Tikunim Chadashim - Tikun 70

TIKUNIM CHADASHIM

TIKUN SEVENTY

“And for all the mighty hand and for all the great awe which Moshe did before the eyes of all Israel.” [Devarim 34:12]

I. The Mighty Hand is the Shechina; The Great Awe is the Holy One; Souls Within, Angels Without

“The mighty hand” — this is the Shechina. “The great awe” — this is the Holy One blessed be He. Here all matters stand to be established in a complete Tikun — in the mystery of souls from within and angels from without. Therefore: “the mighty hand” — from the side of angels without; “the mighty” — from the side of souls within. “The great awe” — from the side of angels without; “the great” — from the side of souls within. All encompassed in one totality — to be established in a complete Tikun.

II. Elijah — Blessed in Your Coming; Shorek; Truth to Yaakov; Yaakov Who Redeemed Avraham

Then Elijah the faithful Prophet came and opened, saying: It is written: “Blessed are you in your coming and blessed are you in your going” [Devarim 28:6] — this is the totality of faith — the strength of Israel. Come and see — it is written [Yirmiyahu 2:21]: “and I planted you as a choice vine [shorek]” — this shorek is from the side of the Tzaddik [Tikunei Zohar 7a]. “Wholly a true seed” — from the side of Yovel [Jubilee / Imma] — in which [Michah 7:20]: “You will give truth to Yaakov — kindness to Avraham.”

For truth to Yaakov is given truly — for the power of illumination was given to him — because his bed is complete [matato shleimah] — which is not so for the others. For to Avraham and to Yitzchak it was not given as much — on account of Esav and Yishmael. Yet even so: “You will give truth to Yaakov — kindness to Avraham.” And the mystery: “Yaakov who redeemed Avraham” [Yeshayahu 29:22]. For at the times when matters stand to go outside — that illumination turns back so as not to spread. But at the time the illumination returns to its proper place — and this is Yaakov — then all is blessed through him. Therefore: truth to Yaakov first — then kindness to Avraham. And this Chesed is the holy source of Israel.

Come and see — Yitzchak too is included here — as it is written: “which You swore to our forefathers.” For at the time Avraham and Yaakov are established as is fitting — Yitzchak is established together with them. Therefore: “which You swore to our forefathers.” “From days of old” — these are the former days in which these Patriarchs ascend truly. Furthermore: “from days of old” — these are the supernal primeval days — the mystery of the three heads of Atik Kadisha — in which ChGaT [Chesed-Gevurah-Tiferes] stand in one totality — and this has been stated.

III. The Soul’s Journey — Blessed in Coming; Blessed in Going; True Seed and False Seed

And at the time a single soul of Israel goes forth to come into the world — it goes forth through the bond of Zu’n [Ze’eir Anpin and Nukvah] truly. Similarly — at the time it returns to ascend from the world — it returns to bind itself to its supernal source. Then Zu’n return to join with one another for its sake — to gather it to themselves. Therefore: “Blessed are you in your coming” — to come into the world. “And blessed are you in your going” — to go from the world and return to your place. But of the nations of the world it is said: “children of harlotry — rebellious ones — false seed” [cf. Hoshea 2:6; Yeshayahu 57:4] — for Samech-Mem and his consort go forth — and these are Amalekim and Erev Rav.

IV. Kiddushin and Chuppah — The Ring; Like with Like; Zohar III:100a; Israel from the Holy Yichud

For KuSh [קו׳ש] join together in many supernal bonds. And the mystery of this: Chuppah and Kiddushin. What are they? — Come and see: Kiddushin is a ring upon the finger — this is the crown upon the head of the Tzaddik — and this is the letter Zayin [seven] — and it has been stated [Tikunei Zohar, Tikun 10, 25b]. And if you say: the Shechina truly is the ring and the Tzaddik is the finger — then it appears that the Nukvah must give the ring of Kiddushin to the male! But come and see — all is a supernal mystery — as they established: “Behold you are consecrated to me with this ring according to the law of Moshe and Israel.” “Moshe” — this is the hidden source. “And Israel” — this is Israel Zuta [Ze’eir Anpin]. The Shechina is their dat [law] truly. And the mystery: “Hashem founded the earth with wisdom” [Mishlei 3:19] — from His side She is the ring.

And from Him She was given to Israel — as it is written: “and indeed she is my sister — the daughter of my father...and she became my wife” [Bereishis 20:12] — and they established [Zohar III:100a] — the bond is found only from the side of Chochma. But all is because KuSh are like with like [min be-mino] — for thus they were joined above from the very beginning. And the mystery: in wisdom — Yud — Vav-Dalet — this is KuSh in one bond — and all is the hidden Yud [י׳ סתימא]. And this is the ring — the azka [signet]. For because of this bond that they were so joined above — so they join below. And this was given to the Shechina as a sign of the first bond — from which they now join a second time. And this is Kiddushin — holiness truly — from the side of Chochma [Tikunei Zohar, Tikun 12, 27b]. And Chuppah is from the side of Imma — for She is a canopy over their heads — and it has been established. Then KuSh join in one bond in the mystery of Yichud truly — to be all one in one Yichud. And Israel emerges from there — from within the holy supernal Yichud.

But the other sides — of them it is said: “there is no marriage for a gentile” [Sanhedrin 82a] — for they do not stand in the mystery of bonding — but in the mystery of separation. And the nations of the world — their children are children of harlotry — false seed corresponding to true seed.

V. Torah and Israel Are Both Called Reishit; External Wisdom from the Bond of the Sitra Achra

And the Torah likewise went forth in this mystery truly. Therefore Torah and Israel — all are in this mystery — and this is fitting for this one specifically. The Torah is called “Reishit” [first] — and Israel likewise is called “Reishit” — this is fitting for that one truly. And the other wisdoms stand outside — of them it is said: “and they are satiated with the children of foreigners” [Yeshayahu 2:6].

For the matters of the Torah — as souls — so they emerge from that supernal source truly. And the external matters — similarly — emerge from within the bond of Samech-Mem and his consort. For those matters were given to them to sustain themselves through — and not to Israel. For of Israel it is said: “for it is your wisdom and your understanding in the eyes of the peoples” [Devarim 4:6] — for the Torah is the totality of all — from the inner side. And the other nations receive only external matters and are nourished from them. And because Israel were drawn after them — how much harm they caused themselves! For then they were drawn outside — and the Torah was forgotten from them. And the mystery: “lest he reach out his hand and take also from the Tree of Life” [Bereishis 3:22] — for the Torah is the Tree of Life — and the external matters are the Tree of Knowledge of Good and Evil. And one who is drawn after them is seduced by that Evil and sinks into it — and abandons the Torah. And the Torah is taken from him — no longer appearing to him.

And how many angels stand to serve each and every letter of the Torah — and all the supernal souls that were mentioned — for all hang on those letters of the Torah. At the time Israel abandoned the Torah for those external wisdoms — all were corrupted from their arrangement — went into exile — all weakened without power.

And there is one who toils in them of whom it is said: “you shall not learn to do” [Devarim 18:9] — “but you may learn...” [Shabbos 75a]. For this is one who toils in them in order to seize through them the Samech-Mem and his consort — like dogs seized on a chain around their necks. And this is one who does not lift his feet from the Torah — remaining fixed in it truly — and then returns and seizes these dogs. But one who is seduced after them and abandons the Torah — is abandoned from the holy side entirely.

VI. In the Time to Come — The Light of Torah Separates Light from Darkness; Branches Return to Roots

And in the time to come — all must be established. Through what? — Through the light of Torah that will be revealed in the world — of which it is written [Bereishis 1:3–5]: “and G‑d said: let there be light — and there was light” — this is the radiance — the light of Torah truly. Then: “and G‑d separated between the light and the darkness” — for each to stand in its side. For as long as darkness rules — as it is said of it: “and a maidservant who displaces her mistress” [Mishlei 30:23] — this causes the light of Torah not to be revealed — for darkness darkens over it. At that time: “G‑d shall separate between the light and the darkness” — and the Torah will return to Israel in complete light. When? — At the time of which it is written: “G‑d called the light Day” — as the light grows and comes [Pesachim 2a] — this is the radiance — the light of Torah from the right side — of which it is said: “it goes and illuminates until the day is established” [Mishlei 4:18]. Then: “the mighty hand and the great awe” — at the time the branches return to bind to their roots — in the Holy One and His Shechina — not as before — but all will be established in its place as is fitting in a complete Tikun. Fortunate is their portion.

TIKUN SEVENTY — Continued

Part Two: Metatron on the Five Books — Avraham on the Three Tikunim of Adam

VII. Metatron — The Five Books of Torah; The Shechina Is Hei; Zeh Sefer Toldos Adam

Then the great Prince Metatron came and opened, saying: Rebbe Rebbe — how exalted are the mysteries of the Torah! For all is encompassed in the five holy books. And the mystery: the Shechina is Hei — and in Her matters divide into five truly. As it is written: “the sun also rises and the sun goes down — and to its place it hastens, rising there” [Koheles 1:5] — to show that all is encompassed in the Shechina truly.

He opened and said: Sovereign of all worlds — You are the One — and none is unified as Your Yichud — and You brought forth worlds... And the holy Shechina made a vessel of all — the bond of all — the Yichud of all — the totality of all. And all the supernal and lower images — and all the forms of the worlds — appear in Her — as it is written: “and through the prophets I made images” [Hoshea 12:11]. May it be Your will that I speak holy words — words that ascend before You to Your glory and to the glory of Your Shechina. Blessed are You — blessed be Your Name forever and ever.

He opened and said: “this is the book of the generations of Adam” [Bereishis 5:1]. The mystery — the Torah was expounded in five books from the mystery of the Shechina truly. And Adam likewise was created in the supernal image in the mystery of Hei. And these are the five letters of Zeh Sefer [ז׳ה ס׳פ׳ר]. And in them: “be-hibaram” [in their being created] [Bereishis 2:4] — “be-He-ibaram” — He created them with the Hei — for all was created and hangs in the Hei. And this: “this is the book of the generations of Adam” — זרהפ׳ס — these five letters are the totality of the five books of Torah — combining in their letter-combinations. “Zeh Sefer” — in the mystery of Tzaddik and Tzedek [Yesod and Malchus]. Then they bring forth generations — the generations of Adam. All in the mystery of the five books truly.

The Five Books and Their Appointed Servants

The First Book — this is the book of supernal light that spreads in its levels to establish all the matters of the world in their Tikunim. And here stand five times Or [light] — which are the totality of the five books. And here hang all the matters of the world — to be in their places — and the souls of Israel likewise. The mystery of all the holy Patriarchs and all the holy tribes — all hangs here. And one appointed servant serves it — and this is Michael. And under him divide 613 [Taryag = gematria of Bereishis] supernal appointed ones hanging from this book — and they serve it as is fitting. Afterward matters divide in the mystery of portions, verses, words, and letters.

The Second Book — this is the book in which stands the salvation of the holy levels — to save them from those evil sides that seek to strengthen against them. And here hangs the mystery of the Torah that spread in its level and strengthened to rest upon Israel truly. Its servant is Gavriel — and 786 [Tashmav = gematria of Shemos] other appointed ones stand under him. From there matters divide in the mystery of portions, verses, words, and letters.

The Third Book — in it hang the Tikunim of the lower ones and their service in the mystery of the sacrifices truly. Its servant is Rafa’el — and under him 317 [Shin-Yud-Zayin = gematria of Vayikra] other appointed ones. And the first verse in it contains the mysteries of the visions of G‑d — this is Rema’el and his retinue — the orders arranged for the service of the lower ones truly. Afterward matters divide in the mystery of portions, verses, words, and letters.

The Fourth Book — this is the book of the Counting [Chumash HaPekudim] — in it stand by number all the creatures of the world — all the holy souls and all the angels. Its servant is Uri’el — and under him 248 [Resh-Mem-Ches = gematria of Bamidbar] appointed servants. From there matters divide into portions, verses, words, and letters.

The Fifth Book — in it hangs the mystery of the Written Torah and the Oral Torah [Torah she-bichtav and Torah she-be’al-peh] that join together as one. And the mystery of this: Mishneh Torah — this is Scripture and Mishnah — Written Torah and Oral Torah. Its servant is Nuri’el — and under him 256 [Resh-Nun-Vav = gematria of Devarim] other appointed ones who serve it. Afterward matters divide into portions, verses, words, and letters truly.

Come and see — these five books stand in the mystery of “Zeh Sefer” [זרהפ׳ס] truly — and they are the generations of Adam. And the image of Adam likewise divides in five places to be recognized in them. And these are: gates — brow — eyes — ears — nose — in the mystery of “Zeh Sefer” — sealed in four supernal letters — in which: “and you shall discern from among all the people — men of valor who fear G‑d — men of truth who hate unjust gain” [Shemos 18:21]. And all is recognized in its levels truly. And in the Torah all is joined — branches to their roots — in one bond. Then: “the mighty hand...” Fortunate is the portion of Israel in Zu’n.

VIII. Avraham — Adam Encompassed All; Adam-Dovid-Mashiach; The Three Tikunim

Then Avraham the pious elder arose and opened, saying: Rebbe Rebbe — truly — how many supernal mysteries are encompassed in the image of Adam! And Adam encompassed all in one totality. And the Shechina binds upon him — to bind all in one bond. Therefore: “and He brought all the animals to Adam to see what he would call them” [Bereishis 2:19] — to find all in one settlement. But at the time Adam sinned — all was corrupted — and recognized in his generations.

Come and see — at the time he sinned — the Shechina began to ascend — and all was corrupted. What ascended? — The mystery: “the sixth day — and the heavens and the earth were completed” [Bereishis 1:31; 2:1] — here the holy Name Havayah is encompassed. But it is in two verses. Why? — Because here a separation was made. And the mystery of the word “la-olam” [forever] — this is Vav-Hei that were concealed — because of the Sitra Achra — the nakedness that stands to cling to them — as it is written of them: “and they knew that they were naked” [Bereishis 3:7]. And therefore the Name Yud-Hei remained. And the mystery: “and they heard the voice of Hashem G‑d moving in the garden” [ibid. 3:8] — these are the Vav-Hei that were ascending and departing. Vav-Hei — of them it was said: “Ayekah [where are you]” — Aleph-Yud [Imma] is Keh [25]. For the Vav-Hei is Aleph-Yud [= 25 = Keh]. And because they were concealed — eleven curses were strengthened — which were afterward given in the Torah to subdue them. And all ascended to that Keh [25] — to wander in exile.

Come and see — ten generations: from the time Adam sinned and all was corrupted — all were corrupted after him — until Noach came to establish the world through it. And the mystery: the ten utterances — the ten statements through which the world was created — all in the mystery of Adam. And the image of Adam divides and is recognized in three levels: Nefesh — Ru’ach — Neshamah.

Tikun One of Adam — Aleph — Nefesh, Ru’ach, Neshamah

In it hang all the supernal mysteries that hang in the completeness of this image — in three levels. The Nefesh is in the liver [kaveid] — in it: “and His kingdom rules over all” [Tehillim 103:19] — for it stands to nourish the body through many blood-vessels. And the refined blood — to whom is it given? — To the heart — these are Israel. And the rest of the blood divides into seventy blood-vessels — which are the seventy nations subjugated under them. And at times the spleen and the gall-bladder strengthen — and through them the liver grows angry. Then it is written: “and My anger shall burn against him” [Devarim 31:17]. And the blood rises and falls. And this is the sea — as it is written of it: “all Your breakers and Your waves passed over me” [Tehillim 42:8]. To whom does the matter ascend? — To the heart. And the mystery: “only you have I known from all the families of the earth” [Amos 3:2]. And this: “yet against me He turns His hand back repeatedly all the day” [Eichah 3:3] — and the whole body stands in distress. And when the anger is calmed: “the king’s wrath was calmed” [Esther 7:10]. But at the time anger is found — it reaches the heart — and from there to the face. In it: “and I will surely hide My face on that day” [Devarim 31:18] — until the judgment is performed and the anger is stilled.

The Ru’ach stands in the heart — and from there rises and falls in every direction. And the mystery: the Shechina stands to nourish the worlds — which are the body. And the Holy One surrounds every side to strengthen Her — as it is written: “the eyes of Hashem your G‑d are always upon it...” [Devarim 11:12] — and this is the Ru’ach Chayyim. For Nefesh without Ru’ach is not alive. And it is said of Her: “my soul is in the midst of lions” [Tehillim 57:5] — these are the seventy blood-vessels of the liver — the Nefesh stands among them truly. And it beats with many beats — in which: “the voice of my Beloved — knocking” [Shir HaShirim 5:2]. And the beating beats — and none recognizes it — until that one comes of whom it is said: “I am my Beloved’s...” [ibid. 6:3] — for then He is recognized in the beating as much as is needed — and He brings one apple [tufach] that is fitting for that sick one — immediately she opens to Him — as it is written of Her: “open to me — my sister — my beloved...” [ibid. 5:2]. And this is from the side of Moshe the Faithful Shepherd. And he is the sign revealed in the world — through him Israel will merit a complete redemption. And your tongue [the Ramchal’s] is the staff of G‑d that split the sea of Torah — and from it many mysteries were revealed that were sealed above. And this is the staff through which the serpent turns to a staff — for thus all other sides are subjugated under the holy side. And all is recognized through the beating of that Ru’ach truly.

The Neshamah stands in the brain — to oversee all matters — to gaze in every direction — to judge all from the side of Imma — in which: “for G‑d is Judge” [Tehillim 75:8]. The Nefesh was found — to nourish the worlds which are the body. The Ru’ach — to strengthen the Nefesh in every direction. This Neshamah — this is Binah — which stands to draw matters from every direction — to encompass all as is fitting — and this has been stated. These three holy levels — and under them the animal soul [nefesh ha-beheimis] — in which: “and as for me — I am brutish...” [Tehillim 73:22]. But this is the supernal image — in which: “and let them have dominion over the fish of the sea” [Bereishis 1:26]. Until here — Tikun One of Adam.

Tikun Two of Adam — Dalet — Dovid

This is Dovid who constantly wages different wars — to find a place for the Shechina — as it is said of Her: “until I find a place for Hashem...” [Tehillim 132]. For as long as the Sitra Achra spreads in the world — the holy side cannot spread. And the mystery: “for the bed is too short to stretch out on” [Yeshayahu 28:20] — “mehishtarer” [to rule] — two evildoers rule. For the Sitra Achra must be subjugated under the holy side — and this is the servant. But at times the Sitra Achra arises arrogantly to strengthen itself and to appear as bowing to the holy side — while the holy side ingratiatates itself toward the wicked. At that time the holy side departs from the world and leaves a place for the Sitra Achra. And the mystery: “a man cannot dwell with a serpent in the same enclosure” [Yevamos 112b]. And the enclosure — this is the bent Nun [Nun kefufah = 50]. And this is: “pushing aside the feet of the Shechina” [Brachos 43b]. But at another time: “and you shall tread upon their high places” [Devarim 33:29] — upon those supernal feet with which you trod upon the necks of the impure ones. But at that moment those feet ascend above.

And all these wars did King Dovid wage — so that the Temple could exist in the world. And when Shlomo brought the Ark into the Temple — the gates cleaved — because this Tikun could not be prepared below — until he said: “remember the kindnesses of Dovid Your servant” [Divrei HaYamim II 6:42]. For the power of Dovid made the Tikun as is fitting. And every person must establish this Tikun as is fitting — as it is said: “a person must always arouse the Good Inclination against the Evil Inclination” [Brachos 5a]. And this is the war one must wage against the serpent — until the Temple is built for KuSh — of which it is said: “this is my G‑d and I will beautify Him” — I will build a beautiful dwelling for Him [Shemos 15:2].

Tikun Three of Adam — Mem — Mashiach

This is Mashiach — through whom the world will be established in a complete mystery. For now: “what profit does a man have from all his toil that he toils under the sun?” [Koheles 1:3]. For now there is no advantage above for the world at all — but only “that which was is that which shall be” — until the sun illuminates the world — and this is the lower sun. But in the time to come: “and the light of the moon shall be as the light of the sun — and the light of the sun shall be sevenfold...” [Yeshayahu 30:26]. These are the seven supernal days — which are the holy supernal levels — that will be established through Mashiach — of whom it is said: “and the spirit of Hashem shall rest upon him...” [ibid. 11:2] — this is Chochma-Chesed [ChS] — from which matters will be established in a complete Tikun — to complete this image as is fitting.

TIKUN SEVENTY — Continued

Part Three: Elijah on the Cup of Blessing — The Six Days — Avraham on the Ten Utterances

IX. Elijah — The Seventy Tikunim Break the Seventy Princes; The Cup of Blessing

Then Elijah the faithful Prophet came and opened, saying: Rebbe Rebbe — truly — the seventy great princes are broken through these seventy Tikunim of yours. At that time it is written: “there is none like You among the powers, Hashem...” [Tehillim 86:8] — for these seventy emerge from the seventy sparks of Elohim truly. And the Shechina is the Cup [kos] — and this is Elohim — and in it the wine — which is the seventy sparks from it. And this is the Cup of Blessing [kos shel berachah]. For at the time She stands in Her Tikun — She is filled with many blessings from above. But at the time those princes strengthen to cling to Her — She is called a flawed cup [kos pagum] — and it is not fitting to recite a blessing over it.

And the Cup of Blessing requires how many Tikunim — they are stated as ten things — and they have been established in their places. But four are the totality of all. And these five [Tikunei Zohar, Tikun 47, 85b] that hang on the four letters of Adonai — have been expounded. But here it is necessary to explain them in the mystery of the redemption — to reveal the light of the redemption to Israel. There are four Tikunim — and they are five. And the mystery: the Shechina is Hei — and She is the fourth to Havayah. Therefore: five they are — and four they are.

Tikun One of the Cup — Chai [Living]

From the side of the Tzaddik — who is the Living of the Worlds [Chai HaOlamim]. For at other times when the princes strengthen in Him — it is said of Him: “He has made me dwell in darkness like the dead of old” [Tehillim 143:3]. But from this side — He is living. Furthermore: Chai from the side of Imma — and this is Elohim Chayyim — and Imma received from Chayyim and She is Elohim Chayyim. And this is: Ehyeh — Havayah — Ehyeh [אקי׳ק יקו׳ק אקי׳ק]. Furthermore: Chayyim from the side of Chochma — in which: “wisdom gives life to its possessor” [Koheles 7:12]. And when it descends to Imma — She is Chayyim — as the spelling of Imma [Yud-Kuf Vav-Kuf] and the five letters of Elohim. Afterward the levels divide — and Mi [Mem-Yud = 50] remains above — and Yud-Ches [18] descends below into Nukvah. Then it is good living wine [yein chai] as is fitting.

But at the time those princes cling — that wine turns to red blood — as it is said: “and you shall not place blood in your house” [Devarim 22:8]. And then they strengthen through this blood — of whom it is said: “men of blood and deceit shall not live out half their days” [Tehillim 55:24]. And the Samech-Mem is called the one who sheds the blood of the first Adam and caused him to die. And this is the blood of Chavah who extended her impurity — and from it death was drawn to all the world. Therefore: “for by a man his blood shall be shed” [Bereishis 9:6] — this is Mashiach the King — Adam-Dovid-Mashiach.

And this is stoning [sekilah] performed through the Aleph of Adonai — from the side of Chochma — hanging [teki’ah] — as it is said: “and hang them before Hashem” [Shemuel II 21:6] — for how many stones are cast upon it. And the Shechina is the stone [Even] from the side of Chochma. And Dovid: “and he chose for himself five smooth stones from the stream” [Shemuel I 17:40]. And through them: “and the stone sank into his forehead” [ibid. 49] — to cause him to fall from all the levels he seeks to cling to. And all this through that wine — of which it is said: “for a cup is in the hand of Hashem — and the wine foams mixed — and He pours from it...” [Tehillim 75:9]. And living wine is fitting for a blessing over it. And one must pour water into it — and this is the right — for thus it is fitting for blessing truly. And when is water added? — At the time they reach: “and bless Hashem your G‑d” [Zohar III:189b] — and this is the blessing — to sweeten it through the right. But the other wine — the intoxicating wine that does not accept water — one cannot recite a blessing over it. But this: “and wine gladdens life” [Koheles 10:19] — in the Chayyim of Elohim Chayyim — as stated.

Tikun Two — Male [Full]

And this is: “full of the blessing of Hashem” [Devarim 33:23]. For in exile it is said: “in nakedness and in utter want” [Devarim 28:48]. For the Shechina — at the time She stands in Her place — is adorned with many adornments and filled with many blessings. But at the time She went out — She stripped all those adornments from Herself — and all those supernal lights diminished from Her — all so that the Sitra Achra would not benefit from them. But at the time She is established in Her Tikun as is fitting — then She is filled with all. Then: “there shall be nothing lacking in it” [Devarim 8:9] — and there is no blemish in Her.

Furthermore: the Shechina in exile is mute — as it is said of Her: “I was mute in silence” [Tehillim 39:3]. Why? — Because the voice is separated from Her — and then speech is mute. But at the time the voice joins with Her — then She is filled with many treasures — and is called: “the treasure of kings” [Koheles 2:8]. And this: “a mouth speaking great things” [Dani’el 7:8] — of which it is said: “G‑d spoke once — twice I heard this” [Tehillim 62:12] — therefore: Male [full].

Tikun Three — Shevarim [Breaking of the Idols]

This is from the side of the Dalet of Adonai — in which: “you shall surely break their pillars” [Shemos 23:24]. For how many idols and images stand in the levels — clinging one to another — images of iron — very strong together. At the time that supernal fire cleaves to them — all will be broken and fall — limb by limb. This is the stone that struck the image — and afterward this fire strengthened. And in it: “a flame shall devour the wicked” [Tehillim 106:18] — of which it is said: “and the house of Yaakov shall be fire — and the house of Yosef — flame — and the house of Esav — straw” [Ovadiah 1:18]. At that time: “its body was destroyed and given to the burning of fire” [Dani’el 7:11]. And this is serefah [burning] — to remove it from the world — through this flame — which is the forty-two [MaB] — a strong judgment to burn it truly.

Tikun Four — Shetifah and Hadachah; Harag and Chenek [Sprinkling, Immersion, Slaying, Strangling]

The letters Nun-Yud of Adonai — and it has been established. And this is from within and from without — to establish the Shechina as is fitting. And this is slaying and strangling. And all this is through water — as it is said: “and I will sprinkle upon you pure water” [Yechezkel 36:25] — from the side of ChS — pure water — without any defilement reaching there at all. And at the time these spread below — all levels will be purified through them. And the Shechina too will be purified from within — as it is written: “and the land will be purified” [ibid. 39:16]. When? — At the time this slaying is performed against the nations of the world. For then this throne will be purified as is fitting.

And this is Teru’ah — the blast of war — with the sword — which is 216 [Reish-Yud-Vav] — and “a sword with two edges in their hand” [Tehillim 149:6] — which goes forth from ChS. And through this mighty sword all shall be slain truly. This is from within. Afterward strangling [chenek] will be performed upon them — to sink them in the mire of refuse — and the mystery: “and they shall go forth and see the corpses of the men...” [Yeshayahu 66:24]. For then all the guilty nations will be sunk in the evil side of their own making — subjugated in the Nukvah of the great deep — until removed from the world entirely.

Until here — the Tikunim of the Cup for blessing as is fitting — in the Chayyim flowing from above. And the mystery: “before the sun — Yinon is his name” [Tehillim 72:17]. For thus the Holy One established Mashiach the King in his names according to the supernal levels. And in him: “until Shiloh comes” [Bereishis 49:10]. Then Israel will merit supernal life in the rest of all. Fortunate is the portion of Israel in Zu’n.

X. The Six Days of Creation as the Six Sefirot of Ze’eir Anpin; Adam Is the World

He opened and said: Rebbe Rebbe — “In the beginning G‑d created the heavens and the earth...” and “...the mighty hand...” [Devarim 34:12]. Here these matters hang corresponding to those in supernal mysteries truly. The supernal image that encompasses all images — this is Adam — divided in four Chayos: Sight — Hearing — Smell — Speech. From without — the four letters of Adonai — the palace from the side of the body. From within — Havayah — from the side of the soul. Furthermore: Adam is the world — one-third sea, one-third wilderness, one-third settled [yishuv]. The heart is the sea — blood stands there and goes out in every direction — and in it: “all the rivers flow into the sea...to the place where the rivers go” [Koheles 1:7]. The wilderness — these are the intestines where the refuse stands to go out. The yishuv — this is the brain and lungs — where the soul settles to fill as is fitting. And all the actions performed in all six days stand in the mystery of Adam. Therefore at the end: “let us make Adam” [Bereishis 1:26] — for all that was created was in the mystery of Adam — each day’s portion going out. Afterward all joined together — and produced a complete Adam in all.

The Six Days Decoded

Day One: “In the beginning G‑d created the heavens...” — light and darkness were created — body and soul. All was water within water — body and soul — all water not yet crystallized. “And the spirit of G‑d hovered over the waters” — the supernal light bringing actions to their place. Then: “G‑d separated between the light and the darkness.” And from the side of darkness hang all of which it was said: “there was void and chaos.” And here is the Evil Inclination hanging on the body. All divided to its side — this within and this without.

Day Two: “G‑d said: let there be a firmament.” This is the image that stands between the body and the soul. Furthermore: “let there be a firmament...and it separated” — this is the lobe of the liver [chatzer ha-kaveid] that separates within the body: between the upper waters — from the side of the upper Hei — where the organs of vitality stand from the side of Binah — the life of the King; and the lower waters — the intestines — from the side of the Shechina — the organs of nourishment — the table of the King.

Day Three: “G‑d said: let the waters be gathered from under the heavens...” — these are the lower waters. And this is the body that rises upon them to bind itself in the sign of the covenant — to bring forth generations. Therefore: “let the waters gather...and the dry land appear” — in one totality. Afterward: “the earth shall sprout” — these are the many organs divided by their kinds according to supernal mysteries.

Day Four: “G‑d said: let there be lights in the firmament of the heavens...” — these are the two eyes — in the mystery of sun and moon — standing to pierce through the darkness outside. “And the stars” — these are the other markings visible in every direction on the body.

Day Five: “The waters shall swarm.” This is the soul — for how many actions hang from her. And how many supernal appointed ones were appointed to serve every action as is fitting for them.

Day Six: “The earth shall bring forth...” — actions stand in the body and soul. After all: “let us make Adam” — in the totality of all these creatures hanging from him. All this: “In the beginning G‑d created...” — this is the first creation. Afterward: “the mighty hand” — this is the conclusion — to strengthen all creatures in their places — within and without — as is fitting.

Furthermore: the soul is Adam. The body is the flesh of Adam. In it: “none of you shall approach a relative to uncover nakedness” [Vayikra 18:6]. For the union made in holiness — of it is said: “therefore a man shall leave...and he shall cleave to his wife” — cleaving from the side of the soul. Then: “and they shall become one flesh” — in the body. But a union not as is fitting — the bond is not found in the soul — only in the body alone. Therefore it is no bond at all. And the mamzer — born from those liable to karet — there is no bond at all. And these are the nations of the world — for the Primordial Serpent came upon Chavah — and from there those nations emerged. But because no bond exists except in the body — they drew the body from Adam but not the soul. And in them: “a mamzer shall not enter the congregation of Hashem” [Devarim 23:3]. And the Serpent is “that which is crooked cannot be made straight” — for he came upon nakedness and fathered a mamzer [Yevamos 22b]. Therefore he must be destroyed from the world. And thus that mamzer must be destroyed — and all those nations of his. Then: “He has swallowed death forever...and the shame of His people He will remove” [Yeshayahu 25:8]. And one who mixes his seed with a foreign woman — of him it is said: “and has married the daughter of a foreign god” [Malachi 2:11] — this is wicked Lilit. But one who engages with his wife in holiness — the Shechina spreads Her wings over that woman — and the Holy One spreads His wings over him. And it is said of them: “and who can count the fourth of Israel” [Bamidbar 23:10]. Then all are sanctified in holiness as is fitting. But if he does not guard himself in holiness — the Sitra Achra presents herself there — and a drawing from her clings to that child. Of him it is written: “the fathers have eaten sour grapes and the children’s teeth are set on edge” [Yirmiyahu 31:28]. But if he sanctifies himself in the holiness of his Master as is fitting — then of him it is said: “holy seed is its stump” [Yeshayahu 6:13] — from that supernal holiness truly.

XI. Avraham — The Ten Utterances and the Ten Generations; Noach; Adam-Dovid-Mashiach

Then Avraham the pious elder came and opened, saying: Rebbe Rebbe — truly — how many supernal mysteries are encompassed in the image of Adam! And Adam encompassed all in one totality. And the Shechina binds upon him — to bind all in one bond. Come and see — at the time he sinned — the Shechina began to ascend — and all was corrupted. The mystery: “the sixth day — and the heavens and the earth were completed” — here the holy Name Havayah is encompassed. But it is in two verses — because here a separation was made. For “la-olam” [forever] is written — and this Vav-Hei was concealed — because of the Sitra Achra — the nakedness that stands to cling to them — as it is written: “and they knew that they were naked.” And therefore the Name Yud-Hei remained. The mystery: “and they heard the voice of Hashem G‑d moving in the garden” — these are the Vav-Hei ascending and departing. Vav-Hei — of them it was said: “Ayekah” [where are you] — Aleph-Yud is Keh [25]. For Vav-Hei = Aleph-Yud. And because they were concealed — eleven curses were strengthened — afterward given in the Torah to subdue them. And all ascended to that Keh — to wander in exile. Come and see — ten generations: from the time Adam sinned and all was corrupted — all were corrupted after him — until Noach came to establish the world in another manner. And the mystery: the ten statements through which the world was created — all in the mystery of Adam.

The Ten Utterances and the Ten Generations

First Utterance: “In the beginning” [Bereishis 1:1] — of which the Sages said: “Bereishis is also a statement” [Rosh Hashana 32a] — and this is the supernal Keter — the totality of all — the lamp of all lamps — all hangs from it truly. And this: Bereishis bara shis — six lower ones. Bara — three upper ones — Keter — the totality of all. But at the time it stood alone — a thin diminished light stood below — not strengthened — and matters did not stand in their places. Therefore: “the earth was void and chaos” — for those others stood to strengthen over the earth — because the light was sealed from her. And the mystery of this: Kamatz.

Second Utterance: “G‑d said: let there be light” — from the side of Chochma. And here matters opened to be established. And at the time Adam sinned — that first bond was dissolved. Afterward with Kayin — darkness strengthened over the light. And this caused afterward the darkness of Torah.

Third Utterance: “G‑d said: let there be a firmament” — from the side of Binah. The firmament of the seventy-three Chayos. And this was corrupted in the generation of Enosh — of whom it is written: “then it was profaned to call in the Name of Hashem” [Bereishis 4:26]. And the mystery: the seventy-one — to separate Imma from the seventy-three children. And the mystery of the matter: “these are your gods” [Shemos 32:4]. This — to give place to the Sitra Achra in the worship they worshipped her.

Fourth Utterance: “G‑d said: let the waters be gathered” — from the side of Chesed — which stands to flow to the place fitting for it.

Fifth Utterance: “G‑d said: let the earth sprout” — from the side of Gevurah — to be established to receive the male as is fitting — to join in one bond — right and left.

Sixth Utterance: “G‑d said: let there be lights” — from the side of the middle pillar.

Seventh Utterance: “G‑d said: let the waters swarm” — from the side of Netzach — to the right.

Eighth Utterance: “G‑d said: let the earth bring forth” — from the side of Hod — to the left.

Ninth Utterance: “G‑d said: let us make Adam” — from the side of the Tzaddik.

Tenth Utterance: “G‑d said to them: be fruitful and multiply” — from the side of Malchus — for She is the totality of all — and in Her service stands to establish all. Through all these ten generations matters were corrupted that were created at first — until Noach came — through whom the world stands to be established in another manner.

TIKUN SEVENTY — Continued

Part Four: Metatron Blesses Avraham — The Grand Assembly — The Wedding Festival — BILAOA — Tushlab’a

XII. Metatron Blesses Avraham — The Thirteen Tribes and the King — Three Commandments; The Two Mashiachs

Then the great Prince Metatron arose and said: Blessed are you, Avraham — for you are the one through whom the world was established as is fitting. As it is said of you: “all the generations were provoking and coming — until the Patriarch Avraham came and accepted the reward of all of them” [Avos 5:2]. Come and see — from the time Adam sinned the world began to darken — because of the darkness that strengthened over the light — until Noach arrived — and through him light went out to the world — of whom it is said: “this one will comfort us...” But Noach clung to him [Adam] to establish him — while Adam did not cling to him. Therefore: “a man righteous and perfect was he in his generations” — “man” [ish] — and not Adam. “In his generations” — in the generations that were his. But you [Avraham] clung to him [Adam] — and he clung to you. Therefore it is said of you: “the great man” [Yehoshua 14:15]. And it is said: “and he accepted upon himself the reward of all of them” — which was not said of Noach. For as you clung to them — they clung to you — and you took all in one totality. Then you merited to be buried alongside him [Adam] — which was not so for Noach. And likewise your holy children merited to be buried alongside you — for the world to stand in a complete existence.

And Adam is established through the three Patriarchs — right, left, and middle. From there went forth the twelve holy tribes — and they are three Havayahs. The thirteenth — who is this? — This is the King — and this was not established at first — only afterward. And Moshe the Faithful Shepherd merited it first — as it is written: “and He was King in Yeshurun when the heads of the people gathered — the tribes of Israel together” [Devarim 33:5] — for the totality of the twelve tribes makes thirteen — and this is the King. Afterward Dovid inherited it — an eternal inheritance.

And three commandments were commanded to Israel: to appoint a king over them; to wipe out the seed of Amalek; and to build the House of Choiceness [Beis HaBechira]. For until the King — Israel could not uproot that guilty seed. And all is a supernal mystery. For the King is thirteen truly — hanging on that supernal Mazal — in which: “and I will cleanse their blood which I have not cleansed” [Yoel 4:21]. And at the time this one awakens — it is said of it: “on that day Hashem shall be One and His Name shall be One” [Zechariah 14:9]. For then those impure ones are removed from the world — of whom it is said: “a whisperer separates the intimate companion” [Mishlei 16:28]. And all hangs on this Mazal truly.

And in the time to come when it awakens: “and the idols shall utterly pass away” [Yeshayahu 2:18]. The mystery: Havayah shall be One — the Vav returns to Yud — for KuSh to be in one permanent bond. And: “for I will make a complete end of all the nations...but of you I will not make a complete end” [Yirmiyahu 30:11] — for others He will cleanse. And “kalah” — “for to Hashem is the kingship” — for then the Shechina is prepared to join permanently with the King. For now at times the Sitra Achra is driven away — until Yaakov comes and takes the blessings. But at the time all will go out from under its hand — then “utterly pass away” — for all time — forever. And from there the House of Choiceness will be built. And in it: “for there the tribes ascended — the tribes of Yah — a testimony to Israel” [Tehillim 122:4]. And in the time to come: “and they shall be united in your hand” [Yechezkel 37:17] — in the mystery of Echad — from the side of that Mazal — as stated. And it divides to right and left in the two Mashiachs. “Hashem shall be One and His Name shall be One” — truly. Fortunate is the portion of Israel in Zu’n. And a voice arose and said: rest — for those who await...

XIII. The Masters of the Yeshivah Gather — Avraham — Zareka-Makaf-Shofar-Segolta [Three Versions]

Behold — the Masters of the Yeshivah [Marei Masivta] assemble: Elijah the faithful Prophet — Atik De-Atkin the Elder of Elders — Avraham the pious elder — Moshe the Faithful Shepherd — Rav Hamnuna Sava — Metatron the great Prince.

Avraham the pious elder arose and said: “as for me — my prayer is to You, Hashem — a time of favor...” [Tehillim 69:14]. It is written: “and it is a time of trouble for Yaakov” [Yirmiyahu 30:7] — these are the birth pangs of Mashiach. What are “chavlim” [cords / birth pangs]? — A cord is bound in three — which are ChGaT [Chesed-Gevurah-Tiferes] — in which Mashiach is bound in exile — unable to go forth in his power until the time appears. Then: “a time of trouble for Yaakov” — from the side of the left — Mem-Nun-Tzadi-Fei-Chaf — trouble truly. But at the time the left is sweetened and subdued before the right — trouble [tzarah] turns into favor [ratzon]. And of Him it is said: “may Hashem our G‑d favor His people Israel and their prayer.” The mystery: “and to your husband shall be your longing and he shall rule over you” [Bereishis 3:16]. For at the time the left is established in its Tikun toward the right — the right awakens toward it in mighty longing — and this is ratzon. And: “a doe giving birth will tremble and yet be beloved by her husband...” [Eruvin 54b] — for the power of the longing is because of this left. Then: “he shall rule over you” — for the right thus rules over the left. But at the time the left seeks to strengthen over the right — and is not subdued before it — then eit tzarah [a time of trouble] truly. And through the power of this holy Zohar — the left returns to be sweetened through the right truly. Then trouble turns into favor — to take delight in it with mighty longing.

“And the wise shall shine as the radiance of the firmament” [Daniel 12:3]. For the left is darkness — and when the right strengthens — it too turns to light. Therefore they will shine through the power of this Zohar — to return the left to the right. And on this mystery it is written: “gladden us according to the days You afflicted us...” [Tehillim 90:15]. For all the levels of the left that caused darkness for Israel in exile — all will likewise be sweetened — turning to the right. And they themselves will cause joy for Israel.

Avraham’s Cantillation: Zareka — Makaf — Shofar Holech — Segolta

He opened and said: Zareka {em} Makaf {em} Shofar Holech {em} Segolta. Zareka: at the time the holy stone is hurled all the way to Ayin Sof — then: “the splendor of the crown is restored to its former state.” The mystery: “Return us, Hashem, to You — and we shall return” [Eichah 5:21]. For at first — in one ascent — the Shechina ascends to the One supreme above all — and from there teshuvah is aroused in the heart of all Israel — and this is Hashivenu. Afterward: Makaf {em} Shofar Holech: now Israel begins to ascend level by level — and this is ve-nashuva [and we shall return]. Through whom? — Through the Shofar Holech. And this is the supernal Shofar and the lower Shofar — the supernal being Imma — the lower being MaBY the Tzaddik. Until all is established in its place — the Shechina in the three upper levels — and this is Segolta — the crown of splendor restored to its former state truly — through the power of this holy Zohar and these Tikunim of yours.

Adam Kadmon {em} Elder of Elders {em} Speaks

Then the first Adam — Elder of Elders — arose and opened, saying: Rebbe Rebbe — “and the wise shall shine as the radiance of the firmament.” Through the power of this holy Zohar — in it: “and the light of the moon shall be as the light of the sun” [Yeshayahu 30:26]. The mystery: now the moon does not shine and must receive from the sun. Why? — For when the light went forth — it remained stored above. Then there remained above: light — below: darkness. In them: “G‑d separated between the light and the darkness.” But through the power of this Zohar — the light spreads and takes all in its strength. Then all is light. “And it shall be at evening time — there shall be light” [Zechariah 14:7]. Therefore: “the light of the moon shall be...” Then they shall shine to others — to the moon — as the radiance of the firmament — which is the sun.

Furthermore: the moon has dark spots on her face. And all is a mystery. For above there are two great lights. And the sun — the lucid mirror [aspeklaria de-nahara]. The moon — not luminous — receiving from the sun. And because She must receive from him — those places remain dark from her mystery truly. And here those of the outside strengthen — for so it is needed. In the time to come — those darknesses will be removed — and all will remain in light. The mystery: “and the shame of His people He will remove from upon the whole earth” [Yeshayahu 25:8]. For now — because the Sitra Achra is also rooted there — those places are not illuminated and remain dark — as it is written: “and a sinner destroys much good” [Koheles 9:18]. In every place the Sitra Achra seeks to strengthen — light is removed and diminished. But at that time: “and the light of the moon shall be as the light of the sun.”

Adam’s Cantillation: Zareka {em} Makaf {em} Shofar Holech {em} Segolta

He opened and said: Zareka {em} Makaf {em} Shofar Holech {em} Segolta. Zareka — this is the stone hurled at the image to destroy it: “the stone cut without hands” [Dani’el 2:34]. At the time it takes from ChS — thus it is the stone and strikes that image. Makaf {em} Shofar Holech — this is MaBY — of whom it is said: “and a ruler shall go down from Yaakov” [Bamidbar 24:19]. One from the house of Yaakov descends — who surrounds and goes from place to place within the Sitra Achra — to subdue it — and this has been stated. And if you say he goes alone — not so. Rather: Segolta — these are the three holy Patriarchs who join with him — to complete for Israel a complete redemption. And all through the power of this holy Zohar and these holy Tikunim of yours. Of them it is written: “open Your eyes and see our desolations” [Dani’el 9:18]. These are two eyes: one opened in the seventy Tikunim of Rashbi the Holy Lamp — and this is the right eye — to save Israel in exile. The second eye in these seventy of yours — and this is the left eye — opened upon the nations of the world — to take vengeance from them. Then: “open Your eyes and see our desolations.” Fortunate is the portion of Israel with you — in Zu’n.

XIV. Moshe — The Holy One Revealed Within the Shells; Elijah — The River from Eden; Rav Hamnuna — Anochi and Lo Yihyeh Lecha; The Priestly Blessing

Moshe the Faithful Shepherd arose and opened, saying: Rebbe Rebbe — “and I will save My flock — and they shall no longer be a prey” [Yechezkel 34:22]. The Holy One is destined to be revealed within the shells — to gather Israel. Then He will be revealed there in one mighty light — and after Him will cling and be drawn all those hanging from His side. Then it is said of them: “the people who walked in darkness have seen a great light” [Yeshayahu 9:1]. Then: “and I will save My flock.” As it is said: “for Hashem goes before you — and the G‑d of Israel shall gather you in” [Yeshayahu 52:12]. But after they go out from there — those impure ones will seek to strengthen against them — as the Egyptians strengthened over Israel at the time they went out from Egypt. But the Holy One will overpower them — for once they cling — they no longer separate. Therefore: “and they shall no longer be a prey.” Then: “and the wise shall shine as the radiance of the firmament.” For through the light of this Zohar revealed — the Holy One will arise to be revealed to those standing outside — to gather them. And those who turn the many to righteousness — like stars — these are all those others who strengthen in this light — like countless stars — drawn after him — to ascend above.

Moshe’s Cantillation: Zareka {em} Makaf {em} Shofar Holech {em} Segolta

Zareka — in it [Yechezkel 36:25]: “and I will sprinkle upon you pure water...” For those going out from within the darkness are truly dark — and it is necessary to separate that darkness from them. How? — Through these supernal waters flowing from ChS. Through it: “and you shall be cleansed from all your impurities...” Then: Makaf {em} Shofar Holech — all circle around that Shofar — MaBY the Tzaddik truly — to ascend through him to their places above. On this mystery: “and their King shall pass before them — and Hashem at their head” [Michah 2:13]. And through him they ascend to their places. What place? — Segolta — these are the three holy Patriarchs — the supernal roots of Israel — for all must bind themselves to them — to be all in a complete Tikun — through the power of this holy Zohar and these holy Tikunim of yours. Fortunate is the portion of Israel in Zu’n.

And a voice arose in the heights of the firmaments and said: will and joy and rest — for the Doe [the Shechina] and for the fawns of her Israel — and for all the worlds — and for all the birds nesting in the branches of the great tree. And another voice arose and said: and so on... And another voice arose and said: and so on...

He opened and said: Praise to the great and awesome G‑d — who desires the Tikunim of His servant and takes delight in them. And through His supernal mercies He will arise to establish all worlds — and to heal all the wounds of exile — that it be said of them: “heal me, Hashem, and I shall be healed...” [Yirmiyahu 17:14]. For Mashiach the King stands and bears sicknesses in exile. And through this anointing oil that flows from ChS — they will be healed — established — purified — as is fitting — for Israel to be redeemed with a complete redemption. And we rejoice in Your joy and in Your glory and in Your holy Yichud. Blessed be He forever and ever. Immediately a supernal voice arose in the heights of the firmaments and said seven times: joy — and so on...

Then Elijah the faithful Prophet arose and opened, saying: Rebbe Rebbe — of you it is written [Bereishis 2:10]: “and a river goes out from Eden...” From Eden — this is ChS — for from there these hidden mysteries of Torah flow. “To water the garden” — this is the Shechina. “And from there it divides and becomes four headwaters” — these are the four heads of the rivers — corresponding to the four kingdoms — to subdue them. For now these rivers flow — each from its own direction — and they are not recognized as all going forth from one point — for it is the time of their reign. But at that time this will be known truly — that all emerge from this one point. And who takes this point? — MaBY takes it — for all to be bound servants under him. Then: “and foreigners shall stand and tend your flocks...” [Yeshayahu 61:5]. Fortunate is the portion of Israel in Zu’n.

Then Rav Hamnuna Sava arose and opened, saying: Rebbe Rebbe — at the time Israel stood at Mount Sinai and heard from the mouth of the Holy One: “I am Hashem your G‑d” [Shemos 20:2] — from Him they were strengthened — to bind themselves to the King in one bond. And at the time they heard: “you shall have no other gods before Me” [ibid. 3] — then all the impure sides were separated from them. Come and see — these two they heard directly from the Mouth of the Almighty. Why? — Because these two must be constantly strengthened at all times — and more than all else in exile. Therefore He said them in His own mouth — to strengthen them in them. And because of them [Tehillim 44:21]: “if we had forgotten the Name of our G‑d” — this is Anochi Hashem Elokecha. “And spread out our hands to a strange god” — this is Lo Yihyeh Lecha. Upon them it is written: “Your zealous enemies have ground me down — for they have forgotten Your words” [Tehillim 119:139] — Your words literally — this is Anochi and Lo Yihyeh Lecha. But in the time to come — this matter will be revealed in the world — for the Holy One — the Shechina — and Israel to be known as all one matter — and one bond that never separates one from another.

And the Priestly Blessing — in this mystery it is expounded truly [Bamidbar 6:24—26]. “May Hashem bless you and guard you” — from the side of Ze’eir Anpin — to rest upon them. “May Hashem cause His face to shine...” — from the side of Ze’eir Anpin — to rest upon them. “May Hashem lift up His face...” — the Tikun of Israel — to bind themselves to them. What is “and grant you peace” — it should say “give you” [yiten lecha] — rather: “ve-yasem lecha shalom” — for Israel are the peace — who make peace between the heavenly household and the earthly household — and the mystery: KuSh. And come and see — above all it is said of them: “they multiply peace in the world.” And in this peace they are also blessed — as it is written: “Hashem will give strength to His people — Hashem will bless His people with peace” [Tehillim 29:11]. And the mystery: “the measure with which a man measures — it is measured back to him” [Megillah 13b] — for the deed itself ascends above and brings the Tikun below. Therefore: be-shalom — for this is the Tikun — and through it they will merit complete rest. Fortunate is the portion of Israel with you — in Zu’n.

XV. Rav Hamnuna — Seven Tikunim of the Wedding Festival; Elijah — 32 Paths and 70 Tikunim; BILAOA; Tushlab’a

Then Rav Hamnuna Sava arose and opened, saying: Rebbe Rebbe — a supernal Tikun was established — and here it is necessary to arrange the Tikun of joy as is fitting. It is established in seven Tikunim truly.

Tikun One: the Shechina was established below in many supernal Tikunim — in many levels — in many adornments. All corruptions were repaired — all blemishes removed — all wounds healed. And then in this Tikun She ascended above — to join with the King. And of Her it is said: “blessed is He who comes in the Name of Hashem” [Tehillim 118:26] — this is one who ascends in the Tikun of the Shechina as is fitting. Then the Shechina stood in Her house — what was previously in so many distant and crooked paths. And now She has arrived — the Bride to the groom's house. And this is:

Tikun Two: “we bless you from the house of Hashem” — now She stands in the house truly.

Tikun Three: “G‑d is Hashem and He has illuminated for us” [ibid. 27] — for then the King illuminates His face toward Her — and She is sweetened in the sweetness of joy as is fitting.

Tikun Four {em} Chuppah: This is Imma — who stands and surrounds Her children — to join them. Afterward the tallis is spread over the head of the groom and bride. And Chuppah is from the mystery of Imma truly.

Tikun Five {em} Kiddushin: And all this: “bind the festival offering with branches up to the corners of the altar” [Tehillim 118:27] — these are the three witnesses Netzach-Hod-Yesod [NHY] — through which the Shechina is bound to the King in the three windings of the strap upon the hand — and this is Kiddushin truly. For even though She stands above — Her bond is bound here. For She is the tenth to the King — and She is bound to Him through these three — in them: “bind the festival offering...”

Tikun Six {em} Kesubah: “You are my G‑d and I will give thanks to You” [ibid. 28] — this is the Kesubah [marriage contract] — in which the Shechina is shown — that She is the book of wisdom of the King — and is prepared for Him as is fitting.

Tikun Seven: “My G‑d — I will exalt You” — these are the seven blessings [sheva berachos] — ascending in their levels to establish all matters as is fitting. From there onward: “give thanks to Hashem for He is good — His kindness is forever” — this is a complete bond. And Chesed goes forth and rules in its levels as is fitting.

All these Tikunim ascend before the King to be established now — at the time these Tikunim of yours come to completion. And the day of the festival [yom ha-hullulah] — there is supernal joy above and below. And tomorrow likewise — for this day is the preparation for tomorrow. Fortunate is the portion of Israel in Zu’n.

Then Elijah the faithful Prophet arose and opened, saying: Rebbe Rebbe — of you it is written: “may the glory of Hashem be forever — may Hashem rejoice in His works” [Tehillim 104:31]. “May His glory be” [Yihi Khevod] — these are the thirty-two paths of wisdom [lamed-beis = 32]. “May Hashem rejoice in His works” — these are Neshev [50] — the wine that rejoices. For thus the King is crowned in His crowns — right and left — as is fitting. “May Hashem rejoice in His works” — in this wine — which is these seventy Tikunim. Through them it is said of the Shechina: Shema {em} the Name of Seventy [Shin-Mem-Ayin = 70]. Through them: “Shema Yisrael — Hashem our G‑d — Hashem is One” [Devarim 6:4] — in the supernal holy Yichud — and so on...

All arose together and said: BILAOA [בילאו׳א]. Fortunate is the portion of Israel in Zu’n. Until the light illuminated — and matters ascended in supernal mysteries — the sound subsided. They arose and said: “may the glory of Hashem be forever — may Hashem rejoice in His works — may Yisrael rejoice in his Maker — the children of Zion shall exult in their King” [Tehillim 104:31; 149:2]. Immediately the light spread — and voices arose in every direction — joy in all. Fortunate is the portion of Israel in this world and in the World to Come.

תושלב׳ע — HERE ENDS THE SANCTIFIED WORK

Blessed be He forever and ever.