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Tikkunei Zohar Reader

Read Tikkunei Zohar in source order, passage by passage, with the close English translation where available and the original source text for checking.

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121

Source Text

At that time: (Lam. 1:7)... enemies were gloating over her undoing... And the maidservant said: ‘Is this not, just as Sarai did to her maidservant?’ It is this that is written: (Gen. 16:8)... from Sarai my mistress I am fleeing...

The blessed Holy One then said: ‘Daughter of the wicked guilty one! And yet even though Sarai expelled her, I was merciful upon her and upon her son, but you did not do so, rather, you caused [Var. bestowed] evil instead of good. I promise to remove the wicked kingdom from the world, and there shall be no joy before Me, until they are vanquished from the world – and at that time, there shall there be joy before Me.’ Thus it is written: (Prov. 11:10) And in the perishing of the wicked there is joy.

122

Source Text

Be-REiShYT (In-the-beginning) is composed of the letters ShYR (Song-of) TAeV (Desire), and this is the most praiseworthy song of all songs, desired above all songs, and upon it is stated: (Song. 1:1) A song of songs which is to Solomon (Shlomoh), ‘the King to whom peace (shalom) belongs’xxxiiMidrash Rabbah Shir HaShirim 1:12, thus they the sages have established.

And when will this ‘song’ be aroused? When they are vanquished – Samael and his wicked agents – from the world. And at that time: [song] (Ex. 15:1) Then (az) Moses sang... It is not written ‘then he sang (shar)’ but he will sing (yashirxxxiiiBT) Sanhedrin 91b, and they the sages have established this.

123

Original

And this song with az (then) ascends in the mouth. [Var. here ascends in the mouth, the ‘song of EL’] But ‘song’ (shir) is surely ‘the wisdom of Solomon’. At that time: (1 King. 5:10) And the wisdom of Solomon was greater... [For at that time: (Is. 11:9)... and the earth shall be full of knowledge of Ha-Shem etc.]

And who raises Her to Her place? It is Moses. And the mystery of the matter: ‘Then’ (az) shall Moses sing... (Ex. 15:1) With what does he raise Her? With the cantillation note ֠ te-lisha. This ‘crownlet’ of the te-lisha is the Yod י of YaShYR (he-will-sing).

124

Kingdom of Mosheh

Tikkunei Zohar 48:11CC-BYOriginal Hebrew/Aramaic

Original

And She shall rise-up from the Hei ה of MoSheH (Moses), [Var. She is י Yod and Shir, וו Vav-Vav will rise from הה Hei-Hei of Mosheh] and reside upon the head of the letter ו Vav, to become the crownlet of the letter ז Zayin, and then he raises Her to the place from where She was hewn.

When She ascends towards higher Yod, She is called ‘ShYR’ (song) – of the male, but when She descends towards Hei ה, She is called ‘ShYRaH’ which is female. It is thus written: Then shall Moses and the Children of Israel sing, (ibid.) this song (shirah) to Ha-Shem... etc. About which it is stated: (Ps. 118:22) The stone which the builders rejected... etc.

125

Original

For She is the stone that smashes the icon of idol worship.

At that time: when the icon of idol worship – the evil image – is smashed, it is stated of it: (Dan. 2:35)... and the stone which smashed the idol became a huge mountain and filled the earth. It is this that is written: (Is. 6:3)... the earth is full of His glory.

And thus, She ascends, until Her place is not cannot be found, and the angels enquire about Her: ‘Where is the place of His glory to praise Him?’xxxivLiturgical: Qedushah of Musaph for Sabbaths and Festivals And no measure is found for Her, to the point where they say: Blessed is the glory of Y”Y from His place. (Ez. 3:12) Because She has ascended to ‘the Infinite’, which is י Yod – the head of א Aleph.

126

Original

And where how does She ascend? Through ‘the Middle Pillar’ (Tipheret) which is ו Vav, – to become the crown upon its head. When She ascends to be the crown upon its head, it is stated of Her: (Prov. 12:4) A woman of valour is the crown of her husband... And when She descends to be below Him, She is called His coupling and intimate partner.

He is ‘the crownlet’ (taga) above the letter, the crownlet of the Scroll of the Torah, because of Her it is stated:xxxvMishnah Avot 1:13 ‘and one who uses the crown shall perish’.

127

Original

And She is the vowel-point of qametz ָ, lower half of an א Aleph, like this: His unity. Above, it is like this:, a crownlet upon the Scroll of the Torah, below, like this:, a vowel-point of the Torah, and because of Her it is stated: (Is. 46:10) He tells the end from the beginning...

When She is a ḥayah (angelic-beast) between them, they angels say:xxxviSabbath Service: Qedushah of Musaph ‘From His place He shall turn in mercy to His people’. When She ascends from them, they ask: ‘Where is the place of His glory to praise Him?’ And at that time, when She ascends, all the ḥayot (angelic) ‘beasts’ (Ez. 1:24)... let down their wings.

128

Divine Presence of Aleph

Tikkunei Zohar 49:5CC-BYOriginal Hebrew/Aramaic

Original

And when does She ascend above? When Israel stands in the ‘standing’ prayer. (ibid.) It is this that is written: When they stand, they let down their wings. For She ascends to the Infinite, to request sustenance from the Cause of all causes. And when She descends, She descends full of all good things. At that time: the angelic beasts∞ḥayot open their wings towards Her [Var. to receive Her with joy], in many songs and praises [Var. to receive Her with joy].

And in which place does She descend? In the letter ו Vav, which is in the middle of the letter א Aleph [Var. Middle Pillar], to which they call ‘Hear YiSRaEL∞Israel!’ composed of the letters ShYR EL (Song) of God.

129

Original

And at that time, when She descends, what is written of the ḥayot? (Ez 1:24) And I heard the voice of their wings...

Arose Elijah and said: ‘Rabbi! Rabbi! Go back over what you said! Certainly, when She ascends, all the ḥayot (angelic-beasts) are chirping towards Her, with many songs and praises. And She ascends above all of them to the Infinite, it is this that is written: (Prov. 31:29) Many daughters have done valiantly, but you have risen above them all.

Until Israel calls to Her below, through the recital of the Shm’a, that She should descend towards them. And through Whom do they call to Her? Through Her coupling partner, who is Vav ו – ‘Israel the Elder’. And He is ShYR (Song-of) EL (God) anagram of Yisrael, – His song, for if they did not call to Her through it, She would not descend towards them.

130

Original

And at that time, when She descends, they bind Her below with the phylactery (tephilah) of the hand, that She may be bound with Him. And the mystery of the word: (Gen. 44:30)... and his soul is bound-up (qeshurah) with his soul, and the binding (qesher) of both-of-them, is the vowel-point shureq · below, and above it is the cantillation note shalshelet ֓ – the phylacteries (tephilin) upon His head.

In the mystery of the cantillation notes, She is called ‘a movement’, from the aspect of a vowel-point, She is ‘unity’. And one needs to lengthen Her, with ‘a movement’ (te-nu)’ah [Var. with teru’ah], – which is the cantillation note revi’a ֗ – up-to the Infinite above, and one needs to lower Her, to influence with the vowel-point ḥireq ִ endlessly, to cause Her to reign over those below.

131

Original

And with the vowel-point shureq ּ, one needs to unite Her with Her Husband, and with the vowel-point ḥolem ֹ, She is the crownlet upon His head. And with the vowel-point ḥireq ִ, She is the throne beneath Him. And with the vowel-point shureq ·, She is a unity with Him, like this: וִּׁ.

And when She is above, She is a crown upon His head, and She is ‘daughter’ [Var. descending] beneath His feet, and She is in unity with Him in his lap, She becomes a ּ shureq – His binding (qishura). And when She wants to smash the husks, which are the idolatrous icons, She is called by the vowel-point shva ׃ [Var. shever (breakage) ] – the cantillation note te-vir ֛, and through Her: (Ex. 23:24)... you will surely smash (shaber) their idols.

132

Source Text

But Her unity is through the vowel point shureq וּ, which is Yesod – the ‘life-force of the worlds’∞ḥaiy’almin, the ‘ḥaiy ’ (life, =18) blessings of prayer.

When They are in singular unity, Israel needs to rise in prayer, silently, and the mystery of the matter: ‘Bring it to her in silence.’xxxviiBT Pesaḥim 56a

And because of this, when Israel stand in the ‘standing’ prayer, to arouse towards Her the 18∞life∞ḥaiy blessings in silence, to pour-out blessings for Her, it is stated of the angelic beings∞ḥayot: (Ez. 1:24)... when they stand, they let down their wings. For their wings [Var. voice] should not be heard, like the case of Hannah, of whom it is stated: (1 Sam. 1:13)... and her voice could not be heard...

133

Source Text

And thus are Israel required, to couple with their partners in silence, with humility, with fear, with trembling and with sweat, with shame. As the earlier sages have established:xxxviiiBT Nedarim 20b ‘like one is forced to do the act by a shed (demon)’ – which is the SheD from ShaDaY (Almighty), for at that time, it passes by the gate.

And this is the mystery of the mezuzah, of which it is stated: (Deut. 6:9) And you shall write them, upon the mezuzot (doorposts) of your houses. It is written as singular mezuzat, comprising zaz mavet∞‘death moves away’.

134

Source Text

And if he lets his voice be heard, then immediately: (Gen. 4:7)... sin crouches at the entrance... And not only that, but he is of little faith. And not for nought did the earlier sages establish: ‘those who raise their voice in prayer are of little faith’.xxxixBT Berakhot 24b

At that time: when the blessed Holy One unites with His Shekhinah, all the ḥayot receive blessings one from the other, and all are in holiness (qedushah).

And thus, they the sages enacted rites of ‘consecration’ (qiddushin) and blessings for a bride, corresponding to the blessing, and the holiness, and the unity, of the blessed Holy One.

135

Original

So it is required of Israel, that their acts of unity be in holiness and in blessing. And thus will all their sustenance be in blessing and holiness, and ‘there is no holiness within less than ten’,xlBT Megillah 23b which is the letter Yod י (=10).

And because the ring is a י Yod which appears like this: ם final-Mem, a bride is consecrated with it, and it is required to be placed upon her finger, which is an image of the letter ו Vav, and it is made into a ז Zayin. And two witnesses are required who correspond to ה-ה Hei-Hei. And when the ring is on the top of the finger, and it is made into a ז Zayin (=7), that is the time she should be blessed, with the seven blessings which a bride inherits.

136

Source Text

At that time, when they are united: (Song. 1:2) He shall kiss me with the kisses of his mouth... What are the kisses of his mouth? His two lips and her two lips – these are the ‘four wings’ of the angelic-beasts – of which it is stated: (Ez. 1:6)... and four wings to each of them.

And when they are combined, – his ‘two faces’ with her ‘two faces’, and the four arms of both-of-them – it is stated of them: (ibid.) And four faces to one, and four wings to each of them...

And these are: the four faces of YQV”Q, the four wings of ADNY – in one composition: Y-A-Q-D-V-N-Q-Y (=91).

137
Editorial adaptation — no source text has been imported for this passage yet. This is a JewishMythology.com retelling, not the original.

It pops up in mystical texts, hinting at something beyond our ordinary perception. The Tikkunei (spiritual repair) Zohar, a core text of Kabbalah expanding on the Zohar, that foundational work of Jewish mysticism, gives us a glimpse into its meaning. It tells us that when certain letters join together, they create this force, this ḥashmal.

What is it?

The Tikkunei Zohar breaks it down: Ḥayot (חַיּוֹת), angelic beings; eSh me-MaLe-lan (אֵשׁ מְמַלֵּלָן), fire that speaks. It’s a potent image. The Talmud, in Hagigah 13b, even adds that these beings are sometimes quiet (ḥashot), sometimes speaking (me-male-lot). It’s like a cosmic dance of silence and sound, all wrapped up in this one word.

Here's where it gets even more intriguing. The Tikkunei Zohar connects this ḥashmal to something incredibly profound: the union of bride and groom. It references a passage in Berakhot 53b, stating, “Greater is one who answers ‘amen’ than the one who blesses.” Because these beings, these forces represented by ḥashmal, unite the "eight letters" (a Kabbalistic concept we won't explore deeply here) as one. It’s as if the "amen" resonates with this divine energy, helping to bind together the sacred partnership.

So, what does all of this mean? Well, it suggests that ḥashmal isn’t just a word or a concept, but a dynamic force that connects different realms, facilitates communication, and even plays a role in the most sacred of unions. It’s a reminder that the universe is alive, filled with hidden currents and energies that are constantly interacting.

Now, let's talk about the ḥayot themselves, the angelic beings associated with this ḥashmal. We're told there are four of them, represented by the letters of God's name, ADNY (אֲדֹנָי). And these four? A lion, an ox, an eagle, and a human.

Each of these creatures embodies a different aspect of the divine. And the Tikkunei Zohar specifically links the lion to the letter Yod (י), the smallest letter in the Hebrew alphabet, residing in the brain. This Yod, when on the "right" (a Kabbalistic reference to the side of loving-kindness), is associated with wisdom. As Baba Batra 25b tells us, "One who wants to become wise should head south." This direction, in Kabbalistic thought, is often linked to the flow of divine wisdom. : the powerful lion, symbol of strength and courage, connected to the subtle Yod in the brain, a source of wisdom. It's a reminder that true strength isn't just about physical power, but also about intellectual and spiritual insight.

So, the next time you hear the word ḥashmal, don't just hear a word. Hear the whispers of fiery angels, the echoes of ancient wisdom, and the promise of connection and unity. It’s a small word, but like that tiny Yod in the brain, it holds a universe of meaning within it. What other secrets might be hidden in the words we use every day? Maybe that’s a question worth pondering…

138

Original

The ox is to the left, corresponding to the heart. Hei ה is the breath of the heart, there is Hei ה: (Job 37:22) From the north, the ‘golden’ shall come... When Hei ה is in the heart, then ‘one who wants to become wealthy should head north.’xlivibid.

Y-Q are fear and love, Father and Mother, the right and left arm, (Ex. 34:6) And He passed-by (vaya)’avor... – Ḥesed (=72) and Gevurah (=216) – which amount to the 72∞’A-B words and 216∞R-Y-V letters, of ‘the 72 Names’. And this is the mystery of: va-ya’avor (and-He-passed-by) the letters of ’ibur (gestation, =288), incorporating both-of-them.

139

Tiferet and the Torah

Tikkunei Zohar 50:12CC-BYOriginal Hebrew/Aramaic

Original

ו Vav – this is Torah, which resides in the mouth, and with the spirit of the mouth it flies above the ‘eagle’. For the ‘eagle’ is the nose, its two wings are the two lips, and upon it is stated: (Ecc. 10:20)... For the bird of the heavens will carry the voice, and the one who has wings will tell a thing... – and this is ‘the Middle Pillar’ (Tipheret).

For Ḥokhmah and Binah are ‘hidden’, in the brain and the heart, in love and fear.

But the Torah, without fear and love, does not fly upwards. [Var. and with this eagle]

140

Original

And upon Keter depends ‘children, life and sustenance’, for it is the mazal of all, and itself is not dependent upon any mazal. And therefore, they established:xlvBT Mo’ed Qatan 28a ‘children, life and sustenance do not depend upon merit, but they do depend upon mazal ’ – for Ḥesed (benevolence) is merit.

The ‘lesser Hei’ is: (Ez. 1:5) the human image – with it YQV”Q is perfected, and She [Hei ה ] is the holy Malkhut – She is mitzvah (precept) – the performance of commandments – for She resides in ‘the 248 limbs’.

141

Source Text

And regarding Torah and precept, it is stated of them: (Deut. 29:28)... and the revealed things are for us... And Torah and precept without fear and love, cannot ascend to stand before Y-Q.

She (Malkhut) is comprised of everything, and above all is ADaM (human, =45), – YOD QE VAV QE (=45) – this is ‘thought’ – for everything ascends to the Infinite, but through Malkhut everything is completed, above and below.

And it is comprised of ‘the 4 sections’, of the recital of the Shm’a, which are 248 words, together with the words ‘God the faithful King...’ And so that no interruption is made, they instituted that the prayer leader would repeat: the final words “Y”Y your God, is truth”.

142

Source Text

And when Israel say the Shm’a, then surely [Var. the Masters of] the ḥayot lower their wings. In which place? In the ‘wings’ of precept, of which it is stated: (Deut. 22:12)... upon the four corners of your garment, with which you cover yourself, – which is like the coat of the ephod priestly garment, upon which are bells and pomegranates, corresponding to the knots and ties of tzitzit, while the edges of the coat correspond to ‘the wings of mitzvah (precept)’.

And these five knots, correspond to ‘Hear (Shm)’a O Israel Y”Y ELQYNU Y”Y’, which correspond to the 5 strings of David’s harp, which played by itself,xlviBT Berakhot 3b 13 ‘ties’ – as the numerical value of the word ‘one’∞eḥad (=13) – for the voice of song rises at the word eḥad (one).

143

Source Text

And this is 18, between ties and knots, on each side, which add up to 72. And this is: (Is. 16:5) And the throne is established with kindness∞ḥesed. Ḥesed is 72 in gematria. Anyone who wraps himself in the ‘wrapping’ of precept, is as if he has prepared a throne for the blessed Holy One – and they are Y-A-Q-D-V-N-Q-Y.

For each one, four faces and four wings – adding up to 64, and with the eight letters of Y-A-Q-D-V-N-Q-Y, they add up to 72.

teach a mystery – for there are 8 strings on each side, corresponding to the four faces and four wings of each ḥayah (angelic-beast), and in the ‘small counting’ of the name of Enoch, az (then, =8) is equals SHaDaY (Almighty, =314). (Ex. 15:1) ‘Then’ (az) shall he sing – in every place. And the Masters of the Mishnah have said:xlviiBT Menaḥot 39a ‘one who lessens the ‘windings’ of the tzitzit, should not make less than seven, and one who adds, should not add beyond 13.’

144

Source Text

And they are 7, corresponding to the 7 days of Creation, which allude to ‘the 7 Names of A-V-G-Y-T-Tz’ etc. And upon them it is stated: (Is. 6:2) Seraphs standing above it, six wings, six wings to each one, through which prayer flies upwards.

And there are, to be found there, 42, corresponding to the 42 mentions of HVYH which are in the tephilin (phylacteries) of the hand, and the tephilin of the head. And upon them it is stated:xlviiiSee BT Berakhot 6a (Deut. 28:10) And all the peoples of the land shall see, that the Name of Y”Y... etc.

145

Source Text

And they are ‘the adornments of the bride’. The ‘phylacteries (tephilin) of the head’ – is a crown of gold on the head of the bride, and the ‘phylacteries of the hand’ is a ring bracelet of the arm. Behold thus is the bride made ready with her adornments, one needs to call to Her Groom. It is this that is written: (Deut. 6:4) Hear O Israel...

And then, behold, they are in the wedding canopy. The holy People must then rise in ‘standing’ (’amidah) before them, with the cantor, to bless them with 7 blessings, and for the groom to consecrate the bride, firstly, with the rite of ‘consecration’. And when the holy People are standing, with the cantor ready to bless them, the holy ḥayot (angelic-beasts) that were making music with their wings, (Ez. 1:24) they let down their wings.

146

Original

The ש Shyn of the phylacteries – this is Higher Mother. Upon Her it is stated: (Deut. 28:10) And all the peoples of the land shall see, that the Name of YQV”Q is called upon you, and they shall fear you.

The letters of the word ShYN ש add up to 360, with Hei ה (=5) of ‘the weak-hand’ totals 365, and the 248 precepts, which are included in the 248 words of the recitation of the Shm’a, in the 4 portions of the Shm’a, make 613. Upon them it is stated: (Ex. 3:15) This is My Name for ever, and this is My remembrance for every generation.

147

Source Text

ShMY (My Name, =350) with Y-Q (=15) is 365, ZiKhRY (My remembrance, =237) with V-Q (=11) is 248, and all is 613∞TaRYaG. The Torah is the Name of the blessed Holy One.

And furthermore: the tzitzit (tassels) is a throne. Tephilin (phylacteries) is the blessed Holy One Who descends upon the throne, when they call upon Him in the recitation of the Shm’a. Then the blessed Holy One sits upon the throne! They must then rise because of Him in the ‘standing’ prayer. Then Her three hosts arrive, in hymns, songs and praises.

148

Source Text

At the time when He is upon the throne, what do they say? [Var. it is written of it:] ‘EL, the King, sitting upon the throne of mercy, and acting with kindness...’xlixLiturgical: Penitential Prayers (sliḥot)

This tiqun, is for the completely righteous, who fix a throne for the blessed Holy One with the tzitzit, and lower Him with the phylacteries, and stand before Him in prayer.

For average people, tzitzit and tephilin are like an ox to the yoke, and a donkey to its burden. And on the Sabbath, it is stated of them: (Ex. 23:12)... in order that your ox and your donkey should rest...

149

Source Text

For the wicked, they are a binding to all their prosecutors.

For thus there are ten ‘lower crowns’, because ‘one corresponding to the other did the blessed Holy One create’. But the ‘lower crowns’ are husks, in relation to the higher crowns, in which the ten letters are enclothed [in prayer (tzlota) ] [Var. in exile (galuta) ], in order that ‘the lower crowns’ be subjugated beneath it.

And when the righteous ‘perform tiqun’, with the ‘wings of precept’, and with phylacteries, the ‘lower crowns’ become subjugated beneath them, [Var. The King is arriving!] Then, the King enters His chamber, which is ADNY, like this: Y-A-Q-D-V-N-Q-Y.

150

Source Text

Behold, the King is in His chamber! One who wishes to ask his request, should enter, and because of this: (Ps. 51:17) ADNY! Open my lips!

In the first three blessings of the ‘standing’ prayer, a person should organise his praise, like a servant who organises his praise before his Master. For these three blessings write all merit, and the final three blessings seal them.

And because of this, a person should become, through them, like ‘a servant who receives a reward from his master, and departs’, for it is there in the final blessing that there is a ‘receptacle’ – ‘the seal of the binding’ [Var. ‘seal of truth’] – and She is the holy Malkhut.

151

Abraham Remembered

Tikkunei Zohar 51:21CC-BYOriginal Hebrew/Aramaic

Original

During the intermediate blessings, one needs to request, for ו־ו Vav-Vav is there – one represents the Masters of Writing, and one represents the Masters of Sealing. And they are higher Vav (=6) and lower Vav (=6), incorporating 12 parts.

Three first-ones – the head and two arms, three latter-ones – the body and two thighs.

Then he retires from the presence of the King. Because of this, one needs to give [Var. retreat ] three steps backwards.lBT Yoma 53b And the mystery of the word:... (Gen. 49:33) and he gathered his feet to the bed...

152

Source Text

Be-REiShYT (In-the-beginning) can be read as two words: BaRA (He-created) ShYT (six). And what are they? Six chambers. [corresponding to the six days of creation], ELQYM – Higher Mother – is above them, for She is the seventh chamber.

And just as Higher Mother produces six, so does Lower Mother produce six. And what are they? (Gen. 1:1)... the heavens and the earth. And they are six vessels of which it is stated: (Ex. 20:11) For in six days did Y”Y make the heavens and the earth... And the lower chambers are vessels for the higher chambers.

153

Source Text

And when Israel would pray, all these chambers would open towards them.

But now, during the exile, it is statedliSee BT Berakhot 32b of them, that all the gates are closed, and the Shekhinah is outside Her chamber, and the Blessed Holy One is outside His chamber. And the angels appointed over prayer are outside their chambers. It is this that is written: (Is. 33:7) Behold their mighty-ones are shouting outside... And there is no place for prayers to enter.

And this is the meaning of ‘all the gates are closed, but the gates of tears are not closed.’

154

Source Text

And there is none who can open these gates, until the ‘Master of Tears’ shall arrive, of whom it is stated: (Ex. 2:6) And she opened, and she saw the boy, and behold, it was a crying child... – and no chamber can be opened except by him.

And this is the meaning of... and she opened...... and she opened... – specifically [Var. for it was opened, this] a chamber towards him [it is this that is written: ADNY! Open my lips (Ps. 51:17) ]. With what did it open for him? With tears. It is this that is written:... and behold, a crying child... And immediately: she took pity upon him.

155

Original

And furthermore: regarding... and she opened... When Israel begins repentance in crying, then immediately:... and she took pity upon him... And this is: (Jer. 31:8) With crying they shall come... – with the merit of his crying [Var. tears], they will be gathered from exile. [BeKhiY (crying, =32) is LeV (heart, =32), Yod (=10) is ‘tear’, ‘daughter of the eye’ is the small י Yod ]

For there is a Chamber of Tears, for which there is no permission to open, except through tears.

And there is a Chamber of Music, for which there is no permission to open except through music. And because of this, David would approach that chamber with music. It is this that is written: (2 King. 3:15)... and it was, when the player of music played...

156

Source Text

And there is a Chamber of Light, that opens only for a person who is, occupied in ‘the light of the Torah’.

And there is a Chamber of Prophecy [Var. of love] that opens only for a person who is, ‘wise, mighty and wealthy’.liiSee BT Shabbat 92a (and Mishnah Avot 4:1)

And there is a Chamber of Awe, which is called ‘the Chamber of Awe’, which does not open except for one who has ‘fear’.

And there is a Chamber of the Poor, which opens only to the poor, who enwrap themselves before Y”Y in prayer, [in the enwrapping of precept, of tzitzit and phylacteries (tephilin) ] And upon them it is stated: (Ps. 102:1) A prayer (tephilah) of the poor person when he enwraps...

157

Source Text

And there is a Gate of the Righteous, which opens only for righteous-ones. It is this that is written: (Ps. 118:20) This is the gate of Y”Y, the righteous shall enter through it. And this is the gate of ‘the Righteous-One’ (Yesod) – ‘life-force of the worlds’ – of which it is stated: (Ps. 37:25)... and I have never seen a righteous-one abandoned, nor his offspring seeking bread.

But now, in exile, it is stated of it: (Is. 57:1) The righteous-one is ‘perishing’... What does it mean ‘perishing’? Perished to the Queen. And it is said of it: (Is. 19:5)... and the river shall be parched and dried up...... parched... – in the First Temple,... and dried up... – in the Second Temple.

158

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And because he has not of his own, the poor cry out with the 18∞ḥaiy blessings of prayer, towards the ‘Life-force’∞ḥaiy of the worlds. And yet the fountain has been removed from there, and the blessings [Var. of all blessing]! And there is none who can bestow to them, and the other gates are blocked, and the gate of the righteous is parched and dried, like the poor person is parched and dried-up (yavesh).

And the mystery of the matter: (Gen. 1:9) Let the waters be gathered, beneath the heavens to one place, and the dry land (yabashah) shall be visible.

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But no gate is open except the gate of tears. And what is it? The ‘daughter of the eye’ (bat)’ayin. For a tear emerges from it, and upon it is stated: (Ps. 17:8) Guard me as the pupil ‘of the eye’ (bat)’ayin. And through it (Ex. 2:6)... and behold, a crying child... towards the blessed Holy One, that He may have compassion upon him in exile. It is this that is written: (Ps. 102:14) You shall rise and have mercy upon Zion.

Because She is the ‘flame (labat) of fire’, which was shown to Moses in the bush, as it is written: (Ex. 3:2) And an angel of Y”Y appeared to him, in a ‘flame of fire’ from the midst of the bush – She is BaT (daughter) from the word Be-REiShYT, and this is Be-REiShYT...

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Be-REiShYT (In-the-beginning) – An Utterance which is the first of all, comprised of all ‘ten sayings’. And it is the 32∞LaB ELQYMs of ‘the act of Be-REiShYT’, [Var: of BRYT-EiSh (covenant) of fire ], and from the left side it was given, which is Gevurah –the red fire. And because of this: (Ex. 3:2)... in the heart (LaBat) of the fire... And Moses was from the side of the Levites, from its actual side.

And why was It the Shekhinah revealed to him in a bush? To show that She was oppressed among the thorns, and nevertheless,... and the bush was not consumed... – because of the ‘roses’ – which are Her children, who are Israel – who are destined to be in exile amongst the mixed multitude, who are ‘thorns’. And this is the mystery of: (Jer. 46:28)... when I shall make an end, of all the nations to where you have been expelled, but of you I shall not make an ‘end’ (khalah)...