Tikkunei Zohar — Tikkun 1, Introduction, Summary, Commentary and the Kabbalists
An English translation of this classic Jewish mystical text that unlocks the meaning of the first word of the Torah (the first 5 books of the Old Testament), “Bereshit” (Hebrew tr. “In the beginning”). With a Basic Commentary.
Sefaria — English Translation of Tikkunei Zohar
Summary of the Contents
Introduction
This document is an excerpt from “Tikkunei ha-Zohar,” a foundational work in Kabbalistic, Tikkun 1, literature. It provides seventy esoteric interpretations of the creation story in Genesis 1:1, in particular the first word “Bereshit” (Tr. In the beginning) and contains mystical teachings attributed to Rabbi Shim’on ben Yoḥai and his companions.
“The ‘secret’ — these are seventy times [Var. faces],
that the word Be-REiShYT is explained in this passage.”
Key Themes
Radiance of the Wise
At the start there is a reference to Daniel 12:3, which speaks of the wise radiating like the firmament. This radiance is attributed to Rabbi Shim’on and his companions, whose teachings are seen as illuminating and divine.
Daniel chapter 12 is a prophecy of the end times and talks of: the archangel Michael watching over “the sons of [Daniel’s] people (Israel)” who will be “delivered”; times of trouble; the resurrection of the dead; the final judgment of souls; [Daniel] “shuts up the words” and “seals the book” until this time. There is a vision of two men clothed in linen on opposite banks of a river, one asking when the “wonders” of the end of times will be, and the other man answers (when holding up his right hand and his left hand to heaven, this bodily position possibly representing YHVH) “it shall be for a time, times, and half a time (link to footnote)”.
Composition of the Zohar
The creation of the Zohar is described as divinely sanctioned, involving heavenly beings and higher souls. Elijah the Prophet is mentioned as giving his consent to the composition.
“At that time,
when this composition was composed,
permission was granted to Elijah to acquiesce with them [the companions] in it,
and to all the Masters of the Academy above and below,
and all the forces of the higher angels, and higher souls,
to be with them in agreement and friendship as one.”
The Nature of God
God is depicted as beyond human comprehension, not limited by number or form. He is the source of the ten sephirot, which are the divine emanations through which God interacts with the world.
“Elijah opened began, and he said:
Master of the Worlds!
For You are He that is One
— but not in number.You are high above all the high-ones,
hidden, beyond all that is hidden,
no thought apprehends You at all.You are He that has produced ten ‘constructs’
— and we call them ‘the ten sephirot ’ –”
The Ten Sephirot
The sephirot are then described in detail:
- Keter (Crown): The highest sephira, representing the divine will.
- Chokhmah (Wisdom): The divine intellect.
- Binah (Understanding): The heart, representing comprehension.
- Chesed (Kindness): The right arm.
- Gevurah (Severity): The left arm.
- Tiferet (Beauty): The body, harmonizing Chesed and Gevurah.
- Netzach (Eternity) and Hod (Glory): The thighs.
- Yesod (Foundation): The end of the body, signifying the holy covenant.
- Malkhut (Kingdom): The mouth, representing the Oral Torah.
“And these ten sephirot,
they are going according to their order:
one long, and one short, and one intermediate (link to footnote).”
The Elements of the Soul
The sephirot are in this way used to describe elements of the human soul as reflected in the upper hidden worlds. The soul has both divine and animal dimensions. The divine soul, here is reflected in Keter / Chockmah / Binah. Keter is the divine impulse in our will, “the crown of sovereignty” … ‘the way of emanation’. Chockmah is the inner thought, which is beyond understanding. Binah is the “heart” or ‘outer’ thought, understanding which makes known the inner wisdom.
The whole structure of this soul is described as a tree being irrigated:
“It is the watering of the tree,
with its arms and its branches, [Var. and its faces]
like water, which irrigates a tree,
and it grows through that watering.”
Divine Unity
There is an emphasis on the unity of God and the sephirot, warning against separating them, which would imply separation in God Himself. Whilst the sephirot provide a means to understand the structure of the upper “hidden” worlds, by providing a framework upon which to meditate, kabbalistic texts warn that they should ultimately always be considered together.
“And You are He that binds them,
and unites them,
and, because You are within them,
anyone who separates one from its companion, of these ten,
is considered as though he had caused separation in You.”
Cause & Effect, and The Cause of Causes
“And You are He that directs them,
and there is none who direct You,
— not above, and not below,
and not from any side.”“Garments have You fixed for them,
from which fly-forth souls for [Var. of] human beings.
And many bodies You have fixed for them,
— which are called ‘body’,
relative to the ‘garments’ which cover them.”
Kabbalistic texts frequently talk of cause and effect when describing the mechanics and dynamics of the Tree of Life. One example of this is Keter as cause, and Malkhut as effect. In the same way Ein Sof would be the cause of causes. This lays out a conceptual nature for the sephirot in terms of describing “relationship”, the fundamental core at the centre of Kabbalah.
“Master of the worlds!
You are ‘the Cause of causes’,
the Reason of reasons,
Who waters the tree — with that fountain!And that fountain is like a soul to the body,
which is the body’s life-force.”
These relationships unfold in the following order:
- Cause / Effect (e.g. Creator / created; Keter / Malkhut).
- Opposites / spiritual distance (e.g. Thesis / Antithesis; Chockmah / Binah; Y & initial H of YHVH)
- Similarities / spiritual closeness (e.g. Chockmah / Chesed)
- Relationship (e.g. synthesis; Tiferet between Chesed and Gevurah; or the V of YHVH; or Chesed through Yesod)
- Measured giving is the amount of cause given to effect (e.g. Keter to Tiferet)
- Sexual attraction / Marriage (e.g. Yesod [the divine phallus] draws down Tiferet to Malkhut)
- Conceptual 3-dimensional space (Chesed through Yesod: Tiferet — Yesod is east-west; Chesed — Gevurah is south-north; Nezach — Hod is up-down)
- Primary / Secondary (e.g. Cause — Effect (Tiferet / Yesod) is primary; Thesis — Antithesis (Chesed / Gevurah) is secondary)
The Creation
“And You created heaven and earth,
and You produced from them the sun and the moon,
and stars and constellations …”
God’s creation of the world is described , including heaven, earth, celestial bodies, and all living beings, is detailed. This creation serves to manifest divine wisdom and governance. The mechanics of divine governance is described as the purpose of the sephirot, which through reflection in the lower worlds aligns divine and material / corporal worlds. Angels are also mentioned here as part of that divine machinery.
It is also stressed that whilst the sephirot are named in language, they are beyond any anthropomorphic meaning.
“You are ‘wise’,
but not with any specific ‘wisdom’.
You are He that ‘understands’,
but not from any specific ‘understanding’.
You have no specific ‘place’,
other than to make known Your strength and Your power
to humans,”
Role of the Shekhinah
The Shekhinah (divine presence or dwelling place) is depicted as being in exile along with the Jewish people. The faithful are called to awaken and help restore the Shekhinah to her rightful place.
“Awake O Faithful Shepherd!
Be aroused, you and the Patriarchs,
for the arousal of the Shekhinah,
Who is sleeping in exile,
for until now the righteous have all been reposing,
and slumber is in their nostrils.”
Mystery of Unity
Rabbi Shim’on speaks about the mystical union of the divine aspects and how they reflect in the world. This section introduces the concept of hidden and revealed worlds governed by the sephirot.
Kabbalistic Commentary, Kabbalistic Insights
Emanation and Creation
The text provides an insight into the creation process through divine emanations (sephirot). Each sephira is an aspect of God’s interaction with the world, representing various attributes like wisdom, understanding, kindness, and severity.
For an introduction to the mechanics of how this is understood, as well as similarities with other mystical traditions, read this article:
Unity of the Divine
The unity of the sephirot underscores the indivisibility of God’s nature. In Kabbalah, separating the sephirot is tantamount to heresy because it disrupts the harmony of divine emanation (see link to footnote).
Role of the Righteous
The righteous (tzaddikim) are central to Kabbalistic thought. Their study and actions sustain the divine presence in the world. The radiance of Rabbi Shim’on and his companions is a metaphor for the enlightening power of righteous deeds and mystical study.
Shekhinah in Exile
The exile of the Shekhinah symbolises the spiritual exile of the divine presence from the material world. Kabbalistic practice aims to restore the Shekhinah through spiritual elevation and righteous living.
Mystical Interpretation of Scriptures
Tikkun 1 interprets scriptures in a highly mystical and symbolic manner. Each verse has multiple layers of meaning, often revealed through numerical values (gematria) and allegorical interpretation.
For articles on the “hidden language” of the books of the Tanakh (Old Testament), see the following medium.com reading list:
List: Hidden Spiritual Language in Bible Stories | Curated by Dr Nick Stafford | Medium
Secret Knowledge
The notion of “secret” or “hidden” knowledge is paramount in Kabbalah. The secrets of the Torah are accessible only to those who fear God and are pure in heart. These secrets involve understanding the universe's divine structure and the scriptures' hidden meanings.
In summary, “Tikkun 1” provides an intricate Kabbalistic commentary on the creation narrative, focusing on the nature of God, the role of the sephirot, and the importance of divine unity and righteousness. Through mystical interpretation, it reveals deeper spiritual truths aimed at guiding the reader toward spiritual enlightenment and the restoration of the divine presence.
Kabbalists and Their Commentaries on Tikkun 1
Rabbi Isaac Luria (The Ari)
Rabbi Isaac Luria, also known as the Ari, is one of the most influential Kabbalists. His teachings elaborated on the concept of the Sephirot and the process of Tikkun (rectification).
In his commentary on Tikkun 1, the Ari emphasized the dynamics of divine emanations and their interrelationships, particularly focusing on how the Sephirot interact during creation and rectification processes. He introduced the idea of the breaking of the vessels (Shevirat HaKelim) and the subsequent necessity for Tikkun, which is a central theme in his Lurianic Kabbalah.
Click this link to go to quotes from The Ari regarding the principles found in Tikun 1.
Rabbi Moses Cordovero (Ramak)
Rabbi Moses Cordovero, known as the Ramak, systematically explained the Sephirot in his major work, “Pardes Rimonim.”
His commentary on Tikkun 1 focuses on the structural and functional aspects of the Sephirot. Ramak’s unique contribution lies in his detailed descriptions of each Sephira’s attributes and their roles in the divine process of creation and governance. He also discussed the importance of harmony among the Sephirot to maintain cosmic balance.
Click this link to go to quotes from Ramak regarding the principles found in Tikun 1.
Rabbi Shalom Sharabi (Rashash)
Rabbi Shalom Sharabi, or the Rashash, provided extensive Kabbalistic commentaries known for their depth and complexity.
In his interpretations of Tikkun 1, Rashash delved into the intricate meditative practices and intentions (kavanot) necessary for aligning oneself with the divine processes described in the text. His focus was on the practical application of Kabbalistic principles to achieve spiritual elevation and rectify the soul.
Click this link to go to quotes from Rashash regarding the principles found in Tikun 1.
Rabbi Chaim Vital
As a primary disciple of the Ari, Rabbi Chaim Vital played a crucial role in documenting and expanding upon Lurianic Kabbalah.
In his commentaries on Tikkun 1, Vital emphasized the mystical meanings behind the creation narrative and the significance of divine light and vessels. His works often highlight the esoteric dimensions of Torah and the role of human action in the cosmic scheme of Tikkun.
Click this link to go to quotes from Rabbi Chaim Vital regarding the principles found in Tikun 1.
Rabbi Yehuda Ashlag (Baal HaSulam)
Rabbi Yehuda Ashlag, known as Baal HaSulam, is renowned for his comprehensive commentaries on the Zohar and other Kabbalistic texts.
His interpretation of Tikkun 1 is marked by an accessible and systematic approach, making Kabbalah more understandable to the broader public. Baal HaSulam stressed the importance of internal spiritual work and the unity of humanity as essential components of the rectification process described in Tikkun 1.
Click this link to go to quotes from Baal HaSulam regarding the principles found in Tikun 1.
Rabbi Menachem Mendel Schneerson (Lubavitcher Rebbe)
The Lubavitcher Rebbe provided Kabbalistic insights within the framework of Chabad philosophy.
His commentary on Tikkun 1 integrates Kabbalistic concepts with practical Chassidic teachings, emphasizing the relevance of Tikkun in daily life and the pursuit of personal and communal spiritual growth. The Rebbe’s unique perspective focuses on the application of Kabbalistic wisdom to foster love, unity, and divine service.
These Kabbalists have enriched the understanding of Tikkun 1 through their diverse perspectives and contributions, offering a multi-faceted view of Kabbalistic wisdom and its application in the journey towards spiritual rectification and enlightenment.
