תִּשְׁבִּי יְתָרֵץ קוּשְׁיוֹת וּבְעָיוֹת
Tishbi yetaretz kushiyot u-bayot.
The Tishbite (Eliyahu ha-Navi) will solve all questions and puzzles (in the World to Come)
תֵּיקוּ m.n. PBH (formally intr. v.) stalemate, draw; the question remains unanswered. [Aram. תֵּיקוּ, short for תֵּקוּם (= it — the question — shall stand), from קוּם (= to stand), which is related to Heb. קוּם (= to stand up, rise). See קום. According to popular etymology, an acrostic of תִּשְׁבִּי יְתָרֵץ קוּשְׁיוֹת וּבְעָיוֹת (= Elijah the prophet would solve such puzzles and questions).]
— Qal - תָּקַן 1 became straight, esp. became straight again; 2 he made straight, straightened; he repaired, amended.
— Niph. - נתְקַן PBH 1 was repaired, regulated, was amended; PBH 2 was prepared, was arranged; NH 3 was instituted, was established.
— Pi. - תִּקֵּן 1 he made straight; 2 he set in order; PBH 3 he instituted, ordained; PBH 4 he adorned, embellished; PBH 5 he reformed.
— Pu. - תֻּקַּן PBH 1 was made straight, was arranged; NH 2 was instituted, was established.
— Pil. (see . - תקנן ).
— Nith. - נִתַּקֵּן was repaired, was amended.
— Hiph. - הִתְקִין 1 he prepared, arranged; 2 he instituted, established.
— Hoph. - הֻתְקַן 1 was prepared, was amended. [Borrowed from JAram. תַּקֵּן (= he fixed, arranged, prepared), which is related to BAram. הָתְקְנֵת (= I was established), Arab. ’atkana (= he confirmed, perfected, brought to perfection), Akka. taqānu (= to be well ordered). cp. base תכן.] Derivatives: תֶּקֶן, תַּקָּנָה, תִּקּוּן, תָּקִין, הֶתְקֵן, הַתְקָנָה, הִתֵּקְּנוּת, מִתְקָן, מְתַקֵּן, מֻתְקָן, מְתֻקָּן, תַּתְקִין.
A lack that cannot be made good.
אִיתָא בַּזֹּהַר הַקָּדוֹשׁ (רעיא מהימנא צו דף כז:), שֶׁ"תֵּיקוּ" הַנֶּאֱמַר בַּשַּׁ"ס הוּא בְּחִינַת מְחֻסַּר תִּקּוּן, דְּהַיְנוּ שֶׁנֶּחְסָר הַנּוּן שֶׁל "תִּיקּוּן" וְנַעֲשֶׂה "תֵּיקוּ". וְדַע שֶׁזֹּאת הַנּוּן פְּשׁוּטָה כְּשֶׁנֶּחְסֶרֶת מֵהַתִּיקּוּן וְנַעֲשֶׂה בְּחִינַת תֵּיקוּ כַּנַּ"ל, אֲזַי הִיא נִשְׁפֶּלֶת וְנִכְפֶּפֶת, וְנַעֲשֶׂה מִזֶּה בְּחִינַת "קִינוֹת", שֶׁהוּא אוֹתִיּוֹת "תִּיקּוּן", רַק שֶׁהַנּוּן נִכְפֶּפֶת כַּנַּ"ל. ה' יִגְאָלֵנוּ וְיִתְהַפְּכוּ הַ"קִּינוֹת" לְ"תִּיקּוּן", וְיִתְתַּקֵּן הַ"תֵּיקוּ" הַנַּ"ל:
The gematria of the word תיקו, teiku, is 516.
The gematria of the word תיקון, tikkun, is 566.
We need to add a נ (the value of which is 50) to get tikkun. Why is the נ missing?
אָמַר רַבִּי יוֹחָנָן: מִפְּנֵי מָה לֹא נֶאֱמַר נוּן בְּ״אַשְׁרֵי״ — מִפְּנֵי שֶׁיֵּשׁ בָּהּ מַפַּלְתָּן שֶׁל שׂוֹנְאֵי יִשְׂרָאֵל, דִּכְתִיב: ״נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל״. בְּמַעְרְבָא מְתָרְצִי לַהּ הָכִי: ״נָפְלָה וְלֹא תּוֹסִיף לִנְפּוֹל עוֹד, קוּם בְּתוּלַת יִשְׂרָאֵל״. אָמַר רַב נַחְמָן בַּר יִצְחָק: אֲפִילּוּ הָכִי, חָזַר דָּוִד וּסְמָכָן בְּרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר ״סוֹמֵךְ ה׳ לְכָל הַנֹּפְלִים״.
and makes all who are bent stand straight.
The gematria of the word תיקון, tikkun, is 566.
The gematria of the word נופלת, nofelet, is 566.
בַּיּ֣וֹם הַה֔וּא אָקִ֛ים אֶת־סֻכַּ֥ת דָּוִ֖יד הַנֹּפֶ֑לֶת וְגָדַרְתִּ֣י אֶת־פִּרְצֵיהֶ֗ן וַהֲרִֽסֹתָיו֙ אָקִ֔ים וּבְנִיתִ֖יהָ כִּימֵ֥י עוֹלָֽם׃
In that day,
I will set up again the fallen sukkah of David:
I will mend its breaches and set up its ruins anew.
I will build it firm as in the days of old,
On the Intermediate Days of Sukkot—May the All-merciful raise up for us the fallen sukkah of David.
Rabbi Nachman taught that these Fifty Gates correspond to the days of the omer. We return to Hashem for 49 days, from the day our ancestors left Mitzrayim to the day the arrived at Mount Sinai. Then the fiftieth day, Shavuot, is when Hashem returns to us.
Though we may be נופלת, nofelet, fallen, we can become נפלאות, nifla'ot, wonders. By adding an א we change the gematria to 567. All we need is one more day! What is the day after Shavuot?
אין נופלים על פניהם בכל חדש ניסן ונוהגין להרבות קצת באכילה ושתיה ביום אחר החג והוא אסרו חג: (גמ' ורש"י פ' לולב):
2. We do not say Tachanun through the entire month of Nissan. And it is customary to eat and drink a little more on the day after a Festival, which is Isru Chag, which means "bind the holiday" (a reference to Psalm 118:27)
We turn to the 51st psalm, David's desperate plea for repentance after the prophet Nathan admonished him for sending Uriah to his death to take Bathsheba for himself.
For the leader. A psalm of David, when Nathan the prophet came to him after he had come to Bathsheba.
Have mercy upon me, O God,
as befits Your faithfulness;
in keeping with Your abundant compassion,
blot out my transgressions. Wash me thoroughly of my iniquity,
and purify me of my sin; for I recognize my transgressions,
and am ever conscious of my sin. Against You alone have I sinned,
and done what is evil in Your sight;
so You are just in Your sentence,
and right in Your judgment. Indeed I was born with iniquity;
with sin my mother conceived me. Indeed You desire truth about that which is hidden;
teach me wisdom about secret things.-b
Purge me with hyssop till I am pure;
wash me till I am whiter than snow. Let me hear tidings of joy and gladness;
let the bones You have crushed exult. Hide Your face from my sins;
blot out all my iniquities. Fashion a pure heart for me, O God;
create in me a steadfast spirit. Do not cast me out of Your presence,
or take Your holy spirit away from me. Let me again rejoice in Your help;
let a vigorous spirit sustain me. I will teach transgressors Your ways,
that sinners may return to You.
Save me from bloodguilt,
O God, God, my deliverer,
that I may sing forth Your beneficence. O Lord, open my lips,
and let my mouth declare Your praise. You do not want me to bring sacrifices;
You do not desire burnt offerings; True sacrifice to God is a contrite spirit;
God, You will not despise
a contrite and crushed heart.
May it please You to make Zion prosper;
rebuild the walls of Jerusalem. Then You will want sacrifices offered in righteousness,
burnt and whole offerings;
then bulls will be offered on Your altar.
לְבֵין הַמְּצָרִים יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁתְּרַחֵם עָלֵינוּ, וּתְזַכֵּנוּ וְתִשְׁלַח וְתָבִיא לָנוּ מְהֵרָה אֶת מְשִׁיחַ צִדְקֵנוּ, וִיתַקֵּן כָּל הָעוֹלָם הַזֶּה עִם כָּל הָעוֹלָמוֹת מֵרֹאשׁ וְעַד סוֹף, שֶׁתְּלוּיִם כֻּלָּם בְּזֶה הָעוֹלָם הַמַּעֲשֶׂה. רַחֵם עָלָיו וְעָלֵינוּ וּתְבִיאֵהוּ מְהֵרָה לְשָׁלוֹם, וִיתַקֵּן הַכֹּל בְּתִקּוּן נִפְלָא וְנוֹרָא, וְיָאִיר לָנוּ הַדַּעַת הָאֲמִתִּי, וְיִפְתַּח עֵינֵינוּ וְלִבֵּנוּ בְּתוֹרָתֶךָ, וְנִזְכֶּה עַל־יָדוֹ לְהָבִין כָּל דִּבְרֵי הַתּוֹרָה עַל בּוּרְיָן וַאֲמִתָּתָן, וְלֹא יִשָּׁאֵר לָנוּ שׁוּם סָפֵק וְאִיבָּעְיָא בְּשׁוּם דִּין וּבְשׁוּם דֶּרֶךְ מִדִּינֵי וְדַרְכֵי הַתּוֹרָה, רַק הַכֹּל יִהְיֶה בָּרוּר לָנוּ כַּשִׂמְלָה, וַאֲפִלּוּ כָּל הָאִיבָּעְיוֹת וְהַסְּפֵקוֹת שֶׁנִּשְׁאֲרוּ בְּתֵיקוֹ וְסָפֵק אֵצֶל גְּדוֹלֵי הַצַּדִּיקִים הָרִאשׁוֹנִים, כֻּלָּם יִפְשֹׁט וִיבָרֵר וְיוֹדִיעַ לָנוּ וִיתַקֵּן אֶת הַתֵּיקוֹ שֶׁכּוֹלֵל כָּל הַסְּפֵקוֹת שֶׁבָּעוֹלָם, הֵן הַסְּפֵקוֹת בִּכְלָל שֶׁיֵּשׁ לִגְדוֹלֵי יִשְׂרָאֵל בְּכָל דִּינֵי וְדַרְכֵי הַתּוֹרָה, הֵן הַסְּפֵקוֹת וַחֲלוּקַת הָעֵצָה בִּפְרָטִיּוּת שֶׁיֵּשׁ לְכָל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, מֵהַגָּדוֹל שֶׁבַּגְּדוֹלִים עַד הַקָּטָן שֶׁבַּקְּטַנִּים, כִּי יֵשׁ רַבִּים שֶׁחֲפֵצִים וּמִשְׁתּוֹקְקִים וּמִתְגַּעְגְּעִים מְאֹד לָשׁוּב אֵלֶיךָ, אַךְ דַּרְכֵי הַתְּשׁוּבָה וְהַתּוֹרָה נִסְתֶּרֶת מֵהֶם, וְלִבָּם חָלוּק בִּסְפֵקוֹת וַחֲלוּקַת הָעֵצָה הַרְבֵּה, בִּפְרָט כָּמוֹנִי הַיּוֹם, אֲשֶׁר אַתָּה יָדַעְתָּ כָּל מַה שֶּׁעָבַר עָלַי עַל־יְדֵי עֹצֶם רִבּוּי הַסְּפֵקוֹת וַחֲלוּקַת הָעֵצָה שֶׁיֵּשׁ לִי בְּרֹב הַדְּבָרִים. וְגַם עַתָּה רַבּוּ הַסְּפֵקוֹת וַחֲלוּקוֹת הָעֵצָה בְּלִבִּי בְּכַמָּה דְּבָרִים, בְּכַמָּה וְכַמָּה אֳפַנִּים, וְדַעְתִּי מְבֻלְבָּל עַל־יְדֵי־זֶה מְאֹד, עַד אֲשֶׁר כָּשַׁל כֹּחַ הַסַּבָּל. רִבּוֹנוֹ שֶׁל עוֹלָם, רִבּוֹנוֹ שֶׁל עוֹלָם, יְהֹוָה אֱלֹהִים אֱמֶת, גְּדוֹל הָעֵצָה וְרַב הָעֲלִילִיָּה. אַתָּה יוֹדֵעַ אֶת כָּל זֶה, רַחֵם עַל כְּלָל יִשְׂרָאֵל וְעָלַי וּשְׁלַח לָנוּ הֶאָרָה נִפְלָאָה מֵעוֹלָם הַתִּקּוּן שֶׁנִּמְשָׁךְ עַל־יְדֵי מְשִׁיחַ צִדְקֵנוּ, בְּאֹפֶן שֶׁיִּתְתַּקֵּן הַתֵּיקוֹ בְּתִקּוּן נִפְלָא וֶאֱמֶת, וְיוּפְשְׁטוּ כָּל הָאִיבָּעְיוֹת וְיִתְבָּרְרוּ עַל נָכוֹן כָּל הַסְּפֵקוֹת וְכָל הַסְּפֵק סְפֵקוֹת שֶׁבָּעוֹלָם, וְנִזְכֶּה תָמִיד לְעֵצָה שְׁלֵמָה וְטוֹבָה בֶּאֱמֶת בְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם: וּתְרַחֵם עָלֵינוּ וּתְלַמְּדֵנוּ דֶּרֶךְ הָאֱמֶת אֵיךְ לְאוֹנֵן וּלְקוֹנֵן עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ בְּכָל־עֵת, וּבִפְרָט בְּכָל לַיְלָה וְלַיְלָה בַּחֲצוֹת מַמָּשׁ, וּבַיָּמִים שֶׁל בֵּין הַמְּצָרִים, וּבִפְרָט בְּתִשְׁעָה בְּאָב לוֹמַר אֵיכָה וְקִינוֹת בְּלֵב נִשְׁבָּר וְנִדְכֶּה בֶּאֱמֶת לַאֲמִתּוֹ, וְנִשְׁפֹּךְ לִבֵּנוּ כַמַּיִם נוֹכַח פְּנֵי יְהֹוָה, נִתֵּן בֶּעָפָר פִּינוּ אוּלַי יֵשׁ תִּקְוָה, נִבְטֹּשׁ רֹאשֵׁינוּ בְּכוֹתְלֵי בֵיתֵינוּ עַל עֹצֶם רִבּוּי צָרוֹתֵינוּ בִּכְלָל וּבִפְרָט, אֲשֶׁר זֶה כַּמָּה שָׁנִים, אֲשֶׁר חָרְבָה עִירֵנוּ וְשָׁמֵם בֵּית־מִקְדָּשֵׁנוּ וְנֻטַּל כָּבוֹד מִבֵּית חַיֵּינוּ, וּבְכָל יוֹם צָרָתוֹ מְרֻבָּה מֵחֲבֵרוֹ, וּבִפְרָט עַתָּה אֲשֶׁר יָצְאוּ גְּזֵרוֹת קָשׁוֹת וּמְשֻׁנּוֹת עַל יִשְׂרָאֵל, אֲשֶׁר אִי־אֶפְשָׁר לְסוֹבְלָם, וְחַיֵּינוּ תְלוּיִים מִנֶּגֶד מִפַּחַד לְבָבֵנוּ מִשְּׁאָר הַגְּזֵרוֹת קָשׁוֹת הַנִּשְׁמָעִין שֶׁרוֹצִים לִגְזֹר חַס וְשָׁלוֹם, רַחֲמָנָא לִצְלָן, אוֹי מֶה הָיָה לָנוּ, מָלֵא רַחֲמִים, עָזְרֵנוּ שֶׁנַּרְגִּישׁ צָרוֹת יִשְׂרָאֵל וְצָרוֹת נַפְשֵׁנוּ בְּלִבֵּנוּ הֵיטֵב, עַד שֶׁנִּזְכֶּה לְשַׁבֵּר לִבֵּנוּ לְפָנֶיךָ בֶּאֱמֶת, וְלִשְׁפֹּךְ לִבֵּנוּ כַמַּיִם נוֹכַח פָּנֶיךָ יְהֹוָה צְבָאוֹת בֶּאֱמֶת עַל גֹּדֶל פִּשְׁעֵנוּ וְרִבּוּי עֲוֹנוֹתֵינוּ וְעֹצֶם קַשְׁיוּת עָרְפֵּנוּ, אֲשֶׁר הֶאֱרִיכוּ אֶת גָּלוּתֵנוּ וְגָרְמוּ לָנוּ אֶת כָּל צָרוֹתֵינוּ. נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל אֵל בַּשָּׁמָיִם. נִתְפֹּס אֱמוּנַת אֲבוֹתֵינוּ הַקְּדוֹשִׁים לִצְעֹק וְלִזְעֹק צְעָקָה גְּדוֹלָה וּמָרָה. נְשׁוֹטֵט בַּשְּׁוָקִים וּבָרְחוֹבוֹת וְנִתְפַּלֵּל וְנַעְתִּיר וְנִזְעַק וְנִתְחַנֵּן אֶל יְהֹוָה אֵל עֶלְיוֹן, עַד יַשְׁקִיף וְיֵרֶא יְהֹוָה מִשָּׁמָיִם, עַד שֶׁתְּעוֹרֵר רַחֲמֶיךָ עָלֵינוּ, וּתְנַחֲמֵנוּ מְהֵרָה וְתִגְאָלֵנוּ וְתִפְדֵּנוּ מִכָּל הַיִּסּוּרִים וּמִכָּל הַצָּרוֹת בִּכְלָל וּבִפְרָט. וְתָאִיר עָלֵינוּ גַם עַתָּה הֶאָרָה נִפְלָאָה מִמְּשִׁיחַ צִדְקֵנוּ, בְּאֹפֶן שֶׁיַּמְתִּיק גַּם עַתָּה כָּל הַדִּינִים מֵעָלֵינוּ בִּכְלָל וּבִפְרָט, וִיבַטֵּל כָּל הַצָּרוֹת וְכָל הַיִּסּוּרִים וְכָל הַגְּזֵרוֹת שֶׁאֵינָם טוֹבוֹת מֵעָלֵינוּ וּמֵעַל כָּל יִשְׂרָאֵל, וְיָאִיר עָלֵינוּ אוֹר הֶאֱמֶת בְּכָל־עֵת, וִיתַקֵּן אוֹתָנוּ תָמִיד בְּתִקּוּנִים חֲדָשִׁים וְנִפְלָאִים, וְיוֹדִיעַ וִיבָרֵר לָנוּ כָּל הַסְּפֵקוֹת וְכָל הָאִיבָּעְיוֹת וְכָל חֲלוּקַת הָעֵצָה. וְנִזְכֶּה תָמִיד לְעֵצָה שְׁלֵמָה בֶּאֱמֶת לַאֲמִתּוֹ, בְּאֹפֶן שֶׁנִּזְכֶּה לָשׁוּב אֵלֶיךָ מְהֵרָה בֶּאֱמֶת וּבְלֵב שָׁלֵם, וְלַעֲסֹק בְּתוֹרָה וּתְפִלָּה וּבְמִצְוֹת וּבְמַעֲשִׂים טוֹבִים כָּל יְמֵי חַיֵּינוּ. וְתִשְׁמְרֵנוּ וְתַצִּילֵנוּ תָמִיד מִכָּל מִינֵי חֲטָאִים וַעֲוֹנוֹת וּפְשָׁעִים שֶׁבָּעוֹלָם, וְלֹא נָסוּר מֵרְצוֹנְךָ יָמִין וּשְׂמֹאל, וְיִכְָמְרוּ רַחֲמֶיךָ עַל בָּנֶיךָ וְתָבִיא לָנוּ אֶת מְשִׁיחַ צִדְקֵנוּ מְהֵרָה וְיִגְאָלֵנוּ גְאֻלָּה שְׁלֵמָה, גְּאֻלַּת עוֹלָם, וְאָז יְתַקֵּן לָנוּ אֶת בְּחִינַת הַתֵּיק"וֹ בְּתַכְלִית הַתִּקּוּ"ן בְּתַכְלִית הַשְּׁלֵמוּת, וְיִהְיֶה נִמְשַׁךְ הָאוֹת נוּ"ן מֵהַקִּנּוֹ"ת לְתֵיק"וֹ וְיִהְיֶה נַעֲשָׂה מִתֵּיק"וֹ תִקּוּ"ן. וְיִתְבַּטְּלוּ כָּל הַקִּנּוֹת מִן הָעוֹלָם וְיִתְהַפְּכוּ הַקִּנּוֹ"ת לְתִקּוּ"ן מָלֵא רַחֲמִים בַּעַל הַיְּשׁוּעוֹת, בַּעַל הַנֶּחָמוֹת, נַחֲמֵנוּ נָא מִכָּל צָרוֹתֵינוּ וְעָזְרֵנוּ בְּכָל עִנְיָנֵינוּ וַחֲפָצֵינוּ, וּפְרוֹס עָלֵינוּ סֻכַּת שְׁלוֹמֶךָ וְתַקְּנֵנוּ בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ וְהוֹשִׁיעֵנוּ מְהֵרָה לְמַעַן שְׁמֶךָ, זַכֵּנוּ לֶאֱמֶת לַאֲמִתּוֹ, הַצִּילֵנִי אוֹתִי וְאֶת כָּל יִשְׂרָאֵל מִסְּפֵקוֹת וַחֲלוּקַת הָעֵצָה הַמּוֹנְעִים וּמְבַלְבְּלִים מֵעֲבוֹדָתְךָ הַרְבֵּה. זַכֵּנוּ לְעֵצָה שְׁלֵמָה אֲמִתִּיִּית בְּכָל־עֵת, בְּאֹפֶן שֶׁאֶזְכֶּה לָשׁוּב אֵלֶיךָ בֶּאֱמֶת וְלִהְיוֹת כִּרְצוֹנְךָ הַטּוֹב מֵעַתָּה וְעַד עוֹלָם, אָמֵן סֶלָה:
By Rabbi Noson Sternhartz
Likkutei Tefillos I, 142
Translated by Dovid Sears
Our G-d and G-d of our fathers: have mercy upon us, and confer merit upon us, and speedily send us our righteous Moshiach. He will fix this broken world, as well as all of the worlds from the highest to the lowest, for they all depend upon this lowest World of Action ('Olam ha-'Asiyah). Have pity on him and on us, and send him speedily and in peace, that he may bring everything to perfection, with the most awesome and wondrous tikkun (spiritual rectification).
Enlighten us with true perception, and open our eyes and hearts to Your Torah. Thus, may we be privileged to understand all the words of the Torah lucidly, according to their truth, so that no question or doubt will remain in our minds concerning any law or path among the laws and paths of the Torah. Rather, may everything be clarified beyond any shadow of a doubt, even those questions and doubts about which the great tzaddikim of former times declared "teiku."1 The Moshiach will straighten out them all, untangle them and make them understandable to us, and rectify the paradigm of "teiku" that includes all of the uncertainties in the world - both those that perplexed the great sages of Israel concerning the laws and paths of the Torah, and those that have perplexed everyone, from the greatest of the great to the smallest of the small.
So many of us yearn with all of our hearts to return to You! However, the paths of return and the paths of Torah are hidden from us, and our hearts are torn by doubts and deep uncertainties about which course of action to take. This is especially true of me, as I stand before You today. You know all that I have been through, and how many doubts and conflicts have bothered me about so many things. These confusions are greater than ever today, in so many areas of my life and in so many ways. My soul is so disturbed that sometimes it seems more than I can bear.
Master of the Universe, Master of the Universe! Almighty G-d of truth, "great in advice, and mighty in deed!"2 Have compassion on the Jewish people and upon me, and send a wondrous illumination from the World of Rectification ('Olam ha-Tikkun), for which our righteous Moshiach will serve as the spiritual channel. Then "teiku" will be transformed to the most wondrous tikkun,3 and all questions will be resolved and all doubts clarified, even the subtlest "doubts of doubts" - and we will constantly receive perfect, good, and true advice about everything in the world.
In Your compassion, teach us the proper way to mourn and lament over the destruction of the Holy Temple at all times, particularly every night at the exact moment of chatzos,4 and during the three summer weeks known as "between the straits (bein ha-metzarim)." On the Ninth of Av, the bitter day when both Holy Temples were destroyed, may we recite the Book of Lamentations and kinnos (elegies) sincerely, with a broken and humble spirit, and pour out our hearts like water before You. Let us "put our mouths to the dust - perhaps there is hope,"5 and strike our heads against the walls of our hearts,6 due to our suffering and travail, as a nation and as individuals. How many years have passed since the devastation of our holy city and Holy Temple! How has the glory of the "House of Our Life" been removed! The trouble of each day is worse than the day before,7 especially now, when harsh and cruel decrees have been issued against our people, beyond our ability to endure. Our lives hang in the balance; our hearts are filled with dread at the thought of the harsh decrees that those that hate us wish to carry out against us, G-d forbid.8
G-d of mercy, give us the emotional strength to empathize with the plight of the Jewish people, as well as to face our own spiritual dilemma. Give us the courage to break our hearts before You, and pour forth our supplication like water before You in complete sincerity, admitting the greatness of our sins and transgressions, and the stiff-necked behavior that has prolonged our exile and caused all of our grief.9
"Let us raise our hearts to our hands unto G-d in heaven."10 Let us resort to the art of our holy ancestors, and cry and wail bitterly; let us wander the streets and alleys and market places, supplicating the One Above "until He looks down upon us from heaven,"11 until He awakens His mercy upon us, and speedily consoles us, and delivers us from our afflictions and sufferings, collectively and individually.
May G-d enlighten us, even now, with a ray of the light of our righteous Moshiach, thus to mitigate all harsh decrees, and end all of our grief and travail. May He constantly shine upon us the light of truth, and constantly heal us with new and wondrous tikkunim, and answer and elucidate for us all doubts and questions and quandaries. May we constantly receive the right advice, according to the highest truth, so that we will return to You in truth, speedily and with a whole heart, thus to engage in Torah and prayer and the performance of commandments and good deeds, all the days of our lives. Guard us and save us from all sin and transgression, so that we never veer aside from Your will, neither to the right nor the left.12 May Your compassion be aroused on behalf of Your children, and may You speedily bring us our righteous Moshiach, and redeem us completely, with the final and eternal redemption.
Then the paradigm of "teiku" will be transformed to "tikkun" to the ultimate degree of perfection; that is, the letter nun from the word kinnos (elegies) will be transferred to the end of the word teiku, thus to convert "teiku" to "tikkun." All lamentations will cease throughout the world, and be remade into vessels of divine perception.13
O Merciful One, Master of Deliverance, Master of Consolation! We beg You, console us from all of our afflictions, and help us to accomplish our work in this world. Spread forth upon us Your "Tent of Peace"; prepare for us good advice, and save us speedily for the sake of Your Name. Grant us the knowledge of absolute truth. Save us from the many doubts and confusions and uncertainties that interfere with our ability to serve You. Confer upon us perfect and true advice at all times, so that we may return to You in truth, and become the people You want us to be, now and forever, amen selah.
We carry this kavanah into the Amidah with us, as we pray for the fallen to be lifted up, the sick to be healed, the prisoners to be liberated, and the dead to be brought back to life.
מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים סוֹמֵךְ נוֹפְ֒לִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר, מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דּֽוֹמֶה לָּךְ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה: