The guest: Say what you want, but Rabbi Moshe Cordevero, who was the student of Maran Rav Yosef Karo, when he brought down in sefer haPardes (shaar seder haAtzilut, perek 3) the words of the maggid who was to Maran haRav Yosef Karo, he mentions the matter as if it is the position of Maran Rav Yosef Karo, and his reasoning. Take place the sefer haPardes.And I took sefer haPardes, and I read in it the beginning of the chapter, and this is his language: The intent in this chapter is to explain a different opinion which is opposed to this, and this is the kabbalah of my teacher and rabbi, the pious, kevod moreinu harav Rabbi Yosef Karo, נטריה רחמנא ופרקיה, and this is his language: הא אתינא, etc., etc.
Then I said to him: Here for you is to see that he calls the matter kabbalat {the received wisdom} of Maharik {=Rav Yosef Karo}, not his thoughts and his opinion, as you said in your haste.
The guest: Descend to the end!
Then he read before me, in that same perek, like these words: "All this teaches about the strength of the opinion of my teacher, which is right and true."
And so later on, in the sixth perek, he mentions the matter twice in the name of "the words of my teacher, נטריה רחמנא ופרקיה."
The author: He still has not said that it the opinion of Maharik {=Rav Yosef Karo}, but rather for love of brevity he said it is the position of my teacher and master, and the words of my teacher, and the intent (as he said in the beginning of the chapter) is the opinion and the words which Maharik received from the mouth of the maggid who was revealed to him.
And behold, please, the sun comes {down}, and the time of the evening prayer is near. And also you have already emptied the sack-bag of your blasphemies, such there is not left with you (I think) what to add to speak to me further in these things. And I have already told you all that is with me from the answers, and my effort was empty and vain, and not only empty and vain, but also to cause you do be even freer {more hefker}, and to place a sword in your hand to wipe out and to destroy more and more.
And behold, tomorrow, when the weekdays begin, I will go early in the morning to my burdens, and with the few hours which are available to me {from now on}, I will endeavor in the investigation of peshat in language, and I have no engagements in the hidden. Therefore, I see that the best thing is for each man to separate from his brother in peace, and to leave aside all matters of the wisdom of the kabbalah to the unique few who merit to receive them from the mouth of a true kabbalist, and who is exceptional beyond me, and from you I will not seek it.
The guest: Also I go tomorrow to my burdens {work}, but not to do holy work like you, but rather I will go on my travels to and fro on the earth, exiled and always moving about, wandering for my bread, perhaps the Lord of Hosts will grant favor and chance before me rest, which will be good for me.The author: May Hashem answer you in the day of trouble, may Hashem give to you that you should find rest.
The guest: And I am a pauper and sufferer. Let me live 1000 years, your name will not be blotted out from the slate of my heart, and your kindness which you did wondrously with me, and your dear trains of which I tested in you in these three days shall not cease from my mouth, from now until forever.
For in truth, from the day which Hashem took from upon my head my master, my father, peace be upon him {or perhaps servant of Hashem}, and I was left an orphan, naked and lacking all, this I have done for myself for ten years, there were not for me such good days {a pun, for it was also Yom Tov} like these three days that I have been with you. These days will be remembered and recorded in my heart in every place to which I travel -- they will not stray from my heart all the days of my life.
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