Tikunim Chadashim - Tikun 69

"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 Teshuvah Aroused by Mashiach — The Great Shofar of Imma

"The mighty hand" — this is the teshuvah [repentance/return] that the Holy One will arouse in the heart of all Israel on the day Mashiach the King is revealed to them. The mystery: "Return us, Hashem, to You — and we shall return" [Eichah 5:21]. For from within the words that Mashiach the King will speak to their hearts — the supernal Imma — which is teshuvah — will be awakened — to unify their hearts above. And teshuvah will be aroused within them. Then the awakening will ascend from them above — until KuSh is revealed to them in the entire supernal Chariot. Then: "the great awe." For at that time the Shechina will settle to rest upon them as is fitting. And She will find Her rest — what She did not find in exile — of whom it is said: "and the dove did not find a resting place for the sole of her foot" [Bereishis 8:9]. But at that time She will find Her rest truly. And this is the Great Awe — from the side of Imma. "On that day a great shofar will be sounded" [Yeshayahu 27:13] — as the matter of Matan Torah — as it is said of Israel: "would that they had such a heart as this — to fear Me all the days" [Devarim 5:26] — for at that time the Shechina began to rest in their hearts — but did not endure. And in the time to come — She will rest and endure forever. Fortunate is their portion.

II. Elijah Speaks — The Mystery of the Sefirot Given to the Exalted Holy Ones

Then Elijah the faithful Prophet came and opened, saying: Rebbe Rebbe — "and on that day a great shofar will be sounded..." Fortunate is the one who merits to walk in the hidden supernal paths of the King. For these supernal mysteries are hidden and stored — they are given only to those supernal holy ones in whose hearts the Shechina rests — and through Her they see — as one who sees through a mirror — all the levels that constantly illuminate upon Her without ceasing. Come and see — what are these levels and what are these Sefirot? — Here is a supernal mystery for the wise of heart — a mystery of mysteries truly — that has not been known and not been revealed for many years and many generations. And now it must be revealed here before KuSh — for it is truly a time of goodwill before them.

He opened in prayer and said: Master of worlds — Cause above all causes — You are the one alone who does all and there is none who does anything apart from You. You made all the worlds — upper and lower — according to Your will — and You guide them and act in them as You please — and none can change it. May it be Your will to open for me the gates of goodwill — and to arrange in my mouth Your words — that I may now speak words of truth — words through which the Shechina will ascend from exile... and we shall rejoice in Your glory soon and in the near time... Blessed be Your Name forever and for all eternity.

III. The Cause Above All Causes — Yesh Me-Ayin — The Sparks of the Sefirot

He opened and said: "and the wise shall shine as the radiance of the firmament..." [Daniel 12:3]. This verse is sealed and has not been explained. Even though it has been explained from many sides and many words have been said about it — its innermost hiddenness remains truly within — and will now be revealed. Come and see — that Cause above all causes is more hidden than all hidden — utterly unknowable and utterly ungraspable. At the time it wished to make glory for its will — it measured out the Sefirot from its light. What are they? — All the things it does — it does from its light truly. The mystery: "Who spread out the earth by Myself" [Yeshayahu 44:24] — "by Myself" is written — for even all the things of the lower world — all are made from the supernal light. The mystery: Yesh Me-Ayin — something from nothing — from that supernal Ayin [Nothingness/Infinity] that is utterly unknowable and ungraspable.

Come and see — at the very first of all — He measured out measurements. The mystery: the Betzina de-Kardinuta [the primordial spark/lamp] — hidden in hiddenness — acts matters in their levels. But the mystery of all: "the wise shall shine as the radiance of the firmament" — here the mystery is truly known. For that firmament below it — a spark [netzitz] flashes from it. If you say that spark is something separate from the firmament — not so. Rather: the firmament that spreads to shine — that is its spark reaching to one who sees it. So are the supernal Sefirot — for they are sparks — flashing from the Master of all to perform actions — to spread through all the worlds. This spark above all — these are the Sefirot — and all is one in one Yichud. For that innermost one does all — in Chesed, Judgment, and Mercy through which the worlds are guided. And just as the firmament blazes in its colors and is recognized to the eyes — so the Cause above all flashes its spark of light — to perform actions in the world — for mercy or for judgment. Then the spark blazes and is recognized in one level — and we call it Keter. It blazes to another side and is recognized in its levels — and we call it Chochma. It blazes to another side and is recognized in its levels — and we call it Binah. And so all — according to the actions the innermost hidden one performs — it flashes its spark outside. And all stands in the boundary — because of the Betzina de-Kardinuta that established matters thus.

If you say there is a place for these Sefirot — not so. Rather: that hidden one above all — according to the actions it performs — thus the spark flashes and blazes and spreads in its workings — level after level — to rule in the actions below as is fitting. But in them no boundary exists — for they are not separated from their Creator at all. But according to the actions — thus boundary is spoken of them truly. And a place is found for what was created from them — to be revealed there. And all is thus — for that hidden one above all exists in all — and is not revealed in all — except as much as is needed for the measure of the worlds truly.

And if you ask how it is — the mystery: "and those who turn many to righteousness like the stars forever." "The wise shall shine as the radiance of the firmament" — these are the ten Sefirot through which the hidden glory of all is recognized. And they are like the radiance of the firmament — like this firmament that truly illuminates. And at the time they stand to illuminate the world — then like the stars — they illuminate from one another — one toward another. But the hidden one above all is the one that does all. And it is the one that said "remember and observe" [Zachor ve-Shamor] in one utterance — for so all its actions — it does in one instant. And the desire of all is to illuminate below. And matters ascend in a complete Tikun — to join matters with one another in one complete bond. And the spark flashes to all sides — and all is done in a complete Tikun truly. The mystery: "the heavens declare the glory of G-d" [Tehillim 19:2] — in the mystery of the Sefirot standing and making matters visible below. But all hangs on that innermost hidden one truly. The mystery: "lift up your hands in holiness and bless Hashem" [ibid. 134:2] — for the two hands are five to the right and five to the left — and these are mercy and judgment. And all is bound to that innermost one in one bond. And thus it must always be joined — for one who does not do so is called one who cuts the shoots [mekatzetz be-neti'os]. Rather — they must be joined in one bond truly.

And in the time to come: "on that day a great shofar will be sounded." For now — from the side of the Shechina — all is hidden — and the supernal words are not revealed in their manner. But in the time to come — a great shofar will be sounded from the side of Imma. Then all will be revealed in revelation before all. Then: "for eye to eye they shall see" [Yeshayahu 52:8]. In the seventy Tikunim — all will be revealed. But "eye to eye" — these are the two eyes from the side of Imma truly. One in the seventy Tikunim of Rashbi [Rabbi Shimon bar Yochai] the Holy Lamp. And one in the seventy of yours [the Ramchal's]. For then: "and all flesh shall see together" [ibid. 40:5] — for the flesh will also be established — and all will be completed in a complete Tikun — in the lights of Imma that will be revealed upon Her children truly. Fortunate is their portion.

THE HOLY IDRA [האידרא קדישא]

[The following section is the Idra Kadisha — the holy Assembly — presented within Tikun 69 of the Tikunim Chadashim. The Ramchal here channels the form and spirit of the great Idra Rabbah (the Greater Assembly) of the Zohar — presenting the Ramchal's own Idra in the same sacred form, with the Companions gathered before the Holy Shechina, the teachings revealed in an Assembly that mirrors Rashbi's own.]

He [Elijah] opened and said: Sages — how long shall the world hang suspended and stand — without matters settling in their places? It is written: "Hashem reigns — He is robed in grandeur... also the world is established — it shall not be moved" [Tehillim 93:1]. From the day the world was created — matters have not stood in their proper places. Even though at Matan Torah they stood for a brief time — yet they were not sustained. And all because the Sitra Achra darkened the world — and the holy side does not stand in its place. Only when this Sitra Achra is removed from the world — as it is written: "and the idols shall utterly pass away" [Yeshayahu 2:18] — then the holy side will settle in its place as is fitting.

Sages! Sages! — The exile has been prolonged — and the gates have been locked — and wisdom has departed from men — as it is written: "counsel has perished from the sons" [Yirmiyahu 49:7]. And now the time has come of which it is said: "for he sees that the power has gone" [Devarim 32:36] — this is the time when Torah has disappeared from the world — and a clear Halachah cannot be found in every place [Shabbos 138b]. This is the time when a fish is sought for a sick person and cannot be found [Sanhedrin 97a]. For in other times it is written: "and they shall swarm abundantly in the midst of the land" [Bereishis 48:16] — these are the Torah scholars — great fish — who rise and descend and swim in the sea. But now — a fish is sought as this — for the sick one who is the Shechina in exile — and it cannot be found.

Arise, O Sages! Awaken, O members of the Yeshivah! Sharpened ones — those sharpened with swords and spears — to be found now — to find rest for the Shechina — and it will be said of Her: "even the sparrow has found a home and the swallow a nest for herself" [Tehillim 84:4]. Rouse yourselves in your Tikunim — awaken in your garments — garments of glory, strength, and the might of kingship — to arouse holy words — words of truth — that do not veer to right or left. Words that the supernal holy ones rejoice to hear and yearn for always. And the lights of KuSh will illuminate here — to give you assistance to establish this Tikun — a Tikun for all eternity — through which the redemption of Israel will be revealed — a complete redemption — soon and in the near time.

He arose and prayed his prayer. The Sages gathered and stood in their places: Avraham the pious elder — Moshe the Faithful Shepherd — Rav Hamnuna Sava — Metatron the great Prince — Atik De-Atkin the Elder of Elders. And Elijah prepared a place for all of them. And all the righteous ones — the members of the Yeshivah — together. And behold — a supernal light illuminated and spread over the head of all of them.

IV. Avraham Opens the Idra — The Kings of Edom; Jerusalem's Scattered Rulership Returns

Avraham the pious elder arose and opened, saying: Rebbe Rebbe — to the heavens we shall not call — to the earth we shall not speak. For all the supernal levels stand here — prepared to hear — and that hidden lamp — the light of all lights — will illuminate its lights — to make known that all is one. He opened and said: "He set an end to darkness — and to every bound He searches out" [Iyov 28:3].

How many evil cities stand to rule in their times — and all their dominion they took from holy Jerusalem. The mystery: "the desolate shall be filled" [Yechezkel 26:2]. For dominion stands in Jerusalem — and at the time matters were drawn outside — each one took its portion to rule through it. And all stand in the mystery of tachlit [end/limit] — and this is Malchus — the last of all levels — the totality of all. And at the time the holy King wishes to rebuild Jerusalem as an eternal building — then all those portions will return within — and through them it will be built truly — and dominion will be stripped from all the others. Therefore: "He set an end to darkness" — this is the end — when the exile is complete, then the exile is completed. Then: "and to every bound He searches out" — all these limits — to bring from them what is needed. And through this Jerusalem will be built — as it is said of Her: "Hashem builds Jerusalem — He gathers the dispersed of Israel" [Tehillim 147:2]. For at the time the scattered wings that went outside are gathered within — after them all Israel will be gathered. Therefore: "He gathers the dispersed of Israel." And it is said of Her [Mishlei 31:29]: "many daughters have done valiantly" — these are the other cities who acted in their times. "But you surpassed them all" — even at that time — all the more so now — of whom it is said: "grace is deceptive and beauty is vain..." Then: "give her from the fruit of her hands."

He opened and said: "and these are the kings who reigned in the land of Edom before any king reigned over the children of Israel..." [Bereishis 36:31]. How many supernal mysteries have been stated about this verse — and all is true. But here it is necessary to reveal hidden mysteries that have not been revealed and not been known until now. Come and see — at the time that Hidden One above all wished to establish worlds upon worlds — it brought forth branches — and from within they went out and descended below — clinging to one another — this from within and that from without. Until they were not established — then it is written: "he reigned and he died." And all of them: "before any king reigned over the children of Israel" — this is the supernal King — the essence of all.

Come and see — they are seven. And at the time they descended — they descended in their levels — this below that — and worlds were prepared to emerge. If you say they were standing there from before — it is truly so. But at the time they descended — thus they prepared to bring forth matters — as they descended. And here the body of Adam was prepared at the time they descended below. And thus the Sitra Achra was expelled from all. And at another time matters were established — and the levels divided according to the mysteries that were prepared for all. And all was established in that acharina [other/later one] that was revealed corresponding to them — and this is Hadar. But those first ones — in the mystery of the last Hei-Hei — remained. Then what went out went out only corresponding to them — and this is the Vav. The worlds were prepared in the Tikun — and they are Havayah. In the time to come: "Hashem shall be One" [Zechariah 14:9] — for then the last Hei-Hei will ascend as at first — to be in the mystery of the supernal Hei. Then the Vav is found corresponding to it — and ascends in the mystery of Yud. Therefore: "a woman of valor is the crown of her husband" [Mishlei 12:4]. In it: "and the light of the moon shall be as the light of the sun..." [Yeshayahu 30:26] — for thus matters ascend from below to above.

V. The Three Supernal Heads; Seven Levels; Atik Kadisha

Come and see — at the time that Hidden One above all established the supernal Tikunim — all begins and is established in the three heads that are known. The first head — above all — stands above above — and from it seven are found below — of which it is said: "until thrones were placed and the Ancient of Days sat" [Daniel 7:9]. Come and see — that supernal head that is unknown at all — stands to illuminate with light upon all the supernal levels. What is the light? — The mystery of this: "may Hashem cause His face to shine upon you and be gracious to you" [Bamidbar 6:25] — the light of the face [neiro de-anpin] that gazes below — it establishes the levels in their places — to receive the inner light as much as needed. Therefore — gazing through the wings [wings of the eagle] — and within the body matters stand within — a garment as is fitting. And below they established [Yoma 74b]: the seeing of the eyes is good... For this light causes it to receive another light as is fitting. And what spreads within — they are seven — and from them hang all the supernal and lower levels. Therefore all the world was created in seven days and is guided in seven. The mystery: "until thrones were placed and the Ancient of Days sat" — for the thrones are prepared below in the mystery of seven — as the pattern of the seven above. For all the levels that divide here and there — when you contemplate them — all hang in seven and no more. Therefore seven is the totality of all — above and below. And the Shechina is seven — as the pattern above. And thus all is arranged in the mystery of seven truly in a complete order.

Come and see — from here hangs the Atik Kadisha that is hidden within — and divides in Its branches in the mystery of the four letters יקו׳ק blessed be He. And of them it is said: "Hashem is One and His Name is One." For these are the Name of the Ancient [Atik] — and they are Havayah — and He from within divides corresponding to them. But His Name truly — hidden above all — more hidden than all — is alluded to only in that crown of the Yud — from which this Name is built and filled as is fitting. And all is one in one Yichud truly. For this one is within — the lamp of all lamps — from which all lamps blaze. And all is encompassed and bound in the thirteen precious springs called —

VI. The Thirteen Tikunim of the Precious Beard [Dikna Yekira]

Come and see — now it is necessary here to establish the Tikun of the precious supernal Beard — the most precious of all precious things — in which all the mysteries of the world hang. Arise, O Masters of the Yeshivah! Prepare to establish this supernal Tikun as is fitting — the precious Beard from which all are abashed — and before it all impure sides are broken.

This Tikun of the precious Beard is established in thirteen supernal Tikunim — in which all the supernal preciousness hangs — of which it is said: "like the precious oil upon the head — descending upon the beard — the beard of Aharon..." [Tehillim 133:2]. For thus the light rolls from level to level. In the first four — at first. From there in the other eight. The mystery: "the beard — the beard of Aharon." From there to the lower Mazal that encompasses all together — and this is "descending upon the hem of his garments." Come and see — thus this Beard is established in thirteen — in the mystery of the three Havayahs and one that encompasses them — in the mystery of the supernal order truly. Four emerge at first from the mystery of one Havayah. From there two others emerge and they are eight. Afterward one — the totality of all — and this is thirteen. And from there below all divides as is fitting.

The Thirteen Tikunim of the Beard — Their Form and Scripture

Tikun One: The hairs begin flowing out from below the opening of the ears on this side and that side [from the temples downward].

Tikun Two: The hairs circle around the mouth from one edge to the other edge [above the upper lip].

Tikun Three: The hairs are separated beneath the nose down to the mouth [the philtrum — space below the nostrils above the upper lip].

Tikun Four: The hairs circle below the mouth from one edge to the other edge [the lower lip and chin area].

Tikun Five: The hairs are separated beneath the mouth corresponding to that other path mentioned [the chin cleft].

Tikun Six: The hairs rise and cover the cheeks here and there as is fitting.

Tikun Seven: The hairs are separated — and two apples [rosy cheeks] are visible.

Tikun Eight: The hairs descend in even measure down to the navel of the heart.

Tikun Nine: The hairs emerge between the upper and lower hairs in even measure.

Tikun Ten: The hairs emerge covering beneath the throat.

Tikun Eleven: All the hairs hang in even measure — not one parting from another.

Tikun Twelve: The mouth turns to face all sides — for the hairs are separated all around it.

Tikun Thirteen: These are the hairs that descend below in even measure down to the navel.

Come and see — this precious Beard truly — all light and all blessing hang and emerge from it in a complete order.

VII. The Thirteen Tikunim Expounded — Michah 7:18–20 and Shemos 34:6–7

The Faithful Shepherd arose and opened, saying: truly the Tikun of the precious Beard is known as is fitting — from each and every Tikun — in which the entire precious glory hangs — of which it is said: "the wise shall shine as the radiance of the firmament" [Daniel 12:3].

Tikun One — מיכה ז:יח: "Who is a G-d like You?" [Michah 7:18]. Thirty-one firm hairs emerge from below the opening of the ears. For the ears stand to bring words above — within — and they are not known. But what ascends above descends afterward below. And all is established in a complete Tikun. [And the three Alefs stand there — and it has been stated — for in them three worlds are rooted. But here is a supernal mystery — for all the matters of the world emerge from the purification of the Ancient. And the totality of all is three: Bela, Yovav, Chusham — for the rest were not established. And what emerges from there — all is encompassed here in these three — and does not ascend in another name — only encompassed in them truly. And at the time the light begins to emerge — then all is encompassed in these three — which are the totality of all — within and without. And the other sides are subdued beneath them to stand within their boundaries below — and all is established in a complete Tikun.]

The Hairs of the Head vs. the Beard — Hard and Soft

Come and see — what is the difference between the hairs of the head and the hairs of the Beard? — These are hard and those are soft. For these stand to break the impure forces before them — which is not the case with the others. And the mystery — the hairs of the head stand to draw the light of Chochma to one who is fitting to be established by it.

Tikun Two — "bearing iniquity" [Michah 7:18]. Here stand 625 of Havayah — and all hangs in a supernal mystery. For at the time the matter is complete as is fitting — from Tikun One the matter is aroused — the totality of all. Tikun Two — Nose'oh avon — and it has been stated. [The second Tikun: 25 Heis of the Havayah that stands here. And all hangs in the supernal mystery. For at the time the matter is complete as is fitting.]

Tikun Three — "and passing over transgression" [ibid.]. Here the hairs are separated — to give place for that spirit of the mouth. For the hairs must go around the mouth — but if they completely surrounded it — judgment would be strengthened even more. Therefore: lo hechezik la-ad apo [He does not retain His anger forever].

Tikun Four — "for the remnant of His inheritance" [ibid.]. It has been established: for one who makes himself like the shirayim [remnant/leavings] [Rosh Hashana 17a]. [The fourth Tikun: the hairs circle from edge to edge — from the supernal upper lips to here.]

Tikun Five — "He does not retain His anger forever" [ibid.]. Here too the hairs are separated — to give place for the spirit of the mouth. For the hairs must surround the mouth — but if they completely surrounded it — judgment would be strengthened more. Therefore: He does not retain His anger forever.

Tikun Six — "for He desires kindness" [ibid.]. This is "and abundant in kindness" [Shemos 34:6]. For all these Tikunim are needed — each one for its work. And in the first Tikun — in Nose'oh avon [bearer of iniquity] — 25 judgments are sweetened from the first mystery. Here [the sixth Tikun] — other judgments are sweetened — which are the Mem-Nun-Tzadi-Fei-Chaf [final letter forms] — and these are ve-Rav Chesed [and abundant in kindness]. Therefore here — the hairs spread — and the five Chasadim [kindnesses] emerge in the five directions to sweeten them. And all is sweetened as is fitting. Therefore: for He desires kindness.

Tikun Seven — "He will return and have mercy on us" [Michah 7:19]. And this is ve-emes [and truth]. For here hangs the sweetening of judgments truly. For the forehead [metzach] stands to sweeten judgment at the time it is revealed — and not always — and at the time it is revealed all judgment is entirely removed. But the smiling face — smiling always and joyful always — in order to maintain the sweetening of judgments as much as needed always. The mystery: "in the light of the face of a King there is life..." [Mishlei 16:15] — for life is always needed and must not be severed. But "and his favor is like a cloud of the late rain" — this is the supernal will — the eit ratzon [time of favor] that has been mentioned. And this is like the late rain — like this rain that descends at times to water the worlds. And here: ve-emes — these are the seven [of Shem] Samech-Gimel [= 63] — from which the seven vapors [havalim] stand below. And through the sweetening of all — here is found truly. The mystery — here the light of Chochma is revealed in its strength — of which it is said: "the wisdom of a man illuminates his face" [Koheles 8:1]. Therefore the sweetening hangs here truly.

Tikun Eight — "He will subdue our iniquities" [ibid.]. This is "keeping kindness" [Shemos 34:7]. For the supernal Chesed emerges and spreads in its levels — and encompasses them here truly. And all these Tikunim are encompassed in this — and from it all blessings spread to the upper Mazal — and from there to all below.

Tikun Nine — "and You will cast into the depths of the sea all their sins" [Michah 7:19]. And this is a supernal mystery for the Masters of Wisdom. For all needs to have a root and source above — and through this all the impure sides are broken beneath the holy side. And when light shines from that supernal Mazal — immediately all the impure ones are broken before it here. And then it descends in its levels as is fitting.

Tikun Ten — "You will give truth to Yaakov" [ibid. 7:20]. The hairs descend beneath the throat — and this is a supernal mystery. For of these hairs it is written: "before the fear of Hashem and the splendor of His majesty" [Yeshayahu 2:19] — why is this so? — For the precious supernal Beard — from it all the impure sides are abashed truly. Come and see — the impure sides need to stand in their places below — and not be arrogant to rise and rule above. But even so there are times when they strengthen to cling — and all is through those below. For above it is written: "Hashem is One and His Name is One" [Zechariah 14:9]. But these hairs that are below the throat stand to spread the strength of the supernal Beard through all those below — for from the throat downward they descend. Therefore these are spread beneath the lower Mazal — to give them this strength truly. And at the time the supernal Beard will be aroused to be glorified in the world — then these hairs will strengthen to establish all those who hang in them — and from them all the Sitra Achra impure ones will be broken truly. Therefore: you will give truth to Yaakov — for until now: "and a lying tongue — but for a moment" [Mishlei 12:19] — for the Sitra Achra had power. But at that time: you will give truth to Yaakov — this is the light of the holy side that will illuminate in the world. Who will receive it? — Israel truly.

Tikun Eleven — "kindness to Avraham" [ibid.]. The hairs do not depart one from another at all — and the mystery is Chesed to Avraham. For the supernal Chesed emerges and spreads in its levels — above and below. And corresponding to it — all these hairs must stand within one boundary — and not spread more at all — in order to give it space to spread as needed. For these hairs are judgments — and it has been stated.

Tikun Twelve — "which You swore to our forefathers" [ibid.]. This is the mouth that faces all its sides. For from here all emerges — and descends in the upper Mazal that encompasses all these Tikunim — and is established in all. Afterward from it — it descends to the lower Mazal — and from there below as stated. And this spirit that emerges from here — how many righteous ones clothe themselves in it — and how many true righteous ones clothe themselves in it. And thus the Patriarchs trusted in it to clothe themselves truly.

Tikun Thirteen — "from days of old" [ibid.]. This is the lower Mazal — from days of old — for from those primeval kings all these Tikunim were made — and this is the totality of all. But from days of old — for here the light of all the supernal levels spreads — from the very beginning of all beginnings to that upper Mazal — and from it to this lower one. And this lower one — in it all the lower ones are encompassed together truly — and here all is bound in one bond. Come and see — here it is written: "on that day Hashem shall be One and His Name shall be One." For the twelve Tikunim emerge from the three Havayahs mentioned. The thirteenth — from one that encompasses them — and the mystery is the Shechina that is rooted here truly. And at the time this Tikun is established in completeness — to illuminate in all the levels — then the Shechina will be strengthened corresponding to it below — to separate from Her all the impure sides truly. And all will be established in a complete Tikun — in supernal holiness as is fitting.

VIII. All Arise and Bless; Avraham Calls for Tikunim of Abba-Imma; Elijah Speaks on the Mysteries of Abba and Imma

All arose and blessed him. Avraham the pious elder arose and said: Now truly it is necessary to establish the Tikunim of Abba and Imma that hang from this Mazal. Arise, Elijah the faithful Prophet — and establish these Tikunim of Abba and Imma.

Elijah the faithful Prophet arose and opened, saying: "and where is the place of understanding?" [Iyov 28:12]. Come and see — the lower Mazal spreads in its levels and brings forth Abba and Imma — to reveal the mysteries hidden above. But come and see — in that supernal Beard — three heads are encompassed truly — and seven supernal Tikunim — for thus it is needed to guide all through a complete governance. From there it begins to spread below — all in the mystery of three. And from the two supernal heads — Abba and Imma emerge — this to the right side and this to the left side. But this Mazal — the mystery of the supernal air [avira] — brings forth. And then from it: Aleph-Vav-Reish [Avir — air] — Yud. It takes Or [light] to the right — and these are five times Or — which are the five Chasadim [kindnesses]. It spreads and clothes the right arm — and takes its [portion] into the body. The Yud spreads to the other side and becomes five times Yud — these are Neshev — [50] — it spreads and clothes the left arm — and takes its [portion] into the body. Afterward Abba and Imma separate above — Yesod-Tiferes below. For at the time they descended in their levels — they made levels from levels thus — until they enter into the head of the King and make there his brains. For Abba is entirely Chochma — Imma is entirely Binah truly. And at that time their feet extend to the end of the levels. For in the mystery of the Mazal — they are encompassed — and the extension of the Mazal is them — of whom it is said: "the hidden things are for Hashem our G-d" [Devarim 29:28] — for under this Mazal they are encompassed. From there to enter into the head of the King — they spread to the end of the levels as stated. And thus matters are found spreading to their sides — right and left. The mystery: "and Hashem G-d formed the man" [Bereishis 2:7] — formed [וייצר] with two Yuds — and this is the Tzeirei of Binah — for from there Abba and Imma emerge as stated — and they are the two Yuds. And in all there are two Yuds — for Abba and Imma [are] one Yud; Yesod-Tiferes [and] Tevunah [are] one Yud. Furthermore: Abba = Yud, Imma = Yud, Yesh-Sas = Yud, Tevunah = Yud — all the mystery of Zu'n [Ze'eir Anpin and Nukvah]. And since from here Zu'n emerge — thus all is established below in the mystery of Zu'n. Therefore: "Hashem G-d [formed] the man" — for matters begin above and descend in their levels below in a complete order as is fitting.

IX. Avraham Blesses Elijah; The Call to Begin the Tikunim of the Holy King

Avraham arose and blessed him, saying: Blessed are you, Elijah the faithful Prophet — to the Ancient of Days. Now it is necessary to establish the Tikunim of the holy King as is fitting.

Arise, Faithful Shepherd — and begin these Tikunim of the holy King. [Here the Tikunim Chadashim of the Ramchal within Tikun 69 conclude with this call — the assembly of the holy ones prepared — Elijah having revealed the mysteries of the Thirteen Tikunim of the precious Beard and the mysteries of Abba and Imma — and now Moshe the Faithful Shepherd is called to continue — as the text moves toward the final revelation of the Tikunim of Ze'eir Anpin and the holy King.]

TIKUNIM CHADASHIM

Tikun Sixty-Nine — Continued

Part One: Moshe Opens — The Tikunim of the Holy King [Ze’eir Anpin]

“Arise, Faithful Shepherd — and begin the Tikunim of the holy King.”

I. Moshe Opens — The Kings Who Reigned in Edom; The Skull of Ze’eir Anpin

The Faithful Shepherd arose and opened, saying — [Bereishis 36:31–39]: “And these are the kings who reigned in the land of Edom, before any king reigned over the children of Israel...” — this has been stated — and all hangs on this. And all was not established except at the time that supernal Mah [מ׳ה] went forth — and then all was established through it in the mystery of Adam. And this is why it is said: “and his wife’s name was Meheitav’el” — for Adam is the totality of Zu’n [Ze’eir Anpin and Nukvah]: Adam = the male; Chavah = the Nukvah. And this is: Abba and Imma. Therefore: “for she was the mother of all living” [Bereishis 3:22]. For at first: he reigned and he died — but now: the mother of all living, truly. And this is Mah [מ׳ה = 45] — Yud-Tes [י׳ט = 19 = Chavah].

Through El [א׳ל] — this is the right. For at first: “In the beginning G‑d [Elohim] created.” Afterward — through El — all was established, and this is the right. At that time: El — Elohim — Havayah joined as one. And from here one mighty skull [gulgalta tekeifta] went forth — and this is truly the head of the King. For Chochma‑Gevurah [חו׳ג] joined together upon that Ever De-Aleph [the primordial extension] — and there all supernal lights illuminated — the mystery of the three heads that were stated — and the mystery of seven, which is the supernal totality.

But the three here divide into four: Chochma‑Binah and Chochma‑Gevurah [חו׳ב חו׳ג] — and all is encompassed in that Ever De-Aleph. And if you ask: why four? — Because the Shechina is encompassed here, as it is written: “male and female He created them” [Bereishis 5:2]. Therefore here all the body is rooted in one bond. But the four are: Chochma‑Binah from the side of Abba‑Imma — and two crowns with which He is crowned — for thus they received from above — and these are Chasadim and Gevuros. All joined as one — and the skull of this head was formed — the totality of all.

Afterward from there matters spread below — and one complete body was formed in a complete Tikun as is fitting. Come and see — all the Tikunim of Ze’eir Anpin emerge from the Tikunim of Atik Kadisha — except that only those that are to be revealed are revealed here. And above: all is Mercy — while here: Judgment and Mercy together — for thus it is needed for the Tikun of the world.

II. The Three Brains; The Hairs of the Head; The Eyes of Ze’eir Anpin

Three brains stand in that skull — Chochma‑Binah‑Da’as [חו׳ב דעת]. Through Chochma and Binah all matters are received — right and left. Afterward Da’as encompasses all — returns and spreads into the body — and gives power to the Shechina — and then matters are complete as is fitting. The right brain spreads into thirty‑two paths — and the left brain into Neshev [נש׳ב = fifty paths]. And all — as much as is needed to receive and to arouse actions in its levels as is fitting.

The hairs of the head stand strand upon strand [נימין על נימין]. And here there appears a mixture — what does not appear above at all. Therefore here the Torah stands in many disputes — right and left [for unlike above where all is pure mercy, here below judgment and mercy interweave — and from this interweaving come the disputes of Halachah].

The eyes of the head are formed as the pattern of the eyes of Atik — except that here there are three colors — corresponding to the three whites above. And at the times they open in judgment — the eyes appear red. Woe to whoever encounters them! And at the time they open in mercy — all turns white. And the light they receive from above — this is the light of which it is written: “washed in milk, dwelling by fullness” [Shir HaShirim 5:12] — this is the milk of Imma [חלבא דאי׳]. For Ze’eir Anpin receives all from Imma. Then: “dwelling by fullness” — in a complete Tikun. And when the supernal eyes gaze down, all returns to mercy. The mystery: “for eye to eye they shall see...” [Yeshayahu 52:8].

III. The Ears; The Nostrils; The Forehead; The Precious Beard in Nine Tikunim

The ears of the King stand to bring matters above to Him — and He judges them. And according to what He hears — so are matters performed truly.

The nostrils stand to breathe spirit — as the pattern above — to arouse through it whoever needs to be aroused. Except that here from one nostril mercy breathes and from one nostril judgment breathes. While above — all is mercy.

The forehead [metzach] of the King stands to cast dread upon the guilty — for all fear before it truly.

The precious Beard [dikna yekaira] of the King is established in nine Tikunim — hanging from the nine of Atik Kadisha. But at the time matters are established — the nine are then completed into thirteen. And the thirteen above illuminate in them — and judgment is entirely sweetened — for thus it is needed to draw them below at the time judgment hangs in the world. Until here — the Tikunim of Ze’eir Anpin are bound to the Tikunim of Atik Kadisha — to make known that all is truly one.

IV. Avraham the Pious Elder — Nine Below from Thirteen Above; The Nine Tikunim

Then Avraham the good pious elder arose and opened, saying: Truly — in these nine Tikunim mysteries stand to be known. For above they are thirteen and below they are nine — because the first four were removed from it and nine remained — and these nine emerge from within the thirteen above. For thus it is shown that all stands in one Yichud. And at the time the complete Tikun is established below — then it will be found as the very pattern of above, truly.

The Nine Tikunim of the Beard of Ze’eir Anpin

Tikun One: Hairs emerge from below the opening of the ears — strand upon strand. And here too it is El [א׳ל] — as the pattern above — for here too all must be encompassed in the mystery of El — stated as the totality of the three worlds — which are the totality of all, truly.

Tikun Two: Hairs circle around the mouth — above and below. And here two Tikunim are encompassed as one. For since the supernal Tikunim were performed above — those Tikunim not needed below joined together as one. The mystery: the hairs left [their supernal arrangement] and emerged upon the mouth — and there those 325 judgments [ש׳ך] that were spoken of were sweetened. Afterward another Tikun was established — and the hairs descended beneath the mouth. But when they arrived to be revealed below — all was found in one bond in one Tikun, truly. And this stands to receive light as the pattern above — not to spread except in a complete measure.

Regarding those 325 judgments — it was said of them: “no prisoner can free himself from prison” [Brachos 5b] — for this was known in the mystery of the primeval worlds [olamin kadma’in] — and the matter was below, not above. Therefore the matter ascended to the one above. And since it was established above — it was no longer needed below — and two Tikunim joined as one.

Tikun Three: Paths stand upon the mouth and beneath the mouth — filled with fine, strong hairs. For here is the place of judgment — and thus it must be.

Tikun Four: Hairs ascend and cover the cheeks [עלעין] as is fitting. And here too it stands as the pattern above — to sweeten judgment as was stated. But come and see — those judgments of Mem-Nun-Tzadi-Fei-Chaf [the five final forms of judgment] appear to be sweetened. But the 325 — of them it was said: “no prisoner can free himself from prison” — for this was known in the mystery of the primeval worlds, and the matter was below, not above. Therefore the matter ascended to the one above. And since it was established above — it was no longer needed below — and two Tikunim joined as one.

Tikun Five: Two rosy cheeks [tur’in tufachin] appear as is fitting. And here too — as the pattern above — they stand to sweeten judgment as is fitting.

Tikun Six: One thread [chuta] descends to the top of the belly. And this is the Mazal — as the pattern above, truly. And if you ask: the supernal Mazal stands to bring matters below — for whom is the one below? — For Yaakov and Rachel, truly. And even so the beard stands for Yaakov — to be found as the supernal pattern in a complete image.

Tikun Seven: The mouth turns to face in every direction — as the pattern above, truly.

Tikun Eight: The hairs descend beneath the beard and cover the back of the neck [קדלא]. Come and see — above [in Atik Kadisha] the hairs cover the throat — for thus it must be. But here the hairs cover the back of the neck — in order to cover it. For above — the others could not gaze. But below — where they could gaze — a covering is needed. But at the time the Tikunim below are completed — then here too they are as the very pattern of above.

Tikun Nine: All the hairs stand in equal measure — all the way down to the top of the belly. Here too the Tikunim are joined — for since they were established above they joined below as was stated. For the Tikun is not seen thus below — except at the time it is complete in its Tikun as is fitting — to show that thus it is below as the very pattern of above.

But at the time the nine are not yet complete — they are nine. Why nine? — The mystery of all stands in three: Atik Kadisha [ע׳ק], Ze’eir Anpin [ז׳א], and Nukvah [נ׳]. For of Abba‑Imma it is said: “the hidden things belong to Hashem our G‑d” [Devarim 29:28] — for they are encompassed in the Mazal as was stated. So all is established in three: right, left, and middle. Atik Kadisha is the right; Ze’eir Anpin is the middle; the Shechina is the left. And at the time Ze’eir Anpin stands below — the right does not appear there — and this is Atik. Therefore nine they are and no more. But at the time He appears in the complete Tikun as the pattern above — in Him too they are thirteen. Then: “on that day Hashem shall be One and His Name shall be One” [Zechariah 14:9]. In the time to come — when all will be established in a complete Tikun always at every time — then all will be found in this Tikun as is fitting.

Until here stand the matters in the Tikunim of the holy King. From here onward — the Tikunim of the Shechina which hang from Ze’eir Anpin.

TIKUNIM CHADASHIM

Tikun Sixty-Nine — Continued

Part Two: Rav Hamnuna Sava — The Tikunim of the Shechina

“Arise, Rav Hamnuna Sava — awaken the love of the Shechina toward the King.”

I. Rav Hamnuna Sava — The Shechina’s Portion; Leah and Rachel; The Head of the Shechina

Rav Hamnuna Sava arose and opened, saying: “I am my Beloved’s and my Beloved is mine — He who pastures among the lilies” [Shir HaShirim 6:3]. The Shechina is truly the portion of the Holy One blessed be He — and therefore the longing of the Holy One toward Her is constant. Come and see — at the time the supernal brains enter into the head of the King and stand in it — Da’as then goes forth behind the back of the head — and there issues forth one image — and this is the supernal Shechina — Leah. And at the time that Yovel [Jubilee / Imma] stood above in its place — then lights went forth and spread in Ze’eir Anpin in one order all the way to his chest. And then this Leah was established in her brains and in her Tikunim as is fitting.

Afterward the brains descend and spread below — and there Rachel went forth after the chest all the way to the end of the body — the lower Shechina. Here the lights stand in the illumination of all. The head of the Shechina was established in the pattern of the head of the King — through Chochma‑Gevurah joined upon the middle pillar. And thus this head was formed.

The brains of the head are two — Chochma and Binah from the side of Netzach‑Hod [נ׳ה] — from which She was established truly — in the mystery of right and left together. For thus She stands to both sides — to be found in a complete Tikun. Da’as stands below in the mystery of the Tzaddik — through which She is established in her Tikun from her own side truly — to be the left corresponding to Ze’eir Anpin which is the right.

II. The Hairs of the Shechina’s Head — Crimson; Fifteen Strands; Hair in a Woman is Nakedness

The hairs of the head are crimson like purple — and there are fifteen strands [ט׳ו נימין] — the mystery: Yud-Hei [י׳ה = 15]. These are the two brains standing in the head — from which these hairs go forth. And if you ask: where do these hairs go? — Come and see — here is the mystery: “hair in a woman is nakedness” [Brachos 24a]. Come and see — all the Tikunim of the Shechina are for the worlds below. And these hairs likewise — they descend from them in hiddenness — drop by drop below. But because they are judgments — a woman must cover them — so that the impure ones do not cling to them. Rather it descends in hiddenness truly.

III. The Eyes; The Forehead; The Nostrils — 875 Lights; The Face — Six Tikunim

The eyes of the head are two eyes — right and left — and thus it must be truly. She receives them from the side of the King.

The forehead [metzach] likewise stands to subdue the shells.

The nostrils [chutma] are the beauty of the face truly. In them stand 875 lights [שע׳ה] illuminating. For in the nostrils — Gevuros [powers of Judgment] stand — and therefore these lights are found here to sweeten them — and thus it must be. The mystery: “and Hashem looked toward Hevel and toward his offering — but toward Kayin and toward his offering He did not look” [Bereishis 4:4–5]. For in these 875 She must be sweetened in the mystery of what is above — and then rest is found.

The face of the Shechina — six Tikunim are found in it — from the side of the six Tikunim of Ze’eir Anpin. And if you say — are there hairs there? — Not so. Rather — at the time the King cleaves to the Shechina in those kisses of love — these six places on her face illuminate — corresponding to the six on His face.

The Six Tikunim of the Face of the Shechina

Tikun One: Corresponding to the two peyos — here and here.

Tikun Two: Circling around the mouth — above and below.

Tikun Three: Two paths — above and below.

Tikun Four: Beneath the throat.

Tikun Five: The place where the beard spreads in the face — in the cheeks.

Tikun Six: Two rosy cheeks.

IV. The Mouth of the Shechina; The Kiss; The Breasts; Avraham Calls to Metatron

The mouth of the Shechina — through it She cleaves to the King in the kisses of love — through two red lips. And the spirits going forth from the two mouths enter one into the other. Then the two cleave together in a complete cleaving.

Her breasts — which produce milk in every direction — from the side of Netzach‑Hod truly. Until here — standing in a complete Tikun.

Then Avraham the pious elder said: Arise, great Prince Metatron — and complete the Tikunim of the Shechina. And after you — let the Holy Elder — the most holy supernal Elder — Adam the First Man — arise to complete the Tikun for the redemption of Israel.

V. Metatron — The Heavens Are My Throne; Fire and Water; The Tree and Its Branches

The great Prince Metatron arose and opened, saying: “Thus says Hashem: the heavens are My throne and the earth is My footstool” [Yeshayahu 66:1]. Who merits this — which is testimony to the supernal faithful Yichud? Come and see — the Shechina has in Her earth and has in Her heavens. But the Shechina cleaves to the King in His body — this is Tiferes — the trunk of the Tree [נופא דאלנא] — there She cleaves to Him in one bond.

And it is said of Her: “the heavens are My throne” — for Tiferes is the throne. And there: “like the appearance of a sapphire stone — the likeness of a throne” [Yechezkel 1:26] — truly. And at the time Tiferes does not cleave to Her — the Aleph departs and there remains Kes — throne without the Aleph — which became covered and said: “do not look at me for I am dark” [Shir HaShirim 1:6]. But at the time the Aleph cleaves to Her — and He is Havayah [Yud‑Vav‑Yud] — then He is the throne [Kissei]. “The heavens are My throne” — for He is fire and water — right and left. Fire in the Shechina — water in Ze’eir Anpin — behold a complete bond.

From there onward branches spread forth. But since in the trunk they joined as one — then from there onward all branches going forth from there are in one totality. Therefore the Shechina is bound in each and every limb in one bond. And the completion of the King is the Shechina. From there onward: “and the earth is My footstool” — for in those feet She is truly strengthened — to be built from them. And come and see — indeed below within the body the lights circle — in the mystery of those intestines. And all is from the side of the right — and all is for the sake of the Shechina.

VI. The Mystery of Hands and Feet; The Ten Sefirot Above and Below

But come and see — here is the mystery of feet and hands — it is a supernal mystery. The hands are the totality of the upper levels — the feet are the totality of the lower levels. The mystery: of hands it is said: “lift up your hands in holiness” [Tehillim 134:2] — for the hands are seen to ascend upward. And the ten fingers are the mystery of the Ten Sefirot above — from which the image is formed below.

The fingers of the feet are the totality of the Ten Sefirot below — from which the Ten Sefirot go forth in the image below from him. Therefore: the ten fingers of the hands are the totality of the Ten Sefirot of Imma — from which the Ten Sefirot of Ze’eir Anpin went forth. The ten fingers of the feet — the totality of the Ten Sefirot of Ze’eir Anpin — from which the Shechina went forth.

Until here the mysteries are complete in the supernal image — the image of Adam. For all that is of the holy side is encompassed in the totality of this body. And even the supernal angels — all of them — are encompassed in the mystery of the body of Adam. But the other sides are not in the totality of this holy body. For when the mystery of Adam goes forth into the world — those are pushed outside and do not stand in this form — but rather as beasts and animals and crawling things — evil images differing one from another — from the side of the Name Ban which is animal [בהמ׳ה] — and not from the side of Adam at all. But all of the holy side — all are encompassed in this body truly. And the Shechina is the bond — the Yichud of all. For at the time KuSh [קו׳ש] join as one — then the supernal Yichud is known — that all is one — from the beginning of all to the end of all.

VII. The Awakening of Union; The Ascent and Descent of Light; Blessed Be He

Come and see — at the time they join in one Yichud — the longing begins to awaken and receives from all the limbs. And all is encompassed above in that supernal brain. And from there it descends below to those two millstones [the kidneys] — and is established there in the mystery of right and left. Afterward it descends in the Tzaddik in the mystery of the middle. Then matters join one to another — from the side of the male and from the side of the female.

Come and see — the arousal ascends from the side of the male all the way up and up — and likewise from the side of the Nukvah. And afterward descends below. The light ascends from below to above. The light descends from above to below. And all is bound in one bond. And the Nukvah is truly the place for the male. And then all is bound in one Yichud — in which there is no separation at all. Blessed be He — blessed be His Name forever and ever.

TIKUNIM CHADASHIM

Tikun Sixty-Nine — Continued

Part Three: The Faithful Shepherd — Adam Kadmon — Elijah on the Two Great Lights

I. The Faithful Shepherd — The Glory of Hashem; My Name Is the Shechina

The Faithful Shepherd opened and said: Rebbe Rebbe — truly — of you it is written: “may the glory of Hashem be forever — may Hashem rejoice in His works” [Tehillim 104:31]. For the Holy One has no joy except at the time righteous men are in the world who establish the Shechina. For of the Shechina it is said: “I am Hashem — that is My Name — and My glory I will not give to another” [Yeshayahu 42:8]. “My Name” — this is the Shechina — from the inner side — which cleaves to the King and does not separate. And in Her: “Hashem is One and His Name is One” [Zechariah 14:9]. But from the side that She spreads below in those worlds of Hers — it is said of Her: “and My glory I will not give to another.” For whoever honors this Shechina — he honors the glory of the Holy One. And whoever conducts himself disrespectfully toward Her — shows disrespect toward the King.

The mystery: “the nakedness of your father’s wife you shall not uncover” [Vayikra 18:8]. For the Shechina is the eshet av [wife-of-the-father] in exile — of whom it is said: “and you saw among the captives a woman of beautiful form” [Devarim 21:11]. For even though She is in exile — She is truly His wife. And She is: “a woman of valor — the crown of her husband” [Mishlei 12:4]. And it is said of Her: “honor your father...” [Shemos 20:12]. Whoever honors Her — of him it is said: “those who honor Me I will honor” [Shemuel I 2:30]. And whoever does not honor Her — of him it is said: “and those who despise Me shall be despised” — to be drawn kind after kind.

II. The Shechina Is the Glory of G-d; The 32 Elohim of Creation; The Merkavah

Furthermore: the Shechina is the glory of G‑d — as it is written of Her: “it is the glory of G‑d to conceal a matter” [Mishlei 25:2]. And glory [kavod] = thirty‑two [lamed-beis]. “The glory of G‑d” — these are the thirty‑two Elohim of the work of Creation — of which it is said [Chagigah 11b]: “one does not expound on the work of Creation before two people” — in the time of exile — of which it is said: “a whisperer separates the intimate companion” [Mishlei 16:28] — for then it is necessary to conceal the matter. As it is said of Her: “do not look at me” [Shir HaShirim 1:6]. This is one who toils in Torah not for its own sake.

But one who toils for its own sake — causes the King to conceal Her under His wings — then: “the glory of G‑d to conceal a matter” — truly concealed. But the Merkavah is greater still. For the Merkavah is above — and of it: “nor may the Merkavah be expounded before one — unless he is a sage who understands on his own” [Chagigah ibid.]. And the work of Creation is below — through which the world was created. And to you — all has been given — to reveal to all of Israel — to establish a complete Tikun.

III. The Faithful Shepherd — Exile of Yehudah; The Hidden Dalet; MaBD; The Two Mashiachs

He opened and said: Rebbe Rebbe — truly — how many supernal Tikunim are established through this holy Zohar of yours. For it is written: “and the wise shall shine as the radiance of the firmament.” For in the time of exile it is written [Eichah 1:3]: “Yehudah went into exile from affliction...” Here is the mystery — Dovid is the Dalet of Yehudah. At first there it was concealed. When it was established in its level as is fitting — it went forth and took dominion. When they sinned in the time of Rechav’am — it was said: “we have no portion in Dovid” [Melachim I 12:16]. Then the Dalet turned back — fourteen levels — corresponding to the count of Dovid [Dalet-Vav-Dalet = 14]. Then it returned and stood concealed in its root — and this is Yehudah. Then: “Yehudah went into exile.” Yet even so: “the scepter shall not depart from Yehudah” — this is the Dalet concealed there. And: “nor the lawgiver from between his feet” — for even though it stands in concealment — always one stands ready who can be MaBD truly.

Come and see: “Yehudah went into exile from affliction” — from the diminishment of light. And “from the abundance of servitude” — for how many servitudes Israel imposed upon the Shechina through their sins — as it were — under the Sitra Achra — until She could not bear. The mystery: “I am weary of bearing” [Yeshayahu 1:14]. “She dwells among the nations” — She — in concealment — as it is written: “do not look at me for I am dark.” “All her pursuers...” — at the time She went outside and walked between the mighty ones of the nations — from one power to another. For at the time She went under one prince — he overpowered Her — and thus all of them.

But in the time to come [Yeshayahu 11:1]: “and a shoot shall go forth from the stump of Yishai” — not from the stump of Dovid — but Yishai. And the mystery: Yehudah — the Dalet goes forth from there to be revealed as at first. And: “a branch from his roots shall bear fruit” — this is the lawgiver from between his feet. Now — through this Zohar of yours — you illuminate MaBD who stands in the darkness — he and many others — of whom it is said: “the people who walk in darkness...” And now they are illuminated little by little. Afterward you will illuminate him in all. And then the two Mashiachs will arise in one bond — “and they shall become one in your hand” [Yechezkel 37:17] — the Mighty Hand. And the Shechina stands at his right — “the queen stands at your right” [Tehillim 45:10] — and She goes before — “a woman of valor is the crown of her husband.” Furthermore — through this Zohar of yours how many Tikunim are established in all the worlds. And all will be established through this Zohar truly — and in it: “and I will remove the iniquity of that land in a single day” [Zechariah 3:9] — the day of “Hashem shall be One and His Name shall be One.” And through it: “for the earth shall be full of the knowledge of Hashem as the waters cover the sea” [Yeshayahu 11:9].

IV. Mashiach, the Shechina, and Gog Come in Absence of Supernal Mind

And: “Mashiach, the found object, and Scorpion — come in absence of mind” [Sanhedrin 97a]. Mashiach — this is Mashiach the King. The found object [metziah] — this is the Shechina [the precious find]. The Scorpion [akrav] — this is wicked Gog. For of the serpent it is said: “even a serpent wound around his heel — one does not interrupt” [Brachos 30b] — this is Samech-Mem who clothes himself in that wicked one. But the Scorpion does interrupt — for the Scorpion is the uprooting of the house [ikar beis] — of which it is said: “against Hashem and against His Mashiach” [Tehillim 2:2]. All these come in hissach ha-da’as — the absence of mind — which is the supernal Da’as — exalted above all levels and not known below. For the other Da’as stands below in revelation. But this supernal Da’as is the Mazal — which is not revealed and does not cling. Therefore: absence of mind — truly.

V. Adam Kadmon the Elder of Elders — The Two Great Lights; The Moon’s Dark Spots

Then the first Adam — Elder of Elders — arose and opened, saying: Rebbe Rebbe — of you it is written: “and the wise shall shine as the radiance of the firmament” [Daniel 12:3]. 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 — and 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. “they shall shine as the radiance of the firmament” truly. 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.”

VI. Elijah — The Two Great Lights; Kamatz and Patach; The Temple and the House of Dovid

Then Elijah the faithful Prophet came and opened, saying: Rebbe Rebbe — “and G‑d made the two great lights” [Bereishis 1:16] — these are Kamatz and Patach. “The great light to rule the day” — this is the Cholam. “And the lesser light to rule the night” — this is the Chirik. And the stars — all the other vowel-points. Come and see: “for higher above the high there is a Watcher...” [Koheles 5:7] — for thus truly matters hang one from another — showing all is one Yichud that is never separated — forever and ever. The vowel-points show many supernal mysteries in the letters. These two great lights — right and left — are equal as one — for there at the head of Atik all matters are established in Chesed and Gevurah truly. And Kamatz is hidden. Patach — open — to illuminate the world.

Kamatz is established in seven — the seven Tikunim of the head. For even though these Tikunim are also found in the brain — the essence is that it joins in the head as one — the beginning of all — for all hangs in seven truly. Patach — from it hang thirteen supernal Tikunim — standing to guide the worlds through right, left, and middle. All are twenty — and through these Shlomo built two houses below.

The Temple — in seven — the totality of the supernal sources. His own house — in thirteen — standing to guide the people as the pattern above. And this is in the mystery of the two great lights which are equal as one. But below: the great light — this is the Cholam — showing the beginning of all. And the lesser light — this is the Chirik — showing the end of all — and here it is lesser. For the right rules above — and the left stands below to guide the lower worlds. And in these two vowels Shlomo built the Temple in the mystery below.

The Temple — built in seven: for seven levels ascend from below to above. The house of Dovid — built in fourteen — in the mystery of Dovid = 14 — encompassing seven from below to above and seven from above to below. And if you say — is it not written thirteen and not fourteen [Melachim I 7:1]? — Come and see — the Temple was completed in half the year and in the other half his own house began — so one year completed two. The mystery: Malchus truly. And from there it ascended in its level — thirteen — all is fourteen. Here it is written: “house of Dovid — do justice in the morning...” [Yirmiyahu 21:12] — for this house stands to judge in the mystery of fourteen — which are the twenty-eight times — fourteen to the right and fourteen to the left. And all is twenty truly. Therefore how many mysteries Shlomo showed in every word. And all is needed — to establish the complete Tikun as is fitting.

VII. Metatron — Prayer at the Time of Favor; The 28 Times; Halachah and Kabbalah

And the great Prince Metatron came and opened, saying: Rebbe Rebbe — [Tehillim 69:14]: “and as for me — my prayer is to You, Hashem — a time of favor...” Come and see — the Shechina is eit [time] — as it is said of Her: “to everything there is a season and a time for every purpose” [Koheles 3:1]. And the twenty-eight times — fourteen to the right and fourteen to the left. Through them Dovid said: “my prayer is to You, Hashem — a time of favor” — to establish Her to the right. And all — to save Israel from the birth pangs of Mashiach.

The mystery: “O G‑d — in the abundance of Your kindness — answer me in the truth of Your salvation.” For then that supernal truth will be aroused from the side of Imma — of which it is said: “the seal of the Holy One is truth” [Shabbos 55a]. And from it teshuvah will be aroused in the heart of all Israel — and they will be saved from these birth pangs. And this is the Mighty Hand — in the teshuvah of Israel — in the fourteen of the right in which the Shechina is bound. The mystery: Imma is the master of all judgment — therefore judgment is sweetened before Her. The mystery: “truth will spring from the earth” [Tehillim 85:12] — this is the Shechina — from Her this arousal awakens from the light of Imma. Then: “and righteousness gazes from the heavens” — to be sweetened in those heavens — and the birth pangs will not be fierce.

Then: “like a refiner’s fire” [Malachi 3:2] — to burn the dross. “And like launderer’s lye” — to purify the soul. All this — caused by the mysteries of Torah in this holy Zohar of yours truly. For Halachah is to the left — this is Halachah which went into exile. But Kabbalah — to the right — which was received from the King. And this right draws near the eit ratzon truly.

VIII. Elijah — For You Illuminate My Candle; The Inner Mystery Is Entirely Light

Then Elijah the faithful Prophet came and opened, saying: Rebbe Rebbe — “for You illuminate my candle — Hashem my G‑d illuminates my darkness” [Tehillim 18:29]. For at the time the Shechina is illuminated by the King — She too illuminates truly. The mystery: the Shechina is darkness. And at the time She is illuminated in one bond with Him — She too becomes a great light — the mystery: the two great lights.

But come and see — the literal level [peshuta] of the Torah is light and darkness — and from its side come the birth pangs of Mashiach truly. But the inner mystery [raza de-lego] is entirely light. Through it: “Hashem my G‑d — He illuminates my darkness.” And through it Israel will merit teshuvah truly — and will be saved from these birth pangs — through the holy Zohar of yours and that of Rashbi the Holy Lamp. Fortunate is the portion of Israel with you in this world and in the World to Come. And behold — a voice arose and said: and so on...

Here ends Tikun Sixty-Nine. From here begins Tikun Seventy.

TIKUN SIXTY-NINE CONTINUED — ADDITION

Missing Passage: Adam Kadmon Speaks to the Ramchal

[This passage belongs at the end of Part Two — after Metatron’s closing ‘Blessed be He forever and ever’ — and before the Faithful Shepherd opens in Part Three.]

Adam Kadmon — Elder of Elders — Addresses the Ramchal

Then the first Adam — the Elder of Elders — arose and opened, saying: Fortunate is your portion... Of you it is written: “he who remains in Zion and the remnant in Jerusalem — holy shall be said of him” [Yeshayahu 4:3]. For all other people of the world — at the time they descend into the world — they are separated from their supernal place — like one who goes to a distant place. But you — even though you are in the world — you are not separated from the Shechina at all. Like Moshe the Faithful Shepherd — of whom it was said: “and you — stand here with me” [Devarim 5:28]. And through these Tikunim Israel will merit many supernal lights through you...

All arose together and said: Blessed are you... A voice arose and said: worlds, worlds... Fortunate is the portion of Israel... in Zu’n.