Tikkunei HaZohar, Chassidic edition with a division for Yemei HaRachamim and slichot—Dovna 1830? Rare edition from ...

Tikkunei HaZohar, Chassidic edition with a division for Yemei HaRachamim and slichot—Dovna 1830? Rare edition from a rare printer

Tikkunei HaZohar “written by the Tana Rabbi Shimon bar Yochay…with much added on the Rishonim…and for the benefit of the masses I have added material for every day of Elul and up until Yom Kippur, a day which is a segula for tikkun nefesh.” The Tikkunei HaZohar is here divided by the days slichot leading up to Yom Kippur, not according to the original order as in most books. At the end is added “a commentary on some ma’amarim” by the Maharhav and another “short guideline on kabbalistic wisdom by the Ari”—Dovna (according to the bibliographic studies it may have been printed in Zolkva), no year of printing noted though the National Library catalogues it in the Rare Books section and around 1830. [1], 80 pages. Light moth damage.

Chassidic edition: Among chassidim it was a tradition to say the tikkunim according to a special order during the month of Elul and the Ten Days of Tshuva, including Chabad. Rabbi Menachem Mendel of Lubavitch (Torat Menachem, Vol. 34, p. 302-303): “Saying Tikkunei HaZohar during Yemei HaRachamim and Slichot—this is a minhag referenced in the work Kisseh Melech (a work mentioned a number of times in writings of Rabbeinu HaZaken and in the Ohr HaTorah of the Tzemach Tzedek and even more—in articles of the Tzemach Tzedek which have not been printed yet, such that the work is definitely bar samchah), that for 40 days from Rosh Chodesh Elul until Yom Kippur we study the Tikkunei HaZohar every day. And in some printings of the Tikkunei HaZohar, it is organized according to the seder needed for studying it every day during this period. I have searched in various places whether this minhag has been accepted among chassidei Chabad, and I did not find unequivocal proof one way or the other, until I found that in the above conversation (in which the Admor describes Rosh Chodesh Elul in Lubavtich) he says : ‘a few say Psalms, others study chassidut, others say Tikkunei HaZohar, and others stand or sit and pray.’ Why did he specifically mark out Tikkunei HaZohar? – because Elul is a suitable time for studying Sha’ar HaTshuva, the Derech Hayim, etc. And why, if we are studying the Zohar, specifically we should learn Tikkunei HaZohar, and not the Sefer HaZohar itself? – from here it is proven that the above minhag in Kisseh Melech was accepted in Lubavitch. – This is not a commentary that one must learn (or even moreso to say aloud) the Tikkunei HaZohar, rather that it is a minhag accepted among Chassidei Chabad.”