Daf 77b (דַּף ע״ז ע״ב)

The Thirty-Fourth Tikkun

תִּקּוּנָא תְּלָתִין וְאַרְבַּע

Bereshit (בְּרֵאשִׁית), two females opened to receive from the right (ב' נוּקְבָא פְּתִיחָא לְקַבָּלָא מִימִינָא), for that one (נ״א: מֵהַהוּא) who bestows Chesed with her (דְּגָמִיל חֶסֶד עִמָּהּ). And why did the Yod come upon its head (וְאַמַּאי דְּאָת י' עַל רֵישֵׁיהּ), in the manner of this Gimel (כְּגַוְונָא דָא ג')? And because of this, he who desires to become wise should turn southward (וּבְגִין דָּא הָרוֹצֶה לְהַחְכִּים יַדְרִים). If so, why is the Gimel behind the Bet (אִם כֵּן אַמַּאי ג' אָחוֹר לְב')? Rather, it is the secret of the matter (אֶלָּא רָזָא דְּמִלָּה): “And a man who shall take his sister, the daughter of his father or the daughter of his mother, and see her nakedness, and she see his nakedness, it is Chesed” (Leviticus 20:17) (וְאִישׁ אֲשֶׁר יִקַּח אֶת אֲחֹתוֹ בַּת אָבִיו אוֹ בַּת אִמּוֹ וְרָאָה אֶת עֶרְוָתָהּ וְהִיא תִרְאֶה אֶת עֶרְוָתוֹ חֶסֶד הוּא). The Bet turned its face from the Alef (ב' חָזְרַת אַנְפּוֹי מֵא'), the Gimel turned its face from the Bet (ג' אַחְזַרַת אַנְפּוֹי מִב'), the Dalet turned its face from the Gimel (ד' חָזְרַת אַנְפּוֹי מִג'), the Heh turned its face from the Dalet (ה' חָזְרַת אַנְפּוֹי מִד'). All the letters turned their faces this from that (כָּל אַתְוָון חָזְרִין אַנְפִּין דָּא מִן דָּא), yet they are not face to face (וְלָאו אִינוּן אַנְפִּין בְּאַנְפִּין). And why? Rather, it is the secret of the matter (וְאַמַּאי אֶלָּא רָזָא דְּמִלָּה): “And you shall see My back…” (Exodus 33:23) (וְרָאִיתָ אֶת אֲחֹרָי וְגוֹ'). And why do they turn their faces this from that (וְאַמַּאי חָזְרִין אַנְפִּין דָּא מִן דָּא)? Because of nakednesses that are opposite them (בְּגִין עֶרְיָין דְּאִינוּן לְקִבְלַיְיהוּ). The Alef opposite is cursed, which is nakedness (א' לְקִבְלֵיהּ אָרוּר דְּאִיהוּ עֶרְוָה). And upon it is said: “Cursed be he who lies with his sister” (Deuteronomy 27:22) (וַעֲלֵיהּ אִתְּמַר אָרוּר שֹׁכֵב עִם אֲחֹתוֹ).

For these nakednesses are: each one who lies with his mother, and with his sister, and with his daughter (דְּאִלֵּין עֶרְיָין כָּל חַד שָׁכִיב עִם אִמֵּיהּ וְעִם אֲחָתֵיהּ וְעִם בְּרַתֵּיהּ). And they turn their faces toward them, for they have no shame of face (וְחָזְרִין אַנְפִּין לְגַבַּיְיהוּ דְּלֵית לוֹן בּשֶׁת פָּנִים). But the holy letters turn their faces in shame and humility (אֲבָל אַתְוָון קַדִּישִׁין חָזְרִין אַנְפַּיְיהוּ בְּבוֹשֶׁת בַּעֲנָוָה). Nakedness awakens (עֶרְיָה תֵעוֹר). And concerning this it is said: “Before the blind you shall not place a stumbling block” (Leviticus 19:14) (וּבְגִינָהּ אִתְּמַר וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל). Blind, which is skin (עִוֵּר דְּאִיהוּ עוֹר). And the secret of the matter: “The cunning saw evil and hid himself” (Proverbs 22:3) (וְרָזָא דְּמִלָּה עָרוּם רָאָה רָעָה וְנִסְתָּר). And afterward, when they spread out from them, they all unite and are not ashamed (וּלְבָתַר דְּמִתְפַּשְּׁטִין מִנַּיְיהוּ מִתְיַחֲדִין כֻּלְּהוּ וְלָא יִתְבּוֹשָׁשׁוּ). And Abba is united with Imma (וּמִתְיַחֲדִין אַבָּא עִם אִמָּא), brother with his sister (אָח עִם אֲחָתֵיהּ). But when nakedness is between them there is separation in the letters of YHVH (כְּעַן דְּעֶרְוָה בֵּינַיְיהוּ אִית פִּרוּדָא בְּאַתְוָון דְּאִינוּן יהו״ה). This is that which is written: “For death shall separate between me and you” (Ruth 1:17) (הֲדָא הוּא דִכְתִיב כִּי הַמָּוֶת יַפְרִיד בֵּינִי וּבֵינֵךְ). But afterward, when nakednesses are removed from them, Hashem shall be One and His Name One (לְבָתַר דְּאִתְעַבַּר עֲרָיוֹת מִנַּיְיהוּ יְהֵא יהו״ה אֶחָד וּשְׁמוֹ אֶחָד). And the secret of Echad: brother Dalet (וְרָזָא דְּאֶחָד אָח ד'). The nakedness of both is acher, another (עֶרְוָה דְּתַרְוַיְיהוּ אַחֵר). At the time when the thorn is removed from the Dalet of Echad, there remains acher (בְּזִמְנָא דְּאִסְתַּלַּק קוֹצָא מִן ד' מִן אֶחָד אִשְׁתָּאַר אַחֵר). And upon it is said: “And the secret of another do not reveal” (Proverbs 25:9) (וַעֲלֵיהּ אִתְּמַר וְסוֹד אַחֵר אַל תְּגָל).

The Thirty-Fifth Tikkun

תִּקּוּנָא תְּלָתִין וַחֲמִישָׁא

Bereshit (בְּרֵאשִׁית), in Tishrei the world was created (בְּתִשְׁרִי אִתְבְּרֵי עָלְמָא). Lacking Alef to be Bereshit (חָסֵר א' לְמֶהֱוִי בְּרֵאשִׁית), this is Adam who was created in Tishrei (דָּא אָדָם דְּאִתְבְּרֵי בְּתִשְׁרִי). And because the earth was destined to be cursed on his account (וּבְגִין דַּעֲתִידָה אַרְעָא לְאִתְלַטְיָא בְּגִינֵיהּ), this is: “Cursed is the ground for your sake” (Bereshit 3:17) (דָּא הוּא אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ). It departed from Tishrei (אִסְתַּלַּק מִן תִּשְׁרִי), and began with Bet, which is blessing, to bless the earth (וּפָתַח בְּבּ' דְּאִיהִי בְּרָכָה לְאִתְבָּרְכָא אַרְעָא), and to bring it forth from curse (וּלְאַפָּקָא לָהּ מִן לְוָטַיָּא). And not only this, but because Tishrei is judgment (וְלָא עוֹד אֶלָּא בְּגִין דְּתִשְׁרִי אִיהוּ דִּין), it was not mentioned there in Tishrei (לָא אִדְכַּר תַּמָּן בְּתִשְׁרִי), for another time would not be established in it (דְּלָא יִתָּכֵן בֵּיהּ זִמְנָא אָחֳרָא). This is that which is written: “The candle of Hashem is the soul of man” (Proverbs 20:27) (הֲדָא הוּא דִכְתִיב נֵר יְיָ נִשְׁמַת אָדָם). So I have found (כָּךְ מָצָאתִי).

The Thirty-Sixth Tikkun

תִּקּוּנָא תְּלָתִין וְשִׁיתָּא

Bereshit (בְּרֵאשִׁית), which is Shabbat Bereshit (דְּאִיהוּ שַׁבָּת בְּרֵאשִׁית). For seven Sabbaths are they (דְּהָא שֶׁבַע שַׁבָּתוֹת אִינוּן), and for each one there are six days of work (וּלְכָל חַד אִית לֵיהּ שִׁית יְמֵי הַמַּעֲשֶׂה). And every day of Kudsha Berikh Hu is a thousand years (וְכָל יוֹמָא דְקוּדְשָׁא בְּרִיךְ הוּא הוּא אֶלֶף שָׁנִים). This is that which is written: “For a thousand years in Your eyes…” (Psalms 90:4) (הֲדָא הוּא דִכְתִיב כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ וְגוֹ'). And Shabbat Bereshit, its six days are two thousand years of Tohu (וְשַׁבָּת בְּרֵאשִׁית שִׁית יוֹמִין דִּילֵיהּ אִינוּן שְׁנֵי אֲלָפִים תֹּהוּ), two thousand years of Torah (שְׁנֵי אֲלָפִים תּוֹרָה), two thousand years of the days of Mashiach (שְׁנֵי אֲלָפִים יְמוֹת הַמָּשִׁיחַ). (Sanhedrin 97a)

Two thousand years of Tohu: “And the earth was Tohu” (Bereshit 1:2) (שְׁנֵי אֲלָפִים תֹּהוּ וְהָאָרֶץ הָיְתָה תֹהוּ). Two thousand years of Torah: “And the spirit of Elohim hovered over the face of the waters” (Bereshit 1:2) (שְׁנֵי אֲלָפִים תּוֹרָה וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם). And there is no waters except Orayta (וְלֵית מַיִם אֶלָּא אוֹרַיְיתָא). “The face of the waters” are her two faces (פְּנֵי הַמָּיִם תְּרֵין אַנְפִּין דִּילָהּ), which are positive commandments and negative commandments (דְּאִינוּן מִצְוֹת עֲשֵׂה וּמִצְוֹת לֹא תַעֲשֶׂה), white and red (חִוָּור וְסוּמַק), right and left (יְמִינָא וּשְׂמָאלָא). And these are the two thousand years of Torah (וְאִלֵּין אִינוּן שְׁנֵי אֲלָפִים תּוֹרָה). Two thousand years of the days of Mashiach: “And Elohim said, Let there be light, and there was light” (Bereshit 1:3) (שְׁנֵי אֲלָפִים יְמוֹת הַמָּשִׁיחַ, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר). Concerning them it is said: “Therefore in the Urim glorify Hashem” (Isaiah 24:15) (עֲלַיְיהוּ אִתְּמַר עַל כֵּן בָּאוּרִים כַּבְּדוּ יהו״ה). Therefore it is certainly said of it: “And it was so” (וְעַל כֵּן וַדַּאי דְּאִתְּמַר בֵּיהּ וַיְהִי כֵּן). And they are seventy (וְאִינוּן שַׁבְעִין). And concerning these two luminaries it is said, two Partzufin, male and female (וְעַל תְּרֵין מְאוֹרוֹת אִלֵּין אִתְּמַר דּוּ פַּרְצוּפִין דְּכַר וְנוּקְבָא). “Let there be light”-this is Pesach (יְהִי אוֹר דָּא פֶּסַח), “light for the fourteenth” (אוֹר לְאַרְבָּעָה עָשָׂר). “And there was light”-Rosh HaShanah (וַיְהִי אוֹר רֹאשׁ הַשָּׁנָה), for it is said of it: “And it was the day” (Job 1:6) (דְּאִתְּמַר בֵּיהּ וַיְהִי הַיּוֹם). Here “and it was,” and there “and it was” (הָכָא וַיְהִי וְהָתָם וַיְהִי). And in every place, “and it was” is a language of sorrow (וּבְכָל אֲתַר וַיְהִי לִישָׁנָא דְצַעֲרָא).