe, peace be upon him, includes them all and is equal to them all.”
ואמנם דרך כללות נבאר מדרגתם, כי משה רבינו ע"ה היה עולה עד האצילות ומשם רואה ממש, אלא הוא על ידי התלבשו בבריאה לבדה וגם זה אינו אלא בדרך מעבר לבד, כי האצילות לבדו הוא נמנע, וזהו סוד (שמות פרק י"ג) כי לא יראני האדם וחי, ושאר הנביאים היו רואים באצילות על ידי התלבשות גמור באורות הבריאה.
Nevertheless, I will explain their levels in general. Our teacher Moshe, peace be upon him, would ascend all the way to the world of Emanation-Atzilut, and from there he saw. However, even his perception was only of the world of Emanation-Atzilut as it becomes garbed in the world of Creation-Briyah, and this too, he only saw in a passing manner. For, to grasp the world of Emanation-Atzilut itself is impossible, which is the inner meaning of the verse,899Exodus 33:20 “For no man can see Me and live.” The other prophets, on the other hand, would only see the world of Emanation-Atzilut through its complete manifestation within the lights of the world of Creation-Briyah.
ואחר החרבן היה יחזקאל, והתנבא מן האצילות אחר התלבשו בבריאה והבריאה ביצירה התלבשות גמור, ומאז ואילך אין עוד אור אצילות ובריאה נגלין כלל. ואל זה כיונו רבותינו ז"ל (סוטה דף מ"ח סנהדרין דף ס"א) כי אחר חגי זכריה ומלאכי, פסקה נבואה לגמרי ונשתייר רוח הקדש והוא המשך אורות היצירה עצמם לבדם ומשם ולמטה, וזהו הנקרא בתלמוד (חגיגה דף י"ד ע"ב) עלית הפרדס אשר הוא היצירה הנקרא עולם מטטרו"ן, וגם לזה היו שמושים ידועים לפתוח השערים שיש מן העולם השפל והעשיה והיצירה וליחד היחודים והתפלות הנאותים כפי עולם היצירה בעשר ספירות שבה:
However, the prophecy of Yechezkel900Ezekiel was after the destruction of the Temple, and therefore his prophecy was of the world of Emanation-Atzilut, after its manifestation in the world of Creation-Briyah and the world of Creation-Briyah, as it was completely manifest within the world of Formation-Yetzirah. From that point on, the light of the worlds of Emanation-Atzilut and Creation-Briyah were not revealed at all. About this our sages, of blessed memory, said901See Talmud Bavli, Sotah 48b that after Chagai, Zachariah, and Malachi, prophecy ceased altogether. Rather, all that remains is the Holy Spirit (Ru’ach HaKodesh) of Divine inspiration, which is only the drawing down of the lights of the world of Formation-Yetzirah themselves, and from there down. In the language of the Talmud,902Talmud Bavli, Chagigah 14b this is called, “ascending to the Pardes,” which is the world of Formation-Yetzirah and is called the world of Metatron-מטטרו״ן. For this too, there were known methods of opening the gates that exist between the lowly world of Action-Asiyah and the world of Formation-Yetzirah, and there were unifications (Yichudim) and prayers (Tefillot) appropriate to the world of Formation-Yetzirah and its ten Sefirot.
וזהו סוד שמוש פרקי היכלות שנשתמשו בו רבי נחוניא ורבי עקיבא ורבי ישמעאל ואנשי כנסת הגדולה, ואחר כך נשתכחו גם דרכי השמושים ההם. ועוד אחרת כי נאבד טהרת אפר פרה בזמן האמוראים עד זמן אביי ורבא כנזכר בתלמוד (חגיגה דף כ"ה) ולכן לא נשתמשו מאז ואילך בעלית הפרד"ס.
Now, these are the methods of Pirkei Heichalot, used by Rabbi Nechunia, Rabbi Akiva, Rabbi Yishmael, and the Men of the Great Asssembly (Anshei Knesset HaGedolah). However, the manner of these methods was subsequently forgotten as well. Additionally, in the time of Rava and Abaye, who were Amora’im, they also lost the ability to become purified through the ashes of the Red Heifer, as mentioned in Talmud.903See Tamud Bavli, Sanhedrin 65b Thus, from that point on, they no longer made use of the methods of ascending into the Pardes.
ומאז ואילך נשתמשו בשמושי עולם העשיה לבדה, ולהיותו עולם השפל מכולם וגם כי המלאכים שבה מעוטן טוב ורובן רע, ולא עוד אלא שהטוב והרע מתדבקים יחד מאד, לכן אין בו השגה כלל, כי אי אפשר להשיג טוב לבדו ולכן מעורבת ההשגה בטוב ורע, אמת ושקר:
From then on, they only made use of the methods of ascending to the world of Action-Asiyah, and nothing more. However, because Action-Asiyah is the lowest of the four world, and additionally, because the angels of the world of Action-Asiyah themselves are composed of a majority of evil with a minority of good, and moreover, because the good and evil in them greatly adhere to each other, therefore there is no Godly comprehension and grasp in the world of Action-Asiyah, being that it is impossible to only grasp the good in it. Therefore, whatever grasp there is, is an admixture of good and evil, truth and false.904[The following passage from the Zohar, which is included as a note in this section, appears to either be an addition from an alternate manuscript, or added by the Chida]: This is similarly stated in Tikkunei Zohar, Tikkun 66 (97a), as follows: Rabbi Shimon said, “Woe to those people who set aside engagement in the study of the Torah, about which it states (Genesis 3:22), ‘And he shall take also of the Tree of Life,’ and engagement in the mitzvot, which are the fruit of the tree, about which it states (Gen. 3:22 ibid.), ‘and he shall eat and live forever.’ Woe to those who instead follow after those who entice them, who are from the side of the primordial snake (Nachash HaKadmoni). They entice them, telling them, “Come and learn how to command the angels who rule over the stars and the sun and the moon, and those who are appointed over the evil spirits and demons, and you will be like God, knowing good and evil.” It is about such people that it states (See Deuteronomy 17:3; Kings II 23:5; Jeremiah 44), “So says HaShem-יהו״ה to those who sacrifice and offer incense to the stars and constellations, to the sun and moon, and to all the hosts of the heavens; something that I never commanded.” The engagement in such matters is forbidden by the Holy One, blessed is He, as He commanded Adam (Genesis 2:17), “But as for the tree of knowledge of good and evil, you shall not eat of it etc.” Yeshu the wicked one, made use of this knowledge, and the same is so of the generation of Enosh, the generation of the flood, and the generation of the dispersion. The Holy One, blessed is He, uprooted them all from this world and from the coming world, as it states (Genesis 2:17), “On the day that you eat of it, die you shall surely die (Mot Tamut-מות תמות).” That is, “you shall die” (Mot-מות) in this world and “you shall surely die” (Tamut-תמות) in the coming world. This sin of making use of the holy names to command angels and demons is what brought about the destruction of the first Holy Temple and the exile of the Jewish people among the nations of the world, through which many were killed. For, each man sacrificed and offered incense to angels and demons, and drew the powers of impurity upon themselves. When the prophets would come and chastise them, the verse (Kings II 17:13-14) attests that they did not listen to the voice of the prophets and the seers. How would the prophet chastise them? He would tell them, “Repent and do Teshuvah, and if not, there will be the fulfillment of the verse (Deuteronomy 11:17), ‘He will restrain the heaven so that there will be no rain, and the ground will not yield its produce, and you will be swiftly banished from the goodly Land that HaShem-יהו״ה gives you.’” They, however, made light of the words of the prophet, and ridiculed him, saying, “We need not be concerned with your words, as we will command the angels who are appointed over the rain, and we will force them to bring forth the rain.” However, because of them, the Holy One, blessed is He, exchanged His appointed angels in their tasks, and they were instead killed and the Holy Temple was destroyed because of them, and it is because of them that the Jewish people were exiled. This was the sin of Adam, through which the snake caused death to him and his wife. He enticed them with that tree, as written (Genesis 3:5), “God knows that on the day you eat of it your eyes will be opened and you will be like God etc.” For this reason, the Holy One, blessed is He, commands man and tells him to contemplate that which is permitted to be contemplated, but not engage in hidden matters (See Deuteronomy 29:28).
וזהו סוד ענין קבלה מעשית. ולכן אסור להשתמש בה, כי בהכרח יתדבק גם ברע המתדבק בטוב, וחושב לטהר נפשו ומטנפה בסבת הרע ההוא, וגם אפילו שישיג, הוא אמת בתערובת שקר, ובפרט כי אין אפר פרה מצויה וטומאת הקליפות מתדבקות באדם המתקרב להשיג על ידי קבלה מעשית, ולכן שומר נפשו ירחק מהם, כי מלבד שמטמא נפשו יענש בגהינם, ואף גם בעולם הזה קבלה בידינו כי יעני או הוא או זרעו או יחלה בחולאים הוא או זרעו או ישתמד הוא או זרעו:
This refers to the secrets of the Kabbalah of Action (Kabbalah Ma’aseet).905Others often referred to this as “Practical Kabbalah.” However, the more appropriate and proper translation would be “The Kabbalah of Action,” and it is called so because it relates to the world of Action-Asiyah, as stated above by Rabbi Chaim Vital, of righteous memory. (This is written about in various books, and is called the Kabbalah of Action-Kabbalah Ma’aseet because it is in the world of Action-Asiyah.) It is specifically because of this that it is forbidden to make use of it. For, in doing so, one necessarily also comes to adhere to the evil that adheres to the good. Thus, though in his mind he thinks he is coming to purify his soul, in actually, he causes his soul to become dirty and soiled on account of the evil. Moreover, even if he does come to have some grasp, in reality, he grasps an admixture of truth mixed with error. This is especially so nowadays, when we do not have the ashes of the Red Heifer, and the impurities of the shells of Kelipah adhere to whoever attempts to come close by way of the Kabbalah of Action (Kabbalah Ma’aseet). Therefore, whoever cares about his soul will distance himself from this. For, aside for the fact that he will contaminate himself and cause impurity upon his soul, he will also be punished in Purgatory (Gehinom). Moreover, he will even be punished in this world, as we have a received tradition in our hands, that either he or his offspring will become impoverished, or he or his offspring will be afflicted with illness, or he or his offspring will become apostates, heaven forbid.906As written at the end of Sefer Chassidim and in Brit Menuchah.
וקח ראיה מרבי יוסף דילא ריינה ורבי שלמה מולכו שנשתמשו בקבלה מעשית ונאבדו מן העולם, וכל זה לסבה הנזכרת כי אין טוב בלתי רע, ולא עוד אלא שמכריחים אותן בעל כרחן על ידי השבעות, ואז מפתים אותן ומטין אותן לדרכים לא טובים עד שמאבדים נפשם,
Take reproof from the case of Rabbi Yosef de la Reina and Rabbi Shlomo Molcho, who made use of the Kabbalah of Action (Kabbalah Ma’aseet). In the end they were lost from the world, all because of the above-mentioned reason, that in the world of Action-Asiyah there cannot be a grasp of good that is not accompanied by evil. Moreover, they made them take oaths against their will, and then enticed and deceived them into paths that are the opposite of goodness, to the point that their souls were destroyed.
וגדולה מזו כי כל דרכי ההשבעות האלו העלימום הראשונים ואין אנו בקיאים היטב בדרכיהן וראוי להתרחק מהם בתכלית:
Beyond all these reasons, the early sages concealed the manner of how to bind the angels by oaths, and as a result, we are not expert in them or in their usage. It therefore is appropriate for a person to distance himself from such matters to the ultimate degree.