In the name of the Lord, God of the World1

[INTRODUCTION]

We have already made it clear several times that the chief aim of this Treatise is to explain what can be explained of the Account of the Beginning and the Account of the Chariot, with a view to him for whom this Treatise has been composed. We have already made it clear that these matters belong to the mysteries of the Torah, and you know that [the Sages], may their memory be blessed, blame those who divulge the mysteries of the Torah. They, may their memory be blessed, have already made it clear that the reward of him who conceals the mysteries of the Torah, which are clear and manifest to the men of speculation, is very great. At the conclusion of Pesahim, when speaking of the signification of the dictum² — For her gain shall be for them that dwell before the Lord, to eat their fill, and limekhasse athiq³ — they say: For him who covers the things revealed by the Ancient of Days, namely, the mysteries of the Torah.⁴ Understand the extent of that toward which they give guidance, if you are of those that understand. They have already made it clear how secret the Account of the Chariot was and how foreign to the mind of the multitude. And it has been made clear that even that portion of it that becomes clear to him who has been given access to the understanding of it, is subject to a legal prohibition against its being taught and explained except orally to one man having certain stated qualities, and even to that one only the chapter headings may be mentioned. This [2a] is the reason why the knowledge of this matter has ceased to exist in the entire religious community, so that nothing great or small remains of it. And it had to happen like this, for this knowledge was only transmitted from one chief⁵ to another and has never been set down in writing. If this is so, what stratagem can I use to draw attention toward that which may have appeared to me as indubitably clear, manifest, and evident in my opinion, according to what I have understood in these matters? On the other hand, if I had omitted setting down something of that which has appeared to me as clear, so that that knowledge would perish when I perish, as is inevitable, I should have considered that conduct as extremely cowardly with regard to you and everyone who is perplexed. It would have been, as it were, robbing one who deserves the truth of the truth, or begrudging an heir his inheritance. And both those traits are blameworthy. On the other hand, as has been stated before, an explicit exposition of this knowledge is denied by a legal prohibition, in addition to that which is imposed by judgment.6 In addition to this there is the fact that in that which has occurred to me with regard to these matters, I followed conjecture and supposition; no divine revelation has come to me to teach me that the intention in the matter in question was such and such, nor did I receive what I believe in these matters from a teacher. But the texts of the prophetic books and the dicta of the Sages, together with the speculative premises that I possess, showed me that things are indubitably so and so. Yet it is possible that they are different and that something else is intended. Now rightly guided reflection and divine aid in this matter have moved me to a position, which I shall describe. Namely, I shall interpret to you that which was said by Ezekiel the prophet, peace be on him, in such a way that anyone who heard that interpretation would think that I do not say anything over and beyond what is indicated by the text, but that it is as if I translated words from one language to another or summarized the meaning of the external sense of the speech. On the other hand, if that interpretation is examined with a perfect care by him for whom this Treatise is composed and who has understood [3a] all its chapters — every chapter in its turn — the whole matter, which has become clear and manifest to me, will become clear to him so that nothing in it will remain hidden from him. This is the ultimate term that it is possible to attain in combining utility⁷ for everyone with abstention from explicit statements in teaching anything about this subject — as is obligatory.⁸

After this introduction has preceded, apply your mind to the chapters that will follow concerning this great, noble, and sublime subject, which is a stake upon which everything hangs and a pillar upon which everything is supported.⁹