Order of the Rectification [Tikun] of the Widow

Order of the Rectification [Tikun] of the Widow

A rectification [Tikun] for one who marries a widow to be saved from the danger, which was brought down in the Holy Zohar • Arranged by the holy man of the L-rd, lamp of the East, the light of the sun in its might, the Kabbalist connected to the L-rd, the holy pious one of Israel, our master, our teacher, and our rabbi, the crown of our head, the honorable teacher and rabbi, Rabbi Shalom Mizrachi known as Sharabi, may his merit protect us, Amen.

Date Line 20 Adar 5786 | March 9 2026 | 08:33

A rectification [Tikun] for one who marries a widow to be saved from the danger

A rectification [Tikun] for one who marries a widow to be saved from the danger, which was brought in the Holy Zohar, Parshat Mishpatim in [the section of] Sabba Kadisha: "And its reason is known, because he gives his spirit, and the first spirit that her first husband left in her contend with one another, and sometimes the first one wins" [may it not be upon you or me].

Section 1: The Introductory Story

And behold, although with our eyes we have seen and with our ears we have heard of many whose days and years were prolonged, and "Hashem protects the simpletons," and they are from the wonders of the Perfect in Knowledge. Nevertheless, it is already known what the great Rabbi Mohari"a of blessed memory wrote in the holy book Chaim She'al part 2, sign 19, [regarding] the awesome story that occurred in our time and in the time of our master, the pious Rabbi of blessed memory and the great Rabbi Moharit"a of blessed memory.

There came before us Rabbi A., a pious man, who married a widow [who had been widowed] three times, who had been the widow of Rabbi A., a pious man. And initially she married a young man A., and he died in a plague. And afterwards she married an old man A., and he died. And after a few years she married Rabbi A. And after he married her, the Rabbi who [came] before us said that he dreamed that three husbands of his wife came to him—the old man said nothing, and the Rabbi was forgiving toward him, but the young man defied him and said that he wanted to argue with him in the Heavenly court. And he [the dreamer] awoke and was greatly shaken by this dream, and he asked: "that we put a ban on that youth's soul if he dares to summon him to judgement in the heavenly court".

And we answered him, "Who is he that can put a ban on someone who asks for a judgment in Heaven"? We appeased him (the dreamer), for we feared to handle this. And not many days passed, and this pious Rabbi passed away. And we were greatly grieved by this matter, and we said how great are the words of the Sages etc. And although they said "Dreams have no importance for good or ill" (Sanhderin 30a) behold, the Rashbatz of blessed memory wrote in [his] Responsa: "There is [reason] to worry, however, etc." (end of quote). And it seems that at that same time when our master, the pious Rabbi of blessed memory saw this incident, he stood up and established this rectification [Tikun], and this is its matter:

Section 2: The Instructions for the Ritual

Ten men that fear Hashem, shall gather, for in any residence of  ten, the Divine Presence [Shechinah] rests. And if possible, "how good and how pleasant"  that they should also be Torah scholars. And the man who is marrying the widow shall stand with the ten men near the widow, and he shall read concerning her this reading:

Section 3: The Declaration/Prayer (Vocalized Text)

Behold, I stand before the Holy One, Blessed be He, and His Divine Presence, and before the Upper and Lower Court, and before my masters and rabbis, and I say: It is known and publicized that every man who deposits in his wife, during the first act of marital relations, a spirit [soul/essence]— remains within the body of the woman to be a foundation for building for all the children born from her. And behold, now I desire and wish to take this woman (Name of the woman and her mother's name) as a wife for myself. And I am afraid for my soul that I will not be damaged or accused by that spirit which was deposited by the deceased (Name of the deceased and his mother's name) into the body of this woman (Name of the woman and her mother's name).

And the Holy One, Blessed be He, does not desire the destruction of the world, and does not desire to push away a soul because of a soul, for He is a living  L-rd, a King who desires life, and He does not desire to punish a person for the sake of his fellow. For whoever who has his friend punished on his account, he is not brought into the presence of the Holy One, Blessed be He. For He is a merciful and gracious G-d, slow to anger, and abundant in kindness, and doing good, for He desires kindness:

Part 1: The Request (Said by the applicant)

Therefore I ask and request from the Holy One, Blessed be He, and His Shechinah (Divine Presence), and from our holy Torah, and from the Court of Above and from the Court of Below and the esteemed members, that you join together with you, the Holy One, Blessed be He, and His Shechinah, and the Upper Court, and the Lower Court, and agree and decree upon that spirit which was left by (name of the deceased and his mother's name) in the body of this woman (name of the woman and her mother's name), that it shall depart and go out from the body of this woman (name of the woman and her mother's name), and go and connect with his Nefesh, his Ruach, and his Neshamah (parts of the soul) in the place fitting for them, and there shall not be to (name of the deceased and his mother's name) any authority or dominion over this woman (name of the woman and her mother's name), and all his authority and dominion shall depart from her, and he shall not have anymore in her any authority and dominion over this woman at all, in any side or manner in the world. And also included in the decree [is], that he shall not accuse me and shall not harm me with any harm in the world, not to my body, and not to my Nefesh, my Ruach, and my Neshamah, and not to my money/property, and not to my children. And he shall not have against me any  judgment or claims, not in this world and not in the next world, and there shall not reach me because of him any harm, or accident, or loss, in any side or manner in the world. And in reward for this, I volunteer a gift from my hand to charity (and he should give the charity immediately) for the resting of his Nefesh, his Ruach, and his Neshamah, and on behalf of that spirit which has left his wife, to elevate it and connect it with his Nefesh, his Ruach, and his Neshamah, and to redeem them and save them from all kinds of punishments, and to elevate them upward to the Upper Garden of Eden to delight in the pure Afarsimon frangrance by the Tree of Life, and eat and live forever.

Part 2: The Response (Said by the listeners/court)

And the listeners shall answer and say this:

In combination and by permission of the Holy One, Blessed be He, and His Shechinah, and by permission of the Court of Above, and by permission of the Court of Below and by permission of our holy Torah, and by permission of the Great Sanhedrin, and by permission of the Small Sanhedrin, and by permission of this holy congregation, we agree and decree by the power of our holy Torah upon that spirit which was left by (name of the deceased and his mother's name), may his soul rest in Eden, in the body of this woman (name of the woman and her mother's name), that it shall depart and go out from her body and go and connect with his Nefesh, his Ruach, and his Neshamah, in the place fitting for them. And it shall depart from this woman (name of the woman and her mother's name) every kind of authority and dominion that he has over her. And there shall not remain anymore to the mentioned (name of the deceased and his mother's name), any authority and dominion over the woman (name of the woman and her mother's name) at all, in any side or manner in the world. And also included in the decree,ַ it is upon that spirit of (name of the deceased and his mother's name), and upon his Nefesh, his Ruach, and his Neshamah, that they shall not have power and permission to harm him (name of the groom/husband and his mother's name), may Hashem protect him and guard him, including any harm in the world, not to his body, and not to his Nefesh, his Ruach, and his Neshamah, and not to his children when he will have them, and not to his money/property, and not to all that belongs to him. And there shall not reach (name of the groom/husband and his mother's name) because of that spirit of (name of the deceased and his mother's name) any harm, or loss, or any punishment or manner in the world. And he will not have against him [any] judgment or claims, not in this world and not in the next world, Amen Netzach Sela Va'ed (Amen, Forever and Ever).