Zohar – Tikkun 48 – זוהר תיקון מ”ח

The Holy Ari teach us that reading or scanning this text of the Zohar during the morning time, help cleanse spiritual disconnections cause by sexual sins. It also brings luck as it ‘plug’ the negative holes in the flow of spiritual energy cause by the person.

Click here to listen to Tikkun 48 [audio:http://dailyzohar.com/wp-content/uploads/audio/tikun-48.mp3|titles=Tikun Zohar – 48]

בְּרֵאשִׁית תַּמָּן תְּרֵ”י תַּמָּן שַׁבָּ”ת, כְּגַוְונָא דָא בְּ’ רֵאשִׁי”ת בָּ”רָא שִׁי”ת, וְאִינוּן תְּרֵי שַׁבָּתוֹת, עֲלַיְיהוּ אִתְּמַר (שמות לא טז) וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת וְגוֹמֵר, 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.

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 (בראשית ב י), וְנָהָר, אִית נָהָר וְאִית נָהָר, אִית נָהָר דְּאִתְקְרֵי נָהָר פְּלָגָיו, וְאִית נָהָר דְּאִתְקְרֵי נַחַל קְדוּמִים, עִדֶן עִלָּאָה עֲלֵיהּ אִתְּמַר (ישעיה סד ג) 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.

זַכָּאָה אִיהוּ מָאן דְּנָטִיר דִּירָה לְשַׁבָּת דְּאִיהוּ לִבָּא, דְלָא אִתְקְרִיב תַּמָּן עֲצִיבוּ דִטְחוֹל, וְכַעַס דְּמָרָה דְאִיהוּ נוּרָא דְגֵיהִנָּם, דַּעֲלָהּ אִתְּמַר (שמות לה ג) 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.

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 בִּרְשׁוּ נוּכְרָאָה, שַׁבְּתַא”י אִיהוּ טְחוֹל חַמָּ”ה, אִתְּתָא בִּישָׁא מָרָה, שַׁבְּתַא”י עֲלֵיהּ אִתְּמַר (בראשית לז כד) וְהַבּוֹר רֵק אֵין בּוֹ מָיִם, מַיִם אֵין בּוֹ אֲבָל נְחָשִׁים וְעַקְרַבִּים יֶשׁ בּוֹ, וְאִיהוּ רָעָב וְצִמָּאוֹן וְקִינָה וְהֶסְפֵּד (דף פה ע”ב) 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 בָּהּ (בראשית טז ח) מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת.

טְחוֹל עֲלָהּ אִתְּמַר (שמות ג ה) 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 אֲטַנְּפֵם (שיר ה ג), וּבְגִין 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.

  • Stephen Horner

    Where is the link to where one can hear this read aloud? I’m trying to work on my pronunciation of this and it would help me to hear another reading it.

    • This is an imprtant Zohar section and I hope to make a nice PDF and a recording as soon as possible.

  • Stephen Horner

    That would be excellent. But the truth is is that I heard a reading of this tikkun and I thought I heard it on this site.

  • zev zelman

    is there an English translation for Tikkun 48?

    • I didn’t see any but it is an important Tikkun and maybe someone did translate it. In any case, I wrote commentary about it in Daily Zohar #655, 656,657 and 658 http://dailyzohar.com/?p=4841

  • Stanley

    Shalom Zion,

    I was wondering where I can find a text transliteration for Tikkun 48? It is hard to find this section in the Unity Zohar (Zohar by Books section). I need this badly. Todah taba.

    Stanley

  • Dovid Slavin

    i found a unedited translation;
    ‘BREISHIS’, therein is ‘trei’ (two) and therein is ‘Shabbos’, in that fashion you derive from B’reishis -- Bara Shis (Created six), these hint at two types of Shabbos. Upon them is written, “the children of Israel guarded the Shabbos to make the Shabbos…” two times Shabbos is mentioned, one in reference to the supernal Shechinah, and the second refers to the earthly Shechinah.
    “L’dorosam”, why is L’dorosom spelled without a vav? To indicate that fortunate is he who prepares for himself a dwelling place for two aspects Shabbos in two chambers of his heart. And removed from therein the yetzer hara who is Chilul Shabbos.
    “Bris Olam”, this refers to the Tzadik , upon whom They (the two Shechinas) rest, one to fill him, and one to be filled from him.
    “Bnei Yisrael”, refers to the two kidneys, (the sefiros of) Netzach and Hod, the sons of Yisrael Sabba (the upper part of the Partzuf of Abba), who is the Amuda D’Emtzaisa (the middle pillar ). The three together are represented by the three “Sh’vee’ee, Sh’vee’ee, Sh’vee’ee” (from the chapter of “VaYichulu”), which refer to the three Avos.
    Oneg (ענ”ג) Shabbos, (the letters spelling O’N’eG’ come from the verse:) “And the river N’ahar (נ) flowed out of E’den (ע) to water the G’arden(ג).”
    “And the river”, there are two types of rivers. One is called a tributary, and one is called a source. (These are similar to the two Shechinas as mentioned above)
    “Eden”, about the supernal Eden it is written, “No eye has beheld it except for G-d”( Isaya 64 3).
    That river is the letter Vav that leaves the supernal Eden, which is represented by the letter Aleph, and flows between (the partzufim of) Abba and Ima. It travels five hundred years, until it reaches the seventh Tzadik. From there it waters the Garden, which is the lower Shechina.
    Fortunate is he who guards a dwelling place for Shabbos which is his heart, not letting the sadness of the spleen encroach. Nor the anger of the gall, which is the fire of Gehenom, upon which is written, “do not burn a fire in any of your dwelling places on the day of Shabbos”. And this is surely true, for anyone who gets angry is as if he has kindled the fires of Gehenom.
    The 39 categories of prohibited work on Shabbos correspond to the 39 lashes of Shabbos. They (the 39 lashes) are derived from the 10 curses that Adam was given (after the sin) plus the 10 of Chava, plus the 10 of the Serpent, and the 9 that the land was cursed. For that reason the masters of the Mishna had taught that the punishment of lashes was not meted out on Shabbos. For the 39 prohibitions are in place of the 39 lashes.
    There are Two forms of prohibited transference on Shabbos. One is the ‘removal’ the other is ‘placement’. When they are done simultaneously (that is the main transgression of transference on Shabbos). One who removes an item from its’ (original) place, and places it outside of its’ (original) place and domain, is as if he had uprooted the “Tree of Life”, which corresponds to the Bris Kodesh, and places it in a foreign domain, one who does that causes the uprooting of his soul from its (original) domain, and it being placed in another domain which is the gall and spleen. That (the transgression of transference on Shabbos) was the cause of the Jewish nation being uprooted from the land of Israel and were exiled to the foreign land which is the ‘public domain’. Thus it is the same, that one who place his Bris Kodesh in a foreign domain (causes exile).
    Shabtai (Saturn) the spleen, and the Chama (sun) which is akin to an evil wife, the gall. (Earlier it was stated the sadness of the spleen and the anger of the gall, that is why we are returning to them.)
    Shabtai, upon whom it is written, “the pit is empty there is no water” there is no water, yet there is snakes and scorpions. They correspond to hunger, thirst, jealousy, eulogizing, darkness and cloudiness. Those are symptoms of exile for the Jewish people. Therefore the Jews must make a change when Shabbos enters in all those six aspects (hunger, thirst etc. that is accomplished by making Oneg Shabbos by means of bathing, clothing, lighting, eating, drinking, sleeping ) As has been established. As well one must avoid weekday speech on Shabbos.
    Once no place can be found for it (the negative forces) to dwell therein. She runs away, similar to the maidservant of Avrohom, about whom is written, ‘from Sarai my matron I am escaping’.
    The spleen, about her is written, ‘remove your shoes from your feet’, the shoe is filthy, the putridity of the seed, ‘for the place upon which you stand is holy land’.
    Holy land refers to Shabbos (the time counterpart of the physical space). About her the Schechina says, ‘I have removed my garment (the weekday ones) how can I put them back on, I have cleansed my feet, how can I soil them.’ In this fashion it is incumbent for a person to make changes for Shabbos in regards to clothing, lighting and dinning.
    Aside from those changes one must also make sure to add onto Shabbos from the weekday (by starting Shabbos early and ending Shabbos later the required). The greater the addition the greater the Nshama Yesayra he is granted. Whomever detracts from Shabbos (by starting late , ending early, etc.) will have his Nshama yesayra detracted, heaven forbid. Whoever adds to it will get additional merits.

  • Melissa Kihiva Johnson

    Good morning, a fellow student mentioned to me that on the Livestream session Kabbalah Centre Europe hosts to do the Ana bekoach meditation and the Tikkun Hanefesh this morning, the mediator mentioned a special meditation we need to do to retrieve sparks lost from negative sexual activity in past lives and present…is this it or is there something more?

  • Alan Alexis Lopez Gomez

    Hello Zion
    Is there a list of segulot for each tikunim from the tikunei Zohar? And what about igueret ha ramban? Please sharing with us. One more thing, can you update the link to download the text of every daily studies? I wanna help to share the light of your work. Thanks Zion, shavua tov.


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Tzadikim Hillulot Calendar


Tikun 48

Tzadikim

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