c"qa Ed¨I¦l¥` g©z¨R Patach Eliyahu i`geiÎxa oerny iax z`n By Rabbi Shimon bar Yochai

:f"i• .f"i cenr xdef ipewz ,dipy dncwd From the alternative introduction to Tikkunei 17a•b

x©n¨`§e Ed¨I¦l¥` g©z¨R Elijah [the Prophet] opened the discussion, saying: oi¦n§l¨roFA¦ x Master of the worlds, c©g `Ed Y§§ p©`§C You are One, .o¨A§WEg§a `¨l§e the unthinkable [One]; oi¦`¨N¦r l¨M l©r d¨`¨N¦r `Ed Y§§ p©` You are above all beyonds, .oi¦ni¦z§q l¨M l©r `¨ni¦z§q More mysterious than all mysteries :l¨l§M K¨a `¨qi¦t§Y `¨a¨W£g©n zi¥l No thought can grasp you at all.

oi¦pET¦Y x©U£r z©wi¥R©`§c `Ed Y§§ p©` You produced ten emanations o¨xi¦t§q x©U£r oFdl § o¨pi¦x¨w§e that we call “Ten ,” .oi¦n§l¨r oFda § d¨b¨d§p©`§l to lead the worlds with them, o¨i§l©B§z¦` `¨l§C oi¦ni¦z§q mysterious worlds that are not revealed .o¨i§l©B§z¦`§C oin§ ¦ l¨r§e as well as the revealed worlds. z©`i¦q§M§z¦` oFdaE § Through them You conceal Yourself .`¨W¨p i¥p§A¦n from human beings, oFl xi¦W¨w§c `Ed Y§§ p©`§e but You connect them .oFl cg© ¥ i§nE and unite them; e`¨b§l¦n Y§§p©`§C oi¦b§aE and because You are within them, Di¥x§a©g¥n c©gWi¥ x§t©`§C o`¨n l¨M anyone who causes these Ten Sefirot to diverge o¨xi¦t§q x©U£r oi¥N¦`¥n from one another D¥l a¥X©g§z¦` is regarded :K¨A Wi¥x§t©` EN¦`§M as if he had caused a divergence within You.

.o¨xi¦t§q x©U£r oi¥N¦`§e These ten Sefirot proceed .o¨x§c¦q§M oi¦l§f¨` oEP¦` according to their order: xi¦v§w c©g§eKi¦ x£` c©g one long, one short, .i¦pEpi¥A c©g§e and one mediating [between them]. .oFl bid§ ¦ p©`§c `Ed Y§§ p©`§e You lead them, K¨l bi¦d§p©`§C o`n ¨ zi¥l§e but nothing leads You— `¨Y©z§l `¨l§e `¨N¥r§l `¨l not above, not below, :`¨x§h¦q l¨M¦n `¨l§e and not from any side.

oFl z©pi¦w§Y oi¦WEa§l You made ‘garments’ for them .`¨W¨p i¥p§a¦l oi¦z¨n§W¦p oi¦g§x¨R Ed§i©P¦n§C from which souls fly [in]to human beings.

Patach Eliyahu Page 1 oFl z©pi¦w§Y oi¦tEb d¨O©k§e You have fashioned many “bodies” for them, oi¦WEa§l i¥A©b§l oi¦tEb E`ix§ ¦w§z¦`§C which are called bodies only relative to the “garments” :oFdil£r ¥ o¨i§q©k§n¦C that cover them.

.`¨c `¨pET¦z§AE`i¦ x§w§z¦`§e They are entitled as follows: .`¨pi¦n§i `¨rFx§C c¤q¤g [Kindness] is the right arm; .`¨l`¨n§U `¨rFx§C d¨xEa§B Gevurah [Power] is the left arm; .`¨tEB z¤x¤`§t¦Y [Splendor] is the torso; cFd¨e g©v¤p [Eternity; Triumph] and [Glory] .oi¦wFWoi¥ x§Y are the two thighs; `¨tEb§c `¨nEI¦q cFqie ¦ [Foundation] is the end of the torso, .W¤cŸwzi¦ x§A zF` the symbol of the sacred covenant; d¤R zEkl© §n Malchut [Kingship] is the mouth, .D¨l o¨pi¦x§w d¤R l©r§A¤W d¨xFY Which we refer to as the Oral Torah. `¨gFn d¨n§k¨g Chochma [Wisdom] is the brain, .e`¨b§N¦n `¨a¨W£g©n Edi¦` meaning inner thought; `¨A¦l d¨pi¦A [insight, understanding] .oi¦a¥n a¥N©d D¨aE is the understanding heart. oi¥x§Y oi¥N¦` l©r§e Regarding these two last sefirot ai¦z§M is written: (Deuteronomy 29:28) Epi®¥dŸl¡` d†¨Fdi«©l zŸ½x¨Y§qP© ¸¦ d “The hidden mysteries belong to HaShem our God”— oFi§l¤r x¤z¤M Elyon [the Supreme Crown] .zEk§l©n x¤z¤M Edi¦` is the crown of kingship. x©n§z¦` D¥l£r©e Concerning this it is said: (Isaiah 46:10) zix£ ½¦g«©`Æzi¦ W`¥x«¥n ci³¦B©n “He Who declares the outcome from the beginning,” oi¦Ni¦t§z¦C `¨Y§t©w§x©w Edi¦`§e and this is the head that wears teffilin. Edi¦` e`¨b§N¦n Within [the ] is [the Four•Letter Name] `"d e"`e `"d c"ei whose letters are Yud Kei Vav Kei .zEli¦v£` g©xŸ` Edi¦`§C which is the path of Atzilut [spiritual emanation]. `¨p¨li¦`§c Ei§w©W Edi¦`§e It irrigates the tree of the Sefirot .iFR§p©r§e iFrFxc¦ §A with its arms and branches, `¨p¨li¦`§l i¥w§W©`§c `¨I©n§M like water that irrigates a tree, :Ei§w©W `Ed©d§A i¥A©x§z¦`§e causing it to grow, thanks to that irrigation.

mi¦n¨lFr¨d oFAx ¦ O Master of the worlds, zFN¦r¨d z©N¦r `Ed Y§§ p©` You are the cause of causes, zFA¦Q©d z©A¦q§e and the reason of reasons, .Eri¦a§p `Ed©d§A `¨p¨li¦`§l i¥w§W©`§C who irrigates the tree through that wellspring. Edi¦` Eri¦a§p `Ed©d§e That wellspring is like

Patach Eliyahu Page 2 `¨tEbl § `¨z¨n§W¦p§M the soul to the body .`¨tEb§l mi¦I©g Edi¦`§C in that it gives life to the body. oFi§n¦C zi¥l K¨aE However, in You there is neither resemblance `¨p§wEi§C zi¥l§e nor likeness :x¨a§lE e`¨b§l¦C d©n l¨M¦n to anything either within or without.

`¨r§x©`§e `¨I©n§W z`¨¨ x§aE You created heaven and earth oFd§P¦n z©wi¦R©`§e and drew forth from them ,`¨I©l¨G©nE `¨I©a§kFk§e `¨x£di¦q§e `¨W§n¦W the sun, moon, stars, and constellations; `¨r§x©`§aE and on earth— o¤c¥r§c `¨z§p¦b§e oi¦`¨W§cE oi¦p¨li¦` [You drew forth] trees, vegetation, the Garden of Eden, oi¦ xi¦r§aE o¨ei¥g§e oi¦A§U¦r§e grasses, beasts, cattle, `¨W¨p i¥p§aE oi¦pEp§e oi¦tFr§e birds, fish, and human beings, oFd§A `¨r§cFn§Y§W¦`§l through whom to make known oi¦`¨N¦r [lofty concepts] of the universe, oi¦`¨Y©z§e oi¦`¨N¦r oFdA § oEb£d©p§z¦i Ki¥`§e how the upper and lower realms function, o`¨r§cFn§Y§W¦` Ki¥`§e how the upper realms can be discerned i¥`¨Y©Y¦n i¥`¨N¦r from the lower ones— .l¨l§M K¨A r©c¨i§C zi¥l§e but no one can know You at all. `¨cEg¦i zi¥l K¨P¦n x©aE Without You there is no unifying force .i¥`¨Y©z§e i¥`¨N¦r§A above and below. `¨lFM l©r z©li¦r r¨cFn§Y§W¦` Y§§p©`§e You are known as the reason for all .`¨NŸM l©r oFc¨`§e and master of everything. `¨xi¦t§q l¨k§e Each sephira, `¨ri¦c§i m¥W D¨l zi¦` has its particular name .`¨I©k¨`§l©n E`ix§ ¦w§zi¦` oFdaE § which identifies the angels; `¨ri¦c§i m¥W K¨l zi¥l Y§§p©`§e but You have no particular name, o¨d¨n§W l¨k `¥N©n§n `Ed Y§§ p©`§C for You fill all their names. :Ed§Nªk§c Eni¦l§W `Ed Y§§ p©`§e You are the perfection [wholeness] of them all.

oFd§P¦n w¥N©Y§q¦Y Y§§p©` c©k§e When You withdraw from them, o¨d¨n§W Ed§Nªk Ex£`¨Y§W¦` their names all remain .`¨z¨n§W¦p `¨l§A `¨tEb§M like a body without a soul. mi¦M©g `Ed Y§§ p©` You are wise, .`¨ri¦c§i d¨n§k¨g§A e`¨l§e but You cannot be known through wisdom; oi¦a¥n `Ed Y§§ p©` You are understanding, .`¨ri¦c§i d¨pi¦a§A `¨l§e but You cannot be understood through understanding. .`¨ri¦c§i x©z£` K¨l zi¥l You have no identifiable location. K¨li¥g§e K¨R§wªY `¨r§cFn§Y§W¦`§l `¨N¤` [All is only for] Your strength and force

Patach Eliyahu Page 3 .`¨W¨p i¥p§a¦l to be known to human beings, `¨n§l¨r b¥d©p§z¦` Ki¥` oFl d`¨ ¨ f£g©`§lE to show them how the world is led .i¥n£g©x§aE `¨pi¦c§A with judgment and mercy — h¨R§W¦nE wc¤ ¤v oEpi¦`§c which are righteousness and justice — :`¨W¨p i¥p§a¦C oFdic§ ¥aFr mEt§M according to the deeds of human beings.

.d¨xEa§b Edi¦`oi¦ C Judgment is Gevurah, strength; .`¨zi¦r¨v§n¤`§c `¨cEO©r h¨R§W¦n justice is the middle column; .`¨Wi¦C©w `¨zEk§l©n w¤c¤v righteousness is the Holy Kingship; w¤c¤v i¥p§f`Ÿn the scales of justice .hFWw § i¥k§n©qoi¥ x§Y are the two supports of truth; w¤c¤v oi¦d the measure of righteousness .W¤cFwzi¦ x§A zF` is the symbol of the sacred covenant. d¨`¨f£g©`§l `¨NŸM All this is to demonstrate .`¨n§l¨r b¥d©p§z¦n Ki¥` how the world is conducted, K¨l zi¦`§C e`©l l¨a£` but not that You have `¨ri¦c§i w¤c¤v a righteousness that is knowable [to human beings], .oi¦cEdi¦ `§c which is judgment; `¨ri¦c§i h¨R§W¦n `¨l§e nor a justice that is knowable [to human beings], .i¥n£g©x Edi¦`§c which is mercy, :l¨l§M zFC¦n oi¥N¦` l¨M¦n `¨l§e nor any of these attributes.

oerny iax mew Rise up, Rabbi Shimon jci lr oiln oeycgzie and renew secrets of Torah jl zi` `zeyx `dc for you have permission jci lr oixinh oifx d`lbl to reveal hidden secrets. d`lbl eyx aidiiz` `lc dn This permission was not given .ork cr yp xa meyl to any human being until now.

oerny iax mw Rabbi Shimon arose, xn`e gzt opened [the discussion] and said (I Chronicles 29:11): d³¨xEa§B©d§e dNª ¸¨c§B©d d¨eŸd§i L§´l “Yours, HaShem is the greatness and the power, cF½d©d§e g©v´¥P©d§eÆz¤ x¸`§¤ t¦Y©d§e The beauty, the victory and the glory.” erny oi`lr Exalted ones, listen to those oexagc oikinc oepi` who lie buried in Hebron [the Patriarchs] `pnidn `irxe and the Faithful Shepherd [Moses]: .oekzpyn exrz` Arise from your slumber. (Isaiah 26:19) xÀt¨¨r i´¥p§kŸ«W E¹p§P©x§e Eviw¨ ¸¦ d “Awake and sing, you who dwell in the dust”

Patach Eliyahu Page 4 `iwicv oepi` oil` Those are the righteous ones, `eddc `xhqn oepi`c who are from the side, da xnz`c upon which it is said: (Song of Songs 5:2) x®¥r i´¦A¦l§e d†¨p¥W§i i¬¦p£` “I am asleep, but my heart is awake.” mizn oepi` e`le They are not dead. oeda xnz` `c oibae That is the reason it says about them, .'eke E¹p§P©x§e Eviw¨ ¸¦ d “Awake and sing, etc.,” `pnidn `irx eviwd Awaken, Faithful Shepherd, oda`e zp` xrz` Awaken, You and the patriarchs `zpikyc `zexrz`l to awaken the Shekhinah, .`zelba dpyi idi`c who sleeps in exile. oikinc edlk `iwicv ork crc Until now the righteous all lie buried .oedixega `zpiye And sleep in their eyes.

`zpiky zaidi cin At the time of redemption, oilw zlz Shekhina will immediately let out three voices `pnidn `irx iabl toward the Faithful Shepherd, dil `niie saying to him: `pnidn `irx mew Arise, Faithful Shepherd, xnz` jlr `dc for about you it is said (Song of Songs 5:2): wÀtFc¥ i´¦cFC | lFw ´ “The voice of my beloved knocks” .dilic oeez` rax`a i`abl With regard to His Four Letters. oeda `niie It is said by them (Song of Songs 5:2) Æi¦z¨i§r©x i³¦zŸg£` ilÎi¦ º¦ g§z¦R “Open up to me, my sister, my love, iz¨ ½¦ O©z i´¦z¨pFi my dove, my wholesome one” `dc For (Lamentations 4:22): oF½I¦vÎz©A ÆK¥pŸe£rÎm©Y “Your iniquity has ended, O daughter of Zion,” .K®¥zFl§b©d§l si†¦qFi `¬Ÿl He will not continue to keep you in exile.” It is said (Song of Songs 5:2): .l½hÎ`¨¨ l§n¦pÆi¦ W`Ÿ“¤W “For my head is filled with dew,” .lh `lnp i`n What is the meaning of “filled with dew,” `ed jixa `ycew xn` `l` The Holy One, Blessed Be He, said: zaiyg zp` You thought `ycwn ia axgz`c `neinc that from the day the Temple was destroyed ilic `ziaa `pl`rc I ascended to my home above .`aeyia `pl`re and ascended to my abode. ikd e`l That is not so. `pl`r `lc I have not ascended to my abode .`zelba zp`c `pnf lk as long as you are in exile.

Patach Eliyahu Page 5 `pniq jl ixd Here is your sign (Song of Songs 5:2): .l½hÎ`¨¨ l§n¦pÆi¦ W`Ÿ“¤W “That my head is filled with dew...” .`zelba `zpiky `"d The letter heh resides in exile, .dlic enily but when my name is complete .lh edi` dlic miige and when there is life in it, the dew .e"`e `"d c"ei edi` `ce that is yod heh vav `zpiky idi` `"de and heh is the Shekhinah, .l"h oayegn `lc which is not included in the calculation of “dew” e`e `w cei `l` but yod, heh, vav .l"h oaygl oeez` ewilqc calculate to [39,] the value of “dew.” `zpikyl `iln edi`c They fill the Shekhinah .oi`lr oixewn lkc eriapn from the spring of all higher sources.

`pnidn `irx mw cin Immediately, the Faithful Shepherd arose .dinr oiyicw oda`e and the holy patriarchs with him.

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.`cegic `fx o`k cr Up to here is the secret of unity. jli`e o`kn From now on [let us now discuss] d`ncw `zyxt the first section .`ziixe` ixzqc on the secrets of Torah. [The first interpretation of seventy interpretations to the first verse of Torah, “Bereshit,” which constitute to book of Tikkunei Zohar]

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xn`e oerny iax gzt Rabbi Shimon opened and said (Genesis 1:1): mi®¦dŸl¡` `x¨ ´¨A zi†¦W`¥x§A “In the beginning, God created...”(Psalm 25:144) ei®¨`¥xi¦l d¨eŸd§†i cF´q “The secret of Hashem is to those who fear him; m«¨ri¦cFd§l FÀzi¦x§aŒE He will tell them of his covenant.” oipnf oiray oepi` oil` c"eq “Secret” [valued 70] is the seventy times ziy`xa zln yxtz`c Where the word Bereshit in the beginning” ...`zyxt i`da Is interpreted in this book...

mcw on `erx `di May it be the will before oiyicw lkc `yicw `wizr the Ancient Holiest of all holy, oixinh lkc `xinh the most concealed of all concealed,

Patach Eliyahu Page 6 `lkc `nizq mysterious of all, dipn d`lr `lh jynzic that the supreme dew extend from Him oitp` xirfc diyix `ilnl to fill the head of the Ze’er Anpin oiyicw oigetz lwgl lihdle and to grace the field of holy apples oitp`c exidpa with the light of His countenance, .dlkc `zecge `erxa with will and joy to everyone. `yicw `wizr mcw on jynzie Let there be extended from the Ancient Holy One, oiyicw lkc Holier of all holies oixinh lkc `xinh more concealed than all concealed, ingxe `zerx `lkc `nizq more mysterious than all will and compassion `cqge `pg grace and lovingkindness d`lr exidpa in the supreme lightness decge `zerxa with will and joy, izia ipa lk lre ilr upon me and upon all members of my household, il` mielpd lk lre and all that are joined with me, ,dinr l`xyi ipa lk lre and all of Israel your nation. opiwxtie May He redeem us ,`nlrl oeziic oiyia oizwr lkn from all serious troubles that befall the world. `pzytp lkle `pl aidizie onfie May He prepare and give us and all our souls ,`cqge `pg grace and lovingkindness, ikix` iige long and healthy lives, igiex ipefne abundant provisions .dincw on ingxe and love from Him. oevx idi ok on` Amen, may it be His will. :on`e on` Amen and Amen.

(Psalms 89:53) mlFr À¨ l §Œ d¬¨eŸd§iKE† x¨A May HaShem be blessed forever, :o«¥n¨`§e | o¬¥n` »¨ Amen and Amen.

Set and edited by Ronnie Serr, Los Angeles, Elul 5764, Tamuz 5765. The first part of the translation is based on Rabbi Avraham Sutton’s translation. The second part of the translation (beginning with ) is based on Earl Klein and Rabbi Moises Benzaquen. A Selihot Prayerbook According to the Oriental Sephardic Rite. With a New Translation and Commentary. Los Angeles, Tefillah Publishing, 1995, pp. 41•47. Thanks for Dinah Berland for editing help. Draft 4.

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