הֲרֵינִי מְקַשֵׁר עַצְמִי בַּאֲמִירַת הָעֲשָׂרָה מִזְמוֹרִים אֵלּוּ לְכָל הַצַּדִּיקִים הָאֲמִתִּיִּים שֶׁבְּדוֹרֵנוּ. וּלְכָל הַצַּדִּיקִים הָאֲמִתִּים שׁוֹכְנֵי עָפָר. קְדוֹשִׁים אָשֵׁר בָּאָרֶץ הֵמָּה. וּבִפְרָט לְרַבֵּנוּ הַקָּדוֹשׁ צַדִּיק יְסוֹד עוֹלָם נַחַל נוֹבֵעַ מְקוֹר חָכְמָה רַבֵּנוּ נַחְמָן בֶּן פֵיגֶא. זְכוּתָם יָגֵן עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל אָמֵן טז
מִכְתָּ֥ם לְדָוִ֑ד שָֽׁמְרֵ֥נִי אֵ֝֗ל כִּֽי־חָסִ֥יתִי בָֽךְ׃ אָמַ֣רְתְּ לַֽ֭יי אדושם אָ֑תָּה ט֝וֹבָתִ֗י בַּל־עָלֶֽיךָ׃ לִ֭קְדוֹשִׁים אֲשֶׁר־בָּאָ֣רֶץ הֵ֑מָּה וְ֝אַדִּירֵ֗י כָּל־חֶפְצִי־בָֽם׃ יִרְבּ֥וּ עַצְּבוֹתָם֮ אַחֵ֪ר מָ֫הָ֥רוּ בַּל־אַסִּ֣יךְ נִסְכֵּיהֶ֣ם מִדָּ֑ם וּֽבַל־אֶשָּׂ֥א אֶת־שְׁ֝מוֹתָ֗ם עַל־שְׂפָתָֽי׃ יי מְנָת־חֶלְקִ֥י וְכוֹסִ֑י אַ֝תָּ֗ה תּוֹמִ֥יךְ גּוֹרָלִֽי׃ חֲבָלִ֣ים נָֽפְלוּ־לִ֭י בַּנְּעִמִ֑ים אַף־נַ֝חֲלָ֗ת שָֽׁפְרָ֥ה עָלָֽי׃ אֲבָרֵ֗ךְ אֶת־יי אֲשֶׁ֣ר יְעָצָ֑נִי אַף־לֵ֝יל֗וֹת יִסְּר֥וּנִי כִלְיוֹתָֽי׃ שִׁוִּ֬יתִי יי לְנֶגְדִּ֣י תָמִ֑יד כִּ֥י מִֽ֝ימִינִ֗י בַּל־אֶמּֽוֹט׃ לָכֵ֤ן ׀ שָׂמַ֣ח לִ֭בִּי וַיָּ֣גֶל כְּבוֹדִ֑י אַף־בְּ֝שָׂרִ֗י יִשְׁכֹּ֥ן לָבֶֽטַח׃ כִּ֤י ׀ לֹא־תַעֲזֹ֣ב נַפְשִׁ֣י לִשְׁא֑וֹל לֹֽא־תִתֵּ֥ן חֲ֝סִידְךָ֗ לִרְא֥וֹת שָֽׁחַת׃ תּֽוֹדִיעֵנִי֮ אֹ֤רַח חַ֫יִּ֥ים שֹׂ֣בַע שְׂ֭מָחוֹת אֶת־פָּנֶ֑יךָ נְעִמ֖וֹת בִּימִינְךָ֣ נֶֽצַח׃ לב
לְדָוִ֗ד מַ֫שְׂכִּ֥יל אַשְׁרֵ֥י נְֽשׂוּי־פֶּ֗שַׁע כְּס֣וּי חֲטָאָֽה׃ אַ֥שְֽׁרֵי אָדָ֗ם לֹ֤א יַחְשֹׁ֬ב יי ל֣וֹ עָוֺ֑ן וְאֵ֖ין בְּרוּח֣וֹ רְמִיָּה׃ כִּֽי־הֶ֭חֱרַשְׁתִּי בָּל֣וּ עֲצָמָ֑י בְּ֝שַׁאֲגָתִ֗י כָּל־הַיּֽוֹם׃ כִּ֤י ׀ יוֹמָ֣ם וָלַיְלָה֮ תִּכְבַּ֥ד עָלַ֗י יָ֫דֶ֥ךָ נֶהְפַּ֥ךְ לְשַׁדִּ֑י בְּחַרְבֹ֖נֵי קַ֣יִץ סֶֽלָה׃ חַטָּאתִ֨י אוֹדִ֪יעֲךָ֡ וַעֲוֺ֘נִ֤י לֹֽא־כִסִּ֗יתִי אָמַ֗רְתִּי אוֹדֶ֤ה עֲלֵ֣י פְ֭שָׁעַי לַיי וְאַתָּ֨ה נָ֘שָׂ֤אתָ עֲוֺ֖ן חַטָּאתִ֣י סֶֽלָה׃ עַל־זֹ֡את יִתְפַּלֵּ֬ל כָּל־חָסִ֨יד ׀ אֵלֶיךָ֮ לְעֵ֪ת מְ֫צֹ֥א רַ֗ק לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים אֵ֝לָ֗יו לֹ֣א יַגִּֽיעוּ׃ אַתָּ֤ה ׀ סֵ֥תֶר לִי֮ מִצַּ֪ר תִּ֫צְּרֵ֥נִי רָנֵּ֥י פַלֵּ֑ט תְּס֖וֹבְבֵ֣נִי סֶֽלָה׃ אַשְׂכִּֽילְךָ֨ ׀ וְֽאוֹרְךָ֗ בְּדֶֽרֶךְ־ז֥וּ תֵלֵ֑ךְ אִֽיעֲצָ֖ה עָלֶ֣יךָ עֵינִֽי׃ אַל־תִּֽהְי֤וּ ׀ כְּס֥וּס כְּפֶרֶד֮ אֵ֤ין הָ֫בִ֥ין בְּמֶֽתֶג־וָרֶ֣סֶן עֶדְי֣וֹ לִבְל֑וֹם בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ׃ רַבִּ֥ים מַכְאוֹבִ֗ים לָרָ֫שָׁ֥ע וְהַבּוֹטֵ֥חַ בַּיי חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ׃ שִׂמְח֬וּ בַֽיי וְ֭גִילוּ צַדִּיקִ֑ים וְ֝הַרְנִ֗ינוּ כָּל־יִשְׁרֵי־לֵֽב׃ מא
לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ אַ֭שְׁרֵי מַשְׂכִּ֣יל אֶל־דָּ֑ל בְּי֥וֹם רָ֝עָ֗ה יְֽמַלְּטֵ֥הוּ יי׃ יי ׀ יִשְׁמְרֵ֣הוּ וִֽ֭יחַיֵּהוּ יאשר [וְאֻשַּׁ֣ר] בָּאָ֑רֶץ וְאַֽל־תִּ֝תְּנֵ֗הוּ בְּנֶ֣פֶשׁ אֹיְבָֽיו׃ יי יִ֭סְעָדֶנּוּ עַל־עֶ֣רֶשׂ דְּוָ֑י כָּל־מִ֝שְׁכָּב֗וֹ הָפַ֥כְתָּ בְחָלְיֽוֹ׃ אֲֽנִי־אָ֭מַרְתִּי יי חָנֵּ֑נִי רְפָאָ֥ה נַ֝פְשִׁ֗י כִּי־חָטָ֥אתִי לָֽךְ׃ אוֹיְבַ֗י יֹאמְר֣וּ רַ֣ע לִ֑י מָתַ֥י יָ֝מ֗וּת וְאָבַ֥ד שְׁמֽוֹ׃ וְאִם־בָּ֤א לִרְא֨וֹת ׀ שָׁ֤וְא יְדַבֵּ֗ר לִבּ֗וֹ יִקְבָּץ־אָ֥וֶן ל֑וֹ יֵצֵ֖א לַח֣וּץ יְדַבֵּֽר׃ יַ֗חַד עָלַ֣י יִ֭תְלַחֲשׁוּ כָּל־שֹׂנְאָ֑י עָלַ֓י ׀ יַחְשְׁב֖וּ רָעָ֣ה לִֽי׃ דְּֽבַר־בְּ֭לִיַּעַל יָצ֣וּק בּ֑וֹ וַאֲשֶׁ֥ר שָׁ֝כַ֗ב לֹא־יוֹסִ֥יף לָקֽוּם׃ גַּם־אִ֤ישׁ שְׁלוֹמִ֨י ׀ אֲשֶׁר־בָּטַ֣חְתִּי ב֭וֹ אוֹכֵ֣ל לַחְמִ֑י הִגְדִּ֖יל עָלַ֣י עָקֵֽב׃ וְאַתָּ֤ה יי חָנֵּ֥נִי וַהֲקִימֵ֑נִי וַֽאֲשַׁלְּמָ֥ה לָהֶֽם׃ בְּזֹ֣את יָ֭דַעְתִּי כִּֽי־חָפַ֣צְתָּ בִּ֑י כִּ֤י לֹֽא־יָרִ֖יעַ אֹיְבִ֣י עָלָֽי׃ וַאֲנִ֗י בְּ֭תֻמִּי תָּמַ֣כְתָּ בִּ֑י וַתַּצִּיבֵ֖נִי לְפָנֶ֣יךָ לְעוֹלָֽם׃ בָּ֘ר֤וּךְ יי ׀ אֱלֹ֘קֵ֤י יִשְׂרָאֵ֗ל מֵֽ֭הָעוֹלָם וְעַ֥ד הָעוֹלָ֗ם אָ֘מֵ֥ן ׀ וְאָמֵֽן׃ מב
לַמְנַצֵּ֗חַ מַשְׂכִּ֥יל לִבְנֵי־קֹֽרַח׃ כְּאַיָּ֗ל תַּעֲרֹ֥ג עַל־אֲפִֽיקֵי־מָ֑יִם כֵּ֤ן נַפְשִׁ֨י תַעֲרֹ֖ג אֵלֶ֣יךָ אֱלֹקִֽים׃ צָמְאָ֬ה נַפְשִׁ֨י ׀ לֵאלֹקִים֮ לְאֵ֪ל חָ֥י מָתַ֥י אָב֑וֹא וְ֝אֵרָאֶ֗ה פְּנֵ֣י אֱלֹקִֽים׃ הָֽיְתָה־לִּ֬י דִמְעָתִ֣י לֶ֭חֶם יוֹמָ֣ם וָלָ֑יְלָה בֶּאֱמֹ֥ר אֵלַ֥י כָּל־הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹקֶֽיךָ׃ אֵ֤לֶּה אֶזְכְּרָ֨ה ׀ וְאֶשְׁפְּכָ֬ה עָלַ֨י ׀ נַפְשִׁ֗י כִּ֤י אֶֽעֱבֹ֨ר ׀ בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד־בֵּ֥ית אֱלֹ֫קִ֥ים בְּקוֹל־רִנָּ֥ה וְתוֹדָ֗ה הָמ֥וֹן חוֹגֵֽג׃ מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁי֮ וַתֶּהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽ֭אלֹקִים כִּי־ע֥וֹד אוֹדֶ֗נּוּ יְשׁוּע֥וֹת פָּנָֽיו׃ אֱֽלֹהַ֗י עָלַי֮ נַפְשִׁ֪י תִשְׁתּ֫וֹחָ֥ח עַל־כֵּ֗ן אֶ֭זְכָּרְךָ מֵאֶ֣רֶץ יַרְדֵּ֑ן וְ֝חֶרְמוֹנִ֗ים מֵהַ֥ר מִצְעָֽר׃ תְּהֽוֹם־אֶל־תְּה֣וֹם ק֭וֹרֵא לְק֣וֹל צִנּוֹרֶ֑יךָ כָּֽל־מִשְׁבָּרֶ֥יךָ וְ֝גַלֶּ֗יךָ עָלַ֥י עָבָֽרוּ׃ יוֹמָ֤ם ׀ יְצַוֶּ֬ה יי ׀ חַסְדּ֗וֹ וּ֭בַלַּיְלָה שירה [שִׁיר֣וֹ] עִמִּ֑י תְּ֝פִלָּ֗ה לְאֵ֣ל חַיָּֽי׃ אוֹמְרָ֤ה ׀ לְאֵ֥ל סַלְעִי֮ לָמָ֪ה שְׁכַ֫חְתָּ֥נִי לָֽמָּה־קֹדֵ֥ר אֵלֵ֗ךְ בְּלַ֣חַץ אוֹיֵֽב׃ בְּרֶ֤צַח ׀ בְּֽעַצְמוֹתַ֗י חֵרְפ֥וּנִי צוֹרְרָ֑י בְּאָמְרָ֥ם אֵלַ֥י כָּל־הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹקֶֽיךָ׃ מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁי֮ וּֽמַה־תֶּהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽ֭אלֹקִים כִּי־ע֣וֹד אוֹדֶ֑נּוּ יְשׁוּעֹ֥ת פָּ֝נַ֗י וֵֽאלֹקָֽי׃ נט
לַמְנַצֵּ֣חַ אַל־תַּשְׁחֵת֮ לְדָוִ֪ד מִ֫כְתָּ֥ם בִּשְׁלֹ֥חַ שָׁא֑וּל וַֽיִּשְׁמְר֥וּ אֶת־הַ֝בַּ֗יִת לַהֲמִיתֽוֹ׃ הַצִּילֵ֖נִי מֵאֹיְבַ֥י ׀ אֱלֹקָ֑י מִּמִתְקוֹמְמַ֥י תְּשַׂגְּבֵֽנִי׃ הַ֭צִּילֵנִי מִפֹּ֣עֲלֵי אָ֑וֶן וּֽמֵאַנְשֵׁ֥י דָ֝מִ֗ים הוֹשִׁיעֵֽנִי׃ כִּ֤י הִנֵּ֪ה אָֽרְב֡וּ לְנַפְשִׁ֗י יָג֣וּרוּ עָלַ֣י עַזִ֑ים לֹא־פִשְׁעִ֖י וְלֹא־חַטָּאתִ֣י יי׃ בְּֽלִי־עָ֭וֺן יְרוּצ֣וּן וְיִכּוֹנָ֑נוּ ע֖וּרָה לִקְרָאתִ֣י וּרְאֵה׃ וְאַתָּ֤ה יְהוָֽה־אֱלֹקִ֥ים ׀ צְבָא֡וֹת אֱלֹ֘קֵ֤י יִשְׂרָאֵ֗ל הָקִ֗יצָה לִפְקֹ֥ד כָּֽל־הַגּוֹיִ֑ם אַל־תָּחֹ֨ן כָּל־בֹּ֖גְדֵי אָ֣וֶן סֶֽלָה׃ יָשׁ֣וּבוּ לָ֭עֶרֶב יֶהֱמ֥וּ כַכָּ֗לֶב וִיס֥וֹבְבוּ עִֽיר׃ הִנֵּ֤ה ׀ יַבִּ֘יע֤וּן בְּפִיהֶ֗ם חֲ֭רָבוֹת בְּשִׂפְתוֹתֵיהֶ֑ם כִּי־מִ֥י שֹׁמֵֽעַ׃ וְאַתָּ֣ה יי תִּשְׂחַק־לָ֑מוֹ תִּ֝לְעַ֗ג לְכָל־גּוֹיִֽם׃ עֻ֭זּוֹ אֵלֶ֣יךָ אֶשְׁמֹ֑רָה כִּֽי־אֱ֝לֹקִ֗ים מִשְׂגַּבִּֽי׃ אֱלֹקֵ֣י חסדו [חַסְדִּ֣י] יְקַדְּמֵ֑נִי אֱ֝לֹקִ֗ים יַרְאֵ֥נִי בְשֹׁרְרָֽי׃ אַל־תַּהַרְגֵ֤ם ׀ פֶּֽן־יִשְׁכְּח֬וּ עַמִּ֗י הֲנִיעֵ֣מוֹ בְ֭חֵילְךָ וְהוֹרִידֵ֑מוֹ מָֽגִנֵּ֣נוּ אדושם׃ חַטַּאת־פִּ֗ימוֹ דְּֽבַר־שְׂפָ֫תֵ֥ימוֹ וְיִלָּכְד֥וּ בִגְאוֹנָ֑ם וּמֵאָלָ֖ה וּמִכַּ֣חַשׁ יְסַפֵּֽרוּ׃ כַּלֵּ֥ה בְחֵמָה֮ כַּלֵּ֪ה וְֽאֵ֫ינֵ֥מוֹ וְֽיֵדְע֗וּ כִּֽי־אֱ֭לֹקִים מֹשֵׁ֣ל בְּיַעֲקֹ֑ב לְאַפְסֵ֖י הָאָ֣רֶץ סֶֽלָה׃ וְיָשׁ֣וּבוּ לָ֭עֶרֶב יֶהֱמ֥וּ כַכָּ֗לֶב וִיס֥וֹבְבוּ עִֽיר׃ הֵ֭מָּה ינועון [יְנִיע֣וּן] לֶאֱכֹ֑ל אִם־לֹ֥א יִ֝שְׂבְּע֗וּ וַיָּלִֽינוּ׃ וַאֲנִ֤י ׀ אָשִׁ֣יר עֻזֶּךָ֮ וַאֲרַנֵּ֥ן לַבֹּ֗קֶר חַ֫סְדֶּ֥ךָ כִּֽי־הָיִ֣יתָ מִשְׂגָּ֣ב לִ֑י וּ֝מָנ֗וֹס בְּי֣וֹם צַר־לִֽי׃ עֻ֭זִּי אֵלֶ֣יךָ אֲזַמֵּ֑רָה כִּֽי־אֱלֹקִ֥ים מִ֝שְׂגַּבִּ֗י אֱלֹקֵ֥י חַסְדִּֽי׃ עז
לַמְנַצֵּ֥חַ עַֽל־ידיתון [יְדוּת֗וּן] לְאָסָ֥ף מִזְמֽוֹר׃ קוֹלִ֣י אֶל־אֱלֹקִ֣ים וְאֶצְעָ֑קָה קוֹלִ֥י אֶל־אֱ֝לֹקִ֗ים וְהַאֲזִ֥ין אֵלָֽי׃ בְּי֥וֹם צָרָתִי֮ אדושם דָּ֫רָ֥שְׁתִּי יָדִ֤י ׀ לַ֣יְלָה נִ֭גְּרָה וְלֹ֣א תָפ֑וּג מֵאֲנָ֖ה הִנָּחֵ֣ם נַפְשִֽׁי׃ אֶזְכְּרָ֣ה אֱלֹקִ֣ים וְאֶֽהֱמָיָ֑ה אָשִׂ֓יחָה ׀ וְתִתְעַטֵּ֖ף רוּחִ֣י סֶֽלָה׃ אָ֭חַזְתָּ שְׁמֻר֣וֹת עֵינָ֑י נִ֝פְעַ֗מְתִּי וְלֹ֣א אֲדַבֵּֽר׃ חִשַּׁ֣בְתִּי יָמִ֣ים מִקֶּ֑דֶם שְׁ֝נ֗וֹת עוֹלָמִֽים׃ אֶֽזְכְּרָ֥ה נְגִינָתִ֗י בַּ֫לָּ֥יְלָה עִם־לְבָבִ֥י אָשִׂ֑יחָה וַיְחַפֵּ֥שׂ רוּחִֽי׃ הַֽ֭לְעוֹלָמִים יִזְנַ֥ח ׀ אדושם וְלֹֽא־יֹסִ֖יף לִרְצ֣וֹת עֽוֹד׃ הֶאָפֵ֣ס לָנֶ֣צַח חַסְדּ֑וֹ גָּ֥מַר אֹ֝֗מֶר לְדֹ֣ר וָדֹֽר׃ הֲשָׁכַ֣ח חַנּ֣וֹת אֵ֑ל אִם־קָפַ֥ץ בְּ֝אַ֗ף רַחֲמָ֥יו סֶֽלָה׃ וָ֭אֹמַר חַלּ֣וֹתִי הִ֑יא שְׁ֝נ֗וֹת יְמִ֣ין עֶלְיֽוֹן׃ אזכיר [אֶזְכּ֥וֹר] מַֽעַלְלֵי־יָ֑הּ כִּֽי־אֶזְכְּרָ֖ה מִקֶּ֣דֶם פִּלְאֶֽךָ׃ וְהָגִ֥יתִי בְכָל־פָּעֳלֶ֑ךָ וּֽבַעֲלִ֖ילוֹתֶ֣יךָ אָשִֽׂיחָה׃ אֱ֭לֹקִים בַּקֹּ֣דֶשׁ דַּרְכֶּ֑ךָ מִי־אֵ֥ל גָּ֝ד֗וֹל כֵּֽאלֹקִֽים׃ אַתָּ֣ה הָ֭אֵל עֹ֣שֵׂה פֶ֑לֶא הוֹדַ֖עְתָּ בָעַמִּ֣ים עֻזֶּֽךָ׃ גָּאַ֣לְתָּ בִּזְר֣וֹעַ עַמֶּ֑ךָ בְּנֵי־יַעֲקֹ֖ב וְיוֹסֵ֣ף סֶֽלָה׃ רָ֘א֤וּךָ מַּ֨יִם ׀ אֱֽלֹהִ֗ים רָא֣וּךָ מַּ֣יִם יָחִ֑ילוּ אַ֝֗ף יִרְגְּז֥וּ תְהֹמֽוֹת׃ זֹ֤רְמוּ מַ֨יִם ׀ עָב֗וֹת ק֭וֹל נָתְנ֣וּ שְׁחָקִ֑ים אַף־חֲ֝צָצֶ֗יךָ יִתְהַלָּֽכוּ׃ ק֤וֹל רַעַמְךָ֨ ׀ בַּגַּלְגַּ֗ל הֵאִ֣ירוּ בְרָקִ֣ים תֵּבֵ֑ל רָגְזָ֖ה וַתִּרְעַ֣שׁ הָאָֽרֶץ׃ בַּיָּ֤ם דַּרְכֶּ֗ךָ ושביליך [וּֽ֭שְׁבִֽילְךָ] בְּמַ֣יִם רַבִּ֑ים וְ֝עִקְּבוֹתֶ֗יךָ לֹ֣א נֹדָֽעוּ׃ נָחִ֣יתָ כַצֹּ֣אן עַמֶּ֑ךָ בְּֽיַד־מֹשֶׁ֥ה וְאַהֲרֹֽן׃ צ
תְּפִלָּה֮ לְמֹשֶׁ֪ה אִֽישׁ־הָאֱלֹ֫קִ֥ים אֲֽדֹנָ֗י מָע֣וֹן אַ֭תָּה הָיִ֥יתָ לָּ֗נוּ בְּדֹ֣ר וָדֹֽר׃ בְּטֶ֤רֶם ׀ הָ֘רִ֤ים יֻלָּ֗דוּ וַתְּח֣וֹלֵֽל אֶ֣רֶץ וְתֵבֵ֑ל וּֽמֵעוֹלָ֥ם עַד־ע֝וֹלָ֗ם אַתָּ֥ה אֵֽל׃ תָּשֵׁ֣ב אֱ֭נוֹשׁ עַד־דַּכָּ֑א וַ֝תֹּ֗אמֶר שׁ֣וּבוּ בְנֵי־אָדָֽם׃ כִּ֤י אֶ֪לֶף שָׁנִ֡ים בְּֽעֵינֶ֗יךָ כְּי֣וֹם אֶ֭תְמוֹל כִּ֣י יַעֲבֹ֑ר וְאַשְׁמוּרָ֥ה בַלָּֽיְלָה׃ זְ֭רַמְתָּם שֵׁנָ֣ה יִהְי֑וּ בַּ֝בֹּ֗קֶר כֶּחָצִ֥יר יַחֲלֹֽף׃ בַּ֭בֹּקֶר יָצִ֣יץ וְחָלָ֑ף לָ֝עֶ֗רֶב יְמוֹלֵ֥ל וְיָבֵֽשׁ׃ כִּֽי־כָלִ֥ינוּ בְאַפֶּ֑ךָ וּֽבַחֲמָתְךָ֥ נִבְהָֽלְנוּ׃ שת [שַׁתָּ֣ה] עֲוֺנֹתֵ֣ינוּ לְנֶגְדֶּ֑ךָ עֲ֝לֻמֵ֗נוּ לִמְא֥וֹר פָּנֶֽיךָ׃ כִּ֣י כָל־יָ֭מֵינוּ פָּנ֣וּ בְעֶבְרָתֶ֑ךָ כִּלִּ֖ינוּ שָׁנֵ֣ינוּ כְמוֹ־הֶֽגֶה׃ יְמֵֽי־שְׁנוֹתֵ֨ינוּ בָהֶ֥ם שִׁבְעִ֪ים שָׁנָ֡ה וְאִ֤ם בִּגְבוּרֹ֨ת ׀ שְׁמ֘וֹנִ֤ים שָׁנָ֗ה וְ֭רָהְבָּם עָמָ֣ל וָאָ֑וֶן כִּי־גָ֥ז חִ֝֗ישׁ וַנָּעֻֽפָה׃ מִֽי־י֭וֹדֵעַ עֹ֣ז אַפֶּ֑ךָ וּ֝כְיִרְאָתְךָ֗ עֶבְרָתֶֽךָ׃ לִמְנ֣וֹת יָ֭מֵינוּ כֵּ֣ן הוֹדַ֑ע וְ֝נָבִ֗א לְבַ֣ב חָכְמָֽה׃ שׁוּבָ֣ה יי עַד־מָתָ֑י וְ֝הִנָּחֵ֗ם עַל־עֲבָדֶֽיךָ׃ שַׂבְּעֵ֣נוּ בַבֹּ֣קֶר חַסְדֶּ֑ךָ וּֽנְרַנְּנָ֥ה וְ֝נִשְׂמְחָ֗ה בְּכָל־יָמֵֽינוּ׃ שַׂ֭מְּחֵנוּ כִּימ֣וֹת עִנִּיתָ֑נוּ שְׁ֝נ֗וֹת רָאִ֥ינוּ רָעָֽה׃ יֵרָאֶ֣ה אֶל־עֲבָדֶ֣יךָ פָעֳלֶ֑ךָ וַ֝הֲדָרְךָ֗ עַל־בְּנֵיהֶֽם׃ וִיהִ֤י ׀ נֹ֤עַם אדושם אֱלֹקֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ קה
הוֹד֣וּ לַ֭יי קִרְא֣וּ בִּשְׁמ֑וֹ הוֹדִ֥יעוּ בָ֝עַמִּ֗ים עֲלִילוֹתָֽיו׃ שִֽׁירוּ־ל֭וֹ זַמְּרוּ־ל֑וֹ שִׂ֝֗יחוּ בְּכָל־נִפְלְאוֹתָֽיו׃ הִֽ֭תְהַלְלוּ בְּשֵׁ֣ם קָדְשׁ֑וֹ יִ֝שְׂמַ֗ח לֵ֤ב ׀ מְבַקְשֵׁ֬י יי׃ דִּרְשׁ֣וּ יי וְעֻזּ֑וֹ בַּקְּשׁ֖וּ פָנָ֣יו תָּמִֽיד׃ זִכְר֗וּ נִפְלְאוֹתָ֥יו אֲשֶׁר־עָשָׂ֑ה מֹ֝פְתָ֗יו וּמִשְׁפְּטֵי־פִֽיו׃ זֶ֭רַע אַבְרָהָ֣ם עַבְדּ֑וֹ בְּנֵ֖י יַעֲקֹ֣ב בְּחִירָֽיו׃ ה֭וּא יי אֱלֹקֵ֑ינוּ בְּכָל־הָ֝אָ֗רֶץ מִשְׁפָּטָֽיו׃ זָכַ֣ר לְעוֹלָ֣ם בְּרִית֑וֹ דָּבָ֥ר צִ֝וָּ֗ה לְאֶ֣לֶף דּֽוֹר׃ אֲשֶׁ֣ר כָּ֭רַת אֶת־אַבְרָהָ֑ם וּשְׁב֖וּעָת֣וֹ לְיִשְׂחָֽק׃ וַיַּֽעֲמִידֶ֣הָ לְיַעֲקֹ֣ב לְחֹ֑ק לְ֝יִשְׂרָאֵ֗ל בְּרִ֣ית עוֹלָֽם׃ לֵאמֹ֗ר לְךָ֗ אֶתֵּ֥ן אֶת־אֶֽרֶץ־כְּנָ֑עַן חֶ֝֗בֶל נַחֲלַתְכֶֽם׃ בִּֽ֭הְיוֹתָם מְתֵ֣י מִסְפָּ֑ר כִּ֝מְעַ֗ט וְגָרִ֥ים בָּֽהּ׃ וַֽ֭יִּתְהַלְּכוּ מִגּ֣וֹי אֶל־גּ֑וֹי מִ֝מַּמְלָכָ֗ה אֶל־עַ֥ם אַחֵֽר׃ לֹֽא־הִנִּ֣יחַ אָדָ֣ם לְעָשְׁקָ֑ם וַיּ֖וֹכַח עֲלֵיהֶ֣ם מְלָכִֽים׃ אַֽל־תִּגְּע֥וּ בִמְשִׁיחָ֑י וְ֝לִנְבִיאַי אַל־תָּרֵֽעוּ׃ וַיִּקְרָ֣א רָ֭עָב עַל־הָאָ֑רֶץ כָּֽל־מַטֵּה־לֶ֥חֶם שָׁבָֽר׃ שָׁלַ֣ח לִפְנֵיהֶ֣ם אִ֑ישׁ לְ֝עֶ֗בֶד נִמְכַּ֥ר יוֹסֵֽף׃ עִנּ֣וּ בַכֶּ֣בֶל רגליו [רַגְל֑וֹ] בַּ֝רְזֶ֗ל בָּ֣אָה נַפְשֽׁוֹ׃ עַד־עֵ֥ת בֹּֽא־דְבָר֑וֹ אִמְרַ֖ת יי צְרָפָֽתְהוּ׃ שָׁ֣לַח מֶ֭לֶךְ וַיַּתִּירֵ֑הוּ מֹשֵׁ֥ל עַ֝מִּ֗ים וַֽיְפַתְּחֵֽהוּ׃ שָׂמ֣וֹ אָד֣וֹן לְבֵית֑וֹ וּ֝מֹשֵׁ֗ל בְּכָל־קִנְיָנֽוֹ׃ לֶאְסֹ֣ר שָׂרָ֣יו בְּנַפְשׁ֑וֹ וּזְקֵנָ֥יו יְחַכֵּֽם׃ וַיָּבֹ֣א יִשְׂרָאֵ֣ל מִצְרָ֑יִם וְ֝יַעֲקֹ֗ב גָּ֣ר בְּאֶֽרֶץ־חָֽם׃ וַיֶּ֣פֶר אֶת־עַמּ֣וֹ מְאֹ֑ד וַ֝יַּֽעֲצִמֵהוּ מִצָּרָֽיו׃ הָפַ֣ךְ לִ֭בָּם לִשְׂנֹ֣א עַמּ֑וֹ לְ֝הִתְנַכֵּ֗ל בַּעֲבָדָֽיו׃ שָׁ֭לַח מֹשֶׁ֣ה עַבְדּ֑וֹ אַ֝הֲרֹ֗ן אֲשֶׁ֣ר בָּֽחַר־בּֽוֹ׃ שָֽׂמוּ־בָ֭ם דִּבְרֵ֣י אֹתוֹתָ֑יו וּ֝מֹפְתִ֗ים בְּאֶ֣רֶץ חָֽם׃ שָׁ֣לַֽח חֹ֭שֶׁךְ וַיַּחְשִׁ֑ךְ וְלֹֽא־מָ֝ר֗וּ אֶת־דברוו [דְּבָרֽוֹ׃] הָפַ֣ךְ אֶת־מֵימֵיהֶ֣ם לְדָ֑ם וַ֝יָּ֗מֶת אֶת־דְּגָתָֽם׃ שָׁרַ֣ץ אַרְצָ֣ם צְפַרְדְּעִ֑ים בְּ֝חַדְרֵ֗י מַלְכֵיהֶֽם׃ אָ֭מַר וַיָּבֹ֣א עָרֹ֑ב כִּ֝נִּ֗ים בְּכָל־גְּבוּלָֽם׃ נָתַ֣ן גִּשְׁמֵיהֶ֣ם בָּרָ֑ד אֵ֖שׁ לֶהָב֣וֹת בְּאַרְצָֽם׃ וַיַּ֣ךְ גַּ֭פְנָם וּתְאֵנָתָ֑ם וַ֝יְשַׁבֵּ֗ר עֵ֣ץ גְּבוּלָֽם׃ אָ֭מַר וַיָּבֹ֣א אַרְבֶּ֑ה וְ֝יֶ֗לֶק וְאֵ֣ין מִסְפָּֽר׃ וַיֹּ֣אכַל כָּל־עֵ֣שֶׂב בְּאַרְצָ֑ם וַ֝יֹּ֗אכַל פְּרִ֣י אַדְמָתָֽם׃ וַיַּ֣ךְ כָּל־בְּכ֣וֹר בְּאַרְצָ֑ם רֵ֝אשִׁ֗ית לְכָל־אוֹנָֽם׃ וַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב וְאֵ֖ין בִּשְׁבָטָ֣יו כּוֹשֵֽׁל׃ שָׂמַ֣ח מִצְרַ֣יִם בְּצֵאתָ֑ם כִּֽי־נָפַ֖ל פַּחְדָּ֣ם עֲלֵיהֶֽם׃ פָּרַ֣שׂ עָנָ֣ן לְמָסָ֑ךְ וְ֝אֵ֗שׁ לְהָאִ֥יר לָֽיְלָה׃ שָׁאַ֣ל וַיָּבֵ֣א שְׂלָ֑ו וְלֶ֥חֶם שָׁ֝מַ֗יִם יַשְׂבִּיעֵֽם׃ פָּ֣תַח צ֭וּר וַיָּז֣וּבוּ מָ֑יִם הָ֝לְכ֗וּ בַּצִּיּ֥וֹת נָהָֽר׃ כִּֽי־זָ֭כַר אֶת־דְּבַ֣ר קָדְשׁ֑וֹ אֶֽת־אַבְרָהָ֥ם עַבְדּֽוֹ׃ וַיּוֹצִ֣א עַמּ֣וֹ בְשָׂשׂ֑וֹן בְּ֝רִנָּ֗ה אֶת־בְּחִירָֽיו׃ וַיִּתֵּ֣ן לָ֭הֶם אַרְצ֣וֹת גּוֹיִ֑ם וַעֲמַ֖ל לְאֻמִּ֣ים יִירָֽשׁוּ׃ בַּעֲב֤וּר ׀ יִשְׁמְר֣וּ חֻ֭קָּיו וְתוֹרֹתָ֥יו יִנְצֹ֗רוּ הַֽלְלוּ־יָֽהּ׃ קלז
עַ֥ל נַהֲר֨וֹת ׀ בָּבֶ֗ל שָׁ֣ם יָ֭שַׁבְנוּ גַּם־בָּכִ֑ינוּ בְּ֝זָכְרֵ֗נוּ אֶת־צִיּֽוֹן׃ עַֽל־עֲרָבִ֥ים בְּתוֹכָ֑הּ תָּ֝לִ֗ינוּ כִּנֹּרוֹתֵֽינוּ׃ כִּ֤י שָׁ֨ם שְֽׁאֵל֪וּנוּ שׁוֹבֵ֡ינוּ דִּבְרֵי־שִׁ֭יר וְתוֹלָלֵ֣ינוּ שִׂמְחָ֑ה שִׁ֥ירוּ לָ֝֗נוּ מִשִּׁ֥יר צִיּֽוֹן׃ אֵ֗יךְ נָשִׁ֥יר אֶת־שִׁיר־יי עַ֝֗ל אַדְמַ֥ת נֵכָֽר׃ אִֽם־אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלִָ֗ם תִּשְׁכַּ֥ח יְמִינִֽי׃ תִּדְבַּ֥ק־לְשׁוֹנִ֨י ׀ לְחִכִּי֮ אִם־לֹ֪א אֶ֫זְכְּרֵ֥כִי אִם־לֹ֣א אַ֭עֲלֶה אֶת־יְרוּשָׁלִַ֑ם עַ֝֗ל רֹ֣אשׁ שִׂמְחָתִֽי׃ זְכֹ֤ר יי ׀ לִבְנֵ֬י אֱד֗וֹם אֵת֮ י֤וֹם יְֽרוּשָׁ֫לִָ֥ם הָ֭אֹ֣מְרִים עָ֤רוּ ׀ עָ֑רוּ עַ֝֗ד הַיְס֥וֹד בָּֽהּ׃ בַּת־בָּבֶ֗ל הַשְּׁד֫וּדָ֥ה אַשְׁרֵ֥י שֶׁיְשַׁלֶּם־לָ֑ךְ אֶת־גְּ֝מוּלֵ֗ךְ שֶׁגָּמַ֥לְתְּ לָֽנוּ׃ אַשְׁרֵ֤י ׀ שֶׁיֹּאחֵ֓ז וְנִפֵּ֬ץ אֶֽת־עֹ֝לָלַ֗יִךְ אֶל־הַסָּֽלַע׃ קנ
הַ֥לְלוּ יָ֨הּ ׀ הַֽלְלוּ־אֵ֥ל בְּקָדְשׁ֑וֹ הַֽ֝לְל֗וּהוּ בִּרְקִ֥יעַ עֻזּֽוֹ׃ הַֽלְל֥וּהוּ בִגְבוּרֹתָ֑יו הַֽ֝לְל֗וּהוּ כְּרֹ֣ב גֻּדְלֽוֹ׃ הַֽ֭לְלוּהוּ בְּתֵ֣קַע שׁוֹפָ֑ר הַֽ֝לְל֗וּהוּ בְּנֵ֣בֶל וְכִנּֽוֹר׃ הַֽ֭לְלוּהוּ בְתֹ֣ף וּמָח֑וֹל הַֽ֝לְל֗וּהוּ בְּמִנִּ֥ים וְעוּגָֽב׃ הַֽלְל֥וּהוּ בְצִלְצְלֵי־שָׁ֑מַע הַֽ֝לְל֗וּהוּ בְּֽצִלְצְלֵ֥י תְרוּעָֽה׃ כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל יָ֗הּ הַֽלְלוּ־יָֽהּ׃ תפלה קצרה
רִבּוֹנוֹ שֶׁל עוֹלָם, עִלַּת הָעִלּוֹת וְסִבַּת כָּל הַסִּבּוֹת, אַנְתְּ לְעֵלָּא לְעֵלָּא מִן כֹּלָא, וְלֵית לְעֵלָּא מִנָּךְ, דְּלֵית מַחֲשָׁבָה תְּפִיסָא בָךְ כְּלָל, וּלְךָ דֻמִיָּה תְהִלָּה, וּמְרוֹמַם עַל כָּל בְּרָכָה וּתְהִלָּה. אוֹתְךָ אֶדְרֹשׁ אוֹתְךָ אֲבַקֵּשׁ, שֶׁתַּחְתֹּר חֲתִירָה דֶּרֶךְ כְּבוּשָׁה מֵאִתְּךָ, דֶּרֶךְ כָּל הָעוֹלָמוֹת, עַד הַהִשְׁתַּלְשְׁלוּת שֶׁלִּי בַּמָּקוֹם שֶׁאֲנִי עוֹמֵד, כְּפִי אֲשֶׁר נִגְלָה לְךָ יֹדֵעַ תַּעֲלֻמוֹת, וּבַדֶּרֶךְ וּנְתִיב הַזֶּה תָּאִיר עָלַי אוֹרְךָ, לְהַחֲזִירֵנִי בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ בֶּאֱמֶת, כְּפִי רְצוֹנְךָ בֶּאֱמֶת, כְּפִי רְצוֹן מִבְחַר הַבְּרוּאִים, לִבְלִי לַחֲשֹׁב בְּמַחֲשַׁבְתִּי שׁוּם מַחֲשֶׁבֶת חוּץ, וְשׁוּם מַחֲשָׁבָה וּבִלְבּוּל שֶׁהוּא נֶגֶד רְצוֹנֶךָ, רַק לִדַּבֵּק בְּמַחֲשָׁבוֹת זַכּוֹת צַחוֹת וּקְדוֹשׁוֹת בַּעֲבוֹדָתְךָ בֶּאֱמֶת בְּהַשָּׂגָתְךָ וּבְתוֹרָתְךָ. הַט לִבִּי אֶל עֵדְוֹתֶיךָ, וְתֵן לִי לֵב טָהוֹר לְעָבְדְּךָ בֶּאֱמֶת. וּמִמְּצֻלוֹת יָם תּוֹצִיאֵנִי לְאוֹר גָּדוֹל חִישׁ קַל מְהֵרָה, תְּשׁוּעַת יי כְּהֶרֶף עַיִן, לֵאוֹר בְּאוֹר הַחַיִּים כָּל יְמֵי הֱיוֹתִי עַל פְּנֵי הָאֲדָמָה. וְאֶזְכֶּה לְחַדֵּשׁ נְעוּרַי הַיָּמִים שֶׁעָבְרוּ בַּחֹשֶׁךְ, לְהַחֲזִירָם אֶל הַקְּדֻשָּׁה, וְתִהְיֶה יְצִיאָתִי מִן הָעוֹלָם כְּבִיאָתִי בְּלֹא חֵטְא. וְאֶזְכֶּה לַחֲזוֹת בְּנֹעַם יי וּלְבַקֵּר בְּהֵיכָלוֹ, כֻּלּוֹ אֹמֵר כָּבוֹד, אָמֵן נֶצַח סֶלָה וָעֶד: תפלה מר' נתן
אָשִׁירָה לַיי בְּחַיָּי, אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי: יֶעֱרַב עָלָיו שִׂיחִי, אָנֹכִי אֶשְׂמַח בַּיי: הוֹדוּ לַיי בְּכִנּוֹר, בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ: אֱלֹקִים, שִׁיר חָדָשׁ אָשִׁירָה לָּךְ, בְּנֵבֶל עָשׂוֹר אֲזַמְּרָה לָּךְ: עֲלֵי עָשׂוֹר וְעֵלִי נָבֶל, עֲלֵי הִגָּיוֹן בְּכִנּוֹר: כִּי שִׂמַּחְתַּנִי יי בְּפָעֳלֶךָ, בְּמַעֲשֵׂי יָדֶיךָ אֲרַנֵּן:
רִבּוֹנוֹ שֶׁל עוֹלָם, אֲדוֹן כֹּל, בּוֹרֵא כָּל הַנְּשָׁמוֹת, רִבּוֹן כָּל הַמַּעֲשִׂים, הַבּוֹחֵר בְּשִׁירֵי זִמְרָה, עָזְרֵנִי וְחָנֵּנִי בְּרַחֲמֶיךָ הָרַבִּים וּבַחֲסָדֶיךָ הָעֲצוּמִים, שֶׁאֶזְכֶּה לְעוֹרֵר וּלְהוֹצִיא וּלְגַלּוֹת כָּל הָעֲשָׂרָה מִינֵי נְגִינָה שֶׁנֶּאֱמַר בָּהֶם סֵפֶר תְּהִלִּים. וּבִזְכוּת אֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים שֶׁאָמַרְתִּי לְפָנֶיךָ, שֶׁהֵם כְּנֶגֶד עֲשָׂרָה מִינֵי נְגִינָה שֶׁנֶּאֱמַר בָּהֶם סֵפֶר תְּהִלִּים, שֶׁהֵם:
אַשְׁרֵי, בְּרָכָה, מַשְׂכִּיל, שִׁיר, נִצּוּחַ, נִגּוּן, תְּפִלָּה, הוֹדָאָה, מִזְמוֹר, הַלְלוּיָהּ. בִּזְכוּת הַמִּזְמוֹרִים וּבִזְכוּת הַפְּסוּקִים וּבִזְכוּת תֵּבוֹתֵיהֶם וְאוֹתִיּוֹתֵיהֶם וּנְקֻדוֹתֵיהֶם וְטַעֲמֵיהֶם וְהַשֵּׁמוֹת הַיּוֹצְאִים מֵהֶם, מֵרָאשֵׁי תֵּבוֹת וּמִסּוֹפֵי תֵּבוֹת, וּבִזְכוּת דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם עִם כָּל הָעֲשָׂרָה צַדִּיקִים שֶׁיָּסְדוּ סֵפֶר תְּהִלִּים,
(*וּבִזְכוּת הַצַּדִּיק יְסוֹד עוֹלָם, נַחַל נוֹבֵעַ מְקוֹר חָכְמָה, רַבֵּנוּ רַבִּי נַחְמָן בֶּן פַיְגֶא זְכוּתוֹ יָגֵן עָלֵינוּ, אֲשֶׁר גִּלָּה וְתִקֵּן לוֹמַר אֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים בִּשְׁבִיל תִּקּוּן הַבְּרִית) וּבִזְכוּת כָּל הַצַּדִּיקִים וְהַחֲסִידִים הָאֲמִתִּיִּים, תְּזַכֵּנִי וּתְחָנֵּנִי שֶׁאֶזְכֶּה בְּרַחֲמֶיךָ הָרַבִּים לְהוֹצִיא כָּל הַטִּפּוֹת קֶרִי שֶׁיָּצְאוּ מִמֶּנִּי לְבַטָּלָה בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד בֵּין בְּאֹנֶס בֵּין בְּרָצוֹן,
(אם אומר חס ושלום בשביל מקרה שנזדמן לו באותו הלילה יאמר: וּבִפְרָט כָּל הַטִּפּוֹת שֶׁיָּצְאוּ מִמֶּנִּי בַּלַּיְלָה הַזֹּאת, עַל יְדֵי מִקְרֶה לַיְלָה שֶׁקָּרָה לִי בַּעֲווֹנוֹתַי הָרַבִּים),
כֻּלָּם אֶזְכֶּה בְּרַחֲמֶיךָ הָרַבִּים וּבְחֶמְלָתְךָ הַגְּדוֹלָה וּבְכֹחֲךָ הַגָּדוֹל, לְהוֹצִיאָם מֵהַקְּלִפּוֹת וּמֵהַסִּטְרִין אָחֳרָנִין, מִכָּל הַמְּקוֹמוֹת שֶׁנָּפְלוּ וְנִתְפַּזְּרוּ וְנָפוֹצוּ וְנִדְּחוּ לְשָׁם, וְאֵל יִדַּח מִמְּךָ נִדָּח. וְתַכְנִיעַ וּתְשַׁבֵּר וְתַהֲרֹג וְתַעֲקֹר וּתְכַלֶּה וּתְבַטֵּל כָּל הַקְּלִפּוֹת וְכָל הָרוּחִין וְשֵׁדִין וְלִילִין, שֶׁנַּעֲשׂוּ וְנִבְרְאוּ וְנוֹצְרוּ עַל יְדֵי אֵלּוּ הַטִּפּוֹת שֶׁיָּצְאוּ מִמֶּנִּי לְבַטָּלָה, וְתָסִיר מֵהֶם חִיּוּתָם, וְתוֹצִיא וְתִגְזֹל מֵהֶם הַחִיּוּת דִּקְדֻשָּׁה וְכָל הַנִּיצוֹצוֹת הַקְּדוֹשִׁים שֶׁבָּלְעוּ:
רִבּוֹנוֹ שֶׁל עוֹלָם, אֵל חַי וְקַיָּם, חֵי הַחַיִּים, מָלֵא רַחֲמִים, הַדָּן אֶת כָּל הָעוֹלָם לְכַף זְכוּת תָּמִיד, הֶחָפֵץ חֶסֶד וּמַרְבֶּה לְהֵיטִיב. אָבִי אָבִי, גּוֹאֲלֵי וּפוֹדִי, יָדַעְתִּי יי יָדַעְתִּי, כִּי אֲנִי בְּעַצְמִי הַחַיָּב וְהַפּוֹשֵׁעַ, אֲפִלּוּ בְּהַמִּקְרוֹת שֶׁנִּזְדַּמְּנוּ לִי בְּשׁוֹגֵג,
כִּי לֹא שָׁמַרְתִּי אֶת הַמַּחֲשָׁבָה כְּלָל, וְהִרְהַרְתִּי בַּיּוֹם, עַד שֶׁבָּאתִי לִידֵי טֻמְאָה בַּלַּיְלָה, וְעַל יְדֵי זֶה קִלְקַלְתִּי מַה שֶׁקִּלְקַלְתִּי, וְגָרַמְתִּי מַה שֶׁגָּרַמְתִּי, וְשִחַתְתִּי מַה שְּׁשִּׁחַתְתִּי.
אוֹי אוֹי אוֹי, אוֹיָה עַל נַפְשִׁי, אוֹי לְנַפְשִׁי, כִי גָּמַלְתִּי לִי רָעָה. מָה אֹמַר, מָה אֲדַבֵּר, מָה אֶצְטַדָּק, מָה אֹמַר, מָה אֲדַבֵּר, מָה אֶצְטַדָּק, הָאֱלֹקִים מָצָא אֶת עֲוֹנִי. הִנְנִי לִפָנֶיךָ בְּאַשְׁמָה רַבָּה, הִנְנִי לִפָנֶיךָ מַלֵּא בּוּשָׁה וּכְלִמָּה, מָלֵא טִנּוּפִים וְלִכְלוּכִים, מָלֵא תּוֹעֵבוֹת רָעוֹת, וְאֵין שׁוּם לָשׁוֹן בָּעוֹלָם שֶׁאוּכַל לְכַנּוֹת בּוֹ עֹצֶם הָרַחֲמָנוּת שֶׁיֵּשׁ עָלַי, כִּי רַע וָמָר, כִּי נָגַע עַד הַנָּפֶשׁ.
מָר לִי מְאֹד אָבִי שֶׁבַּשָּׁמַיִם, מָר לִי מְאֹד רִבּוֹן כָּל הָעוֹלָמִים, רְאֵה אַנְחָתִי וְאַנְקָתִי, כִּי נַפְשִׁי מָרָה לִי מְאֹד, עַד אֲשֶׁר אֵינִי יוֹדֵעַ אֵיךְ אֲנִי יָכוֹל לִחְיוֹת מֵעֶצֶם מְרִירוּת נַפְשִׁי אֲשֶׁר עַד גָּבְהֵי שָׁמַיִם יַגִּיעַ, כִּי קַצְתִּי בְחַיַּי לָמָּה לִּי חַיִּים כָּאֵלֶּה, חַיִּים מָרִים וּמְרוֹרִים מִמָּוֶת. אֶת קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית נַפְשִׁי:
רִבּוֹנוֹ שֶׁל עוֹלָם, אַתָּה לְבַד יָדַעְתָּ, רִבּוּי וְעֹצֶם הַפְּגָמִים הַגְּדוֹלִים הָעֲצוּמִים וְהַנּוֹרָאִים, שֶׁנַּעֲשִׂים עַל יְדֵי זֶה בְּכָל הָעוֹלָמוֹת, וְעַתָּה אֵיךְ אוּכַל לְתַקֵּן זֹאת, וּבַמֶּה יִזְכֶּה נַעַר כָּמוֹנִי לְתַקֵּן אֵת אֲשֶׁר שִׁחַתְתִּי. אַךְ אַף עַל פִּי כֵן יָדַעְתִּי וַאֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה כִּי אֵין שׁוּם יֵאוּשׁ בָּעוֹלָם כְּלָל, וַעֲדַיִן יֶשׁ לִי תִקְוָה, וַעֲדַיִן לֹא אָבְדָה תוֹחַלְתִּי מֵיי, כִּי חַסְדֵי יי כִּי לֹא תָמְנוּ, כִּי לֹא כָלוּ רַחֲמָיו:
עַל כֵּן בָּאתִי לְפָנֶיךָ יי אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי, אֱלֹקֵי אַבְרָהָם אֱלֹקֵי יִצְחָק וֵאלֹקֵי יַעֲקֹב, וֵאלֹקֵי כָּל הַצַּדִּיקִים וְהַחֲסִידִים הָאֲמִתִּיִּים, וֵאלֹקֵי כָּל יִשְׂרָאֵל, אֱלֹקֵי הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים, שֶׁתְּרַחֵם עָלַי וְתַעֲשֶׂה אֶת אֲשֶׁר בְּחֻקֶּיךָ אֵלֵךְ וְאֶת מִשְׁפָּטֶיךָ אֶשְׁמֹר, וְתָכֹף אֶת יִצְרִי לְהִשְׁתַּעְבֵּד לָךְ, וְתִגְעַר בְּהַיֵּצֶר הָרָע, וּתְגָרְשׁוּ מִמֶּנִּי מֵעַתָּה וְעַד עוֹלָם. וְתִשְׁמְרֵנִי וְתַצִּילֵנִי וּתְפַלְּטֵנִי מֵעַתָּה מִכָּל מִינֵי הִרְהוּרִים רָעִים, וּמִמַּחְשָׁבוֹת רָעוֹת, וּמִפְּגַם הָרְאוּת, וּמִפְּגַם הַדִּבּוּר, וְתַצִּילֵנִי מֵעַתָּה מִכָּל מִינֵי פְּגַם הַבְּרִית שֶׁבָּעוֹלָם, בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה, וְתִהְיֶה עִמִּי תָּמִיד וְתִשְׁמְרֵנִי וְתַצִּילֵנִי מִמִּקְרֶה בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה מֵעַתָּה וְעַד עוֹלָם:
אָבִינוּ, מֶלֶךְ אֵל חַי וְקַיָּם, גּוֹאֵל חָזָק, שִׁטַּחְתִּי אֵלֶיךָ כַּפָּי, הַצֵּל הַצֵּל, הוֹשִׁיעָה הוֹשִׁיעָה, הַצֵּל לְקוּחִים לַמָּוֶת, הַצֵּל נִרְדָּף וְחַיָּב כָּמוֹנִי, הַצִּילֵנִי מִן הַשְּׁאוֹל תַּחְתִּיּוֹת, תֶּן לִי תִּקְוָה וְלֹא אֹבַד חַס וְשָׁלוֹם, כִּי מַה בֶּצַע בְּדָמִי בְּרִדְתִּי אֶל שָׁחַת, הֲיוֹדְךָ עָפָר, הֲיַגִּיד אֲמִתֶּךָ. דַּלּוּ עֵינַי לַמָּרוֹם, אדושם עָשְׁקָה לִּי, עָרְבֵנִי. עֲרֹב עַבְדְּךָ לְטוֹב, אַל יַעַשְׁקֻנִי זֵדִים.
כִּי אֵין לִי שׁוּם כֹּחַ אֶלָּא בְּפִי, אֵין לִי שׁוּם מָנוֹס וּמִבְטָח כִּי אִם עָלֶיךָ לְבַד, עַל חֲסָדֶיךָ הָעֲצוּמִים לְבַד, עַל רַחֲמֶיךָ הַגְּדוֹלִים, עַל חֶמְלָתְךָ הָאֲמִתִּית, עַל חֲנִינוֹתֶיךָ הַנִּצְחִיּוֹת, וְעַל כֹּחַ וּזְכוּת הַצַּדִּיקִים, שֶׁשָּׁמְרוּ אֶת הַבְּרִית בְּתַכְלִית הַשְּׁלֵמוּת שֶׁאֵין שְׁלֵמוּת אַחֲרָיו. בָּהֶם תָּמַכְתִּי יְתֵדוֹתַי, בָּהֶם אֶשָּעֵן וְאֶסָּמֵךְ, בִּזְכוּתָם וְכֹחָם אֶבְטַח וַאֲקַוֶּה, כִּי לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל, לֹא תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַת.
אֲהָהּ יי מַלְּטֵנִי, אֲהָהּ יי פְּדֵנִי, רְאֵה מְסֻכָּן כָּמוֹנִי, טוֹרֵף בְּלֵב יַמִּים, תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ, כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ. צוֹד צָדוּנִי כַּצִּפּוֹר, אֹיְבַי חִנָּם. צָמְתוּ בַבּוֹר חַיָּי, וַיַּדּוּ אֶבֶן בִּי. צָפוּ מַיִם עַל רֹאשִׁי, אָמַרְתִּי נִגְזָרְתִּי. קָרָאתִי שִׁמְךָ יי מִבּוֹר תַּחְתִּיּוֹת. קָרָאתִי שִׁמְךָ יי מִבּוֹר תַּחְתִּיּוֹת:
רִבּוֹנוֹ שֶׁל עוֹלָם, רִבּוֹנוֹ שֶׁל עוֹלָם, מָלֵא רַחֲמִים, מָלֵא חֶסֶד חִנָּם, מָלֵא חֲנִינוֹת, מָלֵא רַחֲמָנוּת, מָלֵא טוֹב, מָלֵא רָצוֹן, כְּבָר קִבַּלְנוּ עָלֵינוּ לִקְרֹא אֵלֶיךָ תָּמִיד, וְהִנְנִי מְקַיֵּם קַבָּלָתֵנוּ, וְהִנְנִי קוֹרֵא אֵלֶיךָ מִמָּקוֹם שָׁפָל כָּזֶה, מִמְּקוֹמוֹת מְגֻנִּים כָּאֵלֶּה, מִמַּעֲמַקִּים קְרָאתִיךָ יי, מֵעִמְקֵי עֲמָקִים, מִן הַמֵּצַר קָרָאתִי יָּהּ, עָנָנִי בַמֶּרְחָב יָהּ.
וְאִם בַּעֲווֹנוֹתֵינוּ הָרַבִּים יָרַדְנוּ לְמָקוֹם שֶׁיָּרַדְנוּ, וְיָרַדְנוּ עַכְשָׁו בְּעִקְּבוֹת מְשִׁיחָא לִמְקוֹמוֹת נְמוּכִים וּשְׁפָלִים מְאֹד מְאֹד, שֶׁלֹּא יָרְדוּ יִשְׂרָאֵל לְתוֹכָם מֵעוֹלָם, כְּמוֹ שֶׁכָּתוּב: וַתֵּרֶד פְּלָאִים, אֵין מְנַחֵם לָהּ. אַף עַל פִּי כֵן, אֵין אָנוּ מְיָאֲשִׁים עַצְמֵנוּ חַס וְשָׁלוֹם בְּשׁוּם אֹפֶן בָּעוֹלָם כְּלָל, כִּי כְּבָר הִבְטַחְתָּנוּ לַהֲשִׁיבֵנוּ מִמְּצוּלוֹת יָם, כְּמוֹ שֶׁכָּתוּב: אָמַר אֲדֹנִי, מִבָּשָׁן אָשִׁיב, אָשִׁיב מִמְּצוּלוֹת יָם, וּכְתִיב: וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם, לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלֹּתָם, לְהָפֵר בְּרִיתִי אִתָּם, כִּי אֲנִי יי אֱלֹהֵיהֶם:
רִבּוֹנוֹ שֶׁל עוֹלָם! פְּתַח פִּיךָ לְאִלֵּם כָּמוֹנִי, וְתִשְׁלַח לִי דִּבּוּרִים מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם, בְּאֹפֶן שֶׁאוּכַל לְנַצֵּחַ אוֹתְךָ, לְרַצּוֹת וּלְפַיֵּס אוֹתְךָ, שֶּׁתְּקַבֵּל בְּרַחֲמֶיךָ הָרַבִּים וּבַחֲסָדֶיךָ הָעֲצוּמִים אֶת אֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים שֶׁאָמַרְתִּי לְפָנֶיךָ, כְּאִלּוּ אֲמָרָם דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּעַצְמוֹ, וְאַף עַל פִּי שֶׁאֵינִי יוֹדֵעַ לְכַוֵּן שׁוּם כַּוָּנָה מֵהַכַּוָּנוֹת הָעֲצוּמוֹת וְהַנּוֹרָאוֹת שֶׁיֵּשׁ בְּאֵלּוּ הָעֲשָׂרָה מִזְמוֹרִים, יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי, שֶׁתְּהֵא חֲשׁוּבָה לְפָנֶיךָ הָאֲמִירָה בְּפֶה לְבַד, כְּאִלּוּ הִשַּׂגְתִּי וְכִוַּנְתִּי כָּל הַסּוֹדוֹת וְהַכַּוָּנוֹת שֶׁיֵּשׁ בָּהֶם וְיִהְיוּ אֲמָרַי לְרָצוֹן לִפְנֵי אֲדוֹן כָּל.
וְהִנְנִי מַשְׁלִיךְ יְהָבֵי עָלֶיךָ, וְהִנְנִי מְקַשֵּׁר עַצְמִי לְכָל הַצַּדִּיקִים הָאֲמִתִּיִּים שֶׁבְּדוֹרֵנוּ, וּלְכָל הַצַּדִּיקִים הָאֲמִתִּיִּים שׁוֹכְנֵי עָפָר, קְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה, [וּבִפְרָט לְהַצַּדִּיק יְסוֹד עוֹלָם, נַחַל נֹבֵעַ מְקוֹר חָכְמָה, רַבֵּנוּ נַחְמָן בֶּן פֵיגֶא, זְכוּתוֹ יָגֵן עָלֵינוּ אָמֵן],
וְעַל דַּעְתָּם וְעַל כַּוָּנָתָם אָמַרְתִּי כָּל אֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים, וּבִזְכוּתָם וְכֹחָם אֶזְכֶּה לְעוֹרֵר וּלְגַלּוֹת כָּל הָעֲשָׂרָה מִינֵי נְגִינָה שֶׁנֶּאֱמַר בָּהֶם סֵפֶר תְּהִלִּים, שֶׁהֵם: שִׁיר פָּשׁוּט, כָּפוּל, מְשֻׁלָּשׁ, מְרֻבַּע, שֶׁהֵם כְּלוּלִים בְּשִׁמְךָ הַמְּיֻחָד הַגָּדוֹל וְהַקָּדוֹשׁ. וּבִזְכוּת וְכֹחַ הַשֵּׁנִי שֵׁמוֹת הַקְּדוֹשִׁים הָאֵלּוּ בִּמְלוּאָם, שֶׁהֵם אֶל אֱלֹקִים (כָזֶה): אָלֶ"ף לָמֶ"ד, אָלֶ"ף לָמֶ"ד הֵ"י יוּ"ד מֵ"ם, שֶׁהֵם עוֹלִים בְּמִסְפַּר תפ"הֵ (אַרְבַּע מֵאוֹת שְׁמוֹנִים וְחָמֵשׁ), כַּמִּסְפָּר תְּהִלִּים.
בְּכֹחַ אֵלּוּ הַשֵּׁמוֹת תְּזַכֵּנִי לְהוֹצִיא כָּל הַטִּפּוֹת קֶרִי לְבַטָּלָה מִבֶּטֶן הַקְּלִפָּה שֶׁבְּלָעָם, אֲשֶׁר מִסְפַּר שְׁמָהּ עִם הָאוֹתִיּוֹת עוֹלֶה תפ"ה, שֶׁהִיא בַּקְּלִפָּה כְּנֶגֶד קְדֻשַּׁת סֵפֶר תְּהִלִּים, וּבְכֹחַ אֵלּוּ הָעֲשָׂרָה מִזְמוֹרֵי תְּהִלִּים תְּעוֹרֵר הַשֵּׁנִי שֵׁמוֹת הַקְּדוֹשִׁים אֵל אֱלֹקִים, וְתַהֲרֹג וּתְשַׁבֵּר וְתַכְנִיעַ וְתַעֲקֹר וּתְכַלֶּה וּתְבַטֵּל אֶת הַקְּלִפָּה הַזֹּאת שֶׁבְּלָעָם, וְתַכְרִיחַ אוֹתָהּ לְהַפְלִיט כָּל הַטִּפּוֹת הַקְּדוֹשׁוֹת מִבִּטְנָהּ וְקִרְבָּהּ, וְתִמְחֶה שְׁמָהּ וְזִכְרָהּ מִן הָעוֹלָם, וּתְקַיֵּם מִקְרָא שֶׁכָּתוּב: חָיִל בָּלַע וִיקִיאֶנּוּ, מִבִּטְנוֹ יוֹרִישֶׁנּוּ אֶל.
וְתַהֲרֹג כָּל הַקְּלִפּוֹת שֶׁנִּבְרְאוּ עַל יְדֵי אֵלּוּ הַטִּפּוֹת, וְתוֹצִיא וְתִגְזֹל מֵהֶם הַחִיּוֹת דִּקְדֻשָּׁה, וְכָל הַנִּיצוֹצוֹת הַקְּדוֹשׁוֹת שֶׁבָּלְעוּ עַל יְדֵי פְּגַם חֵטְא זֶה, כֻּלָּם תּוֹצִיאֵם וְתַחֲזֹר וּתְקַבְּצֵם בִּקְדוּשָּׁה שֵׁנִית. וּתְזַכֵּנוּ לְקַבֵּל עָלֵינוּ עֹל מַלְכוּת שָׁמַיִם בְּאַהֲבָה תָּמִיד, וְנִזְכֶּה לַעֲסֹק כָּל יָמֵינוּ בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים בֶּאֱמֶת וּבְלֵב שָׁלֵם, בְּאֹפֶן שֶׁנִּזְכֶּה לִבְרֹא גּוּפִים וְכֵלִים קְדוֹשִׁים לְכָל הַנְשָׁמּוֹת דְּאָזְלִן עַרְטִילָאִין עַל יְדֵי עֲווֹנוֹתֵינוּ הָרַבִּים, עַל יְדֵי פְּגַם הַטִּפּוֹת קֶרִי שֶׁיָּצְאוּ מִמֶּנִּי לְבַטָּלָה.
רִבּוֹנוֹ שֶׁל עוֹלָם, אַמִּיץ כֹּחַ וְרַב אוֹנִים, עֲשֵׂה מַה שֶּׁתַּעֲשֶׂה בְּרַחֲמֶיךָ הָרַבִּים בְּאֹפֶן שֶׁנִּזְכֶּה לְתַקֵּן פְּגַם הַבְּרִית, פְּגַם טִפֵּי הַמֹּחַ, בֵּין מַה שֶּׁפָּגַמְנוּ בָּזֶה בְּשׁוֹגֵג, בֵּין בְּמֵזִיד, בֵּין בְּאֹנֶס, בֵּין בְּרָצוֹן, עַל הַכֹּל תִּמְחַל וְתִסְלַח לִי אֱלוֹקַּ סְלִיחוֹת, חַנּוּן הַמַּרְבֶּה לִסְלֹחַ, וְנִזְכֶּה לְתַקֵּן כָּל הַפְּגָמִים בִּשְׁלֵמוּת בְּחַיֵּינוּ, בִּזְכוּת הַצַּדִּיקִים הַקְּדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה,
(ואם יהיה על קברו הקדוש יאמר: וּבִזְכוּת הַצַּדִּיק הַזֶּה הַשּׁוֹכֵן פֹּה, צַדִּיק יְסוֹד עוֹלָם, נַחַל נוֹבֵעַ מְקוֹר חָכְמָה, אֲשֶׁר אֲנִי מְכַתֵּת רַגְלַי וְטִלְטַלְתִּי עַצְמִי בְּטִלְטוּל הַקָּשֶׁה בִּשְׁבִיל לָבוֹא הֵנָּה לְהִשְׁתַּטֵּחַ עַל קֶבֶר הַצַּדִּיק הָאֱמֶת הַקָּדוֹשׁ הַזֶּה, אֲשֶׁר הִבְטִיחָנוּ בְּחַיָּיו הַקְּדוֹשִׁים, לַעֲמֹד בְּעֶזְרָתֵנוּ סֶלָה תָּמִיד, כְּשֶׁנָּבוֹא עַל קִבְרוּ הַקָּדוֹשׁ וְנִתֵּן פְּרוּטָה לִצְדָקָה וְנֹאמַר אֵלּוּ הָעֲשָׂרָה קַפִּיטְל תְּהִלִּים, וְהִנֵּה עָשִׂיתִי מַה שֶׁמֻּטָּל עָלַי, עֲשֵׂה מַה שֶׁעָלֶיךָ).
וּמְחֹל לִי וּסְלַח לִי וְכַפֵּר לִי עַל כָּל הַחֲטָאִים וְהָעֲווֹנוֹת וְהַפְּשָׁעִים, שֶׁחָטָאתִי וְשֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי לְפָנֶיךָ בְּרְמַ"ח אֵיבָרַי וּשְׁסָ"ה גִּידַי, בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֵׂה, וּבַחֲמִשָּׁה חוּשִׁים וּבִשְׁאָר כֹּחוֹת הַגּוּף, וּבִפְרָט מַה שֶׁחָטָאתִי וּפָשַׁעְתִּי וּפָגַמְתִּי נֶגְדֶּךָ בִּפְּגַם הַבְּרִית, שֶׁהוּא כְּלַל כָּל הַתּוֹרָה כֻּלָּהּ, וְהָרַע בְּעֵינֶיךָ עָשִׂיתִי מִנְּעוּרָי עַד הַיּוֹם הַזֶּה.
עַל הַכֹּל תִּמְחַל וְתִסְלַח וּתְכַפֵּר, מָלֵּא רַחֲמִים, וּתְמַלֵּא כָּל הַשֵּׁמוֹת שֶׁפָּגַמְתִּי בְּשִׁמְךָ הַגָּדוֹל. הֶרֶב כַּבְּסֵנִי מֵעֲוֹנִי, וּמֵחַטָּאתִי טַהֲרֵנִי. תְּחַטְּאֵנִי בְּאֵזוֹב וְאֶטְהָר, תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין. תַּשְׁמִיעֵנִי שָׂשׂוֹן וְשִׂמְחָה, תָּגֵלְנָה עֲצָמוֹת דִּכִּיתָ הַסְתֵּר פָּנֶיךָ מֵחֲטָאָי, וְכָל עֲוֹנֹתַי מְחֵה. מְחֵה פְּשָׁעַי לְמַעַנְךָ כָּאָמוּר: אָנֹכִי אָנֹכִי הוּא מוֹחֶה פְשָׁעֶיךָ לְמַעֲנִי, וְחַטֹּאתֶיךָ לֹא אֶזְכּוֹר.
וְתִמָּלֵא עָלַי בְּרַחֲמִים, וְתִהְיֶה בְּעֶזְרִי תָּמִיד, בִּזְכוּת וְכֹחַ הַצַּדִּיקִים הָאֲמִתִּיִּים, וְתִשְׁמְרֵנִי וְתַצִּילֵנִי תָּמִיד, וְתִתֵּן לִי כֹּחַ לְהִתְגַּבֵּר עַל יִצְרִי וְלָכוֹף וּלְשַׁבֵּר אֶת תַּאֲוָתִי, וְלֹא אֶפְגֹּם עוֹד מַה שֶׁפָּגַמְתִּי, וְלֹא אֶעֱשֶׂה עוֹד הָרַע בְּעֵינֶיךָ, וְלֹא אָשׁוּב עוֹד לְכִסְלָה, אִם אָוֶן פָּעַלְתִּי לֹא אוֹסִיף, כִּי כְּבָר הִבְטַחְתָּנוּ, שֶׁגַּם עַל זֶה מוֹעִיל תְּפִלָּה וּבַקָּשָׁה, לְהִנָּצֵל לְהַבָּא בְּרַחֲמֶיךָ הָאֲמִתִּיִּים מִן הַיֵּצֶר הָרָע וְכַת דִילֵהּ,
(ואם יהיה על קברו הקדוש יאמר: וּבִפְרָט עַל מָקוֹם צִיּוֹן הַקָּדוֹשׁ הַזֶּה, עָזְרֵנִי בִּזְכוּת הַצַּדִּיקִים הַגְּנוּזִים פֹּה), וָרָחַם עָלַי וְתֶן לִי כֹּחַ וּגְבוּרָה מֵאִתָּךְ, שֶׁאֶזְכֶּה לְהִתְגַּבֵּר וְלִכְבֹּשׁ אֶת יִצְרִי תָּמִיד, עַד שֶׁאֶזְכֶּה בְּרַחֲמֶיךָ לְגָרְשׁוֹ וּלְסַלְּקוֹ וּלְבַטְּלוֹ מֵעָלַי לְגַמְרֵי מֵעַתָּה וְעַד עוֹלָם, כִּי כְּבָר כָּלוּ בְּיָגוֹן חַיַּי, וּשְׁנוֹתַי בַּאֲנָחָה. כָּשַׁל בַּעֲוֹנִי כֹּחִי, וַעֲצָמַי עָשֵׁשׁוּ, עַד אֲשֶׁר כָּשַׁל כֹּחַ הַסַּבָּל.
רַחֵם עָלַי, אֲבִי אָב הָרַחֲמָן, רַחֵם עָלַי שׁוֹמֵעַ תְּפִלָּה, חוּס וַחֲמֹל עָלַי שׁוֹמֵעַ צְעָקָה, שׁוֹמֵעַ אֲנָחָה, שׁוֹמֵעַ אֲנָקָה. רַחֵם רַחֵם, הַצֵּל הַצֵּל, הוֹשִׁיעָה הוֹשִׁיעָה, אַל יִפֹּל דָּמִי אַרְצָה לְפָנֶיךָ, אַל תִּתֵּן לְשַׁחַת נַפְשִׁי, הַצִּילֵנִי מִדָּמִים אֱלֹקִים אֱלֹקֵי תְשׁוּעָתִי, תְּרַנֵּן לְשׁוֹנִי צִדְקָתֶךָ,
חוּסָה עָלַי כְּרֹב רַחֲמֶיךָ, כְּרֹב חֲסָדֶיךָ, יֶהֱמוּ נָא מֵעֶיךָ וַחֲנִינוֹתֶיךָ עַל עֲלוּב נֶפֶשׁ כָּמוֹנִי, עַל נִרְדָּף כָּמוֹנִי, עַל מְלֻכְלָךְ בַּחֲטָאִים כָּמוֹנִי, עַל חֲסַר דֵּעָה חֲסַר עֵצָה כָּמוֹנִי, כִּי לְךָ לְבַד עֵינֵינוּ תְּלוּיוֹת, לְךָ לְבַד רַעְיוֹנַי צוֹפִיּוֹת, דַּלּוּ עֵינַי לַמָּרוֹם, עֲזֹר נָא הוֹשִׁיעָה נָא, חוּס וַחֲמֹל נָא עָלַי, וְהוֹשִׁיעֵנִי לָשׁוּב אֵלֶיךָ בִּתְשׁוּבָה שְׁלֵמָה בֶּאֱמֶת וּבְלֵב שָׁלֵם, וְאֶזְכֶּה לִהְיוֹת תָּמִיד כִּרְצוֹנְךָ הַטּוֹב מֵעָתָּה וְעַד עוֹלָם, כְּחַסְדְּךָ חַיֵּנִי, וְאֶשְׁמְרָה עֵדוּת פִּיךָ. לֵב טָהוֹר בְּרָא לִי אֱלֹקִים, וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי.
וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ, אֲדוֹן הַשִּׂמְחָה וְהַחֶדְוָה, אֲשֶׁר לְפָנֶיךָ אֵין שׁוּם עַצְבוּת כְּלָל לְעוֹלָם, כְּמוֹ שֶׁכָּתוּב: הוֹד וְהָדָר לְפָנָיו, עֹז וְחֶדְוָה בִּמְקוֹמוֹ, שֶׁתַּעְזְרֵנִי בְּרַחֲמֶיךָ הָעֲצוּמִים, וּתְזַכֵּנִי לִהְיוֹת בְּשִׂמְחָה תָּמִיד. מְשַׂמֵּחַ נַפְשׁוֹת עֲגוּמִים, שַׂמַּח נַפְשִׁי הָאֻמְלָלָה מְאֹד, הָעֲלוּבָה מְאֹד, הָעֲיֵפָה וְהַצְּמֵאָה וְהָרְעֵבָה אֵלֶיךָ מְאֹד.
הָסֵר מִמֶּנִּי יָגוֹן וַאֲנָחָה, שָׂמֵחַ נֶפֶשׁ עַבְדֶּךָ, כִּי אֵלֶיךָ יי נַפְשִׁי אֶשָּׂא. תּוֹדִיעֵנִי אֹרַח חַיִּים, שֹׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ, נְעִימוֹת בִּימִינְךָ נֶצַח. הָשִׁיבָה לִי שָׂשׂוֹן יִשְׁעֶךָ, וְרוּחַ נְדִיבָה תִסְמְכֵנִי. שַׂבְּעֵנִי מִטּוּבֶךָ, וְשַׂמַּח נַפְשִׁי בִּישׁוּעָתֶךָ, וְטַהֵר לִבִּי לְעָבְדְּךָ בֶּאֱמֶת. עוּרָה כְבוֹדִי, עוּרָה הַנֵּבֶל וְכִנּוֹר, אָעִירָה שָּׁחַר.
זַכֵּנִי לְכָל הָעֲשָׂרָה מִינֵי נְגִינָה דִּקְדֻשָּׁה, שֶׁהֵם מַכְנִיעִים וּמְתַקְּנִים פְּגַם הַבְּרִית, כָּאָמוּר: אֲבָרֵךְ אֶת יי אֲשֶׁר יְעָצָנִי, אַף לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי: לְדָוִד מַשְׂכִּיל, אַשְׁרֵי נָשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה: בַּיִת וָהוֹן נַחֲלַת אֲבוֹת, וּמֵיי אִשָּׁה מַשְׂכָּלֶת: יוֹמָם יְצַוֶּה יי חַסְדּוֹ, וּבַלַּיְלָה שִׁירֹה עִמִּי, תְּפִלָּה לְאֵל חַיַּי:
לַמְנַצֵּחַ אֶל תַּשְׁחֵת לְדָוִד מִכְתָּם בִּשְׁלֹחַ שָׁאוּל וַיִּשְׁמְרוּ אֶת הַבַּיִת לַהֲמִיתוֹ: אֶזְכְּרָה נְגִינָתִי בַּלַּיְלָה, עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי: הֲיֵאָכֵל תָּפֵל מִבְּלִי מֶלַח, אִם יֶשׁ טַעַם בְּרִיר חַלָּמוּת. פֶּן תִּתֵּן לַאֲחֵרִים הוֹדֶךָ, וּשְׁנוֹתֶיךָ לְאַכְזָרִי, וְלֹא אָמַר אַיֵּה אֱלֹקַי עֹשָׂי, נוֹתֵן זְמִירוֹת בַּלָּיְלָה: שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת יי הִיא תִּתְהַלָּל:
וְנֶאֱמַר: הַלְלוּיָה, הַלְלוּ אֵל בְּקָדְשׁוֹ, הַלְלוּהוּ בִּרְקִיעַ עֻזּוֹ. הַלְלוּהוּ בִּגְבוּרוֹתָיו, הַלְלוּהוּ כְּרֹב גֻּדְלוֹ. הַלְלוּהוּ בְּתֵקַע שׁוֹפָר, הַלְלוּהוּ בְּנֵבֶל וְכִנּוֹר. הַלְלוּהוּ בְּתֹף וּמָחוֹל, הַלְלוּהוּ בְּמִנִּים וְעֻגָב: הַלְלוּהוּ בְּצִלְצְלֵי שָׁמַע, הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה. כָּל הַנְּשָׁמָה תְּהַלֵּל יָהּ, הַלְלוּיָהּ.
רִבּוֹנוֹ שֶׁל עוֹלָם, תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵנוּ, וְשָׂא נֵס לְקַבֵּץ גָּלֻיּוֹתֵינוּ, וְקָרֵב פְּזוּרֵנוּ מִבֵּין הַגּוֹיִם, וּנְפוּצוֹתֵינוּ כַּנֵּס מִיַּרְכְּתֵי אָרֶץ, וְקַבֵּץ נִדָּחֵינוּ יַחַד מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ לְאַרְצֵנוּ, וְקַיֶּם בָּנוּ מִקְרָא שֶׁכָּתוּב: וְשָׁב יי אֱלֹקֶיךָ אֶת שְׁבוּתְךָ וְרִחַמֶךָ, וְשָׁב וְקִבֶּצְךָ מִכָּל הָעַמִּים אֲשֶׁר הֱפִיצְךָ יי אֱלֹקֶיךָ שָׁמָּה.
אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם, מִשָּׁם יְקַבֶּצְךָ יי אֱלֹקֶיךָ וּמִשָּׁם יִקָּחֶךָ. וֶהֱבִיאֲךָ יי אֱלֹקֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ, וְהֵיטִיבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ. וְנֶאֱמַר: נְאֻם אֲדֹנִי יי, מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל, עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו. וְנֶאֱמַר: בּוֹנֶה יְרוּשָׁלַיִם יי נִדְחֵי יִשְׂרָאֵל יִכָנֵּס. וּתְמַהֵר וְתָחִישׁ לְגָאֳלֵנוּ, וְתָבִיא לָנוּ אֶת מְשִׁיחַ צִדְקֵנוּ, וְתִבְנֶה אֶת בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ, וַהֲבִיאֵנוּ לְצִיּוֹן עִירְךָ בְּרִנָּה, וְלִירוּשָׁלַיִם בֵּית מִקְדָּשְׁךָ בְּשִׂמְחַת עוֹלָם, כְּמוֹ שֶׁכָּתוּב: וּפְדוּיֵי יי יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם, שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה.
וְנֶאֱמַר: כִּי בְשִׂמְחָה תֵצְאוּ וּבְשָׁלוֹם תּוּבָלוּן, הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה, וְכָל עֲצֵי הַשָּׂדֶה יִמְחֲאוּ כַף. וְנֶאֱמַר: כִּי נִחַם יי צִיּוֹן, נִחַם כָּל חָרְבוֹתֶיהָ, וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן יי, שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ, תּוֹדָה וְקוֹל זִמְרָה. שִׂמְחוּ בַּיי וְגִילוּ צַדִּיקִים וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב. אוֹר זָרֻעַ לַצַּדִּיק, וּלְיִשְׁרֵי לֵב שִׂמְחָה. שִׂמְחוּ צַדִּיקִים בַּיי, וְהוֹדוּ לְזֵכֶר קָדְשׁוֹ. אָמֵן נֶצַח סֶלָה וָעֶד.
I am connecting myself in saying the ten chapters of Tehilim to all the true Tzaddikim that are in our generation, and to all the true Tzaddikim resting in dust; especially to our Holy Rabbi, Tzadik Yesod Olam, The “Flowing Brook, a Fountain of Wisdom” (Prov. 18:4) our Rabbi Nachman ben Feiga who revealed this Tikkun. May his merit protect us and all Yisrael, Amen.
Psalm 16
1. A Michtam by David. Guard me, El (Almighty God), for I have taken refuge in You. 2. [O my soul] you should say to Adonai, "You are my Master; [in bestowing Your] benefits towards me, there is no duty on Your part [on account of my own merit]. 3. But on account of the holy ones who are [buried] in the earth, and of the mighty ones [in faith] in whom is all my delight [all my needs are fulfilled]. 4. The sorrows of those who hasten after another [deity] will increase; I will not pour their libations of blood, nor will I take their names upon my lips. 5. Adonai is the share given for my portion [to believe in Him] and [the share] for my cup is You, Who guide me in my lot. 6. Portions have fallen to me in the most pleasant places [faith in You]; even a beautiful inheritance is upon me." 7. I will bless Adonai, Who counseled me; even at night my conscience instructs me. 8. I have placed Adonai before me constantly; because [He is] at my right hand, I will not falter. 9. Therefore, my heart rejoiced, and my soul was glad; even my flesh shall dwell in safety. 10. For You shall not forsake my soul to the grave; You shall not allow Your pious one to see destruction. 11. You will make known to me the path of life: satiety of joys in seeing Your face, [and being satisfied] with the delights that are at Your right hand forevermore.
Psalm 32
1. By David, a Maskil. Fortunate is he whose transgression is forgiven, whose sin is covered. 2. Fortunate is the man to whom Adonai ascribes no iniquity and in whose spirit there is no guile. 3. When I was silent, my bones decayed with my moaning all day long. 4. For [both] day and night Your hand was heavily upon me; my freshness was transformed as in the droughts of summer, Selah. 5. My sin I make known to You, and my iniquity I do not conceal; I said, "I will confess my transgressions to Adonai," and You have [always] forgiven my iniquitous sin, Selah. 6. For this [the Divine Presence] let every pious man judge himself: [to draw close] to You before [misfortune] befalls, only before the flooding of might waters [of afflictions]; such a person they will not reach. 7. You are a hiding-place for me, from distress You guard me; with songs of deliverance You encompass me, Selah. 8. "I will enlighten you and instruct you in the way which you shall go; I will wink My eye to you." 9. Be not like a horse or like a mule that does not discern, which must be muzzled with its adornment of bit and rein, that it should not come near you. 10. Many are the pains of the wicked, but as for him who trusts in Adonai — kindness will encompass him. 11. Rejoice in Adonai and exult, O righteous ones, and cause all those of upright hearts to sing praises!
Psalm 41
1. For the Leader, a song by David. 2. Fortunate is he who considers the sick; on a day of calamity Adonai will rescue him. 3. Adonai will preserve him and keep him alive, and he will be called fortunate in all the land, and You will not deliver him into the desire of his enemies. 4. Adonai will support him on his sickbed; when You have transformed his entire restfulness in his illness. 5. I said, "Adonai, be gracious to me; heal my soul because I have sinned against You." 6. My enemies speak evil of me; "When will he die and his name be lost?" 7. And if he comes to see [me], he speaks falsely; his heart gathers iniquity to itself; when he goes outside, he speaks of it. 8. All my enemies whisper together about me; against me do they devise my hurt. 9. "An evil thing shall be poured into him, and once he lies down, he will no longer rise." 10. Even my ally, in whom I trusted, who eats my bread, developed an ambush for me. 11. But You, Adonai, be gracious to me and raise me up, so that I may repay them. 12. By this I shall know that You delight in me, when my enemy does not shout joyfully over me. 13. And as for me, because of my integrity You shall support me, and set me up before Your face forever. 14. Blessed be Adonai, Elohei (God of) Yisroel, from [one end of] the world, to the [other end of the] world. Amen and Amen!
Psalm 42
1. For the Leader, a Maskil by the sons of Korach. 2. As a she-deer cries longingly for rivulets of water, so does my soul cry longingly to You, Elohim (God, Almighty Master of all forces). 3. My soul thirsts for Elohim, for the living God: “When will I come and appear before Elohim [in the Holy Temple]?” 4. My tears were my bread day and night when they say to me all day long, "Where is your God?" 5. These things I will remember, and I will pour out my soul [because of the pain which is] upon me: How I passed on in covered [wagons], pacing slowly up to the House of Elohim with a joyful shouting and thanksgiving, a celebrating multitude. 6. Why are you downcast, my soul, and why do you wail over me? Hope to Elohim, for I will yet thank Him for the salvations of His presence. 7. My God, the soul that is upon me is downcast; therefore, I will remember You from the land of Yardan and the peaks of Chermon, from the young mountain. 8. One deep [trouble] calls to [another] deep [trouble]; [I am ready] to hear the sound of Your water channels [of afflictions]; all your breakers and waves are gone over me. 9. By day, Adonai commands His kindness, and at night, His song is with me, a prayer to the God [who guards] my life. 10. I will say to God, my Rock, "Why have You forgotten me? Why should I walk in gloom under the oppression of the enemy?" 11. With murder in my bones, my oppressors have reproached me by saying to me all day long, "Where is your God?" 12. Why are you downcast, my soul, and why do you moan over me? Hope to Elohim, for I will yet thank Him for the salvations of my countenance and my God.
Psalm 59
1. For the Leader, a plea to be spared from destruction; by David, a michtam; when Shaul dispatched and they guarded the house to slay him. 2. Rescue me from my enemies, my God; from those who rise up against me, save me. 3. Save me from workers of iniquity; and from bloodthirsty men rescue me. 4. For behold, they lurked for my soul; strong men lodge against me, neither for any transgression of mine nor for any sin of mine, Adonai. 5. Without any iniquity [of mine], they run and prepare themselves; awaken [Yourself] towards me and see. 6. And You, Adonai-Elohim Tzevaot, God of Israel, arise to visit upon all the nations; be not gracious to any treacherous workers of iniquity, Selah. 7. They return in the evening, they howl like a dog and go round about the city. 8. Behold, they spew forth with their mouth; [they have] swords in their lips, for who hears? 9. But You, Adonai, will laugh at them; You will mock all the nations. 10. [In face of] his strength, for You do I wait, for Elohim is my stronghold. 11. The God of my kindness will precede me; Elohim will show me what befalls my watchful foes. 12. Do not kill them, lest my people forget; make them wander [destitute] with Your power and bring them down, Adonai our Shield. 13. The sin of their mouth is the word of their lips, and they will be seized because of their haughtiness, and because of the curse and the lies that they tell. 14. Destroy [them] with wrath, destroy them so they be no longer, and let [people] know that Elohim rules in Yaacov to the ends of the earth, Selah. 15. And let them return towards evening, let them howl like dogs and go round about the city. 16. Groaning [for food] they will roam about to eat; if they are not sated, they will lodge. 17. And I will sing of Your power, and I will sing praises of Your kindness in the morning, for You were my stronghold and a refuge on a day that I was in straits. 18. My strength! To You will I sing, for Elohim is my stronghold, God of my kindness.
Psalm 77
1. For the Leader, on yedutun, by Asaf, a song. 2. My voice is to God (El Elohim), when I cry out; my voice is to God (El Elohim), that he give ear to me. 3. On the day of my distress, I sought Adonai; my wound oozes at night and does not abate; my soul refuses to be comforted. 4. I remember Elohim and I moan; I speak and my spirit becomes faint, Selah. 5. You held my eyes from [getting any sleep]; I am stricken and unable to speak. 6. I think of days of yore, ancient years. 7. I recall my music at night; I speak with my heart and my spirit searches. 8. "Will Adonai forsake [me] forever and nevermore be appeased? 9. Is His kindness ended forever? Has He finished consoling? 10. Has the Merciful God forgotten graciousness? Has He, in anger, shut off His mercy?” Selah. 11. And I said, "This is to infirm me, this change of the right hand of the Most High." 12. I recall the deeds of Yah when I remember Your wonder from time immemorial. 13. And I meditate over all Your works, and of Your deeds I speak. 14. Elohim, Your way is in sanctifying [your Name by judging the wicked]. Who is a great god as Elohim? 15. You are the God Who works wonders; You made known Your might among the peoples. 16. You redeemed Your people with Your arm, the sons of Yaacov and Yosef, Selah. 17. The waters saw You, Elohim, the waters perceived You, and they trembled, the deeps even quaked. 18. They poured forth thick waters; the skies let out a voice [of thunder], even your arrows [of lightning] went abroad. 19. The sound of Your thunder [rebuked the wheels of Pharao’s chariots]; the lightning illuminated the world; the earth trembled and roared. 20. In the sea was Your way, and Your path in the mighty waters; afterwards Your steps were not known [when the sea returned to its strength to cover the Egyptians]. 21. You led Your people like sheep by the hand of Moshe and Aharon.
Psalm 90
1. A prayer by Moshe, the man of Elohim. Adonai, a shelter are You; You have been for us, in generation after generation. 2. Before the mountains were born, and when the earth and inhabited land were yet non-existent, and from everlasting to everlasting, You are the God. 3. You bring a man down to a crushing point, and You say, "Return, O sons of men." 4. For if a man lived a thousand years, they would be in Your eyes like a bygone yesterday, for they will but pass away, and be like a watch in the night. 5. You flow them; they are as a [dream] during sleep; in the morning, like grass he passes away. 6. In the morning, it blossoms and is rejuvenated; by evening, it is cut off and withers. 7. For we perish from Your wrath, and from Your anger we are dismayed. 8. You have placed our iniquities before You, [the sins of] our youth before the light of Your countenance. 9. For all our days have passed away in Your anger; we have consumed our years as a fleeting thought. 10. The days of our years because of them are seventy years, and if with strength, eighty years; but their proudest success is toil and pain, for it is quickly shorn off and we fly away. 11. Who knows the power of Your anger, and Your wrath according to the reverence that is due unto You? 12. To number our days, so inform [us], that we may get a heart of wisdom. 13. Return, Adonai [from Your wrath]. How long? And be consoled [in thinking favorably] regarding Your servants. 14. Satiate us in the morning with Your loving-kindness, and we will sing out and rejoice throughout our days. 15 Cause us to rejoice according to the days that You afflicted us, the years when we saw evil. 16. May Your works appear to Your servants, and Your majesty to their sons. 17. And may the pleasantness of Adonai Eloheinu be upon us, and the work of our hands, establish for us (without mishap to us), and the work of our hands, establish it.
Psalm 105
1 Give thanks to Adonai, proclaim His name; make His deeds known among the peoples. 2. Sing enthusiastically to Him, play music to Him, speak of all His wonders. 3. Boast of His holy name; may the heart of those who seek Adonai rejoice. 4. Search for Adonai and His might; seek His presence constantly. 5. Remember His wonders, which He performed, His miracles and the judgments of His mouth. 6. The seed of Avrahom His servant, the children of Yaacov, His chosen ones. 7. He is the Adonai Eloheinu; throughout all the earth are His judgments. 8. He remembered His covenant forever, the word He had commanded to the thousandth generation, 9. [The Covenant] which He cut with Avrahom, and His oath to Yitzchak, 10. And He set it up to Yaacov as a statute, to Yisroel as an everlasting covenant, 11. Saying, "To you I shall give the land of Canaan, the lot of your inheritance." 12. When they were few in number, hardly dwelling in it. 13. And they walked [in their customs] among one nation and then among another nation, from one kingdom to another people. 14. He let no man rob them, and He reproved kings on their account. 15. "Do not touch My anointed ones, and do not harm My prophets." 16. He called a famine upon the land; He broke every staff of bread. 17. He sent a man before them; Yosef was sold as a slave. 18. They afflicted his foot with fetters; his soul was placed in irons. 19. Until His word came, the saying of the Adonai purified him. 20. A king sent and released him, a ruler of peoples [sent] and loosed his bonds. 21. He made him the master of his household and the ruler over all his possessions. 22. To bind up his princes at his wish, and he made his elders wise. 23. Yisroel came to Egypt, and Yaacov sojourned in the land of Cham. 24. And He made His people very fruitful, and He made it stronger than its adversaries. 25. He turned their heart to hate His people, to plot against His servants. 26. He sent Moshe His servant, [and] Aharon whom He chose. 27. They placed upon them the words of His signs and His miracles in the land of Cham. 28. He sent darkness and it darkened, and [the signs] did not disobey His word. 29. He turned their water into blood, and killed their fish. 30. Their land swarmed with frogs, [even] in the rooms of their monarchs. 31. He commanded and a mixture of noxious beasts came, lice throughout their entire boundary. 32. He made their rains into hail, flaming fire in their land. 33. And it struck their vines and their fig trees, and it broke the trees of their boundary. 34. He spoke and locusts came, and nibbling locusts without number. 35. And they consumed all grass in their land, and they consumed the produce of their soil. 36. And He smote every firstborn in their land, the first of all their strength. 37. And He took them out with silver and gold, and there was no pauper among their tribes. 38. Egypt rejoiced with their departure, for their fear had fallen upon them. 39. He spread out a cloud for shelter, and fire to illuminate the night. 40. They asked, and He brought quails, and the bread of heaven sated them. 41. He opened a rock and water flowed; in the deserts ran rivers. 42. For He remembered His holy word with Avrahom His servant. 43. And He took out His people with joy, His chosen ones with joyful singing. 44. And He gave them lands of nations, and they inherited the toil of regimes. 45. In order that they keep His statutes and observe His laws. Halleluyah!
Psalm 137
1. By the rivers of Babylon, there we sat, we also wept when we remembered Tzion. 2. On willows in its midst we hung our harps. 3. For there our captors asked us for words of song and our tormentors [asked of us] mirth, "Sing for us of the song of Tzion." 4. "How shall we sing the song of Adonai on foreign soil?" 5. If I forget you, Yerushalayim, may my right hand forget [its skill].6 May my tongue cling to my palate, if I do not remember you, if I do not elevate Yerushalayim above my foremost joy. 7. Remember, Adonai, and repay the children of Edom; and the day of Yerushalayim, those who say, "Raze it, raze it, down to its foundation!" 8. Daughter of Babylon, who is destined to be plundered, praiseworthy is he who repays you in accordance with how you have done to us. 9. Praiseworthy is he who will take and dash your infants against the rock.
Psalm 150
1. Halleluyah! Praise God in His holy place, praise Him in the firmament of His might. 2. Praise Him for His mighty deeds; praise Him as befits His superb greatness. 3. Praise Him the blast of the shofar; praise Him with psaltery and lyre. 4. Praise Him with timbres and dance, praise Him with stringed instruments and flute. 5. Praise Him with resounding cymbals; praise Him with far-sounding trumpets. 6. Let every soul praise Yah! Halleluyah!
Master of the World, Primal Cause and Driver of everything, You are above and transcendent above everything and there is nothing higher than You, for thought cannot have any grasp of You whatsoever. And for You, silence is a more of a praise and loftier than any blessing or worship. You I seek, You I request, that You breach an opening for a paved channel from You down through all the worlds, down to my spot in the web where I am standing, as it is revealed to You, Who know the hidden things. And through this path and channel shine Your light on me, to bring me back in complete ''teshuvah'' [return before Your presence in truth], in accord with Your will, in reality, in accord with the will of the Choicest of all Your creatures, so that I should not entertain in my thinking, any extraneous thought or any confusion that is contrary to Your will, but only cleave to clear, lucid, and holy thoughts in Your service, in truth, in perception of You and in Your Torah. Incline my heart unto Your testimonies [the Torah], and give me a pure heart to serve You in truth. And take me out from the ocean's abyss unto great light very speedily and soon; the salvation of Hashem [instantaneous] as the blink of an eye, to illuminate all the days of my life in the Ohr Hachayim [Your influx of light to all life], while I am on the face of the Earth. And make me privileged to renew my youth, the days which transpired in darkness, to bring them back into sanctity. And let my going from this world be like my coming — faultless. And let me privileged to gaze upon Hashem's Blissfulness and visit His Temple-chamber; it all proclaims, "Kavod" [His Presence!] "Amen, netzach selah va`ed" [forever and ever!]
Rabbi Eliezer said: Anyone who involves himself with Perek Shirah in this world, merits saying it in the World-to-Come, as it says, “Then Moshe will sing”; it does not say “sang,” but “will sing” in the World-to-Come. And Rebbi said: Anyone who involves himself with Perek Shirah in this world — I testify that he is destined for the World-to-Come, and he is saved from the evil inclination, and from harsh judgment, and from the destroying Satan, and from all types of enemies, and from the birth pangs of Mashiaḥ, and from the judgment of Gehennom; and he merits to learn and to teach, to observe and to fulfill and to perform [the Torah], and his studies are established in him, and his days are lengthened, and he merits life in the World-to-Come.(Yalḳut Shimoni, end of Psalms:)
The Sages said concerning King David that when he completed the book of Psalms, he became proud. He said before the blessed Holy One, “Is there any creature you have created in your world that says more songs and praises than I?” At that moment a frog happened across his path, and it said to him: “David! Do not become proud, for I recite more songs and praises than you. Furthermore, every song I say contains three thousand parables, as it says, ‘And he spoke three thousand parables, and his songs were one thousand five hundred.'[2] And furthermore, I am busy with a great mitzvah, and this is the mitzvah with which I am busy: there is a certain type of creature by the edge of the sea whose sustenance is entirely from [creatures living in] the water, and when it is hungry, it takes me and eats me, such that I fulfill that which it says, ‘If your enemy is hungry, feed him; if he is thirsty, give him water to drink; for you shall heap coals of fire on his head, and YHVH shall reward you'[3]; do not read ‘shall reward you’ but instead ‘shall make him complete you.’”
(א) שָׁמַיִם אוֹמְרִים: הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ: (תהילים יט ב)
(ב) אֶרֶץ אוֹמֶרֶת. לְדָוִד מִזְמוֹר לַיי הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָּה: (תהילים כד א)
(ג) ואומר. מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ צְבִי לַצָדִיק: (ישעיהו כד טז)
(ד) גַּן עֵדֶן אוֹמֵר. עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדַיו: (שיר השירים ד טז)
(ה) גֵּיהִנֹּם אוֹמֵר. כִּי הִשְׂבִּיעַ נֶפֶשׁ שֹׁקֵקָה וְנֶפֶשׁ רְעֵבָה מִלֵּא טוֹב: (תהילים קז ט)
(ו) מִדְבַּר אוֹמֵר. יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת: (ישעיהו לה א)
(ז) שָׂדוֹת אוֹמְרִים. יי בְּחָכְמָה יָסַד אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה: (משלי ג יט)
(ח) מַיִם אוֹמְרִים. לְקֹול תִּתֹּו הֲמֹון מַיִם בַּשָּׁמַיִם וַיַּעַל נְשִׂאִים מִקְצֵה אָרֶץ בְּרָקִים לַמָּטָר עָשָׂה וַיֹּצֵא רוּחַ מֵאֹצְרֹתָיו: (ירמיה נא טז)
(ט) יָמִים אוֹמְרִים. מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי יָם אַדִּיר בַּמָּרוֹם יי: (תהילים צג ד)
(י) נַהֲרוֹת אוֹמְרִים. נְהָרוֹת יִמְחֲאוּ כָף יַחַד הָרִים יְרַנֵּנוּ (תהילים צח ח)
(יא) מַעְיָנוֹת אוֹמְרִים. וְשָׁרִים כְּחֹלְלִים כָּל מַעְיָנַי בָּךְ: (תהילים פז ז)
(1) The Heavens are saying: “The heavens speak of El’s kavod, and the skies tell of his handiwork.”
(2) The Earth is saying: “The earth and every thing in it are YHVH’s; the inhabited area and all that dwell within it.”
(3) And it is saying: “From the wings of the land we have heard song, glory to the righteous.”
(4) The Garden of Eden is saying: “Arouse yourself, O north [wind], and come, O south! Blow upon my garden, let its spices flow out; let my Beloved come to his garden and eat of its precious fruit.”
(5) Gehinnom is saying: “For he has satisfied the longing soul, and has filled the hungry soul with good.”
(6) The Wilderness is saying: “The wilderness and the desert shall rejoice, and the arid region shall exult, and blossom like the rose.”
(7) The Fields are saying: “YHVH founded the land with wisdom; He established the heavens with understanding.”
(8) The Waters are saying: “When his voice resounds with a great mass of water in the heavens, and he raises vapors from the ends of the Earth; when he makes lightning amongst the rain, and he brings out the wind from its storehouses.”
(9) The Seas are saying: “More than the voices of many waters, than the mighty waves of the sea, YHVH on high is mighty.”
(10) The Rivers are saying: Let the rivers clap their hands, let the mountains sing for joy together!”
(11) The Wellsprings are saying: “And as singers who are like dancers are all those who study you.”
(א) יוֹם אוֹמֵר. יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה דָּעַת: (תהילים יט ג)
(ב) לַיְלָה אוֹמֵר. לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵילוֹת: (תהילים צב ג)
(ג) שֶׁמֶשׁ אוֹמֵר. שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶּךָ: (חבקוק ג יא)
(ד) יָרֵחַ אוֹמֶרֶת. עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ: (תהילים קד יט)
(ה) כּוֹכָבִים אוֹמְרִים. אַתָּה הוּא יי לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל צְבָאָם הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים: (נחמיה ט ו)
(ו) עָבִים אוֹמְרִים. יָשֶׁת חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים: (תהילים יח ב)
(ז) עַנְנֵי כָּבוֹד אוֹמְרִים. אַף בְּרִי יַטְרִיחַ עָב יָפִיץ עֲנַן אוֹרוֹ: (איוב לז יא)
(ח) רוּחַ אוֹמֵר. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ: (ישעיה מג ו)
(ט) בְּרָקִים אוֹמְרִים. בְּרָקִים לַמָּטָר עָשָׂה מוֹצֵא רוּחַ מֵאוֹצְרוֹתָיו: (תהילים קלה ז)
(י) טַל אוֹמֵר. אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה וְיַךְ שָׁרָשָׁיו כַּלְּבָנוֹן: (הושע יד ו)
(יא) גְּשָׁמִים אוֹמְרִים. גֶּשֶׁם נְדָבוֹת תָּנִיף אֱלֹקִים נַחֲלָתְךָ וְנִלְאָה אַתָּה כוֹנַנְתָּהּ (תהילים סח י)
(1) The Day is saying: “Day to day utters speech, and night to night relates knowledge.”
(2) The Night is saying: “To speak of his kindness in the morning, and of his faithfulness by nights.”
(3) The Sun is saying: “The sun, [when covered by] the moon, stood in its abode; they speed at the light of your arrows, and at the shining of your glittering spear.”
(4) The Moon is saying: “He made the Moon for the festivals; the Sun knows the time of its coming.”
(5) The Stars are saying, “You, only you, are YHVH; You made heaven, the heaven of heavens, with all their host; the earth, and everything that is in it; the seas, and everything that is in them; and you preserve them all; and the host of heaven prostrate themselves to you.”
(6) The Thick Clouds are saying, “He made darkness his secret place; His pavilion around him was dark with waters and thick clouds of the skies.”
(7) The Light Clouds are saying, “Also he burdens the thick cloud with an overflow; the cloud scatters its light.”
(8) The Wind is saying, “I will say to the north, ‘Give up’; and to the south, ‘Do not withhold; bring My sons from far, and My daughters from the ends of the earth.’”
(9) The Lightning Bolts are saying, “…He makes lightning for the rain; He brings forth the wind from his storehouses.”
(10) The Dew is saying: “I shall be as the dew to Yisra’el, he shall blossom as a rose, he shall spread forth his roots as the Lebanon.”
(11) The Rains are saying, “You, Elohim, poured a generous rain, to strengthen your heritage when it languished.”
(א) אִילָנוֹת שֶׁבְּשָׂדֶה אוֹמְרִים. אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יי כִּי בָא לִשְׁפּוֹט אֶת הָאָרֶץ: (דברי הימים א טז לג)
(ב) גֶּפֶן אוֹמֶרֶת. כֹּה אָמַר יי כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ כֵּן אֶעֱשֶׂה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל: (ישעיה סה ח)
(ג) תְּאֵנָה אוֹמֶרֶת. נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ: (משלי כז יח)
(ד) רִמּוֹן אוֹמֵר. כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ: (שיר השירים ד ג)
(ה) תָּמָר אוֹמֵר. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה: (תהילים צב יג)
(ו) תַּפּוּחַ אוֹמֵר. כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי: (שיר השירים ב ג)
(ז) שִׁבֹּלֶת חִטִּים אוֹמֶרֶת. שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יי (תהילים קד א)
(ח) שִׁבֹּלֶת שְׂעוֹרִים אוֹמֶרֶת. תְּפִלָּה לְעָנִי כִי יַעֲטֹף וְלִפְנֵי יי יִשְׁפֹּךְ שִׂיחוֹ (תהילים קב א)
(ט) שְׁאַר שִׁבּוֹלִים אוֹמְרִים. לָבְשׁוּ כָרִים הַצֹּאן וַעֲמָקִים יַעַטְפוּ בָר יִתְרוֹעֲעוּ אַף יָשִׁירוּ (תהילים סה יד)
(י) יְרָקוֹת שֶׁבַּשָּׂדֶה אוֹמְרִים. תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶהָ בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ: (תהילים סה יא)
(יא) דְּשָׁאִים אוֹמְרִים. יְהִי כְבוֹד יי לְעוֹלָם יִשְׂמַח יי בְּמַעֲשָׂיו: (תהילים קד לא)
(1) The Wild Trees are saying, “Then shall the trees of the forest sing out at the presence of YHVH, because he comes to judge the earth.
(2) The Vine is saying, “So says YHVH: As the wine is found in the cluster, and one says: ‘Do not destroy it, for a blessing is in it’ – so shall I do for the sake of my servants, so as not to destroy everything.”
(3) The Fig is saying: “The one who guards the fig shall eat of her fruits.”
(4) The Pomegranate is saying, “…Your brow is like a piece of a pomegranate behind your braids.”
(5) The Palm is saying, “The righteous flourish like the palm tree; they grow like a cedar in Lebanon.”
(6) The Apricot is saying, “Like the apricot tree among the trees of the wood, so is my beloved among young men. I sat down under his shadow with delight, and his fruit was sweet to my taste.”
(7) The Sheaves of Wheat are saying, “A song of ascents: Out of the depths have I cried to you, YHVH.”
(8) The Sheaves of Barley are saying, “A prayer of the pauper, when he swoons, and pours out his speech before YHVH.”
(9) The Other Sheaves are saying, “The meadows are clothed with flocks; the valleys also are covered over with grain; they shout for joy, they also sing.”
(10) The Vegetables of the Field are saying, “You water its furrows abundantly; you settle its ridges; you make it soft with showers; You bless its growth.”
(11) The Grasses are saying, “May the kavod of YHVH endure forever; may YHVH rejoice in his works.”
(א) תַּרְנְגוֹל אוֹמֵר. בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא אֵצֶל הַצַּדִּיקִים בְּגַן עֵדֶן, זוֹלְפִים כֹּל אִילָנֵי גַּן עֵדֶן בְּשָׂמִים, וּמְרַנְּנִים וּמְשַׁבְּחִים, וְאָז גַּם הוּא מִתְעוֹרֵר וּמְשַׁבֵּחַ:
(ב) בְּקוֹל רִאשׁוֹן אוֹמֵר. זֶה דּוֹר דֹּרְשָׁו מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב סֶלָה: שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד: מִי זֶה מֶלֶךְ הַכָּבוֹד יי עִזּוּז וְגִבּוֹר יי גִּבּוֹר מִלְחָמָה: (תהילים כד ז-ח)
(ג) בְּקוֹל שֵׁנִי אוֹמֵר. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד: מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יי צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה: (תהילים כד ט-י)
(ד) בְּקוֹל שְׁלִישִׁי אוֹמֵר עִמְדוּ צַדִּיקִים וְעִסְקוֹ בַּתּוֹרָה, כְּדֵי שֶׁיִּהְיֶה שְׂכַרְכֶם כָּפוּל לָעוֹלָם הַבָּא:
(ה) בְּקוֹל רְבִיעִי אוֹמֵר. לִישׁוּעָתְךָ קִוִּיתִי יי: (בראשית מט יח)
(ו) בְּקוֹל חֲמִישִׁי אוֹמֵר. עַד מָתַי עָצֵל תִּשְׁכָּב מָתַי תָּקוּם מִשְּׁנָתֶךָ: (משלי ו ט)
(ז) בְּקוֹל שִׁישִּׁי אוֹמֵר. אַל תֶּאֱהַב שֵׁנָה פֶּן תִּוָּרֵשׁ פְּקַח עֵינֶיךָ שְׂבַע לָחֶם: (משלי כ יג)
(ח) בְּקוֹל שְׁבִיעִי אוֹמֵר. עֵת לַעֲשׂוֹת לַיי הֵפֵרוּ תּוֹרָתֶךָ: (תהילים קיט קכו)
(ט) תַּרְנְגֹלֶת אוֹמֶרֶת. נֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ: (תהילים קלו כה)
(י) יוֹנָה אוֹמֶרֶת. כְּסוּס עָגוּר כֵּן אֲצַפְצֵף אֶהְגֶּה כַּיּוֹנָה דַּלּוּ עֵינַי לַמָּרוֹם אדושם עָשְׁקָה לִּי עָרְבֵנִי: (ישעיה לח יד)
(יא) אוֹמֶרֶת יוֹנָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלַם, יִהְיוּ מְזוֹנוֹתַי מְרוֹרִים כְּזַיִת בְּיָדְךָ, וְאַל יִהְיוּ מְתוּקִים כִּדְבַשׁ, עַל יְדֵי בָּשָׂר וָדָם:
(יב) נֶשֶׁר אוֹמֵר. וְאַתָּה יי אֱלֹקִים צְבָאוֹת אֱלֹקֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם אַל תָּחֹן כָּל בֹּגְדֵי אָוֶן סֶלָה: (תהילים נט ו)
(יג) עָגוּר אוֹמֵר. הוֹדוּ לַיי בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ: (תהילים לג ב)
(יד) צִפּוֹר אוֹמֵר. גַּם צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר שָׁתָה אֶפְרֹחֶיהָ אֶת מִזְבְּחוֹתֶיךָ יי צְבָאוֹת מַלְכִּי וֵאלֹקָי: (תהילים פד ד)
(טו) סְנוּנִית אוֹמֶרֶת. לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם יי אֱלֹקַי לְעוֹלָם אוֹדֶךָּ: (תהילים לג יג)
(טז) טַסִּית אוֹמֶרֶת. עֶזְרִי מֵעִם יי עֹשֵׂה שָׁמַיִם וָאָרֶץ: (תהילים קכא ב)
(יז) צִיָּה אוֹמֶרֶת. אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה: (תהילים צז יב)
(יח) רְצִפִי אוֹמֵר. נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹקֵיכֶם: (ישעיה מ א)
(יט) חֲסִידָה אוֹמֶרֶת. דַּבְּרוּ עַל לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֹנָהּ כִּי לָקְחָה מִיַּד יי כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ: (ישעיה מ ב)
(כ) עוֹרֵב אוֹמֵר. מִי יָכִין לָעֹרֵב צֵידוֹ כִּי יְלָדָיו אֶל אֵל יְשַׁוֵּעוּ: (איוב לח מא)
(כא) זַרְזִיר אוֹמֵר: נוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יי: (ישעיה סא ט)
(כב) אֲוַז שֶׁבַּבַּיִת אוֹמֶרֶת. הוֹדוּ לַיי קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו: שִׁירוּ לוֹ זַמְּרוּ לוֹ שִׂיחוּ בְּכָל נִפְלְאוֹתָיו: (תהילים קה א-ב)
(כג) אֲוַז הַבָּר הַמְּשׁוֹטֶטֶת בַּמִּדְבָּר. כְּשֶׁרוֹאֵה אֶת יִשְׂרָאֵל עוֹסְקִים בַּתּוֹרָה אוֹמֶרֶת. קוֹל קוֹרֵא בַּמִּדְבָּר, פָּנוּ דֶּרֶךְ יי, יַשְׁרוּ בַּעֲרָבָה מְסִלָּה לֶאֱלֹקֵינוּ, וְעַל מְצִיאוּת מְזוֹנוֹתֶיהָ בַּמִּדְבָּר אוֹמֶרֶת. אָרוּר הַגֶּבֶר אַשֵּׁר יִבְטַח בָּאָדָם, בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בְּיי וְהָיָה יי מִבְטָחוֹ:
(כד) פְרוֹגִיוֹת אוֹמְרִים. בִּטְחוּ בַיי עֲדֵי עַד כִּי בְּיָהּ יי צוּר עוֹלָמִים: (ישעיה כו ד)
(כה) רַחֲמָהּ אוֹמֶרֶת. אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם כִּי פְדִיתִים וְרָבוּ כְּמוֹ רָבוּ: (זכריה י ח)
(כו) צִפֹּרֶת כְּרָמִים אוֹמֶרֶת. אֶשָּׂא עֵינַי אֵל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי: (תהילים קכא א)
(כז) חָסִיל אוֹמֵר. יי אֱלֹקַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן: (ישעיה כה א)
(כח) שְׂמָמִית אוֹמֶרֶת. הַלְלוּהוּ בְצִלְצְלֵי שָׁמַע הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה: (תהילים קנ ה)
(כט) זְבוּב אוֹמֵר. בְּשָׁעָה שֶׁאֵין יִשְׂרָאֵל עוֹסְקִים בַּתּוֹרָה, קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל הַבָּשָׂר חָצִיר וְכָל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה: יָבֵשׁ חָצִיר נָבֵל צִיץ כִּי רוּחַ יי נָשְׁבָה בּוֹ אָכֵן חָצִיר הָעָם: יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם: (ישעיה מ ו-ח)
(ל) בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יי וּרְפָאתִיו: (ישעיה נז יט)
(לא) תַּנִּינִים אוֹמְרִים. הַלְלוּ אֶת יי מִן הָאָרֶץ תַּנִּינִים וְכָל תְּהֹמוֹת: (תהילים קמח ז)
(לב) לִוְיָתַן אוֹמֵר. הוֹדוּ לַיי כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ: (תהילים קלו א)
(לג) דָּגִים אוֹמְרִים. קוֹל יי עַל הַמָּיִם אֵל הַכָּבוֹד הִרְעִים יי עַל מַיִם רַבִּים: (תהילים כט ג)
(לד) צְפַרְדֵּעַ אוֹמֶרֶת. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלַם וָעֶד:
(1) The Rooster is saying, “When the blessed Holy One comes to the righteous in the Garden of Eden, all the trees in the Garden of Eden scatter their spices, and they rejoice and praise, and then He, too, is aroused and praises.”
(2) In its first call it says, “Such is the generation of them that seek after thon, that seek your face, even Ya’akov. Selah! Lift up your heads, O gates! And be lifted up, O everlasting doors! And the King of kavod shall come in. Who is this King of kavod? YHVH strong and mighty, YHVH mighty in battle!”
(3) In its second call, it says, “Lift up your heads, O gates! Lift them up, O everlasting doors! And the King of kavod shall come in. Who is He, this King of kavod? YHVH Tseva’ot, he is the King of kavod, Selah!”
(4) In its third call it says, “Stand, O righteous ones, and busy yourselves with Torah, so that your reward shall be double in Olam Haba.”
(5) In its fourth call it says, “I have hoped for your salvation, YHVH.”
(6) In its fifth call, it is saying, “How long will you sleep, O sluggard? When will you arise from your sleep?”
(7) In its sixth call, it is saying, “Do not love sleep, lest you come to poverty; open your eyes, and you shall be satisfied with bread.”
(8) In its seventh call, it is saying, “It is time to act for YHVH; for they have made void your Torah.”
(9) The Hen is saying, “He gives bread to all flesh, for his lovingkindness endures in the cosmos.”
(10) The Dove is saying, “Like a swift or crane, so do I chatter; I moan like a dove; my eyes fail with looking upward; my Master, I am oppressed by my senility.”
(11) The dove says before the blessed Holy One: “Master of the World! May my sustenance be as bitter as an olive in your Hand, rather than it being sweet as honey through flesh and blood.”
(12) The Vulture is saying, “And you, YHVH Elohim Tseva’ot, elo’ah of Yisra’el, awake to punish all the nations; do not be gracious to any wicked traitors, Selah!”
(13) The Crane is saying, “Give thanks to YHVH with the lyre, make music for him with the ten-stringed harp.”
(14) The Songbird is saying, “The songbird has also found her home, and the sparrow a nest for herself, where she may lay her young – Your altars, YHVH Tseva’ot, my King and my elo’ah.”
(15) The Swallow is saying, “So that my soul shall praise you, and shall not be silent, YHVH my elo’ah, I shall give thanks to you forever.”
(16) The Swift is saying: “My help is from YHVH, Maker of Heaven and earth.”
(17) The Stormy Petrel is saying: “Light is sown for the righteous, and joy for the straight-hearted.”
(18) The Laughing Dove is saying: “Comfort My people, comfort them, says your elo’ah.”
(19) The Stork is saying: “Speak to the heart of Yerushalayim, and call to her, for her time has arrived, for her sins have been pardoned, for she has taken double from YHVH’s hand for all her sins.”
(20) The Raven is saying, “Who prepares food for the raven, when his young ones cry out to El?”
(21) The Starling is saying, “Their seed shall be known among the nations, and their offspring among the peoples; all who see them shall acknowledge them, that they are the seed which YHVH has blessed.”
(22) The Domestic Goose is saying, “Give thanks to YHVH, call upon his Name, make his works known amongst the peoples, sing to Him, make music for Him, speak of all his wonders.”
(23) The Wild Goose flying in the wilderness, when it sees Yisra’el busy with Torah, is saying “A voice cries, Prepare in the wilderness the way of YHVH, make straight in the desert a path for our elo’ah. And upon finding its food in the wilderness, it says, “Cursed is the man who trusts in human beings…” Blessed is the man who trusts in YHVH, and YHVH shall be his assurance.”
(24) The Ducks are saying, “Trust in YHVH forever and ever, for YHVH Yah, is the strength of worlds.”
(25) The Bee-Eater is saying: “I will whistle to them and gather them, for I have redeemed them, and they shall increase as they have before increased.”
(26) The Grasshopper is saying: “I lift my eyes up to the mountains, wherefrom shall my help come?”
(27) The Locust is saying, “YHVH, you are my elo’ah; I will exalt you, I will praise your Name; for you have done wondrous things; Your counsels of old are faithfulness and truth.”
(28) The Spider is saying, “Praise him with sounding cymbals! Praise him with loud clashing cymbals!”
(29) The Fly, when Yisra’el is not busying itself with Torah, is saying, “The voice said, ‘Call out.’ And he said, ‘What shall I call out?’ ‘All flesh is grass, and all its grace is as the flower of the field.’ ‘…The grass withers, the flower fades; but the word of our elo’ah shall endure forever.’”
(30) ‘“I will create a new expression of the lips; Peace, peace for him who is far off and for him who is near, says YHVH; and I will heal him.’”
(31) The Sea Monsters are saying: “Praise YHVH from the land, the sea monsters and all the depths.”
(32) The Leviathan is saying, “Give thanks to YHVH for he is good, for his lovingkindness endures in the cosmos.”
(33) The Fishes are saying, “The voice of YHVH is upon the waters, the El of kavod thunders, YHVH is upon many waters.”
(34) The Frog is saying, “Blessed is the Name of his resplendent Majesty in the Cosmos forever.”
(א) בְּהֵמָה דַּקָּה טְהוֹרָה אוֹמֶרֶת. מִי כָמֹכָה בָּאֵלִם יי מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא: (שמות טו יא)
(ב) בְּהֵמָה גַּסָּה טְהוֹרָה אוֹמֶרֶת. הַרְנִינוּ לֵאלֹקִים עוּזֵּנוּ הָרִיעוּ לֵאלֹקֵי יַעֲקֹב: (תהילים פא ב)
(ג) בְּהֵמָה דַּקָּה טְמֵאָה אוֹמֶרֶת. הֵיטִיבָה יי לַטּוֹבִים וְלִישָׁרִים בְּלִבּוֹתָם: (תהילים קכה ד)
(ד) בְּהֵמָה גַּסָּה טְמֵאָה אוֹמֶרֶת. יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ: (תהילים קכח ב)
(ה) גַּמַּל אוֹמֵר. יי מִמָּרוֹם יִשְׁאָג וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ שָׁאֹג יִשְׁאַג עַל נָוֵהוּ: (ירמיה כה ל)
(ו) סוּס אוֹמֵר. הִנֵּה כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם כְּעֵינֵי שִׁפְחָה אֶל יַד גְּבִרְתָּהּ כֵּן עֵינֵינוּ אֶל יי אֱלֹקֵינוּ עַד שֶׁיְּחָנֵּנוּ: (תהילים קכג ב)
(ז) פֶּרֶד אוֹמֵר. יוֹדוּךָ יי כָּל מַלְכֵי אָרֶץ כִּי שָׁמְעוּ אִמְרֵי פִיךָ: (תהילים קלח ד)
(ח) חֲמוֹר אוֹמֵר. לְךָ יי הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יי הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ: (דברי הימים א' כט יא)
(ט) שׁוֹר אוֹמֵר. אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיי וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַּיי כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם: (שמות טו א)
(י) חַיּוֹת הַשָּׂדֶה אוֹמְרִים. בָּרוּךְ הַטּוֹב וְהַמֵּטִיב:
(יא) צְבִי אוֹמֵר. וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ כִּי הָיִיתָ מִשְׂגָּב לִי וּמָנוֹס בְּיוֹם צַר לִי: (תהילים נט יז)
(יב) פִּיל אוֹמֵר. מַה גָּדְלוּ מַעֲשֶׂיךָ יי מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ: (תהילים צב ו)
(יג) אַרְיֵה אוֹמֵר יי כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה יָרִיעַ אַף יַצְרִיחַ עַל אֹיְבָיו יִתְגַּבָּר: (ישעיה מב יג)
(יד) דֹּב אוֹמֵר יִשְׂאוּ מִדְבָּר וְעָרָיו חֲצֵרִים תֵּשֵׁב קֵדָר יָרֹנּוּ ישְׁבֵי סֶלַע מֵרֹאשׁ הָרִים יִצְוָחוּ: (ישעיה מב יא)
(טו) זְאֵב אוֹמֵר. עַל כָּל דְּבַר פֶּשַׁע עַל שׁוֹר עַל חֲמוֹר עַל שֶׂה עַל שַׂלְמָה עַל כָּל אֲבֵדָה אֲשֶׁר יֹאמַר כִּי הוּא זֶה עַד הָאֱלֹקִים יָבֹא דְּבַר שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֻן אֱלֹקִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ: (שמות כב ח)
(טז) שׁוּעַל אוֹמֵר. הוֹי בֹּנֶה בֵיתוֹ בְּלֹא צֶדֶק וַעֲלִיּוֹתָיו בְּלֹא מִשְׁפָּט בְּרֵעֵהוּ יַעֲבֹד חִנָּם וּפֹעֲלוֹ לֹא יִתֶּן לוֹ: (ירמיה כב יג)
(יז) זַרְזִיר אוֹמֵר. רַנְּנוּ צַדִּיקִים בַּיי לַיְשָׁרִים נָאוָה תְהִלָּה: (תהילים לג א)
(יח) עַכְבָּר אוֹמֵר. אֲרוֹמִמְךָ יי כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי׃ (תהלים ל ב)
(יט) חָתוּל אוֹמֵר. אִם־תַּגְבִּיהַּ כַּנֶּשֶׁר וְאִם־בֵּין כּֽוֹכָבִים שִׂים קִנֶּךָ מִשָּׁם אוֹרִֽידְךָ נְאֻם־יי׃ (עובדיה א ד)
(כ) וּכְשֶׁמַגִיעוֹ אוֹמֵר. אֶרְדּוֹף אוֹיְבַי וְאַשִּׂיגֵם וְלֹא־אָשׁוּב עַד־כַּלּוֹתָם׃ (תהלים יח לח)
(כא) וְעַכְבָּר אוֹמֵר. וְאַתָּה צַדִּיק עַל כׇּל־הַבָּא עָלַי כִּי־אֱמֶת עָשִׂיתָ וַאֲנִי הִרְשָֽׁעְתִּי׃ (ע"פ נחמיה ט לג)
(1) The Sheep is saying: “Who is like you among the mighty ones, YHVH? Who is like you, mighty in holiness, awesome in praise, worker of wonders.”
(2) The Cow is saying: “Rejoice to Elohim over our strength, trumpet to the elo’ah of Yaakov!”
(3) The Pig is saying: “YHVH is good to the good, and to those committed at heart.”
(4) The Working Animal is saying: “When you eat the fruit of your labors, happy are you and good is your lot.”
(5) The Camel is saying: “…YHVH shall roar from upon high and cause his voice to sound forth from his holy place, his shout echoes profoundly over his dwelling place….”
(6) The Horse is saying: “Behold, as the eyes of the servants to the hand of their master, as the eyes of the maidservant to the hand of her mistress, so are our eyes to YHVH our elo’ah until he will favor us.”
(7) The Mule is saying, “All the kings of the earth shall acknowledge you, YHVH, for they have heard the sayings of your mouth.”
(8) The Donkey is saying: “Yours, YHVH, is the greatness, and the might, and the splendor, and the victory, and the glory, for everything in the Heavens and earth [is yours]; Yours, YHVH, is the kingship, and the exaltation over all.”
(9) The Ox is saying, “Then Moshe and the Children of Yisra’el sang this song to YHVH, and they said, ‘I shall sing to YHVH, for he has triumphed; He has thrown the horse and its rider into the sea.’”
(10) The Wild Animals are saying, “Blessed is the One Who is good and bestows good.”
(11) The Gazelle is saying: “And I shall sing of your strength, I shall rejoice of your kindness in the morning, for you were a refuge to me, and a hiding place on the day of my oppression.”
(12) The Elephant is saying: “How great are your works, YHVH; Your thoughts are tremendously deep.”
(13) The Lion is saying: “YHVH shall go out as a mighty man, he shall arouse zeal; He shall say, even roar, he shall prevail over his enemies.”
(14) The Bear is saying: “Let the wilderness and its cities lift up their voice, the village that Kedar inhabits; let the inhabitants of the rocks sing, let them shout from the peaks of the mountains. Let them give kavod to YHVH, and tell of his praise in the islands.”
(15) The Wolf is saying: “For every matter of iniquity, for the ox, the donkey, the lamb, the garment, for every lost item about which he says, ‘This is it,’ the matter of both of them shall come before the judge; he who the judge finds guilty shall pay double to the other.”
(16) The Fox is saying: “Woe to him that builds his house without justice, and his chambers without lawfulness; that uses his friend’s service without wages, and does not give him for his hire.”
(17) The Hound is saying, “Let the righteous rejoice in YHVH, praise is befitting to the upright.”
(18) And the Mouse says, “I shall exalt you, YHVH, for you have impoverished me, and you have not let my enemies rejoice over me.”
(19) The Cat is saying, “If you rise up like a vulture, and place your nest among the stars, from there I shall bring you down, says YHVH.”
(20) And when the cat catches it, the cat says, “I have pursued my enemies and overtaken them, and I did not return until they were destroyed.”
(21) And the Mouse concedes, “You are just for all that comes upon me, for you have acted truthfully, and I have been wicked.”
(א) שְׁרָצִים אוֹמְרִים. יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי צִיּוֹן יָגִילוּ בְמַלְכָּם: (תהילים קמט ב)
(ב) אֵלִים שֶׁבַּשְּׁרָצִים אוֹמְרִים. אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶךָ: (תהילים קכח ג)
(ג) נָחָשׁ אוֹמֵר. סוֹמֵךְ יי לְכָל הַנֹּפְלִים וְזוֹקֵף לְכָל הַכְּפוּפִים: (תהילים קמה טו)
(ד) עַקְרַב אוֹמֵר. טוֹב יי לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו: (תהילים קמה ט)
(ה) שַׁבְּלוּל אוֹמֵר. כְּמוֹ שַׁבְּלוּל תֶּמֶס יַהֲלֹךְ נֵפֶל אֵשֶׁת בַּל חָזוּ שָׁמֶשׁ: (תהילים נח ט)
(ו) נְמָלָה אוֹמֶרֶת. לֵךְ אֶל נְמָלָה עָצֵל רְאֵה דְרָכֶיהָ וַחֲכָם: (ספר משלי ו ו)
(ז) חֻלְדָּה אוֹמֶרֶת. כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ. (תהילים קנ ו)
(ח) כְּלָבִים אוֹמְרִים. בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי יי עֹשֵׂנוּ: (תהילים צה ו)
(ט) (ילקוט שמעוני פרשת בא רמז קפז) רַבִּי יְשַׁעְיָה תַּלְמִידוֹ שֶׁל רַבִּי חֲנִינָא בֶּן דּוֹסָא הִתְעַנָּה חָמֵשׁ וּשְׁמוֹנִים תַּעֲנִיּוֹת. אָמַר כְּלָבִים שֶׁכָּתוּב בָּהֶם (ישעיה נו יא) וְהַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה, יִזְכּוּ לוֹמַר שִׁירָה. עָנָה לוֹ מַלְאָךְ מִן הַשָּׁמַיִם וְאָמַר לוֹ יְשַעְיָה עַד מָתַי אַתָּה מִתְעַנֶּה עַל זֶה הַדָּבָר. שְׁבוּעָה הִיא מִלִּפְנֵי הַמָּקוֹם בָּרוּךְ הוּא מִיּוֹם שֶׁגִּילָּה סוֹדוֹ לַחֲבַקּוּק הַנָּבִיא לֹא גִלָּה דָבָר זֶה לְשׁוּם בְּרִיאָה בָּעוֹלָם. אֶלָּא בִּשְׁבִיל שֶׁתַּלְמִידוֹ שֶׁל אָדָם גָּדוֹל אַתָּה שְׁלָחוּנִי מִן הַשָּׁמַיִם לִזְדַקֵּק אֵלֶיךָ לְהַגִיד לְךָ בַּמֶה זָכוּ הַכְּלָבִים לוֹמַר שִׁירָה. לְפִי שֶׁכָּתוּב בָּהֶם (שמות יא ז) וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשׁוֹנוֹ. וְלֹא עוֹד אֶלָּא שֶׁזָכוּ לְעַבֵּד עוֹרוֹת מִצּוֹאָתָם שֶׁכּוֹתְבִים בָּהֶם תְּפִילִּין וּמְזוּזוֹת וְסִפְרֵי תּוֹרָה. עַל כֵּן זָכוּ לוֹמַר שִׁירָה. וּלְעִנְיַן הַשְׁאֵלָה שֶּׁשָּׁאַלְתָּ חֲזוֹר לַאֲחֹרֶיךָ וְאַל תּוֹסִיף בַּדָּבָר הַזֶּה עוֹד, כְּמוֹ שֶׁכָּתוּב (משלי כא כג) שׁוֹמֵר פִּיו וּלְשׁוֹנוֹ שׁוֹמֵר מִצָּרוֹת נַפְשׁוֹ. בָּרוּךְ יי לְעוֹלָם אָמֵן וְאָמֵן׃
(1) The Creeping Creatures are saying, “Let Yisra’el rejoice in he Who made him; let the children of Tsiyon be joyful in their King.”
(2) The Prolific Creeping Creatures are saying, “Your wife shall be like a fruittful vine in the recesses of your house; your children like olive shoots around your table.”
(3) The Snake is saying: “YHVH supports all the fallen, and straightens all the bent.”
(4) The Scorpion is saying, “Yah is good to all, and his mercy is upon all of his handiwork.”
(5) The Snail is saying, “Like the snail that melts away, the stillborn of a mole that does not see the sun.”
(6) The Ant is saying, “Go to the ant, you sluggard; consider her ways, and be wise.”
(7) The Rat is saying: “Let every soul praise Yah, Hallelu-Yah!”
(8) The Dogs are saying, “Come, let us worship and bow down; let us kneel before YHVH our Maker.”
(9) [Yalkut Shimoni, Bo 187:] Rabbi Yeshayah, student of Rabbi Ḥanina ben Dosa, fasted eighty-five fasts. He said, “Dogs, about which it is written, ‘the dogs are brazen of spirit; they do not know satisfaction' — shall they merit saying a song?” An angel answered him from Heaven and said to him, “Yeshayah, until when will you fast over this? It is an oath from the blessed Holy One; from the day that he revealed his secret to Havakuk the prophet, he has not revealed this matter to anyone in the world. But because you are the student of a great man, I have been sent from Heaven to assist you. They said that dogs have written about them, ‘No dog sharpened its tongue against any of the children of Yisra’el'. Furthermore, they merited that hides are tanned with their excrement, on which Tefillin, Mezuzot, and Torah scrolls are written. For this reason they merited saying a song. And regarding what you asked, take back your word and do not continue in this way, as it is written, ‘He that guards his mouth and tongue, guards from afflictions of his soul.’” Blessed is YHVH forever, Amen and Amen.
(א) בַּקָּשָׁה לְאַחַר אֲמִירַת פֶּרֶק שִׁירָה
(ב) רִבּוֹן כֹּל הָעוֹלָמִים, יְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹקַי וֶאֱלֹקֵי אֲבוֹתַי, שֶׁבִּזְכוּת "פֶּרֶק שִׁירָה שֶׁקָּרָאתִי, שֶׁהוּא שִׁירַת הַדּוֹמֵם הַצּוֹמֵחַ וְהַחַי, וְהַמַּלְאָכִים הַמְּמֻנִּים עֲלֵיהֶם מֵאֵת ד' יִתְבָּרֵךְ, שֶׁתְּהֵא אֲמִירָתוֹ כְּהַקְרָבַת קָרְבָּן עַל גַּבֵּי הַמִּזְבֵּחַ. שֶׁתְּהֵא שָׁעָה זוּ שְׁעַת רַחֲמִים, שְׁעַת הַקְשָׁבָה, שְׁעַת הַאֲזָנָה, וְנִקְרָאֲךָ וּתְעַנִּינוּ, נַעְתִּיר לְךָ וְהֵעָתֵר לָנוּ.
(ג) שֶׁתִּהְיֶה עוֹלָה לְפָנֶיךָ אֲמִירַת פֶּרֶק שִׁירָה כְּאִלּוּ הִשַּׂגְנוּ כֹּל הַסּוֹדוֹת הַנִּפְלָאוֹת וְהַנּוֹרָאוֹת אֲשֶׁר הֵם חֲתוּמִים בּוֹ בְּכֹל תְּנָאָיו. הַחְזִירֵנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ, וְנִזְכֶּה לְמָקוֹם שֶׁהַנְּפָשׁוֹת הָרוּחוֹת וְהַנְשָׁמוֹת נֶחְצָבוֹת מִשַּׁם, וּכְאִלּוּ עָשִׂינוּ כֹּל אַשֵּׁר מוּטָל עָלֵינוּ לְהַשִּׂיג, בֵּין בְּגִלְגּוּל זֶה בֵּין בְּגִלְגּוּלִים אֲחֵרִים, וּמַלֵּא כֹּל מִשְׁאֲלוֹת לִבֵּנוּ לְטוֹבָה (כָּאן יוֹסִיף בִּפְרָטִיּוּת מַה שֶׁנִּצְרַךְ) וְתִשְׁלַח בְּרָכָה הַצְלָחָה וְהַרְוָחָה בְּכֹל מֵעֲשֵׂה יָדֵינוּ, וְנִזְכֶּה לְשׁוֹרֵר לַעֲתִיד לָבוֹא, וְתַשִּׁיב שְׁכִינָתְךָ לְעִיר קָדְשְׁךָ בִּמְהֵרָה בְּיָמֵינוּ אָמֵן. (מעובד מהרב רבי מרדכי גרוס שליט"א)
שְׁחוֹרָ֤ה אֲנִי֙ וְֽנָאוָ֔ה בְּנ֖וֹת יְרוּשָׁלָ֑͏ִם כְּאׇהֳלֵ֣י קֵדָ֔ר כִּירִיע֖וֹת שְׁלֹמֹֽה׃ אַל־תִּרְא֙וּנִי֙ שֶׁאֲנִ֣י שְׁחַרְחֹ֔רֶת שֶׁשְּׁזָפַ֖תְנִי הַשָּׁ֑מֶשׁ בְּנֵ֧י אִמִּ֣י נִֽחֲרוּ־בִ֗י שָׂמֻ֙נִי֙ נֹטֵרָ֣ה אֶת־הַכְּרָמִ֔ים כַּרְמִ֥י שֶׁלִּ֖י לֹ֥א נָטָֽרְתִּי׃ הַגִּ֣ידָה לִּ֗י שֶׁ֤אָֽהֲבָה֙ נַפְשִׁ֔י אֵיכָ֣ה תִרְעֶ֔ה אֵיכָ֖ה תַּרְבִּ֣יץ בַּֽצׇּהֳרָ֑יִם שַׁלָּמָ֤ה אֶֽהְיֶה֙ כְּעֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽיךָ׃ אִם־לֹ֤א תֵֽדְעִי֙ לָ֔ךְ הַיָּפָ֖ה בַּנָּשִׁ֑ים צְֽאִי־לָ֞ךְ בְּעִקְבֵ֣י הַצֹּ֗אן וּרְעִי֙ אֶת־גְּדִיֹּתַ֔יִךְ עַ֖ל מִשְׁכְּנ֥וֹת הָרֹעִֽים׃ {פ}
לְסֻֽסָתִי֙ בְּרִכְבֵ֣י פַרְעֹ֔ה דִּמִּיתִ֖יךְ רַעְיָתִֽי׃ נָאו֤וּ לְחָיַ֙יִךְ֙ בַּתֹּרִ֔ים צַוָּארֵ֖ךְ בַּחֲרוּזִֽים׃ תּוֹרֵ֤י זָהָב֙ נַֽעֲשֶׂה־לָּ֔ךְ עִ֖ם נְקֻדּ֥וֹת הַכָּֽסֶף׃ עַד־שֶׁ֤הַמֶּ֙לֶךְ֙ בִּמְסִבּ֔וֹ נִרְדִּ֖י נָתַ֥ן רֵיחֽוֹ׃ צְר֨וֹר הַמֹּ֤ר ׀ דּוֹדִי֙ לִ֔י בֵּ֥ין שָׁדַ֖י יָלִֽין׃ אֶשְׁכֹּ֨ל הַכֹּ֤פֶר ׀ דּוֹדִי֙ לִ֔י בְּכַרְמֵ֖י עֵ֥ין גֶּֽדִי׃ {ס} הִנָּ֤ךְ יָפָה֙ רַעְיָתִ֔י הִנָּ֥ךְ יָפָ֖ה עֵינַ֥יִךְ יוֹנִֽים׃ הִנְּךָ֨ יָפֶ֤ה דוֹדִי֙ אַ֣ף נָעִ֔ים אַף־עַרְשֵׂ֖נוּ רַעֲנָנָֽה׃ קֹר֤וֹת בָּתֵּ֙ינוּ֙ אֲרָזִ֔ים (רחיטנו) [רַהִיטֵ֖נוּ] בְּרוֹתִֽים׃
The Song of Songs, by Solomon.
Oh, give me of the kisses of your mouth,-b
For your love is more delightful than wine. Your ointments yield a sweet fragrance,
Your name is like finest oil—
Therefore do maidens love you. Draw me after you, let us run!
The king has brought me to his chambers.-d
Let us delight and rejoice in your love,
Savoring it more than wine—
Like new wine-e they love you!
I am dark, but comely,
O daughters of Jerusalem—
Like the tents of Kedar,
Like the pavilions of Solomon. Don’t stare at me because I am swarthy,
Because the sun has gazed upon me.
My mother’s sons quarreled with me,
They made me guard the vineyards;
My own vineyard I did not guard.
Tell me, you whom I love so well;
Where do you pasture your sheep?
Where do you rest them at noon?
Let me not be as one who strays-c
Beside the flocks of your fellows. If you do not know, O fairest of women,
Go follow the tracks of the sheep,
And graze your kids
By the tents of the shepherds.
I have likened you, my darling,
To a mare in Pharaoh’s chariots: Your cheeks are comely with plaited wreaths,
Your neck with strings of jewels. We will add wreaths of gold
To your spangles of silver.
While the king was on his couch,
My nard gave forth its fragrance. My beloved to me is a bag of myrrh
Lodged between my breasts. My beloved to me is a spray of henna blooms
From the vineyards of En-gedi.
Ah, you are fair, my darling,
Ah, you are fair,
With your dove-like eyes! And you, my beloved, are handsome,
Beautiful indeed!
Our couch is in a bower; Cedars are the beams of our house,
Cypresses the rafters.
(1) I am a rose of Sharon,
A lily of the valleys.
(2) Like a lily among thorns,
So is my darling among the maidens.
(3) Like an apple tree among trees of the forest,
So is my beloved among the youths.
I delight to sit in his shade,
And his fruit is sweet to my mouth. (4) He brought me to the banquet room
And his banner of love was over me.-b (5) “Sustain me with raisin cakes,
Refresh me with apples,
For I am faint with love.” (6) His left hand was under my head,
His right arm embraced me.
(7) I adjure you, O maidens of Jerusalem,
By gazelles or by hinds of the field:
Do not wake or rouse
Love until it please!
(8) Hark! My beloved!
There he comes,
Leaping over mountains,
Bounding over hills. (9) My beloved is like a gazelle
Or like a young stag.
There he stands behind our wall,
Gazing through the window,
Peering through the lattice. (10) My beloved spoke thus to me,
“Arise, my darling;
My fair one, come away! (11) For now the winter is past,
The rains are over and gone. (12) The blossoms have appeared in the land,
The time of pruning has come;
The song of the turtledove
Is heard in our land. (13) The green figs form on the fig tree,
The vines in blossom give off fragrance.
Arise, my darling;
My fair one, come away!
(14) “O my dove, in the cranny of the rocks,
Hidden by the cliff,
Let me see your face,
Let me hear your voice;
For your voice is sweet
And your face is comely.”
(15) Catch us the foxes,
The little foxes
That ruin the vineyards—
For our vineyard is in blossom.
(16) My beloved is mine
And I am his
Who browses among the lilies. (17) When the day blows gently-d
And the shadows flee,
Set out, my beloved,
Swift as a gazelle
Or a young stag,
For the hills of spices!
(1) Upon my couch at night
I sought the one I love—
I sought, but found him not. (2) “I must rise and roam the town,
Through the streets and through the squares;
I must seek the one I love.”
I sought but found him not. (3) I met the watchmen-b
Who patrol the town.
“Have you seen the one I love?” (4) Scarcely had I passed them
When I found the one I love.
I held him fast, I would not let him go
Till I brought him to my mother’s house,
To the chamber of her who conceived me (5) I adjure you, O maidens of Jerusalem,
By gazelles or by hinds of the field:
Do not wake or rouse
Love until it please!
(6) Who is she that comes up from the desert
Like columns of smoke,
In clouds of myrrh and frankincense,
Of all the powders of the merchant? (7) There is Solomon’s couch,
Encircled by sixty warriors
Of the warriors of Israel, (8) All of them trained in warfare,
Skilled in battle,
Each with sword on thigh
Because of terror by night.
(9) King Solomon made him a palanquin
Of wood from Lebanon. (10) He made its posts of silver,
Its back of gold,
Its seat of purple wool.
Within, it was decked with love
By the maidens of Jerusalem.-e (11) O maidens of Zion, go forth
And gaze upon King Solomon
Wearing the crown that his mother
Gave him on his wedding day,
On his day of bliss.
(1) Ah, you are fair, my darling,
Ah, you are fair.
Your eyes are like doves
Behind your veil.
Your hair is like a flock of goats
Streaming down Mount Gilead. (2) Your teeth are like a flock of ewes
Climbing up from the washing pool;
All of them bear twins,
And not one loses her young. (3) Your lips are like a crimson thread,
Your mouth is lovely.
Your brow behind your veil
[Gleams] like a pomegranate split open. (4) Your neck is like the Tower of David,
Built to hold weapons,-b
Hung with a thousand shields—
All the quivers of warriors. (5) Your breasts are like two fawns,
Twins of a gazelle,
Browsing among the lilies. (6) When the day blows gently
And the shadows flee,
I will betake me to the mount of myrrh,
To the hill of frankincense.
(7) Every part of you is fair, my darling,
There is no blemish in you. (8) From Lebanon come with me;
From Lebanon, my bride, with me!
Trip down from Amana’s peak,
From the peak of Senir and Hermon,
From the dens of lions,
From the hills of leopards.
(9) You have captured my heart,
My own, my bride,
You have captured my heart
With one [glance] of your eyes,
With one coil of your necklace. (10) How sweet is your love,
My own, my bride!
How much more delightful your love than wine,
Your ointments more fragrant
Than any spice! (11) Sweetness drops
From your lips, O bride;
Honey and milk
Are under your tongue;
And the scent of your robes
Is like the scent of Lebanon.
(12) A garden locked
Is my own, my bride,
A fountain locked,
A sealed-up spring. (13) Your limbs are an orchard of pomegranates
And of all luscious fruits,
Of henna and of nard— (14) Nard and saffron,
Fragrant reed and cinnamon,
With all aromatic woods,
Myrrh and aloes—
All the choice perfumes. (15) [You are] a garden spring,
A well of fresh water,-g
A rill of Lebanon.
(16) Awake, O north wind,
Come, O south wind!
Blow upon my garden,
That its perfume may spread.
Let my beloved come to his garden
And enjoy its luscious fruits!
(1) I have come to my garden,
My own, my bride;
I have plucked my myrrh and spice,
Eaten my honey and honeycomb,
Drunk my wine and my milk.
Eat, lovers, and drink:
Drink deep of love!
(2) I was asleep,
But my heart was wakeful.
Hark, my beloved knocks!
“Let me in, my own,
My darling, my faultless dove!
For my head is drenched with dew,
My locks with the damp of night.” (3) I had taken off my robe—
Was I to don it again?
I had bathed my feet—
Was I to soil them again? (4) My beloved took his hand off the latch,-b
And my heart was stirred for him.-c (5) I rose to let in my beloved;
My hands dripped myrrh—
My fingers, flowing myrrh—
Upon the handles of the bolt. (6) I opened the door for my beloved,
But my beloved had turned and gone.
I was faint because of what he said.-d
I sought, but found him not;
I called, but he did not answer. (7) I met the watchmen
Who patrol the town;
They struck me, they bruised me.
The guards of the walls
Stripped me of my mantle. (8) I adjure you, O maidens of Jerusalem!
If you meet my beloved, tell him this:
That I am faint with love.
(9) How is your beloved better than another,
O fairest of women?
How is your beloved better than another
That you adjure us so?
(10) My beloved is clear-skinned and ruddy,
Preeminent among ten thousand. (11) His head is finest gold,
His locks are curled
And black as a raven. (12) His eyes are like doves
By watercourses,
Bathed in milk,
Set by a brimming pool.-b (13) His cheeks are like beds of spices,
Banks of-g perfume
His lips are like lilies;
They drip flowing myrrh. (14) His hands are rods of gold,
Studded with beryl;
His belly a tablet of ivory,
Adorned with sapphires. (15) His legs are like marble pillars
Set in sockets of fine gold.
He is majestic as Lebanon,
Stately as the cedars. (16) His mouth is delicious
And all of him is delightful.
Such is my beloved,
Such is my darling,
O maidens of Jerusalem!
(1) “Whither has your beloved gone,
O fairest of women?
Whither has your beloved turned?
Let us seek him with you.” (2) My beloved has gone down to his garden,
To the beds of spices,
To browse in the gardens
And to pick lilies. (3) I am my beloved’s
And my beloved is mine;
He browses among the lilies.
(4) You are beautiful, my darling, as Tirzah,
Comely as Jerusalem,
Awesome as bannered hosts.-a (5) Turn your eyes away from me,
For they overwhelm me!
Your hair is like a flock of goats
Streaming down from Gilead. (6) Your teeth are like a flock of ewes
Climbing up from the washing pool;
All of them bear twins,
And not one loses her young. (7) Your brow behind your veil
[Gleams] like a pomegranate split open. (8) There are sixty queens,
And eighty concubines,
And damsels without number. (9) Only one is my dove,
My perfect one,
The only one of her mother,
The delight of her who bore her.
Maidens see and acclaim her;
Queens and concubines, and praise her.
(10) Who is she that shines through like the dawn,
Beautiful as the moon,
Radiant as the sun
Awesome as bannered hosts?-a
(11) I went down to the nut grove
To see the budding of the vale;
To see if the vines had blossomed,
If the pomegranates were in bloom. (12) Before I knew it,
My desire set me
Mid the chariots of Ammi-nadib.-a
(1) Turn back, turn back,
O maid of Shulem!
Turn back, turn back,
That we may gaze upon you.
“Why will you gaze at the Shulammite
In the Mahanaim dance?” (2) How lovely are your feet in sandals,
O daughter of nobles!
Your rounded thighs are like jewels,
The work of a master’s hand. (3) Your navel is like a round goblet—
Let mixed wine not be lacking!—
Your belly like a heap of wheat
Hedged about with lilies. (4) Your breasts are like two fawns,
Twins of a gazelle. (5) Your neck is like a tower of ivory,
Your eyes like pools in Heshbon
By the gate of Bath-rabbim,
Your nose like the Lebanon tower
That faces toward Damascus. (6) The head upon you is like crimson wool,-b
The locks of your head are like purple—
A king is held captive in the tresses.-c (7) How fair you are, how beautiful!
O Love, with all its rapture! (8) Your stately form is like the palm,
Your breasts are like clusters. (9) I say: Let me climb the palm,
Let me take hold of its branches;
Let your breasts be like clusters of grapes,
Your breath like the fragrance of apples, (10) And your mouth like choicest wine.
“Let it flow to my beloved as new wine
Gliding over the lips of sleepers.”-c
(11) I am my beloved’s,
And his desire is for me.
(12) Come, my beloved,
Let us go into the open;
Let us lodge among the henna shrubs.-e (13) Let us go early to the vineyards;
Let us see if the vine has flowered,
If its blossoms have opened,
If the pomegranates are in bloom.
There I will give my love to you. (14) The mandrakes yield their fragrance,
At our doors are all choice fruits;
Both freshly picked and long-stored
Have I kept, my beloved, for you.
(יא) כֶּ֣רֶם הָיָ֤ה לִשְׁלֹמֹה֙ בְּבַ֣עַל הָמ֔וֹן נָתַ֥ן אֶת־הַכֶּ֖רֶם לַנֹּטְרִ֑ים אִ֛ישׁ יָבִ֥א בְּפִרְי֖וֹ אֶ֥לֶף כָּֽסֶף׃ (יב) כַּרְמִ֥י שֶׁלִּ֖י לְפָנָ֑י הָאֶ֤לֶף לְךָ֙ שְׁלֹמֹ֔ה וּמָאתַ֖יִם לְנֹטְרִ֥ים אֶת־פִּרְיֽוֹ׃ (יג) הַיּוֹשֶׁ֣בֶת בַּגַּנִּ֗ים חֲבֵרִ֛ים מַקְשִׁיבִ֥ים לְקוֹלֵ֖ךְ הַשְׁמִיעִֽנִי׃ (יד) בְּרַ֣ח ׀ דּוֹדִ֗י וּֽדְמֵה־לְךָ֤ לִצְבִי֙ א֚וֹ לְעֹ֣פֶר הָֽאַיָּלִ֔ים עַ֖ל הָרֵ֥י בְשָׂמִֽים׃
(1) If only it could be as with a brother,
As if you had nursed at my mother’s breast:
Then I could kiss you
When I met you in the street,
And no one would despise me. (2) I would lead you, I would bring you
To the house of my mother,
Of her who taught me—
I would let you drink of the spiced wine,
Of my pomegranate juice.
(3) His left hand was under my head,
His right hand caressed me. (4) I adjure you, O maidens of Jerusalem:
Do not wake or rouse
Love until it please!
(5) Who is she that comes up from the desert,
Leaning upon her beloved?
Under the apple tree I roused you;
It was there your mother conceived you,
There she who bore you conceived you.
(6) Let me be a seal upon your heart,
Like the seal upon your hand.
For love is fierce as death,
Passion is mighty as Sheol;
Its darts are darts of fire,
A blazing flame.
(7) Vast floods cannot quench love,
Nor rivers drown it.
If a man offered all his wealth for love,
He would be laughed to scorn.
(8) “We have a little sister,
Whose breasts are not yet formed.
What shall we do for our sister
When she is spoken for? (9) If she be a wall,
We will build upon it a silver battlement;
If she be a door,
We will panel it in cedar.” (10) I am a wall,
My breasts are like towers.
So I became in his eyes
As one who finds favor.
(11) Solomon had a vineyard
In Baal-hamon.
He had to post guards in the vineyard:
A man would give for its fruit
A thousand pieces of silver. (12) I have my very own vineyard:
You may have the thousand, O Solomon,
And the guards of the fruit two hundred!
(13) O you who linger in the garden,
A lover is listening;
Let me hear your voice. (14) “Hurry, my beloved,
Swift as a gazelle or a young stag,
To the hills of spices!”
CONFESSION (VIDUI) FROM RABBENU NISSIM RECITED BY THE SEFARADIM ON YOM KIPPUR
From reading this confession we will learn how many aspects of our lives we can improve in order to fulfill the wishes of G-d, Blessed Be He. It is very beneficial to read it because The Creator desires that we admit our sins and errors as a first step to improving our souls. Then, we must strive to make changes and try not to repeat our mistakes and G-d is always open to accept our prayers and our repentance. More than anything, our Father in Heaven wishes and yearns for us to return to Him and “A broken and a contrite heart, O G-d you will not despise” (Psalms 51, 19).
“Master of the Universe, before I begin to speak, I acknowledge that I have no mouth to respond, and no decency to lift my head, because my sins overwhelm me and as a heavy load they weigh me down, and my transgressions are too many to be counted, and my sins too many to tell. I confess before You, Lord My G-d and G-d of my fathers with head bowed down and with my body bent, with a lowly spirit and no strength with a broken heart, bowing and prostrating to You with terror, fear and awe; with trembling, dread and shuddering, for the sins and iniquities I have committed against You, and all that I have transgressed and sinned against You, Lord My G-d. I say before You Lord, My G-d, some of my evil deeds, my perverse ways and my ugly actions, for to make a complete confession is impossible, and I do not have the power to reveal and explain them and I don’t have the power of putting them in front of You. And I am not worthy enough to seek Your pardon, forgiveness and atonement for them. What am I? and what is my life? I am vanity and emptiness, dust and ashes, worm and maggot; I am ashamed from my sins and embarrassed because of my transgressions; And if I try to clarify them, compile them or explain them, time will run out but still I would not finish recounting them. Nor I have the eloquence to confess for them. My sin is to big for anyone to bear, and my transgressions can not be numbered. I am ashamed and confounded like a thief caught while hiding. Master of the Universe, if I come to enumerate and to explain my transgressions, time would run out but they would not. For which of them shall I plead? Which shall I confess? And for which shall I ask pardon, forgiveness and atonement? For the general or for the specific? For sins I committed in public or in private? For early or recent, for
VIDDUI CONFESSION OF RABBENU NISSIM 2
new or old, for the hidden or for the known, for those I remember or for those I have forgotten? I am aware that I have no Torah and no Mitzvot, no knowledge and no understanding, no charity and no justice, no kind deeds and no upright heart. But I am fool and not educated, simple and not understanding, a thief and not faithful, guilty and not innocent, wicked and not righteous, evil and not good, and I have not done any good deeds. And if You judge me according to my deeds, Woe is for me, Alas for me. And if You wish to cleanse and purify me as is done to silver, nothing would remain of me. May it be Your will, Lord, my G-d and G-d of my fathers, that you not enter into judgment with Your servant, Because no life can justify itself in front of You. What am I? And what is my life? I am like straw before fire, dry wood before the flame, like silver pottery covered with dross, vanity of vanities with no substance within. With what shall I present myself in front of You, Lord, my G-d, or what remedy shall I request of You? As a stubborn and rebellious son I have been to do what’s wrong in Your eyes. Like a servant rebelling against his master, and a student disrespecting his teacher. What You declared pure I deemed unclean, and what You declared unclean I deemed clean, what You have declared permitted I deemed forbidden, and what You have declared forbidden I have permitted; That which You love I have hated and that which You hate I have loved; And that which You treat with care I treated lightly and that which You treat lightly I have treated with much care, what You have pushed away I brought close, and what You brought close I pushed away. But it was not my intention to anger You. Ashamed I come to ask from You pardon, forgiveness and atonement. I made my face hard like a rock and I know that I shall not be put to shame because in You, I have placed my trust, Lord; I said You are my G-d and I rely on your numerous mercies. Because I know that You are a gracious and merciful G-d, slow to anger, abundant in kindness, withholding evil and Faithful to give Good. Master of the universe, the custom of Your Righteous Tribunal is not like that of humans. For the nature of flesh and blood is that if a man claims money from his neighbor, he takes that man before a judge, and if he denies any wrongdoing, he is relieved, but if he confesses to taking the money he is made to pay. But in Your Righteous Tribunal it is not so, and if one denies his wrongdoing Woe is to him, Woe is to his soul, but if he acknowledges his fault and abandons his ways, You have mercy on him and You save his soul from the judgment of Gehinom (purgatory)…
VIDDUI CONFESSION OF RABBENU NISSIM 3
Please Lord, our G-d and G-d of our fathers, may our prayers go before You, and do not hide, O King from our supplications; For we are not so arrogant and stiff necked to declare before You Lord, G-d and G-d of our fathers, that we are righteous and haven’t sinned, for in reality we have sinned, transgressed and committed iniquity, we and our fathers and the people in our house. My sin I have acknowledged to You and my iniquity I have not hidden. I said I would confess my transgressions to the Lord, and you have carried the weight of my transgression, sela. He who seeks to cover up his transgressions will not succeed, but he who confesses and abandons his evil deeds, You will have mercy on Him. (Proverbs 28:13)
Now in the Hebrew comes a confession following the order of the 22 letters of the Hebrew alphabet; when translated they loose the order but we will keep each paragraph separated.
(ALEF) We are guilty. We have eaten forbidden foods. We have eaten without washing our hands. We have eaten without reciting the preliminary or concluding blessings. We have eaten prior to reciting our prayers. We have partaken of food and drink without inspecting for worms, and for each worm we must be punished with five lashings.
(BEIT) We have betrayed. We have neglected the study of Your Torah. We pronounced blessings that were said in vain or that were not necessary. We have said blessings with no concentration and we said blessings in which we missed to pronounce some words or letters. We have neglected to read the Shema and to say our prayers and to wear Tzizit and Tefillin. We have scorned our father and mother and older brother. We have scorned the sages and the G-d fearing. We blessed the blessing after meals with lightheadedness. We did not answer Baruch Chu u Baruch Shmo while we heard blessings being recited
(GIMEL) We have robbed. We have stolen from Jew and not Jew. We have misled people and tried to fool G-d. We have revealed secrets. We have interpreted the Torah not according to the Halacha. We have been arrogant in thought, speech and deed and have caused the redemption to be delayed, because the Mashiach will not come until there are no arrogant people in Israel. We have caused the King Mashiach to be dishonored through our transgressions and afflicted from our sins.
VIDDUI CONFESSION OF RABBENU NISSIM 4
(DALED) We have spoken slander and evil talk, mockery, gossip, falsehood, flattery and vulgarity. We have talked in the synagogue and we have spoken while wearing tefillin. We have talked during the repetition of the Amidah and during the reading of the Torah. We have spoken on The Shabbat about weekday activities. We have judged our fellow man considering him guilty. We said one thing with our mouth and another with the heart. (HEI) We have acted perversely. We have been lightheaded. We have been impudent. We had evil thoughts during the day and came to have the contamination produced by seminal emissions at night. We have ashamed our fellow man in public. We have trespassed the border of others. We have walked with our heads fully up (arrogantly) and have forgotten that all the earth is full of His Glory. We were quick to get into conflicts. We have prayed and said confession without concentrating on what we are saying and The Shechina cries out: “With his mouth and lips he honors me but his heart is far from me”. We have prayed alone and have neglected to answer (by not praying with a minyan) 90 amens, 4 kedushas, 10 kaddish and 100 blessings and the Tzaddik has lost His vessel for exaltation. We have engaged in much talk with women. We have spoken lies and defamed the living and the dead. We have gained honor through the misfortunes of our fellow man.
(VAV) We have acted wickedly. We have multiplied transgression and evil without limit. We have allied ourselves to conflict and sin. We have been lax with the property of others and misers with ours. We minimized the honor of Heaven and the respect for the Torah and we did not care about our honor (that we should have for being chosen to receive the Torah).
(ZAYIN) We have sinned willfully. We have gone astray after our heart and our eyes. We have mentioned the name of Heaven in vain. We have been careless about the Torah, mitzvoth and the sages. We were careless in washing our hands. We haven’t placed in our hearts the thought of the day of death. We have not put at the head of our happiness the memory of the destruction of Your Temple and the desolation of Your Palace. We have not considered The thought of the Day of Judgment in which we will have to give judgment and accounting in front of Your Seat of Glory, is not that the Day of wrath and chastisement, the Day of trouble and sighing, the Day when the accounts are ordered
VIDDUI CONFESSION OF RABBENU NISSIM 5
and the books are open and the scale of merit is in the hands of The Lord, almighty. A Day that is awesome and dreadful, a Day without ransom, a Day of trembling and shouting, a Day of desolation and groaning. To whom shall we escape for help, and who will help us hide. Let us go and return to the Lord before the stars of our night darken.
(CHET) We have acted violently. We have coveted everything that belongs to our fellow man. We have flattered the evildoers. We have suspected innocent persons. We have profaned Shabbat and Festivals. We have profaned Your Holy Name in private and public.
(TET) We have conceived falsehood and deceit. We have defiled ourselves and our thoughts. We have defiled our soul and it is a part of G-d in the heavens. For three the earth trembles: For the slave that rules and for the handmaid that displaces her mistress. Woe is for our destruction. We have erred in teaching. We have handled Muktze items on Shabbat.
(YUD) We have given bad counsel without limit. We have sat with scoffers and in the company of jesters. We have slept without reciting the Shema. We have sat in synagogue with arrogance and contempt, and we have not placed the fear of the Shechina in front of us. And the Shechina cries out: “If I am a father where is the respect due to Me and if I am a Master, where is the fear due to me. Who has asked of You to trample my courts”.
(CHAF) We have spoken lies. We have dissembled. We have denied the whole Torah. We have become angry on weekdays and on Shabbat and have torn our souls with our anger. We have consumed our years with the vanities of the world and forgot that we will be brought to judgment for all that was wasted. We have given a bad reputation to our fellow man. We have denied Your good and the good of our fellow man.
(LAMED) We have scoffed. We have mocked. We have studied Torah, not for its own sake, without holiness and purity. We have not answered AMEN when we listen to blessings. We have not risen before the elderly, nor have we shown proper respect for the scholar. We have not concentrated on the blessings of the prayers. We have not contemplated where we came from, nor where we are going and before Whom, we will have to give an account of our actions. We have borrowed money on interest from a Jew. We have borrowed and not paid. We have not set fixed times for the study of Torah. We
VIDDUI CONFESSION OF RABBENU NISSIM 6
have not grieved for the destruction of the Holy Temple. We have taught our tongues false things.
(MEM) We have revolted. We have rebelled against Your commandments. We have revolted against the Kingdom of Heaven. We have revolted against the Kingdom of David. We have despised the Holy Temple and yet we seek the three of them. We have informed on our fellowman and have delivered him and his property into the hands of the authorities. We have trespassed against the bans and agreements of the community. We have filled our mouths with laughter in this world.
(NUN) We have shown contempt. We have been faithless. We have sworn falsely and in vain by Your Great Name. We have sworn and not fulfilled our word. We have made vows and we have not paid up. We have enjoyed this world and its pleasures. We have made improper use of the crown of the Torah and the Holy Names of G-d. We have taken revenge and borne grudges and hatred in our heart. We have enjoyed pleasures of this world without first reciting the blessing.
(SAMECH) We have been stubborn. We have been stubborn and rebellious. We have turned away from You, Your Torah and Your commandments. We have turned away our ears from hearing words of Torah. We have turned away from Your righteous judgments.
(AIN) We have sinned knowingly. We have transgressed the 248 positive mitzvoth and the 365 negative ones. We have transgressed commandments whose punishment is excision and death imposed by a court. We have transgressed by desecrating the Name of G-d. Woe to us on the Day of judgment. Woe to us on the Day of punishment. We have pained orphans and widows and the poor of Your people. We have performed work on Shabbat and Holy Days. We have answered blessings with Amens said hurriedly or lately or without hearing the blessings being recited. We have transgressed the 24 violations that carry the punishment of excommunication. We have transgressed ordinances of the congregation. We have transgressed the words of our Sages.
(PEI) We have sinned defiantly. We have thrown off the yoke of Torah, commandments and fear of Heaven. We have caused damage to the upper worlds and Your Holy Names. We have applied ourselves to idle matters. We have opened our mouths to speak evil. We
VIDDUI CONFESSION OF RABBENU NISSIM 7
have separated ourselves from the community. We have damaged the sign of the Holy Covenant.
(TZADDI) We have harassed. We have caused anguish to our Father in Heaven, and parents and teachers. We have caused anguish to Jewish scholars. We have caused anguish to creditors.
(KUF) We have been stiff-necked. We have made it difficult for us to learn. We have damaged the channels of Divine influence and transformed them into broken cisterns that can’t hold water, and have caused a slave to rule and a handmaiden to supplant her mistress. Let us lie down in shame and let our disgrace cover us, for our sins caused all this and our transgressions have pushed our redemption further away, and our mistakes withheld the good from us. Woe to the children that are exiled from the table of their Father. These long and many evil years. We have closed our hand, so as to not give charity. We have plucked saltwort with wormwood. We have listened to evil talk. We have cursed father and mother. We have cursed our friends and our wives.
(REISH) We have acted wickedly. We have been wicked both to G-d and men. We have argued with others for no reason. We have pursued leadership and honor. We have deceived our fellowman and have run after conflict and sin.
(SHIN) We have corrupted. We have forgotten Your Torah. We have forgotten Your Godliness. We have been false with all kinds of falsehood and trickery. We have dealt falsely with Your holy covenant. We have rejoiced at the fall of our enemies. We have turned to You in repentance and thereafter returned to our evil ways. We have destroyed holy seeds and created destructive angels. Also on our wings are found the blood of the innocent needy, and the tears of the oppressed, and there is no one to comfort them. O my heart, my heart, how it grieves over the fallen. My bowels, my bowels, how they yearn for the slain. Woe to the evildoer for the work of his hands shall be repaid to him.
(TAV) We have committed abominations. We have detested those who tried to chastise us. We have shaken hands and have not fulfilled our promise. We have regretted our past good deeds. We have gone astray like sheep that are lost. We have gone astray and have led others astray. We have turned from Your good commandments and judgments, and it wasn’t worth it. For You are Righteous in all that has come upon us; for You have acted truthfully, but we have been wicked.”
praise Him with loud-clashing cymbals. (6) Let all that breathes praise the LORD.
Hallelujah.
Praise God in His sanctuary;
praise Him in the sky, His stronghold.
I praise the LORD with all my heart
in the assembled congregation of the upright.
You enrich it greatly,
with the channel of God full of water;
You provide grain for men;
for so do You prepare it.
He is ever mindful of His covenant. (6) He revealed to His people His powerful works,
in giving them the heritage of nations.
all who practice it gain sound understanding.
Praise of Him is everlasting.
to dwell in Your courts;
may we be sated with the blessings of Your house,
Your holy temple.
(6) Answer us with victory through awesome deeds,
O God, our deliverer,
in whom all the ends of the earth
and the distant seas
put their trust;
in God I trust;
I am not afraid;
what can mortals do to me? (6) All day long they cause me grief in my affairs,-a
they plan only evil against me.
heedless in times of trouble?
Deliver me as befits Your faithfulness. (6) For there is no praise of You among the dead;
in Sheol, who can acclaim You?
this I know, that God is for me.
the LORD accepts my prayer.
and do not consort with the wicked; (6) I wash my hands in innocence,
and walk around Your altar, O LORD,
evil cannot abide with You; (6) wanton men cannot endure in Your sight.
You detest all evildoers;
and hands full of bribes.
their heart is [filled with] malice;
their throat is an open grave;
their tongue slippery.
nor will sinners, in the assembly of the righteous. (6) For the LORD cherishes the way of the righteous,
but the way of the wicked is doomed.
and the hapless fall prey to his might.-b
Your judgments are far beyond him;
he snorts at all his foes. (6) He thinks, “I shall not be shaken,
through all time never be in trouble.”
or taken the path of sinners,
or joined the company of the insolent;
Your judgments are far beyond him;
he snorts at all his foes. (6) He thinks, “I shall not be shaken,
through all time never be in trouble.”
and the hapless fall prey to his might.-b
nor will sinners, in the assembly of the righteous. (6) For the LORD cherishes the way of the righteous,
but the way of the wicked is doomed.
their heart is [filled with] malice;
their throat is an open grave;
their tongue slippery.
and hands full of bribes.
evil cannot abide with You; (6) wanton men cannot endure in Your sight.
You detest all evildoers;
and do not consort with the wicked; (6) I wash my hands in innocence,
and walk around Your altar, O LORD,
the LORD accepts my prayer.
this I know, that God is for me.
Deliver me as befits Your faithfulness. (6) For there is no praise of You among the dead;
in Sheol, who can acclaim You?
heedless in times of trouble?
in God I trust;
I am not afraid;
what can mortals do to me? (6) All day long they cause me grief in my affairs,-a
they plan only evil against me.
to dwell in Your courts;
may we be sated with the blessings of Your house,
Your holy temple.
(6) Answer us with victory through awesome deeds,
O God, our deliverer,
in whom all the ends of the earth
and the distant seas
put their trust;
all who practice it gain sound understanding.
Praise of Him is everlasting.
He is ever mindful of His covenant. (6) He revealed to His people His powerful works,
in giving them the heritage of nations.
You enrich it greatly,
with the channel of God full of water;
You provide grain for men;
for so do You prepare it.
I praise the LORD with all my heart
in the assembled congregation of the upright.
Praise God in His sanctuary;
praise Him in the sky, His stronghold.
praise Him with loud-clashing cymbals. (6) Let all that breathes praise the LORD.
Hallelujah.
for You are my stronghold. (6) Into Your hand I entrust my spirit;
You redeem me, O LORD, faithful God.
for I am in distress;
my eyes are wasted by vexation,
my substance and body too.-b
I say, “You are my God!”
while the moon lasts, generations on end. (6) Let him be like rain that falls on a mown field,
like a downpour of rain on the ground,
let prayers for him be said always,
blessings on him invoked at all times.
Vindicate me, O LORD,
for I have walked without blame;
I have trusted in the LORD;
I have not faltered.
O God, endow the king with Your judgments,
the king’s son with Your righteousness;
“It is, however, appropriate for anyone who is G-d-fearing, and all people of valor whose heart has been touched by Hashem, to rise at midnight and devote a little time to mourning for the destruction of the Holy Temple and the exile of the Divine Presence.” Shulchan Aruch Ha-Rav, Mahadura Batra - Hashkamat HaBoker, 1:2 Rabbi Shneur Zalman of Liadi, The Baal HaTanya
The scriptures tell us “Arise, cry out in the night, at the beginning of the watches, pour out your heart like water, facing the Presence of G-d.” (Lamentations 2:19) It is the custom among the pious to rise up during the night and pray for the rebuilding of Temple and the redemption of Jewish People. The ideal times appointed for saying this devotional prayer is at the true celestial midnight; which is the actual midpoint of the night. This will vary depending on the season and location. The Baal HaTanya (S.A.HaRav; MB, Hashkamat HaBoker, 1:8) teaches us to calculate this as 12 hours after high noon, when the sun is directly overhead; this is agreed upon by many authorities including the Ben Ish Chai (Vayishlach §4). If one finds they cannot say Tikkun Chatzot at the appointed time then it is appropriate to say it at the first third of the night, or the second third of the night; or the end of the night, up until 1 hour before sunrise.
“The main devotion of the Israelite man is, in winter, to be vigilant to rise for the midnight prayer. And in summer, when the night is very short, less than six hours, and hence we do not rise at midnight, then he should be careful to rise in the morning early at dawn.” Likutei Etzot, Chatzot §6 Reb Natan of Breslov
If one rises to say these prayers and has slept during the night then one should say “The Morning Blessings” and the “Blessing of the Torah.” If one woke up before it's time, one should wait until chatzot (true-midnight) to say these blessings. However, if one cannot sleep and has awoken early then one may say the “Blessing of The Torah” and study until chatzot, then say “The Morning Blessings” and repeat the “Blessing of the Torah” together at that time. One will not have to repeat these blessings later, even if they return to sleep; their requirement to say them for that day has already been fulfilled. The prayers of Tikkun Chatzot are divided into two sections, Tikkun Rachel and Tikkun Leah. The central theme of Tikkun Rachel is mourning over exile and distress, and therefore is not appropriate to say on days of celebration. However, Tikkun Leah carries the theme of praise and longing for the Presence of G-d. Tikkun Rachel is only said on days in which Tachanun is said; it should not be said on days of celebration, including Shabbat and Festivals. Tikkun Leah, according to the Ashkenzi tradition, may be said on days even when Tachanun is not said; including Shabbat, Festivals, minor holidays, etc. It is the custom of Sephardim to not say Tikkun Chatzot at all on Shabbat or Festivals. When saying Tikkun Chatzot, it is the custom to sit close to a door that has a mezuzah affixed to it. It is to be said in a solemn tone, being sang according to the melody of Lamentations or merely read aloud.
(א) הִתְבּוֹדְדוּת
מִי שֶׁרוֹצֶה לִטְעֹם טַעַם אוֹר הַגָּנוּז, הַיְנוּ סוֹדוֹת הַתּוֹרָה שֶׁיִּתְגַּלּוּ לֶעָתִיד, יַרְבֶּה בְּהִתְבּוֹדְדוּת בֵּינוֹ לְבֵין קוֹנוֹ, וְיָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ בְּכָל עֵת עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, אִם כָּךְ רָאוּי וְהָגוּן לוֹ לַעֲשׂוֹת, וּלְהִתְנַהֵג כָּךְ מִנֶּגֶד הַשֵּׁם יִתְבָּרַךְ, הַגּוֹמֵל עִמּוֹ טוֹבוֹת בְּכָל עֵת וָרֶגַע. וִיכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט, וְעַל הַכֹּל יָבוֹא בְּמִשְׁפָּט עִם עַצְמוֹ, וְהוּא בְּעַצְמוֹ יָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, וּבָזֶה יָסוּר מֵעָלָיו כָּל הַפְּחָדִים וְיִנָּצֵל מִיִּרְאוֹת הַנְּפוּלוֹת, הַיְנוּ שֶׁלֹּא יִירָא וְלֹא יִפְחַד מִשּׁוּם שַׂר וְאָדוֹן וְחַיָּה רָעָה וְלִסְטִים וְלֹא מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַד יִירָא וְיִפְחַד. וּבָזֶה יַעֲלֶה אֶת הַיִּרְאָה לְשָׁרְשָׁהּ, דְּהַיְנוּ לָדַעַת. וְיִזְכֶּה לְדַעַת שָׁלֵם, שֶׁיֵּדַע מִמִּי יִתְיָרֵא, הַיְנוּ לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד לְבַד יִרְאַת הָרוֹמְמוּת. וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת הַתּוֹרָה שֶׁבַּנִּגְלֶה וְיִזְכֶּה לְשִׁפְלוּת בֶּאֱמֶת. וְעַל־יְדֵי זֶה יִזְכֶּה לִתְפִלָּה בִּמְסִירוּת נֶפֶשׁ, שֶׁיְּבַטֵּל כָּל יֵשׁוּתוֹ וְגַשְׁמִיּוּתוֹ בִּשְׁעַת הַתְּפִלָּה, וְיִתְפַּלֵּל בְּלִי שׁוּם כַּוָּנוֹת תּוֹעֶלֶת עַצְמוֹ וְלֹא יַחֲשֹׁב לִכְלוּם אֶת עַצְמוֹ, רַק יְבַטֵּל כָּל עַצְמוּתוֹ וְגַשְׁמִיּוּתוֹ וְיִתְבַּטֵּל כְּאִלּוּ אֵינוֹ בָּעוֹלָם. וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת סִתְרֵי תּוֹרָה, שֶׁהוּא אוֹר הַגָּנוּז שֶׁיִּתְגַּלֶּה לֶעָתִיד וְכוּ'. זֶה זוֹכִין עַל־יְדֵי הִתְבּוֹדְדוּת כַּנַּ"ל: (לק"א סי' ט"ו אות א' ב' ג' ד')
(ב) הַדִּבּוּרִים שֶּׁאָדָם מֵשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ הֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ. כִּי עַל יְדֵי שֶׁיִּכָּנֵס לָזֶה, וּמַכְרִיחַ עַצְמוֹ וּמֵכִין עַצְמוֹ לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שׁוֹלֵחַ לוֹ הַשֵּׁם יִתְבָּרַךְ דִּבּוּרִים בְּפִיו שֶׁהֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ. וְצָרִיךְ לִרְאוֹת וּלְהִשְׁתַּדֵּל לְחַדֵּשׁ תָּמִיד, לְבַקֵּשׁ בְּכָל עֵת בְּדִבְרֵי רִצּוּיִים וְתַחֲנוּנִים חֲדָשִׁים, וְזֶה זוֹכִין עַל־יְדֵי טָהֳרַת הַלֵּב שֶׁזּוֹכִין עַל־יְדֵי תְּנוּעַת הַשֵּׂכֶל בִּקְדֻשָּׁה וְכוּ' (כְּמוֹ שֶׁמְּבֹאָר בְּדַעַת אוֹת ג'): (לק"א סי' כ"א, קנ"ו)
(ג) עַל־יְדֵי הַשִּׂיחָה שֶׁמְּשִׂיחִין וּמְדַבְּרִין בֵּינוֹ לְבֵין קוֹנוֹ, וּמוֹצִיאִין בַּפֶּה הַכִּסּוּפִין וְהָרְצוֹנוֹת טוֹבִים שֶׁלּוֹ, מַה שֶּׁהוּא נִכְסָף וּמִשְׁתּוֹקֵק וּמִתְגַּעְגֵּעַ לָצֵאת מֵהָרָע שֶׁלּוֹ וְלִזְכּוֹת לְטוֹב אֲמִתִּי, וּמִתְפַּלֵּל וּמִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל זֶה. עַל־יְדֵי זֶה הוּא מוֹצִיא הַנְּפָשׁוֹת טוֹבוֹת מִכֹּחַ אֶל הַפֹּעַל. כִּי עַל־יְדֵי הַכִּסּוּפִין לְבַד נַעֲשִׂין נְפָשׁוֹת בְּכֹחַ, וְעַל יְדֵי הַדִּבּוּר הַנַּ"ל נִגְמָרִין וְיוֹצְאִין מִכֹּחַ אֶל הַפֹּעַל. וְעַל־יְדֵי זֶה יִזְכֶּה לִפְעֹל בַּקָּשָׁתוֹ וְזוֹכֶה לְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב וּמְחַיֶּה וּמְקַיֵּם הַכֹּל, וּמַמְשִׁיךְ טוֹבָה וּבְרָכָה בְּכָל הָעוֹלָמוֹת, וּמְעוֹרֵר לִתְשׁוּבָה כַּמָּה נְפָשׁוֹת עַל־יְדֵי הַדִּבּוּר הַזֶּה שֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ. כִּי עִנְיָן זֶה שֶׁל כִּסּוּפִין וּרְצוֹנוֹת טוֹבִים וּלְהוֹצִיא בְּפֶה מָלֵא הוּא יָקָר מְאֹד, וְצָרִיךְ כָּל אֶחָד לְהַרְגִּיל עַצְמוֹ לַעֲסֹק בָּזֶה הַרְבֵּה בְּכָל יוֹם. וְעַל יְדֵי זֶה יְכוֹלִין לְהַחֲזִיר כָּל הָעוֹלָם לַמּוּטָב: (לק"א סי' ל"א אות ז' ח' ט')
(ד) בְּכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ נְקֻדָּה טוֹבָה יְקָרָה מְאֹד, שֶׁרְצוֹנָהּ חָזָק תָּמִיד רַק לַעֲשׂוֹת רְצוֹן קוֹנָהּ. אַךְ הַתַּאֲווֹת שׁוֹבְרִין לִבּוֹ, וְעַל־יְדֵי זֶה לִבּוֹ רָחוֹק מֵהַנְּקֻדָּה. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ, כְּדֵי שֶׁיָּאִיר בְּחִינַת הַנְּקֻדָּה שֶׁבּוֹ לְלִבּוֹ, וְעַל יְדֵי זֶה יִתְבַּטֵּל עָרְלַת לִבּוֹ, דְּהַיְנוּ אַהֲבוֹת רָעוֹת שֶׁהֵם חֶרְפַּת לֵב שֶׁהֵם שׁוֹבְרִין לִבּוֹ שֶׁל אָדָם [עַיֵּן צַדִּיק אוֹת מ"ב]: (לק"א סי' ל"ד אות ז' ח')
(ה) צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ עַד שֶׁיַּתְחִיל לְדַבֵּר בַּחֲמִימוּת שֶׁבַּלֵּב דִּבְרֵי אֱמֶת שֶׁבַּלֵּב, עַד שֶׁיִּתְבַּיֵּשׁ לְפָנָיו יִתְבָּרַךְ הַרְבֵּה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְכוּ' [עַיֵּן בּוּשָׁה ב', וְעַיֵּן דִּבּוּר אוֹת ז']: (לק"א סי' ל"ח אות ה')
(ו) צָרִיךְ כָּל אֶחָד לִרְאוֹת שֶׁיִּהְיֶה נִכְלָל בְּשֹׁרְשׁוֹ. וּלְהִכָּלֵל בְּשֹׁרְשׁוֹ צָרִיךְ שֶׁיִּהְיֶה לוֹ בִּטּוּל. וְאִי אֶפְשָׁר לָבוֹא לִידֵי בִּטּוּל כִּי אִם עַל־יְדֵי הִתְבּוֹדְדוּת. כִּי עַל־יְדֵי שֶׁמִּתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ, עַל־יְדֵי זֶה הוּא יָכוֹל לְבַטֵּל הַכֹּל וּלְהִתְדַּבֵּק בְּהַשֵּׁם יִתְבָּרַךְ וּלְהִכָּלֵל בְּשָׁרְשׁוֹ: (לק"א סי' נ"ב)
(ז) עִקַּר הַהִתְבּוֹדְדוּת הוּא בַּלַּיְלָה שֶׁאָז הַכֹּל יְשֵׁנִים. וְגַם טוֹב שֶׁיִּהְיֶה הַמָּקוֹם חוּץ מֵהָעִיר, שֶׁיֵּלֵךְ בְּדֶרֶךְ יְחִידִי, דְּהַיְנוּ בְּמָקוֹם שֶׁאֵין בְּנֵי אָדָם הוֹלְכִים שָׁם אֲפִלּוּ בַּיּוֹם. וְעַל יְדֵי זֶה שֶׁמִּתְבּוֹדֵד בַּלַּיְלָה בְּדֶרֶךְ יְחִידִי כַּנַּ"ל, וּמְפַנֶּה לִבּוֹ וְדַעְתּוֹ מִכָּל עִסְקֵי הָעוֹלָם הַזֶּה וּמְבַטֵּל הַכֹּל, עַד שֶׁמְּבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי, דְּהַיְנוּ שֶׁבַּתְּחִלָּה מִתְפַּלֵּל הַרְבֵּה עַד שֶׁמְּבַטֵּל מִדָּה זֹאת, וְאַחַר כָּךְ מְבַטֵּל מִדָּה זֹאת, וְאַחַר כָּךְ מְבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי שֶׁלֹּא יִשָּׁאֵר בּוֹ שׁוּם גֵּאוּת וְשׁוּם מַמָּשׁוּת, עַד שֶׁיִּהְיֶה בְּעֵינָיו כְּאַיִן וּכְאֶפֶס מַמָּשׁ, עַד שֶׁיִּזְכֶּה לִבְחִינַת בִּטּוּל בֶּאֱמֶת, וְעַל־יְדֵי זֶה נִכְלָל נַפְשׁוֹ בְּשֹׁרְשׁוֹ. וְעַל־יְדֵי זֶה נִכְלָל כָּל הָעוֹלָם עִמּוֹ בְּשֹׁרְשׁוֹ, דְּהַיְנוּ שֶׁיִכָלֶל עִמּוֹ הַכֹּל בְּאַחְדוּת הַשֵּׁם יִתְבָּרַךְ: (שם)
(ח) ח. בַּלַּיְלָה – אָז הוּא עִקַּר הַזְּמַן שֶׁל הַהִתְבּוֹדְדוּת, דְּהַיְנוּ לְהִתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. לָשׂוּחַ עִם לְבָבוֹ לְחַפֵּשׂ הָרוּחַ טוֹבָה, דְּהַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן, לְבָרְרָם מִתּוֹךְ הָרוּחַ רָעָה עַד שֶׁיִּשְׁפֹּךְ לִבּוֹ כַּמַּיִם נֹכַח פְּנֵי יי. וְעַל־יְדֵי זֶה יִזְכֶּה לְשִׂמְחָה וּלְהַכְנִיעַ הַמְדַמֶּה שֶׁמִּשָּׁם כָּל הַתַּאֲווֹת. וְעַל־יְדֵי זֶה יִזְכֶּה לְזִכָּרוֹן לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי, וְלַחֲשֹׁב בְּכָל עֵת עַל תַּכְלִיתוֹ וְסוֹפוֹ הָאַחֲרוֹן לָעוֹלָם הַבָּא, עַד שֶׁיִּזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת: (לק"א סי' נ"ד אות ו')
(ט) ט. כְּשֶׁאָדָם מִתְפַּלֵּל בִּדְבֵקוּת אוֹ מִתְבּוֹדֵד כָּרָאוּי וּבָאֶמְצַע הוּא נוֹפֵל מִמַּדְרֵגָתוֹ, זֶה נִמְשָׁךְ מִפְּגַם הָאֱמוּנָה. וְאָז צָרִיךְ שֶׁיְּשַׁבֵּר לִבּוֹ בְּקִרְבּוֹ, וְיִתְבַּיֵּשׁ בְּעַצְמוֹ עַל שֶׁנָּפַל מִשָּׁמַיִם לָאָרֶץ, וִירַחֵם עַל עַצְמוֹ עַד שֶׁיִּתְאַנֵּחַ, וְעַל־יְדֵי הָאֲנָחָה יַחֲזֹר לְמַדְרֵגָתוֹ: (לק"א סי' ק"ח)
(י) י. כְּשֶׁמְּדַבֵּר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְפָרֵשׁ שִׂיחָתוֹ בִּטְעָנוֹת וּבַקָּשׁוֹת, וְרוֹצֶה לְנַצֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל, שֶׁיַּעֲשֶׂה בַּקָּשָׁתוֹ, יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא תַּעֲנוּג וְשִׂמְחָה מִזֶּה שֶׁמְּנַצְּחִין אוֹתוֹ. עַל־כֵּן הוּא יִתְבָּרַךְ בְּעַצְמוֹ שׁוֹלֵחַ לוֹ דִּבּוּרִים בְּפִיו, שֶׁיּוּכַל לְנַצֵּחַ אוֹתוֹ, כִּי בְּלֹא זֶה בְּוַדַּאי לֹא הָיָה אֶפְשָׁר לְבָשָׂר וָדָם לְנַצֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, אַךְ הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מְסַיֵּעַ לוֹ בָּזֶה כַּנַּ"ל: (לק"א סי' קכ"ד)
(יא) יא. כְּשֶׁהָאָדָם מִתְבּוֹדֵד וּמְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וּמִתְוַדֶּה וּמִתְחָרֵט עַל גֹּדֶל הַפְּגָמִים שֶׁפָּגַם, אֲזַי גַּם הַשְּׁכִינָה כְּנֶגְדּוֹ מְפָרֶשֶׁת לְפָנָיו שִׂיחָתָהּ וְצַעֲרָהּ. כִּי כָּל פְּגָם וּפְגָם שֶׁפָּגַם בְּנִשְׁמָתוֹ פָּגַם אֶצְלָהּ כִּבְיָכוֹל, וְהִיא מְנַחֶמֶת אוֹתוֹ שֶׁתְּבַקֵּשׁ תַּחְבּוּלוֹת לְתַקֵּן כָּל הַפְּגָמִים: (לק"א סי' רנ"ט)
(יב) יב. טוֹב מְאֹד לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בַּשָּׂדֶה בֵּין עֲשָׂבִים וְאִילָנוֹת. כִּי כְּשֶׁאָדָם מִתְפַּלֵּל וּמְפָרֵשׁ שִׂיחָתוֹ בַּשָּׂדֶה, אֲזַי כָּל הָעֲשָׂבִים וְכָל שִׂיחַ הַשָּׂדֶה כֻּלָּם בָּאִים בְּתוֹךְ תְּפִלָּתוֹ וּמְסַיְּעִין לוֹ וְנוֹתְנִין לוֹ כֹּחַ בִּתְפִלָּתוֹ וְשִׂיחָתוֹ: (לק"ת סי' י"א)
(יג) יג. כְּבָר מְבֹאָר, שֶׁהִתְבּוֹדְדוּת הוּא מַעֲלָה גְּדוֹלָה וְדֶרֶךְ נָכוֹן וְיָשָׁר מְאֹד לְהִתְקָרֵב עַל יְדֵי זֶה לְהַשֵּׁם יִתְבָּרַךְ. וְצָרִיךְ כָּל אֶחָד לִקְבֹּעַ לוֹ עַל זֶה אֵיזֶה שָׁעוֹת בַּיּוֹם, שֶׁיְּפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ, כְּגוֹן בִּמְדִינוֹת אֵלּוּ בִּלְשׁוֹן אַשְׁכְּנַז שֶׁאָנוּ מְדַבְּרִים בּוֹ. כִּי בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ בְּקַל יוֹתֵר לְפָרֵשׁ כָּל שִׂיחָתוֹ הֵיטֵב, וְאֶת כָּל אֲשֶׁר עִם לְבָבוֹ יָשִׂיחַ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּטְעָנוֹת וַאֲמַתְלָאוֹת וְדִבְרֵי רִצּוּי וְתַחֲנוּנִים, שֶׁיִּזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, כָּל אֶחָד כְּפִי מַה שֶּׁיּוֹדֵעַ נִגְעֵי לְבָבוֹ וְאֵיךְ הוּא מְרֻחָק מֵהַשֵּׁם יִתְבָּרַךְ. וְעֹצֶם מַעֲלַת הַנְהָגָה זֹאת אֵין לְבָאֵר וּלְשַׁעֵר, כִּי זֹאת הַנְהָגָה עוֹלָה עַל הַכֹּל וְהִוא כּוֹלֶלֶת כָּל עֲבוֹדַת יי. כִּי עַל־יְדֵי זֶה יְכוֹלִין לָבוֹא לְכָל טוּב בָּזֶה וּבַבָּא, כִּי הַכֹּל יְכוֹלִין לִפְעֹל עַל־יְדֵי תְּפִלָּה וְתַחֲנוּנִים. וְכָל גְּדוֹלֵי הַצַּדִּיקִים לֹא בָּאוּ לְמַדְרֵגָתָם כִּי אִם עַל־יְדֵי הַנְהָגָה זֹאת. וּמַשְׂכִּיל עַל דָּבָר יָבִין מֵעַצְמוֹ גֹּדֶל מַעֲלַת זֹאת הַנְהָגָה. אַשְׁרֵי הַזּוֹכֶה לִקְבֹּעַ עַצְמוֹ עַל זֶה שָׁעָה מְיֻחֶדֶת בְּכָל יוֹם וָיוֹם וּשְׁאָר הַיּוֹם יִהְיֶה בְּשִׂמְחָה: (לק"ת סי' כ"ה)
(יד) יד. גַּם טוֹב לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת (וְעַיֵּן בִּפְנִים וְהָבֵן): (שם)
(טו) טו. אַף עַל פִּי שֶׁהַבְּכִיָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּתְחִנּוֹת וּבַקָּשׁוֹת טוֹבָה מְאֹד, אַף עַל פִּי כֵן כְּשֶׁאָדָם אוֹמֵר תְּהִלִּים אוֹ שְׁאָר תְּחִנּוֹת וּבַקָּשׁוֹת אוֹ שֶׁמֵּשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ, וְחוֹשֵׁב וּמְצַפֶּה וּמִסְתַּכֵּל בְּדַעְתּוֹ בְּכָל פַּעַם שֶׁיִּבְכֶּה וְיוֹרִיד דְמָעוֹת, גַּם זֶה הוּא מַחֲשָׁבָה זָרָה וּמְבַלְבֶּלֶת הַכַּוָּנָה. כִּי הָעִקָּר שֶׁיְּכַוֵּן דַּעְתּוֹ לוֹמַר הַדִּבּוּרִים בְּכָל לִבּוֹ בֶּאֱמֶת, שֶׁיַּטֶּה אָזְנוֹ וְלִבּוֹ לִשְׁמֹעַ מַה שֶּׁמּוֹצִיא מִפִּיו. וְאִם יִתְעוֹרֵר לִבְכִיָּה מַה טּוֹב, וְאִם לָאו, אַל יְבַלְבֵּל כַּוָּנָתוֹ בִּשְׁבִיל זֶה: (לק"ת סי' צ"ה)
(טז) טז. כָּל הַצַּדִּיקִים וְהַיְרֵאִים הָאֲמִתִּיִּים לֹא בָּאוּ לְמַדְרֵגָתָם כִּי אִם עַל־יְדֵי הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ (כַּמְבֹאָר לְעֵיל). וּבִפְרָט בַּדּוֹרוֹת הָאֵלּוּ בְּסוֹף הַגָּלוּת, שֶׁהַיֵּצֶר הָרָע וְהַסִּטְרָא אַחֲרָא מִתְגַּבְּרִין מְאֹד מְאֹד, וְהַדּוֹרוֹת חֲלוּשִׁים מְאֹד בְּגוּף וָנֶפֶשׁ, אִי אֶפְשָׁר לְהִנָּצֵל עַתָּה מֵהִתְגַּבְּרוּת הַיֵּצֶר הָרָע וּמֵרִבּוּי הַמְּנִיעוֹת וּלְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, כִּי אִם עַל־יְדֵי שִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, שֶׁיַּרְגִּיל עַצְמוֹ לִקְבֹּעַ שָׁעָה מְיֻחֶדֶת בְּכָל יוֹם לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּלָשׁוֹן שֶׁמְּדַבְּרִים בּוֹ דַּיְקָא. וְאֶת כָּל אֲשֶׁר עִם לְבָבוֹ יָשִׂיחַ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, הֵן לְבַקֵּשׁ מְחִילָה וּסְלִיחָה עַל הֶעָבָר, הֵן לְהִתְחַנֵּן עַל הֶעָתִיד שֶׁיַּצִּילֵהוּ הַשֵּׁם יִתְבָּרַךְ מִמַּה שֶּׁצָּרִיךְ לְהִנָּצֵל וְיִזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ. וַאֲפִלּוּ אִם אֵינוֹ יָכוֹל לְדַבֵּר וּלְפָרֵשׁ שִׂיחָתוֹ, אַף עַל פִּי כֵן, אֲפִלּוּ אִם לֹא יְדַבֵּר רַק דִּבּוּר אֶחָד, גַּם זֶה טוֹב מְאֹד. וַאֲפִלּוּ אִם לֹא יֹאמַר רַק "רִבּוֹנוֹ שֶׁל עוֹלָם", גַּם זֶה טוֹב מְאֹד. וַאֲפִלּוּ הַהֲכָנָה בְּעַצְמָהּ מַה שֶּׁמֵּכִין עַצְמוֹ וְרוֹצֶה לְדַבֵּר, אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לְדַבֵּר, אַף עַל פִּי כֵן הַהֲכָנָה וְהָרָצוֹן בְּעַצְמוֹ יָקָר בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ מְאֹד. וְאִם יִהְיֶה חָזָק בָּזֶה לְהַכְרִיחַ עַצְמוֹ בְּכָל פַּעַם לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ אֶת אֲשֶׁר עִם לְבָבוֹ, בְּוַדַּאי בְּמֶשֶׁךְ הַזְּמַן יַעַזְרֵהוּ הַשֵּׁם יִתְבָּרַךְ, שֶׁיּוּכַל לְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב, וְיָכוֹל לִזְכּוֹת לְדַבֵּר דִּבּוּרִים חֲדָשִׁים וִיקָרִים שֶׁיַּשְׁפִּיעוּ לוֹ מִן הַשָּׁמַיִם, וְיִזְכֶּה לָבוֹא לְכָל טוּב אֱמֶת וְנִצְחִי עַל־יְדֵי הַנְהָגָה זֹאת, הַכּוֹלֶלֶת כָּל הָעֵצוֹת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. כִּי עַל כָּל הָעֵצוֹת צְרִיכִין תְּפִלָּה וְתַחֲנוּנִים הַרְבֵּה, אַשְׁרֵי אָדָם שֶׁיִּתְחַזֵּק בָּזֶה. כִּי מִקָּטֹן וְעַד גָּדוֹל אִי אֶפְשָׁר לִהְיוֹת אִישׁ כָּשֵׁר כִּי אִם עַל־יְדֵי הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ: (לק"ת סי' כ"ה, צ"ו, ק')
(יז) יז. גַּם כְּשֶׁיֹּאמַר תְּהִלִּים אוֹ חֲצוֹת אוֹ שְׁאָרֵי תְּחִנּוֹת וּבַקָּשׁוֹת, צָרִיךְ שֶׁיִּמְצָא אֶת עַצְמוֹ בָּהֶם. וְעַיֵּן בִּפְנִים שִׂיחוֹת נִפְלָאוֹת בְּעִנְיָנִים אֵלּוּ: (לק"ת סי' ק"א)
(יח) יח. אַף עַל פִּי שֶׁנִּדְמֶה לָאָדָם שֶׁמְּדַבֵּר בְּלֹא לֵב, אַף עַל פִּי כֵן גַּם זֶה טוֹב מְאֹד. וּכְשֶׁיְּדַבֵּר כָּךְ הַרְבֵּה דִּבּוּרִים עַל־יְדֵי זֶה עַל פִּי רֹב יִזְכֶּה, שֶׁיִּתְעוֹרֵר לִבּוֹ לְדַבֵּר בְּהִתְעוֹרְרוּת כָּרָאוּי, כִּי הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל לְעוֹרֵר אֶת הָאָדָם. [וַאֲפִלּוּ אִם עוֹבְרִים יָמִים וְשָׁנִים הַרְבֵּה, וְנִדְמֶה לוֹ שֶׁלֹּא פָּעַל עֲדַיִן כְּלוּם בְּדִבּוּרָיו וְשִׂיחָתוֹ, אַף עַל פִּי כֵן אַל יִפֹּל מִזֶּה כְּלוּם, כִּי בְּוַדַּאי הַדִּבּוּרִים עוֹשִׂים רֹשֶׁם. עַל דֶּרֶךְ מָשָׁל כְּמוֹ מַיִם הַיּוֹרְדִים עַל אֶבֶן, אַף עַל פִּי שֶׁנִּדְמֶה שֶׁאֵין לְהַמַּיִם כֹּחַ כְּנֶגֶד הָאֶבֶן הַקָּשָׁה וְאֵין נִכָּר רֹשֶׁם הַמַּיִם בָּאֶבֶן, אַף עַל פִּי כֵן כְּשֶׁהַמַּיִם יוֹרְדִים עַל הָאֶבֶן כַּמָּה וְכַמָּה זְמַנִּים רְצוּפִים, הֵם עוֹשִׂים נֶקֶב בָּאֶבֶן כַּנִּרְאֶה בְּחוּשׁ. כְּמוֹ כֵן אֲפִלּוּ אִם לִבּוֹ לֵב הָאֶבֶן, וְאֵין נִכָּר בּוֹ רֹשֶׁם דִּבּוּרָיו וּתְפִלּוֹתָיו, אַף עַל פִּי כֵן בִּרְבוֹת הַיָּמִים וְהַשָּׁנִים יִנְקֹב לִבּוֹ הָאֶבֶן עַל־יְדֵי שִׂיחָתוֹ, כְּמוֹ אֲבָנִים שָׁחֲקוּ מַיִם כַּנַּ"ל. וְטוֹב שֶׁיֹּאמַר הָאָדָם בִּשְׁעַת הִתְבּוֹדְדוּת הַיּוֹם אֲנִי מַתְחִיל לְהִתְדַבֵּק בְּךָ. וְיַעֲשֶׂה בְּכָל פַּעַם הַתְחָלָה, כִּי כָּל הַהַמְשָׁכוֹת הוֹלְכִין אַחַר הַהַתְחָלוֹת. וּכְמוֹ שֶׁאוֹמְרִים, שֶׁהַהַתְחָלָה הוּא כְּמוֹ חֲצִי דָּבָר שֶׁל כָּל הַמַּעֲשֶׂה. נִמְצָא מִמַּה נַּפְשָׁךְ, יַעֲשֶׂה בְּכָל פַּעַם הַתְחָלָה וְיֹאמַר כַּנַּ"ל. כִּי מִמַּה נַּפְשָׁךְ, אִם מִקֹּדֶם הָיָה טוֹב, עַכְשָׁו יִהְיֶה טוֹב יוֹתֵר, וְאִם חַ"ו מִקֹּדֶם לֹא הָיָה טוֹב, בְּוַדַּאי צָרִיךְ וּמֻכְרָח לַעֲשׂוֹת הַתְחָלָה חֲדָשָׁה כַּנַּ"ל]: (שיחות הר"ן רל"ד)
(יט) יט. צְרִיכִין לָשׂוּחַ וּלְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ וּלְעוֹרֵר לִבּוֹ בֶּאֱמֶת כָּל כָּךְ, עַד שֶׁכִּמְעַט תֵּצֵא נַפְשׁוֹ חַ"ו, וְזֶה עִקַּר שְׁלֵמוּת הַהִתְבּוֹדְדוּת: (לק"ת סי' צ"ט)
(כ) כ. כְּשֶׁהַשֵּׁם יִתְבָּרַךְ עוֹזֵר בְּהִתְבּוֹדְדוּת, יוּכַל לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ. וּצְרִיכִין לְהַרְגִּיל עַצְמוֹ בָּזֶה, שֶׁיְּדַבֵּר עִם הַשֵּׁם יִתְבָּרַךְ כְּמוֹ שֶׁמְּדַבֵּר עִם רַבּוֹ אוֹ חֲבֵרוֹ, כִּי הַשֵּׁם יִתְבָּרַךְ נִמְצָא בְּכָל מָקוֹם כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ: (שם)
(כא) כא. טוֹב מְאֹד מִי שֶׁיָּכוֹל לִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים, כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו (שֶׁקּוֹרִין פֶּעסְטִין). וּמַה טּוֹב כְּשֶׁיָּכוֹל לְעוֹרֵר לִבּוֹ בְּשִׂיחָתוֹ עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת, כְּבֵן הַבּוֹכֶה לִפְנֵי אָבִיו: (שיחות הר"ן ז)
(כב) כב. יְכוֹלִין לִצְעֹק בְּקוֹל דְּמָמָה דַּקָּה בִּצְעָקָה גְּדוֹלָה מְאֹד וְשׁוּם אָדָם לֹא יִשְׁמַע כְּלָל, כִּי אֵינוֹ מוֹצִיא שׁוּם קוֹל לַחוּץ רַק הוּא מְצַיֵּר הֵיטֵב הַצְּעָקָה בַּמַּחֲשָׁבָה וְכוּ'. עַיֵּן בִּפְנִים הָעִנְיָן: (שם סי' ט"ז)
(כג) כג. לֵב נִשְׁבָּר יָקָר מְאֹד. וְדַע שֶׁלֵּב נִשְׁבָּר וְעַצְבוּת אֵינָם עִנְיָן אֶחָד כְּלָל. כִּי עַצְבוּת הוּא כְּמוֹ שֶׁהוּא בְּכַעַס וּבְרֹגֶז, אֲבָל לֵב נִשְׁבָּר הוּא כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו, כְּתִינוֹק שֶׁבּוֹכֶה וְקוֹבֵל לִפְנֵי אָבִיו עַל שֶׁנִּתְרַחֵק מִמֶּנּוּ, וְזֶה יָקָר וְחָבִיב לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהָיָה טוֹב שֶׁיִּהְיֶה לוֹ לֵב נִשְׁבָּר כָּל הַיּוֹם. אַךְ מֵחֲמַת שֶׁרֹב בְּנֵי אָדָם יְכוֹלִין בְּקַל לָבוֹא מִלֵּב נִשְׁבָּר לְעַצְבוּת, שֶׁהוּא מַזִּיק מְאֹד רַחֲמָנָא לִצְלָן, כַּמְבֹאָר כַּמָּה פְּעָמִים, וְעַיֵּן שִׂמְחָה אוֹת ג' כ"ב, עַל־כֵּן צְרִיכִים לְיַחֵד רַק אֵיזֶה שָׁעוֹת בַּיּוֹם לְפָרֵשׁ שִׂיחָתוֹ בְּלֵב נִשְׁבָּר, וּשְׁאָר כָּל הַיּוֹם יִהְיֶה בְּשִׂמְחָה (וְעַיֵּן בְּשִׂמְחָה רִבּוּי הָאַזְהָרוֹת וְהָעֵצוֹת לִהְיוֹת בְּשִׂמְחָה תָּמִיד): (שם סי' מ"א, מ"ב)
(1) SECLUSION AND MEDITATION
To taste the hidden light of Torah — the secrets which will be revealed in time to come — you should seclude yourself as much as you can to pray and speak to God. Take a good look at yourself and make a reckoning. What are you doing with your life? How is your time spent? Is this the right way to spend your life — to behave as you do before the Holy One, blessed-be-He, who bestows goodness upon you every moment of the day? Weigh all the different aspects of your life very carefully. If you make yourself the judge over everything you are doing, you will be able to rid yourself of all fears and worries. You will never be afraid of earthly powers — princes or rulers, wild beasts, robbers or the like. Nothing in the world will frighten you. Only before God will you stand in fear and reverence. This is the way to elevate the fear that is within you to its true root, which is in Da’at, understanding. You will attain perfect knowledge, because you will know before Whom to stand in awe: God alone, in His greatness and glory. Then you will be able to understand the revealed Torah and you will attain genuine humility. You will learn how to put your whole soul into your prayers. All sense of self and physical being will be totally nullified as you pray, and you will be able to pray without any thought of personal gain. When you reach the point where your sense of self and physicality totally disappear — as if you were simply not in the world at all — then you will discover the hidden secrets of the Torah. This is the concealed light which is destined to be revealed in time to come. All this you can achieve through hitbodidut, secluded prayer (15).
(2) When a person meditates and speaks to God, the very words he speaks are ruach hakodesh, the holy spirit. As soon as a person makes this meditation a regular practice and prepares himself, indeed forces himself to speak to God, then God Himself sends the words to his mouth. Make sure that the words you say are always new and fresh. Search out new ways to appeal to God. Always choose words that will find favor. Purify your heart by devoting your mind to thoughts of Torah and holiness, and then you will find the right way to meditate and speak to God (see Da’at 3) (21, 156).
(3) When you speak to God, make it a habit to express the longing and yearning you feel to extricate yourself from evil and attain true good. It is by praying and pleading like this that you draw your spiritual power and strength from the realm of the potential and possible to the realm of the real and actual. The longing and yearning by themselves create only the possibility of spiritual strength. But the words of your prayers and conversations with God draw this spiritual strength into the realm of the actual: it becomes realized in actual fact. This is the way to accomplish what you yearn for. Letters of Torah are present throughout the Creation. By expressing your yearning and desire in words, you invest these letters with strength for good. You give new life and strength to everything, drawing goodness and blessing into all the worlds. Numberless souls are stirred to make their own return to God — all through the words of the prayer you utter before your Maker. How precious are the longing and yearning which you express before God. The main thing is actually to pronounce the words. Make a regular practice of this and spend a lot of time each day working on it. It will help the whole world (31:8,9).
(4) Within every Jew there is a good “point” — and it is precious indeed — whose only desire at all times is to do the will of her Master. But lust and desire break the heart. This is why people’s hearts are remote from this good point. Make it a habit to speak to God. Then your good point will send its radiance into your heart, and you will be able to destroy the “foreskin of the heart” (Deut. 10:16) — the impulses and desires which break and destroy the heart (See Tzaddik 42) (34:7,8).
(5) In all your prayers and conversations with God, be sure to be absolutely honest and truthful (see Busha 2 and Dibbur 7) (38:5).
(6) Everyone must strive to be totally merged with the Source of his being. To achieve this requires bittul — self-nullification. The only way to attain bittul is through secluded prayer with God. When a person goes aside to converse with God he nullifies everything else and attaches himself only to God. In this way he becomes merged with his Source (52).
(7) The best time to seclude yourself to pray is at night, when everyone is asleep. Ideally you should go to a place outside the city and follow a solitary path somewhere that people don’t go even in the day-time. Empty your heart and your whole consciousness of all your involvements in the everyday world. Then work to nullify all of your character traits, one after the other, until in the end you nullify all sense of self completely. First work on one character trait, then another and another, until you reach the point where you are free of any self-centeredness and any sense of independent existence. You must be as nothing in your own eyes. Then you will be worthy of attaining true self-nullification and your soul will be merged with its root. The whole universe will be merged with you in your Source. You and everything with you will be merged in the Unity of God (Ibid.).
(8) The ideal time for hithbodeduth is at night: seclude yourself and express yourself before God. Speak with all your heart and search out the goodness of your soul. Find the good points which are within you and cleanse them of all the evil in the soul until you pour out your heart like water before God. This is the way to attain true joy and to subdue the power of fantasy which is the source of all lust and desire. Through this you can acquire a good memory — which means always to remember the World to Come and never to lose sight of the end purpose of this life and its ultimate destiny. This is how you can return to God (54).
(9) A person may be praying with great intensity or at the height of meditation, when suddenly he falls from his level. This is because somewhere there is a flaw in his faith. He should feel heartbroken and ashamed. How could he fall from heaven to earth? He should arouse tender pity for himself because of his plight. He should literally sigh! This sigh will bring him back to his level (108).
(10) When a person speaks to God and uses every kind of argument and appeal to “conquer” God, then God Himself has great joy and pleasure. He Himself sends words to this person’s mouth so that he will be able to “conquer” Him. How else could flesh and blood win a victory against God? It is only because God Himself helps him (124).
(11) When a person speaks to God and pours out his pain and anguish, confessing his sins and grieving at the enormity of what he has done, the Shechinah herself rises before God and pours out her pain and sorrow. Because every flaw in the soul of man is also a “flaw” in the Shechinah. And the Shechinah will seek to bring him comfort and devise ways and means of repairing the damage (259).
(12) How good it is to pray to God and meditate in the meadows amidst the grass and the trees. When a man goes out to the meadows to pray, every blade of grass, every plant and flower enter his prayers and help him, putting strength and force into his words (Ibid. II, 11).
(13) It has already been explained how important it is to seclude yourself and pray, and how powerful a method this is. It is the path by which we can come close to God. Everybody should set aside fixed periods every day and express himself before God in his own native language. It is much easier to say what you need to say when you are using your own language. You should set forth whatever is in your heart. Use every kind of appeal and argument. Use words that will endear you to God and win His favor. Plead with Him to draw you closer. Every individual knows his own personal pain and sorrow and the distance that separates him from God. It is impossible to convey the true greatness of this method. It is superior to all others. It is the way of serving God, and through following it everyone can attain the ultimate good in this world and in the World to Come. There is nothing that cannot be accomplished by prayer and entreaty. The greatest of the Tzaddikim achieved what they did only through this practice. Think about it carefully and you will see the greatness of this path. Set aside one hour every day for this, the rest of the day be happy — and then you will be truly blessed (25).
(14) It is a good thing to turn the Torah which you learn into prayers (Ibid.). (See there for fuller explanation).
(15) It is true that weeping and crying are good when you plead and entreat before God. But don’t fall into the trap of saying psalms and prayers with the constant thought and expectation that you are going to burst into tears and cry. It will only confuse you and prevent you from concentrating. The most important thing is to say what you are saying honestly and with all your heart. Let your ears hear and your heart attend to the words which your lips are uttering. If you are moved to cry, good. If not, don’t be distracted because of this (95).
(16) All the Tzaddikim and all of the truly righteous attained what they did only through secluded prayer and meditation. This practice has never been more necessary than in our age, situated as we are at the end of the period of the exile, subject to the full force of the evil inclination and the forces of the Sitra Achra, the Other Side. People are weak, spiritually and physically. The only way to escape from the power of the evil inclination and all the other obstacles holding us back from God is to follow this practice determinedly and make a fixed time every day to talk to God in our own native language. Be totally honest and open your heart before God, whether to beg for forgiveness for what happened in the past or to appeal to God to help you in the future by releasing you from the traps you are caught in and drawing you closer to Him. Even if you find you are unable to express yourself before God, even if you can say no more than a single word, this is still good. Even if you can say nothing except “Master of the Universe” it is also good. The mere fact that you make an effort, that you prepare yourself to speak, that you feel a longing to speak —even if you find you can say nothing — all this is very precious in God’s eyes. If you are determined and persistent and you make yourself speak before God, in time God will help you and then you will be able to express yourself with words filled with vitality, freshness and grace. Your words will bring blessings down from the Heavens and you will attain true and enduring good. This is the path to serving God, because all the different ways of serving God require prayers and appeals to God if we are to accomplish them well. If you remain firm in following this path you will be blessed indeed. Small or great, no one can serve God honestly and truthfully except through hithbodeduth, secluded prayer (25, 100).
(17) Whenever you say psalms and other prayers or rise to say Tikun Chatzot, the Midnight Lament for the destruction of the Temple, you should endeavor to find yourself in the words of the prayers. The Rebbe had truly extraordinary things to say about this (101).
(18) Even when you feel your heart is not in what you are saying, don’t let this discourage you. Persevere, and you will usually find that in the end your heart will be aroused and the words will flow from you with genuine fervor. Speech has tremendous power to arouse a person’s heart. And even if the days and years pass by and you think that all your words and meditation have accomplished nothing, don’t let yourself be thrown off course. The words have left their mark. There is no doubt about it. It is the same as when water is dripping onto a stone. It may seem as though mere water is incapable of having any effect at all on the hard stone. Certainly the effects of the water are not visible. But if the water continues dripping for a long time without interruption you can see for yourself that it will wear a hollow in the stone. The same is true of the heart, even when the heart is as hard as stone. The words and the prayers may all appear to have no effect. But with the passing of many days and years the heart will be worn away by the words. When a person is meditating, it is a good thing to say: “Today I am just beginning to attach myself to You.” You should always make a fresh start, because every activity is greatly influenced by the way you start it. In the words of the popular saying: “Starting is half the battle” and this way you can never lose. If things were going well before, now they will go even better. And if God forbid they were not going well before, then in any case you would have had to make a new start! (Rabbi Nachman’s Wisdom 234).
(19) When you speak to God you should arouse your heart to the point where your soul all but flies out of you. This is true prayer (Likutey Moharan II, 99).
(20) When God helps you to pray you will be able to express yourself before Him in the same way that a person speaks to a friend. You should get into the habit of talking to God like this. As if you were speaking to your teacher or your friend. For God is close by. He can be found everywhere. The whole earth is full of His glory (Ibid.).
(21) How good it is if you can pour out your prayer before God like a child complaining and pestering his father. And it is good if you can stir your heart so much with your words that the tears literally pour down your cheeks like a child crying to his father (Rabbi Nachman’s Wisdom 7).
(22) It is possible for you to scream in a “still small voice” (Kings I, 19:12) without anyone in the world hearing you. Not a sound emerges from your lips. You just imagine in detail exactly how you would scream (Ibid. 16).
(23) A broken heart is precious indeed. You should understand that a broken heart has nothing to do with depression. When a person is depressed it is a form of anger and irritation. But someone with a broken heart is like a child nagging his father or a baby crying and screaming because his father is far away. A broken heart is precious in God’s eyes. It would be good if one could go through the whole day with a broken heart. But this would easily lead the majority of people to fall into depression, and depression is very destructive. Therefore, the best thing is to set aside a certain period each day to pray with a broken heart and then to spend the rest of the day in joy. (See Simcha for guidance on how to be happy at all times.)
(א) בקשות לאחר התפילה
(ב) בבוקר ובערב אחר כל התפילות אומרים זה:
(ג) יְהִי יי אֱלֹקֵינוּ עִמָּנוּ, כַּאֲשֶׁר הָיָה עִם אֲבֹתֵינוּ: אַל יַעַזְבֵנוּ, וְאַל יִטְּשֵׁנוּ. לְהַטּוֹת לְבָבֵנוּ, אֵלָיו לָלֶכֶת בְּכָל דְּרָכָיו, לִשְׁמֹר מִצְוֹתָיו וְחֻקָּיו וּמִשְׁפָּטָיו, אֲשֶׁר צִוָּה, אֶת אֲבֹתֵינוּ. וְיִהְיוּ דְבָרַי אֵלֶּה, אֲשֶׁר הִתְחַנַּנְתִּי לִפְנֵי יי, קְרֹבִים אֶל יי אֱלֹקֵינוּ, יוֹמָם וָלָיְלָה: לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ, וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ. לְמַעַן דַּעַת כָּל עַמֵּי הָאָרֶץ, כִּי יי, הוּא הָאֱלֹקִים, אֵין עוֹד:
(ד) לַמְנַצֵּח בִּנְגִינֹת מִזְמוֹר שִׁיר: אֱלֹקִים יְחָנֵּנוּ וִיבָרְכֵנוּ יָאֵר פָּנָיו אִתָּנוּ סֶלָה: לָדַעַת בָּאָרֶץ דַּרְכֶּךָ בְּכָל גּוֹיִם יְשׁוּעָתֶךָ: יוֹדוּךָ עַמִּים אֱלֹקִים יוֹדוּךָ עַמִּים כֻּלָּם: יִשְׂמְחוּ וִירַנְּנוּ לְאֻמִּים כִּי תִשְׁפֹּט עַמִּים מִישׁוֹר וּלְאֻמִּים בָּאָרֶץ תַּנְחֵם סֶלָה: יוֹדוּךָ עַמִּים אֱלֹקִים יוֹדוּךָ עַמִּים כֻּלָּם: אֶרֶץ נָתְנָה יְבוּלָהּ יְבָרְכֵנוּ אֱלֹקִים אֱלֹקֵינוּ: יְבָרְכֵנוּ אֱלֹקִים וְיִירְאוּ אֹתוֹ כָּל אַפְסֵי אָרֶץ:
(ה) מִזְמוֹר לְדָוִד יי רֹעִי לֹא אֶחְסָר: בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל מֵי מְנֻחוֹת יְנַהֲלֵנִי: נַפְשִׁי יְשׁוֹבֵב יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ: גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי: תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צֹרְרָי דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה: אַךְ טוֹב וָחֶסֶד יִרְדְּפוּנִי כָּל יְמֵי חַיָּי וְשַׁבְתִּי בְּבֵית יי לְאֹרֶךְ יָמִים:
(ו) כשרוצה לצאת מבית הכנסת ישב מעט ויאמר:
(ז) אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ:
(ח) ואחר כך יעמוד ויאמר:
(ט) כִּי כָּל הָעַמִּים יֵלְכוּ אִישׁ בְּשֵׁם אֱלֹקָיו וַאֲנַחְנוּ נֵלֵךְ בְּשֵׁם יי אֱלֹקֵינוּ לְעוֹלָם וָעֶד: עֶזְרִי מֵעִם יי עֹשֵׂה שָׁמַיִם וָאָרֶץ: יי יִמְלֹךְ לְעוֹלָם וָעֶד:
(י) ואחר כך ילך אל הפתח לאחוריו או יצדד, וישתחוה אל ארון הקודש ויאמר:
(יא) יי נְחֵנִי בְצִדְקָתֶךָ לְמַעַן שׁוֹרְרָי הַיְשַׁר לְפָנַי דַּרְכֶּךָ:
(יב) ואחר כך כשהולך יאמר שלשה פסוקים אלו:
(יג) גָּד גְּדוּד יְגוּדֶנּוּ וְהוּא יָגֻד עָקֵב: וַיְהִי דָוִד לְכָל דְּרָכָיו מַשְׂכִּיל וַיי עִמּוֹ: וְנֹחַ מָצָא חֵן בְּעֵינֵי יי:
(יד) אם בדעתו לילך באותו יום לעסוק במשא ומתן יאמר אלו הפסוקים:
(טו) עֶזְרִי מֵעִם יי עֹשֵׂה שָׁמַיִם וָאָרֶץ: הַשְׁלֵךְ עַל יי יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ: שְׁמָר תָּם וּרְאֵה יָשָׁר כִּי אַחֲרִית לְאִישׁ שָׁלוֹם: בְּטַח בַּיי וַעֲשֵׂה טוֹב שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה: הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד: כִּי עָזִי וְזִמְרָת יָהּ יי וַיְהִי לִי לִישׁוּעָה: רִבּוֹנוֹ שֶׁל עוֹלָם בְּדִבְרֵי קָדְשְׁךָ כָּתוּב לֵאמֹר הַבּוֹטֵחַ בַּיי חֶסֶד יְסוֹבְבֶנּוּ. וּכְתִיב. וְאַתָּה מְחַיֶּה אֶת כֻּלָּם. יי אֱלֹקִים אֱמֶת תֵּן לִי בְּרָכָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יָדַי כִּי בָטַחְתִּי בְךָ שֶׁעַל יְדֵי מְלַאכְתִּי וּמַשָּׂא וּמַתָּן וַעֲסָקִים שֶׁלִּי תִּשְׁלַח לִי בְּרָכָה שֶׁאוּכַל לְפַרְנֵס אֶת עַצְמִי וּבְנֵי בֵיתִי בְּנַחַת וְלֹא בְצַעַר בְּהֶתֵּר וְלֹא בְאִסּוּר לְחַיִּים וּלְשָׁלוֹם וִיקוּיַם בִּי מִקְרָא שֶׁכָּתוּב הַשְׁלֵךְ עַל יי יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ אָמֵן: