“God, create within me a pure heart and renew within me an amended spirit” (Tehillim 51:12). The great luminary Rabbi Moshe Alsheich, z”l, explains that Dovid HaMelech was praying to be spared from reincarnation. Ordinarily whoever fails to acquire perfection while he is here must return in another body to complete the task. Therefore Dovid HaMelech pleaded that he be spared this fate, asking that Hashem renew his spirit while it was still within him instead of first causing him to die and then returning his soul to earth in another body.
Indeed, you should know that rectification of the soul can be accomplished through two different processes. In the first one a person does not have to die and be reborn in another body to accomplish rectification. Instead, while he is still alive a second soul, in addition to the one he already has, enters his body. This new soul joins with his original one as a fetus is joined with its mother. For this reason this is known as the “gestation” procedure. And just as a fetus is covered over and concealed within its mother, so is this new soul covered over and concealed within the person’s original soul until the damage to his soul has been rectified. When this has been accomplished the new soul then departs for a place of repose that is fitting to it. This form of rectification is not a severe one. But if the damage he caused was great, it can be rectified only by the reincarnation of his soul alone in a new body, where it must remain for many days, (that is, from the moment of conception until the end of his life). Sometimes the loss he suffers through this process is greater than his gain because in his new body he may not only fail to rectify his soul’s existing blemishes but may actually bring upon it more serious ones through his sins and transgressions. This is a great misfortune for the soul.
There is one commandment in particular that people consider of minor significance but which carries a very severe penalty. That is the one regarding the returning of lost objects to the owners. If a person sees a lost item belonging to his colleague and fails to retrieve it in order to return it he is compelled to undergo reincarnation in a newly conceived fetus, after which he must endure many years of affliction and suffering. For this offense it is not sufficient for him to undergo the less severe method of rectification, the “gestation” procedure in which a new soul is covered over by and concealed within his original soul. The Ari, z”l, explains in Sefer HaGilgulim that this is because he violated the verse, “And so shall you do to all the lost objects of your brother … you may not conceal your eyes” (Devarim 22:3). For the Holy One Blessed is He always judges a person “measure for measure.” Therefore whoever fears Hashem and trembles before Him should pray to be spared from reincarnation. The masses may consider it a minor punishment but the wise will contemplate the matter and realize that even if he is reincarnated in the body of an upright individual it would have been better had he already reached his resting place. For the Sages tell us that a single moment of the satisfaction one experiences in the next world is better that all the pleasures that this world has to offer (Avos 4:17). Now consider the fact that he may very well be reborn into more oppressive circumstances such as the body of an animal or a bird or even an inanimate object! For example, one who habitually engages in derogatory speech is reincarnated in a rock lying in a field where he remains in darkness with no illumination. Similarly, a person who is careless about consuming food of doubtful permissibility is reborn in the leaves of a tree so that every time the wind blows he is tossed about, causing him indescribable agony.
A communal official who lords over the populace arrogantly is reincarnated in the body of a bee. There he is punished moment after moment, enduring more sorrow than he would in Gehinnom. This is because he is confined in a very narrow place, wallowing in venom. And this is only for the sin of pride! But if in his arrogance he committed other evils such as humiliating those who came to seek out his services and the like, for these crimes he will have to endure other punishments described in the Kabbalistic works, may Heaven spare us!
One who pursues licentious behavior is reincarnated as a prostitute. Then every time someone engages in immorality with her the soul that is within her is defiled more and more, causing it further and further devastation until its desolation is as great as the sea. The terrible afflictions and sorrows that it endures cannot be expressed in words. More details concerning reincarnation will be related in future chapters, with Heaven’s help, but worse than what has been described so far is the experience of reincarnation in an impure animal or bird. There the soul sits in darkness and sorrow, suffering terrible and bitter afflictions surrounded by the stench of its bowels and intestines. Meanwhile, at every moment it is subjected to judgments more terrible than those of Gehinnom. Nevertheless, it is not spared from punishment in Gehinnom once the process of incarnation is completed.
Here is an episode that I found recorded in the name of the Ari, z”l (Shivchei HaArizal): In the town of Tzefas lived a certain young man who was the nephew of Rabbi Yehoshua the physician. He was eighteen years old at the time this incident took place and was studying in yeshiva. One time the Ari happened to see him, whereupon he commented to the boy’s father, “Your son is possessed by an evil spirit. See to it that you find a cure for him and do not spare any money!” The boy’s father responded, “He is not possessed, Heaven forbid, although for the past two years he has suffered from pains in his heart. Whenever his heart is very weak Rabbi Yehoshua the physician treats him and he recovers for a time. But eventually the pain always returns.” The Ari retorted, “You will see that I am correct.”
Not long afterwards the spirit revealed itself and began speaking from within the young man. As soon as the Ari was informed of this he came and inquired of the spirit how it happened to enter the young man. The spirit replied, “This is how the matter came about: When I lived in Rome I shared lodgings with a poor man who was dependent upon charity. In his house he had neither bread nor any other food. One day the poor man asked me for bread but I refused to give him any and he died of hunger before my eyes. On account of this the Heavenly court decreed that I must die just as the poor man had died. And so it happened that not long afterwards thieves came and killed me, after which I came and entered this young man.” The Ari decreed that the spirit must not cause the young man any harm, Heaven forbid. But the spirit said to him, “If you wish me to abandon this youth, I will do so on one condition. After I leave him he must not see the face of a female for three days. If he violates this condition I will kill him!” Then the spirit left.
The Ari, z”l, issued instructions that a guard be placed over the young man while he sat in the study hall, for he knew that the spirit was lying in wait to see if the condition would be fulfilled. At one point the guard, the leader of the generation, our teacher Rabbi Chayim Vital, z”l, left the study hall to make preparations for his Rosh Chodesh feast, leaving Rabbi Yehoshua the physician in his place. But eventually he too went out to attend to some urgent matter, leaving his nephew alone in the study hall. In the meantime the boy’s mother and aunt came to see him. When they found him they went over to him and kissed him. At that very moment the spirit returned to him and strangled him. When the Ari heard what had transpired he was concerned that the gentile authorities would claim that the Jews had killed the young man, so with the help of two reeds he condensed his journey and arrived instantaneously in the city of Tiberius accompanied by his disciples. It was twilight and the Ari prayed that the mouths of their accusers be silenced. And so it was. Afterwards he returned to Tzefas, may it be rebuilt speedily in our days.
In light of this episode one can imagine the punishment awaiting the man who gazes at strange women. For this youth only looked at his mother and his aunt, yet look at what befell him! How much more so if one stares at women to whom he is not related! Concerning this did the Sages say, “Whoever engages in too much idle talk with a woman causes evil to himself” (Pirkei Avos 1:5).
It is also very praiseworthy for a man to avoid seeing them even from a distance by directing his gaze downward at all times. This was the custom of the pious of earlier generations. Their eyes were always directed downward towards the earth while they prayed for the unification of the Holy One Blessed is He and His Shechinah.. For the four colors of the eye hint at the four letters of the Divine name (Tikkunim 70, 128a) while the earth (eretz) hints at the Shechinah, which is known as the “Holy Land (Eretz HaKadosh)” because it is holier than all the lands (Zohar 3:243b). Thus it is written, “My eyes are upon the faithful of the earth that they may dwell with me” (Tehillim 101:6). But concerning “the haughty-eyed and avaricious-hearted” the Holy One Blessed is He says, “Him I cannot” (ibid. 101:5). That is, “I cannot join with him” because he separates between those that were joined (i.e., the Holy One Blessed be He and the Shechinah). Whoever allows his gaze to fall upon forbidden sights draws the Sitrah Acharah upon him and does himself great harm. For he causes himself to possess an evil eye, thereby bringing a curse upon himself as well as all those he upon whom he gazes. Thus the Sages proclaim that ninety-nine out of a hundred die of the Evil Eye (Bava Metzia 107b), by which they mean that they are harmed by the gaze of other people. All this is brought about by gazing at idolatry, for it is forbidden to look even at an idolatrous statue. Instead let a person habituate himself to gazing at holy things, as I have already mentioned in Chapter Two.
Another lesson to be derived from this chapter is that a person should never ignore an appeal for charity. For when the spirit failed to sustain the poor man in the episode related above, allowing him to die before his eyes, it was decreed that he also would be killed. Then on account of this sin he was condemned to suffer the punishment of the “slingshot,” resulting in his transformation into a spirit, as related earlier. Therefore let every person develop a compassionate heart and let him immerse his heart and eyes and the rest of his limbs in holy matters. Then he will merit beholding the Shechinah with his eyes three times a year, Amein.
"לֵב טָהוֹר בְּרָא לִי אֱלֹקִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי". פֵּרֵשׁ הַמָּאוֹר הַגָּדוֹל, הָרַב רַבִּי משֶׁה אַלְשֵׁיךְ, זֶה לְשׁוֹנוֹ: תְּפִלַּת דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם הָיָה, שֶׁלֹּא יָבוֹא עוֹד בְּגִלְגּוּל; שֶׁכָּל מִי שֶׁאֵינוֹ קוֹנֶה שְׁלֵמוּת בָּעוֹלָם הַזֶּה מֻכְרָח לָבוֹא בְּגִלְגּוּל אָדָם אַחֵר וּלְתַקֵּן מַה שֶּׁחִסֵּר מַעֲשֶׂה הַטּוֹב בָּעוֹלָם הַזֶּה. וְעַל זֶה הִתְפַּלֵּל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם, שֶׁיִּנָּצֵל מֵהַגִּלְגּוּל, וְאָמַר: וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי — וְלֹא עַל יְדֵי גִּלְגּוּל נִשְׁמָתִי בְּאִישׁ אַחֵר, שֶׁאֲנִי מֻכְרָח לָמוּת וּלְהִתְגַּלְגֵּל בְּאִישׁ אַחֵר.
“God, create within me a pure heart and renew within me an amended spirit” (Tehillim 51:12). The great luminary Rabbi Moshe Alsheich, z”l, explains that Dovid HaMelech was praying to be spared from reincarnation. Ordinarily whoever fails to acquire perfection while he is here must return in another body to complete the task. Therefore Dovid HaMelech pleaded that he be spared this fate, asking that Hashem renew his spirit while it was still within him instead of first causing him to die and then returning his soul to earth in another body.
אָמְנָם דַּע, שֶׁעִנְיַן גִּלְגּוּל הַנְּשָׁמָה מִתְחַלֶּקֶת לִשְׁנֵי אֳפָנִים: הָאֹפֶן הָאֶחָד, שֶׁאֵינוֹ בַּהֶכְרֵחַ שֶׁיָּמוּת וְיִתְגַּלְגֵּל נִשְׁמָתוֹ בְּאִישׁ אַחֵר לְתַקֵּן הַגִּלְגּוּל, אֶלָּא לְהַזְכִּיר הָעִנְיָן, שֶׁבְּעוֹדוֹ בְּחַיָּיו תָּבוֹא נְשָׁמָה אַחֶרֶת בְּתוֹךְ גּוּפוֹ, אַף שֶׁכְּבָר הָיָה לְהַגּוּף נְשָׁמָה אַחַת; וּשְׁנֵי הַנְּשָׁמוֹת בְּיַחַד, דְּהַיְנוּ נְשָׁמָה הַחֲדָשָׁה וּנְשָׁמָה שֶׁלּוֹ, הֵמָּה בְּחִבּוּר, כְּמוֹ הַוָּלָד בְּתוֹךְ הָאִשָּׁה הַמְעֻבֶּרֶת. וְעַל כֵּן נִקְרָא גִּלְגּוּל זֶה בְּחִינַת הָעִבּוּר. וּכְשֵׁם שֶׁהַוָּלָד מְכֻסֶּה וְנֶעֱלָם בְּתוֹךְ הַאֵם כְּשֶׁהָאִשָּׁה מְעֻבֶּרֶת, כָּךְ הַנְּשָׁמָה הַחֲדָשָׁה בְּתוֹךְ נְשָׁמָה שֶׁלּוֹ מְכֻסָּה וְנֶעֶלְמָה, עַד כִּי יְתֻקַּן הַקִּלְקוּל, וְאָז הוֹלֶכֶת הַנְּשָׁמָה הַחֲדָשָׁה לִמְכוֹן שִׁבְתָּהּ וְלִמְקוֹמָהּ הָרָאוּי לָהּ. וְזֶה הַגִּלְגּוּל הוּא גִּלְגּוּל שֶׁאֵינוֹ חָמוּר. מַה שֶּׁאֵין כֵּן אִם קִלְקוּל גָּדוֹל אֵין לוֹ תַּקָּנָה, כִּי אִם שֶׁתִּתְגַּלְגֵּל הַנְּשָׁמָה בִּשְׁעַת יְצִירַת הַוָּלָד, וּנְשָׁמָה זוֹ לְבַד בְּתוֹכוֹ, וְהִיא בְּתוֹךְ הַגּוּף זְמַן רַב כָּל הַיָּמִים. וְלִפְעָמִים יָצָא שְׂכָרָהּ בְּהֶפְסֵדָהּ, שֶׁזֶּה הָאָדָם לֹא דַּי שֶׁאֵינוֹ מְתַקְּנָהּ, אֶלָּא אַדְּרַבָּה, גּוֹרֵם לָהּ פְּגָמִים יוֹתֵר גְּדוֹלִים עַל יְדֵי חֲטָאִים וּפְשָׁעִים, וְזֶה עִנְיָן רַע מְאֹד לַנְּשָׁמָה.
Indeed, you should know that rectification of the soul can be accomplished through two different processes. In the first one a person does not have to die and be reborn in another body to accomplish rectification. Instead, while he is still alive a second soul, in addition to the one he already has, enters his body. This new soul joins with his original one as a fetus is joined with its mother. For this reason this is known as the “gestation” procedure. And just as a fetus is covered over and concealed within its mother, so is this new soul covered over and concealed within the person’s original soul until the damage to his soul has been rectified. When this has been accomplished the new soul then departs for a place of repose that is fitting to it. This form of rectification is not a severe one. But if the damage he caused was great, it can be rectified only by the reincarnation of his soul alone in a new body, where it must remain for many days, (that is, from the moment of conception until the end of his life). Sometimes the loss he suffers through this process is greater than his gain because in his new body he may not only fail to rectify his soul’s existing blemishes but may actually bring upon it more serious ones through his sins and transgressions. This is a great misfortune for the soul.
וְהִנֵּה יֵשׁ מִצְוָה אַחַת, אֲשֶׁר בְּעֵינֵי הָאָדָם עָנְשָׁהּ קַל הוּא, וְהוּא חָמוּר, וְזוֹ מִצְוַת הֲשָׁבַת אֲבֵדָה. שֶׁבִּהְיוֹת עוֹבֵר עַל הֲשָׁבַת אֲבֵדָה, שֶׁרוֹאֶה אֲבֵדַת אָחִיו, וְאֵינוֹ מְהַדֵּר אַחֲרֶיהָ לִקַּח אוֹתָהּ וְלַהֲשִׁיבָהּ, הֻכְרַח לָבוֹא בְּגִלְגּוּל בְּוָלָד הַנּוֹצָר לְהָשִׁיב לִבְעָלֶיהָ, וּבְתוֹךְ הַזְּמַן סוֹבֵל יִסּוּרִים וְצַעַר זְמַן רַב, וְאֵינוֹ בָּא בַּגִּלְגּוּל הַקַּל שֶׁהוּא בְּחִינַת הָעִבּוּר, שֶׁהוּא מִתְכַּסֶּה וְנֶעֱלָם בְּתוֹךְ נִשְׁמָתוֹ. וְכַנִּזְכָּר בַּסֵּפֶר "גִּלְגּוּלֵי הָאֲרִ"י", וְזֶה לְשׁוֹנוֹ פָּרָשַׁת כִּי תֵצֵא (דְּבָרִים כב, ג): "וְכֵן תַּעֲשֶׂה לְכָל אֲבֵדַת אָחִיךָ וְגוֹ'", כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת הָאָדָם מִדָּה כְּנֶגֶד מִדָּה, וְעַל כֵּן כָּל יָרֵא וְחָרֵד יִתְפַּלֵּל שֶׁיִּנָּצֵל מִגִּלְגּוּלִים, גַּם בִּהְיוֹתוֹ מְגֻלְגָּל בְּאָדָם כָּשֵׁר וְיָשָׁר. עִם כָּל זֶה טוֹב לוֹ יוֹתֵר, אִם הָיָה כְּבָר בִּמְקוֹם מְנוּחָתוֹ, כִּי יָפָה קוֹרַת רוּחַ שֶׁל עוֹלָם הַבָּא שָׁעָה אַחַת מִכָּל חַיֵּי וְתַעֲנוּגֵי עוֹלָם הַזֶּה. עַל אַחַת כַּמָּה וְכַמָּה כְּשֶׁהָאָדָם מְגֻלְגָּל בְּמָקוֹם צַר — בְּחַיּוֹת וְעוֹפוֹת, וְלִפְעָמִים מְגֻלְגָּל בְּאֶבֶן דּוֹמֵם, כְּגוֹן הַמַּרְגִּיל עַצְמוֹ בְּלָשׁוֹן הָרָע, הוּא מִתְגַּלְגֵּל בְּאֶבֶן הַמֻּנָּח עַל פְּנֵי הַשָּׂדֶה, וְשָׁם הוּא בְּחשֶׁךְ בְּלִי אוֹר. וּמִי שֶׁאֵינוֹ מְדַקְדֵּק בַּאֲכִילַת סְפֵק אִסּוּר, מִתְגַּלְגֵּל בֶּעָלִין שֶׁל אִילָן, וּבְכָל פַּעַם שֶׁהָרוּחַ מְנַעְנֵעַ, הוּא סוֹבֵל יִסּוּרִים וְצַעַר גָּדוֹל מְאֹד.
There is one commandment in particular that people consider of minor significance but which carries a very severe penalty. That is the one regarding the returning of lost objects to the owners. If a person sees a lost item belonging to his colleague and fails to retrieve it in order to return it he is compelled to undergo reincarnation in a newly conceived fetus, after which he must endure many years of affliction and suffering. For this offense it is not sufficient for him to undergo the less severe method of rectification, the “gestation” procedure in which a new soul is covered over by and concealed within his original soul. The Ari, z”l, explains in Sefer HaGilgulim that this is because he violated the verse, “And so shall you do to all the lost objects of your brother … you may not conceal your eyes” (Devarim 22:3). For the Holy One Blessed is He always judges a person “measure for measure.” Therefore whoever fears Hashem and trembles before Him should pray to be spared from reincarnation. The masses may consider it a minor punishment but the wise will contemplate the matter and realize that even if he is reincarnated in the body of an upright individual it would have been better had he already reached his resting place. For the Sages tell us that a single moment of the satisfaction one experiences in the next world is better that all the pleasures that this world has to offer (Avos 4:17). Now consider the fact that he may very well be reborn into more oppressive circumstances such as the body of an animal or a bird or even an inanimate object! For example, one who habitually engages in derogatory speech is reincarnated in a rock lying in a field where he remains in darkness with no illumination. Similarly, a person who is careless about consuming food of doubtful permissibility is reborn in the leaves of a tree so that every time the wind blows he is tossed about, causing him indescribable agony.
וּפַרְנָס, הַמִּתְגָּאֶה עַל הַצִּבּוּר, מִתְגַּלְגֵּל בִּדְבוֹרָה, וְשָׁם הוּא בְּכָל עֵת וּבְכָל רֶגַע, וְיֵשׁ לוֹ צַעַר יוֹתֵר מֵעֹנֶשׁ שֶׁל גֵּיהִנָּם, כִּי הוּא אָסוּר בְּמָקוֹם צַר כָּזֶה בְּתוֹךְ הָאֶרֶז; וְזֶהוּ עֹנֶשׁ מֵחֲמַת גַּאֲוָה לְבַד. וְאִם הוּא פּוֹעֵל רַע עַל יְדֵי הַגַּאֲוָה, דְּהַיְנוּ שֶׁהִלְבִּין פְּנֵי הַבָּאִים לְפָנָיו בְּבִיּוּשִׁים וְכַיּוֹצֵא בּוֹ שְׁאָר פְּעֻלּוֹת רָעוֹת, עַל זֶה יֵשׁ עֳנָשִׁים אַחֵרִים מְפֹרָשִׁין הֵן בְּסִפְרֵי הַקַּבָּלָה, וְרַחֲמָנָא לִצְלַן מֵעֳנָשִׁים הַהֵם.
A communal official who lords over the populace arrogantly is reincarnated in the body of a bee. There he is punished moment after moment, enduring more sorrow than he would in Gehinnom. This is because he is confined in a very narrow place, wallowing in venom. And this is only for the sin of pride! But if in his arrogance he committed other evils such as humiliating those who came to seek out his services and the like, for these crimes he will have to endure other punishments described in the Kabbalistic works, may Heaven spare us!
הָרוֹדֵף אַחַר זְנוּת מִתְגַּלְגֵּל בְּגַוֵּיהּ שֶׁהִיא זוֹנָה, וּבְכָל פַּעַם שֶׁמְּזַנִּין עִמָּהּ, מוֹסִיפִין לוֹ טֻמְאָה עַל טֻמְאָתוֹ וְהַוָּה עַל הַוָּתוֹ, וְשִׁבְרוֹ גָּדוֹל כַּיָּם, אֵין לְסַפֵּר הַיִּסּוּרִים קָשִׁים וּמַכְאוֹבִים שֶׁלּוֹ. וּשְׁאָר פְּרָטֵי גִּלְגּוּלִים יִתְבָּאֲרוּ בַּפְּרָקִים הַבָּאִים בְּסִיַּעְתָּא דִּשְׁמַיָּא. וְעַל אַחַת כַּמָּה וְכַמָּה הַמְגֻלְגָּלִים בִּבְהֵמוֹת טְמֵאוֹת וְעוֹפוֹת הַטֻּמְאָה, ישְׁבֵי חשֶׁךְ וְצַלְמָוֶת בְּצַעַר, סוֹבְלֵי יִסּוּרִים קָשִׁים וּמָרִים בְּסֵרָחוֹן קֶרֶב וּמֵעַיִן שֶׁלָּהֶם, וּבְכָל עֵת וָרֶגַע סוֹבְלִים צַעַר מַמָּשׁ, דִּינִין קָשִׁים מִגֵּיהִנָּם, וְאַף עַל כָּל זֹאת אֵינוֹ נִצּוֹל מֵעָנְשָׁהּ שֶׁל גֵּיהִנָּם אַחַר כָּל הַגִּלְגּוּלִים.
One who pursues licentious behavior is reincarnated as a prostitute. Then every time someone engages in immorality with her the soul that is within her is defiled more and more, causing it further and further devastation until its desolation is as great as the sea. The terrible afflictions and sorrows that it endures cannot be expressed in words. More details concerning reincarnation will be related in future chapters, with Heaven’s help, but worse than what has been described so far is the experience of reincarnation in an impure animal or bird. There the soul sits in darkness and sorrow, suffering terrible and bitter afflictions surrounded by the stench of its bowels and intestines. Meanwhile, at every moment it is subjected to judgments more terrible than those of Gehinnom. Nevertheless, it is not spared from punishment in Gehinnom once the process of incarnation is completed.
רְאֵה מַה שֶּׁמָּצָאתִי כָּתוּב בְּשֵׁם הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: בִּצְפָת, תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ, הָיָה בָּחוּר אֶחָד בֶּן אֲחוֹתוֹ שֶׁל רַבִּי יְהוֹשֻׁעַ רוֹפֵא, זִכְרוֹנוֹ לִבְרָכָה, וְהוּא בֶּן שְׁמוֹנֶה עֶשְׂרֵה שָׁנִים הָיָה לוֹמֵד בִּישִׁיבָה. פַּעַם אַחַת הִסְתַּכֵּל בּוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, וְאָמַר לְאָבִיו: בִּנְךָ — יֵשׁ בּוֹ רוּחַ אֶחָד. רְאֵה לְהַמְצִיא לוֹ מָזוֹר וּתְרוּפָה, וְאַל תָּחוּס אֶל הַמָּמוֹן! וְהֵשִׁיב אֲבִי הַבָּחוּר: חַס וְשָׁלוֹם שֶׁיִּהְיֶה בּוֹ רוּחַ, כִּי אִם זֶה שְׁנָתַיִם לִבּוֹ כּוֹאֵב, וְלִפְעָמִים כְּשֶׁלִּבּוֹ חַלָּשׁ אֲזַי רַבִּי יְהוֹשֻׁעַ הָרוֹפֵא עוֹשֶׂה לוֹ רְפוּאוֹת, וּמִתְרַפֵּא לְפִי שָׁעָה, וְאַחַר כָּךְ חוֹזֵר הַכְּאֵב. וְאָמַר לוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: תִּרְאֶה שֶׁכִּדְבָרַי — כֵּן יִהְיֶה.
Here is an episode that I found recorded in the name of the Ari, z”l (Shivchei HaArizal): In the town of Tzefas lived a certain young man who was the nephew of Rabbi Yehoshua the physician. He was eighteen years old at the time this incident took place and was studying in yeshiva. One time the Ari happened to see him, whereupon he commented to the boy’s father, “Your son is possessed by an evil spirit. See to it that you find a cure for him and do not spare any money!” The boy’s father responded, “He is not possessed, Heaven forbid, although for the past two years he has suffered from pains in his heart. Whenever his heart is very weak Rabbi Yehoshua the physician treats him and he recovers for a time. But eventually the pain always returns.” The Ari retorted, “You will see that I am correct.”
וְלֹא הָיוּ יָמִים מוּעָטִים, עַד שֶׁנִּתְגַּלָּה הָרוּחַ וְהִתְחִיל לְבַצְבֵּץ בַּבָּחוּר, וּבָאוּ וְהוֹדִיעוּ לְהָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה. וְשָׁאַל אוֹתוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: בְּאֵיזֶה אֹפֶן בָּא הָרוּחַ לְהַבָּחוּר? וְהֵשִׁיב לוֹ הָרוּחַ: הָעִנְיָן כָּךְ הוּא: כְּשֶׁהָיִיתִי בְּרוֹמִי, הָיִיתִי דָּר עִם עָנִי אֶחָד, שֶׁהָיָה מִתְפַּרְנֵס מִן הַצְּדָקָה, וְלֹא הָיָה בְּבֵיתוֹ שׁוּם לֶחֶם וּמָזוֹן. וּבִקֵּשׁ הֶעָנִי מִמֶּנִּי שֶׁאֲנִי אֵתֶּן לוֹ לֶחֶם, וְלֹא הָיִיתִי רוֹצֶה לִתֵּן לוֹ. וּמֵת הֶעָנִי, הַנִּזְכָּר לְעֵיל, לְנֶגֶד עֵינַי, מֵחֲמַת הָרְעָבוֹן, וְלָכֵן הָיוּ בֵּית דִּין שֶׁל מַעְלָה גּוֹזְרִין, שֶׁיָּמוּת הוּא כְּמוֹ שֶׁהֵמִית אֶת הֶעָנִי. וְכֵן הָיָה, שֶׁלֹּא הָיוּ יָמִים מוּעָטִים וּבָאוּ עָלָיו גַּזְלָנִים וְהָרְגוּ אוֹתוֹ, וְאַחַר הַהֲרִיגָה בָּאתִי אֶל הַבָּחוּר הַזֶּה וְגָזַר עָלָיו הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁיֵּצֵא מֵהַבָּחוּר בְּלִי שׁוּם הֶזֵּק, חַס וְשָׁלוֹם. וְהֵשִׁיב הָרוּחַ: אִם תִּרְצֶה שֶׁאֵצֵא מֵהַבָּחוּר, אֶעֱשֶׂה תְּנַאי עִמְּךָ, וְהוּא — כִּי אַחֲרֵי צֵאתִי מִכָּאן שֶׁלֹּא יִרְאֶה הַבָּחוּר זֶה פְּנֵי נְקֵבָה מֶשֶׁך שְׁלשָׁה יָמִים, וְאִם יַעֲבֹר הַתְּנַאי — אֶהֶרְגֶנּוּ. וְיָצָא הָרוּחַ.
Not long afterwards the spirit revealed itself and began speaking from within the young man. As soon as the Ari was informed of this he came and inquired of the spirit how it happened to enter the young man. The spirit replied, “This is how the matter came about: When I lived in Rome I shared lodgings with a poor man who was dependent upon charity. In his house he had neither bread nor any other food. One day the poor man asked me for bread but I refused to give him any and he died of hunger before my eyes. On account of this the Heavenly court decreed that I must die just as the poor man had died. And so it happened that not long afterwards thieves came and killed me, after which I came and entered this young man.” The Ari decreed that the spirit must not cause the young man any harm, Heaven forbid. But the spirit said to him, “If you wish me to abandon this youth, I will do so on one condition. After I leave him he must not see the face of a female for three days. If he violates this condition I will kill him!” Then the spirit left.
וְצִוָּה הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, לַעֲשׂוֹת שְׁמִירָה אֶל הַבָּחוּר, שֶׁיִּהְיֶה יוֹשֵׁב בְּבֵית הַמִּדְרָשׁ, וְלֹא יַנִּיחוּ אוֹתוֹ לָצֵאת מִבֵּית הַמִּדְרָשׁ, וְלֹא תָּבוֹא שׁוּם אִשָּׁה לְבֵית הַמִּדְרָשׁ, כִּי הָרוּחַ אוֹרֵב לוֹ עַל הַתְּנַאי שֶׁעָשָׂה עִמִּי. וּבְתוֹךְ כָּךְ הָלַךְ גְּדוֹל הַדּוֹר, מוֹרֵנוּ הָרַב רַבִּי חַיִּים וִיטַאל, זִכְרוֹנוֹ לִבְרָכָה, מִבֵּית הַמִּדְרָשׁ, לְהָכִין צָרְכֵי מִצְוָה שֶׁעָשָׂה בְּרֹאשׁ חֹדֶשׁ. וְהִנִּיחַ בִּמְקוֹמוֹ בֶּן דּוֹדוֹ רַבִּי יְהוֹשֻׁעַ רוֹפֵא, הַנִּזְכָּר לְעֵיל. וְהָלַךְ רַבִּי יְהוֹשֻׁעַ לְהִתְעַסֵּק בְּמִצְוָה אַחֶרֶת, וְהִנִּיחַ לְהַבָּחוּר יְחִידִי בְּבֵית הַמִּדְרָשׁ. וּבְתוֹךְ כָּךְ בָּא אִמּוֹ שֶׁל הַבָּחוּר וְדוֹדָתוֹ לְבֵית הַמִּדְרָשׁ לִרְאוֹתוֹ. וּכְשֶׁהָיוּ רוֹאִין אוֹתוֹ הָיוּ נוֹשְׁקִין אוֹתוֹ. וּבְאוֹתוֹ הַשָּׁעָה בָּא הָרוּחַ וְחָזַר לְהַבָּחוּר וְנִכְנַס בּוֹ וַחֲנָקוֹ. וּמִפְּנֵי יִרְאַת הַשְּׂרָרָה, שֶׁלֹּא יֹאמְרוּ שֶׁהַיִּשְׂרְאֵלִים הָרְגוּ אוֹתוֹ, עָשָׂה הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, קְפִיצוֹת הַדֶּרֶךְ עַל שְׁנֵי קָנִים, וְהָלַךְ עִם תַּלְמִידָיו לִטְבֶרְיָה בְּרֶגַע אֶחָד, וְזֶה הָיָה בֵּין הַשְּׁמָשׁוֹת. וּבִטְבֶרְיָה הִתְפַּלֵּל הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, לְהַסְגִּיר פִּיהֶם שֶׁל מַשְׂטִינִים, וְכֵן הָיוּ. וְאַחַר כָּךְ חָזַר לִצְפַת, תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ.
The Ari, z”l, issued instructions that a guard be placed over the young man while he sat in the study hall, for he knew that the spirit was lying in wait to see if the condition would be fulfilled. At one point the guard, the leader of the generation, our teacher Rabbi Chayim Vital, z”l, left the study hall to make preparations for his Rosh Chodesh feast, leaving Rabbi Yehoshua the physician in his place. But eventually he too went out to attend to some urgent matter, leaving his nephew alone in the study hall. In the meantime the boy’s mother and aunt came to see him. When they found him they went over to him and kissed him. At that very moment the spirit returned to him and strangled him. When the Ari heard what had transpired he was concerned that the gentile authorities would claim that the Jews had killed the young man, so with the help of two reeds he condensed his journey and arrived instantaneously in the city of Tiberius accompanied by his disciples. It was twilight and the Ari prayed that the mouths of their accusers be silenced. And so it was. Afterwards he returned to Tzefas, may it be rebuilt speedily in our days.
עַל כֵּן יִרְאֶה הָאָדָם גֹּדֶל הָעֹנֶשׁ הַמִּסְתַּכֵּל בְּנָשִׁים זָרוֹת: וּמָה הַבָּחוּר הַזֶּה, שֶׁלֹּא הִסְתַּכֵּל אֶלָּא עַל אִמּוֹ וְדוֹדָתוֹ, חֲזִי מַה סָּלִיק בֵּיהּ, וּמִכָּל שֶׁכֵּן בְּנָשִׁים זָרוֹת! וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּל הַמַּרְבֶּה שִׂיחָה עִם אִשָּׁה, גּוֹרֵם רָעָה לְעַצְמוֹ.
In light of this episode one can imagine the punishment awaiting the man who gazes at strange women. For this youth only looked at his mother and his aunt, yet look at what befell him! How much more so if one stares at women to whom he is not related! Concerning this did the Sages say, “Whoever engages in too much idle talk with a woman causes evil to himself” (Pirkei Avos 1:5).
עַל כֵּן עִנְיָן גָּדוֹל הוּא, כְּשֶׁהָאָדָם מִתְנַהֵג שֶׁלֹּא לְהִסְתַּכֵּל לְמֵרָחוֹק. כִּי אִם עֵינָיו יִהְיוּ תָּמִיד מְשׁוֹטְטוֹת לְמַטָּה, לָאָרֶץ. וְכֵן מָצָאנוּ בְּהַנְהָגוֹת חֲסִידִים הָרִאשׁוֹנִים, שֶׁעֵינֵיהֶם לְמַטָּה, וּמִתְכַּוְּנִים לְיַחֵד הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ, כִּי אַרְבָּעָה גְּוָנִין שֶׁל הָעֵינַיִם מוֹרִים עַל אַרְבַּע אותִיּוֹת הַשֵּׁם הֲוָיָה, וּשְׁכִינָה הִיא מוֹרָה עַל הָאָרֶץ, שֶׁנִּקְרֵאתָ אֶרֶץ הַקְּדֻשָּׁה, הַמְקֻדֶּשֶׁת מִכָּל הָאֲרָצוֹת, כְּמַאֲמַר הַכָּתוּב: "עֵינֵי ה' בְּנֶאֶמְנֵי אֶרֶץ לָשֶׁבֶת עִמָּדִי". מַה שֶּׁאֵין כֵּן גְּבַהּ עֵינַיִם וּרְחַב לֵבָב, עָלָיו אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אוֹתוֹ לֹא אוּכַל — אִתּוֹ לֹא אוּכַל לְהִדָּבֵק, כִּי הוּא מַפְרִיד בֵּין הַדְּבֵקִים. וְכָל הַמַּפְקִיר עֵינָיו לִרְאוֹת בְּהִסְתַּכְּלוּת דְּבָרִים הָאֲסוּרִים, שׁוֹאֵב וְשׁוֹאֵף הַסִּטְרָא אָחֳרָא אֵלָיו וְגוֹרֵם לוֹ רָעוֹת הַרְבֵּה לִהְיוֹת הוּא עַיִן רַע; וְכָל מִי שֶׁיֵּשׁ לוֹ עַיִן רַע, גּוֹרֵם קְלָלָה לְעַצְמוֹ וְלַחֲבֵרוֹ. וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: תִּשְׁעִים וְתִשְׁעָה חֲלָקִים בְּעַיִן רַע וְכוּ'. כַּוָּנָתָם בְּהֶזֵּק רְאִיָּה שֶׁיֵּשׁ בָּאָדָם. וְכָל זֶה הוּא גְּרַם אִסּוּר רְאִיַּת עֲבוֹדָה זָרָה. וְאַף אַנְדַּרְטִי שֶׁל עֲבוֹדָה זָרָה הוּא אָסוּר. וְיַרְגִּיל תָּמִיד לִרְאוֹת בְּדִבְרֵי קְדֻשָּׁה, כְּמוֹ שֶׁכָּתַבְתִּי בְּפֶרֶק א דַּף א, עַיֵּן שָׁם.
It is also very praiseworthy for a man to avoid seeing them even from a distance by directing his gaze downward at all times. This was the custom of the pious of earlier generations. Their eyes were always directed downward towards the earth while they prayed for the unification of the Holy One Blessed is He and His Shechinah.. For the four colors of the eye hint at the four letters of the Divine name (Tikkunim 70, 128a) while the earth (eretz) hints at the Shechinah, which is known as the “Holy Land (Eretz HaKadosh)” because it is holier than all the lands (Zohar 3:243b). Thus it is written, “My eyes are upon the faithful of the earth that they may dwell with me” (Tehillim 101:6). But concerning “the haughty-eyed and avaricious-hearted” the Holy One Blessed is He says, “Him I cannot” (ibid. 101:5). That is, “I cannot join with him” because he separates between those that were joined (i.e., the Holy One Blessed be He and the Shechinah). Whoever allows his gaze to fall upon forbidden sights draws the Sitrah Acharah upon him and does himself great harm. For he causes himself to possess an evil eye, thereby bringing a curse upon himself as well as all those he upon whom he gazes. Thus the Sages proclaim that ninety-nine out of a hundred die of the Evil Eye (Bava Metzia 107b), by which they mean that they are harmed by the gaze of other people. All this is brought about by gazing at idolatry, for it is forbidden to look even at an idolatrous statue. Instead let a person habituate himself to gazing at holy things, as I have already mentioned in Chapter Two.
וְנִלְמָד עוֹד מִפֶּרֶק זֶה, שֶׁאַל יַעֲלִים אָדָם עֵינָיו מִן הַצְּדָקָה, כִּי בַּעֲבוּר שֶׁלֹּא נָתַן הָרוּחַ לֶעָנִי הַנִּזְכָּר לְעֵיל אֵיזֶה דְּבַר מַאֲכָל, מֵת לְפָנָיו. וַעֲבוּר כֵּן נֶהֱרַג גַּם הוּא. וּבַעֲבוּר חֵטְא זֶה הֻכְרַח לִדּוֹן בְּכַף הַקֶּלַע לְהֵעָשׂוֹת רוּחַ, כְּמוֹ שֶׁכָּתַבְתִּי לְעֵיל. עַל כֵּן יִהְיֶה לְכָל אִישׁ לֵב רַחֲמָן, וְיַכְנִיס לִבּוֹ וְעֵינָיו וּשְׁאָר אֵיבָרָיו בִּקְדֻשָּׁה, וְיִזְכֶּה לִרְאוֹת עַיִן בְּעַיִן פְּנֵי הַשְּׁכִינָה שָׁלשׁ פְּעָמִים בְּשָׁנָה, אָמֵן.
Another lesson to be derived from this chapter is that a person should never ignore an appeal for charity. For when the spirit failed to sustain the poor man in the episode related above, allowing him to die before his eyes, it was decreed that he also would be killed. Then on account of this sin he was condemned to suffer the punishment of the “slingshot,” resulting in his transformation into a spirit, as related earlier. Therefore let every person develop a compassionate heart and let him immerse his heart and eyes and the rest of his limbs in holy matters. Then he will merit beholding the Shechinah with his eyes three times a year, Amein.