"

"

including:

- An Introduction
- The Patach Eliyahu
- The Kum Rebbi Shimon
- Selections from the Ohr HaZohar
- The R' David Abuchatzeira Conversation
"Every person who tries hard to read the Zohar HaKadosh,
even alone and mumbling his words,

he is {K'hoga u'mfaresh et haShem}

that he will have the power within him to be able to do miracles,

even without knowing it,
and he will be protected both in this world and in Olam Haba."
(Rabbi Moshe Zaccuto zt'l, Hagahot HaRamaz, 178b)

The Importance of Reciting 'Patach Eliyahu'

In this sefer we will attempt to explain some of the meaning of the Patach Eliyahu
as well as some well-known teachings from Chazal regarding its importance.
As we know, many communities around the world, both Ashkenazim and
Sefaradim alike, have had the custom to read the Patach Eliyahu before every
WHODK The Chida z"l in his sefer 'Moreh BaEtzba', and the Re'ach HaTov,
amongst many other tzadikim, write, "In the merit of learning the Zohar
+D.DGRVKWKHWHORWZLOOEHDFFHSWHGDQGRQHZLOOVHHDPD]LQJPLUDFOHV
Rav Moshe Zaccuto z"l writes: "Through the power of learning the Zohar
HaKadosh, one will able to transcend nature and reveal miracles. Rav Yaakov
Abuchatzeira z"l writes in his sefer 'Bigdei HaSerad' that it is an obligation on
every single Jew to request to know the secrets of the Torah, as without it, ones
WHORWFDQQRWJRXS
The power of simply reading the Zohar HaKadosh is so great that even without
understanding a single word one is still able to achieve the same result as learning
it. (Eitz Ohr HaZohar) Without learning the Zohar HaKadosh before davening,
WKHUHLVQRJXDUDQWHHWKDWDSHUVRQ
VWHORWZLOOEHDFFHSWHG
Even during the Holocaust r"l, many Jews were accustomed to say the Patach
Eliyahu by heart every day before davening and their lives were spared. (Sefer
Edus BeYaakov),QMXVWDFRXSOHPLQXWHVE\VD\LQJWKHVHWHORWRQHFDQFKDQJH
DOOHYLOGHFUHHVIRUWKHJRRGDQGPHULWWRUHZDUGVWKDWWKHYHUVHWHVWLHVDERXW
"No eye has ever seen, except for you Hashem". And he can purify his neshama
and merit to very high levels, as the Arizal says.
(YHU\RQHVKRXOGHQFRXUDJHKLVIULHQGVWRUHDGWKHVHSUHFLRXVWHORWWRKHOSJLYH
WKHP WKH VDPH PHULWV LQ WKH 2ODP +DED$V \RX UHDG WKHVH WHORW \RX ZLOO
sanctify your neshama and begin to understand the ways of Hashem.
One who reads this before davening also gets the reward of the mitzvah of Limud
HaTorah with the Zohar HaKadosh of which one hour of learning on a weekday
is equivalent to one hundred thousand years of regular learning, and equivalent
to one hundred million years of learning if read on Shabbat. (Sefer Kisei Melech,
Rei'ach Ha'Tov, Orchot Tzadikim, Avot De R'Natan)

These precious sefarim have been distributed for free l'shem Shamayim, to do
Kiddush Hashem. They are intended for everyone to read and learn so that Klal

Yisrael will safeguard and preserve our Torah HaKedosha. Reading this holy
work, written by Eliyahu Hanavi and Moshe Rabbeinu, will guarantee that Am
Yisrael's sanctity will not wane or diminish.
Learning the Zohar will also nullify all the terrible decrees and suffering, that we
have endured, and that we still continue to endure r"l (Tikunei Hazohar Tikun 30).
0D\WKHPHULWRIUHDGLQJWKHVHSUHFLRXVZRUGVRI(OL\DKX+DQDYLEULQJDQDO
end to our current exile, so that we can begin the "Yom She'Kulo Shabbat".
Amen.

Introduction: Why read the Patach Eliyahu?

:HQGWKDWPDQ\.DEEDOLVWVLQFOXGLQJWKH&KLGDDQGWKH5DPDNVSHDNDERXW
the importance of reading the Patach Eliyahu, but do not actually explain why
we should read it. In this introduction, we hope to give a perspective on why it
LVLPSRUWDQWWRVD\EHIRUHWHODKDQGLQWKHSURFHVVWRGLVFRYHUVRPHWKLQJYHU\
LPSRUWDQWDERXWWKHWHODKDQGKRZZHDUHUHDOO\PHDQWWRSUD\
7KHUVWWKLQJWRNQRZLVWKDWWKHUHDUHEDVLFDOO\WZRDSSURDFKHVWRWHODK2QH
is a very common method of praying, though there are some problems with it,
while the other is really the proper way of praying. To understand further, we
PXVWDOVREUHDNGRZQDWHODKPRPHQWLQWRWKUHHFRPSRQHQWVDQGWKHQORRNDW
them in context of the two approaches. They are: the person praying, the situation
in the person's life, and Hashem.
The Pilzno Rebbe, Rabbi Yosef Singer, zt'l, would say that we really only
experience two types of feelings in life good and not good. When we
QG RXUVHOYHV LQ D QRW JRRG H[SHULHQFH ZH WXUQ WR +DVKHP XVLQJ WKH PRVW
FRPPRQPHWKRGRIWHODKDVNLQJRQHRIWKHWKUHHIROORZLQJUHTXHVWV7RVWRS
the experience, to change the experience, or to prevent the experience from
happening (if it has not yet happened).
7KLVLVDQHDQGQDWXUDOUHDFWLRQEXWWKHUHLVDSUREOHP:K\",IZHWKLQNDERXW
it, we are approaching this type of prayer with three pre-suppositions: 1. Hashem
changes His mind 2. I can change Hashem's mind 3. This experience should
change without me having to change. This form of davening is, in essence,
bribery and self-serving.
,Q FRQWUDVW LQ WKH RWKHU W\SH RI WHODK WKH PRUH .DEEDOLVWLF IRUP WKH VDPH
components - the person, the situation, and Hashem - are there, but the difference
is that you do not ask Hashem to change because Hashem does not change.

Hashem has, is, and will always be the same, and I cannot change Hashem's

PLQG
2NVRWKHQZKDWDP,SUD\LQJIRU"
You are actually praying that you should change. If I go through an unfortunate
situation, I ask Hashem to help me change. The Kabbalists explain that Hashem
loves us, wants to give us good, and everything that Hashem sends to us is for
WKHEHVW7KHUHIRUHZKHQ,FRPHWRWHODKZLWKWKHSUHVXSSRVLWLRQVWKDW+DVKHP
does not change, I cannot change Him, and everything that He does stems from
love, I can then access the level of asking Hashem to please change ME so that
I can see the situation for what it really is, an expression of Hashem's love. That
is what I want to be praying for.
Really, our goal is to reach a higher level of consciousness, to see everything from
the side of Hashem's Chesed (kindness), Ahava (love), and Malchut (Rulership).
Here is a story that illustrates this beautifully:
Once the Noam Elimelech, Rebbe Elimelech of Lizhensk, found himself in a
town that was suffering from a terrible plague. He fasted for three days to try to
stop the plague, to annul the decree from Shamayim. When he eventually passed
out from hunger, the Magid of Mezritch, his Rebbe, came to him in a vision.
The Noam Elimelech asked his Rebbe why there is such a bad situation, this
plague. The Magid answered that from his vantage point he could not see clearly,
so he had to go up higher in the worlds. So the Magid went up, then came back
GRZQDQGVDLGWKDWHYHU\WKLQJVHHPVQH7KH1RDP(OLPHOHFKVDLG,GRQRW
understand. Things are not good here". The Magid stopped and thought for a
while and answered him, "In the World of Truth, we see the bigger picture, that
Hashem loves us and that this plague is really part of a much broader plan. But
from your point of view, in the middle of the situation, it does not look good at
all".
Then the Noam Elimelech woke from his sleep, now a changed person, realizing
that there was a bigger story going on, even though he did not understand it.
With that realization he began dancing, and within a few minutes, the whole
community started to dance and the Heavenly decree was broken. This all
happened because he changed himself.
It is important to know that we are a vessel, a kli, that receives the shefa (energies)
RI2KU$LQ6RIWKDW+DVKHPLVDOZD\VVHQGLQJGRZQWRXVWKURXJKWKHVHURW
7KH VHURW DUH OLNH WDSV VR WR VSHDN ZKLFK +DVKHP RSHQV FRUUHVSRQGLQJ WR
whatever state we are in.

From this, we can see what happened with the Noam Elimelech. As he shifted
his consciousness from katnut (smallness) to gadlut (greatness), the shefa that was
coming down upon him changed from a lower to a higher level, thus his simcha
RYHURZHGWRWKHH[WHQWWKDWLWDIIHFWHGRWKHUVDQGFKDQJHGWKHHQWLUHIDWHRIWKDW
town.
The lesson here is that though we may not know what is going on, or why,
just knowing that there is a bigger picture, and putting the effort into seeking
the positive, brings a new quality of shefa down to us which instantly changes
the situation. We can also say that when we are in mochin d'katnut (constricted
consciousness), we lose a grip on the true nature of a situation, but once we come
to a broader consciousness, we can have the ability to properly deal with that
same once-unclear situation. Certainly we have all experienced this in our lives.
This can also be understood from a simple perspective as well. How do we
explain that two brothers can both survive a Holocaust, one coming out of it
ELWWHUZKLOHWKHRWKHURQHFRPHVRXWHPRWLRQDOO\ZKROHDQGVWURQJ"
The bitter brother might have prayed to change the situation, but when it seemed
KLVWHORWZHUHQRWEHLQJDQVZHUHGKHZHQWLQWRDVWDWHRIEODPHGHLWKHUKLPVHOI
somebody else, the situation itself, or even Hashem. When a person blames, he
ends up very bitter and people do not want to be around him.
The other brother, in contrast, knew and lived with the proper beliefs that
"Hashem loves me, everything that He does is for the best, I may not know
the truth of what is going on, but I can learn at least one good thing out of the
situation".

6RUVWKHORRNVIRURQHSRVLWLYHZD\RIYLHZLQJWKHVLWXDWLRQ7KHQKHWKHQ
thinks about it and internalizes it so that it becomes wisdom. Now from that
wisdom he can make better choices, and from those better choices he can
KDYHPRUHGHQLWLRQDQGFRQWURORYHUKLVGLUHFWLRQLQOLIH2IFRXUVH+DVKHP
may not want him to go in that direction that he thinks is correct, but he will
surely go through the process again if he needs to change.
And we say in two verses: "Chochmat adam tair panav" "A person's wisdom
illuminates his face" and "Chochmat tichieh" "Wisdom will gives life".
When a person has this chochma, when he is davening that HE himself should
change, and he himself should open up his eyes to see what is going on, he in
fact, opening different taps from different levels upon himself. Hopefully we
QRZZHKDYHDEHWWHUXQGHUVWDQGRIWKHWZRIRUPVRIWHODKWKHSUREOHPDWLF
form, and the Kabbalistic form, and which one will truly help us grow.

$IWHUDOORIWKLVKRZGRHVWKH3DWDFK(OL\DKXWLQWRZKDWZHMXVWGLVFXVVHG"

It is actually a description of how the shefa comes down to us through the

VHURW DQG LV WKXV WU\LQJ WR FRQQHFW XV WR WKH .DEEDOLVWLF IRUP RI WHODK
which is to change the self, to raise our consciousness.
This is the reason why the Sefaradim and Chassidim are careful to say it,
to remind themselves that when we pray, we are not praying to Hashem to
change His mind, to change the situation, or to hold back the situation. We are
saying, "I know Hashem does not change and I know that everything Hashem
does for us is from love, ahava".
Instead, I am asking myself to change, and I am learning from the Patach
Eliyahu which is telling me that if I know how to pray properly, the right
shefa will open up on me and that will change the situation. This is a way that
ZHFDQXQGHUVWDQGZK\WKH3DWDFK(OL\DKXLVORFDWHGEHIRUHWHODKDQGZK\
it is so important.

7th Tishrei, 5772

Ramat Bet Shemesh, Israel

Sefer

Patach Eliyahu Hanavi

with English Translation and Commentary
The Patach Eliyahu is an excerpt from the Tikunei Zohar, Second Introduction,
17a ,( , " ) and is commonly found
in the siddurim of Nusach Sefard (before Shacharit) and Nusach Eidut HaMizrach
(before Mincha and Maariv).

It is a very good practice to read "Patach Eliyahu Hanavi z"l" before every
tefila (Shacharit, Mincha, and Maariv). Chazal, (our holy Sages) have a tradition that
one who recites this prayer before davening is assured that his tefilot will be
accepted. (Morei Ba'Etzba)

Before reading Patach Eliyahu, it is customary to read the following verse two times:

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r r j s
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"And may the pleasantness of Ado-nai Elokeinu be upon us, and let the
work of our hands be established upon us, and the work of our hands He will
establish".

:
.
Eliyahu Hanavi, may he be remembered for good, opened the
discussion and said: "Master of the Universe,You are One, but
not in the counting of numbers.

,
A
A
. A

You are the most supernal of all the supernals, most hidden of
all the hidden, no thought can grasp you at all.

, A ,
You are the one who brought out and revealed ten tikunim
(attributes)DQGWKH\DUHFDOOHGWKHWHQ6HURW 1

1. Hashem (through His Shechina, Divine Presence) resides in the ten spiritual powers
which He brought forth from Himself, like a neshama resides within a body (Leshem
Shevo Ve'Achlama).
:LWKWKH6HURW+DVKHPGLUHFWVH[LVWHQFH-XVWOLNHWKHQHVKDPDQHHGVDSK\VLFDOKDQG
in order to write, so too Hashem chose to do His 'work' through these ten powers,
WKH7HQ6HURW. What Eliyahu Hanavi is essentially saying to Hashem is, "You are the
RQH ZKR FUHDWHG WKHVH 7HQ 7LNXQLP WKH 7HQ 6HURW WR GLUHFW WKH XSSHU ZRUOGV DQG
this physical world. Through these powers, you 'hide' yourself from humans because
\RXLQXHQFHRQO\WKURXJKWKHVH7HQ6HURW+HDGGVIXUWKHU<RXDUHWKH2QHZKR
XQLHVWKHSRZHUVRIWKH6HURWIRUH[DPSOHE\FRQQHFWLQJ&KHVHG(Kindness) and Din
(Judgment) in order to sweeten Din with Chesed, which then becomes the powers of
Rachamim (Mercy). And since You, Hashem, are the neshama within these powers, like
a soul in a body, whoever separates the powers of Din from the powers of Chesed sins
before Hashem and awakens the powers of Din, and therefore, it is, so to speak, as if he
FDXVHG+DVKHPWREHVHSDUDWHGIURP+LPVHOIZKRUHVLGHVZLWKLQWKHVH7HQ6HURWOLNH
a soul resides in a body (Be'er Lechai Ro'ie).

. ,
A
in order to direct, with them - the concealed worlds which are not
revealed and the worlds which are revealed.

.
,
A

And with them WKH7HQ 6HURW you hide yourself from people,
and You are the One who ties them together and unites them.

,[ A]

And because YouWKH2U(LQ6RI,QQLWH/LJKW are within them,

DQ\RQHZKRVHSDUDWHVRQHIURPDQRWKHUIURPWKHVH7HQ6HURW

.
it is considered as if he made a separation within You.2

, A A
.
$QGWKHVH7HQ6HURW3 they go in their order: One is long, and
one is short and one is in the middle.
2. Through sins, the shefa WKHLQXHQFHWKURXJKZKLFK+DVKHPQRXULVKHVWKHZRUOG from
above is cut off. Hashem's will is to give His good to his creations, and sins, so to speak,
prevent His will to give from being expressed. Therefore, the illumination of the worlds
is the responsibility of the Jewish people, since the world depends on us to bring this
shefa down and to use it properly.
3. Behold, the midot (midahs) of Chochma, Chesed, and Netzach, from the right side,
only bring forth good into the world. The midot of Bina, Gevura, and Hod, from the
left side, bring forth Din and punish the wicked. The midot of Keter, Tiferet, Yesod, and
Malchut, always bring forth Rachamim. For if Hashem only transmits Chesed alone,
WKHVLQQHUVZLOORXULVK,I+DVKHPRQO\WUDQVPLWV'LQWKHQSHRSOHZLOOVWRSVHUYLQJ

10

, ,
. A
AndYou are the One who directs them, and there is no one who
directs You, not above in the upper realms and not below in the
lower realm and not from any side.

.

You made them garments4 IURP ZKLFK QHVKDPRW \ RXW WR
humans.

A

,

: .
And how many bodies have you made, which are called 'bodies'5
in relation to the garments which cover them. And they are
called in this arrangement:

+DVKHPEHFDXVHRIWKHGLIFXOW\7KHUHIRUH+DVKHPPRVWRIWHQRQO\XVHV5DFKDPLP
in His running of the world (Vilna Ga'on).
4. 7KDWLVWRVD\WKHLQQHUDVSHFWRIWKH7HQ6HURW(Vilna Gaon).
The Garments (neshamot) are spiritual clothing for the ten forces through which
Hashem directs the world. On this, Chazal (our Sages) said that the Forefathers were
the Merkava (Chariot)WKDWWKHLUQHVKDPDHPERGLHGDSDUWLFXODUVHUD$YUDKDPZDV
Chesed, therefore he was always hosting guests. Yitzchak was Gevurah, thus he went to
give up his life al kiddush Hashem (at the Akeida). Yaakov was Tiferet, thus he was fully
dedicated to Torah learning. In the upper world, where the main part of the neshama
exists (Nefesh HaChaim in the name of the Gra), there are ten types of neshamot along
ZLWKWKHLUVSLULWXDO
ERGLHV
HQFORWKHGLQWKHFRUUHVSRQGLQJWKH7HQ6HURW
5.7KH\DUH
ERGLHV
UHIHUULQJWRWKHRXWHUDVSHFWRIWKH7HQ6HURW(Vilna Gaon).

11

.
- .

.

A
. ,

A A .
.

Chesed (Kindness) is the right arm, Gevurah (Restraint) is the left
arm.Tiferet (Beauty) is the Torso. Netzach and Hod (Eternity and
Splendor) are the two thighs.Yesod (Foundation) is the end of the
body, the sign of the holy brit milah. Malchut .LQJVKLSLVWKH
mouth, which is called the Oral Torah.6

, . ,

."
A "
: .
Chochma (Wisdom) is the brain, which is inner thought. Bina
8QGHUVWDQGLQJ is the heart through which the heart can

6. Through Chesed, Hashem brings giving into the world, embodied by the right hand
which a person uses to give to his friend. Through Gevurah, Hashem brings punishment
to the wicked, and gives a person the power to overcome his Yetzer Hara. Therefore,
ZHZHDUWHOOLQRQWKHOHIWDUPWRFXUEWKHSRZHURIWKH<HW]HU+DUDThrough Tiferet,
+DVKHP GLUHFWV DQG EHDXWLHV WKH ZRUOG7KLV LV HPERGLHG E\ WKH WRUVR RI WKH ERG\
ZKLFKKROGVWKHYLWDORUJDQVDQGE\RQHZKRJORULHV+DVKHPWKURXJK7RUDKOHDUQLQJ
Through Netzach and Hod, Hashem sends his malachim to be His messengers, and
gave prophesy to the prophets. The are embodied by a person's two legs, teaching that
suffering will not come to one who walks in the right path (of Torah). Through Yesod,
Hashem unites with His nation Yisrael with the holy brit, the seal of Hashem, through
which all shefa and bracha come. Through Malchut, Hashem shows his Kingship in
this world. This is embodied by the mouth, through which one praises Hashem and
learns both the Written and Oral Torah. In so doing, one unites Yesod and Malchut
which is the Tikun of the Brit. Hashem created man in this world opposite the Ten
6HURWLQWKHXSSHUZRUOG+DVKHPFUHDWHGPDQFRUUHVSRQGLQJWRWKHXSSHU6HURWDQG
WKURXJKKLVDFWLRQVKHFDQ[WKHXSSHUZRUOGV(Ba'al Shem Tov).

12

understand.7 In reference to these two6HURWit is written: "The

hidden WKLQJV are for Hashem Elokeinu" (Devarim 29:28).8

: .
. .
The supernal Keter (Crown) it is the crown of kingship.9 And
about it, the verse states: "Hashem speaks the end from the
beginning" (Yeshaya 46:10). And this is also a reference to the
skull on which the WHOLQ rest.

, " " " | "

.
From the inner neshama10 shines the name which is comprised of the
letter Yud and the letter Heh and the letterVav | and the letter
Heh,11 the four-letter name of Hashem, which is the way of the world
of Atzilut.

7. The midah of ChochmaFRUUHVSRQGVWRWKHEUDLQDQGLWLVWKHVHFRQGVHUD7KURXJK

it, 'general understanding', Hashem laid the foundation for the creation of the world.
The midah of Bina corresponds to the heart ("Hashem wants the heart") and is the third
VHUD7KURXJK LW
GHWDLOHGXQGHUVWDQGLQJ
 +DVKHP FUHDWHG WKH ZRUOG &KD]DO GHQH
Bina as 'understanding something from within something' (Ramchal).
8. This is explained through the Biur HaGra.
9. The midah of KeterLVWKHYHU\UVWRIWKHVHURWDQGLV+DVKHP
VZLOO (Ramchal)
It is called 'Keter Malchut' because the end of every action is present in the original
WKRXJKWWRGRLW7KXV0DOFKXWWKHQDOVHUDLVLQFOXGHGLQWKHUVWEHFDXVH+DVKHP
V
purpose in creating this world was only reveal His Kingship (Zohar HaKadosh).
10. Until now, the Zohar HaKaodsh was talking about the outer clothing. From now on
we will be discussing the concept of the inner neshama.
11. The letters Yud and Heh and Vav and Heh, known as 'Mah' when spelled this way,
have the gematria (numerical value) of 45, the same numerical value of 'Adam' (Man).

13

,
:
And this name waters the tree with its arms and branches, like
a tree which grows and develops through that watering.

, A ,
.
Master of the Universe! You are the most supernal of the
supernals and the reason of all reasons, who waters the tree,
WKH7HQ6HURWZKLFKDUHFDOOHGD
WUHH
from that RZLQJspring.12

,
,

.
And that spiritual OLJKW from the spring is like a neshama to the
body, which is the life force of the body. And in You, there is no
likeness and no image from allRIWKHVHURWDQGDOORIWKHFUHDWLRQV
whether inner, hidden, or outer, revealed.

A ,

AndYou created Heaven and Earth, andYou brought forth from

them13 the sun and the moon and the stars and the constellations,
12. This is a reference to the inner light which comes down from the Ain Sof, Blessed
,V+HDQGQRXULVKHVWKH6HURW
13. These are the creations that were created after Hashem created the Heavens and
(DUWK7KH\ ZHUH DOO FUHDWHG VR WKDW ZH ZRXOG UHDOL]H +LV ,QQLWH JUHDWQHVV DQG ZH
would learn from them the correct path on which to go. For example we learn not to
be lazy from the ant, which is an unbelievable insect as the Gemara relates in tractate
Chulin.

14

, , ,

.
,
,
and with the earth you created trees and herbage , and the
Garden of Eden, and grasses14, and wild animals, and birds,
DQGVKDQGGRPHVWLFDQLPDOVDQGKXPDQV

, ,

This is to make the supernal worlds recognizable and known
through them, and also how the upper and lower worlds are
directed through them,

,

and to show how the supernal worlds and lower worlds are
recognized and known,

.
and there is no one who can know and grasp You, the Ain Sof,
Blessed Is He, at all.

.
,

And without You, there is no unity in the upper, spiritual realms,

or the lower, physical realms.

.

AndYou are recognized and known as the Master over everything.
14. It seems to me that these are the grasses whose roots are in the Garden of Eden and
which have the special inner power to heal humankind (Badei Aravot).

15

A
AndUHJDUGLQJDOORIWKH6HURWHDFKRQHKDVDNQRZQQDPH

and with theseQDPHVRIWKH6HURWthe malachim15 are called.

And You Hashem, do not have a known name

.
EHFDXVH<RXOO and enliven all16RIWKH6HURWZKLFKDUHFDOOHG
by names, and You completeDQGOOeverything.

, A
And whenYou withdraw\RXUVKHIDVSLULWXDOLQXHQFHfrom them,

.

all of their names are left like a body without a neshama.

.
You are wise, but not with the Chochma knownLQWKH6HURW.

15. Malachim are spiritual messengers who are in charge of bringing the powers of the
6HURWIURPSRWHQWLDOLQWRDFWLRQ
16. Because the Ain Sof, Blessed Is He, is the neshama which gives everything life, and
therefore, nothing in existence has any power on its own.

16

.
You are the one who understands, but not with the Bina known
LQWKH6HURW.17

You do not have a[HGRU known place18, rather,Your purpose in
UHYHDOLQJ<RXUVHOILV to make your power and strength known to
human beings19

,

and to show them how the world is directed with the attribute of
Din-XGJPHQWand with the attribute of Rachamim, (Mercy),

17. Because all of the creations have Chochma which comes from the upper known
Chochma, and the same is true with Bina. But Hashem Himself is the source of all
Chochma and Bina. He is the source of everything and there is nothing besides Him,
and he is the cause and reason of all existence. All of existence needs Hashem, whereas
Hashem does not require anything. There was nothing that preceded Hashem for Hashem
to need anything from. And it is impossible for the mouth to speak of or for the ears to
hear about Hashem's four types of creater. And there is no power in the heart of man to
grasp or recognize His creating. Therefore we must praise and sanctify His great name
(Kesei Eliyahu Le'Rabbi Mani z"l).
18. As is mentioned in the Midrash Rabbah (Vayeitzei 68:9): Why do we refer to Hashem's
name as 'Makom' (Place)"%HFDXVH+HLVWKHSODFHRIWKHZRUOGDQGWKHZRUOGLVQRW+LV
place (Be'er Lechai Ro'ie).
19.(YHU\WKLQJZHNQRZDERXW+DVKHPLVRQO\YLDWKH6HURWEHFDXVHWKURXJKWKHP
Hashem has let humanity known His power, strength, and method of directing creation.
7KHZKROHFRQFHSWRI+DVKHPFUHDWLQJWKH6HURWLVIRU+LVRZQKRQRUWRNQRZDQG
PDNHNQRZQWKDW+HVRWRVSHDNGLUHFWVDFFRUGLQJWRWKH6HURWZKHWKHUWKURXJK'LQ
or Rachamim. Hashem relates to us according to our behavior, because there is a known
midah over everything, whether to punish those who transgress His will, or to pay out
reward to those who do His will (Be'er Lechai Ro'ie).

17

.
,

which are the attributes of Tzedek 5LJKWHRXVQHVV DQG Mishpat
-XVWLFHDFFRUGLQJWRWKHDFWLRQVRIKXPDQV.20

-

.
Din21 is WKHVHUDRIGevura. Mishpat is the middle pillar,Tiferet,

. A ,


Tzedek is the Holy Malchut, and the scales of Tzedek - Netzach
and Hod, are the two supports of Truth,Tiferet.

. -
The Hin (measurement) of Tzedek is the sign of the brit at the
place of circumcision. All of this GHVFULELQJ WKHVH DWWULEXWHV is to
show how the world is directed E\+DVKHPDQGKRZ+DVKHPEULQJV

IRUWK+LVLQXHQFHVGHSHQGLQJRQWKHDFWLRQVRIWKH-HZLVKSHRSOH
20. In order for Hashem to show His Kingship over them.
21. From here and on the Zohar HaKadosh will explain how Hashem directs His world
ZLWK WKH VHYHQ ORZHU 6HURW RI &KHVHG *HYXUDK7LIHUHW 1HW]DFK +RG<HVRG DQG
Malchut, either with Chesed or with Din (Be'er Lechai Ro'ie).
If a person sins, Hashem will punish him through the midah of Gevurah. If a person is
a 'beinoni' (average) he will be judged with Rachamim (Tiferet), not by only Chesed or
Din. If a person judges others favorably, then Hashem will judge with Tzedek, derived
from the word 'Tzedaka', through the Shechina who is the Mother of Klal Yisrael and
who is called 'Knesset Yisrael', who requests Hashem to forgive Klal Yisrael.
The "Scales of Tzedek" are the midot of Netzach and Hod to which the malachim can
reach. They see the deeds of Klal Yisrael and then weigh them on this scale before
Hashem (Zohar HaKadosh).
The 'Hin Tzedek' is the midah of Yesod, which is, so to speak, the supernal Brit Mila,
which is where the malachim of Rachimim are. The malachim of Chesed come from
Netzach while the malachim of Din come from Hod (Ramchal). These three groups are
like the three judges who comprise a Beit Din.

18

,
. ,
but22 not to say that You have the known Tzedek which is Din,
and not the known Mishpat which is Rachamim, and not from
any of these attributes at all.23
"Kum Rebbi Shimon"
When Eliyahu HaNavi finished his praises to Hashem, he hastened to
Rebbi Shimon Bar Yochai to reveal the secrets of the Torah, since only
Rebbi Shimon was permitted to reveal them. Only he was given the task
to redeem the Shechina and Klal Yisrael from exile. Therefore, Eliyahu
Hanavi proclaimed "Arise Rebbi Shimon Bar Yochai! Do not wait. Begin
to reveal the secrets of the Torah so that Hashem will redeem His children
from exile". (Ziv HaZohar)

Eliyahu said, "Arise Rebbi Shimon, and through you, reveal new
teachings,24
22. As the verse says, "From the mouth of the exalted no evil will come with good".
(Eicha 3:38). Rather when people sin, the good for them is to receive punishment and
to atone for their debts, and then after, they will be able to receive their proper reward.
23.7KHGHVFULSWLRQRIWKH6HURWLQJHQHUDODQGDERXW'LQDQG5DFKDPLPLQSDUWLFXODU
is not in any way a description of the Ein Sof, Blessed Is He, not, and He cannot be
FDOOHGE\DQ\PLGDKRUVHUDDWDOO(YHQWKRXJKZHVSHDNXVLQJQDPHVRIPLGRWDQG
how they work, we are not speaking about Hashem's essence at all. They are just tools
and vessels which Hashem uses to direct the lower world (Be'er Lechai Ro'ie).
This is what is meant that "Hashem has none of these midot at all" (Ziv HaZohar).
The Ramak, in Sefer HaPardes (Sha'ar Atzmus Ve'Keilim Perek 5) writes that even though
there is a piece missing from this last paragraph of the Patach Eliyahu, the enormous
light that we need has come out to us in this gate.
24. As it is written, "Words from an exalted place will speak".

19

,

that behold, you have permission to reveal hidden supernal
secrets of the Torah through you,

:
a permission to reveal that was not granted to any other human
until now".

:
Rebbi Shimon arose25, opened the discourse, and said the verse:

,

. . .

"To You Hashem26 is Gedulah (Greatness - Chesed), and Gevurah
(Restraint), and Tiferet (Beauty), and Netzach (Eternity), and Hod
(Splendor), because Kol (All -Yesod) is in the Heavens and Earth.27
To You Hashem is Mamlacha.LQJVKLS0DOFKXW. And you are
lifted above all to the head".

25. It seems that the custom was to stand when saying chidushei haTorah (new Torah
ideas), which is why Eliyahu asked Rebbi Shimon to stand (Benayahu Le'Reiach HaTov).
26.7KHVHYHQORZHUPLGRW6HURWWKURXJKZKLFK+DVKHPGLUHFWVWKHZRUOG(Vilna Gaon).
27. <HVRG LV FDOOHG
.RO
 EHFDXVH LW LQFOXGHV LQ LWVHOI DOO RI WKH JRRG GLYLQH LQX[
(Hashpaot), for those who guard the holy Brit. 'In the Heavens and the Earth' means
that it receives from Tiferet (Shamayim) in order to give to Malchut (Aretz). Yesod
also connects the Written Torah (Tiferet) and Oral Torah (Malchut), which is the Tikun
HaBrit, as is known.

20

.
Listen supernal ones, those who are sleeping in the holy city of
Chevron in the Cave of Machpelah and the Trustworthy Shepherd
of the Jewish People, Moshe Rabbeinu, wake up from your sleep! 28

."
"

"Wake up and sing, those who are resting in the earth".

:
They
WKRVHZKRDUHUHVWLQJLQWKHHDUWK
 are the tzadikim who are
from the portion of that, the Shechina, about which is said:

.""

"I am sleeping but my heart is awake".

28. The Avot and Moshe Rabbeinu are hinted to in the verse: Avraham - Chesed,
Yitzchak - Gevurah, Yaakov - Tiferet, Moshe - Netzach (Benayahu Ke'Reiach HaTov).
Rebbi Shimon is calling upon Moshe Rabeinu together with the Avoth Hakedoshim as if
they were all in the same place. Interestingly enough there are several sources that point
out that Moshe Rabeinu is with the Avoth Hakedoshim. The Talmud (Gemara Sotah
13B) discuses the burial place of Moshe Rabeuni: "Samalion says, So Moses, servant of
Hashem, died there (Devarim 34:5-6) Safra Raba of Israel".
Tosafos there adds that there is a machlokes wether Samalion was a Chacham or an
$QJHO7KLVZRXOGWWLQJZKDWLVZULWWHQLQERWK<DONXW5HXYHQL (parashat beracha)
and in sefer Emek Hamelech (introduction) describing that both Moshe Rabeinu and his
wife Tsipora were buried in the Machpela Cave. And what of the Torah's description
RI0RVKH5DEHLQXEHLQJEXULHGLQWKHODQGRI0RDE"7KH0LGUDVKH[SODLQVWKDWVLQFH
the Torah adds that "no one knows his burial place to this day"(Devarim 34:5-6) refers
to Humans (Ish) but the Angels do know. In that after his death Moshe Rabeinu was
tranferred by Angels into the Machpela Cave. Amazingly the gematria of "Safra of
Israel" = "Machpela Cave".

21

.
And they are not called deadUDWKHUVOHHSLQJ.

.'" "
:

And because of this, it is said about them, the Avot and Moshe
Rabbeinu, "Wake up and sing".

,

Trustworthy Shepherd, you and the Forefathers

,

,

wake up and sing29 to awaken the Shechina, who is sleeping in
exile,30

.


for until now, all of the tzadikim were slumbering with sleep
on their eyes.31
29. Rabbi Shimon Bar Yochai wanted to make a tikun for the Shechina through revealing
and learning the secrets of the Torah. This is what is meant by 'sing', as Chazal say on
the verse, "Stand and sing to me at night at the beginning of dusk". Singing is a direct
UHIHUHQFHWR7RUDKOHDUQLQJVSHFLFDOO\WKHOHDUQLQJRIWKHVHFUHWVRI7RUDKZKLFKEULQJV
VLPFKDWRWKHVXSHUQDOZRUOGVDQGEULQJVWKHQDOUHGHPSWLRQFORVHU
30. Being that the Shechina is in exile with no spiritual nourishment, without any support
or help, it is Torah learning which supports and assists her. The secrets of Torah, which
are called 'Raz' (secret) has the same gematria (numerical value) as 'Ohr' (light) - 207,
ZKLFKFDXVHVWKHXQLFDWLRQRI+DVKHPDQGWKH6KHFKLQDDQGZKLFKEULQJVWKHQDO
redemption, speedily in our days. Amen. (Ziv HaZohar)
31. One explanation of the word "bechoreyhon" is nostrils, for we know that the breath,
which is the life force of the body, is in the nostrils, as the verses state, "the breath of the
ruach of life in his nose" and "and He placed in his nose the breath of life".
Another explanation is that "bechoreyhon" is the white part of the eyes, because the
eyelids rest on the white part of the eye that surrounds the pupil. (Benayahu Le'Reiach
HaTov).

22

,

:
Suddenly, the Shechina sounded three voices32 towards the
Trustworthy Shepherd, Moshe Rabbeinu, and said to him:

"

":

,
Stand up Trustworthy Shepherd! Behold it is written about
you: "The voice of my beloved is knocking" towards me with its
four letters RI+DVKHP
VXQVSHDNDEOHQDPH,33

And it will proclaim in them, with their power, the verse:

."
"

"Open for me my sister, my friend, my dove, my innocent".

"
A
"

That behold, the verse says: "Your sins have ceased, daughter of
Tzion, and you will no longer be taken into exile".34
32. The three voices correspond the Three Avot. (Kesei Melech)
The Arizal says that the three voices correspond to the three letters of Moshe's name:
Mem - Chesed, Shin - Gevurah, Heh - Tiferet. (Sha'ar Ha'Pesukim, Shmot)
Another explanation is that the Shechina is referred to as 'Zot' (this), which has the
gematria of 413, triple the value of the word 'Kol' (voice) with the kollelim included in
the value. (Benayahu Le'Reiach HaTov)
33. The four letters of the name Y-H-V-H awaken the four letters of the name A-D-N-Y.
34. This verse (Eicha 4:22) is using the word 'tam', juxtaposed with the previous verse's
'tamati' showing that 'innocent' is synonymous with having stopped sinning.

23

?" " ."

"

)RUP\KHDGLVOOHGZLWKGHZ:KDW is meant by OOHGZLWK

dew"?

:
Rather, The Holy One Blessed Be He said: You, the Shechina,
thought

that from the day that the Beit Hamikdash was destroyed,

?



I ascended to the Beit Hamikdash in the upper realms and I
ascended to my dwelling in the upperYerushalayim?

:
A

,
That is not the case at all, for Hashem said: "To show that I have
not ascendedWRP\GZHOOLQJas long as you are still in exile, and
WKDW,DPDFFRPSDQ\LQJ\RXLQWRH[LOHWRJXDUG\RX here is a sign

WKDW,ZLOOJLYH\RX

,"
"

)RUP\KHDGLVOOHGZLWKGHZ35

35. The word dew is 'tal', shares the gematria of 39, with the three letters Yud, Heh, and
Vav in the PLOXLDOQ spelling: Yud- Yud-Vav-Dalet, Heh- Heh-Alef, Vav- Alef-Vav.

24

,
"
7KHIRXUWKOHWWHURIWKH)RXU/HWWHU1DPHHeh, spelled Heh-Alef (with
PLOXLDOQLVDQDOOXVLRQWRWKHShechina in exile, and is not counted
LQWKHJHPDWULDRI
7DO


.
her completion and her life is in the secret of 'Tal'.

, " " "

This isWKHVHFUHWRIWKHUVWWKUHHOHWWHUVthe letter 'Yud', the letter
'Heh', and the letter 'Vav'UHIHUULQJWR+D.DGRVK%DUXFK+X7KH

+RO\2QH%OHVVHG,V+HDQGZKHQLQPLOXLDOQHTXDOLQJ
7DO

as was mentioned above,

, "
"
and theQDOletter 'Heh', is the Shechina, and is not part of the
calculation of 'Tal',36

36. This is a hidden meaning of the verse, "And river went out from Eden to water the
*DUGHQ7KHUVWWKUHHOHWWHUV<XG+HKDQG9DYLQWKHLUPLOXLDOQZLWKWKHVDPH
gematria of 'tal', are the shefa GLYLQHLQX[ that descends from Z'eir Anpin (the upper
VL[VHURWIURP&KHVHGWR<HVRG to water the fourth letter, the lower Heh, also known as
the Shechina. This is what is meant that the Shechina is in exile, 'far from her husband'.
7KHODVWOHWWHU+HKKDVEHFRPHGLVWDQFHGHYHQIXUWKHUIURPWKHUVWWKUHHOHWWHUVRI
Yud, Hey, and Vav. Therefore these three letters cannot 'water' and give sustenance to
the Shechina, until in the future when Mashiach comes. Then, this lower Heh will attach
KHUVHOIWR WKH UVW WKUHHOHWWHUV DQG WKH QDPHRI +DVKHP ZLOO EHFRPH FRPSOHWH RQFH
again. Amen.
7KLV LV WKH VHFUHW RI 7KDW P\ KHDG LV OOHG ZLWK GHZ ,Q RWKHU ZRUGV WKHUH LV QR
supernal union of the four letters of the Name, only of three.

25

. "A " " "

rather the letter 'Yud', the letter 'Heh', and the letter 'Vav'
are the letters which add up to the calculation of 'Tal'.

.


That this name OOVWKH6KHFKLQDIURPWKHRZLQJVSULQJVRI
all the supernal sources.

.


Immediately, the Trustworthy Shepherd stood up, and the Holy
Forefathers with him LQRUGHUWRDZDNHQWKH6KHFKLQDDQGWRXQLWH

both names ofY-H-V-H and A-D-N-Y.

:

8QWLOKHUHLVWKH6HFUHWRIWKH8QLFDWLRQ

."
"

"Baruch Hashem Forever, Amen v'Amen".

26


   
 
"And one should conduct himself in the following manner
[learning according to the parshiot of the Torah] so that he will
be able to complete the Zohar HaKadosh and the Zohar Chadash
and the Tikkunim every year. But if one learns according to the
order of the parshiot, sometimes he will find that it will take three
or four weeks to finish some long parshiot. Therefore it is proper
to fix the study of the Zohar and the Tikkunim so that he will
complete around three pages every day, so that he will be able to
complete all of the Zohar and the Tikkunim in one years time.
After completing the three daily pages he will learn the books of
the Mekubalim so that he will also be able to complete the study
of the sifrei haMekubalim. However, he will be careful to
complete the study of the Zohar HaKadosh and the Tikkunim
every year as we mentioned before, and in this manner he will
conduct himself all the days of his life."
- Yesod v'Shoresh haAvoda, Shaarei haShishi - Shaar HaNitzotz

"Question: Is a Baal Teshuvah permitted to occupy himself with

the study of the Sefer HaZohar? Can he not repair his neshama
with the study of nigla [the revealed part of the Torah]?
Answer: A Baal Teshuvah needs to occupy himself very much
with the revealed aspects of the Torah and mainly with the
halachot in order to know the way he has to travel and the actions
he is required to perform, until he will be proficient in the laws
of the Torah, in particular the sections dealing with everyday
conduct, specifically the section Orach Chaim of the Shulchan
Aruch, as the Chafetz Chaim writes in his introduction to the
Mishna Berura. The Baal Teshuva has a great level as it is
written: 'In the place where Baalei Teshuvah stand, Complete
Tzaddikim cannot stand there.' It is fitting for him to study the
Sefer HaZohar, and especially the selections of the Zohar that
appear in the Chok L'Yisrael, in order to purify his soul. And
how good and comely it will be if this Baal Teshuvah will come
to the level of bringing merit to other Jews and will awaken other
Baalei Teshuvah to occupy themselves with the study of the
Halacha and the Sefer HaZohar, and in this way the teshuvah of
these Jews will be accepted by the Holy One Blessed be He."
- Sefer Tikkun Olam

27

"And this is the answer that I gave to one person who asked me
about what the students of the Ari HaKadosh wrote, that the
study of the Zohar HaKadosh is a great tikkun to illuminate and
sanctify the soul. And the Ari HaKadosh gave this tikkun for the
Ba'al Teshuvah, to say five pages of the Zohar or the Tikkunim
every day even if he does not know what he is saying, for this
reading is effective in illuminating and refining the soul, for
precisely this study has a segulah more so than any other study,
more than the study of the Mishna, Talmud and Mikra. And this
person said that it was incredible that this study has more power
than any other area of the Torah, whether Mikra or Mishna. And
I answered and said: You must know that without a doubt all
study in the Holy Torah is very elevated and awesome, and
especially if the study is done lishma (without ulterior motives
and with the proper intention), in truth, it is for sure that this
study builds worlds in the heavens and effects tikkunim above.
Nevertheless, the greatness of the study of the Zohar HaKadosh
lies in the fact that when we study Mikra or Mishna or Talmud,
they are greatly enclothed in physical terms, and the secrets are
not readily discernible. Not so with the Zohar HaKadosh, which
speaks of the secrets of the Torah in an open way, and even the
simplest reader recognizes the fact that it is talking about deep
secrets. And because these secrets of the Torah are exposed and
revealed without any vestments, they illuminate and shine upon
the soul, and even though the secrets are very deep and the words
are somehow esoteric, so that it will be hard to know and
understand these secrets and only a great Chacham is capable of
understanding them fully, even so the secrets are exposed and
they make their effect in their root above."
-The Chida, Shem HaGedolim, Ma'arechet Sefarim Beit

"Among the works of the Gra and his students in the area of the
Ingathering of the Exiles was the establishment of a Beit Midrash
inYerushalayim where the Kabbalah was to be studied."
- Magid Doresh Tzion, p. 65

"The internal aspect of the Torah is life to the internal part of the
body,which is the soul...and those who occupy themselves with
the levels ofremez (hint) and sod (secret), the yetzer hara cannot
dominate them."
- Even Sheleima Perek 8, Letter 26

28

"From the time when the light of the two great luminaries, the
Zohar HaKadosh and the Tikkunim, shined and rose, the Jews,
the Congregation of Israel, accepted and practiced the holy study
of the Zohar HaKadosh and the Tikkunim, alone or in multitudes,
young or old, and even when they cannot understand the secret
and pure sayings in those Holy Sefarim. Nevertheless they drink
with thirst the things written there, and they rejoice greatly when
reading them. And if in one place one hundred people are found
studying the Zohar HaKadosh, then one thousand people will be
found studying the Tikkunim, for most of the baalei batim hold
on fast to the study of the Tikkunim and this is their custom each
and every year from Rosh Chodesh Elul until Yom Kippur. And
the reason why the study of the Tikkunim spread during these
days of teshuvah more than the study of the Zohar HaKadosh is
because when a man sins, he damages more in the world of asiya,
and it is known that the 70 Tikkunim that Rabbi Shimon Bar
Yochai made, since they follow more the pattern of numbers,
therefore its study causes a greater tikkun in the world of asiya,
for in that world lies the secret of Numbers and the Accounts,
therefore during the days of teshuvah we are accustomed to study
the Sefer ha Tikkunim."
- Rav Yosef Chayim of Baghdad, The Ben Ish Chai, Hakdamat Tikkunim Benayahu

"Thus it is Pnimiut HaTorah which is the Tree of Life, which is

the revelation of G-dliness, which leads to 'a perfect heart,' i.e.,
the love and fear [of G-d] which is the essence of our occupation
with the Torah and its mitzvot. For this reason, the essence of
Pnimiut HaTorah was revealed in these later generations. Thus in
the Tanya, Iggeres HaKodesh, Letter 26, quotes the Arizal as
stating that it is in these later generations that it is permitted and indeed, it is a mitzvah - to reveal this wisdom. For in the
earlier generations, this was not necessary. They were totally
righteous men [whose souls] stemmed from high [spiritual]
rungs. Because of the tremendous power of their souls, they
possessed genuine love and fear [of G-d] and studied the Torah
lishmah. [To attain these levels] they did not require the
revelation of Pnimiut HaTorah. [Therefore these teachings were
hidden, for] 'It is the glory of G-d to conceal a matter.' In [these]
later generations, by contrast, the souls do not stem from such
high rungs, and [the spiritual potential of our] hearts has
diminished. Therefore, it is a mitzvah to reveal [this wisdom]."
- Rabbi Shalom Dov Ber of Lubavitch ztk'l, Kuntres Eitz Chaim

29

"The holy Ramak (Rabbi Moshe Cordovero) already gave

rebuke, and this is what he said in [his work called] Pardes, [in]
Shaar Ten, And Not Nine, in the ninth chapter: Now that the
wisdom of the Truth (I.e., Kabbalah) has become revealed and
made known amongst the wise of Yisrael, which is an inheritance
for the Assembly of Yaakov from Moshe Rabbeinu, from
Hashem, anyone who denies it or argues with it is called a kofer
(apostate), for he denies a portion of Torah Shbal Peh (Oral
Law), and he removes himself from the Faithful of Israel. For,
from the time that it became well-known amongst the Jewish
people, that is, from the time of the Ramban (1194-1270 CE)
onward, there has not been a single Chacham (Torah scholar)
from the wise of Israel or from the wise investigators [who has
denied its validity]. However, previous to this time it was hidden
and revealed only to a few fitting people in each generation, as
it is known in the Teshuvas HaGaonim (Responsa from
589-1038 CE). However, from the time of the Ramban it became
known amongst the Jewish people and not a single chacham from
all the wise of Israel, from whose waters we drink when learning
their commentaries on Talmud, and Poskim, argued with it at
all... This is the main rectification of learning Kabbalah more
than any other area of Torah learning. For the rest of the areas
of Torah learning are enclothed in matters of this world, which
is not the case with Kabbalah, and particularly the words of the
Arizal (1534-1572 CE), who built upon the Idras and Safra
dTzniuta and the other secret sections of the Holy Zohar. All of
its matters deal only on the level of Atzilut and the worlds of the
light of Ain Sof. That is why the wisdom of Kabbalah is called
Nistar (Hidden)..."
-Rabbi Shlomo Eliashiv ztk'l, Shaarei Leshem, p. 525

'The hidden things are to Hashem our G-d and the revealed things
are ours and our sons for ever to do all the things of this Torah.'
(Devarim 29:28, Parashat Nitzavim).
"It is necessary to analyze this verse: If what it says 'hidden
things' refers to the secrets of the Torah, and it says 'to Hashem
our G-d', this is confusing because indeed Hashem has given us
the secrets of the Torah, and Rabbi Shimon bar Yochai wrote that
whoever does not know the secrets of the Torah it would have
been better for Him if he had not been created."
- Rabbi Yaakov Abuchatzeira ztk"l, Nitzavim Machshof HaLavan

30




 3


A TRANSCRIPTION
OF THE RECENT HISTORIC
MEETING BETWEEN
THE ADMOR MEHALMIN
HARAV SHALOM YEHUDA GROSS SHLITA
AND
HATZADIK HAMEKUBAL
HARAV DAVID ABUCHATZEIRA SHILTA

Pesach 5771

Whoever takes upon himself to learn the Zohar HaKadosh

will merit to the blessings of Rabbi Shimon Bar Yochai and
will be joyous until one-hundred and twenty years of age.


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6
About the Author
The Admor MeHolmin Shlita Rav Shalom Yehuda Gross











 






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Mifal HaZohar HaOlami 24/8 Nachal Lakish Bet Shemesh Tel 054.843.6784