Translation:Tikunei Zohar

Contents =First Introduction, daf 1a-16b=

1a
(Tractate Berakhot 5a) Rabbi Shimon went and hid in the wilderness of Lod, along with Rabbi Elazar his son. A miracle occurred for them: one carob tree and one spring of water were created for them. They would eat from that carob tree and drink from that spring, and Elijah would come and visit them twice every day and teach them. And no one knew where he went, etc., as is written in the Zohar, Parashat Tavo.

This is called the "rectifications of the Zohar," which are seventy aspects of the Torah that Rabbi Shimon bar Yochai revealed from the secrets of the Torah.

Rabbi Shimon arose and began to speak words before the Divine Presence, and he said, "The wise shall shine like the radiance of the firmament" (Daniel 12:3). The wise mentioned there are Rabbi Shimon and his colleagues. They shine as they come to perform this connection; the Divine Presence gives them permission, and Elijah is with them, and for all souls who find repose among them, and for all the ministering angels who come to hear them and who walk the path of understanding.

Moreover, permission is given to all of them to reveal hidden secrets, hidden treasures, and all names, in their proper rank, and permission is given to reveal to them the ten Sefirot, to reveal hidden secrets that permission had not been granted to reveal until the arrival of the era of the King Messiah.

"Like the radiance of the firmament," which encompasses all forms of light: radiance (Zohar) hidden and concealed (Keter), radiance bright in the heavens (Chokhmah), Zohar radiating flashes and gleaming sparks, shining like lightning to the eyes (Binah), radiance bright white like the moon (Chesed), radiance bright red like Mars (Gevurah), Zohar radiating that includes a pale color like the sun (Tiferet), Zohar bright like Mercury (Netzach), Zohar comprising white and red (Hod), Zohar radiant to all the parts, like one who strikes with a hammer and sends sparks in every direction (Yesod), so are these radiant ones, how many souls do they illuminate! for they all shine in the firmament. Another version: "And the wise shall shine like the radiance of the firmament," for it is hidden radiance and concealed radiance, which is the Crown. Bright radiance in the heavens, which is Wisdom, shining like lightning to the eyes, which is Understanding. Radiant as the moon, which is Greatness. Zohar radiating red like Mars, which is Strength. Zohar bright including yellowish like the sun, which is Beauty. Zohar radiant (pale pink) like Mercury, which is Victory. Zohar radiant darkish red, which is Glory. Zohar radiating to every limb, like one who strikes with a hammer and sends sparks in every direction, which is Foundation.

And those are the souls from those wise ones who have intelligence to engage in the secrets of their Master, all of them are inscribed and depicted in the kingdom of the heavens like stars flowing in the firmament, and this is what is meant by "they shall shine like the radiance of the firmament." What is the firmament in which the souls of the wise flow like stars in the firmament? It is the throne.

And all of them bloom from the firmament, and this is the "Righteous One lives forever (Tzaddik Chai Olamim)," from whom souls of the righteous bloom and flow in the moon," and about them it is written, "And God placed them in the firmament of the heavens to shine upon the earth" (Genesis 1:17).

1b
And this is that firmament (RKIA), which is higher than the Chayot, for so it is written (Ezekiel 1:26), 'And above the firmament that is over their heads.' Now reverse RKIA (firmament), and you will find AIKR, root, the foundation of the heavenly chariot, where the Chayot and the throne of the heavenly chariot are established. Concerning it, it is said (Proverbs 10:25), 'And the righteous is the foundation of the world,' referring to the righteous who are above (Chagigah 12a). They sustain the concealed worlds, for there are righteous individuals upon whom the existence of the concealed worlds depends, and there are righteous individuals upon whom the existence of the revealed worlds depends. These are the righteous of the multitude, from whom the concealed righteous depend. What is 'the multitude'? They are those concerning whom it is said about them 'Halacha follows the majority,' who are not from the realm of their fathers, for there are not many who are greater than a third in the majority, for this is the Shechinah.

And from there (Isaiah 60:21), 'And your people are all righteous; forever they shall inherit the land,' regarding which it is said there 'where you set your foot,' for this is the Shechinah, which is entirely from the ten crowns. And from there, Israel is called righteous kings, seers, prophets, lions of Torah, mighty ones, wise men, and leaders of the thousands of Israel.

And permission is granted to those souls that depart from their place from there, after the Holy One, blessed be He, and His Shechinah, to enter into this connection, concerning which it is said about it (Proverbs 27:8), 'Like a bird wandering from its nest, so is a man wandering from his place.' And there is no bird except the Shechinah, for it wanders from its place, as it is written (Deuteronomy 22:7), 'You shall surely send away the mother, and the offspring you may take for yourself,' to include the lower Shechinah. This is as it is written (Isaiah 50:1), 'And your mother you shall send away,' for both the upper and the lower Shechinah depart from their places. This is to fulfill (Exodus 15:3), 'The Lord is a man of war,' for the fathers follow after Him.

And furthermore, 'a man wandering from his place,' this refers to Moses, as it is written (Numbers 12:3), 'And the man Moses was very humble,' for his spirit departed after his fathers.

And furthermore, 'a man wandering from his place,' this refers to a righteous man who goes out wandering from his place, like the Shechinah, for it is said about him (Genesis 8:9), 'But the dove found no rest for the sole of her foot,' for so the sages established at the time when the Temple was destroyed and decreed against the houses of the righteous that they should be destroyed, for then everyone went wandering from his place. For it was enough for him to serve his Master to be like his fathers, and the mystery of the word 'wandering' is to seek where the Merciful One has compassion upon it. Thus (Isaiah 50:5), 'There is no one to guide her,' and so forth. And because of this, the sages established that all houses that do not have words of Torah heard in them will ultimately be destroyed. And those houses where words of Torah are heard, there are chicks chirping in them, chicks from the Scriptures, fledglings from the Mishnah, and sons from the Kabbalah.

And concerning them, it is said (Deuteronomy 22:6), 'And the mother crouching upon the chicks or upon the eggs,' 'send away,' from where? But concerning the offspring, it is said, 'You shall not take the mother upon the offspring,' for we do not have the intellect to engage in familiarity with the Shechinah like those from the Kabbalah. And they serve her, the dwelling and the Holy One, blessed be He, and they flourish with her. In every place where she flourishes, all those wandering follow after her by her mission. But the offspring are not reproached, for they are complete, for they flourish in them. They are the commandments of action, all the more so the eggs. And because of this, it is said concerning them about the mother, 'send away,' to the mother,

2a
While he was still speaking these words, behold this elder (Saba) happened upon him and said, 'But isn't it written, "And take the sons for yourself (V'et-habanim tikach lakh)"?' He said to him, Saba, 'Every "et" comes to explain something extra, and because of this it did not say, "And take sons for yourself," but rather it is stated with "et," to include the chicks. But it did not say, "Take the sons for yourself." He said to him, 'Blessed are you, you are a holy searcher of such matters. Certainly, sons are below their mother. Righteous ones, strong in the Torah, foresee prophets. The pious are from the realm of the kindness of Abraham, and they are established upon it. A pious person is only one who practices piety with his Creator, who makes for him a nest that is his abode, and in which his Divine Presence resides: his house, his temple, his lodging, and in the holy land is his unity and his houses. Not lodging or an inn, but that form of a son of man who is established for her, and because of this, he gave of the measure of kindness to Abraham.

The strong ones from the realm of strength, who give power to their masters, to subdue a slave under his master and a maidservant under her mistress with the binding of tefillin. From their realm, the Divine Presence governs the servant and the maidservant over the world, and in that moment, the Divine Presence becomes angered. This is what is written, "Under a slave when he becomes king, and a maidservant when she inherits her mistress."

And nevertheless, she, the Divine Presence, becomes angrier with a fool when he becomes satisfied with bread, as it is stated about him, "Go eat your bread" (Proverbs 9:6), for he is stingy, a fool with his money, a fool by name, because he is not generous and not from the seed of their fathers, as it is stated about them, "Noble ones of the nations have gathered" (Psalms 47:10). Because he is stingy, he is poor in intellect. After he does good to the masters of the Torah, to be upheld by them, the Torah is without its statutes, for he is not the Torah of the Lord."

"The pious ones from the realm of the middle pillar, when midnight arrived, David would arise to commune with the Divine Presence which is called 'nighttime' (Isaiah 21:11), 'the night of watching' (Exodus 12:42), and concerning this it is said, 'All who engage in Torah study at night, the Holy One, blessed be He, draws upon them a thread of kindness by day,' as it is written (Psalms 30:9), 'By day, God commands His kindness, and at night, His song is with me.'

The prophets from the realm of eternity and glory, in them both the Name of God is unified, and in them, there are ten names by which God is called, and there are ten prophetic books to receive these names, and there are ten prophets: to receive their ten visions. The righteous ones from the realm of righteousness, concerning all of them it is said (Deuteronomy 22:6), 'Do not take the mother upon the children.'

Furthermore, those who engage in Torah for its own sake, and they guard its 613 commandments which are like clusters of grapes, in order to unify them in the Name of God through the Divine Presence. Like a son who is betrothed to his wife in every limb of his body to bring forth superior offspring, concerning them it is said, 'Do not take the mother upon the children.' And those who do not strive in Torah for its own sake, it is said concerning them, 'Send forth the mother,' to include the Name of God which departs from him.

Furthermore, those who observe Sabbaths and festivals, it is said about them, 'Do not take the mother upon the children,' for they engage in the work of building with the Sabbath as queen and with the Holy One, blessed be He, who is Himself the Sabbath day. Whoever observes it, 'And honor it' (Isaiah 58:13), this refers to honoring his father and his mother. And there are three worlds: two thirds belong to honoring the father and mother, and one third belongs to the Torah. This is what is written (Deuteronomy 30:20), 'For He is your life and the length of your days,' for 'He is your life' in this world, which is the lower Garden, and 'the length of your days' refers to the world to come, which is an eternal world. 'On the land which the Lord your God gives you to inherit,' refers to the humble world.

Furthermore, those who bind themselves to the Divine Presence with the binding of tefillin, it is said concerning them, 'Do not take the mother upon the children,' and those who do not bind them simultaneously, it is said concerning them, 'Send forth the mother,' in every place 'to include'—and here, 'to include' wisdom, which is above, the father of faith, which is understanding, and concerning it is said here, 'Do not take the mother,' 'Send forth the mother,' which is written (Proverbs 2:3), 'For if you call to understanding,' and it is the Torah of the upper realm which is spoken of here, which is stated about it (Proverbs 1:8), 'And do not forsake the Torah of your mother.'"

2b
Furthermore, those who observe the covenant within its limits, which are eight days, and those who observe the Sabbath within its limits, they are from the name of the Lord. Their names are mentioned in the Mishnah, where the son is not inferior to his father, as it is written, "The mother shall not take the children," and those who do not forget these two signs every day, namely the sign of tefillin and the sign of circumcision, and on the Sabbath the sign of circumcision and the sign of the Sabbath, it is written concerning them, "You shall surely send away the mother."

If you ask, why do they need to remember this every day in each and every person? Because they do not forget the divine presence, which is the letter Yud from Adonai, the unique one without the Holy One, blessed be He, who is the letter Yud from YHW"H. Therefore, each person needs to remember this every day without exception, lest it be said of him, "And he that is of a perverse heart shall be far from me" (Proverbs 16:28), which means that his leaders from the divine presence will depart from him. Concerning him, it is written, "And it shall be for a sign upon thy hand," a weak hand, and the beginning letters of the word milah and the end letters the Tetragrammaton. In tefillin, the word is perforated, a sign of the covenant, and the secret of circumcision (Deuteronomy 30:12), "Who shall go up for us to heaven." At the beginning of the word milah, and at the end, YHW"H. In tefillin, this is why it is written, "And it shall be for a sign upon thy hand."

Regarding the nest of this bird, it is said (Isaiah 4:6), "And a booth shall be for a shadow in the daytime," and this refers to the language of "sukkah," that the mother spreads her wings over her children, its offspring, three myrtles, and two willow branches and a lulav, or eggs, which are etrogim, as each one of them corresponds to a measure. And those who expound on them, it is written concerning them, "The mother shall not take the children," for three myrtles allude to three fathers, two willow branches to two prophets, a lulav is righteous like a palm tree shall flourish (Psalms 92:13), an etrog alludes to the divine presence, and a booth is an allusion to the mother who spreads over her children. They are therefore eight to receive the name of the Lord, who calculates the letters of the word "sukkah" as 26, which is the numerical value of the Tetragrammaton, and those who do not neglect these signs in their hands, it is written concerning them, "You shall surely send away the mother," to include all ten measures of wisdom in every movement and shaking, which are oscillating and swaying like a palm branch and its species, in every divine commandment.

The rabbis expounded regarding this bird in the Midrash, concerning Rabbi Bar Bar Ḥana, who was once traveling by ship and saw that bird of the sea coasting along until its crest. And which bird is this? It is one of those offspring or eggs. Offspring, such as flowers that do not fully bear fruit from below to above, or children who are from below to above, for eggs are from the bottom of the mother upward, as it is the mother's egg, whereas offspring are from the righteous below to above. However, there was only one of those offspring, and its name is Tzadik, which stands as a pillar from the earth to the firmament, and the sea stretches to its crest, eternal victory and glory, for the mother above is the sea that spreads to fifty gates, until the crest of that bird.

Similarly, this Yud is ten, five times. Ten in each of the sefirot from kindness to glory, the foundation of them all, and it is called "all," encompassing all five from kindness to glory, and the base of the sea is the salty sea, the throne of judgment.

The bird, which is its bird, is Metatron. Concerning it, it is said, "For the bird of the air shall carry the voice" (Ecclesiastes 10:20), the voice of the recitation of the Shema, which is like a veil of six days of mundane and dominion over them, and that voice takes the flower within it until the central pillar, which is the voice of YHW"H over the waters (Psalms 29:3), "and there is no water but Torah." And it is the voice of YHW"H in splendor, until six voices, and it is the seventh with the mother.

3a
"And the bird of the air shall carry the voice" (Ecclesiastes 10:20), this is the shadow that extends to it until the living righteous. It is the entire Chai blessing, which is said about them, "The blessings of the righteous are a foundation of the world" (Proverbs 10:25), living in the worlds. The shadow is the speech of riding upon it, and it is a chariot to elevate it on weekdays, and this is the Divine Presence and the Lord's Name, the voice riding upon this face of YHW"H. The secret of speech is "My Lord, open my lips" (Psalms 51:17), and it is a chariot to praise them like this, as in the name of YHW"H, and so the angel ascends like a whisper, two of them are like one, and because of this, he is called the angel, the prince of faces, as through this emissary they unite for six weekdays. However, on Shabbat, two of them do not ascend, as they are the central pillar and His Divine Presence, and they do not unite through an emissary, but through the living righteous, about whom it is said, "For the bird of the air shall carry the voice," the voice of the recitation of the Shema. "And the bird of the air shall carry the voice of the matter," the speech of the shadow, not through an emissary. And because of this, "And the righteous is the foundation of the world" (Proverbs 10:25), and upon him two of them unite, and concerning two of them uniting it is said, "Then the trees of the forest will sing for joy" (1 Chronicles 16:33), and the angel descended from the fire and said, "Behold, behold the work of the chariot," and they were gathered like brides and bridegrooms. Rabbi said, "Beloved, blessed be He who said these words, let the Holy One, blessed be He, be found in the midst of them, and let them unite in His holiness."

Elijah the Prophet called to the assembly of the Holy One, blessed be He, and His Divine Presence, and the rest of the prophets joined with you, and He acted zealously for Him in this connection. And for all the ministers who go forth to attend upon the Holy One, blessed be He, and His Divine Presence, to unite with them in this connection, to be united with them in the company, and to discover in them a resting place for those ministers whose souls go forth to be refreshed from the Divine Presence, who is alone, as it is said, "How does the city sit solitary" (Lamentations 1:1), and to find in them a resting place for those ministers of the souls who go forth to be refreshed from the Divine Presence, about whom it is said, "Then will I send out to them messengers of peace like a whisper" (Isaiah 33:7), and there is no peace but the Holy One, blessed be He.

"Rise to unite them in this assembly, for as there are wise ones among Israel, from whom it is said about them, 'And those who are wise shall shine like the brightness of the sky' (Daniel 12:3), this is what is called the Book of Zohar, who know to carve for their masters, and to bring to remembrance the praises of their name, the Holy One, blessed be He, and His Divine Presence, with intent, and to unite them in the voice of the recitation of the Shema, and in the speech of the shadow, which are both one in the name of YHW"H, with all their expressions, names, and the ten Sefirot.

How many angels there are of the living beings of the chariot, and the seraphim, and the wheels, and all the ten classes that serve them in utilizing the ten Sefirot, all of them, and their faces and wings are separate (Ezekiel 1:11) for the purpose of receiving their praises, which are the name of YHW"H, whether in the recitation of the Shema, or in the shadow, or in songs, praises, and thanksgivings, in every remembrance that issues from their mouths in every place and in every utterance, intention in speech toward Adonai, a voice in YHW"H, and to unite them all as one, in the unity of He who is unique and concealed, who connects and unites them as one, and in this, intention is necessary, not to rely on speaking to Him in voice and speech, but in thought.

When the Holy One, blessed be He, alights in the recitation of the Shema, it is said about them, 'And I heard the sound of their wings' (Ezekiel 1:24), with ten types of praise, in simple songs, which are ten crowns, doubled into the ten, the fivefold, the ten and fivefold, the triplet in Him, which are the threefold, in kindness, strength, and beauty, in quadruple, which are the fourfold, in victory, glory, foundation, and kingdom, to guard the holy bird, Israel, among them, and to call upon Israel within it, which is the central pillar, and this is the Shema Yisrael, which descends to the high, requiring a binding to it with reverence, and to unite them all in a single unity without any separation whatsoever, and for this reason, one who engages in idle talk sins with it.

And why do we bind it with reverence with the Name of Four-Letter Name and fourfold from four sections, so that there will not be a departure from it, and it will be depicted as a single entity, 'How does the city sit solitary' (Lamentations 1:1), and for this reason, we bind it with many knots of the tefillin, with many knots of tzitzit, so that it will not move from it."

3b
"And every knot thereof is from the side of the essential Name (יהוה), and there are two knots in them, for they are a knot of the beginning knot of the left arm, and they are 'י'י' from 'יאהדונה"י', YHVH, the four sections of the prayers, and all the people of the earth will see that the name of YHVH is upon you... Adonai, the four houses of prayers, Ehyeh Asher Ehyeh, from the side, there are both remembrances of the head tefillin and both remembrances of the hand tefillin. This is the elevated mother, the prayers of the primordial worlds, are called unto Him, the tefillin on the head of the central pillar, His mother covers Him with their right bandages of the tefillin, and Israel is tied to Him with the lower Shekhinah in the hand tefillin, and to Him they say, "Hear O Israel," the Creator of the grandparent of grandparents, and this is the higher wisdom, and by His name the central pillar of Israel is called, the song to Him, a song from the left, the song of Levites, to Him from the right of the priests, the central pillar of Israel, Israel fully complete, wisdom descends in the blessings of the priests on the right, and in it, he who desires to become wise is directed, the higher sanctity descends to the left from the Divine Presence, and in it, he who desires to become rich is stored. The central pillar is bound, the unity of both unities. Thus, the "still small voice" is from YHVH, and it is Y from YHVH, there comes the king who is YHVH. For all the 'havayah' (the tetragrammaton) that is the Lord's dominion, He is over the six and He is over the ten, is the 'havayah.' For example, a drop that is over a drop, as the ruler is over the drop of memory, which is the daughter of the mother."

"So too is the foundation of the eternal life, the knot of the central pillar and the lower Shekhinah, in that place in the shadow where there is complete life, and there they unite, their two names become one, YHVH. And the connection of these two names requires secrecy, and the secret of the word (Ezekiel 1:25), as they stood with their wings lowered, in their standing Israel in the shadow of the pillar of existence, their lives were lowered with their wings, so that no voice could be heard in them, a still small voice (1 Kings 19:12), the Holy of Holies is with the standing, because there, the voice of silence came from the Holy One."

"In a great wind, in an earthquake, and in fire, they did not hear the voice of the living God, except in the still small voice, which comes after the wind, the earthquake, and the fire, and it is the fourth one, and concerning them, Ezekiel said (1:4), 'And I looked, and behold, a stormy wind came from the north, a great cloud, and a fire wrapping itself, these are three, they ride on them three, He is YHVH, the still small voice is from YHVH, and it is Y from Adonai, there comes the king who is YHVH. For all 'havayah' (the tetragrammaton) that is the Lord's dominion, He is over the six and He is over the ten, is the 'havayah.' For example, a drop that is over a drop, as the ruler is over the drop of memory, which is the daughter of the mother."

Elijah came, along with all the masters of Torah, and they stood before him and said, "Who can declare the words before You, Sinai, Sinai? None but with the voice of a gentle whisper, for with it the king comes to You. Rise, Elijah, prepare the garments of the king and his crown, for you are the priest. Prepare for him the holy garments, four white garments, and four garments of gold for the crown, as it is said: 'All glorious is the princess within her chamber, her clothing is woven with gold.'

The four white garments, all of them are mercies in the name of the Lord, and no one else can merit them but Him. The four garments of gold, all of them are judgments from the domain of the Lord, and no one else can impose foreign service but Him, for sovereignty is a handmaid in the place of her mistress.

As is his name, so are his thrones, his garments, and his noble robes. And in these garments he has not yet clothed himself since the day the Temple was destroyed. For it is written: 'Put on your beautiful garments, O Jerusalem, the holy city,' and the Shekhinah says about herself: 'Do not stare at me because I am dark,' for she is in exile, and her garments are worn out because of the sorrows of Israel, for therein lie the souls of Israel, and because of this, it is fitting that He who sets her garments in order should also be glorified by them, and He makes for her a throne above, in accordance with His decrees, after He has prepared the thrones with His own hands, and the name of the Lord departs from there, for it does not dwell in a place of defects. This is what is written: 'Any man who has a defect must not come near,' for even in the soul, a defect cannot be found.

He who restores her soul, His name will be glorified in her, and He will make for her a throne upon which she will be crowned, and His mouth will be praised with which the Holy One, blessed be He, is connected with His Shekhinah through the Torah, and he who clothes the king and his crown with the ten emanations of creation, all of them in the name of the Lord, so is his name, so is his attire.

And whoever prepares for him a horse, as it is said: 'To my horsemen, the chariots of Pharaoh I have likened you, my beloved,' for it is his chariot, for on Sabbaths and festivals, he dresses in royal attire, which are the ten spheres of creation, and on weekdays he wears ten garments of the ministering angels, who serve him with the ten emanations of creation.

By means of the ten spheres of emanation, the king and his attributes are united, he and his life are one with them. This is not so with the ten spheres of creation, for they are not his life and attributes one.

4a
And the ascent over all is radiant in ten sefirot of Atzilut, and in ten sefirot of Beriah, and radiant in ten classes of angels, and in ten spheres of the firmament, and it does not change in any place. (Chagigah 4a) Rise, Ezekiel the prophet, to reveal those visions before the Divine Presence, as it is said about them (Ezekiel 1:13), 'And the likeness of the living creatures, their appearance was like burning coals of fire, with the appearance of torches, and it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.' And about them (Daniel 12:3), 'And the wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.' The wise, their radiance is like the radiance of the sky, and the wise, their radiance shines in those points that flow within them, like the radiance of the flavors.

And the Shekhinah encompasses all, as it is said (Ezekiel 1:13), 'It was moving among the living creatures,' which are the higher beings on the points of the flavors, and the lower beings on the points of emanation, in this manner. And those three points above are hinted at in the beginning of the Tetragrammaton, YHVH, YHVH, YHVH, and they are: YHVH, King; YHVH, Ruler; YHVH, He shall reign. The three upper points are Chesed, Gevurah, Tiferet, and the lower point of the Tetragrammaton hints at Netzach, Yesod, and Hod, hinted at in 'Blessed be You, YHVH, who illuminates,' YHVH, Ya'er, Yisa, YHVH. The middle point, Chayah, whose name is Adam, in this manner. It was moving among the living creatures, which are the three upper and the three lower, in this manner.

It is the fourth to all three, and the seventh to six. And the secret of the three lower points, it hints at the fourth, as it is said (Ezekiel 1:1), 'And it came to pass in the thirtieth year,' and on the point of the middle, it hints at the fourth, as it has four aspects of Adam, Wisdom, Understanding, Knowledge, and Ma'aseh, as it is said about it (ibid. 26), 'And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a man above it.' And all in the secret of the points of that one.

On the fifth (Hei) of the month, this is Adonai, who is Elohim, assemblage for the name of YHVH, and she is the throne, so the throne (Ha-KiSsA) is established, which is the Gematria of Elohim (both are 86).

And she is the highest crown, the fifth to the upper four essences and the fifth to the lower four essences, and she is the throne for all, the Lord over all, who is concealed and hidden.

And if one might say that Ezekiel saw only the likeness of those essences and not the essences themselves, it is like a king who sends a letter with his seal, and the seal of the king's image is on the wax of the letter. In the count of the sefirot of Atzilut, it is the seal of the king himself, and in the count of Beriah, it is the seal of the king's image, and in the count of Yetzirah and the angels, which are not the essences but the forms of the seal at that moment. Therefore it is said in the visions of Ezekiel (ibid.) 'The likeness of the appearance of a man,' and 'the likeness of the living creatures,' and not the living creatures themselves. For to whom the king is not seen every day, he is considered like a peasant, and he asks about him, and they record for him on a tablet or on paper the forms of his seal.

And there is a point upon which all the worlds depend beneath it, such as the sun beneath the lower essences, which appears to the sons of men below the firmament as a point of a period, and it appears many times larger than all the earth, certainly the points of the Torah, above their height, and the points of light appear to us

4b
"And I am in the midst of the exile, by the river Kevar" (Ezekiel 1:1), which is the river Dinar that emanates from its source, serving one thousand thousands, and myriads of myriads of angels stand before it. Judgment sits, and books are opened (Daniel 7:10), which are the three books opened on Rosh Hashanah, and in it are inscribed the souls in this river of Dinar, from the confused ones in the lowest world. And this is Metatron, in the precision of the righteous, the foundation of the world, which is the river Dinar from the side of Gevurah, the river of its streams from the side of Chesed, streams of water. And this is upon the river Kevar, what is Kevar? This is Metatron, the chariot to the middle column, 'And He rode upon a cherub and did fly' (Psalms 18:11), and this is the chariot of fire and fire horses (2 Kings 2:11), myriads of myriads of chariots. And from the side of the righteous is the Chay of the world, full of eighteen myriads of chariots, and this is 'The chariots of God are myriads, thousands of thousands' (Psalms 68:18), and it is established by the Masters of Mishnah that two thousand times ten thousand, all of them ten thousand, are twenty thousand myriads. And they are likened to two pages of a book on which are written eight thousand, and they ascend with Metatron to receive the eighteen blessings of the stars of Israel, to offer them before the Holy Blessed One, the Living Righteous Foundation of the world, and blessings for the head of the righteous.

And I am in the midst of this exile, the Shekhinah, the heavens are opened, 'the heavens are the Lord's, but the earth He has given to the children of men' (Psalms 115:16), 'the Lord's heavens,' of which are inscribed the forms of the living essences, whose sources are Yod, He, Vav, He (alternate: Yod He, Vav He), YHVH, 'And I saw visions of God' (Ezekiel 1:1), the five lights of the primal day, to receive the Lord of the primal day, a crown from the five lights, which is 'I will open the holiest seals to the Lord' (Exodus 28:36).

And whoever grasps the Ahieh, and these points ascend to Elohim, within them are seven points, three above, three below, dreaming in the middle, and one to the right, which is said of it (Genesis 1:7) 'And God placed them in the expanse of the heavens.'

And the seven sparkles of the points (vowels) of the AAAAA, corresponding to the seven planets, three from here and three from there, and the Sun in its middle, the fourth to each three, and the seventh to the six. And it is in the form of a dream, in these five (Leviticus 2:2) 'and the priest shall take from there his handful,' the Kometz which is the Yod, as it is opened with five points, which are the five fingers, within which is opened the Kometz which is the Yod, to fifteen marks of their Sheen.

And the letters of Y"H are the gematria of ChoLaM (8+3+4=15). And the Chirek (8+2+1) is gematria Vav and He, and the Vav is the arm of the He (the shoulder), the Kometz is fourteen sections of their fingers, and this is (Exodus 17:16) 'And he said, because the hand is upon the throne of Yah.' And they hint YHVH, our God, YHVH, and with their five fingers of the left hand, fourteen sections, they hint Kuzvu in Mochasba Kuzvu, and they are twenty-eight, as it is said of them (Numbers 14:17) 'And now, let the power of the Lord be great,' and thus it ascends YHVH, Aleph He Vav He, twenty-eight, as they hint (Jeremiah 17:12) 'Throne of glory, high from the beginning.'

As soon as they ascend, 'they went forth without strength before the pursuer' (Lamentations 1:6), and because of this, the Masters of Mishnah established that anyone who says 'Amen' with all his might tears up for him the decree of seventy years, for they are seventy years, after a thousand and two hundred years, for it was destroyed in the destruction of the Temple, and some consider them from the discontinued continual offering, because of the rank of Jacob, the end of the exile, whose ranks are truth. This is what is written (Micah 7:20) 'You will give truth to Jacob,' which is a sign of a thousand two hundred ninety, and some add two, 'Near is the Lord to all who call Him, to all who call Him in truth' (Psalms 145:18), 'to know on earth Your way' (Psalm 67:3). Thus, the earth, Aleph Ratz, two hundred and ninety, to establish through them 'truth shall grow from the earth' (Psalm 85:12), as they are in it, 'truth from the earth will spring forth,' and thus, the Kisse ascends to consider the Divine.

Another explanation: And the wise ones are the points, beware that in the rivers there are Athons, for they are round points, Atvons are square, for in the Aton are created the four essences of the chariots of the throne, as it is said of them in the matter of Ezekiel (Ezekiel 1:13), 'and the form of the living creatures were like burning coals of fire.' These are the points of the Torah, which are nine, for in them are created the nine wheels of the chariots of the throne. The chariot is rich with ten Atvons, for they are Yod He Vav He, and with them are created, and four Atvons that are YHVH, rivers in the four essences. And the name YHVH is the middle pillar, truth, and its Shekhinah is the Torah of truth, in it the chariot of Elohim is created, and this is in the beginning God created, in the Torah of truth, in which He created the chariot of Elohim. Thus, the throne (HKSA) is gematria of Elokim (both 86).

5a
And there is the Torah of Creation, and the Torah of Emanation, the Torah of Creation, 'YHVH created me as the beginning of His way' (Proverbs 8:22), and the Torah of Emanation is the Torah of YHVH, perfect (Psalms 19:8), and through it, you shall be perfect with YHVH your God (Deuteronomy 18:13), and from its secret it is said concerning Israel (Exodus 4:22) 'My son, My firstborn,' and we learn that the Torah of Emanation, it is the Torah of YHVH that is dependent on His Name, rather, thus shall My name be established forever (Exodus 3:15), My name (SheMY), with Yod-He equals Shin Samekh He (the 365 Positive Commandments), My Appelation (ZiKhRY) with Vav-He equals Reish Mem Chet (the 248 Negative Commandments), Torah is gematria 611, and with "I am" and "You shall not have" it's 613, and this is the two that are added to the Torah, this is the Torah. Adam, man (45) is YOD HE VAV HE (=45), and because of this, "the honor, the sages will inherit" (Proverbs 3:35), and the Rabbis of the Mishnah taught that there is no honor except Torah, and there is honor that was created, and there is honor that is emanated, from the secret of the Torah of Creation, it is said concerning Israel (Leviticus 25:55) 'for the children of Israel are servants to Me,' and from the secret of Emanation, 'You are children to YHVH,' and so on (Deuteronomy 14:1).

And above all of the worlds, it is superior over everything that has no God above it, and below it, and not to the four hidden worlds, and He fills all the worlds, and He searches and receives in it sufferings, and bitterness, and pains with fear of Him, love at its end, as it is said concerning the sages of the Mishnah, upon them are the arguments and controversies, 'the end with the beginning' (Numbers 21:14), and love at its end, as His Shekhinah is at the end of all ranks, argument and judgment from the secret of might, they are grasped by love from the secret of the right, love of kindness, and because of this, anyone who fulfills the Torah out of poverty, its end will be to fulfill it out of wealth, and this is love at its end, and anyone who does not fulfill it out of wealth, will fulfill it out of poverty.

The fifth rank in fear of YHVH, they established it from the sages of the Mishnah, whoever advances his fear to his wisdom, his wisdom is established, and whoever advances his wisdom to his fear of sin, his wisdom is not established, for whoever advances his wisdom to his fear, to what is he similar? To one whom the inner keys have been given, but the outer keys have not been given to him, how will he enter?

In the hidden path, there, Lord, is the fear of the LORD, and these four essences are the outer keys of it: ten from the LORD is wisdom, and these four essences of this Name are not the inner keys. And because of this, I will precede with the hidden prayers, Lord, may my lips open, and afterward, let her be sealed in the name of the LORD. Blessed are You, LORD, Shield of Abraham. And yet, I will precede with the six orders, for it is the fear in the name of the LORD, for love, it is the compiler of mercies. The six orders are from the hidden of strength, "For by fire the LORD is judged" (Isaiah 66:16), it is taken from the right, and the priest takes it from there (Leviticus 5:12). Because we ascend in holiness and do not descend, and because of this, I will precede with the six [orders], "You shall not do," which are not to be feared, for the one who receives them is not merciful. This is what is written, "This is my name forever," my name with the six, my remembrance with the six (Exodus 3:15).

The first rank is immersed in the fear of the LORD, and "Your faithfulness is [like] the times" (Isaiah 33:6), the faithfulness of the order of seeds, your times the order of appointments, the treasury the order of women, the salvations the order of damages, wisdom the order of sanctities, and knowledge the order of purifications. If there is no fear of the LORD, then there is none, and if not, no. And the sign of the appointed time has been marked.

And these are the six orders of Mishnah in the hidden path, they are not from the middle pillar, for altogether, the six orders of Mishnah are [from] the six orders of Talmud. And whoever wants to take it without its divine presence, which is the fear of the LORD, concerning it, it is said, "The Lord separates a ruler" (Proverbs 16:28). As if one had cut and separated between the Holy One, Blessed be He, and His divine presence. And because they do not serve it [with] separation, even though a person has compiled six orders of Mishnah, I will not precede it with the fear of the LORD, for it is His divine presence. The Holy One, Blessed be He, does not allow it [to be placed] next to Him. And because of this, if there is no fear of the LORD, then there is none, and if not, no, as if there was nothing in his hands.

Faith is the mother on high from the hidden of kindness, for her it is the recitation of Shema, which is her faith. And her times are from the hidden of strength, of which it is said, "He shall not enter at any time into the sanctuary" (Leviticus 16:2), the treasury is from the middle pillar, the salvations are from the hidden of eternity, and "Also, the Eternal One of Israel does not lie or repent" (1 Samuel 15:29). Wisdom is the order of sanctities, which is His glory, and knowledge is the foundation, which is the order of purifications.

5b
And there are those who always say the opposite, from the side of the Lower Shekhina, it is faithfulness, and from the side of the righteous, whose names are both "Amen," that they are YHVH. And concerning the righteous, "And the righteous is a tree of life" (daf 5b) for his kind, whose seed is in him upon the earth (Genesis 1:11), and because of this, it is called the order of seeds.

Your times are from the divine presence of glory, for it is the order of appointments, in which they consume all four and benefit from all five, and burn at the beginning of the sixth. Its treasury is from the middle pillar of the order of women, its salvations are from the divine presence of strength, from there all judgments are issued against the one who causes harm to his fellow. Wisdom is called from the divine presence of kindness, for in it one desires to acquire hands, and this is the order of sanctities, with which is eternity. This is what is written, "Delights are at Your right hand forever" (Psalms 16:11). Knowledge is called the foundation of purifications, and they are the six orders of Mishnah, in the secret of the flaming sword, from mercy to judgment, and from judgment to mercy.

The seventh rank is in the fear of the LORD, in which there is no lack. This is what is written, "Fear the LORD, His holy ones, for there is no lack for those who fear Him" (Proverbs 11:24). Not that it should be said of them, "One gives freely, yet gains more" (Proverbs 11:24), and there shall be no lack in Torah study, whether it be teaching Torah or fulfilling the commandments. For inherently they are servants of repentance from sin, there is no greater lack than from there, for they are not servants of the Holy One, Blessed be He. This is what is written, "If the LORD does not build the house, its builders labor in vain upon it" (Psalms 127:1), and this has caused the destruction of the Temple, because those who served YHVH were absent.

The eighth rank is in the fear of God, to bring upon oneself shame before Him. Whoever possesses within them shame before Him, which prevents them from committing sin due to the awe of the Holy One, blessed be He, as though He Himself were present, and therefore at the beginning of the commandments 'in fear' precedes 'shame,' behold, fear together with shame is one thing. And whoever lacks shame before Him, certainly they did not stand where their ancestors stood at Mount Sinai.

And permute 'shame' (BoSheT) and you find 'Sabbath,' and this is in the beginning 'in the fear of Sabbath,' that it should not be desecrated openly. For the one in whom there is no shame before Him, woe to him, for whoever desecrates the Sabbath, the kingdom of which is holy to be profaned by him, certainly they did not stand where their ancestors stood at Mount Sinai. All who make use of a seal [for authentication] shall pass away; this refers to one who alters laws, all the more so with regard to the Sabbath, the kingdom.

And furthermore, shame before Him leads to the Garden of Eden, boldness before Him to Gehenna. Those who transgress a sin intentionally, and have no shame before the Holy One, blessed be He, of whom it is said, 'From heaven the Lord gazed; He saw all mankind,' and it is said of Him, 'The whole earth is full of His glory,' and it is said of Him, 'He searches all chambers of the heart,' and it is said of Him, 'He observes the kidneys and the heart.'

And humility is the most precious incense with fear. This is what is written, 'The reward of humility is the fear of the Lord.' Whoever has in them the fear of the Lord, let them praise, and if there is in them a son to be praised, but they are praised before the Lord. This is what is written, 'Grace is deceitful, and beauty is vain,' etc., this is what Hezekiah saw, that by the fear of the Lord one comes before the son for the fulfillment of the 613 commandments, having the gematria of B'YiRAT, in the fear [of God]."

6a
Tenth Level of Fear of God:

In the tenth level of fear of God, there are two types of fear, and they are not the same. There is a fear that repels a person from desecrating the Holy Blessed One because they fear being punished harshly. This fear arises from the realization that they will not escape punishment easily. As it is said (Talmud, Tractate Chagigah 6a), "And the earth was without form and void" (Genesis 1:2), from the concealment of the emanation of good and evil. This refers to a barren earth, a desolate handmaid, similar to one of the four types of damaging pits, namely, a pit that has been dug, as in the pit of Joseph, into which they cast him (Genesis 37:24). This pit is desolate, and it symbolizes the fear of punishment for transgressing divine commandments.

There is another type of fear that arises from the awe of the Torah, which is its glory, from which it emanates. For example, it is as if the Torah itself is weighed against a person, and because of this, no other fear compares. This fear of God is His sovereignty, greater than all the precepts of the Torah. It is because this fear emanates from the Torah, which is the central support, for it is the Lord. Through it, many teachings were derived. For the greatness of the Torah is that it leads a person to action. For if a person does not know the Torah, how can they guard its commandments? And who is it that created the Torah, and who is it that gave it to Israel, except for one who fears the Torah and keeps its commandments?

If a person is not familiar with the Torah that was given to them and does not guard it, how can they fear it and keep its commandments? This is why the Sages were established, and not the common people; the common people are not pious, and there is no pit to fear sin.

Due to the Torah, which grants thirteen attributes of mercy, two types of fear are given. These are the fear arising from kindness and might, as from it emanate two precepts: love of kindness and awe of might, which are combined into thirteen attributes of mercy. For every part of the Torah and its precepts grants veils of fear and love. This is why the Sages were established and not the common people; the common people are not pious, and there is no pit to fear sin.


 * Response:**

If it is argued that the kindness and might mentioned here, which emanate from the sovereignty of God, correspond to love and fear, how then were the Sages established due to the greatness of the Torah, which leads a person to action? This can be understood from the implication that all preceding fear leads to wisdom, and wisdom endures. Rather, everything is in line with the description, "Splendor is called Adam," meaning his beauty was below. For he was established upon the upper beauty of being first in thought and last in action. This is why the Sages were established. Israel ascended in thought to create, as it is said to them, "You are man" (Job 4:17). Therefore, the splendor of the Lord, He is first in the thought that He is the higher wisdom, and last in action, for He is the Tetragrammaton. Lower wisdom emanates from Him. Fear of God is His sovereignty.

And because of this, it is stated (Leviticus 12:4), "A woman, when she conceives," meaning she has precedence in all precepts. It is said of her, "A woman who fears the Lord, she shall be praised" (Proverbs 31:30). And because of this, a woman was found in the beginning, "It is good for him" (Ecclesiastes 2:18), as it is said of her (Psalms 135:9), "Good is the Lord to all."

And if we establish for her in the conclusion, as it emanated from her (Psalms 51:17), "Lord, open my lips," immediately (Proverbs 8:35), "And He granted me favor from the Lord," and because of this, intention, which is thought, needs to precede action. And because of this, the Sages established that the intention of concealing blessings precedes the first blessing, for if one did not have intention in the first blessing, they return to the beginning. And because of this, one needs to precede with fear from the emanation of the Divine Presence, whether from the Torah or its precepts. But from the emanation of the Holy Blessed One, one needs to precede with the Torah for fear in all its precepts, for fear of the Torah exists, as it is called the primary Torah of the Oral Law. Through it, it was said there, "Then the trees of the forest will sing for joy" (1 Chronicles 16:33).

The angel answered from the heavens and said, "Behold, they are the work of the Chariot," from which it is inferred that their names hang above. This is kindness, from which one needs to acquire thrones for his Master, with the wings of commandments, and sit upon them in truth. The acronym of the Ten Sefirot is forty-five, descending the dew for illumination towards the letter Hei.

6b
Which encompasses the first three blessings of the prayer and three last blessings, and these are "the ten Sefirot without substance," which correspond to the two names, YHVH and Adonai. Additionally, there are eight letters, so these are the ten half-shekels (Numbers 7:87), and there are ten from the crown (sefirot), ten from the lower Shechinah, from the lower to the upper, from nothingness to infinity, from the upper to the lower, from the middle pillar, which is the essence of YHVH. And because of this, they are called complete.

At the end of the section, 'He leaps over the mountains' (Song of Songs 2:8), this is 'MH', and there are no mountains, but rather fathers, which are not its chariots. Nevertheless, it leaps over the hills; among them is 'Eheyeh Adonai'. At that time, Moses will sing, etc. And everything is connected and interwoven with the life of the world, as it is written, 'Blessings are on the head of the righteous.'

And honor is created in a manner that the honor is concealed. Israel says to the Lord over everything, whether as slaves or as sons, but from the concealed aspect of honor, it is said concerning them as sons, it rises above everything, not below it, not to the four concealments; it fills all worlds.

And it involves itself with all the concealments, so that they do not exceed beyond the boundary that is set for each, and according to the measure that is set for each, and all are within its jurisdiction, within the jurisdiction of the One."

"Adonai is the chariot to YHVH, and within it, He wraps Himself. Moreover, YHVH wraps Himself within Eheyeh to manifest the worlds. However, the name YHVH is the chariot to its Master for the supernal crown, and because of this, 'There is none holy like YHVH' (1 Samuel 2:2), exalted above all hidden and concealed within the crown. From it, His lights emanate to YHVH, who is Wisdom, Understanding, and the Six Emanations, Kingship, while this is His emanation from above to below. Additionally, His lights emanate to YHVH from below to above until Infinity, as hinted by YHVH Eheyeh. Due to this, there are ten halves of the ten Sefirot, which correspond to the supernal crown, and the masters of all do not envision in it any form or point. This is as it is written, 'And to whom will you liken Me, that I should be equal?' (Isaiah 40:25), and whatever form you assign to Him.

He envisions with these two letters two worlds: with the letter Yod, He envisions the world to come, and with the letter Hey, He envisions this world. This is as it is written in the verse, 'For in YHVH, YHVH is the everlasting Rock' (Isaiah 26:4).

Their roots, all of them, are Yod Hey and Vav Hey, YHVH, and Yod Hey and Aleph Vav Hey, Adonai. From them, Adonai creates. And those of Adonai are manifestly like the seal of the king, as in them is known the design of the king's seal and the exact representation of the image. And there are those of Adonai, which are not like the actual image of the seal, as they resemble the drawing of the seal at the moment. Thus, they recoil from that impression as if it were the very seal of the king. But Adonai, supreme over all, has no resemblance to any of these images at all. This is as it is written, 'To whom then will you liken God?' (Isaiah 40:18)."

7a
=Second Introduction, daf 17a-b=
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Tikkun 13

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Tikkun 21

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Tikkun 22

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Tikkun 31

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76ish .. Tikkun 32
דף עו ב

אָמַר רַבִּי אֶלְעָזָר, וְכִי מָאן דְּאִית לֵיהּ עַבְדָּא וְאַפִּיק לֵיהּ לְחֵירוּ מִשִּׁעִִבּוּדֵיהּ, אִית לֵיהּ לְרִבּוֹנֵיהּ לְשַׁבְּחָא גַרְמֵיהּ בְּמַפְּקָנוּתָא לְחֵירוּ לְעַבְדֵּיהּ, וְכִי קוּדְשָׁא בְּרִיךְ הוּא דְּאָמַר לְאַבְרָהָם (בראשית טו, יג) כִּי גֵר יִהְיֶה זַרְעֲךָ וכו' אִית לְשַׁבְּחָא גַרְמֵיהּ כַּמָּה (דף עו ע"ב) זִמְנִין אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם (שמות כ, ג), אָמַר לֵיהּ רַבִּי שִׁמְעוֹן הָכִי הוּא וַדַּאי, אֲבָל הָכָא לָא מְשַׁבַּח קוּדְשָׁא בְּרִיךְ הוּא גַרְמֵיהּ דְּאַפִּיק לוֹן מִן גָלוּתָא, אֶלָּא חַמְשִׁין זִמְנִין אַדְכִּיר בְּאוֹרַיְיתָא יְצִיאַת מִצְרַיִם, לְאִשְׁתְּמוֹדְעָא בְּדַרְגָּא דְאַפִּיק לוֹן דְּאִיהוּ יוֹבְלָא, דְאִתְּמַר בֵּיהּ (ויקרא כה, יא) יוֹבֵל הִיא שְׁנַת הַחֲמִשִּׁים שָׁנָה, וְאִינוּן חַמְשִׁין תַּרְעִין דְּבִינָה דְּאִתְמַסְרוּ לְמֹשֶׁה בְּסִינַי בַּר חַד דְּלָא אִתְמַסַּר לֵיהּ, וּבְגִין דָּא אַדְכִּיר חַמְשִׁין זִמְנִין בְּאוֹרַיְיתָא יְצִיאַת מִצְרָיִם. אָמַר הָא וַדַּאי אִתְיַשֵּׁב דַעִִתָּאִי.

מָאן אֱלֹהִים אֲחֵרִים, אִלֵּין מְמַנָּן דְּשַׁבְעִין אוּמִין, וְסמא"ל וְנָחָ"שׁ הָא ע"ב, בְּגִין דָּא יְהִיב קוּדְשָׁא בְּרִיךְ הוּא אוֹרַיְיתָא מִימִינָא דְאִיהוּ חֶסֶד וּמִשְּׂמָאלָא דְאִיהוּ גְבוּרָה, דְּאִית בָּהּ שַׁבְעִין אַנְפִּין לְשֵׁזָבָא מִשַּׁבְעִין אוּמִין, וְאוֹרַיְיתָא אִתְיְיהִיבַת מִמַּיָּא וְאֶשָּׁא דְאִינוּן תְּרֵין, לְשֵׁזָבָא לְיִשְׂרָאֵל מִסמא"ל וְנָחָשׁ דְּאִינוּן מִמַּיָּא וְאֶשָּׁא, וּבְגִינַיְיהוּ אִתְּמַר (שמות כ, ג) לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי, וְלָקֳבֵל שַׁבְעִין אוּמִין שַׁבְעִין נֶפֶשׁ, וּמָאן דְּעָבַר עַל שַׁבְעִין אַנְפִּין דְּאוֹרַיְיתָא דְּאִתְּמַר לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי, שָׁלְטִין שַׁבְעִין מְמַנָּן וְאוּמִין דְּיֵצֶר הָרָע עַל שַׁבְעִין נֶפֶשׁ.

וְכַמָּה גִלְגּוּלִין יֵתוּן לְבַר נַשׁ עַל חוֹבִין אִלֵּין, וְאִם לָא חָזַר בַּר נַשׁ בִּתְיוּבְתָּא בְּאִלֵּין גִּלְגּוּלִין, הַהוּא גוּפָא נָחִית בַּאֲבַדּוֹן, גִּלְגּוּלָא קַדְמָאָה אִצְטַבַּע בְּגַוָּון חִוָּור, וְרָכִיב נַפְשָׁא בְסוּסְיָא חִוְורָא דְאִיהוּ גוּפָא, אִם חָזַר בִּתְיוּבְתָּא אִתְּמַר בֵּיהּ (ישעיה א, יח) אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ, וְאִם לַאו יֵתֵי בְגִלְגּוּלָא תִּנְיָינָא, וְרָכִיב בְּסוּסְיָא סוּמְקָא, וְאִם חָזַר בִּתְיוּבְתָּא אִתְּמַר בְּחוֹבָא דִילֵיהּ (ישעיה א, יח) אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ, וְאִם לָא, אִתְחַזַּר אִתְגַּלְגַּל בְּגִלְגּוּלָא תְּלִיתָאָה, וְרָכִיב בְּסוּסְיָא יְרוֹקָא וְדָא גּוּפָא.

And they are the Mazal/constellation Lion, Mazal Bull, and Mazal Eagle, of which it says (Job. 32:29), "Yea all these doth E"L do, three times for a man." "But if these three he will not do for her.." (Ex. 21:11) - for [his] Nefesh in these three reincarnations, to provide her food, clothing and visits - "... then she will leave for nothing, no KSP/hope." "And for three transgressions of Yisrael then for four I will not bring him back (Amos 2:1). So for the fourth which is Mazal Adam "I will not bring him back" - lest he ruin it.

וְאִינוּן מַזָּל אַרְיֵה מַזָּל שׁוֹר מַזָּל נֶשֶׁר, דַּעֲלַיְיהוּ אִתְּמַר (איוב לג, כט) הֶן כָּל אֵלֶּה יִפְעַל אֵ"ל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר, וְאִם שְׁלָשׁ אֵלֶּה לֹא יַעֲשֶׂה לָהּ (שמות כא, יא) לְנַפְשָׁא בִּתְלַת גִּלְגּוּלִין, דְּעָבִיד לָהּ שְׁאֵר כְּסוּת וְעוֹנָה, וְיָצְאָה חִנָּם אֵין כָּסֶף (איוב לג, כט), וְעַל שְׁלֹשָׁה פִּשְׁעִי יִשְׂרָאֵל וְעַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ (עמוס ב, א), וְעַל אַרְבָּעָה דְאִיהוּ מַזָּל אָדָם לֹא אֲשִׁיבֶנּוּ, דְּלָא יְקַלְקְלוּ לֵיהּ.

But for the Tzaddikim and (Ex. 20:5) "those that do kindness for the ALPIM/thousands/bosses" - APLIM precisely, three reincarnations, in them is the span of three ALPIM [parsaot?] which are the worlds of KSUPIM/Hope. For whom? "For they that love Him and keep His commandments." (Ex. 20:6). For the wicked who are those that do not turn around in Teshuvah in these three reincarnations, it's said of them (Lev. 23:21), "And I will destroy that soul from amid its people." Rabbi said, "If so I'm going down!" But rather, there are seven earths, constituting seventy, corresponding to the seventy souls [of Yisrael]. Seven earths, they are: Eretz Adamah Arka Gey Tziyyah Neshiyyah Tevel - and they are the seven compartments of Gehenom/hell! That Nefesh that doesn't return in Teshuvah in these three [incarnations], the Holy Blessed One sends him down in these three compartments of hell, and that's where he stays forgotten from era to era.

אֲבָל לְצַדִּיקַיָּא וְעֹשֶׂה חֶסֶד לַאֲלָפִים (שמות כ, ה), אֲלָפִים וַדַּאי, תְּלַת גִּלְגּוּלִין בְּהוֹן אִיהוּ רָוַוח תְּלַת אַלְפִּין דְּאִינוּן עָלְמִין דִּכְסוּפִין, וּלְמָאן לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֹתָיו (שמות כ, ו), לְחַיָּיבַיָּא דְּאִינְהוּ לָא יַחְזְרוּן בִּתְיוּבְתָּא בִּתְלַת גִּלְגּוּלִין אִלֵּין, אִתְּמַר בְּהוֹן (ויקרא כג, לא) וְהַאֲבַדְתִּי אֶת הַנֶּפֶשׁ הַהִיא מִקֶּרֶב עַמָּהּ, אָמַר רַבִּי אִם כֵּן אָנָה נָחִית, אֶלָּא שֶׁבַע אַרְעִין אִינוּן, וְסָלְקִין לְשַׁבְעִין לָקֳבֵל שִׁבְעִים נֶפֶשׁ, וְשֶׁבַע אַרְעִין אִינוּן אֶרֶץ אֲדָמָה אַרְקָא גֵּיא צִיָּה נְשִׁיָּה תֵּבֵל, וְאִינוּן שֶׁבַע מְדוֹרִין דְּגֵיהִנָּם, הַהִיא נַפְשָׁא דְלָא חָזְרָה בִּתְיוּבְתָּא בְּאִלֵּין תְּלַת, נָחִית לָהּ קוּדְשָׁא בְּרִיךְ הוּא בְּמָדוֹרִין דְּגֵיהִנָּם אִלֵּין, וְתַמָּן אִתְנַשֵּׁי לְדָרֵי דָרִין.

But if he's a Tzaddik it's said of him (Prov. 24:16), "Yea, seven times He brings down a Tzaddik, and he gets up." Rabbi Elazar said to him, "But if he's a Tzaddik why does he go down there? Rather, because in order to take out from there every single Nefesh, person, that has a though of Teshuvah but died young in years - so he toils for it. This is the first utterence, which is BRASYT.

וְאִם הוּא צַדִּיק אִתְּמַר בֵּיהּ (משלי כד, טז) כִּי שֶׁבַע יִפּוֹל צַדִּיק וָקָם, אָמַר לֵיהּ רַבִּי אֶלְעָזָר, וְאִם הוּא צַדִּיק אַמַּאי נָחִית תַּמָּן, אֶלָּא בְּגִין לְאַפָּקָא מִתַּמָּן כָּל נַפְשָׁא וְנַפְשָׁא מֵאִלֵּין דְּהִרְהֲרוּ בִתְיוּבְתָּא וּמֵתוּ בְקַצְרוּת שְׁנִין, וְאִיהוּ טָרַח בְּגִינֵיהּ, דָּא אִיהוּ מַאֲמַר קַדְמָאָה דְאִיהוּ בְרֵאשִׁית.

Tikkun 44, 45

 * /82b
 * /83a



Tikkun 67

 * /98a

Tikkun 68

 * /98b

Tikkun 69

 * /99a

Tikkun 70

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An additional ten Tikkunim
Editor: These Tikkunim I found in another book, written on Tikkun #21 and onwards, and in order that this book should not lack these good and precious pearls, I decided to (Ex. 28:14), "fasten the corded chains to the frames." May each find its own type and be awakened.

(אמר המגיה אלו התקונים מצאתי בספר אחר כתובים מאחד ועשרים תקונים ולהלאה, ולמען לא ימצא זה החבור נעדר מאלו המרגליות יקרות וטובות, גמרתי אומר לשים בעט ברזל ועפרת את שרשרות העבותות על המשבצות, ומצא מין את מינו ונעור):
 * /139a /139b
 * /140a /140b

...
 * /148a end of sefer