Tikkun 48 – Tikkunei Zohar

Tikkun 48 from Tikkunei Zohar

The Arizal (may his merit protect us) and other great kabbalists teach us that the daily reading of Tikkun 48 from the Tikkunei Zohar brings us many benefits. It is good to read it daily, as well as on Rosh Chodesh or during a 40-day cycle.  

Segulot of Tikkun 48

One who reads Tikkun 48 daily:

1. Merits rectification on the three levels of the soul (Nefesh, Ruach and Neshamah);
2. Impure forces stay away from him;
3. Will avoid sins of a sexual nature;
4. Will not see his children die;
5. Will attain fear of Heaven;
6. Will see success in all his endeavors;
7. Will increase and preserve his good fortune;
8. Will not fall ill with epilepsy;
9. Will not come to a state of want and poverty;
10. All his enemies will fall under his authority;
11. Will merit long life;
12. Will merit Olam Haba (the World to Come);
13. Will be protected during an epidemic;
14. Will have a worthy livelihood (parnassah) and success in his affairs.

 

Tikkun 48

בְּרֵאשִׁית תַּמָּן תְּרֵ'י תַּמָּן שַׁבָּ'ת, כְּגַוְונָא דָא בְּ' רֵאשִׁי'ת בָּ'רָא שִׁי'ת, וְאִינוּן תְּרֵי שַׁבָּתוֹת, עֲלַיְיהוּ אִתְּמַר וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם, תְּרֵין זִמְנִין אַדְכִּיר הָכָא שַׁבָּת, לָקֳבֵל שְׁכִינְתָּא עִלָּאָה וְתַתָּאָה, לְדֹרֹתָם מַאי לְדֹרֹתָם, אֶלָּא זַכָּאָה אִיהוּ מָאן דְּעָבִיד לוֹן דִּירָה בְּשַׁבָּת בִּתְרֵי בָתֵּי לִבָּא, וְאִתְפְּנֵי מִתַּמָּן יֵצֶר הָרָע דְּאִיהוּ חִלּוּל שַׁבָּת, בְּרִית עוֹלָם דָּא צַדִּיק, דְּשַׁרְיָין תַּרְוַיְיהוּ עֲלֵיהּ, חַד לְאַמְלָאָה לֵיהּ וְחַד לְאִתְמַלְיָא מִינֵיהּ. Bereishit taman 'trei' taman 'Shabbat' ke-gavna da 'trei reishit' - bara shit. Ve-inun trei Shabbatot, alayehu itmar ve-shamru bnei Yisrael et ha-Shabbat la'asot et ha-Shabbat le-dorotam brit olam, treyn zimnin adkir haha Shabbat, lakavel Shechinta ila'ah ve-tata'ah, le-dorotam. Mai le-dorotam, ela zaka'ah ihyu man de-avid lon dira be-Shabbat bi-trei batei liba, ve-itpenei mitaman yetzer ha-ra de-ihyu chilul Shabbat brit olam da tzadik, de-sharyan tarvaihu alei chad le-amla'ah lei ve-chad le'itmal'ah minei. In the word "Bereishit" there is the word "trei" ("two") and the word "Shabbat," just as the word "Bereishit" is composed of two beginnings, "Bara" and "Shit," and these are two Shabbatot, about which it is said: "And the children of Israel shall keep the Shabbat, to make the Shabbat throughout their generations as an everlasting covenant." Shabbat is mentioned here twice, corresponding to the Upper and Lower Shechinah. (It is written): "Throughout their generations" – what does "throughout their generations" mean? Only that fortunate is he who makes a dwelling for them (the Upper and Lower Shechinah) on Shabbat in the two chambers of the heart, and banishes from there the evil inclination, which is the desecration of Shabbat. (The words) "an everlasting covenant" refer to the tzadik, because both of them (the Upper and Lower Shechinah) rest upon him: one to fill him, the other to be filled by him.   בְּנֵי יִשְׂרָאֵל אִינוּן תְּרֵין כֻּלְיָין נֶצַח וָהוֹד, בְּנוֹי דְּיִשְׂרָאֵל סָבָא עַמּוּדָא דְאֶמְצָעִיתָא, תְּלַת שְׁבִיעִי שְׁבִיעִי שְׁבִיעִי אִלֵּין תְּלַת אֲבָהָן, עֹנֶג שַׁבָּת וְנָ'הָר יוֹצֵא מֵעִדֶ'ן לְהַשְׁקוֹת אֶת הַגָּ'ן וְנָהָר, אִית נָהָר וְאִית נָהָר, אִית נָהָר דְּאִתְקְרֵי נָהָר פְּלָגָיו, וְאִית נָהָר דְּאִתְקְרֵי נַחַל קְדוּמִים, עִדֶן עִלָּאָה עֲלֵיהּ אִתְּמַר עַיִן לֹא רָאֲתָה אלהי'ם זוּלָתֶךָ, הַאי נָהָר אִיהוּ ו' דְּנָפִיק מֵעִדֶן עִלָּאָה דְאִיהוּ א', וְאַעֲבַר בֵּין אַבָּא וְאִימָּא, וְאָזִיל חֲמֵשׁ מֵאוֹת שָׁנָה, וּמָטֵי עַד צַדִּיק שְׁבִיעִי, וּמִתַּמָּן אַשְׁקֵי לְגִנְּתָא דְאִיהִי שְׁכִינְתָּא תַּתָּאָה. Bnei Yisrael inun treyn kulyan Netzach ve-Hod, bnoy de-Yisrael sava amuda de-emtza'ita, tlat shvi'i shvi'i shvi'i ilein tlat avahan, oneg Shabbat ve-nahar yotze me-Eden le'ashkot et ha-gan, ve-nahar, it nahar ve-it nahar, it nahar de-itkerei nahar plagav, ve-it nahar de-itkerei nachal kdumim, Eden ila'ah aleiha itmar ayin lo ra'atah Elo-him zulatecha hai nahar ihyu 'Vav' de-nafik me-Eden ila'ah de-ihyu 'Alef', ve-a'avar bein Aba ve-Ima, ve-azil chamesh me'ot shana, u-matei ad tzadik shvi'i, u-mitaman ashkei le-ginta de-ihi Shechinta tata'ah. The children of Israel (the people of Israel symbolize) the two kidneys, Netzach and Hod – the sons of Yisrael Sava, the middle pillar (the spine) – three times seven, seven, seven – these are the three fathers. The delight of Shabbat (is hinted at in the verse): "And a river went out of Eden to water the garden." (It is written) "a river" – there is a river and there is (another) river. There is a river called "the streams of the river," and there is a river called "the ancient stream." Of the Upper Garden of Eden it is said: "No eye has seen it, O G-d, besides You." This river is the letter Vav, which comes out of the Upper Eden, which is the letter Alef, and it passes between Father and Mother, and flows for five hundred years, and reaches the seventh tzadik, and from there waters the garden, which is the Lower Shechinah.   זַכָּאָה אִיהוּ מָאן דְּנָטִיר דִּירָה לְשַׁבָּת דְּאִיהוּ לִבָּא, דְלָא אִתְקְרִיב תַּמָּן עֲצִיבוּ דִטְחוֹל, וְכַעַס דְּמָרָה דְאִיהוּ נוּרָא דְגֵיהִנָּם, דַּעֲלָהּ אִתְּמַר לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מוֹשְׁבוֹתֵיכֶם בְּיוֹם הַשַּׁבָּת, וְהָכִי הוּא וַדַּאי דְּכָל מָאן דְּכָעִיס כְּאִלּוּ אוֹקִיד נוּרָא דְגֵיהִנָּם, אַרְבָּעִים מְלָאכוֹת חָסֵר חַד אִינוּן לָקֳבֵל אַרְבָּעִים מַלְקִיּוֹת חָסֵר חַד בְּשַׁבָּת, וְאִינוּן עֲשָׂרָה דְלָקָה אָדָם וַעֲשָׂרָה לְחַוָּה וַעֲשָׂרָה לְנָחָשׁ וְתִשְׁעָה לְאַרְעָא, וּבְגִין דָּא אָמְרוּ מָארֵי מַתְנִיתִין אֵין לוֹקִין בְּשַׁבָּת, דְּאִלֵּין מְלָאכוֹת אִינוּן חֲשִׁיבִין לְיִשְׂרָאֵל לָקֳבֵל מַלְקִיּוֹת. Zaka'ah ihyu man de-natir dira le-Shabbat de-ihyu liba, de-lo itkeriv taman atzivu di-tchol, ve-cha'as de-mara de-ihyu nura de-Gehinnom da'ala itmar: 'Lo teva'aru esh be-chol moshvoteichem be-yom ha-Shabbat', ve-achi hu vaday de-chol man de-cha'is ke'ilu okid nura de-Gehinnom, arba'im melachot chaser chad inun lakavel arba'im malkiyot chaser chad be-Shabbat, ve-inun asara de-laka Adam, va-asara le-Chavah, va-asara le-nachash ve-tisha le-ar'a, u-ve-gin da amru marei matnitin: 'Ein lokin be-Shabbat' de-ilein melachot inun chashivin le-Yisrael lakavel malkiyot. Fortunate is he who guards his dwelling for Shabbat, which is the heart, so that neither sadness from the spleen nor anger from the gall bladder, which are the fire of Gehinnom, may approach it. Of this it is said: "You shall kindle no fire throughout your dwellings on the Shabbat day." And this is certainly so, that anyone who becomes angry is as if he kindled the fire of Gehinnom. Forty-minus-one labors correspond to forty-minus-one lashes (for transgressing the sages' Shabbat prohibitions) on Shabbat. And of these, ten lashes are for Adam, ten for Chavah, ten for the serpent, and nine for the earth. Therefore the Sages of the Mishnah said: "There is no lashing on Shabbat," because these labors are counted for Israel in place of the lashes.   יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם. אִינוּן עֲקִירָה וְהַנָּחָה, דְעָבִיד לוֹן בְּבַת אַחַת, מָאן דְּאַעֲקַר חֵפֶץ מֵאַתְרֵיהּ וְאַנַּח לֵיהּ לְבַר מֵאַתְרֵיהּ וּמֵרְשׁוּתֵיהּ, כְּאִלּוּ אַעֲקַר אִילָנָא דְחַיֵּי דְּאִיהוּ אוֹת בְּרִית, וְאַנַּח לֵיהּ בִּרְשׁוּ נוּכְרָאָה, מָאן דְּעָבִיד דָּא גְרִים דְּאַעֲקַר נִשְׁמָתֵיהּ מֵרְשׁוּת דִּילָהּ, וְאַנַּח לָהּ בִּרְשׁוּ אָחֳרָא דְאִיהִי מָרָה וּטְחוֹל, וְדָא גָרַם לְיִשְׂרָאֵל דְּאִתְעַקְרוּ מֵאַרְעָא דְיִשְׂרָאֵל, וְאִתְגַּלִּיאוּ בְּאַרְעָא נוּכְרָאָה דְאִיהִי רְשׁוּת הָרַבִּים, וְהָכִי אִיהוּ מָאן דְּאַעִיל אוֹת בְּרִית קֹדֶשׁ דִּילֵיהּ בִּרְשׁוּת נוּכְרָאָה, שַׁבְּתַא'י אִיהוּ טְחוֹל חַמָּ'ה, אִתְּתָא בִּישָׁא מָרָה, שַׁבְּתַא'י עֲלֵיהּ אִתְּמַר וְהַבּוֹר רֵק אֵין בּוֹ מָיִם, מַיִם אֵין בּוֹ אֲבָל נְחָשִׁים וְעַקְרַבִּים יֶשׁ בּוֹ, וְאִיהוּ רָעָב וְצִמָּאוֹן וְקִינָה וְהֶסְפֵּד וַחֲשׁוֹכָא וְקִבְלָא, וְאִיהִי גָלוּתָא לְיִשְׂרָאֵל. וּצְרִיכִין יִשְׂרָאֵל לְמֶעֱבַד לָהּ שִׁנּוּי בְּכֹלָּא וְהָא אוּקְמוּהָ, וְאִיהוּ דִבּוּר דְּחוֹל דְּאִיהוּ אָסוּר בְּשַׁבָּת, וְכַד לָא אַשְׁכַּחַת אֲתַר לְשַׁרְיָא תַּמָּן, אִיהִי בָרְחַת, כְּגַוְונָא דְשִׁפְחָה דְאַבְרָהָם דְּאִתְּמַר בָּהּמִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת. Yetzi'ot ha-Shabbat shtayim. Inun akira ve-anacha, de-avid lon be-vat achat, man de-a'akar chefetz me-atreiha ve-annach leiha le-var me-atreiha u-me-rshuteiha, ke'ilu a'akar ilana de-chayei de-ihyu ot brit, ve-anach leiha bi-rshu nuchra'ah, man de'avid da garim de'akar nishmatei me-reshut dilah, ve-anach lah bi-rshu ochora de-ihi mara u-techol, ve-da garam le-Yisrael de-itakru me-ar'a de-Yisrael, ve-itgali'u be-ar'a nuchra'ah de-ihi rshut ha-rabim, ve-hachi ihyu man de-a'il ot brit kodesh dileiha bi-rshut nuchra'ah, Shabtai ihyu techol Chamah, itta bisha mara, Shabtai aleiha itmar: 'Ve-ha-bor rek ein bo mayim', mayim ein bo aval nechashim ve-akrabim yesh bo, ve-ihyu ra'av ve-tzima'on ve-kina ve-espeid va-chashocha ve-kivla, ve-ihyu galuta le-Yisrael. U-tzrichin Yisrael leme'evad lah shinuy be-chola ve-ha ukmu'ah, ve-ihyu dibbur de-chol de-ihyu asur be-Shabbat, ve-chad la ashkachat atar le-sharya taman, ihyi varachat, ke-gavna de-shifcha de-Avraham de-ittemar bah: 'Mipnei Sarai gevirti anochi borachat'. There are two ways of "carrying out" on Shabbat – uprooting and setting down, done in a single motion. One who uproots an object from its place and sets it down outside its place and outside its domain is as if he uprooted the Tree of Life, which is the sign of the covenant, and set it down in a foreign domain. One who does this causes his soul to be uprooted from its own domain and set down in another domain, which is the gall bladder and the spleen. And this is what caused Israel to be uprooted from the land of Israel and exiled to a foreign land, which is called "the public domain." And so it is with one who brings the sign of his holy covenant into a foreign domain. Shabtai (Saturn) is the spleen; the Sun is the wicked wife, the gall. Of Shabtai it is said: "And the pit was empty, there was no water in it" – there was no water in it, but there were snakes and scorpions in it. And this is hunger and thirst, lamentation and mourning, darkness and gloom, and this is the exile of Israel. And Israel must make a change and a distinction in everything, and this has already been explained – that mundane speech is forbidden on Shabbat. And when there is no place found to rest there, it flees, just as Abraham's maidservant, of whom it is said: "I am fleeing from Sarai, my mistress." טְחוֹל עֲלָהּ אִתְּמַר שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ, נַעַל מְטוּנָף דְּטִפָּה סְרוּחָה, כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא, דָא שַׁבָּת, וַעֲלֵיהּ אָמְרַת שְׁכִינְתָּא פָּשַׁטְתִּי אֶת כֻּתָּנְתִּי אֵיכָכָה אֶלְבָּשֶׁנָּה, רָחַצְתִּי אֶת רַגְלַי אֵיכָכָה אֲטַנְּפֵםוּבְגִין דָּא צָרִיךְ בַּר נַשׁ בְּשַׁבָּת לְשַׁנּוּיֵי בִּלְבוּשִׁין בִּשְׁרַגָּא בְּמַאֲכָלִין, וְצָרִיךְ לְמֶהֱוִי מוֹסִיף מֵחוֹל עַל הַקֹּדֶשׁ, וְכָל הַמּוֹסִיף מוֹסִיפִין לֵיהּ נֶפֶשׁ יְתֵירָה בְּשַׁבָּת, וְכָל הַגּוֹרֵעַ גּוֹרְעִין לֵיהּ הַהִיא נֶפֶשׁ יְתֵירָה חַס וְשָׁלוֹם. Techol ala itmar: 'Shal ne'alecha me'al ragleicha, na'al metunaf de-tipa srucha, ki ha-makom asher ata omed alav admat kodesh hu, da Shabbat, va-aleiha amrat Shechinta: 'Pashateti et kutanti eichacha elbashena, rachatzti et raglai eichacha atanfem, u-ve-gin da tzarich bar nash be-Shabbat le-shanuei bi-lvushin bi-shraga be-ma'achalin, ve-tzarich lemehevei mosif me-chol al ha-kodesh, ve-chol ha-mosif mosifin leiha nefesh yeteira be-Shabbat, ve-chol ha-gorea go're'in leiha ha-hi nefesh yeteira chas veshalom. Of the spleen it is said: "Remove your shoes from your feet" – the dirty shoes on which is a foul drop – "for the place on which you stand is holy ground," this is Shabbat, and of it the Shechinah says: "I have taken off my robe – how shall I put it on? I have washed my feet – how shall I soil them?" Therefore a person must change his clothing on Shabbat, and change his candles and his food for the better. And there must be an addition from the mundane to the holy. And whoever adds is given an additional soul on Shabbat, and whoever diminishes has that additional soul diminished from him, G-d forbid. About the importance of reading the Zohar HaKadosh (even without understanding it) — here: https://silatehilim.com/почему-теилим-и-зоар-а-кадош-можно-чита/ (https://dailyzohar.com/tikkun-48/; Based on the lesson of Rabbi Alexander Tzvi Sypkov, "Elul – A Month of Favor," translation and transliteration by Alexander Tzvi Sypkov, Leah Krichely)