It is stated in Parashas Vayikra, “And the soul that sins, having heard the voice of an adjuration, etc.” (5:1). This verse is discussed in the Zohar(Parashas Vayikra 13a). The Zohar says that it is speaking of the soul before it descends into an earthly body. While it is still in Heaven it is given a tour of eighteen hundred worlds to witness the honor and glory of those who toiled in Torah in this world for pure motives, who conducted all their affairs with pure motives and who behaved with humility. There they sit in honor, their faces shining with the radiance of the firmament, while above their heads are canopies made of precious stones.
After its tour the soul is told, “See how much honor the righteous enjoy in Gan Eden. If you conduct yourself properly, as these righteous individuals did, you will also merit such preciousness and glory.” Afterwards the soul is brought before the Holy One Blessed is He where it is dressed in a precious garment in the form of the body and visage that it will don in this world and it is allowed to enjoy the splendor of the Shechinah. It is also crowned with numerous crowns. Then they say to it, “We are bestowing upon you all this honor on condition that you conduct yourself with righteousness and that the fear of Hashem is upon your countenance.” Then they cause it to swear by the name of the Holy King that it will not sin and they administer to it several warnings, after which it bows towards the Holy One Blessed is He and descends into its earthly body. If the person behaves righteously, all is good and well. But if he fails to obey the will of the Omnipresent the Torah expresses its astonishment at that evil person, saying, “And will the soul sin?” [This is an alternate reading of the verse above]. Did it not hear the voice of the adjuration and oath that was administered to it On High before it entered the body? And was it not given numerous warnings?
Even so, the sinner must not despair of entering the World to Come, only he must be sure to repair the damage he has done. Thus, regarding sins that he recalls through sight, perceiving the transgression, or that he remembers or knows about, it is stated in the continuation of the verse, “or he saw or knew.” For it is possible to do penance for them all. Just let him confess tearfully each transgression. The verse continues, “and he does not tell.” That is, if he fails to confess each sin before the Holy One Blessed is He prior to his death, then “he shall bear his iniquity.” In other words, he will endure punishment and affliction in Gehinnom as well as other forms of castigation at the hands of cruel agents, all of which he brought upon himself! But Hashem is a merciful King. In His abundant lovingkindness He has appointed emissaries in Heaven to proclaim daily, “Wake up, O people of the world, before the Holy King! Wake up! Have pity upon yourselves! Have pity on your children!” Consequently a person often finds his hearts suddenly filled with fear and trembling and the recollection of the day of death, which will, in turn, cause him to regret his evil deeds. If he is one who trembles at the word of Hashem he will then rededicate himself and resolve to adhere to the path of the righteousness and he will be aroused to repent completely.
But if he has a stout heart and a stiff neck, then immediately after entertaining thoughts of regret he will return to his vomit and filth, transgressing as before. In that case hosts of destructive angels lie in wait for him, ready to cling to him and lure him down the path of the wicked and rebellious, urging him to adopt various evil traits. Thus he becomes cruel; he begins mocking the words of the Sages; he conducts himself angrily in all his affairs; and he fails to show any concern for the dignity of others. Eventually the destructive angels exercise such dominion over him that they lead him into various kinds of corruption until he is taken from the world in a horrible manner. Some calamity will befall him in such an unexpected manner that all who witness it will wonder what could have brought it about. But the real reason for it is that through his evil deeds he delivered himself into the hands of the Sitra Achara. For the destroying angels appointed over misfortune always lie waiting for the moment that a person commits some sin or iniquity, even a minor one, causing him to fall into their hands.
Thus it is related [Shivchei HaAri z”l] that one of the disciples of the Ari, z”l, an elder and leader of the generation, none other than Rabbi Chayim Vital, was once in the Ari’s study hall when an ailing woman was ushered in. It was clear that something terrible had befallen her but no one could determine the exact cause, whether it was a spirit or a demon or something else. The woman told the Ari that formerly she had been healthy and strong, without any pain. Then suddenly she had taken on the appearance of someone stricken with a terrible malady. The Ari examined her pulse and said that she was possessed by a spirit, Heaven spare us, and sent her home. In the evening he instructed our teacher Rabbi Chayim Vital to go to the woman and exorcise the spirit. The Ari warned, “You must be sure to outwit it, for it is a liar and a great deceiver. When you inquire as to its name, it will lie three times.” The Ari also revealed to Rabbi Chayim the correct thoughts he should bear in mind while using the Divine names to banish the spirit.
So Rabbi Chayim went at dusk to the house where the spirit was. But before he even entered the house the spirit told the people around him, “See here, Rav Chayim Vital is coming to chase me out of this woman, but I am not afraid of him.” He spoke these words loudly and brazenly, as is the way of such spirits. All this took place before Rabbi Chayim arrived. But the moment the rabbi actually entered the room the spirit began to tremble. The spirit rose before him and then fell on his face terrified. “Rabbi, I am not worthy of beholding your holy countenance,” he exclaimed. “Who are you?” the rabbi inquired. “I am So-and-so son of So-and-so,” the spirit lied. The rabbi asked him a second and a third time and he continued to lie. But the fourth time that Rabbi Chayim asked, it at last revealed his true identity. Then our teacher Rabbi Chayim Vital began uttering certain holy names and the spirit began speaking harshly and with great audacity. “I will leave immediately!” he said, intending to exit through the woman’s throat, perforating it along the way. He also intended on extinguishing the lamps in the room and harming some of the other observers as well.
But Rabbi Chayim knew his evil intentions and commanded him, “I want you to go out through the small toe of the woman’s left foot.” The spirit said that it would comply, but Rabbi Chayim could tell that he was lying, for it was bent on killing the woman. So the rabbi ordered it not to leave at all, on pain of excommunication. For he knew that if the spirit left now, as a result of the oaths and curses, it would surely kill the woman. So he let the matter stand for the time being and went to pray the evening service in the home of the Ari. After the service Rabbi Chayim related to the Ari all that had transpired.
The Ari replied, “This happened because you went to the spirit at night rather than while it was still day as I instructed you. At the night the malignant spirits [chitzonim] and the forces of judgment hold sway.” Afterwards he bid him, “Go in peace,” and walked him part way to the door, which he never did with any of his other disciples. The next day, after the morning service Rabbi Chayim went to bind the spirit with an oath compelling him to leave through the woman’s small toe. The men and women who were present all saw the spirit as it came out. He appeared to them as a thread of fire, burning and shouting and crying over its deeds. When the spirit had exited the woman Rabbi Chayim asked him what he had done to be transformed into a spirit. He answered that he had been a well known informer and had caused Jewish wealth to be delivered into the hands of the gentiles. He then inquired why it had been permitted to enter and take up residence within her. He replied that his supervisors gave him permission. He explained that formerly it had lain in the dust above the stove and had not been granted permission to enter anyone. But one day this woman came to arrange the fire in order to prepare food for the Shabbos meals and as she worked she sang to herself vulgar songs. It was then that the forces appointed over the spirit had granted it permission to enter into her and it had remained there for three years straight.
See, then, how exacting the Holy One Blessed is He is with His creatures. This informer only sinned with his mouth, slandering his fellow Jews to the authorities, yet because of this he was transformed into a spirit. Imagine, then, what punishment awaits a person who transgresses in a more tangible manner, committing crimes bearing the penalty of excision or the four types of execution, or desecrating the Shabbos in public. And as for the woman, she had been involved in the mitzvah of preparing the Shabbos meals, yet because she was singing licentious songs, a spirit had been granted permission to enter her. Imagine then what awaits one who commits a more tangible sin. Surely then the spirits will be granted permission to cause him actual harm.
Therefore let each and every Jew pray to his Maker to save him from all transgression and iniquity, and let him not accustom himself to uttering vulgarity. And if it happens that a person is inspired to repent, then even after the moment passes he must be sure not to regret the repentance he has already done. Rather let him cling to the service of Hashem, for Heaven helps those who endeavor to purify themselves. Then all will be well with him, selah.
כְּתִיב בְּפָרָשַׁת וַיִּקְרָא: וְנֶפֶשׁ כִּי תֶּחֱטָא וְשָׁמְעָה קוֹל אָלָה וְגוֹ'. פָּסוּק זֶה נִדְרָשׁ בַּזֹּהַר, פָּרָשַׁת וַיִּקְרָא, דְקָאֵי עַל נִשְׁמַת אָדָם אֲשֶׁר טֶרֶם יוֹרֶדֶת הַנְּשָׁמָה לַגוּף לָעוֹלָם הַזֶּה, מוֹלִיכִין אֶת הַנְּשָׁמָה בְּאֶלֶף וּשְׁמוֹנָה עוֹלָמוֹת, שֶׁתִּרְאֶה יְקָר וְכָבוֹד שֶׁל תַּלְמִידֵי חֲכָמִים שֶׁעָסְקוּ בָּעוֹלָם הַזֶּה בַּתּוֹרָה, וְלָמְדוּ לְשֵׁם שָׁמַיִם, וְכָל דַּרְכָּם וְכָל עִנְיָנָם הָיוּ לְשֵׁם שָׁמַיִם, וְהָיוּ מִתְנַהֲגִים בְּמִדַּת הָעֲנָוָה, וּמוֹשָׁבָם כָּבוֹד, וְאוֹר פְּנֵי הַצַדִּיקִים מְאִירִים כְּזֹהַר הָרָקִיעַ, וְעַל רֹאשָׁם חֻפּוֹת מֵאֲבָנִים טוֹבוֹת מְאֹד.
It is stated in Parashas Vayikra, “And the soul that sins, having heard the voice of an adjuration, etc.” (5:1). This verse is discussed in the Zohar (Parashas Vayikra 13a). The Zohar says that it is speaking of the soul before it descends into an earthly body. While it is still in Heaven it is given a tour of eighteen hundred worlds to witness the honor and glory of those who toiled in Torah in this world for pure motives, who conducted all their affairs with pure motives and who behaved with humility. There they sit in honor, their faces shining with the radiance of the firmament, while above their heads are canopies made of precious stones.
וְאָז אוֹמְרִים לְהַנְּשָׁמָה: רְאֵה בִּכְבוֹדָן שֶׁל צַדִּיקִים שֶׁיּוֹשְׁבִים בְּגַן עֵדֶן, אִם אַתָּה תִּנְהַג בְּטוֹב כְּמוֹ אֵלּוּ הַצַדִּיקִים — תִּזְכֶּה גַּם כֵּן אַתָּה לַיְקָר וְתִפְאֶרֶת הַזֶּה. וְאַחַר כָּךְ מְבִיאִים הַנְּשָׁמָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמַלְבִּישִׁים אוֹתָהּ לְבוּשׁ דִּיקָר בְּצוּרַת הַגּוּף וּדְיוֹקְנָא דְּהַאי עָלְמָא, וְאָז הַנְּשָׁמָה נֶהֱנֵית מִזִּיו הַשְּׁכִינָה, וּמְעַטְּרִין לָהּ בְּכַמָּה עִטְרִין וְאוֹמְרִים לָהּ: הִנְּנוּ עוֹשִׂין לָךְ כָּל הַכָּבוֹד הַזֶּה, עַל מְנַת שֶׁתִּהְיֶה צַדִּיק, וְתִהְיֶה יִרְאַת ה' עַל פָּנֶיךָ, וּמַשְׁבִּיעִין אוֹתָהּ בִּשְׁמָא דְּמַלְכָּא קַדִּישָׁא, דְּלָא יֶחֱטָא, וּמַתְרִין בָּהּ כַּמָּה הַתְרָאוֹת. וְאַחַר כָּךְ הִיא מִשְׁתַּחֲוֵית נֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאַחַר כָּךְ יוֹרֶדֶת לַגּוּף לָעוֹלָם הַזֶּה. וְאִם הָאָדָם הוּא צַדִּיק — הוּא טוֹב; וּבְאִם שֶׁאֵין אָדָם עוֹשֶׂה רְצוֹנוֹ שֶׁל מָקוֹם — אֲזַי הַתּוֹרָה הִיא מַתְמִיהַּ עַל אוֹתוֹ הָרָשָׁע וְאוֹמֶרֶת: וְנֶפֶשׁ כִּי תֶּחֱטָא?! — בִּתְמִיהָה. הֲלֹא שָׁמְעָה הַנֶּפֶשׁ קוֹל הָאֱלֹהִים וְקוֹל הַשְּׁבוּעָה, שֶׁהָיוּ מַשְׁבִּיעִין אוֹתָהּ בַּמָּרוֹם קֹדֶם שֶׁיָּרְדָה לְגוּף הָאָדָם?! הֲרֵי הִתְּרוּ בְּךָ בְּכַמָּה הַתְרָאוֹת כַּנִּזְכָּר לְעֵיל.
After its tour the soul is told, “See how much honor the righteous enjoy in Gan Eden. If you conduct yourself properly, as these righteous individuals did, you will also merit such preciousness and glory.” Afterwards the soul is brought before the Holy One Blessed is He where it is dressed in a precious garment in the form of the body and visage that it will don in this world and it is allowed to enjoy the splendor of the Shechinah. It is also crowned with numerous crowns. Then they say to it, “We are bestowing upon you all this honor on condition that you conduct yourself with righteousness and that the fear of Hashem is upon your countenance.” Then they cause it to swear by the name of the Holy King that it will not sin and they administer to it several warnings, after which it bows towards the Holy One Blessed is He and descends into its earthly body. If the person behaves righteously, all is good and well. But if he fails to obey the will of the Omnipresent the Torah expresses its astonishment at that evil person, saying, “And will the soul sin?” [This is an alternate reading of the verse above]. Did it not hear the voice of the adjuration and oath that was administered to it On High before it entered the body? And was it not given numerous warnings?
אָמְנָם אַף עַל פִּי כֵן אַל תִּתְיָאֵשׁ מִן הָעוֹלָם הַבָּא, רַק רְאֵה לְתַקֵּן מַה שֶּׁאַתָּה פּוֹגֵם. וְעַל אוֹתָן הַחֲטָאִים שֶׁאָדָם זוֹכֵר עַל יְדֵי רְאִיָּה, שֶׁאַתָּה מִסְתַּכֵּל בְּזֶה הַחֵטְא אוֹ שֶׁאַתָּה זוֹכֵר אוֹ יָדַעְתָּ. וְזֶה הַפֵּרוּשׁ שֶׁל: אוֹ רָאָה אוֹ יָדַע — עַל כֻּלָּם תּוּכַל לָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה, וְתִתְוַדֶּה בִּדְמָעוֹת עַל כָּל חֵטְא וְעָווֹן. וְאִם לֹא יַגִּיד כָּל הַחֵטְא לְהִתְוַדּוֹת עָלָיו קַמֵּי הַקָּדוֹשׁ בָּרוּךְ הוּא קֹדֶם הַמִּיתָה, אָז נָשָׂא עֲווֹנוֹ וְתִסְבֹּל עֹנֶשׁ וְצַעַר שֶׁל גֵּיהִנָּם וּשְׁאָר עֳנָשִׁים כְּשֶׁתִּפֹּל בִּידֵי אַכְזָרִים. וְכָל זֶה גָּרַמְתָּ לְךָ בְּעַצְמְךָ. וַה' הוּא מֶלֶךְ רַחֲמִים, וּבְרֹב חֲסָדָיו עַל בְּרִיּוֹתָיו הוּא הֶעֱמִיד מְמֻנִּים וּשְׁלוּחִים בָּרָקִיעַ, הַמַּכְרִיזִים בְּכָל יוֹם: אִתְעָרוּ, בְּנֵי עָלְמָא לְקַמֵּי מַלְכָּא קַדִּישָׁא! אִתְעָרוּ וְחוּסוּ עַל עַצְמְכֶם וְחוּסוּ עַל בְּנֵיכֶם! וּמִפְּנֵי כָּךְ כַּמָּה פְּעָמִים יָבוֹא פִּתְאֹם יִרְאָה וַחֲרָדָה בְּלֵב הָאָדָם לִזְכֹּר עַל יוֹם הַמִּיתָה, כְּדֵי שֶׁיִּתְחָרֵט עַל מַעֲשָׂיו. וְהַיָּרֵא וְחָרֵד לִדְבַר ה', מִתְגַבֵּר וּמִתְחַזֵּק לֵילֵךְ בְּדֶרֶךְ טוֹבָה, וְאָז הָאָדָם בְּעַצְמוֹ מִתְעוֹרֵר לַעֲשׂוֹת תְּשׁוּבָה שְׁלֵמָה.
Even so, the sinner must not despair of entering the World to Come, only he must be sure to repair the damage he has done. Thus, regarding sins that he recalls through sight, perceiving the transgression, or that he remembers or knows about, it is stated in the continuation of the verse, “or he saw or knew.” For it is possible to do penance for them all. Just let him confess tearfully each transgression. The verse continues, “and he does not tell.” That is, if he fails to confess each sin before the Holy One Blessed is He prior to his death, then “he shall bear his iniquity.” In other words, he will endure punishment and affliction in Gehinnom as well as other forms of castigation at the hands of cruel agents, all of which he brought upon himself! But Hashem is a merciful King. In His abundant lovingkindness He has appointed emissaries in Heaven to proclaim daily, “Wake up, O people of the world, before the Holy King! Wake up! Have pity upon yourselves! Have pity on your children!” Consequently a person often finds his hearts suddenly filled with fear and trembling and the recollection of the day of death, which will, in turn, cause him to regret his evil deeds. If he is one who trembles at the word of Hashem he will then rededicate himself and resolve to adhere to the path of the righteousness and he will be aroused to repent completely.
וּמִי שֶׁיֵּשׁ לוֹ לֵב אַבִּיר וּקְשֵׁה עֹרֶף, אֲזַי תֵּכֶף אַחַר הַחֲרָטָה שָׁב אֶל קִיא צוֹאָה לַעֲשׂוֹת עֲבֵרוֹת כְּמִנְהָגוֹ. אָז כַּמָּה חֲיָלוֹת שֶׁל מַלְאֲכֵי חַבָּלוֹת אוֹרְבִים עָלָיו לְהִדָּבֵק בּוֹ לְהַסְטִין אוֹתוֹ, שֶׁיֵּלֵךְ בְּדֶרֶךְ הַפּוֹשְׁעִים וּמוֹרְדִים, וּמְבִיאִין אוֹתוֹ לְכַמָּה מִדּוֹת רָעוֹת: לִהְיוֹת אַכְזָר, וּמַלְעִיג עַל דְּבָרִים חֲכָמִים, כָּל דְּרָכָיו בְּכַעַס, וְאֵינוֹ חָס עַל כְּבוֹד הַבְּרִיּוֹת. וְאַחַר כָּךְ מוֹשְׁלִין הַמַּלְאֲכֵי חַבָּלוֹת עַל אוֹתוֹ הָאָדָם, עַד שֶׁמְּבִיאִים עָלָיו כַּמָּה קִלְקוּלִים וּמַעֲבִירִין אוֹתוֹ מִן הָעוֹלָם בְּעִנְיָן רַע. וּפִתְאֹם יָבוֹא עַל אוֹתוֹ הָאָדָם אֵיזֶה פֶּגַע רַע, שֶׁכָּל רוֹאָיו תְּמֵהִין עַל סִבָּתוֹ הָרָע. וְכָל זֶה הוּא בִּשְׁבִיל שֶׁמָּסַר עַצְמוֹ בְּמַעֲשָׂיו הָרָעִים בִּידֵי הַסִּטְרָא אָחֳרָא, כִּי הַמַּשְׁחִיתִים הַמְמֻנִּים עַל סִבּוֹת הָרָעוֹת, אוֹרְבִים וּמְצַפִּים מָתַי יַעֲשֶׂה הָאָדָם אֵיזֶה חֵטְא וְעָווֹן, וַאֲפִלּוּ חֵטְא קַל, וְיִפֹּל בְּיָדָם.
But if he has a stout heart and a stiff neck, then immediately after entertaining thoughts of regret he will return to his vomit and filth, transgressing as before. In that case hosts of destructive angels lie in wait for him, ready to cling to him and lure him down the path of the wicked and rebellious, urging him to adopt various evil traits. Thus he becomes cruel; he begins mocking the words of the Sages; he conducts himself angrily in all his affairs; and he fails to show any concern for the dignity of others. Eventually the destructive angels exercise such dominion over him that they lead him into various kinds of corruption until he is taken from the world in a horrible manner. Some calamity will befall him in such an unexpected manner that all who witness it will wonder what could have brought it about. But the real reason for it is that through his evil deeds he delivered himself into the hands of the Sitra Achara. For the destroying angels appointed over misfortune always lie waiting for the moment that a person commits some sin or iniquity, even a minor one, causing him to fall into their hands.
כִּדְמָצִינוּ בִּימֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁהָיָה לוֹ תַּלְמִיד זָקֵן וּגְדוֹל הַדּוֹר, הֲלֹא הוּא רַבִּי חַיִּים וִיטַאל, זִכְרוֹנוֹ לִבְרָכָה, שֶׁהָיָה פַּעַם אַחַת בְּבֵית הַמִּדְרָשׁ שֶׁל הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה. הֵבִיאוּ לְפָנָיו אִשָּׁה אַחַת שֶׁהָיְתָה חוֹלָה בְּחֹלִי רַע, וְהָיָה כְּדִמְיוֹן פֶּגַע רַע, וְלֹא יָדְעוּ מַהוּ הָרָעָה אֲשֶׁר פָּגְעָה בָּהּ: אִם יֵשׁ רוּחַ אֶצְלָהּ אוֹ שֵׁד אוֹ שְׁאָר מִקְרֶה. וְאָמְרָה הָאִשָּׁה לִפְנֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁהָיְתָה בְּרִיאָה וַחֲזָקָה בְּלִי כְּאֵב, רַק לִפְעָמִים נֶהְפְּכָה לְדִמְיוֹן אָדָם שֶׁיֵּשׁ בּוֹ פֶּגַע רַע. וְרָאָה הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, הַדּוֹפֵק שֶׁלָּהּ, וְאָמַר שֶׁנִּתְלַבֵּשׁ בָּהּ רוּחַ אֶחָד, בַּר מִנַּן, וּשְׁלָחָהּ אֶל בֵּיתָהּ. וְלָעֶרֶב צִוָּה הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, לְהַרַב מוֹרֵנוּ הָרַב רַבִּי חַיִּים וִיטַאל, זִכְרוֹנוֹ לִבְרָכָה, שֶׁיֵּלֵךְ אֶל הָאִשָּׁה וְיוֹצִיא הָרוּחַ מִמֶּנָּה. וְאָמַר לוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: רְאֵה וְהִתְחַכֵּם נֶגֶד הָרוּחַ, כִּי הוּא שַׁקְּרָן וְכַזְּבָן גָּדוֹל. וּכְשֶׁאַתָּה תִּשְׁאַל לוֹ עַל שְׁמוֹ, יִהְיֶה מְשַׁקֵּר שָׁלשׁ פְּעָמִים. וְהִגִּיד לוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, כַּוָּנַת הַשֵּׁמוֹת אֵיךְ לְהִתְנַהֵג עִם הָרוּחַ.
Thus it is related [Shivchei HaAri z”l] that one of the disciples of the Ari, z”l, an elder and leader of the generation, none other than Rabbi Chayim Vital, was once in the Ari’s study hall when an ailing woman was ushered in. It was clear that something terrible had befallen her but no one could determine the exact cause, whether it was a spirit or a demon or something else. The woman told the Ari that formerly she had been healthy and strong, without any pain. Then suddenly she had taken on the appearance of someone stricken with a terrible malady. The Ari examined her pulse and said that she was possessed by a spirit, Heaven spare us, and sent her home. In the evening he instructed our teacher Rabbi Chayim Vital to go to the woman and exorcise the spirit. The Ari warned, “You must be sure to outwit it, for it is a liar and a great deceiver. When you inquire as to its name, it will lie three times.” The Ari also revealed to Rabbi Chayim the correct thoughts he should bear in mind while using the Divine names to banish the spirit.
וְהָלַךְ רַבִּי חַיִּים וִיטַאל, זִכְרוֹנוֹ לִבְרָכָה, בֵּין הַשְּׁמָשׁוֹת לְבֵית הָרוּחַ, וְקֹדֶם שֶׁנִּכְנַס הָרַב רַבִּי חַיִּים הַנִּזְכָּר לְעֵיל, אָמַר הָרוּחַ לְאוֹתָן הָאֲנָשִׁים הָעוֹמְדִים עָלָיו: תִּרְאוּ, שֶׁיָּבוֹא לְכָאן הָרַב רַבִּי חַיִּים וִיטַאל לְהוֹצִיא אוֹתִי מִן הָאִשָּׁה, אֲבָל אֵין אֲנִי מִתְיָרֵא מִמֶּנּוּ, וְאֵין לִי פַּחַד מִמֶּנּוּ. וְדָבָר זֶה הָיָה מְדַבֵּר בְּקוֹל רָם וּבְעַזּוּת מֶצַח כְּדֶרֶךְ שֶׁל הָרוּחַ. וְכָל זֶה הָיָה קֹדֶם בִּיאַת מוֹרֵנוּ הָרַב רַבִּי חַיִּים וִיטַאל. וְאַחַר כָּךְ, כְּשֶׁבָּא מוֹרֵנוּ הָרַב רַבִּי חַיִּים וִיטַאל, מִיָּד הִתְחִיל לְרַתֵּת, וְקָם לְפָנָיו, וְנָפַל מֵרֹב הַמּוֹרָא עַל פָּנָיו. וְאָמַר הָרוּחַ: רַבִּי, אֵין אֲנִי כְּדַאי לִרְאוֹת בְּפָנֶיךָ הַקָּדוֹשׁ. וְאַחַר כָּךְ שָׁאַל הָרַב אֶת הָרוּחַ: מִי אַתָּה? וְהֵשִׁיב: פְּלוֹנִי בֶּן פְּלוֹנִי. וְהָיָה שֶׁקֶר בְּפִיו. וְאַחַר כָּךְ שָׁאַל הָרַב אוֹתוֹ פַּעַם שֵׁנִית, וְשִׁקֵּר וְכִחֵשׁ בּוֹ עַד פַּעַם שְׁלִישִׁי. וּבַפַּעַם הָרְבִיעִי הִתְחִיל וְהִגִּיד אֶת שְׁמוֹ הָאֲמִתִּי. וְאָז הִתְחִיל מוֹרֵנוּ רַבִּי חַיִּים לְהַזְכִּיר אֵיזֶה שֵׁמוֹת קְדוֹשִׁים, וְהִתְחִיל הָרוּחַ לְדַבֵּר קָשׁוֹת וּבְעַזּוּת מְאֹד מְאֹד אָמַר: הִנְנִי יוֹצֵא אֲנִי מִיָּד. וְכַוָּנַת הָרוּחַ הָיָה לָצֵאת דֶּרֶךְ בֵּית הַוֵּשֶׁט וְדֶרֶךְ הַצַּוָּאר, וְהָיָה רוֹצֶה בְּדַעְתּוֹ לִנְקֹב הַסִּימָנִים מִן הָאִשָּׁה, וְהָיָה רוֹצֶה לְכַבּוֹת כָּל הַנֵּרוֹת שֶׁבְּאוֹתוֹ הַחֶדֶר, וּלְהַזִּיק אֵיזֶה נְפָשׁוֹת שֶׁהָיוּ בְּהַחֵדֶר.
So Rabbi Chayim went at dusk to the house where the spirit was. But before he even entered the house the spirit told the people around him, “See here, Rav Chayim Vital is coming to chase me out of this woman, but I am not afraid of him.” He spoke these words loudly and brazenly, as is the way of such spirits. All this took place before Rabbi Chayim arrived. But the moment the rabbi actually entered the room the spirit began to tremble. The spirit rose before him and then fell on his face terrified. “Rabbi, I am not worthy of beholding your holy countenance,” he exclaimed. “Who are you?” the rabbi inquired. “I am So-and-so son of So-and-so,” the spirit lied. The rabbi asked him a second and a third time and he continued to lie. But the fourth time that Rabbi Chayim asked, it at last revealed his true identity. Then our teacher Rabbi Chayim Vital began uttering certain holy names and the spirit began speaking harshly and with great audacity. “I will leave immediately!” he said, intending to exit through the woman’s throat, perforating it along the way. He also intended on extinguishing the lamps in the room and harming some of the other observers as well.
וְהָרַב מוֹרֵנוּ רַבִּי חַיִּים וִיטַאל הֵבִין אֶת כַּוָּנָתוֹ וּמַחֲשַׁבְתּוֹ הָרַע וְאָמַר לוֹ: רְצוֹנִי שֶׁתֵּלֵךְ אַתָּה דֶּרֶךְ אֶצְבַּע קְטַנָּה שֶׁל הָרֶגֶל שְׂמֹאל שֶׁל הָאִשָּׁה. וְאָמַר הָרוּחַ שֶׁכָּךְ יַעֲשֶׂה. וְהָרַב מוֹרֵנוּ רַבִּי חַיִּים וִיטַאל הֵבִין שֶׁהוּא שֶׁקֶר, כִּי כַּוָּנַת הָרוּחַ הָיָה דַּוְקָא לְהָמִית לְהַאִשָּׁה. מִיָּד גָּזַר עָלָיו חֵרֶם וְנִדּוּי וְשַׁמְתָּא, שֶׁלֹּא יֵצֵא עַכְשָׁו כְּלָל. כִּי רָאָה הָרַב, שֶׁאִם יֵצֵא הָרוּחַ עַכְשָׁו מֵחֲמַת הַהַשְׁבָּעוֹת וְשַׁמְתּוֹת, אָז בְּוַדַּאי יָמִית הָאִשָּׁה. וְהִנִּיחַ הַדָּבָר כָּךְ וְהָלַךְ לְהִתְפַּלֵּל עַרְבִית לְבֵית הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, וְאַחַר הַתְּפִלָּה סִפֵּר מוֹרֵנוּ הָרַב חַיִּים וִיטַאל לְהָרַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, כָּל הַמַּעֲשֶׂה הַנִּזְכָּר לְעֵיל.
But Rabbi Chayim knew his evil intentions and commanded him, “I want you to go out through the small toe of the woman’s left foot.” The spirit said that it would comply, but Rabbi Chayim could tell that he was lying, for it was bent on killing the woman. So the rabbi ordered it not to leave at all, on pain of excommunication. For he knew that if the spirit left now, as a result of the oaths and curses, it would surely kill the woman. So he let the matter stand for the time being and went to pray the evening service in the home of the Ari. After the service Rabbi Chayim related to the Ari all that had transpired.
וְהֵשִׁיב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: זֶה אֵרַע לְךָ בִּשְׁבִיל שֶׁהָלַכְתָּ בַּלַּיְלָה אֶל הָרוּחַ, וְלֹא מִבְּעוֹד יוֹם קֹדֶם הַלַּיְלָה, כְּמוֹ שֶׁאָמַרְתִּי לְךָ. כִּי בַּלַּיְלָה הוּא שְׁלִיטַת הַחִיצוֹנִים וְדִינִים, וְהָרוּחוֹת מִתְגַבְּרִים בְּאוֹתוֹ הַפַּעַם, וְאֵין אוֹתוֹ זְמַן גּוֹרֵם לִפְעֹל פְּעֻלּוֹת נֶגֶד הָרוּחַ בַּלַּיְלָה. וְאַחַר כָּךְ אָמַר הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, לְמוֹרֵנוּ הָרַב חַיִּים וִיטַאל: לֵךְ לְשָׁלוֹם. וְהָלַךְ עַמּוֹ מְעַט דֶּרֶךְ הַדֶּלֶת, מַה שֶּׁלֹּא הָיָה עוֹשֶׂה כֵּן לִשְׁאָר תַּלְמִידִים. וּלְמָחֳרָת אַחַר הַתְּפִלָּה הָלַךְ הָרַב מוֹרֵנוּ הָרַב רַבִּי חַיִּים וִיטַאל לְהַשְׁבִּיעַ אֶת הָרוּחַ, וְהֻכְרַח הָרוּחַ לָצֵאת דֶּרֶךְ אֶצְבַּע קְטַנָּה שֶׁל רֶגֶל הָאִשָּׁה. וְהָיוּ הָאֲנָשִׁים וְנָשִׁים רוֹאִין אֶת הָרוּחַ, שֶׁנִּדְמָה לָהֶם כְּמוֹ חוּט שֶׁל אֵשׁ, וְהָיָה דּוֹלֵק וְצוֹעֵק וּבוֹכֶה עַל מַעֲשָׂיו. וְאַחַר כָּךְ שָׁאַל הָרַב מוֹרֵנוּ הָרַב רַבִּי חַיִּים וִיטַאל אֶת הָרוּחַ, מִפְּנֵי מָה אֵרַע לְךָ כָּךְ שֶׁנַּעֲשֵׂיתָ רוּחַ, וּמָה חֵטְא הוּא בְּיָדוֹ? וְהֵשִׁיב, שֶׁהוּא הָיָה מָסוֹר מְפֻרְסָם, וְהָיָה מוֹסֵר מָמוֹן שֶׁל יִשְׂרָאֵל בְּיַד עַכּוּ"ם. וְאַחַר כָּךְ הָיָה שׁוֹאֵל, מִפְּנֵי מָה הָיָה לוֹ רְשׁוּת לֵילֵךְ לְתוֹךְ הָאִשָּׁה הַזּוֹ וְלָנוּחַ בְּתוֹכָהּ, וְהֵשִׁיב, שֶׁהַמְמֻנִּים שֶׁלּוֹ נָתְנוּ לוֹ רְשׁוּת לָבוֹא לְתוֹךְ הָאִשָּׁה, כִּי הוּא הָיָה שׁוֹכֵב עַל הֶעָפָר שֶׁעַל גַּבֵּי הַכִּירָה, וּמִכָּל מָקוֹם לֹא הָיָה לוֹ רְשׁוּת לָבוֹא לְתוֹךְ שׁוּם אָדָם, עַד שֶׁפַּעַם אַחַת בָּאָה הָאִשָּׁה הַזֹּאת לְהָכִין אֵשׁ וְעֵצִים לְבַשֵּׁל מַאֲכָלִים לְיוֹם הַשַּׁבָּת, וְהָיְתָה הָאִשָּׁה מְשׁוֹרֶרֶת זְמִירוֹת שֶׁל נִבּוּל פֶּה, וְהָיָה לוֹ רְשׁוּת לָבוֹא אֵלֶיהָ. וְזֶה שְׁלשָׁה שָׁנִים רְצוּפִים אֲשֶׁר הוּא שׁוֹכֵן בְּתוֹכָהּ. עַד כָּאן הַמַּעֲשֶׂה.
The Ari replied, “This happened because you went to the spirit at night rather than while it was still day as I instructed you. At the night the malignant spirits [chitzonim] and the forces of judgment hold sway.” Afterwards he bid him, “Go in peace,” and walked him part way to the door, which he never did with any of his other disciples. The next day, after the morning service Rabbi Chayim went to bind the spirit with an oath compelling him to leave through the woman’s small toe. The men and women who were present all saw the spirit as it came out. He appeared to them as a thread of fire, burning and shouting and crying over its deeds. When the spirit had exited the woman Rabbi Chayim asked him what he had done to be transformed into a spirit. He answered that he had been a well known informer and had caused Jewish wealth to be delivered into the hands of the gentiles. He then inquired why it had been permitted to enter and take up residence within her. He replied that his supervisors gave him permission. He explained that formerly it had lain in the dust above the stove and had not been granted permission to enter anyone. But one day this woman came to arrange the fire in order to prepare food for the Shabbos meals and as she worked she sang to herself vulgar songs. It was then that the forces appointed over the spirit had granted it permission to enter into her and it had remained there for three years straight.
עַל כֵּן יִרְאֶה הָאָדָם וִיצַיֵּר בְּנַפְשׁוֹ, כַּמָּה הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַקְדֵּק עִם הַבְּרִיּוֹת: וּמָה הַמָּסוֹר הַזֶּה, שֶׁלֹּא חָטָא אֶלָּא בְּפִיו וּבִשְׂפָתָיו, שֶׁהָיָה מְדַבֵּר דַּלְטוּרִין עַל בְּנֵי יִשְׂרָאֵל — בֶּעָווֹן הַזֶּה נַעֲשָׂה רוּחַ; וּמִכָּל שֶׁכֵּן הָעוֹשֶׂה עֲבֵרָה בְּפֹעַל, עֲבֵרוֹת שֶׁהֵן חַיָּבֵי כְּרִיתוֹת אוֹ אַרְבַּע מִיתוֹת בֵּית דִּין, אוֹ הַמְחַלֵּל שַׁבָּת בְּפַרְהֶסְיָא — עַל אַחַת כַּמָּה וְכַמָּה! וּמָה הָאִשָּׁה הַזֹּאת, שֶׁהָיְתָה עוֹסֶקֶת בְּמִצְוַת הֲכָנַת מָזוֹן לְשַׁבָּת, וְעַל יְדֵי שֶׁהָיְתָה מְזַמֶּרֶת זְמָרִים שֶׁל נִבּוּל פֶּה בָּא אֵלֶיהָ הָרוּחַ — עַל אַחַת כַּמָּה וְכַמָּה מִי שֶׁחָטָא בְּפֹעַל, אֲזַי יֵשׁ רְשׁוּת לְהַמַּזִּיקִים וְהָרוּחוֹת לְהַזִּיק לוֹ.
See, then, how exacting the Holy One Blessed is He is with His creatures. This informer only sinned with his mouth, slandering his fellow Jews to the authorities, yet because of this he was transformed into a spirit. Imagine, then, what punishment awaits a person who transgresses in a more tangible manner, committing crimes bearing the penalty of excision or the four types of execution, or desecrating the Shabbos in public. And as for the woman, she had been involved in the mitzvah of preparing the Shabbos meals, yet because she was singing licentious songs, a spirit had been granted permission to enter her. Imagine then what awaits one who commits a more tangible sin. Surely then the spirits will be granted permission to cause him actual harm.
עַל כֵּן כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל יֵשׁ לְהִתְפַּלֵּל לִפְנֵי קוֹנוֹ לְהַצִּיל אוֹתוֹ מִכָּל פֶּשַׁע וְעָווֹן, וְלֹא יַרְגִּיל אָדָם לְדַבֵּר נִבְלוֹת פֶּה. וּכְשֶׁיַּגִּיעַ עֵת וּזְמַן שֶׁהָאָדָם מִתְעוֹרֵר בְּעַצְמוֹ לַעֲשׂוֹת תְּשׁוּבָה, אַף כִּי הַשָּׁעָה תִּהְיֶה עוֹבֶרֶת, אַל יִתְחָרֵט עַל הַתְּשׁוּבָה שֶׁכְּבָר עָשָׂה, רַק יַחֲזִיק תָּמִיד בַּעֲבוֹדַת ה', וְהַבָּא לִטָּהֵר — מְסַיְּעִין אוֹתוֹ, וְאָז טוֹב לוֹ יִהְיֶה סֶלָה.
Therefore let each and every Jew pray to his Maker to save him from all transgression and iniquity, and let him not accustom himself to uttering vulgarity. And if it happens that a person is inspired to repent, then even after the moment passes he must be sure not to regret the repentance he has already done. Rather let him cling to the service of Hashem, for Heaven helps those who endeavor to purify themselves. Then all will be well with him, selah.