Colophon: Tikune ha-Zohar (Mantua Edition)

The peaceable and faithful in Israel (2 Samuel 20:19), the heads of the exile of Ariel,¹ the same are the mighty men of old, the men of renown (Genesis 6:4), wise men of understanding [see Deuteronomy 1:13], the masters of the shields [see b. Berakhot 27b], archers by the watering-troughs (Judges 5:11), they who sit on rich cloths (Judges 5:10), may the Lord add to you [see Deuteronomy 1:11] length of days and years of life [see Proverbs 3:2], and peace, quietness, and confidence for ever [see Isaiah 32:17].

I will declare faithfully to the families of Israel that the voice of war has been heard on a high place, in the camp of the Hebrews, on account of the sons of man [see Ecclesiastes 3:18] who have whet their tongue like a sword, and have aimed their arrow, a poisoned word (Psalms 64:4) to shoot at a poor man, of a contrite spirit [see Isaiah 66:2], who in his humility laid it to his heart to gather and heap up [see Ecclesiastes 2:26]. He set a mine for silver [see Job 28:1], to dig for treasures, all that he could find from the Book of the Zohar and its commentaries. Even at night his heart had no rest (Ecclesiastes 2:23), as he stood with his students, friends, and those who loved his name, editing with the aid of the ten copies he had before him, which had been placed in the hands of men of renown, unique individuals. These include the scholar, expert doctor, faithful man [see Proverbs 20:6], his seed shall be mighty upon earth (Psalms 112:2), our exalted teacher and master, R. Judah of Bellényes (may his Rock protect and sustain him), and the exalted, the glory and splendor of the judicious, out of him shall come forth the cornerstone, out of him the stake (see Zechariah 10:4) for Torah and testimony, our teacher and master, R. Elyakim of Macerata (may the Lord sustain and protect him), and may his children be like him, distinguished, God-fearing nobles, who think upon His name [see Malachi 3:16].

When his hand had gained much [see Job 31:25], and the breath of the Lord blew upon him [see Isaiah 40:7], to provide merit to the many, and his sound was heard as he entered the holy place [see Exodus 28:35], people saw this and were amazed, affrighted, and hastened [see Psalms 48:6] to write an accusation against him—in order to thwart his counsel and frustrate his plans—addressed to the great light that rules over the day [see Genesis 1:16] in Venice, and to the other wise and knowledgeable men. When that poor man heard the sound of marching in the tops of the mulberry-trees (2 Samuel 5:24), those mighty in strength who were taking arms against him, each man with his sword upon his thigh [see Song of Songs 3:8], with both swords and spears, he girded his loins and ran before the pious man, our father² [see 1 Kings 18:46] in all general wisdom and knowledge, especially the wisdom of the kabbalah, that humble man of rank, the elder, full of mercies, the honorable master, our distinguished teacher, Eliyah ḥalfan (may his Rock protect and sustain him). He laid out his case before his excellency and before other scholars; none disparaged him [see Song of Songs 8:1]. In those days, abject people gathered together against him, and those whom he knew not; they tore him without ceasing [see Psalms 35:15], they gnashed at him with their teeth [see Psalms 35:16], to tread him down [see Isaiah 10:6] and to destroy him without cause [see Job 2:3]. All the people were at strife (2 Samuel 19:10), and they formed various conflicting factions:

The first faction was of those who despise and reject kabbalah, saying: who is R. Simeon [bar Yoḥai] that we should serve him [see Judges 9:28] and place our hearts in his trust? Is he not worth less than his contemporary Tannaim? For whenever he disagrees with them, the halakhah is not in accordance with his opinion. He maintains that one who dons phylacteries on ḥol ha-mo‘ed is liable to death, and yet the Asheri [Asher ben Yeḥiel (1250–1327)], based on the teachings of the talmudic rabbis, would wear them and recite a blessing over them, which shows that the halakhah is not in accordance with his opinion. Out of whose womb did the Book of the Zohar emerge [see Job 38:29] today, for until now its place was unknown, and it was not mentioned in the rabbinical academies of France and Spain? Who knows whether in the current time there sits among us men of pure hearts, clear minds, and untainted thoughts, who invented these interpretations and midrashim? There is nothing better for a man, all the days of his life which God has given him [see Ecclesiastes 2:24, 5:17] than to expound and investigate the discussions of Abaye and Rava, and the laws in accordance with the Babylonian Talmud and the ruling authorities. Walk before Him and be wholehearted [see Genesis 17:1] in the performance of the commandments alone. What shall be given to you, and what shall be done more to you [see Psalms 120:3] that you seek out great and wondrous hidden reasons and causes? What are the testimonies, the statutes, and the ordinances, which the Lord our God has commanded [see Deuteronomy 6:20], and obscure, sealed secrets?

Another faction surrounded him and said to him: speak to us and we will listen (Exodus 20:16) what are these ten sefirot—declare it, that you may be justified (Isaiah 43:26), whether they are the essence of the Blessed One, or external to Him, since nothing should be ascribed to His essence, may He be blessed.

Yet another faction claimed that one should not delve into the wisdom of the kabbalah, for who is he, and where is he, who dares presume in his heart [see Esther 7:5] to enter the court of the garden of the king’s palace [see Esther 1:5] in this generation, in light of the shortcomings of the one seeking to comprehend and the profundity of the material, whose purpose cannot be fathomed? Can you find out the deep things of God; can you attain unto the purpose of the Almighty? (Job 11:7)

Still another faction contended that a person should not deal in such matters, so that he should not come to err through it, for a mistake in this matter is tantamount to a willful transgression [see m. Avot 4:13].

A different faction argued that one does not have permission to break through a fence [see Ecclesiastes 10:8], which those of former times fenced in and set [see Deuteronomy 19:14], and to reveal ancient secrets and profound ideas that have been hidden away and sealed from days of yore. How can we bear to see the hallowed stones poured out at the head of every street [see Lamentations 4:1], those matters which were concealed by the ancient of days [see Daniel 7:9] now on the lips of vain and light fellows (Judges 9:4) who sigh and cry [see Ezekiel 9:4]?

It came to pass, as these factions harassed him, each in its own way, and he did not have the strength to placate the wishes of each of them, they multiplied their complaints and spoke exceedingly proudly to him; arrogance came out of their mouths [see 1 Samuel 2:3], until the earth could not contain all of their words. For they raised their voices against him and both of his ears tingled [see 1 Samuel 3:11]. He hid himself among the baggage (1 Samuel 10:22), in the innermost chamber he sent forth his hand [see Song of Songs 5:4], took hold of his quill and proffered his answer to them. Some of his proofs were based on what R. Judah ḥayyat wrote in his introduction, others were from that which R. Berechiah wrote in his introduction, while yet others he derived from other books, from what God had placed in his mouth. He set his decision in the hands of one chosen out of the people [see Psalms 89:20], a cunning charmer and skillful enchanter [see Isaiah 3:3], our wise teacher, R. Immanuel (may his Rock protect and sustain him) of Pisa, so that all those factions could receive their answer from him.

In his response, he destroyed and smashed the pillars of Baal that had been built against him and encompassed him [see Lamentations 3:5], and the rods which had been peeled over against the flocks in the gutters [see Genesis 30:38], in the multitude of dreams and vanities and many words [see Ecclesiastes 5:6] of the man who devised against him and rendered him putrid [see Exodus 5:21] until his stench arose [see Joel 2:20]. However, all this availed him nothing [see Esther 5:13], for as a result of this contention, the wealthy patrons who had donated in his support withdrew their assistance for the labor, in order to avoid getting involved in this quarrel. When his teacher, companion, and close friend, knower of secrets, the excellent gaon, our honorable teacher and master, R. Moses Basola, man of God, heard the telling of the dream and its interpretation [see Judges 7:15] and that vile people had spoken villainy [see Isaiah 32:6] against the wisdom of the kabbalah and those who occupy themselves with it, he was greatly zealous for God and His Torah. He grew enraged and wrote these matters with an instrument of ten strings and with the psaltery (Psalms 92:4), how they had perverted equity [see Micah 3:9]; the words of his glorious honor are written at the beginning of this upright book.

You should know that, in an effort to calm the flames and the murmurings of the masses and to quell the complaints of the children of Israel from upon him, he put his designs aside and estranged his powers from their cravings [see Psalms 78:30], and closed his mouth from publishing any more works of kabbalah. Instead, he went ahead and published the book Livyat ḥen [Chaplet of Grace], a composition he had written on grammar. But when he saw that the conspiracy was strong, as the leaders of those who had opposed him were encouraging others to do the work he had intended to perform, to prevent the slothful man from hunting his prey [see Proverbs 12:27] he girded his loins like a man [see Job 38:3] and declared that he was worth no less than them, and his copying was not worth less than theirs, nor were his ways worse than theirs or his thoughts than theirs [see Isaiah 55:8], nor his need to provide for his household and sons and daughters any less than their needs. He therefore also prepared his own delicacies [see Genesis 27:31] and brought forth hidden matters to light [see Job 28:11], like valleys stretched out, as gardens by the river-side (Numbers 24:6)—the divine Tikkunim [repairs] of R. Simeon bar Yoḥai (may the memory of the righteous be for a blessing), which shine like the brightness of the firmament [see Daniel 12:3], as well as Sefer ha-ma‘arekhet with the commentary of R. Judah ḥayyat (may the memory of the righteous be for a blessing) and may other commentaries. And it put forth buds and bloomed blossoms (Numbers 17:23), as he cited the verses, each in its proper place; and it bore ripe almonds (ibid.)—he provided new explanatory notes and novel ideas, which he arranged, when he had gathered them like one who collects ears after the reapers [see Ruth 2:3], harrowing the valleys [see Job 39:10] after the wisdom of the kabbalah.

And now, Lord God, just as You stood at the right hand of the needy, to save him from they who judge his soul [see Psalms 109:31], so may You gird him with strength [see Psalms 18:40] to have the power to complete the good word which he has spoken. Cast down his enemies lower and lower, and subdue those who rose up against him [see Psalms 18:40] and make stumble the feet of those who seek to constantly take away his livelihood. Pour out Your indignation upon them, and let the fierceness of Your anger overtake them (Psalms 69:25), as they persecute him for naught; help him [see Psalms 119:86]. May his beloved ones and those who support him be like the sun as it goes forth in its might [see Judges 5:31]; they shall be full of sap and richness; to declare that the Lord is upright (Psalms 92:15–16), may his name be blessed forever, Amen, Amen.