Before we start - a few clips of women leading slichot
Pls go to 43:00 min for the 13 middot. Here are Yahala Lachamish and R' Neriah Kenafo of Kehilat Zion, Jerusalem
Odelia Berlin is an Israeli legend, leading women in prayer, especially around Elul and the High Holidays
Mi El Kamocha - the 13 Middot of Micah
Adir v'Naor is a Piyyut recited widely as part of the Yom Kippur Shacharit prayer. Click for Wiki entry, and for the words and 22 different renditions on the Piyyut website. Please practice the refrain "Mi El Kamocah" (which has two different melodies in different parts, so we can sing it together with Rabbi Tzion Falach, according to Sefard Jerusalem Nusach. (Back to the men's club) :-(
מִי־אֵ֣ל כָּמ֗וֹךָ נֹשֵׂ֤א עָוֺן֙ וְעֹבֵ֣ר עַל־פֶּ֔שַׁע לִשְׁאֵרִ֖ית נַחֲלָת֑וֹ לֹֽא־הֶחֱזִ֤יק לָעַד֙ אַפּ֔וֹ כִּֽי־חָפֵ֥ץ חֶ֖סֶד הֽוּא׃ יָשׁ֣וּב יְרַחֲמֵ֔נוּ יִכְבֹּ֖שׁ עֲוֺנֹתֵ֑ינוּ וְתַשְׁלִ֛יךְ בִּמְצֻל֥וֹת יָ֖ם כׇּל־חַטֹּאותָֽם׃ תִּתֵּ֤ן אֱמֶת֙ לְיַֽעֲקֹ֔ב חֶ֖סֶד לְאַבְרָהָ֑ם אֲשֶׁר־נִשְׁבַּ֥עְתָּ לַאֲבֹתֵ֖ינוּ מִ֥ימֵי קֶֽדֶם׃
Who is a God like You, Forgiving iniquity And remitting transgression—Not staying angry forever Toward the remnant of Your own people, Because You love graciousness! [God] will take us back in love, Quashing our iniquities.
You will hurl all our sins
Into the depths of the sea. You will keep faith with Jacob, Loyalty to Abraham, As You promised on oath to our fathers In days gone by.
You will hurl all our sins
Into the depths of the sea. You will keep faith with Jacob, Loyalty to Abraham, As You promised on oath to our fathers In days gone by.
ראשית חכמה, שער הענוה פ"א
ושמעתי בשם הגאונים כי על כוונה זו [שהאדם יתנהג במדת הענוה להיות עובר על מידותיו ומרחם] אמרו במסכת ראש השנה: "א"ר יוחנן ... יעשו לפני כסדר הזה ואני מוחל להם." והדבר קשה שהרי אנו רואים כמה פעמים שאנו מזכירים י"ג מדות ואינם נענים. אלא אמרו הגאונים כי כוונת "יעשו לפני כסדר הזה" אין הכוונה לבד על עטיפת טלית, אלא שיעשו סדר המידות שלמד הקב"ה למשה שהוא אל רחום וחנון. דהיינו מה הוא רחום אף אתה תהיה רחום וכן כל י"ג המידות.
ושמעתי בשם הגאונים כי על כוונה זו [שהאדם יתנהג במדת הענוה להיות עובר על מידותיו ומרחם] אמרו במסכת ראש השנה: "א"ר יוחנן ... יעשו לפני כסדר הזה ואני מוחל להם." והדבר קשה שהרי אנו רואים כמה פעמים שאנו מזכירים י"ג מדות ואינם נענים. אלא אמרו הגאונים כי כוונת "יעשו לפני כסדר הזה" אין הכוונה לבד על עטיפת טלית, אלא שיעשו סדר המידות שלמד הקב"ה למשה שהוא אל רחום וחנון. דהיינו מה הוא רחום אף אתה תהיה רחום וכן כל י"ג המידות.
#1a.Reshit Chochma, on Humilty, 81 (R' Eliyahu di Vidas, 16 century)
And I heard in the name of the Geonim that for this purpose (that a person should act in humility and not hold a grudge) that Rabbi Yohanan said in tract Rosh Hashana that if Israel should follow this order and I will forgive them.
And this is a difficult thing, because we see that many times we recite the 13 midot and are not answered. But the Geonim said that the intention of "they should follow this order" doesn't just mean wrapping in a talit, but that they should follow the order of the midot that KB"H taught Moshe, ie that He is a compassionate and gracious God - Just like He is compassionate- so you should be compassionate, and like that for all the 13 midot.
And I heard in the name of the Geonim that for this purpose (that a person should act in humility and not hold a grudge) that Rabbi Yohanan said in tract Rosh Hashana that if Israel should follow this order and I will forgive them.
And this is a difficult thing, because we see that many times we recite the 13 midot and are not answered. But the Geonim said that the intention of "they should follow this order" doesn't just mean wrapping in a talit, but that they should follow the order of the midot that KB"H taught Moshe, ie that He is a compassionate and gracious God - Just like He is compassionate- so you should be compassionate, and like that for all the 13 midot.
רָבָא אָמַר: כׇּל הַמַּעֲבִיר עַל מִדּוֹתָיו — מַעֲבִירִין לוֹ עַל כׇּל פְּשָׁעָיו, שֶׁנֶּאֱמַר: ״נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע״. לְמִי נוֹשֵׂא עָוֹן — לְמִי שֶׁעוֹבֵר עַל פֶּשַׁע.
רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ חֲלַשׁ, עָל רַב פָּפָּא לְשַׁיּוֹלֵי בֵּיהּ. חַזְיֵיהּ דַּחֲלִישׁ לֵיהּ עָלְמָא, אֲמַר לְהוּ: צְבִיתוּ לֵיהּ זְוַודְתָּא. לְסוֹף אִיתְּפַח, הֲוָה מִיכְּסִיף רַב פָּפָּא לְמִיחְזְיֵיהּ. אֲמַרוּ לֵיהּ: מַאי חֲזֵית? אֲמַר לְהוּ: אִין, הָכִי הֲוָה, וַאֲמַר לְהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא: הוֹאִיל וְלָא מוֹקֵים בְּמִילֵּיהּ — לָא תְּקוּמוּ בַּהֲדֵיהּ, שֶׁנֶּאֱמַר: ״נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע״, לְמִי נוֹשֵׂא עָוֹן — לְעוֹבֵר פֶּשַׁע.
רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ חֲלַשׁ, עָל רַב פָּפָּא לְשַׁיּוֹלֵי בֵּיהּ. חַזְיֵיהּ דַּחֲלִישׁ לֵיהּ עָלְמָא, אֲמַר לְהוּ: צְבִיתוּ לֵיהּ זְוַודְתָּא. לְסוֹף אִיתְּפַח, הֲוָה מִיכְּסִיף רַב פָּפָּא לְמִיחְזְיֵיהּ. אֲמַרוּ לֵיהּ: מַאי חֲזֵית? אֲמַר לְהוּ: אִין, הָכִי הֲוָה, וַאֲמַר לְהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא: הוֹאִיל וְלָא מוֹקֵים בְּמִילֵּיהּ — לָא תְּקוּמוּ בַּהֲדֵיהּ, שֶׁנֶּאֱמַר: ״נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע״, לְמִי נוֹשֵׂא עָוֹן — לְעוֹבֵר פֶּשַׁע.
Ravasaid: With regard to whoever forgoes his reckonings with others for injustices done to him, the heavenly court in turn forgoes punishment for all his sins, as it is stated: “He bears sin and forgives transgression” (Micah 7:18). Whose sins does He bear? The sins of one who forgoes his reckonings with others for injustices committed against him. It is related that Rav Huna, son of Rav Yehoshua, became sick, and Rav Pappa went into his home to inquire about his well-being. He saw that the world was growing weak for Rav Huna, i.e., he was dying. Rav Pappa said to his attendants: Prepare his provisions [zavdata], i.e., his shrouds. In the end, Rav Huna recovered. Rav Pappa was embarrassed to go and see him, as it seemed as if he had decreed Rav Huna’s death. Rav Huna’s friends said to him: What did you see when you were lying there suspended between life and death? He said to them: Yes, it was so, I was truly close to dying, but the Holy One, Blessed be He, said to the heavenly court: Since he does not stand on his rights, i.e., he is ready to waive what is due him, you too should not be exacting with him in his judgment, as it is stated: “He bears [noseh] sin and forgives transgression.” Whose sins does He bear? The sins of one who forgoes his reckonings with others for injustices committed against him.
אַבָּא שָׁאוּל אוֹמֵר: ״וְאַנְוֵהוּ״ — הֱוֵי דּוֹמֶה לוֹ, מָה הוּא חַנּוּן וְרַחוּם — אַף אַתָּה הֱיֵה חַנּוּן וְרַחוּם.
Abba Shaul says: Ve’anveihu should be interpreted as if it were written in two words: Ani vaHu, me and Him [God]. Be similar, as it were, to Him, the Almighty: Just as He is compassionate and merciful, so too should you be compassionate and merciful.
ללכת בכל דרכיו - אלו דרכי הקב"ה, שנ' (שמות לד) יהוה יהוה אל רחום וחנון, ארץ אפים ורב חסד ואמת, נוצר חסד לאלפים, נושא עון ופשע וחטאה ונקה... וכי היאך אפשר לו לאדם להיקרא בשמו של הקב"ה? אלא מה המקום נקרא רחום וחנון - אף אתה הוי רחום וחנון ועשה מתנת חנם לכל. מה הקב"ה נקרא צדיק, שנ' (תהלים קמה) צדיק יהוה בכל דרכיו וחסיד בכל מעשיו - אף אתה הוי צדיק. הקב"ה נקרא חסיד, שנאמ' וחסיד בכל מעשיו - אף אתה הוי חסיד.
(Devarim 11:22) "to walk in His ways": Which are the ways of the Holy One Blessed be He? (Shemoth 34:6-7) "The L-rd, the L-rd, G-d of mercy and grace, slow to wrath and abundant in mercy and truth, keeping lovingkindness for thousands, forgiving transgression, offense, and sin, and cleansing …
Now how is it possible for a man to be called by the name of the Holy One Blessed be He? But, (the intent is) just as the L-rd is called "merciful and gracious," you, too, be merciful and gracious, and give gratuitously to all. Just as the Holy One Blessed be He is called "righteous," viz. (Psalms 145:17) "Righteous is the L-rd in all His ways and saintly in all His acts" — you, too, be righteous. Just as the Holy One Blessed be He is called "saintly," — you, too, be saintly.
Now how is it possible for a man to be called by the name of the Holy One Blessed be He? But, (the intent is) just as the L-rd is called "merciful and gracious," you, too, be merciful and gracious, and give gratuitously to all. Just as the Holy One Blessed be He is called "righteous," viz. (Psalms 145:17) "Righteous is the L-rd in all His ways and saintly in all His acts" — you, too, be righteous. Just as the Holy One Blessed be He is called "saintly," — you, too, be saintly.
כָּךְ לָמְדוּ בְּפֵרוּשׁ מִצְוָה זוֹ. מַה הוּא נִקְרָא חַנּוּן אַף אַתָּה הֱיֵה חַנּוּן. מַה הוּא נִקְרָא רַחוּם אַף אַתָּה הֱיֵה רַחוּם. מַה הוּא נִקְרָא קָדוֹשׁ אַף אַתָּה הֱיֵה קָדוֹשׁ. וְעַל דֶּרֶךְ זוֹ קָרְאוּ הַנְּבִיאִים לָאֵל בְּכָל אוֹתָן הַכִּנּוּיִין אֶרֶךְ אַפַּיִם וְרַב חֶסֶד צַדִּיק וְיָשָׁר תָּמִים גִּבּוֹר וְחָזָק וְכַיּוֹצֵא בָּהֶן. לְהוֹדִיעַ שֶׁהֵן דְּרָכִים טוֹבִים וִישָׁרִים וְחַיָּב אָדָם לְהַנְהִיג עַצְמוֹ בָּהֶן וּלְהִדַּמּוֹת אֵלָיו כְּפִי כֹּחוֹ:
In explaining this commandment the sages taught thus: Even as He is called gracious, be thou gracious; even as He is called merciful, be thou merciful; even as He is called holy, be thou holy.4Shabbat, 133b.; Sotah, 14a. C. In this wise did the prophets attribute to God all such terms as long-suffering, abundant in benificence, just and right, perfect, mighty and powerful and others like these, to proclaim that they are good and straight paths, and that man is obligated to lead himself in them, and to be like unto Him in proportion to his power.
וְאָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא, מַאי דִּכְתִיב: ״אַחֲרֵי יהוה אֱלֹהֵיכֶם תֵּלֵכוּ״, וְכִי אֶפְשָׁר לוֹ לְאָדָם לְהַלֵּךְ אַחַר שְׁכִינָה? וַהֲלֹא כְּבָר נֶאֱמַר ״כִּי יהוה אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא״! אֶלָּא, לְהַלֵּךְ אַחַר מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא: מָה הוּא מַלְבִּישׁ עֲרוּמִּים, דִּכְתִיב: ״וַיַּעַשׂ יהוה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם״ — אַף אַתָּה הַלְבֵּשׁ עֲרוּמִּים. הַקָּדוֹשׁ בָּרוּךְ הוּא בִּיקֵּר חוֹלִים, דִּכְתִיב: ״וַיֵּרָא אֵלָיו יהוה בְּאֵלֹנֵי מַמְרֵא״ — אַף אַתָּה בַּקֵּר חוֹלִים. הַקָּדוֹשׁ בָּרוּךְ הוּא נִיחֵם אֲבֵלִים, דִּכְתִיב: ״וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ״ — אַף אַתָּה נַחֵם אֲבֵלִים. הַקָּדוֹשׁ בָּרוּךְ הוּא קָבַר מֵתִים, דִּכְתִיב: ״וַיִּקְבֹּר אוֹתוֹ בַּגַּי״ — אַף אַתָּה קְבוֹר מֵתִים.
And Rabbi Ḥama, son of Rabbi Ḥanina, says: What is the meaning of that which is written: “After the Lord your God shall you walk, and Him shall you fear, and His commandments shall you keep, and unto His voice shall you hearken, and Him shall you serve, and unto Him shall you cleave” (Deuteronomy 13:5)? But is it actually possible for a person to follow the Divine Presence? But hasn’t it already been stated: “For the Lord your God is a devouring fire, a jealous God” (Deuteronomy 4:24), and one cannot approach fire. He explains: Rather, the meaning is that one should follow the attributes of the Holy One, Blessed be He. He provides several examples. Just as He clothes the naked, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21), so too, should you clothe the naked. Just as the Holy One, Blessed be He, visits the sick, as it is written with regard to God’s appearing to Abraham following his circumcision: “And the Lord appeared unto him by the terebinths of Mamre” (Genesis 18:1), so too, should you visit the sick. Just as the Holy One, Blessed be He, consoles mourners, as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son” (Genesis 25:11), so too, should you console mourners. Just as the Holy One, Blessed be He, buried the dead, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6), so too, should you bury the dead.
(א)
שמעתי ממורי:
האדם ראוי לשום לב ולומר כי הוא סולם מוצב ארצה וראשו מגיע השמימה, וכל תנועותיו ודיבורו והילוכו ועסקיו, עושה רושם למעלה למעלה... כי האדם על ידי מעשיו הטובים הוא דבוק בו יתברך ממש, וכמו שכתוב (בפ' תבא) והלכת בדרכיו, ועל ידי שהוא רחום מלמטה נתעורר מדה זו של רחום למעלה בכל העולמות.
וכמו שכתבתי ביאור (פרק ב' דאבות) דע מה למעלה ממך רצה לומר ממך תדע, איזה מדה שנתעורר בך שכך הוא למעלה:
(תוי"י פ' עקב דקפ"א סוף ע"ב, וע"ג.)
שמעתי ממורי:
האדם ראוי לשום לב ולומר כי הוא סולם מוצב ארצה וראשו מגיע השמימה, וכל תנועותיו ודיבורו והילוכו ועסקיו, עושה רושם למעלה למעלה... כי האדם על ידי מעשיו הטובים הוא דבוק בו יתברך ממש, וכמו שכתוב (בפ' תבא) והלכת בדרכיו, ועל ידי שהוא רחום מלמטה נתעורר מדה זו של רחום למעלה בכל העולמות.
וכמו שכתבתי ביאור (פרק ב' דאבות) דע מה למעלה ממך רצה לומר ממך תדע, איזה מדה שנתעורר בך שכך הוא למעלה:
(תוי"י פ' עקב דקפ"א סוף ע"ב, וע"ג.)
I heard from my teacher [the Besht]
Thus you need to take note a
nd esteem yourself
as a ladder standing on the ground,
whose top reaches the heavens.
And all of your movements
and words and deeds
And modes of comportment
leave their imprints on high.
Certainly with this realization
you would be vigilant
in all of your ways and deeds,
So that they be for the sake of Heaven
...
For through your positive deeds
you veritably cleave to the blessed holy One,
as is stated [Deut. 28:9]
‘And you shall walk in His ways’ –
And when you are being compassionate in this world
You arouse the Divine attribute of Compassion in all worlds
This is as I wrote on the phrase: “Know what is above from you.” That is, from you yourself, from the different emotions that you feel, know that that is what is above you. Toldos Yaakov Yosef, p. 181c-d
Thus you need to take note a
nd esteem yourself
as a ladder standing on the ground,
whose top reaches the heavens.
And all of your movements
and words and deeds
And modes of comportment
leave their imprints on high.
Certainly with this realization
you would be vigilant
in all of your ways and deeds,
So that they be for the sake of Heaven
...
For through your positive deeds
you veritably cleave to the blessed holy One,
as is stated [Deut. 28:9]
‘And you shall walk in His ways’ –
And when you are being compassionate in this world
You arouse the Divine attribute of Compassion in all worlds
This is as I wrote on the phrase: “Know what is above from you.” That is, from you yourself, from the different emotions that you feel, know that that is what is above you. Toldos Yaakov Yosef, p. 181c-d
A Parallel Viduy
The original Viduy
(י) בַּמִּנְחָה בְיוֹם טוֹב הָאַחֲרוֹן הָיוּ מִתְוַדִּין. כֵּיצַד הָיָה הַוִּדּוּי, בִּעַרְתִּי הַקֹּדֶשׁ מִן הַבַּיִת (דברים כו), זֶה מַעֲשֵׂר שֵׁנִי וְנֶטַע רְבָעִי. נְתַתִּיו לַלֵּוִי, זֶה מַעְשַׂר לֵוִי. וְגַם נְתַתִּיו, זוֹ תְּרוּמָה וּתְרוּמַת מַעֲשֵׂר....
(10) At minhah on the last festival day they would make the confession. How was the confession made? “I have cleared out the holy portion from the house” this refers to maaser sheni and the fruit of plants in their fourth year. ...
הרב קוק, עין איה על פאה, א ט"ו
כשם שצריך שיהיה מוטבע באדם גודל עוצם חובתו בעבודת ד', בעשות הטוב... עם כל זאת אין טוב לאדם שמידה זאת תפעול עליו יותר מדאי, עד שתדריכהו מנוחה ותגזול ממנו ששונו ושמחתו ושלות נפשו... על כן נתנה לנו התורה דרך להערה, שצריך האדם שישמח גם כן לפעמים גם בביטוי שפתים על מעשה הטוב אשר עשה. וכפי המידה הראויה לחזק לבבו בעבודה, ולשמח נפשו בפעלי יושר כתורה וכמצוה, ראוי שימצא בנפשו קורת רוח וימלא שמחה ושלוה, ולא יהיה תמיד בעיניו כרשע...
על כן כשם שיש תועלת גדולה לתיקון הנפש בוידוי העונות, כן יש גם כן תועלת לפרקים קבועים, שאמנם רחוקים הם ואינם תדירים כל כך כוידוי של החטאים, כדי שלא יזוח עליו לבבו ויהיה נוטה לעצלה לגאוה ולשרירות לב. אבל לפרקים תמצא תועלת לעבדי ד' ישרי דרך ג"כ בוידוי המצות, למען ישמח בהם בלבבו ויחזק ארחות חייו בדרך ד'... וללמד על הכלל יצאה תורה במצות וידוי, שלא יפליג האדם עצמו לדון תמיד את נפשו לכף חובה, ולמצא עצמו חייב ובלתי ממלא חובתו גם במקום שהוא ממלא אותה, כי אם ידון על עצמו גם כן בקו האמת, בעין פקוחה לדעת את מעשהו למצא קורת רוח ושמחת לב במעשה הטוב.
כשם שצריך שיהיה מוטבע באדם גודל עוצם חובתו בעבודת ד', בעשות הטוב... עם כל זאת אין טוב לאדם שמידה זאת תפעול עליו יותר מדאי, עד שתדריכהו מנוחה ותגזול ממנו ששונו ושמחתו ושלות נפשו... על כן נתנה לנו התורה דרך להערה, שצריך האדם שישמח גם כן לפעמים גם בביטוי שפתים על מעשה הטוב אשר עשה. וכפי המידה הראויה לחזק לבבו בעבודה, ולשמח נפשו בפעלי יושר כתורה וכמצוה, ראוי שימצא בנפשו קורת רוח וימלא שמחה ושלוה, ולא יהיה תמיד בעיניו כרשע...
על כן כשם שיש תועלת גדולה לתיקון הנפש בוידוי העונות, כן יש גם כן תועלת לפרקים קבועים, שאמנם רחוקים הם ואינם תדירים כל כך כוידוי של החטאים, כדי שלא יזוח עליו לבבו ויהיה נוטה לעצלה לגאוה ולשרירות לב. אבל לפרקים תמצא תועלת לעבדי ד' ישרי דרך ג"כ בוידוי המצות, למען ישמח בהם בלבבו ויחזק ארחות חייו בדרך ד'... וללמד על הכלל יצאה תורה במצות וידוי, שלא יפליג האדם עצמו לדון תמיד את נפשו לכף חובה, ולמצא עצמו חייב ובלתי ממלא חובתו גם במקום שהוא ממלא אותה, כי אם ידון על עצמו גם כן בקו האמת, בעין פקוחה לדעת את מעשהו למצא קורת רוח ושמחת לב במעשה הטוב.
8 a. Rabbi Kook, Ein Ayah on Pe'ah, Chapter 1, Section 15
Just as it is necessary that a person have deeply impressed upon the magnitude and power of his obligation in serving God, in doing good... nevertheless, it is not good for a person that this measure should operate upon him excessively, to the point where it deprives him of rest and robs him of his tranquility, joy, and peace of soul...
Therefore, the Torah gave us a way of instruction, that a person must also sometimes rejoice, even in verbal expression, over the good deed that he has done. And according to the proper measure needed to strengthen his heart in service and to gladden his soul in righteous acts according to Torah and commandment, it is fitting that he should find contentment in his soul and be filled with joy and peace, and not always see himself as wicked in his own eyes...
Therefore, just as there is great benefit for correcting the soul through confession of sins, so too there is benefit at fixed intervals - though they are distant and not as frequent as confession of sins, so that his heart should not become haughty and he should not tend toward laziness, pride, and stubbornness of heart - but at intervals there is benefit for servants of God who are upright in their way, also in "confession of commandments," so that he may rejoice in them in his heart and strengthen the paths of his life in God's way...
And to teach about the general principle, the Torah emerged with the commandment of viduy (or these mitzvot), that a person should not go to extremes in always judging himself unfavorably, and finding himself guilty and not fulfilling his obligation even in places where he is fulfilling it. Rather, he should also judge himself according to the line of truth, with an open eye to know his deeds, to find contentment and joy of heart in good deeds.
Just as it is necessary that a person have deeply impressed upon the magnitude and power of his obligation in serving God, in doing good... nevertheless, it is not good for a person that this measure should operate upon him excessively, to the point where it deprives him of rest and robs him of his tranquility, joy, and peace of soul...
Therefore, the Torah gave us a way of instruction, that a person must also sometimes rejoice, even in verbal expression, over the good deed that he has done. And according to the proper measure needed to strengthen his heart in service and to gladden his soul in righteous acts according to Torah and commandment, it is fitting that he should find contentment in his soul and be filled with joy and peace, and not always see himself as wicked in his own eyes...
Therefore, just as there is great benefit for correcting the soul through confession of sins, so too there is benefit at fixed intervals - though they are distant and not as frequent as confession of sins, so that his heart should not become haughty and he should not tend toward laziness, pride, and stubbornness of heart - but at intervals there is benefit for servants of God who are upright in their way, also in "confession of commandments," so that he may rejoice in them in his heart and strengthen the paths of his life in God's way...
And to teach about the general principle, the Torah emerged with the commandment of viduy (or these mitzvot), that a person should not go to extremes in always judging himself unfavorably, and finding himself guilty and not fulfilling his obligation even in places where he is fulfilling it. Rather, he should also judge himself according to the line of truth, with an open eye to know his deeds, to find contentment and joy of heart in good deeds.
Rabbis Ruth Gan Kagan and Nachshon David Carmi, Nava Tehila Community, Jerusalem 2008
אָהַבְנוּ, בֵּרַכְנוּ, גָּמַלְנוּ חֶסֶד, דָּרַשְׁנוּ אֱלֹהִים,
הִשְׁתָּאֵנוּ, וְהִקְשַׁבְנוּ, זָכַרְנוּ טוֹב, חִבַּקְנוּ, טִפַּלְנוּ, יָרֵאנוּ חֵטְא,
כָּבַשְׁנוּ יֵצֶר, לָמַדְנוּ מִטָּעֻיּוֹת, מָחַלְנוּ, נוֹלַדְנוּ, סָעַדְנוּ, עָזַרְנוּ, פָּתַחְנוּ דֶּלֶת,
צָחַקְנוּ, קֵרַבְנוּ, רָקַדְנוּ, שָׁמַרְנוּ תּוֹרָה, תָּמַכְנוּ.
הִשְׁתָּאֵנוּ, וְהִקְשַׁבְנוּ, זָכַרְנוּ טוֹב, חִבַּקְנוּ, טִפַּלְנוּ, יָרֵאנוּ חֵטְא,
כָּבַשְׁנוּ יֵצֶר, לָמַדְנוּ מִטָּעֻיּוֹת, מָחַלְנוּ, נוֹלַדְנוּ, סָעַדְנוּ, עָזַרְנוּ, פָּתַחְנוּ דֶּלֶת,
צָחַקְנוּ, קֵרַבְנוּ, רָקַדְנוּ, שָׁמַרְנוּ תּוֹרָה, תָּמַכְנוּ.
We awakened, we blessed, we cared, we danced in your presence,
We empathized, we fought for justice, we were grateful, we healed, we imagined,
We were joyful, we were kind, we listened, we mended our ways, we nurtured, we opened doors to others,
We praised, we questioned, we reflected, we were in service, we taught, we unified,
We veered from evil, we welcomed strangers, we exalted, we yearned, we remembered Zion.
Tomer D'vorah - R' Moshe Kordovero
I will introduce this book in class as a suggestion for learning and practice.
(א)האדם ראוי שיתדמה לקונו: הָאָדָם רָאוּי שֶׁיִּתְדַּמֶּה לְקוֹנוֹ וְאָז יִהְיֶה בְּסוֹד הַצּוּרָה הָעֶלְיוֹנָה צֶלֶם וּדְמוּת, שֶׁאִלּוּ יְדֻמֶּה בְּגוּפוֹ וְלֹא בִּפְעֻלּוֹת הֲרֵי הוּא מַכְזִיב הַצּוּרָה וְיֹאמְרוּ עָלָיו צוּרָה נָאָה וּמַעֲשִׂים כְּעוּרִים. שֶׁהֲרֵי עִיקָר הַצֶּלֶם וְהַדְּמוּת הָעֶלְיוֹן הֵן פְּעֻלּוֹתָיו, וּמַה יוֹעִיל לוֹ הֱיוֹתוֹ כְּצוּרָה הָעֶלְיוֹנָה דְּמוּת תַּבְנִית אֵבָרָיו וּבַפְּעֻלּוֹת לֹא יִתְדַמֶּה לְקוֹנוֹ. לְפִיכָךְ רָאוּי שֶׁיִּתְדַּמֶּה אֶל פְּעֻלּוֹת הַכֶּתֶר שֶׁהֵן י"ג מִדּוֹת שֶׁל רַחֲמִים עֶלְיוֹנוֹת. וּרְמוּזוֹת בְּסוֹד הַפְּסוּקִים (מיכה ז, יח) מִי אֵל כָּמוֹךָ. יָשׁוּב יְרַחֲמֵנוּ. תִּתֵּן אֱמֶת. אִם כֵּן רָאוּי שֶׁתִּמְצָאֶנָּה בוֹ י"ג מִדּוֹת אֵלּוּ. וְעַכְשָׁו נְפָרֵשׁ אוֹתָן הַפְּעֻלּוֹת י"ג שֶׁרָאוּי שֶׁתִּהְיֶינָה בוֹ:
(ב) הא' - מי אל כמוך - מוֹרֶה עַל הֱיוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ נֶעֱלַב, סוֹבֵל עֶלְבּוֹן מַה שֶׁלֹּא יְכִילֵהוּ רַעְיוֹן. הֲרֵי אֵין דָּבָר נִסְתָּר מֵהַשְׁגָּחָתוֹ בְּלִי סָפֵק, וְעוֹד אֵין רֶגַע שֶׁלֹּא יִהְיֶה הָאָדָם נִזּוֹן וּמִתְקַיֵּם מִכֹּחַ עֶלְיוֹן הַשּׁוֹפֵעַ עָלָיו, וַהֲרֵי תִּמְצָא שֶׁמֵּעוֹלָם לֹא חָטָא אָדָם נֶגְדּוֹ שֶׁלֹּא יִהְיֶה הוּא בְּאוֹתוֹ הָרֶגַע מַמָּשׁ שׁוֹפֵעַ שֶׁפַע קִיּוּמוֹ וּתְנוּעַת אֵבָרָיו, עִם הֱיוֹת שֶׁהָאָדָם חֹטֵא בַכֹּחַ הַהוּא לֹא מְנָעוֹ מִמֶּנּוּ כְּלָל אֶלָּא סוֹבֵל הַקָּדוֹשׁ בָּרוּךְ הוּא עֶלְבּוֹן כָּזֶה לִהְיוֹת מַשְׁפִּיעַ בּוֹ כֹּחַ תְּנוּעוֹת אֵבָרָיו, וְהוּא מוֹצִיא אוֹתוֹ כֹּחַ בְּאוֹתוֹ רֶגַע בְּחֵטְא וְעָוֹן וּמַכְעִיס וְהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹבֵל. וְלֹא תֹאמַר שֶׁאֵינוֹ יָכוֹל לִמְנוֹעַ מִמֶּנּוּ הַטּוֹב הַהוּא ח"ו שֶׁהֲרֵי בְכֹחוֹ בְּרֶגַע כְּמֵימְרָא לְיַבֵּשׁ יָדָיו וְרַגְלָיו כְּעֵין שֶׁעָשָׂה לְיָרָבְעָם, וְעִם כָּל זֹאת שֶׁהַכֹּחַ בְּיָדוֹ לְהַחְזִיר הַכֹּחַ הַנִּשְׁפָּע הַהוּא וְהָיָה לוֹ לוֹמַר כֵּיוָן שֶׁאַתָּה חֹטֵא נֶגְדִּי תֶּחֱטָא בְּשֶׁלְּךָ לֹא בְשֶׁלִּי, לֹא מִפְּנֵי זֶה מָנַע טוּבוֹ מִן הָאָדָם אֶלָּא סָבַל עֶלְבּוֹן, וְהִשְׁפִּיעַ הַכֹּחַ וְהֵטִיב לְאָדָם טוּבוֹ. הֲרֵי זֶה עֶלְבּוֹן וְסַבְלָנוּת מַה שֶׁלֹּא יְסֻפָּר וְעַל זֶה קוֹרְאִים מַלְאֲכֵי הַשָּׁרֵת לְהַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ עָלוּב וְהַיְנוּ אוֹמְרוֹ מִי אֵל כָּמוֹךָ, אַתָּה אֵל בַּעַל חֶסֶד הַמֵּטִיב, אֵל בַּעַל כֹּחַ לִנְקֹם וְלֶאֱסֹף אֶת שֶׁלְּךָ, וְעִם כָּל זֹאת אַתָּה סוֹבֵל וְנֶעֱלָב עַד יָשׁוּב בִּתְשׁוּבָה.
(ב) הא' - מי אל כמוך - מוֹרֶה עַל הֱיוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ נֶעֱלַב, סוֹבֵל עֶלְבּוֹן מַה שֶׁלֹּא יְכִילֵהוּ רַעְיוֹן. הֲרֵי אֵין דָּבָר נִסְתָּר מֵהַשְׁגָּחָתוֹ בְּלִי סָפֵק, וְעוֹד אֵין רֶגַע שֶׁלֹּא יִהְיֶה הָאָדָם נִזּוֹן וּמִתְקַיֵּם מִכֹּחַ עֶלְיוֹן הַשּׁוֹפֵעַ עָלָיו, וַהֲרֵי תִּמְצָא שֶׁמֵּעוֹלָם לֹא חָטָא אָדָם נֶגְדּוֹ שֶׁלֹּא יִהְיֶה הוּא בְּאוֹתוֹ הָרֶגַע מַמָּשׁ שׁוֹפֵעַ שֶׁפַע קִיּוּמוֹ וּתְנוּעַת אֵבָרָיו, עִם הֱיוֹת שֶׁהָאָדָם חֹטֵא בַכֹּחַ הַהוּא לֹא מְנָעוֹ מִמֶּנּוּ כְּלָל אֶלָּא סוֹבֵל הַקָּדוֹשׁ בָּרוּךְ הוּא עֶלְבּוֹן כָּזֶה לִהְיוֹת מַשְׁפִּיעַ בּוֹ כֹּחַ תְּנוּעוֹת אֵבָרָיו, וְהוּא מוֹצִיא אוֹתוֹ כֹּחַ בְּאוֹתוֹ רֶגַע בְּחֵטְא וְעָוֹן וּמַכְעִיס וְהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹבֵל. וְלֹא תֹאמַר שֶׁאֵינוֹ יָכוֹל לִמְנוֹעַ מִמֶּנּוּ הַטּוֹב הַהוּא ח"ו שֶׁהֲרֵי בְכֹחוֹ בְּרֶגַע כְּמֵימְרָא לְיַבֵּשׁ יָדָיו וְרַגְלָיו כְּעֵין שֶׁעָשָׂה לְיָרָבְעָם, וְעִם כָּל זֹאת שֶׁהַכֹּחַ בְּיָדוֹ לְהַחְזִיר הַכֹּחַ הַנִּשְׁפָּע הַהוּא וְהָיָה לוֹ לוֹמַר כֵּיוָן שֶׁאַתָּה חֹטֵא נֶגְדִּי תֶּחֱטָא בְּשֶׁלְּךָ לֹא בְשֶׁלִּי, לֹא מִפְּנֵי זֶה מָנַע טוּבוֹ מִן הָאָדָם אֶלָּא סָבַל עֶלְבּוֹן, וְהִשְׁפִּיעַ הַכֹּחַ וְהֵטִיב לְאָדָם טוּבוֹ. הֲרֵי זֶה עֶלְבּוֹן וְסַבְלָנוּת מַה שֶׁלֹּא יְסֻפָּר וְעַל זֶה קוֹרְאִים מַלְאֲכֵי הַשָּׁרֵת לְהַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ עָלוּב וְהַיְנוּ אוֹמְרוֹ מִי אֵל כָּמוֹךָ, אַתָּה אֵל בַּעַל חֶסֶד הַמֵּטִיב, אֵל בַּעַל כֹּחַ לִנְקֹם וְלֶאֱסֹף אֶת שֶׁלְּךָ, וְעִם כָּל זֹאת אַתָּה סוֹבֵל וְנֶעֱלָב עַד יָשׁוּב בִּתְשׁוּבָה.
(1) Chapter 1 - That it is fitting for a person to resemble his Creator: It is fitting for a person to resemble his Creator and then he will be [configured] in the secret of the Highest Form, [both] in image and likeness. As if he is alike in his body but not in his actions, he betrays the Form; and they will say about him, "A lovely form, but ugly deeds." As behold, the essence of the Highest Image and Likeness is His actions. And what will it benefit him to have the structure of his limbs like the Highest Form, but not resemble his Creator in his actions? Therefore it is fitting that he should [make his actions] resemble the actions of the Crown (Keter), which are the thirteen highest traits of mercy. And they are hinted to in the secret of the verses (Michah 7:18-20), "Who is a power like You; He will again have mercy on us; You shall give truth." If so, it is fitting that these thirteen traits [also] be found in man. And now we will explain these thirteen actions that are fitting to be with him.
(2) The First: "Who is a power like You" instructs about the Holy One, blessed be He, being an insulted King [that] tolerates insult that is inconceivable. Behold, nothing is hidden from His oversight, without a doubt, and [yet] there is no moment when a person is not nourished and preserved by the Highest force that flows upon him; and behold, you find that there was never a person who sinned against God, without Him - at that very instant - [willing] the flow of his existence and the movement of his limbs. While this person sins with that force, He does not withhold it from him at all. Rather, the Holy One, blessed be He, tolerates such an insult - to flow the power for the movement of his limbs into the person, and the person [uses] that power at that moment for sin and iniquity, and [to] anger [Him]; and the Holy One, blessed be He, tolerates [it]. And you [should] not say that He is not able to withhold this goodness from him - God forbid. As behold, it is in His power to make his arms and legs rigid instantly, like His word - similar to what He did to Yerovam (I Kings 13:4). And even with all this, that He has the power in His hand to withdraw that flowing force, and He could have said, "Since you sin against Me, sin with your own [strength], not with Mine" - He does not withhold good from a person for this. Instead, He tolerates the insult, flows the force [to do this] and gives the person of His goodness. Behold, this is insult and [its] toleration that cannot be told. And for this, the ministering angels call the Holy One, blessed be He, the insulted King. And this is [the meaning of] its stating, "Who is a power like You" - You are a Power that is a Master of Kindness that benefits, a Power that is a Master of strength to take revenge and take back what is Yours; and with all that, You tolerate [it] and are insulted until [the person] repents.
(2) The First: "Who is a power like You" instructs about the Holy One, blessed be He, being an insulted King [that] tolerates insult that is inconceivable. Behold, nothing is hidden from His oversight, without a doubt, and [yet] there is no moment when a person is not nourished and preserved by the Highest force that flows upon him; and behold, you find that there was never a person who sinned against God, without Him - at that very instant - [willing] the flow of his existence and the movement of his limbs. While this person sins with that force, He does not withhold it from him at all. Rather, the Holy One, blessed be He, tolerates such an insult - to flow the power for the movement of his limbs into the person, and the person [uses] that power at that moment for sin and iniquity, and [to] anger [Him]; and the Holy One, blessed be He, tolerates [it]. And you [should] not say that He is not able to withhold this goodness from him - God forbid. As behold, it is in His power to make his arms and legs rigid instantly, like His word - similar to what He did to Yerovam (I Kings 13:4). And even with all this, that He has the power in His hand to withdraw that flowing force, and He could have said, "Since you sin against Me, sin with your own [strength], not with Mine" - He does not withhold good from a person for this. Instead, He tolerates the insult, flows the force [to do this] and gives the person of His goodness. Behold, this is insult and [its] toleration that cannot be told. And for this, the ministering angels call the Holy One, blessed be He, the insulted King. And this is [the meaning of] its stating, "Who is a power like You" - You are a Power that is a Master of Kindness that benefits, a Power that is a Master of strength to take revenge and take back what is Yours; and with all that, You tolerate [it] and are insulted until [the person] repents.