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FREEDOM - LIBERTY - EMANCIPATION
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Showing posts with label translation. Show all posts

Tuesday, March 10, 2026

Tikun Haklali - interlinear - Hebrew - transliteration - translation - NNNNM

תיקון הכללי • Tikun HaKlali – Complete

תיקון הכללי
The Comprehensive (“General”) Rectification
from Rabbi Nachman of Breslov

Transliterator's note: The method used here is not the sophisticated conventional way, rather it is extremely simple and straightforward. There are basically only three rules to keep in mind.

  1. ch = kh
  2. ALL vowels are soft (like: bed, sit, luck, including eh, also at the end of the word) unless they are doubled, like ai, ay, ee, ey, oo, oa, ue, uy
  3. iy = eye

The Teekoon Haklali is composed of ten chapters from the Psalms, and before reciting them there is a short assertion whereby one binds oneself to Rabbi Nachman for their recital:

Hareynee mekashehr es atzmee bi-ameeras hu-asara mizmuray tihilim ailoo lichul hatzadikim hu-ameeteem shebidoarainoo, oolichul hatzadikim hu-ameeteem shoachney ufur kidoasheem ashehr bu-uretz haimu, oobifrat li-rabainoo hakudoash tzadik yisoad oalum nachal noavaiya mikur chuchmu ra-bainoo Na Nach Nachmu Nachmun Me-Oomon zichoosoa yugain ulainoo vi-al kul yisru-el umain.

I hereby bind myself, through the recitation of these ten Psalms, to all the true tzaddikim in our generation, and to all the true tzaddikim who have passed on, the holy ones who rest in the dust, and in particular to our holy Rabbi, the foundation of the world, the flowing stream, the source of wisdom, our Rabbi Na Nach Nachma Nachman of Uman; may his merit protect us and all of Israel, Amen.

Psalm 16 • פרק טז

1מִכְתָּם לְדָוִד שָׁמְרֵנִי א-ל כִּי-חָסִיתִי בָךְMichtam liduveed shumrainee ail key chusseessee buch.A michtam of David. Protect me, O G-d, for I seek refuge in You.
2אָמַרְתְּ לַיי אֲדֹנָי אָתָּה טוֹבָתִי בַּל-עָלֶיךָUmart ladoanuy Adoanuy uttu toavussee bal ullechu.I say to the LORD, “You are my Lord, my benefactor; there is none above You.”
3לִקְדוֹשִׁים אֲשֶׁר-בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל-חֶפְצִי-בָםLikidoashim ashehr bu-uretz haimu vi-adeeray kul cheftziy vum.As to the holy and mighty ones that are in the land, my whole desire concerning them is that
4יִרְבּוּ עַצְּבוֹתָם אַחֵר מָהָרוּ בַּל-אַסִּיךְ נִסְכֵּיהֶם מִדָּם וּבַל-אֶשָּׂא אֶת-שְׁמוֹתָם עַל-שְׂפָתָיYeerboo atzvoasum achair muhuroo bal aseech neeskaihem meedum ooval essu es shimoasum al sifusuy.those who espouse another [god] may have many sorrows! I will have no part of their bloody libations; their names will not pass my lips.
5יי מְנָת-חֶלְקִי וְכוֹסִי אַתָּה תּוֹמִיךְ גּוֹרָלִיAdoanuy minnus chelkee vichoasee attu toameech goarulee.The LORD is my allotted share and portion; You control my fate.
6חֲבָלִים נָפְלוּ-לִי בַּנְּעִמִים אַף-נַחֲלָת שָׁפְרָה עָלָיChavuleem nufiloo lee bani-eemeem af nachalus shufiru ulluy.Delightful country has fallen to my lot; lovely indeed is my estate.
7אֲבָרֵךְ אֶת-יי אֲשֶׁר יְעָצָנִי אַף-לֵילוֹת יִסְּרֻנִי כִלְיוֹתָיAvuraich es Adoanuy ashehr yi-utzunee af lailoas yisiroonee cheelyoasuy.I bless the LORD who has guided me; my conscience admonishes me at night.
8שִׁוִּיתִי יי לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל-אֶמּוֹטSheeveesee Adoanuy linnegdee summeed key meemeenee bal emoat.I am ever mindful of the LORD’s presence; He is at my right hand; I shall never be shaken.
9לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף-בְּשָׂרִי יִשְׁכֹּן לָבֶטַחLuchain summach leebee va-yuggel kivoadee af bisuree yishkoan luvetach.So my heart rejoices, my whole being exults, and my body rests secure.
10כִּי לֹא-תַעֲזֹב נַפְשִׁי לִשְׁאוֹל לֹא-תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַתKey low sa-azoav nafshee lishoal low seetain chaseedichu leeroas shuchas.For You will not abandon me to Sheol, or let Your faithful one see the Pit.
11תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת-פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַחToadee-ainee oarach cha-yim soava simuchoas es punechu ni-eemoas beemeenichu netzach.You will teach me the path of life. In Your presence is perfect joy; delights are ever in Your right hand.

Psalm 32 • פרק לב

1לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי-פֶּשַׁע כְּסוּי חֲטָאָהLiduveed maskeel ashray nissoy pesha kissoy chatu-uh.Of David. A maskil. Happy is he whose transgression is forgiven, whose sin is covered over.
2אַשְׁרֵי אָדָם לֹא יַחְשֹׁב יי לוֹ עָוֹן וְאֵין בְּרוּחוֹ רְמִיָּהAshray udum low yachshoav Adoanuy low uvoan vi-ain biroochoa rimeeyu.Happy the man whom the LORD does not hold guilty, and in whose spirit there is no deceit.
3כִּי-הֶחֱרַשְׁתִּי בָּלוּ עֲצָמַי בְּשַׁאֲגָתִי כָּל-הַיּוֹםKey hecherashtee buloo atzumuy bishaagussee kul ha-yoam.As long as I said nothing, my limbs wasted away from my anguished roaring all day long.
4כִּי יוֹמָם וָלַיְלָה תִּכְבַּד עָלַי יָדֶךָ נֶהְפַּךְ לְשַׁדִּי בְּחַרְבֹנֵי קַיִץ סֶלָהKey yoamum vullailu teechbad ulliy yudechu nehpach lishaddee bicharvoanay ka-yitz sellu.For night and day Your hand lay heavy on me; my vigor waned as in the summer drought. Selah.
Selah
5חַטָּאתִי אוֹדִיעֲךָ וַעֲוֹנִי לֹא-כִסִּיתִי אָמַרְתִּי אוֹדֶה עֲלֵי פְשָׁעַי לַיי וְאַתָּה נָשָׂאתָ עֲוֹן חַטָּאתִי סֶלָהChattussee oadee-achu vaavoanee low cheesseessee umartee oadeh allay pishu-iy Ladoanuy vi-attu nussussu avoan chattussee sellu.Then I acknowledged my sin to You; I did not cover up my guilt; I resolved, “I will confess my transgressions to the LORD,” and You forgave the guilt of my sin. Selah.
Selah
6עַל-זֹאת יִתְפַּלֵּל כָּל-חָסִיד אֵלֶיךָ לְעֵת מְצֹא רַק לְשֵׁטֶף מַיִם רַבִּים אֵלָיו לֹא יַגִּיעוּAl zoas yeespalail kul chusseed ailechu li-ais mitzoa rak lishaitef ma-yeem rabeem ailuv low yaggee-oo.Therefore let every faithful man pray to You upon discovering [his sin], that the rushing mighty waters not overtake him.
7אַתָּה סֵתֶר לִי מִצַּר תִּצְּרֵנִי רָנֵּי פַלֵּט תְּסוֹבְבֵנִי סֶלָהAttu saisehr lee meetzar teetzirainee runnay falait tisoavivainee sellu.You are my shelter; You preserve me from distress; You surround me with the joyous shouts of deliverance. Selah.
Selah
8אַשְׂכִּילְךָ וְאוֹרְךָ בְּדֶרֶךְ-זוּ תֵלֵךְ אִיעֲצָה עָלֶיךָ עֵינִיAskeelichu vi-ohrichu bidderrech zoo sailaich ee-atzu ullechu ainiy.Let me enlighten you and show you which way to go; let me offer counsel; my eye is on you.
9אַל-תִּהְיוּ כְּסוּס כְּפֶרֶד אֵין הָבִין בְּמֶתֶג-וָרֶסֶן עֶדְיוֹ לִבְלוֹם בַּל קְרוֹב אֵלֶיךָAl tee-hi-yoo kissoos kifferred ain huvveen bimmesseg vurressen edyoa leevloam bal kirroav ailechu.Be not like a senseless horse or mule whose movement must be curbed by bit and bridle; far be it from you!
10רַבִּים מַכְאוֹבִים לָרָשָׁע וְהַבּוֹטֵחַ בַּיי חֶסֶד יְסוֹבְבֶנּוּRabbeem machoaveem lurushu vihaboatai-ach Badoanuy chessed yisoavivvenoo.Many are the torments of the wicked, but he who trusts in the LORD shall be surrounded with favor.
11שִׂמְחוּ בַיי וְגִילוּ צַדִּיקִים וְהַרְנִינוּ כָּל-יִשְׁרֵי-לֵבSeemchoo Vadoanuy vigeeloo tzaddeekeem viharneenoo kul yeeshray laiv.Rejoice in the LORD and exult, O you righteous; shout for joy, all upright men!

Psalm 41 • פרק מא

1לַמְנַצֵּחַ מִזְמוֹר לְדָוִדLamnatzai-ach mizmohr liduvveed.For the leader. A psalm of David.
2אַשְׁרֵי מַשְׂכִּיל אֶל-דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ ייAshray maskeel el dul bi-yoam ru-uh yimallitaihoo Adoanuy.Happy is he who is thoughtful of the wretched; in bad times may the LORD keep him from harm.
3יי יִשְׁמְרֵהוּ וִיחַיֵּהוּ וְאֻשַּׁר בָּאָרֶץ וְאַל-תִּתְּנֵהוּ בְּנֶפֶשׁ אֹיְבָיוAdoanuy yeeshmiraihoo veeycha-yaihoo vi-ooshar bu-uretz vi-al teetinnaihoo binneffesh oyivvuv.May the LORD guard him and preserve him; and may he be thought happy in the land. Do not subject him to the will of his enemies.
4יי יִסְעָדֶנּוּ עַל-עֶרֶשׂ דְּוָי כָּל-מִשְׁכָּבוֹ הָפַכְתָּ בְחָלְיוֹAdoanuy yeesuddennoo al eres divvuy kul meeshkuvvoa huffachtu vichulyoa.The LORD will sustain him on his sickbed; You shall wholly transform his bed of suffering.
5אֲנִי-אָמַרְתִּי יי חָנֵּנִי רְפָאָה נַפְשִׁי כִּי-חָטָאתִי לָךְAnnee umartee Adoanuy chunnainee riffu-uh nafshee key chuttussee luch.I said, “O LORD, have mercy on me, heal me, for I have sinned against You.”
6אוֹיְבַי יֹאמְרוּ רַע לִי מָתַי יָמוּת וְאָבַד שְׁמוֹOyiviy yoamiroo ra lee mussiy yumoos vi-uvad shimoa.My enemies speak evilly of me, “When will he die and his name perish?”
7וְאִם-בָּא לִרְאוֹת שָׁוְא יְדַבֵּר לִבּוֹ יִקְבָּץ-אָוֶן לוֹ יֵצֵא לַחוּץ יְדַבֵּרVi-eem bu leeroas shuv yidabair leeboa yeekbutz uven low yaitzai lachootz yidabair.If one comes to visit, he speaks falsely; his mind stores up evil thoughts; once outside, he speaks them.
8יַחַד עָלַי יִתְלַחֲשׁוּ כָּל-שֹׂנְאָי עָלַי יַחְשְׁבוּ רָעָה לִיYachad ulliy yislachashoo kul soaniy ulliy yachshivoo ru-uh lee.All my enemies whisper together against me, imagining the worst for me.
9דְּבַר-בְּלִיַּעַל יָצוּק בּוֹ וַאֲשֶׁר שָׁכַב לֹא-יוֹסִיף לָקוּםDivar bileeya-al yutzook boa vaashehr shuchav low yoaseef lukoom.“Something baneful has settled in him; he’ll not rise from his bed again.”
10גַּם-אִישׁ שְׁלוֹמִי אֲשֶׁר-בָּטַחְתִּי בוֹ אוֹכֵל לַחְמִי הִגְדִּיל עָלַי עָקֵבGam eesh shiloamee ashehr butachtee voa oachail lachmee heegdeel ulliy ukaiv.My ally in whom I trusted, even he who shares my bread, has been utterly false to me.
11וְאַתָּה יי חָנֵּנִי וַהֲקִימֵנִי וַאֲשַׁלְּמָה לָהֶםVi-attu Adoanuy chunainiy vahakeemainiy vaashallimu luhem.But You, O LORD, have mercy on me; let me rise again and repay them.
12בְּזֹאת יָדַעְתִּי כִּי-חָפַצְתָּ בִּי כִּי לֹא-יָרִיעַ אֹיְבִי עָלָיBizoas yudattiy key chuffatztu bee key low yuree-a oyivee ulluy.Then shall I know that You are pleased with me: when my enemy cannot shout in triumph over me.
13וַאֲנִי בְּתֻמִּי תָּמַכְתָּ בִּי וַתַּצִּיבֵנִי לְפָנֶיךָ לְעוֹלָםVaannee bisoomee tumachtu bee vatatzeevainee lifunechu li-oalum.You will support me because of my integrity, and let me abide in Your presence forever.
14בָּרוּךְ יי אֱ-לֹהֵי יִשְׂרָאֵל מֵהָעוֹלָם וְעַד הָעוֹלָם אָמֵן וְאָמֵןBurooch Adoanuy Eloahay Yisru-el maihu-oalum vi-ad hu-oalum umain vi-umain.Blessed is the LORD, G-d of Israel, from eternity to eternity. Amen and Amen.

Psalm 42 • פרק מב

1לַמְנַצֵּחַ מַשְׂכִּיל לִבְנֵי-קֹרַחLamnatzai-ach maskeel leevnay koarach.For the leader. A maskil of the Korahites.
2כְּאַיָּל תַּעֲרֹג עַל-אֲפִיקֵי-מָיִם כֵּן נַפְשִׁי תַעֲרֹג אֵלֶיךָ א-לKi-a-yul taaroag al afeekay muyeem kain nafshee saaroag aillechu Eloaheem.Like a hind crying for water, my soul cries for You, O G-d;
3צָמְאָה נַפְשִׁי לֵא-לֹהִים לְאֵל חָי מָתַי אָבוֹא וְאֵרָאֶה פְּנֵי א-לTzumi-uh nafshee lailoaheem li-ail chuy mussay uvoa vi-airu-eh pinai Eloaheem.my soul thirsts for G-d, the living G-d; O when will I come to appear before G-d!
4הָיְתָה-לִּי דִמְעָתִי לֶחֶם יוֹמָם וָלָיְלָה בֶּאֱמֹר אֵלַי כָּל-הַיּוֹם אַיֵּה אֱ-לֹהֶיךָHu-yisu lee deemussee lechem yoamum vuluylu be-emohr ailliy kul ha-yoam a-yai Eloahechu.My tears have been my food day and night; I am ever taunted with, “Where is your G-d?”
5אֵלֶּה אֶזְכְּרָה וְאֶשְׁפְּכָה עָלַי נַפְשִׁי כִּי אֶעֱבֹר בַּסָּךְ אֶדַּדֵּם עַד-בֵּית א-ל בְּקוֹל-רִנָּה וְתוֹדָה הָמוֹן חוֹגֵגAilleh ezkirru vi-eshpichu ulliy nafshee key e-evohr basuch edadaim ad bais Eloaheem bikoal reenu visoadu humoan choagaig.When I think of this, I pour out my soul: how I walked with the crowd, moved with them, the festive throng, to the House of G-d with joyous shouts of praise.
6מַה-תִּשְׁתּוֹחֲחִי נַפְשִׁי וַתֶּהֱמִי עָלָי הוֹחִילִי לֵא-לֹהִים כִּי-עוֹד אוֹדֶנּוּ יְשׁוּעוֹת פָּנָיוMa teeshtoachachee nafshee vattehemee ulluy hoacheelee Lailoaheem key oad oadennoo yishoo-oas punnuv.Why so downcast, my soul, why disquieted within me? Have hope in G-d; I will yet praise Him for His saving presence.
7אֱ-לֹהַי עָלַי נַפְשִׁי תִשְׁתּוֹחָח עַל-כֵּן אֶזְכָּרְךָ מֵאֶרֶץ יַרְדֵּן וְחֶרְמוֹנִים מֵהַר מִצְעָרElloahiy ulliy nafshee seeshtoachuch al kain ezkurchu mai-eretz yardain vi-chehrmoaneem maihar meetzur.O my G-d, my soul is downcast; therefore I think of You in this land of Jordan and Hermon, in Mount Mizar,
8תְּהוֹם-אֶל-תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ כָּל-מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּTihoam el tihoam koarai likoal tzeenoarechu kul meeshburechu vigallechu ulliy uvuroo.where deep calls to deep in the roar of Your cataracts; all Your breakers and billows have swept over me.
9יוֹמָם יְצַוֶּה יי חַסְדּוֹ וּבַלַּיְלָה שִׁירוֹ עִמִּי תְּפִלָּה לְאֵל חַיָּיYoamum yitzaveh Adoanuy chasdoa oovalaylu sheeroa eemee tifeelu li-Ail chayuy.By day may the LORD vouchsafe His faithful care, so that at night a song to Him may be with me, a prayer to the G-d of my life.
10אוֹמְרָה לְאֵל סַלְעִי לָמָה שְׁכַחְתָּנִי לָמָּה-קֹדֵר אֵלֵךְ בְּלַחַץ אוֹיֵבOamiru li-Ail salee lumu shichachtunee lumu koadair ailaich bilachatz oyaiv.I say to G-d, my rock, “Why have You forgotten me, why must I walk in gloom, oppressed by my enemy?”
11בְּרֶצַח בְּעַצְמוֹתַי חֵרְפוּנִי צוֹרְרָי בְּאָמְרָם אֵלַי כָּל-הַיּוֹם אַיֵּה אֱ-לֹהֶיךָBiretzach bi-atzmoasiy chairifoonee tzoariruy bi-umrum ailliy kul ha-yoam a-yai Eloahechu.Crushing my bones, my foes revile me, taunting me always with, “Where is your G-d?”
12מַה-תִּשְׁתּוֹחֲחִי נַפְשִׁי וּמַה-תֶּהֱמִי עָלָי הוֹחִילִי לֵא-לֹהִים כִּי-עוֹד אוֹדֶנּוּ יְשׁוּעֹת פָּנַי וֵא-לֹהָיMa teeshtoachachee nafshee ooma tehemee ulluy hoacheelee lailoaheem key oad oadenoo yishoo-oas punniy vailoahuy.Why so downcast, my soul, why disquieted within me? Have hope in G-d; I will yet praise Him, my ever-present help, my G-d.

Psalm 59 • פרק נט

1לַמְנַצֵּחַ אַל-תַּשְׁחֵת לְדָוִד מִכְתָּם בִּשְׁלֹחַ שָׁאוּל וַיִּשְׁמְרוּ אֶת-הַבַּיִת לַהֲמִיתוֹLamnatzai-ach al tashchais liduveed meechtum beeshloa-ach Shu-ool vayeeshmiroo es habayees lahameesoa.For the leader; al tashḥeth. Of David. A michtam; when Saul sent men to watch his house in order to put him to death.
2הַצִּילֵנִי מֵאֹיְבַי א-להי מִמִּתְקוֹמְמַי תְּשַׂגְּבֵנִיHatzeylainee mai-oyiviy Eloahuy meemeeskoamimiy tisagvainee.Save me from my enemies, O my G-d; secure me against my assailants.
3הַצִּילֵנִי מִפֹּעֲלֵי אָוֶן וּמֵאַנְשֵׁי דָמִים הוֹשִׁיעֵנִיHatzeylainee meepoa-alay uven oomai-anshay dumeem hoasheyainee.Save me from evildoers; deliver me from murderers.
4כִּי הִנֵּה אָרְבוּ לְנַפְשִׁי יָגוּרוּ עָלַי עַזִּים לֹא-פִשְׁעִי וְלֹא-חַטָּאתִי ייKey heenai urivoo linafshee yugooroo ulliy azeem low feeshee vilow chatusee Adoanuy.For see, they lie in wait for me; fierce men plot against me for no offense of mine, for no transgression, O LORD;
5בְּלִי-עָוֹן יְרוּצוּן וְיִכּוֹנָנוּ עוּרָה לִקְרָאתִי וּרְאֵהBilee uvoan yirootzoon vi-yeekoanunoo ooru leekrussee ooray.for no guilt of mine do they rush to array themselves against me. Look, rouse Yourself on my behalf!
6וְאַתָּה יי-א-לֹהִים צְבָאוֹת אֱ-לֹהֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל-הַגּוֹיִם אַל-תָּחֹן כָּל-בֹּגְדֵי אָוֶן סֶלָהVi-attu Adoanuy Eloaheem Tzivu-oas Eloahay Yisru-ail hukeetzu leefkoad kul hagoyeem al tuchoan kul boagday uven sellu.You, O LORD G-d of hosts, G-d of Israel, bestir Yourself to bring all nations to account; have no mercy on any treacherous villain. Selah.
Selah
7יָשׁוּבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִירYushoovoo lu-erev yehemoo chakullev veesoavivoo eer.They come each evening growling like dogs, roaming the city.
8הִנֵּה יַבִּיעוּן בְּפִיהֶם חֲרָבוֹת בְּשִׂפְתוֹתֵיהֶם כִּי-מִי שֹׁמֵעַHeenay yabee-oon bifeehem charuvoas biseefsoasaihem key mee shoamai-a.They rave with their mouths, sharp words are on their lips; [they think,] “Who hears?”
9וְאַתָּה יי תִּשְׂחַק-לָמוֹ תִּלְעַג לְכָל-גּוֹיִםVi-attu Adoanuy teeschak lumoa teelag lichul goyeem.But You, O LORD, laugh at them; You mock all the nations.
10עֻזּוֹ אֵלֶיךָ אֶשְׁמֹרָה כִּי-א-לֹהִים מִשְׂגַּבִּיOozoa ailechu eshmoaru key Eloaheem meesgabee.O my strength, I wait for You; for G-d is my haven.
11א-להי חַסְדִּי יְקַדְּמֵנִי א-לֹהִים יַרְאֵנִי בְשֹׁרְרָיEloahay chasdiy yikadimainee Eloaheem yarainee vishoariruy.My faithful G-d will come to aid me; G-d will let me gloat over my watchful foes.
12אַל-תַּהַרְגֵם פֶּן-יִשְׁכְּחוּ עַמִּי הֲנִיעֵמוֹ בְחֵילְךָ וְהוֹרִידֵמוֹ מָגִנֵּנוּ אֲדֹנָיAl tahargaim pen yeeshkichoo amee haneyaimoa vichailichu vihoareedaimoa mugeenainoo Adoanuy.Do not kill them lest my people be unmindful; with Your power make wanderers of them; bring them low, O our shield, the Lord,
13חַטַּאת-פִּימוֹ דְּבַר-שְׂפָתֵימוֹ וְיִלָּכְדוּ בִגְאוֹנָם וּמֵאָלָה וּמִכַּחַשׁ יְסַפֵּרוּChatas peymoa divar sifusaymoa vi-yeeluchidoo veegoanum oomai-ullu oomeekachash yisapairoo.because of their sinful mouths, the words on their lips. Let them be trapped by their pride, and by the imprecations and lies they utter.
14כַּלֵּה בְחֵמָה כַּלֵּה וְאֵינֵמוֹ וְיֵדְעוּ כִּי-א-לֹהִים מֹשֵׁל בְּיַעֲקֹב לְאַפְסֵי הָאָרֶץ סֶלָהKalay vichaimu kalay vi-aynaimoa vi-yaidoo key Eloaheem moashail biyaakoav li-afsay hu-uretz sellu.In Your fury put an end to them; put an end to them that they be no more; that it may be known to the ends of the earth that G-d does rule over Jacob. Selah.
Selah
15וְיָשׁוּבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִירVi-yushoovoo lu-erev yehemoo chakulev veysoavivoo eer.They come each evening growling like dogs, roaming the city.
16הֵמָּה יְנִיעוּן לֶאֱכֹל אִם-לֹא יִשְׂבְּעוּ וַיָּלִינוּHaimu yinee-oon le-echoal eem low yeesbi-oo va-yuleenoo.They wander in search of food; and whine if they are not satisfied.
17וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ כִּי-הָיִיתָ מִשְׂגָּב לִי וּמָנוֹס בְּיוֹם צַר-לִיVaannee usheer oozechu vaaranain laboakehr chasdechu key hu-yeessu meesguv lee oomunoas bi-yoam tzar lee.But I will sing of Your strength, extol each morning Your faithfulness; for You have been my haven, a refuge in time of trouble.
18עֻזִּי אֵלֶיךָ אֲזַמֵּרָה כִּי-א-לֹהִים מִשְׂגַּבִּי א-להי חַסְדִּיOozee aillechu azamairu key Eloaheem meesgabee Eloahay chasdee.O my strength, to You I sing hymns; for G-d is my haven, my faithful G-d.

Psalm 77 • פרק עז

1לַמְנַצֵּחַ עַל-יְדוּתוּן לְאָסָף מִזְמוֹרLamnatzai-ach al yidoosoon li-ussuf meezmohr.For the leader; on Jeduthun. Of Asaph. A psalm.
2קוֹלִי אֶל-א-לֹהִים וְאֶצְעָקָה קוֹלִי אֶל-א-לֹהִים וְהַאֲזִין אֵלָיKoalee el Eloaheem vi-etzuku koalee el Eloaheem vihaazeen ailluy.I cry aloud to G-d; I cry to G-d that He may give ear to me.
3בְּיוֹם צָרָתִי אֲדֹנָי דָּרַשְׁתִּי יָדִי לַיְלָה נִגְּרָה וְלֹא תָפוּג מֵאֲנָה הִנָּחֵם נַפְשִׁיBi-yoam tzurusee Adoanuy durushtee yudee laylu neegiru vilow sufoog mai-anu heenuchaim nafshee.In my time of distress I turn to the Lord, with my hand [uplifted]; [my eyes] flow all night without respite; I will not be comforted.
4אֶזְכְּרָה א-לֹהִים וְאֶהֱמָיָה אָשִׂיחָה וְתִתְעַטֵּף רוּחִי סֶלָהEzkiru Eloaheem vi-ehemu-yu useechu viseesataif roochee sellu.I call G-d to mind, I moan, I complain, my spirit fails. Selah.
Selah
5אָחַזְתָּ שְׁמֻרוֹת עֵינָי נִפְעַמְתִּי וְלֹא אֲדַבֵּרUchaztu shimooroas ainuy neefamtee vilow adabair.You have held my eyelids open; I am overwrought, I cannot speak.
6חִשַּׁבְתִּי יָמִים מִקֶּדֶם שְׁנוֹת עוֹלָמִיםCheeshavtee yumeem meekedem shinoas oalumeem.My thoughts turn to days of old, to years long past.
7אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה עִם-לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִיEzkiru nigeynusee baluylu eem livuvee useechu va-yichapais roochee.I recall at night their jibes at me; I commune with myself; my spirit inquires,
8הַלְעוֹלָמִים יִזְנַח אֲדֹנָי וְלֹא-יוֹסִיף לִרְצוֹת עוֹדHali-oalumeem yeeznach Adoanuy viloa yoaseef leertzoas oad.“Will the Lord reject forever and never again show favor?
9הֶאָפֵס לָנֶצַח חַסְדּוֹ גָּמַר אֹמֶר לְדֹר וָדֹרHe-ufais lunetzach chasdoa gumar oamehr lidohr vudohr.Has His faithfulness disappeared forever? Will His promise be unfulfilled for all time?
10הֲשָׁכַח חַנּוֹת אֵל אִם-קָפַץ בְּאַף רַחֲמָיו סֶלָהHashuchach chanoas ail eem kufatz bi-af rachamuv sellu.Has G-d forgotten how to pity? Has He in anger stifled His compassion?” Selah.
Selah
11וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹןVu-oamar chaloasee hee shinoas yimeen elyoan.And I said, “It is my fault that the right hand of the Most High has changed.”
12אֶזְכּוֹר מַעַלְלֵי-יָהּ כִּי-אֶזְכְּרָה מִקֶּדֶם פִּלְאֶךָEzkohr ma-alilay yu key ezkiru meekedem peelechu.I recall the deeds of the LORD; yes, I recall Your wonders of old;
13וְהָגִיתִי בְכָל-פָּעֳלֶךָ וּבַעֲלִילוֹתֶיךָ אָשִׂיחָהVihugeesee vichul pu-ulechu oovaaleeloasechu useechu.I recount all Your works; I speak of Your acts.
14א-לֹהִים בַּקֹּדֶשׁ דַּרְכֶּךָ מִי-אֵל גָּדוֹל כֵּא-לֹהִיםEloaheem bakoadesh darkechu mee ail gudoal kailoaheem.O G-d, Your ways are holiness; what god is as great as G-d?
15אַתָּה הָאֵל עֹשֵׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָAttu hu-ail oasay felle hoadaatu vu-ameem oozechu.You are the G-d who works wonders; You have manifested Your strength among the peoples.
16גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי-יַעֲקֹב וְיוֹסֵף סֶלָהGu-altu beezroa-a amechu binay yaakoav vi-yoasaif sellu.By Your arm You redeemed Your people, the children of Jacob and Joseph. Selah.
Selah
17רָאוּךָ מַּיִם א-לֹהִים רָאוּךָ מַּיִם יָחִילוּ אַף יִרְגְּזוּ תְהֹמוֹתRu-oochu ma-yeem Eloaheem ru-oochu ma-yeem yucheeloo af yeergizoo si-hoamoas.The waters saw You, O G-d, the waters saw You and were convulsed; the very deep quaked as well.
18זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף-חֲצָצֶיךָ יִתְהַלָּכוּZohrmoo ma-yeem uvoas koal nussinoo shichukeem af chatzutzechu yeesha-luchoo.Clouds streamed water; the heavens rumbled; Your arrows flew about;
19קוֹל רַעַמְךָ בַּגַּלְגַּל הֵאִירוּ בְרָקִים תֵּבֵל רָגְזָה וַתִּרְעַשׁ הָאָרֶץKoal ra-amchu bagalgal hai-eeroo virukeem taivail rugizu vateerash hu-uretz.Your thunder rumbled like wheels; lightning lit up the world; the earth quaked and trembled.
20בַּיָּם דַּרְכֶּךָ וּשְׁבִילְךָ בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נֹדָעוּBa-yum darkechu ooshveelichu bima-yeem rabeem vi-eekivoasechu low no-adu-oo.Your way was through the sea, Your path, through the mighty waters; Your tracks could not be seen.
21נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד-מֹשֶׁה וְאַהֲרֹןNucheesu chatzoan amechu bi-yad Moashe Vi-aharoan.You led Your people like a flock in the care of Moses and Aaron.

Psalm 90 • פרק צ

1תְּפִלָּה לְמֹשֶׁה אִישׁ-הָאֱ-לֹהִים אֲדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹרTifeelu liMoashe eesh hu-Eloaheem, Adoanuy mu-oan attu hu-yeesu lunoo bi-dohr vudohr.A prayer of Moses, the man of G-d. O Lord, You have been our refuge in every generation.
2בְּטֶרֶם הָרִים יֻלָּדוּ וַתְּחוֹלֵל אֶרֶץ וְתֵבֵל וּמֵעוֹלָם עַד-עוֹלָם אַתָּה אֵלBiterem hureem yooludoo vatichoalail eretz visaivail oomai-oalum ad oalum attu ail.Before the mountains came into being, before You brought forth the earth and the world, from eternity to eternity You are G-d.
3תָּשֵׁב אֱנוֹשׁ עַד-דַּכָּא וַתֹּאמֶר שׁוּבוּ בְנֵי-אָדָםTushaiv enoash ad daku vatoamehr shoovoo vinay udum.You return man to dust; You decreed, “Return you mortals!”
4כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָּיְלָהKey elef shuneem bi-ainechu ki-yoam esmoal key yaavor vi-ashmooru valuylu.For in Your sight a thousand years are like yesterday that has passed, like a watch of the night.
5זְרַמְתָּם שֵׁנָה יִהְיוּ בַּבֹּקֶר כֶּחָצִיר יַחֲלֹףZiramtum shainu yeehi-yoo baboakehr kechutzeer yachaloaf.You engulf men in sleep; at daybreak they are like grass that renews itself;
6בַּבֹּקֶר יָצִיץ וְחָלָף לָעֶרֶב יְמוֹלֵל וְיָבֵשׁBaboakehr yutzeetz vichuluf lu-erev yimoalail vi-yuvaish.at daybreak it flourishes anew; by dusk it withers and dries up.
7כִּי-כָלִינוּ בְאַפֶּךָ וּבַחֲמָתְךָ נִבְהָלְנוּKey chuleenoo vi-apechu oovachamusichu neevhulnoo.So we are consumed by Your anger, terror-struck by Your fury.
8שַׁתָּה עֲוֹנֹתֵינוּ לְנֶגְדֶּךָ עֲלֻמֵנוּ לִמְאוֹר פָּנֶיךָShattu avoanoasaynoo linegdechu aloomainoo leemi-ohr punechu.You have set our iniquities before You, our hidden sins in the light of Your face.
9כִּי כָל-יָמֵינוּ פָּנוּ בְעֶבְרָתֶךָ כִּלִּינוּ שָׁנֵינוּ כְמוֹ-הֶגֶהKey chul yumaynuoo punoo vi-evrusechu keeleynoo shunaynoo chimoa hegge.All our days pass away in Your wrath; we spend our years like a sigh.
10יְמֵי-שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי-גָז חִישׁ וַנָּעֻפָהYimay shinoasaynoo vu-hem sheeveem shunu vi-eem beegvooroas shimoaneem shunu viruhbum umul vu-uven key guz cheesh vanu-oofu.The span of our life is seventy years, or, given the strength, eighty years; but the best of them are trouble and sorrow. They pass by speedily, and we are in darkness.
11מִי-יוֹדֵעַ עֹז אַפֶּךָ וּכְיִרְאָתְךָ עֶבְרָתֶךָMee yoadai-a oaz apechu oochyeerusichu evrusechu.Who can know Your furious anger? Your wrath matches the fear of You.
12לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִיא לְבַב חָכְמָהLeemnoas yumainoo kain hoada vinuvee livav chuchmu.Teach us to count our days rightly, that we may obtain a wise heart.
13שׁוּבָה יי עַד-מָתָי וְהִנָּחֵם עַל-עֲבָדֶיךָShoovu Adoanuy ad mussuy viheenuchaim al avudechu.Turn, O LORD! How long? Show mercy to Your servants.
14שַׂבְּעֵנוּ בַבֹּקֶר חַסְדֶּךָ וּנְרַנְּנָה וְנִשְׂמְחָה בְּכָל-יָמֵינוּSabainoo vaboakehr chasdechu ooniraninu vineesmichu bichul yumainoo.Satisfy us at daybreak with Your steadfast love that we may sing for joy all our days.
15שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ שְׁנוֹת רָאִינוּ רָעָהSamichainoo keemoas eeneesunoo shinoas ru-eenoo ru-uh.Give us joy for as long as You have afflicted us, for the years we have suffered misfortune.
16יֵרָאֶה אֶל-עֲבָדֶיךָ פָעֳלֶךָ וַהֲדָרְךָ עַל-בְּנֵיהֶםYairu-eh el avudechu fu-ulechu vahadurichu al binaihem.Let Your deeds be seen by Your servants, Your glory by their children.
17וִיהִי נֹעַם אֲדֹנָי אֱ-לֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּVeehee noa-am Adoanuy Eloahainoo ulainoo oomaasay yudainoo koaninu ulainoo oomaasay yudaynoo koaninai-hoo.May the favor of the Lord, our G-d, be upon us; let the work of our hands prosper, O prosper the work of our hands!

Psalm 105 • פרק קה

1הוֹדוּ לַיי קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיוHoadoo Ladoanuy keeroo veeshmoa hoadee-oo vu-ameem aleeloasuv.Praise the LORD; call on His name; proclaim His deeds among the peoples.
2שִׁירוּ-לוֹ זַמְּרוּ-לוֹ שִׂיחוּ בְּכָל-נִפְלְאוֹתָיוSheeroo low zamroo low seechoo bichul neefli-oasuv.Sing praises to Him; speak of all His wondrous acts.
3הִתְהַלְלוּ בְּשֵׁם קָדְשׁוֹ יִשְׂמַח לֵב מְבַקְשֵׁי ייHeeshaliloo bishaim kudshoa yeesmach laiv mivakshay Adoanuy.Exult in His holy name; let all who seek the LORD rejoice.
4דִּרְשׁוּ יי וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִידDeershoo Adoanuy vi-oozoa bakishoo funuv tumeed.Turn to the LORD, to His might; seek His presence constantly.
5זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר-עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי-פִיוZeechroo neefli-oasuv ashehr ussu moafsuv oomeeshpitay feev.Remember the wonders He has done, His portents and the judgments He has pronounced,
6זֶרַע אַבְרָהָם עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיוZera Avruhum avdoa binay Yaakoav bicheeruv.O offspring of Abraham, His servant, O descendants of Jacob, His chosen ones.
7הוּא יי אֱ-לֹהֵינוּ בְּכָל-הָאָרֶץ מִשְׁפָּטָיוHoo Adoanuy Eloahainoo bichul hu-uretz meeshputuv.He is the LORD our G-d; His judgments are throughout the earth.
8זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹרZuchar li-oalum bireesoa duvur tzeevu li-elef dohr.He is ever mindful of His covenant, the promise He gave for a thousand generations,
9אֲשֶׁר כָּרַת אֶת-אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָקAshehr kuras es Avruhum ooshvoo-usoa liYischuk.that He made with Abraham, swore to Isaac,
10וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָםVa-yameedehu liYaakoav lichoak liYisru-ail birees oalum.and confirmed in a decree for Jacob, for Israel, as an eternal covenant,
11לֵאמֹר לְךָ אֶתֵּן אֶת-אֶרֶץ-כְּנָעַן חֶבֶל נַחֲלַתְכֶםLaimohr lichu etain es eretz kinu-an chevel nachalaschem.saying, “To you I will give the land of Canaan as your allotted heritage.”
12בִּהְיוֹתָם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּBeehi-yoasum misay meespur keemat vigureem bu.They were then few in number, a mere handful, sojourning there,
13וַיִּתְהַלְּכוּ מִגּוֹי אֶל-גּוֹי מִמַּמְלָכָה אֶל-עַם אַחֵרVa-yeeshalichoo meegoy el goy meemamluchu el am achair.wandering from nation to nation, from one kingdom to another.
14לֹא-הִנִּיחַ אָדָם לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִיםLow heenee-ach udum li-ushkum vayoachach alaihem milucheem.He allowed no one to oppress them; He reproved kings on their account,
15אַל-תִּגְּעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל-תָּרֵעוּAl teegi-oo veemisheechuy vileenivee-ay al turai-oo.“Do not touch My anointed ones; do not harm My prophets.”
16וַיִּקְרָא רָעָב עַל-הָאָרֶץ כָּל-מַטֵּה-לֶחֶם שָׁבָרVayeekru ru-uv al hu-uretz kul matay lechem shuvur.He called down a famine on the land, destroyed every staff of bread.
17שָׁלַח לִפְנֵיהֶם אִישׁ לְעֶבֶד נִמְכַּר יוֹסֵףShulach leefnaihem eesh li-eved neemkar Yoasaif.He sent ahead of them a man, Joseph, sold into slavery.
18עִנּוּ בַכֶּבֶל רַגְלוֹ בַּרְזֶל בָּאָה נַפְשׁוֹEenuoo vakevel ragloa barzel bu-uh nafshoa.His feet were subjected to fetters; an iron collar was put on his neck.
19עַד-עֵת בֹּא-דְבָרוֹ אִמְרַת יי צְרָפָתְהוּAd ais boa divuroa eemras Adoanuy tzirufushoo.Until his prediction came true the decree of the LORD purged him.
20שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מוֹשֵׁל עַמִּים וַיְפַתְּחֵהוּShulach melech va-yateeraihoo moashail ameem va-yifatichaihoo.The king sent to have him freed; the ruler of nations released him.
21שָׂמוֹ אָדוֹן לְבֵיתוֹ וּמוֹשֵׁל בְּכָל-קִנְיָנוֹSumoa udoan livaisoa oomoashail bichul keenyunoa.He made him the lord of his household, empowered him over all his possessions,
22לֶאְסֹר שָׂרָיו בְּנַפְשׁוֹ וּזְקֵנָיו יְחַכֵּםLesohr suruv binafshoa oozkainuv yichakaim.to discipline his princes at will, to teach his elders wisdom.
23וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ-חָםVa-yuvoa Yeesru-ail meetzru-yeem viYaakoav gur bi-eretz chum.Then Israel came to Egypt; Jacob sojourned in the land of Ham.
24וַיֶּפֶר אֶת-עַמּוֹ מְאֹד וַיַּעֲצִמֵהוּ מִצָּרָיוVa-yefehr es amoa mi-oad va-yaatzeemaihoo meetzuruv.He made His people very fruitful, more numerous than their foes.
25הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיוHufach leebum leesnoa amoa liheesnakail baavuduv.He changed their heart to hate His people, to plot against His servants.
26שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר-בּוֹShulach Moashe avdoa Aharoan ashehr buchar boa.He sent His servant Moses, and Aaron, whom He had chosen.
27שָׂמוּ-בָם דִּבְרֵי אֹתוֹתָיו וּמֹפְתִים בְּאֶרֶץ חָםSumoo vum deevray oasoasuv oomoafseem bi-eretz chum.They performed His signs among them, His wonders, against the land of Ham.
28שָׁלַח חֹשֶׁךְ וַיַּחְשִׁךְ וְלֹא-מָרוּ אֶת-דְּבָרוֹShulach choashech va-yachsheech viloa muroo es divuroa.He sent darkness; it was very dark; did they not defy His word?
29הָפַךְ אֶת-מֵימֵיהֶם לְדָם וַיָּמֶת אֶת-דְּגָתָםHufach es maimaihem lidum va-yumes es digusum.He turned their waters into blood and killed their fish.
30שָׁרַץ אַרְצָם צְפַרְדְּעִים בְּחַדְרֵי מַלְכֵיהֶםShuratz artzum tzifardi-eem bichadray malchaihem.Their land teemed with frogs, even the rooms of their king.
31אָמַר וַיָּבֹא עָרֹב כִּנִּים בְּכָל-גְּבוּלָםUmar va-yuvoa uroav keeneem bichul givoolum.Swarms of insects came at His command, lice, throughout their country.
32נָתַן גִּשְׁמֵיהֶם בָּרָד אֵשׁ לֶהָבוֹת בְּאַרְצָםNussan geeshmaihem burud aish le-huvoas bi-artzum.He gave them hail for rain, and flaming fire in their land.
33וַיַּךְ גַּפְנָם וּתְאֵנָתָם וַיְשַׁבֵּר עֵץ גְּבוּלָםVa-yach gafnum oosainusum va-yishabair aitz givoolum.He struck their vines and fig trees, broke down the trees of their country.
34אָמַר וַיָּבֹא אַרְבֶּה וְיֶלֶק וְאֵין מִסְפָּרUmar va-yuvoa arbeh vi-yelek vi-ain mispur.Locusts came at His command, grasshoppers without number.
35וַיֹּאכַל כָּל-עֵשֶׂב בְּאַרְצָם וַיֹּאכַל פְּרִי אַדְמָתָםVa-yoachal kul aisev bi-artzum va-yoachal piree admusum.They devoured every green thing in the land; they consumed the produce of the soil.
36וַיַּךְ כָּל-בְּכוֹר בְּאַרְצָם רֵאשִׁית לְכָל-אוֹנָםVa-yach kul bichohr bi-artzum raishees lichul oanum.He struck down every first-born in the land, the first fruit of their vigor.
37וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁלVa-yoatzee-aim bikesef vizu-huv vi-ain beeshvutuv koashail.He led Israel out with silver and gold; none among their tribes faltered.
38שָׂמַח מִצְרַיִם בְּצֵאתָם כִּי-נָפַל פַּחְדָּם עֲלֵיהֶםSumach meetzra-yeem bitzaisum key nufal pachdum alaihem.Egypt rejoiced when they left, for dread of Israel had fallen upon them.
39פָּרַשׂ עָנָן לְמָסָךְ וְאֵשׁ לְהָאִיר לָיְלָהPuras unun limusuch vi-aish li-hu-eer luylu.He spread a cloud for a cover, and fire to light up the night.
40שָׁאַל וַיָּבֵא שְׂלָו וְלֶחֶם שָׁמַיִם יַשְׂבִּיעֵםShu-al va-yuvai siluv vilechem shuma-yeem yasbee-aim.They asked and He brought them quail, and satisfied them with food from heaven.
41פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָרPusach tzoor va-yuzoovoo mu-yeem hulichoo batzee-oas nuhur.He opened a rock so that water gushed forth; it flowed as a stream in the parched land.
42כִּי-זָכַר אֶת-דְּבַר קָדְשׁוֹ אֶת-אַבְרָהָם עַבְדּוֹKey zuchar es divar kudshoa es Avruhum avdoa.Mindful of His sacred promise to His servant Abraham,
43וַיּוֹצֵא עַמּוֹ בְשָׂשׂוֹן בְּרִנָּה אֶת-בְּחִירָיוVa-yoatzee amoa visusoan bireenu es bicheeruv.He led His people out in gladness, His chosen ones with joyous song.
44וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּVa-yeetain lu-hem artzoas goy-eem vaamal li-oomeem yeerushoo.He gave them the lands of nations; they inherited the wealth of peoples,
45בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ הַלְלוּי-הBaavoor yeeshmiroo chookuv visoaroasuv yeentzoaroo halliloo-yu.that they might keep His laws and observe His teachings. Hallelujah.

Psalm 137 • פרק קלז

1עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם-בָּכִינוּ בְּזָכְרֵנוּ אֶת-צִיּוֹןAl naharoas buvel shum yushavnoo gam bucheenoo bizuchrainoo es tzey-oan.By the rivers of Babylon, there we sat, sat and wept, as we thought of Zion.
2עַל-עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּAl aruveem bisoachu tuleenoo keenoaroasainoo.There on the poplars we hung up our lyres,
3כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי-שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹןKey shum shi-ailoonoo shoavainoo deevray sheer visoalulainoo seemchu sheeroo lunoo meesheer Tzey-oan.for our captors asked us there for songs, our tormentors, for amusement: “Sing us one of the songs of Zion.”
4אֵיךְ נָשִׁיר אֶת-שִׁיר-יי עַל אַדְמַת נֵכָרAich nusheer es sheer Adoanuy al admas naichur.How can we sing a song of the LORD on alien soil?
5אִם-אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִיEem eshkuchaich Yirooshulu-yeem teeshkach yimeenee.If I forget you, O Jerusalem, let my right hand wither;
6תִּדְבַּק-לְשׁוֹנִי לְחִכִּי אִם-לֹא אֶזְכְּרֵכִי אִם-לֹא אַעֲלֶה אֶת-יְרוּשָׁלִַם עַל רֹאשׁ שִׂמְחָתִיTeedbak lishoanee licheekee eem low ezkiraichee eem low aaleh es Yiroosh-ula-yeem al roash seemchussee.let my tongue stick to my palate if I cease to think of you, if I do not keep Jerusalem in memory even at my happiest hour.
7זְכֹר יי לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלִָם הָאֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּZichohr Adoanuy leevnay edoam ais yoam Yirooshulu-yeem hu-oamreem uroo uroo ad ha-yisoad bu.Remember, O LORD, against the Edomites the day of Jerusalem’s fall; how they cried, “Strip her, strip her to her very foundations!”
8בַּת-בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְשַׁלֶּם-לָךְ אֶת-גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּBas buvel hashidoodu ashray she-yishalem luch es gimoolaich shegumalt lunoo.Fair Babylon, you predator, a blessing on him who repays you in kind what you have inflicted on us;
9אַשְׁרֵי שֶׁיֹּאחֵז וְנִפֵּץ אֶת-עֹלָלַיִךְ אֶל-הַסָּלַעAshray she-yoachaiz vineepaitz es oalula-yeech el hasula.a blessing on him who seizes your babies and dashes them against the rocks!

Psalm 150 • פרק קנ

1הַלְלוּי-ה הַלְלוּ-א-ל בְּקָדְשׁוֹ הַלְלוּהוּ בִּרְקִיעַ עֻזּוֹHalliloo-yu halliloo Ail bikudshoa halliloohoo beerkey-a oozoa.Hallelujah. Praise G-d in His sanctuary; praise Him in the sky, His stronghold.
2הַלְלוּהוּ בִגְבוּרֹתָיו הַלְלוּהוּ כְּרוֹב גֻּדְלוֹHalliloohoo veegvooroasuv halliloohoo kiroav guedlow.Praise Him for His mighty acts; praise Him for His exceeding greatness.
3הַלְלוּהוּ בְּתֵקַע שׁוֹפָר הַלְלוּהוּ בְּנֵבֶל וְכִנּוֹרHalliloohoo bisaika shoafuhr halliloohoo binaivel vicheenohr.Praise Him with blasts of the horn; praise Him with harp and lyre.
4הַלְלוּהוּ בְתֹף וּמָחוֹל הַלְלוּהוּ בְּמִנִּים וְעוּגָבHalliloohoo bisoaf oomuchoal halliloohoo bimeeneem vi-ooguv.Praise Him with timbrel and dance; praise Him with lute and pipe.
5הַלְלוּהוּ בְצִלְצְלֵי-שָׁמַע הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָהHalliloohoo vitzeeltzilay shuma halliloohoo bitzeeltzilay siroo-uh.Praise Him with resounding cymbals; praise Him with loud-clashing cymbals.
6כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּי-הKohl hanishumu ti-halail Yuh halliloo-Yuh.Let all that breathes praise the LORD. Hallelujah.

The effectiveness of saying these 10 Psalms is to arouse the ten types of song which are included in the Song of the Future, the song that is single, double, triple, and quadruple, which unites with the name of G-d, and has now been revealed to be the holy name of the Rebbe, Head of the People of Israel: Na NaCh NaChMu NaChMuN Me’Uman. Therefore by pronouncing this name, and especially by singing it, as it is a wondrous song, one invokes colossal rectification for one’s soul and effects the faithful and supernatural renewal of the entire world! Many people have experienced awesome miracles, for example sick people without any cure, they received healing and full recovery by saying this holy awesome name!



Monday, December 16, 2024

Likutay Halachos on Chanaka - 1st Halacha

 HH


Here's a translation of the Likutay Halachos teaching on Chanukah, with an emphasis on clarity and understanding:

 

Laws of Chanukah:

Halacha 1:

 

The Matter of Chanukah:

 

Based on what our Rabbi Nachman wrote in the discourse beginning "Achawei Lan Mena D'la Shavya Lachabala" in Likutay Moharan, Torah Teaching 25:

 

Every person must extract themselves from the realm of imagination, which is the force of animalistic desires, and ascend to the intellect, as explained there. Even after one initially breaks the power of imagination, when one continues to ascend from level to level, this power of imagination and all the confusions re-emerge, requiring one to subdue it again. This subjugation is achieved through the revelation of the greatness of the Creator, which is essentially through charity, as explained there. And this is the intention of [the prayer “Hoadoo” in the morning, between the first section of the prayer which is associated with the world of ‘aseya’ – action, and the succeeding section which corresponds to the higher world of ‘yitzeera’ – formation] "Give thanks to the Lord, call upon His name," which is to elevate from the level of action to formation. Therefore, we mention the greatness of the Creator to subdue these forces, as explained there.

 

Part A:

 

This is the aspect of Chanukah, which is the first illumination of the year (as mentioned in the books), symbolizing the beginning of a person's education in divine service. The term "Chanukah" [-the root is ‘chinuch’] signifies that a person is being educated in the service of the Blessed God. It's impossible to begin serving God without first waging war against the power of imagination as mentioned above. This is analogous to the war against idolaters before Chanukah, which was the wicked kingdom of idolaters who wanted to erase the Torah of God and make people transgress His laws. This is the aspect of the power of imagination, the animalistic force, which spreads over a person, trying to obstruct and divert him from the Torah of God, Heaven forbid, as written in Daniel 8, "And the he-goat became very great..." (in the apparition this animal represented Yuvun - Greece, and Chanuka is a celebration of defeating and surmounting them).

 

After overcoming this evil kingdom and breaking the power of imagination as mentioned, one begins to light the Chanukah lights, meaning one merits to ascend to the intellect, which is like the lit candle, as discussed in the discourse "Patah Rabbi Shimon" (Likutay Moharan, Torah Teaching 60). Each day one adds more, because one cannot remain on one level; rather, one must increase holiness in the soul daily, and the intellect must grow daily. This is reflected in the practice of adding a candle each day, where the first candle remains lit throughout all days. When lighting on the second night, the two candles are for the first and second nights, and so forth. Hence, the first candle of the first night accompanies all the subsequent nights' candles, reflecting what our Rabbi wrote (in Likutay Moharan, Torah Teaching 62) that all beginnings are difficult because they involve moving from one opposite to another. However, once one begins to progress and sanctify more, all the work of the subsequent days gains strength from that initial beginning, similar to fasting, or the Tetragrammaton written ‘in reverse’ [meaning there is a cycle of increment each time reverting to start from the beginning and then adding a letter, as in: a, ab, abc, abcd], where the first letter accompanies all others, like "Yud, Yud Kay, Yud," etc. This is the essence of Chanukah lights; we start with one candle and then add one more each day, showing that the first candle's light extends through all the days, because all days receive strength from the beginning of the educational process in divine service, the first ascent to intellect, which is the first candle of Chanukah. Each day as the intellect increases, all days receive strength from that beginning, as all beginnings are difficult, as mentioned above. And this is why we say Hallel during Chanukah, as an aspect of praising the Blessed God to reveal the greatness of the Creator, to subdue the power of imagination that re-emerges each time one tries to ascend from level to level, as mentioned above.

 

Part B:

 

This is the aspect of charity, where we increase giving money during Chanukah to the poor, to break the power of imagination at every level through the revelation of different colors, which is the revelation of the Creator's greatness through charity, as mentioned above. This also relates to the games that even the ancient righteous practiced during Chanukah with permissible forms of play (but due to our many sins, today this often leads to transgression, as people engage in forbidden play), which is about lowering oneself to a state of smallness to then ascend to the next level, in the aspect of "descent for the sake of ascent," as mentioned. Because during Chanukah, we ascend from level to level, in the aspect of increasing day by day as mentioned above.

 

This translation almost completely by Grok, aims to convey the spiritual and symbolic meanings of Chanukah as described in the Likutay Halachos, focusing on the battle against one's lower instincts, the growth of intellect and holiness, and the practices that embody these teachings.

 

Na Nach Nachma Nachman MayUman

 

הִלְכוֹת חֲנֻכָּה:

הֲלָכָה א:

עִנְיַן חֲנֻכָּה:

עַל-פִּי מַה שֶּׁכָּתַב רַבֵּנוּ בַּמַּאֲמָר הַמַּתְחִיל אַחֲוֵי לָן מְנָא דְּלָא שַׁוְיָא לְחַבָּלָא בְּסִימָן כה:

שֶׁצָּרִיךְ כָּל אָדָם לְהוֹצִיא אֶת עַצְמוֹ מִן הַמְדַמֶּה, שֶׁהוּא כֹּחַ הַבַּהֲמִיּוּת, שֶׁהֵם הַתַּאֲווֹת כֻּלָּם, וְלַעֲלוֹת אֶל הַשֵּכֶל, עַיֵּן שָׁם. וְאַחַר כָּךְ, אֲפִלּוּ כְּשֶׁמְּשַׁבֵּר הַכֹּחַ הַמְדַמֶּה כְּשֶׁחוֹזֵר לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא, אֲזַי מִתְפַּשֵּׁט שֵׁנִית כֹּחַ הַמְדַמֶּה וְכָל הַבִּלְבּוּלִים, וְצָרִיךְ לַחֲזֹר וּלְהַכְנִיעָם, וְהַכְנָעָה הוּא עַל-יְדֵי הִתְגַּלּוּת גְּדֻלַּת הַבּוֹרֵא, דְּהַיְנוּ צְדָקָה, עַיֵּן שָׁם. וְזֶהוּ כַּוָּנַת הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ, שֶׁהוּא כְּדֵי לַעֲלוֹת מֵעֲשִׂיָּה לִיצִירָה, עַל-כֵּן מַזְכִּירִין גְּדֻלַּת הַבּוֹרֵא כְּדֵי לְהַכְנִיעָן, עַיֵּן שָׁם:


 

אות א

וְזֶה בְּחִינַת חֲנֻכָּה, שֶׁהוּא הֶאָרָה רִאשׁוֹנָה מִכָּל הַשָּׁנָה (כְּמוֹ שֶׁמּוּבָא בַּסְּפָרִים , וְהִוא מְרַמֶּזֶת עַל הַתְחָלַת חִנּוּךְ הָאָדָם בַּעֲבוֹדָה, וְזֶהוּ לְשׁוֹן חֲנֻכָּה, שֶׁאָדָם מִתְחַנֵּךְ בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וְאִי אֶפְשָׁר לְהַתְחִיל בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ כִּי אִם כְּשֶׁיֵּשׁ שֶׁלּוֹ מִתְּחִלָּה מִלְחָמָה לְשַׁבֵּר כֹּחַ הַמְדַמֶּה כַּנַּ"ל, וְזֶהוּ בְּחִינַת מִלְחֶמֶת עוֹבְדֵי כּוֹכָבִים שֶׁהָיָה קֹדֶם חֲנֻכָּה, שֶׁהִיא מַלְכוּת עוֹבְדֵי כּוֹכָבִים הָרְשָׁעָה שֶׁרָצוּ לְהַשְׁכִּיחַ תּוֹרַת ה' וּלְהַעֲבִירָם עַל חֻקֵּי רְצוֹנוֹ, שֶׁזֶּה בְּחִינַת כֹּחַ הַמְדַמֶּה, כֹּחַ הַבַּהֲמִיּוּת, שֶׁמִּתְפַּשֵּׁט עַל הָאָדָם וְרוֹצֶה לְמָנְעוֹ וּלְהַעֲבִירוֹ מִתּוֹרַת ה', חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב (דָּנִיאֵל ח) וְהַצָּפִיר הַשָּעִיר וְכוּ'. וְאַחַר כָּךְ כְּשֶׁזּוֹכֶה לְהִתְגַּבֵּר עַל מַלְכוּת הָרִשְׁעָה הַנַּ"ל וּלְשַׁבֵּר כֹּחַ הַמְדַמֶּה כַּנַּ"ל, אָז מַתְחִילִין לְהַדְלִיק נֵר חֲנֻכָּה, דְּהַיְנוּ שֶׁזּוֹכִין לַעֲלוֹת אֶל הַשֵּכֶל שֶׁהוּא בְּחִינַת נֵר הַדּוֹלֵק, כַּמּוּבָא בַּמַּאֲמָר פָּתַח רַבִּי שִׁמְעוֹן (בְּסִימָן ס). וּבְכָל יוֹם מוֹסִיף וְהוֹלֵךְ, כִּי אָסוּר לַעֲמֹד עַל מַדְרֵגָה אַחַת, רַק צָרִיךְ לְהוֹסִיף קְדֻשָּׁה בְּנַפְשׁוֹ בְּכָל יוֹם וָיוֹם, וְשֶׁיִּהְיֶה שִׂכְלוֹ מוֹסִיף וְהוֹלֵךְ בְּכָל יוֹם וָיוֹם, וְזֶה שֶׁמּוֹסִיפִין בְּכָל פַּעַם עַל הַנֵּר הָרִאשׁוֹן וְהַנֵּר הָרִאשׁוֹן קַיָּם בְּכָל הַיָּמִים, כִּי כְּשֶׁמַּדְלִיק בְּלֵיל שֵׁנִי שְׁנֵי נֵרוֹת הֵם כְּנֶגֶד לַיְלָה רִאשׁוֹנָה וּשְׁנִיָּה, וְכֵן בְּלֵיל שְׁלִישִׁי וְכוּ', נִמְצָא שֶׁהַנֵּר הָרִאשׁוֹן שֶׁל לַיְלָה הָרִאשׁוֹנָה הוֹלֶכֶת עִם כָּל הַנֵּרוֹת שֶׁל כָּל הַלֵּילוֹת, זֶה בְּחִינַת מַה שֶּׁכָּתַב רַבֵּנוּ (בְּסִימָן סב) שֶׁכָּל הַתְחָלוֹת קָשׁוֹת, מֵחֲמַת שֶׁהוּא יוֹצֵא מֵהֵפֶךְ אֶל הֵפֶךְ, וְאַחַר כָּךְ כָּל מַה שֶּׁהוֹלֵךְ וּמִתְקַדֵּשׁ יוֹתֵר, כָּל הָעֲבוֹדוֹת שֶׁל כָּל הַיָּמִים מְקַבְּלִים כֹּחַ מֵהַהַתְחָלָה, וְכֹחַ הַהַתְחָלָה הוֹלֶכֶת עִם כָּל הַיָּמִים, בְּחִינַת תַּעֲנִית, בְּחִינַת שֵׁם הֲוָיָה בָּאֲחוֹרַיִם, שֶׁאוֹת הָרִאשׁוֹנָה הוֹלֶכֶת עִם כָּל הָאוֹתִיּוֹת, כְּמוֹ שֶׁכּוֹתְבִין יוּ"ד יוּ"ד ק"י וְכוּ', וְזֶה בְּחִינַת נֵרוֹת חֲנֻכָּה, שֶׁבִּתְחִלָּה מַדְלִיקִין נֵר אֶחָד, וְאַחַר כָּךְ א"ב, וְאַחַר כָּךְ אב"ג, נִמְצָא שֶׁנֵּר רִאשׁוֹן הוֹלֶכֶת עִם כָּל הַיָּמִים, כִּי כָּל הַיָּמִים מְקַבְּלִין כֹּחַ מִן הַתְחָלַת חִנּוּךְ הָעֲבוֹדָה שֶׁהִתְחִיל לַעֲלוֹת אֶל הַשֵּכֶל שֶׁהוּא נֵר רִאשׁוֹן שֶׁל חֲנֻכָּה, וְאַחַר כָּךְ כָּל מַה שֶּׁשִּכְלוֹ מוֹסִיף וְהוֹלֵךְ בְּכָל יוֹם כָּל הַיָּמִים מְקַבְּלִים כֹּחַ מֵהַהַתְחָלָה, כִּי כָּל הַהַתְחָלוֹת קָשׁוֹת כַּנַּ"ל. וְזֶה שֶׁאוֹמְרִים הַלֵּל בַּחֲנֻכָּה, זֶה בְּחִינַת שֶׁבַח הַשֵּׁם יִתְבָּרַךְ, כְּדֵי לְגַלּוֹת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, כְּדֵי לְהַכְנִיעַ כֹּחַ הַמְדַמֶּה שֶׁמִּתְפַּשֵּׁט בְּכָל פַּעַם שֶׁרוֹצִין לַעֲלוֹת מִדַּרְגָּא לְדַרְגָּא כַּנַּ"ל:


 

אות ב

וְזֶה בְּחִינַת הַצְּדָקָה שֶׁמַּרְבִּין לִתֵּן מָעוֹת חֲנֻכָּה לַעֲנִיִּים כְּדֵי לְשַׁבֵּר כֹּחַ הַמְדַמֶּה שֶׁבְּכָל מַדְרֵגָה עַל-יְדֵי הִתְגַּלּוּת הַגְּוָנִין, שֶׁהוּא בְּחִינַת גְּדֻלַּת הַבּוֹרֵא שֶׁנִּתְגַּלִּין עַל-יְדֵי צְדָקָה כַּנַּ"ל, וְזֶה בְּחִינַת הַצְּחוֹק שֶׁהָיוּ נוֹהֲגִים גַּם הַקַּדְמוֹנִים הַצַּדִּיקִים לִשְׂחֹק בַּחֲנֻכָּה בְּמִינֵי שְׂחוֹק שֶׁל הֶתֵּר (אַךְ שֶׁבַּעֲווֹנוֹתֵינוּ הָרַבִּים עַכְשָׁיו בָּאִין לִידֵי עֲבֵרָה, כִּי מְשַׂחֲקִין בִּשְׂחוֹק שֶׁל אִסּוּר), זֶה בְּחִינַת מַה שֶּׁמּוֹרִידִין עַצְמָן לִבְחִינַת קַטְנוּת כְּדֵי לַעֲלוֹת אֶל הַמַּדְרֵגָה הַשְּׁנִיָּה, בִּבְחִינַת יְרִידָה תַּכְלִית הָעֲלִיָּה, כַּמּוּבָא, כִּי בַּחֲנֻכָּה עוֹלִין מִדַּרְגָּא לְדַרְגָּא, בִּבְחִינַת מוֹסִיף וְהוֹלֵךְ כַּנַּ"ל:

 

נ נח נחמ נחמן מאומן




Wednesday, July 15, 2020

The Seven Pillars - by Rabbi Yitzchok Breiter - חלוקי הנחל

HH


THE SEVEN PILLARS [Chilookay Hanachal] – חלוקי הנחל
A Digest of Breslov Dogma
by Reb Yitzohok Breiter

Translated by Moshe Newman (this has not been edited yet)

1
PILLAR 1-The Hand of Gd

The most foundational, essential concept which we merited to draw from the Flowing Waters (referring to Rebbe Nachman) is to know and recognize that everything which happens to a person, whether spiritually or physically, intentionally or accidentally, coercively or willingly-—everything is a decree of the Creator. For if a person is not yet befitting and hasn't yet merited to draw close enough to Kedushah (-holiness) to perform a certain mitzvah, then from Heaven he will experience confusions to distract him from the mitzvah. For distracting thoughts will circulate in his consciousness that prevent him from doing the holy thing, even if he actually wanted to do it.

Now, all this is not, G-d forbid, Hashem's vengeance, rather it is His Mercy for He is compassionate with all His creatures—the Absolutely Omniscient True Judge. For it is impossible to draw a person towards Good except by way of letting him realize how very far he is from Good, and how he is standing at such a low level like this, and that nothing is going to help him except to cry out about his existential lowliness to Hashem. That he tell Hashem everything, pouring forth his heart in supplications, entreating Hashem through earnest conversation, asking and begging for his very soul, that Hashem will give him the merit to appropriateness with that thing of Kedushah.

‘And this whole [cosmic reality] is unfathomably wondrous. Every single teaching and Torah in Likutei Moharan touches upon and issues forth from this foundational concept, as well as all sorts of encouragement, especially the Torah "Azamrah” (LM 282) which stresses the need to judge oneself and others favourably. For this is the main way to give oneself and others the benefit of the doubt for all the spiritual descents and declines which have happened intentionally or inadvertently, whether by force or by desire~ everything is from Heaven in order to draw one closer through this very falling.

However, those who are distant from the True Tzaddik do not understand the above. Even an actual disciple needs great merit to be able to always remember this-that for everything one undergoes, one must redouble himself in prayer to Hashem to draw close through the very descent itself as opposed to letting the decline distance him, G-d forbid. Similarly, LM Tinyana 82 deals with matters of orderly vs disorderly circumstances within spirituality and physicality with consideration of our powers of choice. May it be that the merit of the revelation of these ideas will provide the construct for us to conduct ourselves accordingly. Amen.


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PILLAR TWO: Divine Revelation
The second foundational concept is to know that there is a constant revelation of Godliness that is chaining down to each and every individual all day and all night ever since the entire Creation was emanated. Once in a great while, this revelation happens as a sudden flash of clarity that illuminates your eyes and heart with yearning to truly draw close to Hashem. For at that moment, Hashem is literally calling you, and you hear Him.

However, for the most part, Divine revelation comes to you in a wondrously hidden way, counterintuitively and illogically. For the unfolding of this G-dly Vitality comes withing thoughts of laziness and sadness, lethargy and apathy, even withing flashes of heretical of confusing thoughts, fantasies, lusts, and speculative daydreaming, etc. etc.. The main thing is to know that whatever you hear, see, overhear, notice or feel due to any man or any woman, friend or stranger, especially from your spouse and immediate family, everything is a direct communication from Hashem Who is calling you to Him through this very interaction and/or experience and that this is your Heaven-sent tikkun (soul rectification).. Alluding to this secret is the Talmudic teaching, “From the day that the Holy Temple was destroyed, prophecy (specifically precise knowledge of what you need to fix in yourself) was taken away from the prophets and given over to fools and small-minded people with constricted consciousness (meaning that we end up inadvertently saying to ourselves and each other that which Heaven wants us to know in order to fix our souls. For the Divine message for the Good is conveyed out of a constricted, distorted, seemingly not good perspective.)

The spiritual construct for the above phenomenon – that Hashem communicates with us through our various “incorrect” or less than holy experiences is “Holy Argument.” Theses are the Talmudic arguments between the various sages that, even though in the end, one opinion “wins out” and be3comes the halacha (the Law by which we go), all the Talmudic opinions are included in the Oral Torah under the dictum: “Ailoo vi’ailoo… these and these are the word of the living G-d.” For Hashem orchestrates that a different sage will give a valid Torah opinion that opposes the practical halachah. Through this, we are to understand that even the words of the non-accepted opinion are Hashem’s words. Even though practically, we must act according to the halachah, and the halachah must be derived only via the Talmudic dictates for determining that halachah, we still say that the opposing sage’s words are from Heaven. This state of reality is the construct which enable the existence of free choice and of tests, of joining together and of sifting apart. Therefore, this is also a reason why we need to learn Shulchan Aruch (the codification of the halacha) as Rebbe Nachman exhorted. Learning (reading and speaking out loud) the words of the halacha aligns us with the halachah, settling and bringing peace to all our own conflicts – internal and external, so that we do not become an aspect of the “chalak leebam – division of their hearts.” [Like Proverbs 1:7,] “When Hashem is pleased with one’s ways, even his enemies (referring to the thoughts from the yetzer hara which distort the heart) make peace with him. This idea that every communication contains Godliness is the intent of the verse in Zephania 3:9, “For then, I will transform [the communication of] the nations into a pure language with which they will all call the Name of Hashem.” And “idolatry will be completely transformed (evil into good).” Isaiah 2:18 For then will be revealed that all forms of heresy were actually a call to Faith. Similarly, the small Aleph in “VaYikra – He called to Moshe (Leviticus 1:1),” alludes to this – that every circumstance [which is the same word as “callings” minus the Aleph] which happens to you contains a barely audible voice of G-d [the small Aleph] calling you. Understand this. (Likutay Moharan 33, 54, 62, and Tinyana – volume 2, 12 and 78).


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PILLAR THREE: CONCEALMENT

“The third foundational principle of Rebbe Nachman's teachings is to know that all physical urges are rooted in the pervasive atheistic perspective that arises from Hashem's concealment. This is the attitude, from which none of us are purified, of "..kochi votzem yadi - my strength and productivity m[ade me the player that I am]. {Devarim 217) This attitude is complete idolatry from which springs the lust for money. This lust manifests mainly in the mad dash to accumulate financial wealth and power and to forget one's Creator—that it is Hashem Who implants the advice and ability in a person that makes him powerful to amass a fortune of acquisitions. Its all Divine Providence. The fact that Heaven does not give livelihood without the person's scurrying to work is so that there can be experiences of free choice, tests and concealment, enabling the possibility of the above atheistic attitude that “I did it - I made this money, not God.” This also gives rise to the feelings of heaviness and resistance giving charity, to conducting business with honesty and integrity and to setting aside regular times for Torah and all True Good, as can be understood.

With God's help, we found good advice and self-testing for this. If you will adhere to the following. you will be able to rectify very many things in your life: Regarding money, do not regret the past one iota. Whether you lost money/livelihood due to your own poor judgement or due to someone else. For all these types of perspectives distance your awareness from belief in Divine Providence—that all your losses, Whether self-inflicted or from another—everything is from the Hand of God: "hifi eitzah, higdil toshiah..He astounded advice and ‘abounded resourcefuiness.” (Veshayahu 26:29) Uptightness about what happened is a sura sign that you ara caught in the web of “koohi votzem yadi..MY power and MY productivity... (Devarim 8:17) even if you are not saying this explicitly as alluded to in the full verse “vi’amartah bilvavecha - lest you say in your heart MY strength.”
This atheistic attitude is also the source of food lust. For actually, strength and vitality come completely from Hasher, the One Who imbues Life. Vitality seems to come through food and drink only so that there can be choice and concealment. As long as one has not yet merited to this awareness, he will be stuck in the physicality of food and tend to forget his Creator when his appetite is aroused.
There is no other strategy to sweeten and quieten the cravings to eat food except through this awareness—that all the strength, vitality, and pleasure one feels from food is completely from Hashem and that the only reason that food influences us in the way it does, is so that we will experience the test of choice—to choose to believe in Hashem rather than in nature. This is the entire intent of the blessings over food: ha'motzie lechem min huh’aretz—the One Who brings forth bread from the Earth (via physicality and concealment)" This, as is as so for all the blessings, gives us the opportunity and choice to perform the Divine Service of revealing Hashem out of His Concealment. Enough said. – Likutay Moharan 56.


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PILLAR FOUR: PATIENCE

The fourth foundational principal of Rebbe Nachman's teachings is the concept of hearing/perceiving that which insults you and keeping yourself silent and quiet. This is the main aspect of Teshuvah—to know that even though a person, through his free choice has insulted you, nevertheless, Hashem is the One Who orchestrated the whole interaction. Therefore, when you hear/perceive things that are upsetting/insulting/damaging to you from other people and/or circumstances, know that it is all from Hashem. Know that, with any boiling over of anger, annoyance, etc. that you might have due to your embarrassment etc. from the person and/or circumstance, you are turning away your own holy soul, for at that moment, you are demonstrating that you da not believe in Hashem and His hashgachah pratit-orchestration of every detail of you and your life. At that moment, you do not believe that a person [viz. the one who insulted you is only a shaliach—a messenger from Hashem. This idea of Hashem's shaliach enacting Hashem's Judgement is discussed in Gemara Nedarim 41a regarding the meaning of Psalms 19:01. "U'mishpatecha amdu hayom._ When the time for your judgement is at hand, everyone and everything is Hashem’s servant to bring about that judgement.”

Still, even though judgement and punishment seems bad, everything is from Hashem only for our Good, to scrub away our sins and to shine us. But when we deafen our ears and tur our shoulders away from being rectified, that is the time when such judgement is aroused, For itis impossible to become fixed from our brokenness unless we raise our awareness to the secret of Teshuvah and its root=to know that everything is from Hashem [i.e. that right now, brand new, out of Infinite Light, Hashem is creating the place, the you, the other person, the circumstance, your thoughts, your feelings, the words, etc. —every detail of what is happening including your thoughts and feelings about it—this is the secret of Teshuvah. This is the root meaning of the word “teshuvah.” ‘Return’ everything to Hashem. Knows that every detail of the moment, including your thoughts and feelings, etc.] is all from Him. That knowledge is revealed in your ability to have your feelings hurt and, nevertheless, you stay silent, knowing[/watching] Hashem create the whole [situation and experience] knowing that it is all happening for your ultimate Good, including the scrubbing away the stains of sin and nullifying the sin's damage. To know that all the insult is being orchestrated in order to teach you to expand your consciousness. When we hold this type of awareness [always holding on to the quality of Teshuvah] it completely nullifies the concealment, nullifies the husks [that block us from perceiving the bliss and joy of Hashem’s Light] Amen! —[see Likutay Moharan 6]


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PILLAR FIVE: TESHUVAH (RETURN, REPENTANCE)

“The fifth foundation is to know the following: For each and every spiritual ascent, every time we are aroused to teshuvah—to a deep sense of regret [for our sins], and we have thoughts along the lines of “From now on, | will surely be a kosher, holy person: now | will surely perform such and such [Divine Service] those thoughts are tainted with the type of heresy called "koachi vi’oatzem yadi—MY power and the strength of MY hand.” These type of thoughts soon dredge up sadness and feeling far from Hashem For one thinks that [teshuvah] is in his own hands and that what he manifests is up-to him. What?! Does he really think that just because he suddenly wants to do teshuvah because Heaven sent him thoughts that pierced his heart one time, does he think that he can simply decide that he is close to Kedushah?! And does he really think that being distanced from Kedushah is through his own failings? He doesn't know and he doesn't understand! For it is Heaven which delays him because he has yet to merit to that certain thing of Kedushah. For he didn't yet pray properly. And even if from now [he decides to be holy but still] doesn't find favor in Hashem's eyes, he won't withstand the test There is no other advice than to commit to doing Good and to entreat Hashem to at least not distance him from prayer and supplication. That Hashem should implant in his consciousness that no matter what happens, he always remembers the advice of prayer, the foundations of which are in the highest holy mountains—to reveal [through his prayer] the Truth that everything is in Hashem’ Hand, that He has the Power to grow and strengthen everyone. As itis written, “And | shall favor whomexer | shall favor’ —meaning whoever asks Me to favor him, him shall favor, For [Hashem implants in his consciousness] that there is never [a reason for] despair. For all the different setbacks are from the Blessed One out of Lovingkindness and Compassion in order to bring him close, not to distance him. And for all these setbacks and challenges, the main thing is 10 increase the amount of prayer and supplication—whether it be before, during or after the test. And even if G-d forbid he were to fail—purposely or accidentally, coercively or desirously. It is still all Hashem, as above.


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PILLAR SIX: ACTION

The sixth foundation is to know that even though everything is in Hashem’s Hands and all physical and spiritual circumstances arise via His Supernal decrees, evertheless, the King of the Universe established everything so that you can experience and be tested through free choice and that you must do your part. However, your intent should not be that the action is really your own doing, but rather that you are being given the experience of being tested through your free choice. For that is the mandate—to do, even though the doing is not actually you. Therefore, you must encourage yourself to use all your power to go in the Way of the King of the World, to guard yourself from all types of sin and guilt and to conduct yourself towards the highest good within society. Again, not that you should think you are actually doing these things, but rather that you are being given the experience of existence and choice—[like being in a virtual reality game where you experience things that are not actually happening] For example, knowing Faith and Truth, it is clear that any profit destined for you will undoubtedly come to you even if you hide underground. So too, the mitzvot you will be able to do and the arousal you have to be involved with holy things will certainly find you when it arises within the Divine Will to favor you such that you pray for it. Regarding all this, the mitzvah is to descend into the concealment [that it looks like you are actually doing something] with the awareness that the purpose is the cosmic rectification.
This is where everyone is greatly mistaken. For they see written in the Torah of G-d, “...and the L-rd, your G-d will bless you in all that YOU DO..." so too, regarding spiritual matters, "...you shall DO them..." Also. in the Book of Shmuel. “...for I am the master of sin...." “...and I caused all of this...” and the like, it seems to be saying that we are indeed responsible for the outcome. Really though, the intent is that we need to exert as much effort as we can, keeping in mind the above [that it is like a virtual reality ride and the goal is to have the experience of being tested and exercising choice] It is forbidden to forget that everything you do/experience, spiritually or physically, is by Heavenly decree and that you absolutely cannot see the Hand of G-d causing the outcome. For Hashem's main "pleasure" comes when we recognize Him inside the concealment and know that the concealment itself is from Him. That we hold paradoxical awareness of higher consciousness within our mundane existence. to know that somehow, He Knows and Controls and yet we choose. To recognize that there is a natural unfolding of nature and history that is nevertheless Divinely Orchestrated to the minutest detail. That everything in the historical process has been and is for the rectification of His Crown. To know that Hashem is Elokim [the Gd of Kindness and Flow is the same G-d of Harshness and Constriction.]
In light of the above, the advice how to conduct yourself regarding livelihood and all your other needs is this. Before you decide how you will go about something and where you will turn, you need to first raise your eyes to the Heights, to draw forth simple Emunah that what you are really doing is rectifying the Empty Void—the root of all concealment. For then you realize that the real rectification is in having that Emunah—to believe that the way is not for you to do anything at all except to pray and supplicate. Then, afterwards, when a flash of true (or even false) advice sparks your mind, you need to follow that advice while holding the awareness that the real purpose is for you to have the experience of choice. Not to think G-d forbid, that Hashem cannot give you your needs except through this particular path with its reasons and activities, not to be attached to the outcome. For this is completely like the idolatry of the golden calf.
This is what the tradition teaches that, after this life, when you are standing in front of the Heavenly Court, they will ask you, "Did you conduct your affairs with Emunah?" Meaning, when you went about your life, did you intend that the purpose of all your activities was to rectify your Faith? Did you hold the awareness that the main point was for you to have experiences combining the different aspects of creation in order to fulfill the Torah in those particular ways? Did you maintain awareness that your livelihood was completely from Hashem’s Hand and not at all due to your own actions? Or did you conduct yourself atheistically thinking, "What? Is the salvation of my livelihood going to come because I sit in the Torah study hall? If I don't go to work, I won't have livelihood!"
Even in light of the above. even with Faith. one must have great clarity to discern which actions are according to Divine Providence or its opposite, may Hashem show Mercy!


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PILLAR SEVEN: THE TZADDIK

The seventh foundation deals with the concept of drawing close to the Tzaddik Emet [the absolute saintly person who has completely nullified his physical urges and negative character traits and whose entire focus is bringing the people of Israel and righteous Gentiles to complete Teshuvah.]

1. "The soul of Mashiach (the Messiah) preceded the world." (Talmud Pesachim 54a) It is the root of all the souls of Israel and the entire Creation This is the secret [meaning of the Talmudic discussion in Berachot 6b,] "The entire universe was created only to team up with him," and of (Mishlei 10:25) "The Tzaddik is the foundation of the world."
2. The Holy One took counsel with this soul in creating His world, as is written, "With whom did He take counsel to be brought to understanding and learning in the way of judgement?” (Yeshayahu 40:14)
3. He guaranteed the Holy One that he would fix the world.
4. Every act of worship in the whole world, every incarnation, clarification, test and revelation of faith happens through him, as is written, "In My entire house, he is faithful.” (Bamidbar 12:7)
5. To him the Holy One gave rulership and sovereignty, in the manner of "The Tzaddik rules with fear of G-d." (1 Shmuel 23:3) 6. He is the Heavenly court.
7. He is the revelation of Hashem’s Hand—meaning that the Divine Orchestration of all circumstances, whether spiritual or physical, down to the slightest detail, happens through him.
8. He is the revelation of prayer, as is written, “And I am prayer." (Tehillim 109:4)
9. He is the Chariot for the Shechinah (Divine Presence/G-d's Feminine aspect).
10. He is the Kedushah (Holiness).
11. He is the vitality of the whole universe.
12. Through him, all acts of Divine Service ascend to Heaven.
13. Through him comes all arousal for Teshuvah.
14. Through drawing close to the Tzaddik Emet—by knowing the above and following his holy advice—we draw to ourselves a wellspring of sparks of the Holy Light of the Tzaddik, each of us according to our level. Even if one is very far from Kedushah, by drawing close to the Tzaddik Emet, he is influenced to recognize and see clearly how far he is from Truth, Righteousness and ways of proper Justice and how he is sunken in the opposite. He comes to yearn for Truth and to pray for it without any despair or sadness. Rather, he realizes that Hashem is calling even to him and that he is precious in Hashem's Eyes. So too for each of us, to whatever level we have ascended. The more we draw close to the True Tzaddik, the more we merit to draw forth the Kedushah of the Tzaddik empowering us to go in his ways and to know that everything is in Hashem's Hand to access through always praying for it. Amen!
15. Parts of the soul of the Tzaddik are within the whole Creation, especially in Hashem's Nation and especially in all the True Tzaddikim.
16. The Way of Truth has been renewed five times in the world:
Moshe Rabbenu (Moses, our teacher), Rabbi Shimon bar Yochai, Rabbi Vitzchak Luria, Rabbi Yisrael Ba'al Shem Tov, and the Nachal Novea Makor Chochmah— Flowing Brook Source of Wisdom (Mishlei 18:4) [the acronym of which is the letters NaChMaN, referring to Rebbe Nachman.] From him until Mashiach, there will be nothing new.
17. Every place which mentions "tzaddik” in Likutei Moharan refers to the above Tzaddik [namely Rebbe Nachman.]
18. The greatest revelation of the concept of prayer, which is the soul of Mashiach is from King David.
19. One should NOT strive to become that Tzaddik, nor should one think that anyone who wants to take that crown can do so. For that is the matter of "meforsam shel sheker—the false famous leader" warned about in Likutei Moharan. Rather, every single person must receive from this Tzaddik who has been revealed in several generations and is the fluorescence of Mashiach and the preparation for Geulah (the Final Redemption). Everyone needs to know about this Tzaddik. For if one does not know about him in this incarnation, one will have to keep being reincarnated until he does know him. It is this for which we wait so intently—the Redemption and Restoration. This was the intent of our sages in Pirkei Avot 1:6, "Make for yourself a Rav [Tzaddik] and acquire for yourself a friend..."—that together you can receive from this Tzaddik; and also 6:6, "Everone who quotes a word in the name of the one who said it brings Geulah to the world"—meaning that when we know from whom is drawn all the words and teachings of the Torah [i.e. the Tzaddik Emet] it hastens the universal Geulah and our personal Geualah.
20. One should know that there has never been, in the history of the world, as unique a figure as the "Nachal Noveya Makor Chochmah" [Rebbe Nachman.] For he prepared the vessels/tools for our righteous Mashiach who will use them in the war to fix the world [which Rebbe Nachman says will be a war of intellect, cf cyber war.]. Amen! Ken yihee ratzon—may it be His Will!


Na Nach Nachma Nachman MayUman

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