A Collection of Prayers & Segulos - Volume Volume 1 - Rabbi David Abecasis

COLLECTION OF PRAYERS & SEGULOS Volume 1 For long life To be saved from all troubles To be saved from all troubles For protection and salvation For protection and success 6a To be endeared by others 6b To find grace in other people’s eyes 7. For opening up the heart to understand 8. To be saved from damage and danger 9. Segulah for success 10. For protection and success in judicial proceedings 11. Prayer for sustenance and prosperity 12. Parashas Hamon for sustenance 13. To sanctify oneself and be close to Hashem 14. Nachmanide’s ten verses for protection for finding favor and for success 15. The eleven Pesukim to protect from Ayin Hora 16. To be healed and saved in times of trouble 17. Prayer of thanks to Hashem 18. Segulah when meeting with a ruler or minister 19. Prayer when meeting with a ruler or minister 20. Segulah to aid sleep 21. To remove and prevent the Evil Eye 1.

2.

3.

4.

5.

6.

22. To mitigate severe judgements 23. Holy prayer from Rabbenu Tam 24. Psalm for a man to say if his wife is unable to

conceive 25. Another Psalm for a women to conceive 26. To promote love between husband and wife 27. To bring peace in the household 28. To find grace in the presence of your wife 29. To remove hatred between husband and wife 30. To promote peace between friends 31. To promote joy and happiness in the family 32. Prayer for Shiduchim

INTRODUCTION For every need that a person has and for every problem that one encounters in life one has to turn to Hashem, blessed is He, for He is the only provider and the true salvation. Prayer is evidence of our belief in Divine providence and that we are all dependant on Him. By praying to God we are confirming our belief and trust in these fundamentals of our faith. The Rambam formulated the ‘Thirteen Principles of Faith’ (see Rambam commentary to the Mishnah Sanhedrin chapter 10). Principle five is: I believe with complete faith that the Creator, Blessed is His Name, to Him alone is it proper to pray and it is not proper to pray to any other.

Rabbi Moshe ben Yosef MiTerany says (see sefer “Beit Elokim” Sha’ar Hatefilah chapter 2) that the ultimate goal of a person’s prayer is not that they should be answered. For if that were the case

there will be a lot of disappointment as the Talmud says (Berachos 32b) in the name of Rabbi Yochanan whoever prolongs his prayer and then waits and expects that his prayers will be granted due to his having prayed at great length he will eventually come to heartache as it is written (Mishley 13:12) “Prolonged prayers brings sickness of heart�. He is destined to be disappointed as his expectations will not be fulfilled. For the Purpose of prayers is not in order to be answered. The purpose of prayers should be to indicate and make clear our belief that there is no one in the world that we can pray to only Hashem, blessed is He. Prayer is an acknowledgement that we lack everything in life and there is no one who can fulfill all our needs except for God. In our prayers we relate to our creator all our needs in order to inculcate in our minds how dependant we are in Him, eventually the reward will come. Certainly the goal of our prayers should not be to achieve that which we want and need. For if a person would know in advance that his prayers would not be accepted he would not bother to pray in the first place.

The Talmud quoted above continues: Rabbi

Chama bar Chaninah said if a person prayed and was not answered then he should pray again as it is written (Tehilim 27:14) “Hope to Hashem; strengthen yourself and He will give you courage, and hope to Hashem.� Hope to Hashem through prayer. If your prayer is unavailing do not withdraw, but rather strengthen yourself and once again hope to Hashem. Never despair Hashem wants your prayer so try again. According to the Rambam it is a positive commandment to pray to Hashem in times of trouble and need (See Sefer Hamitzvot, mitzvah aseh no. 5).

In Mishneh Torah (Hilchos Tephilah chapter 1:2) the Rambam defines the mitzvah as follows: The obligation of this commandment is that a person should supplicate and pray every day. First one has to say the praises of the Holy One, blessed be He, and afterwards one asks for his needs as a plea and supplication and finally one has to praise God and thank Him for all the goodness and bounty that He has given him, everyone according to his ability.

The Talmud (Berachos 32b) says in the name of Rabbi Eliezer, greater is prayer than good deeds,

for there is no one greater in good deeds than Moshe Rabbenu, peace be with him, and yet he was only answered when he prayed as it is written (Devarim 3:26) “Do not continue to speak to Me further about this matter.” And immediately after it says “Ascend to the top of the cliff”. Moshe Rabbenu was praying to God to allow him to cross the river Jordan and enter the land of Israel.

Hashem in the end allowed him to see the whole of the land of Israel from the top of the cliff. We can see from here that good deeds alone were not sufficient and he needed to pray.

Rabbenu Yonah of Gerondy writes in his book “Sha’arey Avodah” (chapter 8) that it is essential to pray with concentration, pure thoughts and wholeheartedly. When a person prays in this manner he is able to come close to his Creator and become attached to Him with no barriers.

Prayers is a tool through which we connect to Hashem. It could be for this reason that the Jerusalem Talmud says (Shabbos 1:2) “O that! we should pray all day”, in order that one should be in a constant state of attachment to God. Prayers purify the person as Rabbi Kelonimus

Kalman Halevy Epshtein writes in his book Meor Vashemesh (sedra Vaetchanan on the words Ubikashtem Misham et Hashem): A person has a duty to refine himself a great refinement. The main refinement a person can achieve is through sincere heartfelt prayers with devotion. In fact the principal Divine service in our generations is to pray with great fear and love of God. In this manner a person can rise to great levels and spiritual height. This is what the pious Rabbi, the holy lamp, Rabbi Moshe of Peshavorsk said that King David referred to this when he said (Tehilim 102:18-19) “He will have turned to the prayer of each devastated one and not have despised their prayer. Let this be recorded for the final generation”. The words “the final generation” refers to our latter generations in which prayer is the principal Divine service. Rabbi Schneur Zalman also writes similarly in his book “Likutey Amarim Tanya” (section kuntres acharon page 162): in the period just preceding the advent of Moshiach, when Torah study is not constant because of the exigencies of our times, the primary service is prayer, as Rabbi Chayim Vital writes in Etz Chayim and Peri Etz Chayim.

Hence, it is fit and proper, beyond any vaguest

doubt, to devote ourselves utterly to worship.

Many of our great holy sages of previous generations have compiled many book collating prayers for all occasions such as Rabbi Chayim Yosef David Azulay wrote Avodat Hakodesh, Rabbi Chayim Palagy wrote Ateret Chayim, Rabbi Eliezer Papo wrote Beit Tefilah, Rabbi Abraham Chamoy wrote Yemalet Nafsho and many more and Rabbi Chayim Yosef the Ben Ish Hai wrote Lashon Chachamim. I have taken samples from these books and many others and present them here with commentaries for our English speaking brethren that they too can have the opportunity to benefit from these holy works and help to come closer to Hashem, blessed is He. May the merit of our holy sages and tzaddikim help us in our service of God and may we all merit to see the coming of Moshiach in our days Amen.

1 For Long Life Rabbi Chaim Yosef David Azulay wrote in his book Shomer Yisrael (section 13) to procure long life, it is good to say these verses daily:

.xẌ ª̀§n d̈i¤kn§ Fz§e DÄ mi¦w¦fg £ n© ©l `i¦d mi¦Ig© -ur¥ .mFlẄ d̈izFai ¤ z§ ¦ p lk̈§e mrŸ© p-i¥kx§c© d̈i¤kẍC§ .aB̈§U¦p§e wiC© ¦v uExï-FA dëŸd§i m¥W fŸr lC§ ©bn¦ Afterwards say this prayer

`¥Nn© z § Y¤ ¦ W EpizFa£̀ ¥ i¥dŸl`§e Epi¥dŸl¡` dedi Li¤pẗ§ln¦ oFvẍ i¦d§i Wi¦` md̈ẍ§a`© mi¦WFc§Td© EpizFa£̀ ¥ or© © n§l d¥Ur© £e Epi¥lr̈ mi¦ng £ x© l¥Ha© zE § zx¤̀ ¤ t§ Y ¦ li¦lM§ aŸwr© £i dẍEa§bA¦ xf̈¡`p¤ wg̈§v¦i c¤qg¤ d© Epxi¥ z§ ¦ qz © Li¤tp̈§M l¥va§ E zFrẍ§e zFWẅ zFx¥f§B lM̈ Epi¥lr̈¥n dẍv̈ lM̈¦n Epx§ ¥nW § z§ ¦ e Epici¦ ¥ b§e Epixä¥̀ ¥ lk̈§A mi¦`ix§ ¦A d¤id§ ¦p§e lEA§lA¦ n¦ E sEX¦M i¥pi¦n lM̈¦n Ep¥li¦Sz © §e .i¦lŸg lM̈¦nE c©gR© lM̈¦nE mi¦aû̈ªin§ d¤id§ ¦p§e Epi¥pir¥ Ek§Wg¤ ¤i l©`§e Ep¥A¦l d¤ec¦ § i l©`§e zr© C© ©d Kix£̀ ¦ Y © §e Lz¨ § `x¦ §i§lE Lz § c̈Far© £l zE`ix§ ¦aE g© ŸM EpÄ oz§ ¥ e EpY ¥ r§ c§ ©A li¦MU § ©p d¤pt§ ¦p x¤W £̀ lk̈§aE mi¦nir§ ¦ PA© EpizFp§ ¥ WE aFh§a Epi¥nï :oFvẍ i¦d§i o¥M o¤n`¨ g© i¦lv§ ©p d¤Ur© £p x¤W £̀ lk̈§aE LC§ ¤qg© dedi Ep¥̀ x© §d .Kl̈ Ep§lg© ¦i x¤W £̀ M© Epi¥lr̈ dedi LC§ § qg© i¦d§i dẍi¦W`¨ Lz¤ r̈E§Wi¦A i¦A¦l l¥bï LC§ § qg© A§ i¦p £̀©e .Epl̈ oY ¥Y ¦ Lr§ £W¤i§e i¦M cg̈§t ¤̀ `Ÿl§e g©ha§ ¤̀ iz ¦ r̈EW§i l¥̀ d¥Pd¦ .i©lr̈ l©nB̈ i¦M dedil :dr̈EWi¦l i¦l i¦d§i©e dedi Dï zẍ§n¦fe§ i¦Gr̈

2 To Be Saved From All Trouble Rabbi Chaim Yosef David Azulay (the Chida) wrote in his book “Yosef Beseder” (siman 9): I have found the following in the writings of a certain Rabbi and Kabbalist that one who says these verses will be saved from all troubles:

.eiÜr© £nA§ dedi g©nU § ¦i ml̈Fr§l dëŸd§i cFa§M i¦d§i .ml̈Fr cr§ © e dŸr¥ © n KẍFa§n dëŸd§i m¥W i¦d§i .EpẄr¤ ¡i§e mixd̈¤ ¦ a r©B¦i cr̈x§Y© ¦ e ux¨ ¤`l̈ hi¦AO© d© .LcFa§ ¤ M ux¨ ¤`d̈ lM̈ lr© mi¦dŸl¡` m¦in© Ẍ©d lr© dn̈Ex Then say the following prayer:

d¤Ur© £YW ¤ EpizFa£̀ ¥ i¥dŸl`§e Epi¥dŸl¡` dedi Li¤pẗ§Nn¦ oFvẍ i¦d§i x¤W £̀ mi¦WFc§Td© zFn§WE El¥̀ mi¦wEq§R zEk§fa¦ E Li¤ng £ x© or© © n§l m¥gx©Y § ,m¤dÄ mi¦tẍFv§Od© §e mi¦fEnx© §d mi¦WFc§Td© zFn§WE m¤dÄ g©vp¤ o¥n`¨ mi¦Axd̈ © Li¤ng £ x§ ©A Ep¥vx§z§ ¦ e dẍv̈ lM̈¦n Ep¥li¦Sz © §e Epi¥lr̈ .cr© ¤e dl̈¤q 3 To Be Saved From All Trouble Rabbi Chaim Yosef David Azulay writes in his book “Yosef Beseder” (section 8): It is a tradition going back to Rabbi Yehuda Hassid, of blessed memory, that one who says these three verses (known by the acronym

“Avi”) daily, both forward and backwards, is saved from every trouble:

.dl̈¤q i¦p¦¥aa§ FqY § h¥Nt© i¥pẍ i¦px§ ¥SY ¦ x©vn¦ i¦l xz¥ ¤ q dŸ©` .dŸ©` xz¥ ¤ q i¦l x©vn¦ i¦px§ ¥SY ¦ i¥pẍ h¥Nt© i¦p¦¥aa§ FqY § dl̈¤q .mi¦nl̈Fr xEv dëŸd§i Dï§A i¦M cr© ic¥r£ dëŸd§ia© Eg§hA¦ .Eg§hA¦ dëŸd§ia© ic¥r£ cr© i¦M Dï§A dëŸd§i xEv mi¦nl̈Fr .mFlẌ©A Fnr© z¤̀ Kxä§ ¥ i dëd§i oY¦ ¥ i FOr§ © l fŸr dëŸd§i .dëŸd§i fŸr FOr§ © l oY¦ ¥ i dëŸd§i Kxä§ ¥ i z¤̀ Fnr© mFlẌ©A 4 For Protcetion & Salvation Rabbi Chaim Yosef David Azulay writes in his book Kaf Achat (section 13) that for protection and salvation one should say the following verse three times straight and then in reverse order as printed below. This is also brought in the book Beit Tephilah of Rabbi Eliezer Papo (page 178).

i¦l aB̈§Un¦ z̈i¦id̈ i¦M LC§ ¤qg© x¤wŸA©l o¥Px£̀© © e L¤Grª xi¦W`¨ i¦p £̀©e i¦M z̈i¦id̈ aB̈§Un¦ i¦l qFpn̈E mFi§A xv̈ i¦l :i¦l xv̈ mFi§A qFpn̈E :i¦p £̀©e xi¦W`¨ L¤Grª o¥Px£̀© © e x¤wŸA©l LC§ ¤qg© (Rabbi Shemuel Vital writes at the end of his book “Chemdat Yisroel” that there is a deep meaning in this)

Afterwards say the following:

ix§¦fr :i ¤† x§«¦fr¤ `Ÿ¬a»ï o¦i`©À n¥Œ mixd̈¤ ®¦ dÎl¤̀ i©pir¥† `´V̈ ¤̀ zF¬lr«Å £O© «©l xiW ¦À mEp¨Œ À iÎl©` L®¤l§bx© hFÓ©l o´Y¦ ¥ iÎl©` :ux«¤`¨ ë m¦i¬©nẄ» dU ¥À ŸrŒ d®ëŸd§i mr¥ ´¦n L®¤ x§nŸW d¬ëŸd§i :l«¥̀ ẍ§U¦i xn¥À FWŒ o®Ẅi¦i `´Ÿl§e mEp¨†i `´Ÿl d´¥Pd¦ :Lx§ «¤nŸW«

g© x» ¬¥ï§e dM̈M¤À ©iŒÎ`«Ÿl W¤n¬¤Xd© mnFi :L« À̈ p¤i¦n§i c¬©iÎlr© L§ À Nv¦Œ d¬ëŸd§ »i dÀ̈ed«§i :L«W ¤ t§ ©pÎz¤̀ xŸÀn§W¦Œi r®ẍÎlM̈¦n L¬ xn̈§ § W¦i dÀ̈ed«§i :dl̈§i«N̈A© :m«l̈FrÎcr§ © e dYÀ̈ r« © n¥ Œ L®¤̀FaE L¬ z`¥ § vÎxn̈§W«¦i

u"zi b"a` .dẍEx§v xiY¦ Y© ,L§pi¦n§i z©Nc§ªB g© Ÿk« A§ ,`P̈¨` o"hy r"xw .`ẍFp ,Epx£ «¥dh © ,Ep«a¥ §BU © ,L§Or© z©Px¦ l¥Aw© y"ki c"bp .mx§ ¥nẄ z©aä§M ,LcEg¦ § i i¥WxFC § ,xFA¦b `p̈ b"zv x"ha .m¥ln§ B̈ ci¦nŸ Lzẅ § c¦ § v ,m¥ng £ x© ,mx£ ¥dh © ,m¥kxÄ § r"ph a"wg .L«z¤ c̈r£ l¥d©p ,L§aEh aFx§A ,WFcẅ oi¦qg£ w"ft l"bi .L«zẌ ¤ c§ ªw ix§ ¥kFf ,d¥pR§ L§Or§ © l ,d¤̀¥B ci¦gï z"iv e"wy .zFnªlr© £Y r« © cFi ¥ ,Ep«zẅ ¥ r© £v r©nW § E ,l¥Aw© Ep«z ¥ r̈§eW © .crë ¤ ml̈Fr§l FzEk§ln© cFa§M m¥W KExÄ .i¦l £̀Ÿb§e ixEv ¦ ï§i ,Li«p¤ẗ§l i¦A¦l oFi§bd¤§e i¦t ix§ ¥n`¦ oFvẍ§l Ei§d¦i 5 For Proctection & Success Rabbi Chayim Yosef David Azulay writes in his book Shomer Yisroel note 1: Something great a sugulah for protection and for success to say every day psalm 91 and afterwards read it in reverse. Some say to repeat this seven times.

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6a To Be Endeared By Others Rabbi Chaim Yosef David Azulay writes in his book “Kaf Achat” (section 30) to find favour in other people’s eyes say the following verses after morning prayers:

sŸx³r«£©i :i«t¦ Îix§ ¥n`¦ ux­¨ ¤`d̈ r¬©nW § z§ ¦ e dẍ®¥Ac£̀« © ©e m¦i­©nẌ©d Epi¬¦f £̀ d «© `¤WcÎi¥ ¤½ lr£ mxi ´¦ r§ ¦ UM¦ i®z ¦ ẍ§n`¦ l­©HM© l¬©GY ¦ ig¦½ w§ ¦l ÆxḧÖ©M :Epi«d¥Ÿl`«¥l lcŸ­ ¤b E¬ad̈ `®ẍ§w ¤̀ dF̈d§ ­ i m¬¥W i²M¦ :a¤UrÎi¥ «¥ lr£ mi­a¦ i¦ax¦ §k§e Then say the following prayer

d¤Ur© £YW ¤ ,EpizFa£̀ ¥ i¥dŸl`¥e Epi¥dŸl¡` dedi Li¤pẗ§Nn¦ oFvẍ i¦d¦i mi¦WFc§Td© zFn¥Xd© §e EN¥̀ mi¦wEq§R z©Xc§ ªw or© © n§lE Li¤ng £ x© or© © n§l lk̈ i¥pir§ ¥A mi¦ng £ x§ ©lE c¤qg¤ §lE o¥g§l dä£d`© §l Ep¥pY § z§ ¦ e ,m¤dĤW Epi¥Ur© £n lM̈ Ei§d¦i§e ,Lz¤ c̈Far© £l mirn̈§ ¦ W¦p Epixä ¥ c§ Ei§d¦i§e ,Epi¥̀ Fx o¥M o¥n`¨ ,Epicï ¥ d¥Ur© £n lk̈§aE EpcEO¦ ¥ lA§ Ep¥gi¦lv§ z © §e ,m¦in© Ẅ m¥W§l :oFvẍ i¦d§i

6b

For Finding Grace In Other People Eyes

Rabbi Chayim Yosef David Azulay writes in his book Shomer Yisroel (section 7) That he found in a manuscript from Rabbi Chayim Vital another Segula for finding grace with other people to say the following verse from Bereshit (6:8):

:d«F̈d§i i¬¥pir§ ¥A o­¥g `v̈¬n̈ g© Ÿ¾p§e And then meditate on the following combination of letters derived from this verse:-

wicvd 'd ipin gpg avp r`e and it will be beneficial with Hashem’s help.

7 For Opening Up The Heart To Understand Rabbi Chaim Yosef David Azulay writes in his book “Yosef Beseder” (section 10) that he found recorded in an ancient manuscript that it is beneficial to recite daily the folloing verses. The initial letters of the verses form the word “Chochmah”, meaning wisdom. This will help in opening one’s heart to be receptive and understand better when learning Torah.

.Lixä ¤ C§ xŸnW§ l¦ i¦Yx§n© `¨ dëŸd§i i¦wl§ g¤ .i¦Ylg̈¦ § i Lxä § c§ l¦ ,iW¦ t©§p Lz§ r̈EW§zl¦ dz̈l§ M̈ .i¦zg̈iy¦ `i¦d mFI©d lM̈ ,L¤zxFz ¨ i¦Ya§ d© `¨ dn̈ .a¤wr¥ dP̈x¢ ¤v ¤̀§e ,Li¤Tgª Kx¤C¤ dëŸd§i i¦pxF ¥d Afterwards, say the following verses from Shir Hashirim:

zFwiW§ ¦ Pn¦ i¦pw¥ Ẍ¦i :dŸnŸlW§ l¦ xW¤ £̀ mixi ¦ X© ¦ d xiW¦ mi¦aFh Li¤pn̈W§ g© ix¥l§ :o¦iÏn¦ LicFC ¤ mi¦aFh i¦M ,EdiR¦ :LEa¥d £̀ zFnl̈r£ o¥M l©r ,Ln¤ W§ wxEY © on¤ W¤ 8 To Be Saved From Damage And Danger

Rabbi Chaim Yosef David Azulay writes in his book Shomer Yisroel (section 12) that he received from his teachers that whoever says the following verses and he has in mind the following order of the letters no harm will befall him on that day even if he is in a place of danger.

dÀëŸd§i | d´n̈Ew d®¤ WŸn xn`Ÿ ¤ Íe© oŸx­`« ¨ d̈ rŸ© q§pA¦ i²d¦ §ie© p x®©n`Ÿi dŸgª ­ pa§ E :Li«¤pR¨n¦ Li`§ ­¤pU © n§ Eq¬ªpï§e Lia¤½ §iŸ`« ÆEvtï§ ¸ªe p :l «¥̀x¨U¦ § i i¬t¥l§ `© zFa£ ­ ax¦« d½ëŸd§i d´äEW i`a de` pik yla ean gkn xte ddx det l`iz xiy iap

ypi eei wxe dae pqk `id eni `pi `ee ite my` xqd ini avd ddn ori

In the above chart the letters of the verse are arranged in groups of three to be read downward in columns of single letters.

9 Segulah For Sucess Rabbi Chayim Yosef David Azulay writes in his book Kaf Achat section 27 for success to read every day from the beginnig of the Torah portion “Vayishlach” through to “The name of that place is Succot”. This practice is mentioned in the earlier work Midrash Talpiyot (page

128) of Rabbi Eliyahu Hacohen and it originates in Sefer Haminhagim of the Maharil.

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Judicial Proceddings Rabbi Chaim Yosef David Azulay writes in his book Shomer Yisroel (section 2) for protection and for success in judicial proceeding, repeat “Alenu Leshabeach” four times in the following order as brought below. He adds further in his book Devash Lephi (letter ayin note 9) that Yehoshua Bin Nun wrote this prayer when he conquered the city of Jericho. The Children of Israel went round the city of Jericho seven times and each time they said this prayer “Aleynu Leshabe-ach” in the straight way and then in reverse order followed by one of the the seven holy names made up of forty two letters as will follow.

Each time they went round the city of Jericho one of its wall fell down and collapsed.

This prayer is a Segulah for everything and for all times of trouble and danger to say it straight and then in reverse order. Some are meticulous to say this prayer everyday, be it daytime or night time, seven times in the order just explained.

Rabbi Yosef of Duvno son of Rabbi Yehuda Yudel writes in his book Yesod Yosef (chapter 78) as follows: Since on Hoshana Rabbah is the day when the judgements are sealed for all of Am Yisroel for good, therefore a person should pray on this day to be saved from evil decrees. It is therefore very appropriate on Hoshanah Rabbah to recite the prayer of “Aleynu Leshabeach” untill “Al ken nekaveh lach” seven times in total in the following order - three times straight and

three times in reverse order and finally one more time straight... this is an amazing segulah. If ten people say this together then they will save the entire town of all evil, this is an ancient tradition from our ancestors: This prayer is also mentioned by Rabbi Chayim Palagy in his book Refuah Vechayim (chapter 5 section 75) and he says that this can be said for all troubles especially when there is an epidemic. It is also mentioned by Rabbi Yaakov Chayim Sofer in his book Kaf Hachayim (siman 425:29). The origin is much older and is found in the writings of Rabbi Chayim Vital in the name of the Ari-Zal (see the book Peri Eitz Chayim in sha’ar Rosh Chodesh chapter 3 page 92a).

The following is the order according to Rabbi Chayim Yosef David Azulay:-

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12 Parashas Hamon For Sustenance Manna or Mon was the food that Hashem gave miraculously to the Children of Israel in the Exodus, after the food they had brought with them out of Egypt had run out. The Torah relates this in Shemos 16.

Rabbenu Bechayeh writes in his commentary to the

Torah (Shemos 16:16) that our Sages had a tradition that whoever recites the portion of the Torah dealing with the “Mon” that the Children of Israel ate in the dessert for forty years he is guaranteed that he will never lack sustenance. The commentary called “Perisha” on the Tur (Siman 1 ot 14) says that the origin of this is found in the Jerusalem Talmud in Berachos. Rabbi Yosef Karo writes in the Shulchan Aruch (the code of laws section Orach Chayim section 1:5) that it is good to recite Parashas Hamon in order to instill in us the fundamental belief that every person’s sustenance comes through Divine Providence. The Mishnah Berurah also writes (Siman 1 note 13) that the purpose of reciting Parashas Hamon is to make us understand that it is Hashem that provides and not our hard work. To prove this he quotes the verses (Shemos 16:16-18) “This is the thing that Hashem has commanded, ‘Gather from the Mon, for every man according to what he eats - an Omer per person - ... The Children of Israel did so and they gathered, whoever took more and whoever took less. They measured in an Omer and whoever took more had nothing extra and whoever took less was not lacking; everyone according to what he eats had they gathered.” Moshe Rabbenu instructed the people that every day’s portion was to be the same for everyone, an Omer measure. The Torah implies that everyone was expected to eat the same amount - everyone according to what he eats. This, too, was part of the eternal lesson of faith, for otherwise it would not be plausible that men women and children of

all sizes and ages should eat the same quota of food every day. That lesson would be reinforced by the fact that Manna could not be put away for another day; when individuals attempted to do so, it became spoiled overnight. That this happened during the six days of the week was a miracle, for the extra Shabbos portion remained fresh for an entire extra day. The Sages teach that enormous amounts of Manna fell each day, infinitely more than the nation required for its day’s subsistence, yet it was all gone by midday (Yoma 76a). This was part of the practical lesson that Jews must have faith that Hashem would provide for their needs every day.

Because of this the Mishnah Berurah writes that the value of reciting Parashas Hamon is when one understands what he is saying and thereby strengthens his faith. For twenty two year Rabbi Menachem Mendel of Rymanov preached to his congregation about the Manna he did so in order to bring down from Heaven the blessing of sustenance for all Israel. He explained that the consumption of the Manna during the forty years sojourn in the dessert actually purified their souls and instilled in them the faith and reliance that all of a persons needs are provided by Hashem.

Rabbi Eliyahu Hacohen from Izmir writes in his book “Shevet Musar� (chapter 40:10): I have found in the words of the Mekubalim that the Segulah of reciting Parashas Hamon is to say it twice in the Hebrew and once in the Targum Aramaic as is customary with the weekly Sedra. In the Sidur of the Shelah Hakadosh it

also says that it is good to say it twice in the Hebrew and once in the Targum.

Before reciting Parashas Hamon one should say the following prayer with the exception of Shabbos.

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The Sidur “Yeshuot Yisroel” suggests saying the following verses which make the Acronym of three Holy Divine names appropriate when praying for sustenance:-

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`"qepxwic Prayer to be said after reciting Parashas Hamon

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13 To Sanctify Onself And Be Close To Hashem Rabbi Aaron Aharonovitz said in the name of many great Sages that a person should consider himself to be a throne and chariot for the Holy Shechinah, the Divine presence. One should prepare himself for this sincerely in his mind and actions. Rabbi Aaron Roth writes very similar to this in his book “Avoida Shebalev” and he says it in the name of the book “Darchei Tzedek” as follows: I have received from my teacher that whenever a person is about to learn Torah he should have in mind that he is making himself a chariot for the Divine Presence to rest upon him, even one thousand times a day he should do so. My teacher said that by having this thought it sanctifies the body exceedingly. If a person practices this regularly to purify his mind and removes any sinful thoughts and he prays with holy thoughts this will sanctify the person as if he fasted and afflicted himself. It is also customary to say this three times before going to sleep as follows:-

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:dl̈iN© © d lk̈§e This is a translation of the above prayer:In the Name of Hashem, God of Israel: may Michael be at my right, Gabriel at my left, Uriel before me, and Raphael behind me; and above my head the presence of God all day and all night.

Rabbi Shimshon Raphael Hirsch explains the above as follows: God’s angels surround a person at His command: The angel Michael performing His unique miracles; the angel Gabriel, the emissary of His almighty power; the angel Uriel bears the light of God before the person; the angel Raphael brings a person healing from Him. Above the person’s head is the presence of God Himself.

14 Nachmsnide’s Ten Verses - For Protection.

For Finding Favor And For Success Nachmanides (The Ramban), of blessed memory, praised exceedingly the recital of the following ten Pesukim. He wrote that it will help bring Heavenly protection, success and to be held in favour by others.

When reciting the verses one should keep in mind that these verses contain 91 words which is the numerical value of two of Hashem’s names i.e. the ineffable name in its written form which has a numerical value of 26 and in its oral form which is equal to 65 making a total of 91.

The gematria of the words AMEN and MALACH are also 91 each. The number of letters in the ten Pesukim is 365 which are days in the Solar year and also the number of Manim measure making up the KETORET the incense burnt in the Bet Hamikdash. The first letter of each verse commences with the 10 letters of the expanded form of HASHEM’S name which has a numerical value of 45. These letters are highlighted in the text in red. Each stanza ends with the letters of HASHEM’S name in the simple form, the letters are highlighted in blue. These numbers refer to a hidden meaning in the Pasuk said by our forefather Jacob “Hamalach hagoel oti mikol raa” “The angel which redeemed me from all evil”. The word MALACH has a numerical value of 91 the number of words in the ten verses, equal to two of Hashem’s name. The word HAGOEL has the numerical value of 45 the numerical value of Hashem’s expanded name. What the pasuk is hinting is that it was these Holy Names that saved Jacob.

There are many more hidden meanings in these verses.

The first verse contains ten words corresponding to the ten Sephirot, the ten utterances of creation and the ten commandments. The second verse has 12 words corresponding to the 12 constellations of the Zodiac. The third Pasuk has 7 words corresponding to 7 planets that influence the world. The fourth Pasuk has 12 words corresponding to the 12 months of the year and the 12 angels appointed for each month who support the Holy Chariot, and the 12 tribes. the fifth pasuk has 5 words

corespondung to the 5 walls of fire and the 5 groups of angels that surround the Holy Chariot. There are 5 parts to the soul. The sixth verse has 11 words corresponding to the 11 hides of leather making up the Tabernacle. 6 pieces of leather were sewn together and the other 5 pieces were sewn separately and then joined with rings.

This symbolized the written torah and the oral Torah, the 5 books of the Chumash and the 6 orders of the Mishnah. the seventh pasuk has 7 words corresponding to the 7 firmament and the 7 words in the first Pasuk of the torah and the first pasuk of the ten commandments. The eighth verse has 6 words corresponding to the 6 dimensions of the world. The ninth verse has 14 words which equals the Hebrew word YAD referring to hand of Hashem that fights our enemies. The tenth pasuk has 7 words corresponding to the 7 days of the week, the 7 forefathers and matriarchs, the seven names of Mashiach and the seven names of Moshe Rabbenu.

These are the ten verses:-

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:i¦pri ¥ WFd ¦ l§ zFcEvn§ zi¥al§ :dẄEg i¦zx§ ¨fr¤l§ d̈¥ed§ ¤i i¦pli¦ ¥ Sd© l§ mi¦dŸl` ¡ aFhÎi¦M Ln¤ W§ o©rn© l§ i¦Y`¦ ÎdU¥ r£ ¦ip̈c̈§` d¦eŸd¤i dŸ`© e§ :i¦pli¦ ¥ Sd© LC§ q© §g L«G¤rª miO© ¦ rä Ÿ§rcFd © `l¤ t¤ dUŸ ¥ r l ¥̀ d̈ dŸ` © :Fz« xEa§ ¨ BÎz ¤̀ r© icFd ¦ l§ FnW§ o©rn© l§ mri ¥ WFI ¦ ©e zx¨n¦ § fe§ i¦Gr̈ i¦M cg̈t§ ¤̀ `Ÿl§e gh§ © a ¤̀ i¦zr̈EW§i l ¥̀ d¸¥Pd ¦ :dr̈« EWil¦ ilÎi¦ ¦ d§i«e© d̈§ed̈§i Dï :dẄEg i¦zx§ ¨fr¤l§ i©dŸl`¡Œ i¦PO¤ n¦ w©gx¦ §YÎl`© mi¦dŸl` ¡ 15 The Eleven Pesukim - Protection From Ayin Hara (And Much More) The Mesorah Gedolah (Vayikra 13:9) points out that there are eleven Pesukim in the whole of Tanach that begin and end with the letter “nun”. Rabbi Elazar of Worms writes in his book The Rokeach (Tazria 13: 9) that one who recites these Pesukim with concentration in the correct order without interruption it will be of eternal value to him. When one goes to sleep or he is in any danger it is beneficial to say the eleven verses with concentration, it is for this reason that our Sages highlighted these Pesukim in the Masoret. One who knows how to recite these Pesukim with the right

meditation in the correct order without interruption then no Angel of destruction will be allowed to harm him.

Rabbenu Bechaye writes at the end of Parashat Matot that these eleven Pesukim contain in them a Holy Divine name of thirteen letters. One who recites these eleven pesukim and bears in mind this holy name will not come to any fear. Rabbi Moshe Zacuta explains in his book “Shorashe Hashemot” (under letter Gimmel note 13) that the thirteen letter holy name is made up from the second letter in each of the eleven pesukim with the addition at the end of the letters “yud” and “hey”.

Rabbi Chayim Josef David Azulay says in his book “Shomer Yisrael” (note 10): One should recite the eleven pesukim that begin and end with the letter “nun”. They have the Segula to protect a person from “Ayin Hara” (evil eye) and “kishuf” (sorcery). He found in an ancient hand written manuscript in the name of Rabbi Yehudah Chasid that one who recites them keeps the Satan away from him. It is for this reason that the letter “Samech” representing “Satan” is not found in any of these verses, similarly the final letter “PHEH” does not appear either, Rabbi Yehudah Chasid explains the reason for this in his book “Sefer Hasidim” (siman 1161), that the final letter “Pheh” is found in the names of many destructive angels.

Both these letters can signify negative things, the letter Samech can signify Satan. The final letter Pheh can represent the Hebrew word “aph” meaning anger, or the Hebrew words “anaf” “shetzeph” “ketzeph” “zaaph” “negeph”, all these words in Hebrew contain the final

letter “Pheh” and all mean anger and plague. It is for this same reason that the final letter “PHEH” is not found in any of the eighteen blessings of the SHEMONEH ESREH daily prayers, with the exception of the MUSAPH prayer which it’s own very name has this letter and therefore it is not avoidable. In the blessings of ‘Bircat Hamazon’ grace after meals this letter does not appear either.

Rabbi Zvi Hirsch Kaindanver writes in his Holy book “Kav Hayashar” (chapter 32) that after reciting the eleven verses one should say a prayer as brought below.

According to the Rashbba in his Responsas (vol. 1 no.

413) this prayer was composed by Rabbi Akiva the Tanna. The Kav Hayashar also adds that all pregnant women who say the eleven Pesukim can rest assured that their baby will not be affected by the Evil Eye. Rabbi Chayim Palagy also mentions these eleven verses in his book ‘Ateret HaChayim’ (siman 12 page 85) and so does Rabbi Yehudah Yudel Rosenberg at the end of his book ‘Refoel Hamalach’ also brings this practice to recite these Eleven verses. And so does Rabbi Shemuel ben Yehudah Elbaz in his book ‘Roba Hakav’, he adds that it is good to repeat the first verse three times.

The origin of this practice is very ancient and is found in the Maamadot Prayers which were recited in the Bet Hamikdash on the first day of the week. It is also found in some of the classical Sidurim to be recited after

Havdallah on Motzae Shabbat. In the Sidur Hashalah it says to repeat the first pasuk three times.

The significance of the letter “nun” in these verses is explained by the “Shalah Hakadosh” (Masechet Taanit chapter Torah Or Derush Matot Masaei). Each pasuk starts with the letter “Nun-Kefufa”, a bent “Nun”, and ends with the letter “Nun-Peshutah”, a final “nun” which is straight. The bent “Nun” symbolizes fall, decline and exile, which in Hebrew is “Nefilah”. The final straight “nun” symbolizes rising up and redemption. The rise and redemption comes with “nun Shaare Binah” which are the Fifty Gates of Understanding. The letter “Nun” has the numerical value of fifty. The purpose of the decline is in order to rise up even higher. The Talmud (Berachot 57a) as explained by Rashi says that one who dreams of the letter “NUN” it is a good omen. The letter “Nun” on its own may represent decline however two letters “Nun” means “Nise Nissim” miracles of miracles.

“NUN” in Aramaic means fish which connotes a blessing we should multiply like fish, this was the blessing of our Forefather Jacob (Bereshit 48). It is of interest to note that fish do not have eye lids and their eyes are open at all times symbolizing Divine Providence which never ceases day or night, always watching over us. In fact “NUN” is Aramaic for fish, the word begins and ends with the letter “NUN” which in itself indicates blessing as mentioned in Gemara

Berachot. Furthermore fish are concealed because they live underwater and the Talmud (Taanit 8b; Baba Metzia 42a) says “Blessing can only be found in something that is concealed from the eye”. The evil eye does not affect fish because they are concealed underwater (Berachot 20a). The ancient book “Sefer Hatemunah” interprets the name of the letter “NUN” to mean grandchildren and multiplying, as the word “NIN VENECHED” meaning grandchildren, similarly it says in Tehillim “NINAM YACHAD” meaning to multiply. It goes on to explain that the Divine blessing and lifeblood for all the creatures in our multifarious creation comes down through the vessels of the letter “NUN”. The letter “nun” has a numerical value of fifty. One of the most fundamental concepts of Kabbalah is “The fifty gates of understanding” which corresponds to the Divine Attribute of Binah. It is Binah that is the the source and channel for the Divine blessing and energy for all creation. Binah is also known as “EM KOL CHAI” meaning Mother of all living. Whilst all the material physical creation is in the realm of the Divine Attribute of Malchut it derives its energy from Binah.

Letters in general represent spiritual vessels and conveyors of hidden light and energy. The letter “nun” possesses both a common and final form. The common form is bent over in appearance, whereas the final form is an extended “vav” descending below the lower line-border of the letters. The bent-over form of the

“nun”, indicates, in one dimension, a sense of poverty and need to receive. The final form, the straight extended “vav” descending downwards, indicates giving, the channel through which the Divine energy flows downwards to the world. The straight extended “Nun” represents Binah which descends downwards to give to Malchut the bent over “nun” which needs to receive.

Psalm 145 is composed in alphabetical order. The first verse begins with the letter Aleph, the next verse begins with the letter Beit, and each subsequent verse begins with the next letter of the alphabet. However, the letter “Nun” is missing from the sequence. The Talmud (berachot 4b) explains the reason for this, that the letter “Nun”, in its common bent over form, embodies the downfall of the Jewish people. This was indicated by the Prophet Amos when he said “The Maiden of Israel has fallen; she shall not rise again” (Amos 5:2). In its negative aspect, the letter “nun” alludes to a deep fall into the Fifty gates of impurity. Our Sages of blessed memory tell us that when the Children of Israel were enslaved in Egypt, they sunk spiritually to the forty ninth gate of impurity. They were on the threshold of the last of the Fifty Gates. If they would have fallen into the lowest level, God forbid, they would have been destroyed. But before they could descend any further, the Holy One, Blessed be He, revealed Himself to them and redeemed them. The Exodus from Egypt is mentioned in the Torah 50 times, hinting at the abysmal depths of

impurity from which the Jewish people were saved.

After omitting a verse starting with the letter “Nun”, King David continues the alphabetic order with the letter “Samech” and said: ‘Hashem supports all the fallen’.

This is in accordance with Amos’ later prophecy (9:11): ‘On that day I shall raise the fallen Tabernacle of David’, which implies that the Kingdom of Israel shall not rise by itself - but it will be raised through the help of the Almighty. By omitting the letter “Nun” and continuing with a verse promising that God will raise the fallen, the Psalmist transmits the profound and inspiring message that at the very time of downfall, Divine Salvation is imminent. The eleven verses commence with the bent over form of the “nun” and end with the final form of “nun” which stands up erect. This teaches us that Hashem will support us and raise us up when we have fallen and are “bent over”, that is, when we are in the situation symbolized by the letter “Nun”, Hashem will do wonders and miracles for us, as He did in Egypt. No turmoil (bent “Nun”) will last forever, because in the end it leads to the erect “Nun”. All distortion and tragedy (bent “Nun”) will in the days to come be unbent and straightened (final erect “Nun”) by the Divine Providence of the Everlasting, most Faithful, Who supports the fallen.

After the Exodus, the Children of Israel counted 49 days of the Omer culminating on the fiftieth day when God revealed himself on Mount Sinai and gave us the Torah.

The people’s lowliness and subjugation to the impurity of Egypt was transformed into holiness. No longer slaves to Pharaoh and Egypt, the Jewish people became servants of Hashem. The bent over letter “Nun” symbolizes the state of submission and humbleness. The straight extended “Nun” whose numerical value is 50, represents the fifty days during which the Jewish people ascended from the lowly status of their Egyptian bondage to the exalted privilege of experiencing the revelation at Mount Sinai and receiving the Torah. The fifty days of counting the Omer, fifty days of spiritual purification in anticipation of receiving the Torah anew on Shavout, are in truth forty- nine days of counting from below (we count the Omer for only forty-nine days) and one, final, all-inclusive count from Above. This fiftieth count, corresponding to the “fiftieth gate of understanding”, is the ultimate revelation of Divinity, the giving of the Torah. The entire fifty-day period is an ongoing, step-by-step process of continued Exodus from Egypt. The exodus reaches its Divine culmination on Shavout with the giving of the Torah to Israel, the Divine directive and power to reach the ultimate freedom of the world to come (the revelation of the fiftieth gate-Divinity) in this world.

The Talmud (shabbos 104a) in the interpretation of the Aleph-Beis states as follows: The bent “Nun”, the straight “Nun”, the faithful one who is bent, and the faithful one who is erect straight Rashi explains that one

who submits himself humbly to God’s will, bending before Him like the bent “Nun”, will stand straight and upright like the final “Nun” when he eventually faces the final Day of judgement.

Another possible interpretation of the name “Nun” is ‘kingdom’, and in particular, ‘the heir to the throne’.

“Nun” is the fourteenth letter of the alpha-bet, which equals the numerical value of the letters of the name ‘David’, the progenitor of the eternal kingdom of Israel.

The heir to David is ‘Mashiach Ben David’, of whom it is written: "Lifne shemesh yinon shemo”, meaning “As long as the duration of the sun his name shall rule”. Our Sages of blessed memory teach us that one of the names of the Mashiach is “Yinon” (“shall rule”), cognate to “Nun”. This is symbolized by the final “Nun” which majestically stands up straight. Mashiach is also referred to in the Talmud as “Bar Napala” meaning ‘The miscarriage’, or literally, the ‘Fallen one’, this is symbolized by the common form of the letter “Nun” which is bent over. The soul of Mashiach experiences itself as continuously falling and dying, if not for the ever present Hand of God catching it, it would crash to the ground and shatter to death.

The order for reciting the eleven Pesukim is very significant and is a matter of dispute amongst the Rishonim. It dose not necessarily follow the Biblical order.

Order of the eleven verses according to the Rokeach

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x¤v¥Id© g© ix§ ¦az © §e ,sEX¦M i¥pi¦n lk̈¦nE rẍd̈ o¦ir¥ © n l¥̀ ẍ§y¦i lk̈§lE EpizFa£̀ ¥ lr© Li¤tp̈§M ŸxR̈¤ © W m¥Wk§ E ,EP¤On¦ oḧû̈©d§e rẍd̈ o¥M ,rẄẍd̈ mr̈§lA¦ C§ `Ẅi¦A `p̈ir¥ ¥n mŸ§lS© d¦ §e xÄc¦ § OA© mi¦Qkªn§ d¤id§ ¦p§e ,mi¦Axd̈ © Lin¤ g £ x§ ©A Epi¥lr̈ Li¤tp̈§M UŸxt§ Y ¦ i¦l xz¥ ¤ q dŸ©` ,mi¦WFc§Td© LizFn§ ¤ WA¦ db̈d̈§pd© §e d¤qk§ n¦ A§ g©vp¤ o¥n`¨ :dl̈¤q i¦pa¥ a§ FqY § h¥Nt© i¥pẍ i¦px§ ¥vY ¦ x©vn¦ ,(l`q) :crë ¥ dl̈¤q 16 To Be Healed And Saved In Times Of Trouble When Chizkiyahu king of Judah became seriously ill the prophet Yeshaya came to visit him and informed him that it had been decreed in heaven that he should die.

King Chizkiyahu was not despondent and he did Viduy (confession) repented and prayed to Hashem to save him.

His prayers were answered and he was healed and granted an extra fifteen years of life.

In the book Likute Tzevi (page 22) he writes that the prayer of King Chizkiyahu was revealed to him from Heaven. He was informed that whoever says this prayer sincerely and cries with tears, whether he is sick or healthy in times of trouble, he will be healed and saved from any Heavenly severe judgements. If the sick person is unable to say this prayer himself then his relatives and friends who feel his pain they can say it for him.

King Chizkiyahu wrote a thanksgiving prayer on his salvation as is written in the book of Yeshaya (38, 9-20).

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Thank You Hashem, King of kings and Master of the world!

Thank You for the infinite times that You helped me, supported me, rescued me, encouraged me, cured me, guarded over me and made me happy.

Thank you for always being with me.

Thank you for giving me the strength to observe Your commandments, to do good deeds and pray. Thank You for all the times You helped me and I didn’t know how to say “Thank You”.

Thank You for all the loving kindness You do for me each and every moment. Thank You for every breath I breathe.

Thank You Hashem for all the things that I do have, and thank You Hashem even for the things that I don’t have.

Thank You for my periodic difficulties, my occasional setbacks, and for the times when I don’t feel happy, because everything is for my ultimate benefit, even if I don’t see that it is always for my best.

Deep in my heart, I know that everything that comes from You is the very best for me and designed especially for me in precision and exacting Divine Providence, of which only The King of Kings is capable.

Thank You for the periodic times that are difficult for me, for only that way they enable me to fully appreciate the good times, for only after being in darkness one can appreciate the light.

Thank You for the wonderful life You have given me.

Thank You for every little thing that I have, for everything comes from You and from no one else.

Thank You for always listening to my prayers.

Creator of the world, I apologize from the bottom of my heart for all the times that I didn’t appreciate what You gave me, and instead of thanking You I only complained.

I am dust and ashes and You are the entire universe. Please, don’t ever cast me away.

18 Segulah When Meeting A Ruler Or Minister Rabbi Chaim Yosef David Azulay writes (kaf Achat chapter 9) that it is a segulah before going to see a king, ruler or minister or any one in authority to say seventeen times (the numerical value of the Hebrew word “good”) the name of the mother of our forefather Abraham. Her name is Amtelai Bat Carnebo (see Talmud Baba Batra page 91a) followed by the following verse from Mishley 18:10. Rabbi Azulay also mentions this in his book “Devash Lefi” (Maarechet Hey ot 17), there he says he found it in the book “Shorashey Hashemot” of Rabbi Moshe Zacuta. This is also found in the book “Yimtza Chayim” of Rabbi Chayim Palagy (siman 35) and his book Refuah Vechayim (chapter 12 note 83). And in the

book “Pachad Yitzchak” under letter Aleph page 16b.

And in the book “He-ach Nafshenu” of Rabbi Abraham Chamoy under letter Samech note 23.

Say the following seventeen times:-

"Fa§px© §M z©A i`©lY§ § n £̀ " :aB̈§U¦p§e wiC© ¦v uExïÎFA dëŸd§i m¥W fŸrÎlC§ ©bn¦ zeaiz iy`x icy `ixhnib mdy oieki "uExïÎFA" zeaiz exne`a) (i"i jxc xney If one is acting on behalf of the community, then bear in mind that you are acting for the sake of Heaven, and add the following prayer:

,c¤qg¤ d© Wi¦` md̈ẍ§a`© ,zFa¨` zEk§fA¦ g© i¦lv§ `© W ¤ oFvẍ i¦d§i fEg¨` d¤WŸn ,zx¤̀ ¤ t§ Y ¦ li¦lM§ aŸwr© £i ,dẍEa§bA¦ xf̈¡`p¤ wg̈§v¦i .zEk§ln© A§ fEg¨` c¦eC̈ ,cFq§iA¦ fEg¨` s¥qFi ,cFdA 19 Prayer When Meeting A Ruler Or Minister In the ancient book “Shimush Tehilim” it says that when a person has to go before a ruler or his ministers it is good to recite psalm 34 and to bear in mind when praying the following holy name which is associated with this psalm:-

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iz ©À FxEb§nÎlM̈¦ Œ nE i¦p®p̈r̈§e d´ëŸd§iÎz¤̀ iY§ ¦ Wx´©C̈ :e«C̈g§ ©i Fń§W d­n̈§nFx§pE `ẍ¨† w i´¦pr̈ d³¤f :Ex«R̈g§ ¤iÎl©` md¤À i¥pt§ EŒ Ex®d̈p̈§e ei´l̈ ¥̀ Ehi´A¦ d¦ :i¦p«l̈i¦Sd¦ ai³a¦ q̈» dÃ̈eŸd§iÎK©`§ln© d³¤pŸ»g :Fri¦ « WFd eizFx¨Œ À̈ vÎlM̈¦nE r®¥ © nẄ d´ëŸdi©e x¤aB¤À d©Œ i¬¥ x§W` «© d®ëŸd§i aFh́Îi¦M E`x§E† Eńr« £h © :m«v¥ §Ng© §i«©e ei`À̈ xi« ¥ ¦lŒ :ei«`¨ xi¦ ¥ l xFq§ À gn©Œ oi¬¥̀ iM¦Å ei®Ẅc§w d´ëŸd§iÎz¤̀ E`x́§i :FAÎd¤ « qg ¡¤i :aFhÎlk̈ « Ex§ ¬ qg§ ©iÎ`Ÿl dÀ̈eŸd§Œi i¬¥WxŸ§c§e Ear®¥ẍ§e EẂẍ mixi¦ ¦ tM §† Wi¦`dÎi« ¨† n¦ :m«k¤ c§ O¤ ©l £̀ dÀ̈eŸd§Œi z¬©`x¦ §i i®¦lÎEr§nW ¦ mi¦paÎE ¨† k«« §l r®ẍ¥n ŧpFW§l xŸv́§p :aFh« zF`¬ x¦ §l min¦À ¨Œi a¬¥dŸ»` mi®¦Ig© u´t¥ g̈¤d mFĺẄ W­¥ T©A aFhÎd¥ ® Ur«£©e rẍ¥† n xEq́ :d«n̈x¦ §n x¬¥AC¦ ©n Lizẗ§ ¤À UEŒ i´¥pR§ :m«z̈r̈§eW © Îl¤̀ eip§À̈ f`¨ §Œe mi®wi¦ C© ¦vÎl¤̀ dëŸd§†i i´¥pir ¥ :Ed«t¥ c§ ẍ§e r®¥ © nẄ d´ëŸdi©e Eẃr«£v̈ :mẍ« k§ ¦f ux´¤¤̀ n¥ zix§ ­¦kd© §l r®ẍ i¥UŸŕ§A dëŸd§†i a®¥lÎix§ ¥AW § ¦p§l dëŸd§†i aFx́ẅ :m«l̈i¦Sd¦ mzFx¨Œ À̈ vÎlM̈¦nE EP¬¤liS¦» ©i mN̈À M¦ ªnEŒ wi®C© ¦v zFŕẍ zFA©† x :ri« ©W ¦ Fi g© ExÎi¥̀ ¬ M§ CÎz¤̀« © §e :dẍ«ÄW § ¦p `´Ÿl dP̈d¥À n¥Œ z¬©g`©» ei®z̈Fn§vrÎlM̈ © x¬¥nŸW :d«ëŸd§i W¤t´p¤ dëŸd§†i d´cFR ¤ :En«Ẅ`§ ¤i wi´C© ¦v i­¥̀ §pU§e dr®¨ẍ r´Ẅẍ z´zFn ¥ Y § :FA« mi¬q¦ Ÿgd «©» ÎlM̈ En§ À W`§ ¤iŒ `¬Ÿl§e ei®c̈är£

20 Segulah To Aid Sleep Rabbi Chayim Palagy writes in his book “Refuh Vechayim” that to help a person fall asleep he should think in his mind the name of the angel in charge of sleep - l¥̀ izi¦ ¦ ` - this should help him. (This suggestion is also mentioned by Rabbi Raphael Ochana in his book

“Mareh Hayeladim” page 101b and by Rabbi Abraham Chamoy in his book “Lidrosh Elokim” page 14b and in his book Devek Me-ach under letter Shin page 347, and

by Rabbi Shabesay Ish Lipshitz in his book Segulos Yisroel page 105. They all take it from the book “Shorashe Hashemot” of Rabbi Moshe Zacuta.)

Additionally he should close his eyes and imagine waves in the sea. Indeed this was an old custom in the community of Tunis that when a person went to sleep he would say to his friends the following verse (Yeshaya 43:16) "Kx¤C̈ mÏ©A ozFP© ¥ d" and his friend would answer back the remainder of that verse “däiz§ ¦ p mi¦Gr© m¦in© a§ E".

This verse speaks about the sea and this is the translation “He Who made a way through the Sea and a path amid the mighty waters”. Rabbi Nachman of Breslov writes in his book “Sefer Hamidos” (under heading “Emunah” in the addendum note 17) that focusing the mind in the belief of the resurrection of the dead will help a person sleep. In the book “Kitzur Hashalah” it suggests that when a person finds it difficult to fall asleep he should recite the following verses and keep on repeating them till he falls asleep. These are the verses:-

:aŸwr© £i z©Nd¦ w dẄẍFn d¤WŸn Epl̈-d˦v dẍFY :d¤Ak§ z ¦ `Ÿl g© A¥§fO¦ d© -lr© c©wEY ci¦nŸ W¥̀ :iY§ ¦ ad̈¨` Lz § ẍFz§e iz`¥ ¦ pÜ mi¦tr¥ £q :dg̈§nU ¦ a¥l-ix§ ¥W¦i§lE wiC© ¦S©l rxf̈ ª xF` Even if a person has already recited the blessing of “Hamapil” when he went to bed he is still permitted to

recite these verses till he falls asleep.

Rabbi Abraham Chamoy writes in his book “Yemalet Nafsho” (siman 5) that reciting Psalm 23 seven times after Keriat Shema Al Hamita (saying Shema when going to bed) will help a person sleep. The source for this is based on the work Shimush Tehilim. Whilst reciting the psalm meditate on the following Divine name:-

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iW`Ÿ À¦ xŒ on¬¤ ¤ Xa© Ÿp­© § XC¦ ix®¨xŸ§v c¤b¬¤p ogÀ̈ l§ Wª | i¸©p¨tl§ i®Ïg© i´¥niÎl § M̈ ipEt ¦ C§ x¦† §i cq´¤ ¤ ge¨ aFh́ K³©` :d«ïe¨x§ i¬¦qFM» :minï «¦ KxŸ¤`´ l§ dÀeŸ¨diÎzi §Œ a¥ A§ i­¦Ya§ W© e§ Then say the following verse from Tehilim (10:17) various times:-

aiW ¬¦ w§ Y© mAÀ̈ l¦ Œ oi¬¦kŸ» d®¨eŸdi§ Ÿr´© § nẄ miep̈¦ r£† z´©e £̀ Y «© :L«¤pf§ `¨

21 To Remove And Prevent The Evil Eye

rxd oir cbp ygl Rabbi Chayim Yosef David Azulay writes in his book Kaf Achat chapter 31 a prayer to remove and prevent “Ayin Hara” (evil eye) which has been tried and tested.

This is also found in the book Beit Tephilah of Rabbi Eliezer Papo (page 179):

Epid¥À Ÿl¡` i¬p̈Ÿc £̀ mrŸ³ © p | i³d¦ i¦e ,©gi¦lv§ ©p§e d¤Ur© £p l¥̀ ẍ§U¦i i¥dŸl¡` dëŸd§i m¥WA§ :Ed«¥p§pFM Epic¨Œ À¥i d¬¥Ur« £n©» E Epi®¥lr̈ d´p̈§pFM Epi¥c¨†i d´U ¥ r« £n© E Epi¬¥lr̈Å `p̈ir¥ ,`n̈§kE` `p̈ir¥ ,`ÿi¦a `p̈ir¥ oi¦n lk̈ m¤ki¥lr£ i¦p £̀ ri¦ © ay § n© `p̈ir¥ ,dk̈Ex£̀ `p̈ir¥ ,`ẅŸexï `p̈ir¥ ,`z̈§li¦kz § `p̈ir¥ ,`äŸexv̈ ,dn̈Ewr£ `p̈ir¥ ,dẍÿ§i `p̈ir¥ ,dẍv̈ `p̈ir¥ ,däg̈x§ `p̈ir¥ ,dẍv̈§w `p̈ir¥ ,d¨`Ÿex `p̈ir¥ ,zh¤ ¤ lŸea `p̈ir¥ ,zr© © wŸeW `p̈ir¥ ,dl̈Ebr£ `p̈ir¥ `p̈ir¥ ,`ẍEkc§ c¦ `p̈ir¥ ,z¤a ¤̀ŸeW `p̈ir¥ ,zr© © wŸea `p̈ir¥ ,zh¤ ¤ an© dÿ¦`c§ `p̈ir¥ ,Dz̈¦aE dÿ¦`c§ o¦ir© ,ŸeY§y`¦ §e Wi¦`c§ `p̈ir¥ ,`ä§wEpc§ o¦ir© ,dl̈Ez§ac¦ o¦ir© ,dp̈¥w§fc¦ o¦ir© ,o¥wf̈c§ o¦ir© ,xEgäc§ o¦ir© ,Dz̈äŸex§wE `p̈ir¥ oi¦n lk̈ ,dÿEx§bc¦ o¦ir© ,d¨`EŸy§pc¦ o¦ir© ,dp̈n̈§l`© c§ o¦ir© ,dl̈Er§ac¦ rẍd̈ o¦ir§ © A dẍ§Ac§ ¦e dḧi¦ad¦ §e dz̈£̀ ẍ¤y ml̈Ÿerä W¥iy ¤ `ÿi¦a ................................................................lr© (add here the name of the person you are praying for)

,`ÿic© ¦w `p̈ir¥ ,d¨`l̈ir¦ `p̈ir¥ `Ed©da§ oŸek§l `p̈r© § ay § `© §e `p̈x¥ §fb̈ `p̈ir¥ ,xe©ei¦g ŸeB xe©ei¦g i¦di¦`c§ `p̈ir¥ ,`ẍeë¦g `p̈ir¥ ,`c̈©g `p̈ir¥ `p̈ir¥ ,`g̈i¦wt§ `p̈ir¥ ,`p̈i¦n§i `l̈kªc§ `p̈ir¥ ,xe©ei¦g lk̈ li¥lk̈c§ ŸeB i¥ng £ x© i¦di¦`c§ `p̈ir¥ ,i¥ng £ x© `l̈kªc§ `p̈ir¥ ,`ẍic¦z § `z̈Egb̈§y`© c§ `p̈ir¥ ,i¥pi¦pa§ ©b Dl̈r£ zi¥lc§ `p̈ir¥ ,i¥ng £ x© lk̈ li¥lk̈c§ `p̈ir¥ ,i¥ng £ x©

oiï§tk© z¦ § ` oi¦yi¦a oi¦piir¥ lk̈c§ `p̈ir¥ ,mi¦`p̈ `l̈§e Ki¦nc¦ § ` `l̈c§ aiz§ ¦ kc§ ¦k l¥̀ ẍŸ§y¦i§l xi¦hp̈c§ `p̈ir¥ ,i¦dŸenc̈¢ w o¦n oi¦ti¥k ŸeB oẍ§nh © z¦ § `§e l¤̀ ï§i oir¥ d¥pd¦ aiz§ ¦ kE ,l¥̀ ẍŸ§y¦i x¥nŸeW oÿi¦i `Ÿl§e mEpï `Ÿl d¥pd¦ zirä§ ¦ y`© §e zix¥ ¦f§b d¨`l̈ir¦ `p̈ir¥ `i¦dd© a§ ,ŸeC§qg© §l mi¦lg £ ©in§ ©l ei¨`x§ ¥i Ewi¦gx§z§ © e Egx§ §az§ ¦ e Ewx§r© z§ © e ExEqz̈¤y ,`ÿi¦a `p̈ir¥ oi¦n lk̈ oŸeki¥lr£ ........... lr¥ ©n (add here the name of the person you are praying for)

..........a

hŸel§y¦l g© Ÿk m¤kl̈ d¤id§ ¦i `Ÿl§e ,Ÿezi¥a i¥pa§ lk̈ lr¥ © nE

(add here the name of the person you are praying for)

`Ÿl§e ,mŸel£ga© `Ÿl§e ui¦wd̈§a `Ÿl ,dl̈§i©la© `Ÿl§e mŸeI©a `Ÿl ,Ÿezi¥a i¥pa§ lk̈§aE mŸeI©dn¥ ,eic̈i¦b d"q̈§yn¦ ci¦b mEW§a `Ÿl§e ,eiẍä¥̀ g"©nx¥ §n x¤a ¥̀ mEW§a ......... d¤id§ ¦i§e .crë ¤ dl̈¤q g©vp¤ o¥n`¨ .ml̈Ÿer§lE (add here the name of the person you are praying for)

g© ŸkA§ mi¦hl̈§n¦p§e mic¦ẍ§t¦p§e mixEv§ ¦ pE mixEn§ ¦ W [zi¦pFl§R o¤A i¦pFl§R] i¦p £̀§e ,oi¦Wi¦A oir¦ x© §n lM̈¦nE `Ẅi¦A `p̈ir¥ oi¦n lM̈¦n l¥̀ ẍ§U¦i i¥dŸl¡` dëŸd§i i¦pa¥ a§ ŸeqY § h¥Nt© i¥Pẍ i¦px§ ¥SY ¦ x©Sn¦ (l`q) i¦l xz¥ ¤ q dŸ©` :aiz§ ¦ kc§ ¦M .dŸ©` xz¥ ¤ q i¦l x©Sn¦ i¦px§ ¥Sz ¦ i¥Pẍ h¥Nt© i¦pa¥ a§ ŸeqY § dN̈¤q - .dN̈¤q i¥pa§ d̈El§k`Ÿi§e l©g©p i¥axŸ§r d̈Ex§T¦i m¥̀ z©dT§ i¦l fEaz̈§e a¨`§l br§ © lY ¦ o¦ir© fEaz̈§e z©dT§ i¦l m¥̀ d̈Ex§T¦i i¥axŸ§r l©g©p d̈El§k`Ÿi§e i¥pa§ x¤Wp̈ - x¤Wp̈ .o¦ir© br§ © lY ¦ a¨`§l Epi®¥lr̈ d´p̈§pFM Epi¥c¨†i d´U ¥ r« £n© E Epi¬¥lr̈Å Epid¥À Ÿl¡` i¬p̈Ÿc £̀ mrŸ³ © p | i³d¦ i¦e :Ed«¥p§pFM Epic¨Œ À¥i d¬¥Ur« £n©» E

i´q¦ g§ n© dëŸdi«©† l xn©À Ÿ` :o«p̈Flz¦ § i iC© ©À WŒ l¬¥vA§ oF®i§lr¤ xz´ ¤ q¥ A§ a¥Wi † x¤aC¦ ¬¤n WEwï À g¬©Rn¦ L§li«S¦©†i `Ed́ i³M¦ :FAÎg© « ha§ ¤̀ id©À Ÿl¡Œ ` i®z ¦ c̈Ev§nE dẍ´ g¥ Ÿq«§e d­P̈¦v d®¤qg§ Y¤ ei´ẗp̈§M z©gz ´© §e Kl̈À K¤q¬ï | Fz̧ẍ§a ¤̀ A§ :zF«Ed© l¤tŸ´`Ä x¤aC¦† ¤n :m«n̈Fi sEr» ¬ ï ug¥À n¥Œ dl̈§i®l̈ c©g´R© n¦ `ẍizÎ`Ÿl :F ¦† Y¦ « n £̀ L®¤pi¦ni¦n d¬ääxE§ s¤l ¤̀À | ÆLC¦ § Sn¦ lŸ³R¦i :m¦iẍ« d ¢v̈ cEW» ¬ ï a¤hT¤À n¦Œ K®Ÿl£d«©i

mirẄ ´¦ x§ z­©nNªW ¦ §e hi®A¦ z © Li´p¤ir§ ¥A w©† x :W«B̈¦i `´Ÿl Li¤lÀ `¥Œ d´P¤ ª̀zÎ`« § Ÿl :L«p¤Fr§n Ÿ§n´U © oFÀi§lr¤Œ i®q¦ g§ n© d´ëŸd§i d´Ÿ`© Îi«M¦ :d«¤̀ x§Y ¦ K®N̈Îd¤Ev© §i eik̈¨`§ln©† i´M¦ :L«¤ld ¢`¨ A§ a¬© x§w¦iÎ`Ÿl r©bp¤À §Œe dr®¨ẍ Li´¤l ¥̀ m¦i¬©RM© Îlr : © (j"lk j"dei zeaiz iteqa oieki) Li«k¤ ẍCÎlk̈§ § A LÀ xn̈§ § W¦Œl qŸÀnx§Y ¦ Œ KŸx®c§ Y ¦ oz´ ¤ t¤ ë l©g´W © Îlr :L« © ¤l§bx© oa´¤̀ Ä sŸ­BYÎo¤ ¦ R L§pE`V̈¦ ® i r¬©c»ïÎi«M¦ Eda¥À §BU ©` £Œ Ed®¥h§Nt© £̀«©e w©Wg¨† i´a¦ i³M¦ :oi«¦Pz © §e xi´t¦ M§ Edv¥À §Ng© ` £Œ d®ẍv̈§a i´k¦ Ÿp`¨ FÓr¦ Ed¥pÀ r¤̀« ¡ §e | i¦p`¥̧ ẍ§w¦i :i«n¦ W § :iz «¦ r̈EWi«A¦ Ed ¥̀À x© §`§Œe Edri¦ ®¥AU § `© mi¦n¨†i KxŸ´ ¤` :Ed«c§ ¥Ak© £̀«©e ix§¦fr :i ¤† x§«¦fr¤ `Ÿ¬a»ï o¦i`©À n¥Œ mixd̈¤ ®¦ dÎl¤̀ i©pir¥† `´V̈ ¤̀ zF¬lr«Å £O© «©l xiW ¦À mEp¨Œ À iÎl©` L®¤l§bx© hFÓ©l o´Y¦ ¥ iÎl©` :ux«¤`¨ ë m¦i¬©nẄ» dU ¥À ŸrŒ d®ëŸd§i mr¥ ´¦n L®¤ x§nŸW d¬ëŸd§i :l«¥̀ ẍ§U¦i xn¥À FWŒ o®Ẅi¦i `´Ÿl§e mEp¨†i `´Ÿl d´¥Pd¦ :Lx§ «¤nŸW« g© x» ¬¥ï§e dM̈M¤À ©iŒÎ`«Ÿl W¤n¬¤Xd© mnFi :L« À̈ p¤i¦n§i c¬©iÎlr© L§ À Nv¦Œ d¬ëŸd§ »i dÀ̈ed«§i :L«W ¤ t§ ©pÎz¤̀ xŸÀn§W¦Œi r®ẍÎlM̈¦n L¬ xn̈§ § W¦i dÀ̈ed«§i :dl̈§i«N̈A© :m«l̈FrÎcr§ © e dYÀ̈ r« © n¥ Œ L®¤̀FaE L¬ z`¥ § vÎxn̈§W«¦i ei´p̈ÄÎl¤̀§e ÆoŸxd £` «© Îl«¤̀ x³¥AC :xŸ © n`¥ « N d¬¤WŸnÎl¤̀ d­F̈d§i x¬¥Ac§ ©i©e ï§i L§kxä§ ¤ i:m«d¤ l̈ xFn¨ ­ ` l®¥̀ ẍ§U¦i i´¥pA§ Îz¤̀ Ek­ x«£äz § dŸ¬M xŸn`¥ ½ l L§l m¥Uï§e Li«¤l ¥̀ eip̈R̈ ï§i `V̈¦i .‚«P¤gi¦ ª e Li«¤l ¥̀ eip̈R̈ ï§i x¥̀ï .Lx§ «¤nW § ¦i§e :m«k¥ x«£ä £̀ i­¦p £̀«©e l®¥̀ ẍ§U¦i i´¥pA§ Îlr© i­n¦ W § Îz¤̀ Enܧ ¬ e .mFlẄ

22

To Mitigate Sever Judgements

mipicd zwzndl If a person is experiencing suffering and has troubles he should say the following prayer to mitigate and sweeten severe judgements, composed by Rabbi Aaron Roth author of the holy book "Shomer Emunim”.

m¥d i¦l `ĤW mixEQ¦ ¦ id© §e xr© © Sd© d¤GW ¤ ,dn̈¥lW § dp̈En¡`A¤ oi¦n £̀ n© i¦p £̀ d¤f lk̈§e ,dä£d`© A§ i©lr̈ l¥Aw© n§ i¦p§pd¦ §e ,dëŸd§i mr¥ ¦ n zi¦hẍ§R dg̈B̈§Wd© A§ `Ä©d lM̈ lr© dëŸd§i dŸ©` wiC© ¦v§e ,mi¦Axd̈ © izFpF © r£ zFA¦qn§ i¦l `Ä EN¥̀ Ei§d¦iy ¤ oFvẍ i¦di¦e .iY ¦ r© § Wx¦ §d i¦p £̀©e z̈i¦Ur̈ zn¡ ¤ ` i¦M i©lr̈ izi¦ ¦ id̈ oiC© ¦d c©Sn¦ d¥Pd¦ §e ,mi¦Axd̈ © izFpF © r£ lr© dẍR̈©k§l mixEQ¦ ¦ Id© i¦l E`Ä mz̈ĦqA§ W ¤ oFr̈d̈§e h¥gd© lr© zFC©ez¦ § d§lE aEWl̈§e hxẗ§ ¥ l Kixv̈ ¦ .dn̈ cr© r© cFi ¥ iY¦ ¦ ` oi¥̀ W ¤ Li¤pẗ§l rEcï © §e iElB̈ lä£̀ ,mixEQ¦ ¦ id© EN¥̀ `§hg¥ d© WxẄ ¥ zE § wFg§nY¤ ¦ W ,m¦in© Ẍ©AW ¤ i¦a`¨ Li¤pẗ§Nn¦ oFvẍ i¦d§i o¥kl̈ i©lr̈¥n mi¦piC© ¦d lM̈ EwY§ § nªi§e ,mixEQ¦ ¦ id© EN¥̀ i¦l EnxB̈¤ § W r©WR¤ E oFr̈§e Ek§Wn© ¦i§e ,däFh§l mi¦tEx¥Sd© jlM̈ Ek§td© z¦ § i§e ,l¥̀ ẍ§U¦i lM̈ lr¥ © nE :o¥n`¨ ,ml̈Fr cr© l¥̀ ẍ§U¦i zi¥A lk̈§lE Epl̈ mi¦lEb§nE mi¦aFh micq̈£ ¦ g Translation of the above prayer I believe with perfect faith that the trouble and suffering that has befallen upon me is by Divine providence from Hashem, Blessed is He, it is all due to my many sins.

You Hashem are Righteous in all that has come upon me, for You have acted truthfully while I have caused wickedness. May it be your will that this suffering should be an atonement for my many sins. According to

strict justice I should make a detailed confession, however it is revealed and known to You that I am unable to do so, therefore may it be your will my Father in heaven that You blot out my errors, my willful sins and my iniquities that have caused me this suffering, may all the severe judgements be mitigated and sweetened for me and for all Israel. May all the letters in Your decrees be transformed into good combinations, and may your kindness and mercy be revealed upon us and the whole House of Israel, Amen.

23 Holy Prayer From RABBENU-TAM (GRANDSON OF RASHI) O.B.M. This prayer is found in the book Yosef Ometz (note 484). There it states that we have a tradition that this prayer was composed by Rabbenu Tam, one of the Baalei Tosafot, who said that whoever says this prayer every day he guarantees that no evil occurrence or affliction will happen to him on that day and he will have success in all his endeavors.

dl̈¦tz¦ § a Ec§nr© © zy ¤ ,l¥̀ ẗxE§ l¥̀ ix§ ¦a©b§e l¥̀ k̈i¦n m¤kn¦ dÿẅ©aa§ KExä WŸecẅ©d mi¦kl̈§nd© i¥k§ln© K¤ln¤ i¥pt§ ¦l mi¦pEp£gz © a§ E dÿẅ©aa§ o¥d ,K¥lŸed i¦p £̀ y ¤ mŸewn̈ lk̈§aE i©kẍc§ lk̈§a g© i¦lv§ `© W ¤ `Ed Wi¦`n¥ o¥d ,oi¦li¦ln¦ o¥d ,mic¥ ¦yn¦ o¥d ;ipEwi¦f©i `Ÿl¤y mi¦hq§ i¦ln¦ lk̈¦n o¥d ,ar̈ẍ¥n o¥d ,x¤ac§ ¤e ax¤ ¤gn¥ o¥d ;rx© xäc̈ lk̈¦n dÿ¦`§e ip̈Ÿc £̀ i¦p¥li¦v©i lŸkd© o¦n .ml̈Ÿerl̈ mi¦`äE mi¦k§lŸed©d zŸeIªpr̈x§tª

`Ÿl§e icŸ¦e`§na¦ `Ÿl§e i¦tEb§a `Ÿl ,i¦a Eh§ly § ¦i `Ÿl¤y l¥̀ ẍ§y¦i i¥dŸl¡` ,i©zŸea£̀ i¥dŸl`¥e i©dŸl¡` ip̈Ÿc £̀ Li¤pẗ§ln¦ oŸevẍ i¦d§i .ir¦ x© §fa§ z¤̀ r©ny § z¤ ¦ y Li¤pẗ§l oŸevẍ zr¥ z`Ÿfd© dr̈ÿ©d `¥dz¤ §y .izÿẅ© ¦ aE izl̈¦ ¦ tz § Then say this verse three times:-

.dl̈¤q aŸwr© £i i¥dŸl¡` Epl̈ ab̈§yn¦ Epn̈r¦ zŸe`ä§v ip̈Ÿc £̀ Then say the following verse three times:-

.Kä g© h¥ ŸeA mc̈¨` ix§ ¥y`© zŸe`ä§v ip̈Ÿc £̀ Then say the following verse three times:-

.Ep¥̀ xẅ § mŸei§a Ep¥pr© £i K¤ln¤ d© | dr̈i¦yŸed ip̈Ÿc £̀ Then say the following verse three times:-

`xẅ¦ ¥ i§e mix¦r̈§pd© z¤̀ Kxä§ ¥ i rx© lk̈¦n izŸ ¦ e` l¥̀ŸeB©d K¨`§ln© d© ax¤ ¤wa§ aŸxl̈ Ebc¦ § i§e ,wg̈§v¦i§e md̈ẍ§a`© i©zŸea£̀ m¥y§e i¦ny § m¤dä .ux¨ ¤`d̈ Then say the following verse seven times:-

.ip̈Ÿc £̀ zixä© ¦ q Kp̈ẅxEt§ § l .ip̈Ÿc £̀ izi¦ ¦ ew¦ jz § r̈EWi¦l Then say the following verse seven times:-

.a¥wr̈ cªbï `Ed§e EPcEb§ ¤ i cEc§b cb̈ Finally say this prayer:-

mr¦ oc¥x© §id© Ÿex§ar̈§a r© yŸ ª ed§i dÿr̈¤y Ÿen§k i©kẍc¦ § a g© i¦lv§ `© Kk̈ .Ÿevx© §`§l mŸelÿ§a aÿ§e i¦pr© £pk§ d© mr¦ dn̈g̈§ln¦ a© l¥̀ ẍ§y¦i The following prayers are are based on the book “Shimush Tehilim”, from the Geonic Period. The book advices which psalms to recite for different requests. The Rashba mentions this book in his responsas (siman 413)

where he says that Shimush Tehilim is accepted by all the Great sages of Israel.

24 Psalm For A Man To Say If His Wife Is Unable To Conceive It says in “Shimush Tehilim” to recite Psalm 102 for a man to plead for mercy that Hashem should help his wife become pregnant and conceive successfully. Whist saying this Psalm he should have in mind the holy name associated with this Psalm:-

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i´A¦ ¦lÎi«d¦ §i :Li«zŸ ¤ cr¥ irÀ¥cŸ§ i§Œe Li®¤̀ x§ ¥i i´¦lÎEaEWï :Li« « cET¦ ¤ tA§ :WFa¥̀ « `´Ÿl or© n©À §lŒ Li®¤ Tg§ ªA mi´n¦ z̈ `F០:i¦p«¥pi¦ad £ L¬ xä § c¦ § M d®ëŸd§i Li´¤pẗ§l i´zP̈ ¦ x¦ a³© x§wY ¦ i´zẗ§ © U dp̈r´ § A© Y :i¦ © p«¥li¦Sd© LÀ z § ẍ§n`¦ M§Œ Li®p¤ẗ§l i´zP̈¦ ¦ gY § i­M¦ L®¤ zẍ§n`¦ i¦pFW§l† or´ ©Y © :Li«T¤gª i¦pc§ ´¥O©lz § i­M¦ d®N̈¦dY § Li´¤ cET¦t i­M¦ i¦px§ ®¥fr̈§l L¬ c«§ ïÎi¦dY :w § c«¤S¤ Li´¤ zŸev§ n¦ Îlk̈ LÀ z § ẍ« Fz§Œe d®ëŸd§i Ĺz § r̈EWi«¦l iY§ ¦ a´`© Ÿ :iY ¦ x«§g̈ä L¬¤hR̈» W § n¦ E J̈®¤l§ld «© z« §E i¦Wt§ ©†pÎi¦gY :i «§ r̈« W ª r« £W © LizŸ ¤À ev§ n¦Œ i¬M¦ L®¤ C§ar© W´T© ¥A c¥aŸ`† d´¤UM§ izi ¦ r¦À Ÿ :i¦px§ «ªfr«£©i :iY§ ¦ g«k̈Ẅ `´Ÿl 28 To Find Grace In The Presence Of Your Wife Rabbi Avraham Ben Yeshaya Dayan, the Av Beit Din of Aram Tzova, wrote in his book “Holech Tamim Upo’el Tzedek” (letter Samech note 31) that to find grace in your wife’s eyes place your hand on her head and say the following name `litex*

29 Psalm To Remove Hatred Between Husband And Wife mi´q¦ n̈£g Wi­`¦ n¥ r®ẍ m´c̈`¨ n¥ dëŸd§†i i¦p´v¥ §Ng© :c«¦ec̈§l xFn§ ¬ fn¦ g© S¥À ©pn§ «©l ExE¬b»ï mFÀŒiÎlM̈ a®¥lA§ zFŕẍ Eá§Wg̈ x³¤W £̀ :i¦px§ «¥v§pY ¦ z©g­©Y aEW§ ® kr© z¬©ng £ W¬g̈pÎFn« Å̈ M§ m» p̈FW§l Eṕ£pẄ « :zFng̈§ « ln¦ mi´q¦ n̈£g Wi´`¦ n¥ rẄÀ ẍ i³¥ci»n¦ | d¸ëŸd§i i¦px§ ³¥nẄ :dl̈«q¤ Fni´zẗ§ ¥ U i¦lÀ Îg©R | m» i¦`¥b Eṕ§nḧ « :i«n̈r̈§R zFg¬ c¦ § l Ea§ À Wg¨Œ x¬¤W £̀ i¦px§ ®¥v§pY ¦ i´¦lÎEz«Ẅ mi­W ¦ w§ Ÿn l®B̈r© § n c´©i§l z¤Wx¤† EUx´§R̈ mi¬¦la£ Å̈ g«©e lFẃ dÀ̈eŸd§Œi dp̈i¬¦f £̀ d «©» dŸ®¨` i¦l¬¥̀ dëŸdi©† l iY ¦ x´§n© `¨ :dl̈«q¤ :w¤W«p̈ mFí§A iW ¦À `Ÿx§Œl dz̈F¬Mq© i®z ¦ r̈EW§i fŸr¬ ip̈Ÿc` £† d´¦Fd§i :i«p̈Ep£gY «© W`Ÿx :dl̈« q¤ EnEx»¬ ï wt¥À YÎl© ¨Œ ` Fn» ¬ n̈§f r®Ẅẍ í¥I©e£̀ n «© dëŸd§†i o´Y ¥ YÎl© ¦ ` md¤À i¥lr£ [EhFO¦ ¬ i] EhiŸ¬O¦i :[Fn«Q¥ k© §i] Fne«Q¥ k© §i Fni´zẗ§ ¥ U l­©nr£ i®Ä¦qn§ oFM¦ ¶ iÎl©A »oFWl̈ Wi¬`¦ :EnEwïÎl« « A© zFxŸÀ nd £n «© A§ Œ m®¥lR¦ ©i W¬¥̀ Ä mi¬¦lg«Å̈ B¤ [iY ¦ r§ cï] ©À Y ¦ r§ cï ©À :zŸ«t¥gc© § n§l EPcEv§Œ À¤ i r®ẍ q¬n̈g̈ÎWi¦` ux¬¨ ¤`AÅ̈ EćFi mi¦wiC©† ¦v K´`© :mi«¦pŸia§ ¤̀ hR©À W § n¦Œ i®¦pr̈ oi¬C¦ dëŸd§†i d´U ¤ r«£©iÎi¦M :Li«p¤R̈Îz¤̀ mixẄ§Œ À¦ i E¬aW § ¥i L®¤nW § ¦l 30 To Promote Peace Between Friends d®Ür̈ zF`l̈§ ¬ t¦pÎi«M¦ Wc̈À g̈ xi¬W ¦ | d¸ëŸdi«©l Exi³W ¦ xFn§ ¿ fn¦ i¬¥pir§ »¥l Fz® r̈EW§i dëŸd§†i ri´ © cFd :F ¦ W« cẅ § rF © x§¬ fE Fpi¦ À n§Œi F¬NÎdr̈i«W ¦ Fd E`¬ ẍ l¬¥̀ ẍÅ U § ¦i zi¶¥a§l »Fzp̈En«` ¡«¤e | Fǧqg© x³k© »f̈ :Fzẅ « c¦ § v d¬N̈¦B mÀ¦iFB©Œ d dëŸdi«©† l Erixd̈ ´¦ :Epi«d¥Ÿl¡` zrE¬© W§ » i z`¥ŒÀ ux®¨ ¤`Îi¥qt§ `© Îlk̈ lFẃ§e xFP¦ À kA§ Œ xF®Pk¦ A§ d´ëŸdi©l Ex́§O©f :Ex«O¥ ©f§e Eṕ§Px§ ©e Eg§ ­ vR¦ ux®¨ ¤`d̈ÎlM̈

K¤lO¤Ä d© | i³¥pt§ ¦l Erix¨Œ À¦d x®ẗFW lFẃ§e zFx§vŸv́£gA :d ©†« ẍ« n§ ¦f s®k̈ÎE`£gn«§ ¦i zFxd̈§ ¬ p :D«ä i¥aW § í§e la¥À Y ¥Œ F`Ÿl§ ® nE mÏ©† d mr´©x¦ §i :d«ëŸd§i ux¬¨ ¤`dÅ̈ hŸ¶R§W¦l `ä » i¬M¦ dÀ̈eŸd§iÎi¥pt ¬§ «¦l :Ep«¥Px§ ©i mix¬¦d̈» c©g©ÀiŒ :mixẄi¥ «¦ nA§ miO¦À r§Œ © e w¤c®¤vA§ l¬¥aYÎhŸ« ¥ R§W¦i 31 To Promote Joy And Happiness In The Family When saying this psalm bear in mind the holy name:-

following

d"i ev wxt dëŸdi©† l Exi´W ¦ :ux«¤`¨ d̈ÎlM̈ dÀ̈eŸdi©Œl Exi¬W ¦ W®c̈g̈ xi¬W ¦ dëŸdi©† l Exi´W ¦ FcFa§ ® M m´¦iFB©a Ex́§Rq© :Fz« r̈EW§i mFÀi§ŒlÎmF«In¦ Ex§ ¬ VA© Fn§ ® W Eḱx«£Ä `¬ẍF»p cŸ®`§n l´N̈d§ ªnE d´ëŸd§i lFc» ³ b̈ i¬M¦ :ei«z̈F`§lt§ ¦p miO¦À r« © dÎlk̈§ ¨Œ A dÀ̈eŸdi«©eŒ mi®¦li¦l` ¡ mi´O¦ rd̈ © i´d¥Ÿl¡`ÎlM̈ | i³M¦ :mi«d¦ Ÿl¡`ÎlM̈Îlr© `EdÀ Œ Eád̈ :FW« C̈§wn¦ A§ zx¤¤̀À t§ z§Œ ¦ e fŸr¬ ei®p̈ẗ§l x¬c̈d̈§eÎcFd « :d«Ür̈ m¦i¬©nẄ» dëŸdi©† l Eád̈ :fŸrë « cF¬aM̈» dÀ̈eŸdi©Œl E¬ad̈» mi®O¦ r© zFǵ§RW § n¦ dëŸdi©† l dëŸdi©† l Eé£gY «© W § d¦ :ei«z̈Fx§vg© §l E`Ÿ¬aE dg§ À̈ pnÎE ¦Œ `§ « U Fn§ ® W cFá§M d³ëd§ » i | m¸¦iFB©a Ex§ ³n`¦ :ux«¤`¨ d̈ÎlM̈ eipR̈¦Œ À̈ n Eli¬g¦ WcŸ® ¤wÎzx©c© § dA§ Eǵ§nU § ¦i :mixẄi¥ «¦ nA§ miO¦À r©Œ oi¬c» ¦ï hFO® YÎl© ¦ A l´a¥ Y ¥ oFḾYÎs© ¦ ` Kl̈n̈ À ic¨ ©U† f´Ÿlr«£©i :F`Ÿl§ « nE mÀ̈Id©Œ mr¬©x«§¦i ux®¨ ¤`d̈ l´¥bz̈§e m¦in© Ẍ©† d i¬M¦ `aÀ̈ iM¦Ä | d¸ëŸd§i i³¥pt§ ¦l :xr«© ïÎi¥vrÎlM̈ £ Ep§ À Px§Œ ©i f¬¨` FAÎx¤ ® W £̀ Îlk̈§e :Fzp̈En¡ « `A¤ miO¦À r§Œ © e w¤c®¤vA§ l¬¥aYÎhŸ« ¥ R§W¦i ux¬¨ ¤`dÅ̈ hŸ¶R§W¦l `ä »

When saying this psalm have in mind the following holy name:-

d"i fv wxt l´t¤ ẍr«£©e o´p̈r̈ :mi«A¦ x© mi¬¦I`¦ Eg§ À nU § ¦Œi ux®¨ ¤`d̈ l´¥bŸ Kl̈¨† n d´ëŸd§i h­¥d©lz § EŒ K®¥lY ¥ ei´p̈ẗ§l W¥† ` :F`§ « qM¦ oFḱ§n hR§ À̈ Wn¦ EŒ wc¬¤ ¤v ei®äi¦aq§ mixd̈ :u À¦ x«¤`¨ d̈ l´g¥ Ÿ©e d­z̈£̀ ẍ« l®¥aY ¥ ei´ẅẍ§a Exi´`¦ d¥ :eiẍ« v̈ ai´a¦ q̈» Eci´¦Bd¦ :ux«¤`¨ d̈ÎlM̈ oFć£̀ i¥pÀ t§ ¦Nn¦Œ d®ëŸd§i i´¥pt§ ¦Nn¦ EQ©n¨†p b©pÀ FC©M l¤qt¤À ic§ ¥aŸrÎlM̈ Ä | EWa¥ ³ i :FcFa§ « M mi´O¦ rd̈Îlk̈ © E`­ ẍ§e Fw® c¦ § v m¦in ´© Ẍ©d dr̈Ä n§ Ẅ :mi«d¦ Ÿl¡`ÎlM̈ FlÎEe£ Œ gY «© W § d¦ mi®¦li¦l` ¡ Ä mi¬¦l§ld© z« § O¦ d© Li´h¤ R̈§Wn¦ or­© © n§l d®c̈Ed§i zFṕ§A dp̈§l¥bŸ©†e oFÀIv¦ | gn©¸ U § Y© ¦e z̈i¥lÀ r«£©pŒ cŸ¬`§n ux®¨ ¤`d̈ÎlM̈Îlr© oF¬i§lr¤ dÀ̈eŸd§i d³Ÿ©`Îi«M¦ :d«ëŸd§i ei®c̈i¦qg £ zFẂ§t©p x¥nŸW† r¬ẍ E Å̀ §pU ¦ dÀ̈eŸd§i i¬¥ad £ Ÿ`« :mi«d¦ Ÿl¡`ÎlM̈Îlr© :d«g̈n§ U ¦ a¬¥lÎix§ ¥W¦i§lE wi®C© ¦S©l r´ © xf̈ ª xF` :m« ­ ¥li¦S©i mirẄ ¦À x§Œ c¬©In¦ :FW« cẅ § x¤k´¥f§l EcFd§Œ À e d®ëŸdi«A© mi¦wiC©† ¦v Eǵ§nU ¦ 32 Prayer for Shiduchim Rabbi Raphael Meldola writes in his book “Chupat Chatanim” (page 8) a prayer for a person looking to find a Shiduch.

The following version is for LADIES looking for husbands.

First recite Psalm 121:

ix§¦fr ¤† :ix§«¦fr¤ `Ÿ¬a»ï o¦i`©À n¥Œ mixd̈¤ ®¦ dÎl¤̀ i©pir¥† `´V̈ ¤̀ zF¬lr«Å £O© «©l xiW ¦À mEp¨Œ À iÎl©` L®¤l§bx© hFÓ©l o´Y¦ ¥ iÎl©` :ux«¤`¨ ë m¦i¬©nẄ» dU ¥À ŸrŒ d®ëŸd§i mr¥ ´¦n L®¤ x§nŸW d¬ëŸd§i :l«¥̀ ẍ§U¦i xn¥À FWŒ o®Ẅi¦i `´Ÿl§e mEp¨†i `´Ÿl d´¥Pd¦ :Lx§ «¤nŸW« g© x» ¬¥ï§e dM̈M¤À ©iŒÎ`«Ÿl W¤n¬¤Xd© mnFi :L« À̈ p¤i¦n§i c¬©iÎlr© L§ À Nv¦Œ d¬ëŸd§ »i dÀ̈ed«§i :L«W ¤ t§ ©pÎz¤̀ xŸÀn§W¦Œi r®ẍÎlM̈¦n L¬ xn̈§ § W¦i dÀ̈ed«§i :dl̈§i«N̈A© :m«l̈FrÎcr§ © e dYÀ̈ r« © n¥ Œ L®¤̀FaE L¬ z`¥ § vÎxn̈§W«¦i Then say this prayer:

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:i¦l £̀Ÿeb§e ixEv ¦ dëŸd§i The Following Version Is for MEN Looking For A Wife.

First recite Psalm 121:

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