for the sake of [a] zak original: "זק" — likely referring to a Zichron or abbreviation and to praise. We find this written by the masters of the Tosafot medieval Talmudic commentators, of blessed memory, in Tractate Keritot cutting off (a type of spiritual penalty), at the end of the chapter "Ha-kol" everything, and their language is: "It is known from our sages, of blessed memory, that he is not required quickly, etc., to say that because they were busy, they were occupied with Torah." And we infer from their words that the Talmud rabbinic compendium of law and lore meant to inform us of the matter of a secret, etc., when they sought to take into the shamas servant/attendant, etc., and they learned that because they were busy, they were occupied with Torah. What is the harm to us if they were busy, or if they were seeking to take into the shamas, or at a time of examination? What does it matter to us? Furthermore, see in the chapter of Sukkah booths, folio 15b, with what they mentioned there from Tractate Eduyot testimonies: "Rabbi Meir said: 'Are these waters that disqualify the mikveh ritual bath?'... The Sages did not agree with this, nor with that, until they brought three tanners from the Gate of Huppah in Jerusalem and they testified in the name of Shemaiah and Avtalyon that three log a liquid measure of drawn water disqualify the mikveh, and the Sages confirmed their words." And see there, and it says there in Tractate Eduyot: "The fact that it is mentioned there that they were tanners is [the text's] way of saying that a person should not prevent himself from the house of study, because these are open pathways..." They set up [a standard] from the High Priest, and not [like] two [tanners] in Tractate Eduyot. From this we know that Tractate Eduyot is great, as we learn from their words, of blessed memory. And many times we also find that they go in a path of hints and signs which are proper for us to understand their secret; they are worthy that we should give thanks for this, as we are gathering their holiness. Because all their words are the words of the wise, and as a teacher of instruction, and the fact that we do not understand the words of our sages, of blessed memory, when they say "Holy life": "O holy ones, be observant, see," etc.

b) In Berakhot blessings, folio 30b, regarding that which they said in the Baraita extracanonical tradition: "Those who pray must direct their hearts to heaven." Rabba asked: "What is the reason? If it is a matter of directing the heart, he is strict..." (Psalm). Or perhaps if he directs his heart in his prayer, or if he is hard-pressed? "One who prays must direct his heart." And note that the holy author truly said: "Do not say 'direct the heart,' etc." It is understood from him that it is a simple matter from the verse, if he knows of the prayer, that the intention of prayer for the sake of the Shekhinah Divine Presence is a sign for the matter "directing the heart," etc., unless the halakhah Jewish law is different. For every verse in every book of the Tanakh Hebrew Bible is used in his mouth constantly. Therefore, he gave a sign in the verse for the law so that the students would remember it always at the time of reading the verse that is:

And the intention of the author of the Kabbalah Jewish mysticism [is that] everywhere they wrote to explain, like "do not read," your children, but rather "your builders" (Berakhot 64b). Rabbi Eliezer gave a sign in the verse that is for him and his descendants and his students so that they would not forget the matter he heard from his teacher. So the sign in the verse was written, and they did not change it from the original text. Therefore, do not exchange its reading or you will forget it. For instance, to read "your builders" instead of "your children." Or they turn inward, meaning that they wrote it. And so "do not read 'generations' but 'your generations'" (Sanhedrin 26b); and "do not read 'from it' but 'from them'" (Menachot 13b); "do not read 'your children' but 'your learners'" (Zevachim 85b); "do not read 'for a daughter' but 'for a house'" (Megillah 13b); "do not read 'thus' but 'this' (Avodah Zarah 3b); "do not read 'your enemies' but 'your haters'" (Sanhedrin 103b); "do not read 'your work' but 'your testimony'" (Megillah 15b); "do not read 'heavens' but 'the skies' (Sotah 49b), and so on. And sometimes he gives a sign in the verse in a way that they said, "But this does not negate the meaning." The signs are they [themselves]; for the verse relies on one letter [of the] name, but there is [a case] that they do not say that there is an alteration of the script in the matter of language. For example, "when [they] read, you shall read and you shall rejoice" (Kiddushin 34b); these are far in writing and reading, but they are close in their meaning because the letter in the beginning is in the number after the mouth of the Pe the Hebrew letter P. And so their opinion is sometimes "call it" [i.e., read it as]. Like "call it with you" (Rosh Hashanah 10b). And so "call it 'he will not slumber'" (Keritot 6b). And so "that Hashem your God 'call it' full" (Menachot 40b). And so "call it 'and he will be strong'" (Sotah 34b). And so "you shall read 'her' call it 'her' [in the masculine]" (Rosh Hashanah 27b). And so "call it 'that you are in your humility and in your garments'" (Bava Metzia 66b). And in this way, no letter is added to the text of the verse, but they say that they add and change it. And so wrote the Tosafot (Keritot 7b) on the expression "call it," and their language is: "It does not give a sign to someone who has no tradition in his hand; rather, the one who is expert adds to the word but from the [existing] text." And so interpreted Rabbi Yitzhak in Makkot...

The words of Rashi Rashi, the primary medieval commentator (except for "joy to the place," for he should have said "all joy," "son of Kish" for knowledge, therefore he interpreted in his name, Rashi [as] the Zohar foundational mystical text is an invitation to read "Reshimah" inscription/imprint instead of "Neshimah" breath, from the word "touch," like "and the king touches" (Ezekiel 37:7). And the distinction is all the days of the year, and the division of the greatness is [only] in the aspect of the point. And therefore he wrote "read it 'the breath' original: 'הנשמה' with a dagesh a mark indicating a hard consonant sound," meaning the letter nun of "the breath." And he did not write that there is no opening instead of a kamatz vowel sound 'ah', for all his intention is to choose with few words that teach the matter of the soul. And for this, he was weary of the abundance of their name. And he means a dagesh in that which they read this, and that is to say the verse of itself, the sign is a vowel, and it is impossible for it to be a kamatz, etc., that the Sages say from the reason of kamatz. (And my heart is forced to say that in the Zohar [there is] the secret of the kingdom, the foundation of Zayin the letter Z, I saw that it is interpreted with difficulty). And in a place where they did not trouble themselves to change its reading, they stayed with the verse as it is written and gave a sign in it. And in many places (Berakhot 30b) from the king who is wise and who sets [it] from the beginning, all the labor itself in the secret of the law is given to him as a gift, etc., for the king is not a king and one word is difficult for all those who know. The reason is because he could not speak a matter of agreement with the truths, by saying "Who will give me? And who will prove me?" From the [matter] of "the sin of the deeds," he will say "From all my teachers I have gained wisdom." And every letter is known to speak what is proper to represent before me. Therefore, he made a hint, a sign in the verse for the king, the gift, etc., on this concept that he will not forget. And so almost in most places where the text is hard, he takes only a sign, and heaven forbid that they would change the reading of the truth. And see what the Tosafot say (Avodah Zarah 29b) on the heading "And if," and I returned to write the nissulim original: "ניסוליס" — possibly referring to arguments or methods, lest they think that what is written in the verse is about the secret and the suggestion. They said on the verse that is printed in it, the sign: sometimes it is for the soul, and sometimes it is a reading, to write as they said in the interpretation of the verse, for this reason they merited to reach the secret of the language, and he said a sign for the matter. And these in the [Talmudic] discourse, because the secret of the verse was spread to the secret of the words of our masters which touched the intention of the verse in its truth and the souls of the observers would fall, therefore he wrote in the interpretation a sign for the matter, so that he might reveal to you from the treasures of the mouth of the ones who walk in the ways of life perfectly. But in many places where they wrote as a support, they wrote "he will give a sign," and they did not settle the matter because it seems that the secret of the faith which is the truth in the verse in all the chapters is [hidden] (on the basis of the support that is there, therefore they did not write a sign for the matter). And they stood in the blessing. And in this they included all the supports of the Talmud, between "say" and "answer" to number the paths of the way, after you search. And this is the book of study (The Book of Inquiry).

c) In the life of the Sages of the Talmud there was a tradition, for a piece of the secret power of the Sages, as Rashi wrote (Berakhot 30b) and in detail. But I have found many of our sources that our Sages, of blessed memory, were pious, and they were occupied in a certain [process of] memorization and Zohar for the proper, but [this] is a deep mystery. And just as it is for a man to be perplexed in combining the forces if he knows how to use them, and they hinted with hints to read with a change in them and to mention them in their [incantations] so that they would understand through them to do [so] that the shadow would turn to the life of his master. For their mouth was the secret forces that are until Rabbi Yitzhak opened (Pesachim 119a) and said to me Yosef that... and they mentioned themselves as if they were dwelling in heaven as the children of the [celestial] palace. And they knew that there is someone among them who passes in truth, from the mouth of, but they are seeking [to know] that they would know the mystery of the glory of their piety and their name. As the statement (Chagigah 15b), "the complete ones dwelling and studying as the children of the palace." This is as the ones who are in the palace of the King, and the question is who they are. And the Tosafot wrote that they were the ones who pass and were the ones who are placed before the King as learned above [in] the secret of the eyes. There is someone who says to return in the [garment] and [so on] (Kiddushin 80b) for the three [people] who were gathered there, and for this, and therefore the wisdom of the sage is called an elevation. And our master says that in the [concave/vaulted] they will be as [the sparks] that go out upon the earth, which are drawn to the waters. And the ancient sages saw the whole [creation] through the [sparks] in the [window]. And the good tradition for the children and sages of the Torah of the time are instructed in them, as [they are] close to them [to move] from [the] ascent to [their] calling as it is stated (in Chagigah there) [with] hints of what he [wanted] to be. And see the sign these are that they saw as the ones in the heavens, like [a] banner, [a] section, [a] lion, [a] gold, [a] rose, and [a] thorn. And the intention and the definition of the [forms] are more instructed to them than these, for the existences are wrapped in the night and also they [will] forget the light of the sun. But they were not but in the night, and in the day they could [go] into the depths [of] the secret. And therefore they said (Berakhot 58b) to say a blessing on the lightning, [as] it is like a [form] and changes the heavens and the darkness upon them. [For] these [sages] were the ones of the essence, meaning they [could] see almost from the [light] of the sun in the [day] and all of this, that the wise Rabbi said that even in the night there is the greatness of the sun to reflect [the] light upon them. And the soul is revealed [to] the one who climbs the levels. And the people according to all that is [they] have to send and [to be] from their words. And so the Sages, according to all that shines in the light in the day. And the throwing of the light in the night [that] reflects upon the face of the [surface] is more [than] the night light of the world. Here it will come out of them almost [as] the light. And it is a matter of those who think they [will] be the Sages and will merit the form, and therefore the sage Rab Papa and the one who came upon Rabbi Joshua [was] also the categorization of the [secret] of the Sages. And they knew his reason and [his] mystery and [his] structure. And the [place] of his station, and they said in Pesachim (119a) [that it] shines in the [heavens] upon 15 of them [in] the form in every year and time. And the time that is [there] and the world is not found but for the future. And the matter [is] that every one of the masters of the Talmud looks in the [rest] of the lights in the vessels of all that is explained. And the strength of this Tractate is not found [as] proper but [only] in the [honor], in the [immersion] of the soul of the waters from the roots of the world that are revealed from all the secrets of the earth. And they [will] not be able to look at the [secrets] and the [ancient ones] in the palace, [as] said the [Book of Inquiry].

Preface of the Author: Eyes of Isaac