Rosh Chodesh Av: The Yahrtzeit of Aharon Hakohen

זעקת אבינו מלכינו על ציון המנהיג הרב אלישיב: מעמד תפילה מרטיט בראשות המשגיח הרב סגל ובנו רבי בנימין

Monday, July13, Yahrzeit of Rabbi Yosef Shalom Elyashiv 

The Yahrzeit (anniversary of passing) of Rabbi Yosef Shalom Elyashiv is observed on the 28th day of the Hebrew month of Tammuz. This date typically falls in July. Rabbi Elyashiv, who passed away in 5772 (2012), is buried in the Har Hamenuchot cemetery in Jerusalem.

Known as the Posek HaDor (the leading contemporary authority on Jewish Law) and the great Sar HaTorah, Rabbi Elyashiv dedicated his life almost exclusively to the relentless study of the Talmud and Torah in his modest apartment in Mea Shearim. Despite his paramount leadership of the Lithuanian-Haredi community, he requested that no eulogies be recited at his funeral so he could be laid to rest as a simple Jew alongside his wife

Parsha Masei - The Answer to Life, the Universe, and Everything is 42

What is the Mystical Secret of the Number 42? What is the Secret of the 42 Journeys of the Children of Israel in the Desert for 40 years? What is the Mystical Secret of the Song Ana B'Koach and the 42 Letter Name of G-d?

 

Rav Shlomo Yitzchaki zt"l and Rav Yochanan HaSandler zt"l

Yahrzeits for Tuesday 29th of Tammuz כ"ט תמוז התשפ"ו

Rav Yochanan HaSandler zt"l Tammuz 29, 0 / 0 Rabbi Yochanan HaSandler (zt"l) was a prominent second-century Talmudic sage and a leading disciple of Rabbi Akiva. A fourth-generation Tanna born in Alexandria, Egypt, he is celebrated for his deep wisdom, lineage, and the surviving teachings he passed down to future generations. His life and legacy are defined by a few key aspects: The Name "HaSandler": This title translates to "the shoemaker," indicating his profession. Alternatively, some sources suggest it may indicate he was a native of Alexandria, Egypt.  Connection to Rabbi Akiva: He was one of Rabbi Akiva's primary students. Even when Rabbi Akiva was imprisoned by the Romans, he made efforts to continue studying under him.  Famous Teaching: He is best known for the aphorism recorded in Pirkei Avot (4:11): "Every assembly that is for the sake of Heaven will endure; but if it is not for the sake of Heaven, it will not endure."  Lineage: He traced his ancestry back to King David. Prominent rabbinic figures like Rashi and Rebbe Nachman of Breslov were descendants of Rabbi Yochanan HaSandler.  Burial Site: He passed away on the 29th of Tammuz, the same yahrzeit as Rashi. He is buried in Meron, Israel, approximately 200 meters from the tomb of his contemporary, Rabbi Shimon bar Yochai.

Rav Shlomo Yitzchaki zt"l

Rashi HaKodosh


Tammuz 29, 4885 / 1125

Rav Shlomo Yitzchaki (Rashi)(1040-1105). He traced his ancestry through the Tanna’im Rav Yochanan HaSandlar and Hillel the Elder back to King Dovid. 

He received his early talmudic training from his father, Rav Yitzchak. At a young age he went to Worms, Germany, to broaden his knowledge under Rav Yaakov ben Yakar. At the age of 25 he returned to his native Troyes. 

Amazingly, Rashi accomplished all his work during the Period of the Crusades, when life was extremely dangerous for the Jews. Rashi had three daughters, who were great scholars in their own right, but also were married to men of greatness, and had children known as the “Baalei Tosafos,” the most famous of whom, Rav Yaakov ben Meir, was known as Rabbeinu Tam.

matzav.com

17th of Tammuz: The Answer Lies Within You | Rabbi Mordechai Alster

 

Saved By Shmitah וצויתי את ברכתי

 

13 Hamas terrorists never expected that their plans to attack and kill Jews would be exposed & ruined by the mitzvah of Shmitah. Watch to find out how Hashem’s promise to bless those who keep the mitzvah unfolded near the Gaza border just seven years ago. Brought to you by Keren Hashviis

30 Mar 2021 To partner with a farmer visit: https: www.kerenhashviis.org

אלפי חסידים בתפילה לרפואת האדמו"ר מויז'ניץ

 

Israelis Want the Truth About October 7. Why Have Two Major Investigations Been Stopped?

 

Shalom Pollack

 

There is a new, wonderful organization.
The  "Hilltop Maccabees "support our young heroes on the biblical hilltops.
We have the honor of bringing visitors to dozens of outposts and meeting the sweetest, most idealistic youth - also the most maligned individuals in the world.

Since Oct. 7, we are witnessing, yet again, a blood libel against the Jewish Nation. This time, perhaps due to social media and financial support, it is enveloping larger audiences than before.
Farcical accusations of genocide and apartheid are getting a willing reception.

 Embarrassingly and shamefully, many influencers and elites in Israel are doing exactly the mirror image of the blood libel to a small group of  Jewish idealists, hilltop youth. whom they consider a greater threat than the Arab enemy of October 7.
In short, they are thwarting the possibility of a "Palestinian terror state in Eretz Yisroel. For the world and the Israeli Left, there is no greater danger.

The "elites" in Israel are doing to our own idealistic, proud young Jews what the world is doing to us as a country. Perhaps in this they find psychological shelter from the global antisemitic tsunami. "It's not me they hate, it's those dirty  'Ostjuden' ( hilltop youth). It is they who ruin it for us normal, progressive Western Jews.

Muslims, Christians, everyone can join us good Jews in hating the truly despicable ones,  the violent settlers, the bad Jews.
We can all hate together.
Unity of man rallying around the most just cause at last!

"Hilltop Maccabees"  hopes to protect our best Jews not only from the claws of international antisemitism and sanctions but from the shameless scapegoating of selfless heroes by a self  - loathing group of goyim wannabes.

We are on the right side, despite what the world thinks, and we will help write a glorious page of our history with God's help.

shalompollack613@gmail.com

Matot - Masei: HaRav Moshe Sternbuch Shlit"a

 

Matot - Masei

TORAH NOT UP FOR NEGOTIATIONS 

“Take revenge for the B’nei Yisroel against the Midianites; afterwards you will be gathered to your people.  So, Moshe spoke to the people” (31:2-3).  Rashi:  Although he heard that his death depended on the matter, he did it joyfully, without delay. 

[...]

When the secular authorities expressed their desire to support yeshivos in Eretz Yisroel in order to gain a foothold and have a say in the running of those yeshivos, some Roshei Yeshivos agreed to this proposal, since the financial status of the yeshivos was dire at the time.  However, the Brisker Rav was adamantly opposed, stating that the Torah was not the property of staff in the yeshivos, and one was obligated to oppose their consent.  The Torah is not our property; it is not subject to negotiations in which we sell parts of it for the sake of profit elsewhere.

COUNTERBALANCING TUMOH WITH TORAH 

Why was Moshe’s death connected to the war against Midian?  Rav Yosef Chaim Sonnenfeld explained this on the basis of the principle that “Hashem has made this corresponding to that” (Koheles 7:14).  Whenever the forces of tumah increase in the world, Hashem makes sure to counterbalance them with corresponding forces of kedushah, so that the side of kedushah should be as strong as the side of tumah.  

The only reason the world was capable of tolerating Bilaam’s power of tumah was because of the corresponding power of kedushah of Moshe Rabbeinu.  Therefore, as long as Bilaam was still alive it would not be possible for Moshe Rabbeinu to pass away, because he was needed to counterbalance Bilaam.

In our times too, the forces of tumah and heresy are more intense than they have been at any time since we became a nation.  On the other hand, Hashem in His great mercy has orchestrated events in such a manner that we have an unprecedented explosion of Torah with yeshivos and kollelim in every town.  The Jewish nation can thereby continue to exist with the increased kedushah counterbalancing the forces of tumah.  Our duty is to endeavor to increase the side of kedushah in response to the tumah so prevalent everywhere

SHMIRAS HABRIS IN OUR GENERATION 

[...] 

A bachur once came to see Rav Sternbuch complaining that he did not enjoy learning and asking for advice about how he could acquire a taste for learning.  Rav Sternbuch took the boy’s hands and stroked them several times.  “I can see that you are a good boy”, he told him.  

The boy then complained that he had already been thrown out of several yeshivos, he did not enjoy learning, and the yeshiva he was in now also wanted to expel him.  Rav Sternbuch told him that if he did not enjoy Gemara he should start learning Kitzur Shulchan Aruch.  “Come to me in a little while and tell me what you are learning, and what progress you have made”. 

At that stage the boy burst out crying and said, “I need a bracha to be saved from the Internet”.  Rav Sternbuch comforted the boy and told him that once he would acquire a taste for learning Torah, he would no longer be faced with the trial of being drawn towards the Internet.  He told him to start learning Kitzur Shulchan Aruch, and his situation would gradually improve.  He also referred him to educational advisers who would help him by offering practical measures for dealing with his addiction.

Nowadays, the forces of tumah are prevalent not just in the street, but just about everywhere.  In our times, especially, we have to guard [shomer] the bris.  Anyone who ensures that his eyes do not see forbidden sights becomes elevated immeasurably, in addition to which Rav Shimon Shkop notes that it is a great method for remembering one’s Torah.  In the merit of guarding our eyes they will be holy and pure enough to witness the restoration of the divine presence to Tzion when our “eyes will behold Your return in mercy to Tzion”. 

FLATTERING THE WICKED

And you shall not corrupt the land in which you live … (35:33).

Some Rishonim rule that someone who flatters a wicked person transgresses the prohibition of “corrupting the land”.  Since the pasuk refers to the land “in which you live”, i.e. to Eretz Yisroel, it would appear that someone who flatters wicked people in Eretz Yisroel commits an especially serious sin, because, in addition to the actual sin of flattery, he is also an accomplice to the desecration of the sanctity of Eretz Yisroel committed by the wicked people whom he flatters.  By flattering them, he himself is considered, in addition to having flattered the wicked, also to have polluted Eretz Yisroel.

In this context, Rav Sternbuch always denounces in the strongest terms the phenomenon of senior irreligious politicians being invited to weddings of religious politicians, where they are welcomed and embraced, and then sometimes feted and sung to by local religious residents.  As the Chofetz Chaim pointed out, if we are unable to prevent the actions of the wicked, the very least we can do is not to fawn to them.

CHILLUL SHABBOS AND THE THREE WEEKS

 During his hesped on the occasion of Rav Elchonon Wasserman’s Yahrzeit several years ago, Rav Sternbuch - who knew Rav Elchonon personally - mentioned that the late Sadigurer Rebbe, Rav Avrohom Yitzchok Friedman, told Rav Sternbuch that he met Rav Elchonon Wasserman at the Knessiah Gedolah in Marienbad, and told him that he was about to move to Eretz Yisroel and was going to settle in Tel Aviv.  

Rav Elchonon became alarmed, and responded that he would never be able to live in Tel Aviv, because if he would witness the chillul Shabbos taking place there, he would not be able to cope with the pain of seeing Shabbos being desecrated in the sanctuary of the King.  How is it possible, he concluded, to be in the King’s palace and remain quiet about chillul Shabbos?

Rav Sternbuch noted that nowadays we have unfortunately reached the stage in Eretz Yisroel where chillul Shabbos has become so prevalent, be it in the form of public transportation, government-sponsored activities or shops that are open, that the situation can be described as an uprooting of Shabbos r”l. 

In truth, the destruction of Shabbos is a more severe matter even than the destruction of the Beis Hamikdash:  keeping Shabbos overrides the construction of the Beis Hamikdash (Yevamos 6a), and if Shabbos is more important than the construction of the Beis Hamikdash, it stands to reason that the opposite is also true, namely that its destruction is a more severe matter than the destruction of the Beis Hamikdash.  

This is because Shabbos is the covenant connecting the Jewish nation to Hashem, and by uprooting it, we sever our connection to Hashem.  We do not have prophets to arouse the nation, nor do we have personalities such as Rav Elchonon to vociferously bewail the public desecration of Shabbos, but we are nevertheless duty-bound to raise a tremendous voice of protest for the sake of Shabbos

🚨GOG & MAGOG Is Happening NOW - Everything Is About To Change

 There seems to be 'no end' to these 'analyses' and 'projections' about our Geulah!  and we are still in the middle of the movie!

 

In this interview, Rabbi Lawrence Hajioff explains why he believes Iran is fighting a messianic war against Israel, rooted in Twelver Shia Islam and the belief that the arrival of the Mahdi will usher in the end times. He also discusses how Zohran Mamdani, who has identified with Twelver Shia Islam, became mayor of the city with the largest Jewish population outside of Israel, and why he believes that ideology deserves careful attention.

 Rabbi Hajioff then examines the prophecy of Gog and Magog in Ezekiel 38–39, explaining why he believes Persia (modern-day Iran) plays a central role in these end-time events. Finally, he explains why he believes the Jewish people should begin taking practical steps toward rebuilding the Third Temple and, in his view, help hasten the coming of Moshiach.

Homebound Interesting Interview

 

Goel Jasper from the Return Again Podcast came down to have an interview with me about why I decided to move to Ertez Yisroel, and about my thoughts on the matter of making Aliyah. If your interested in a not so politically correct conversation on this amazing subject then check out this interview. Check out Goels Podcast called Return Again https://open.spotify.com/show/4aUjlXA...

Jewish Life In America - How Comfortable Should We Feel?

When the life of someone famous is ending, the army of Clal Yisrael is called upon to say Tehillim.

When the end of an historical Jewish era is coming to a close, an historical synopsis takes place, highlighting and praising in word and in visuals.

Rav Elya Brudny and Rav Lipa Gelbwerth 2 prominent Rabanim Talk about how Jews should feel about living in America.

 

Homebound Short – and Mind-Blowing Details Behind Israel’s Miraculous Victories

 

Amazing Time to be in Eretz Yisrael

Where Did Half of Menashe Come From? The Amazing Approach of Tzror Hamor

 

The Holy Hikers: HIKING THE HOLYLAND

 

On Substack: The Geography of the Soul

This one's more personal. We spent much of last summer traveling in America — we saw national parks, redwoods, Pacific sunsets, and family from New Orleans to Connecticut.  And somewhere in the middle of all that beauty, everything started to feel oddly muted, like life was happening behind a filter.

It wasn't until we came home and I walked a dusty, thorny trail through the Judean hills that the world snapped back into focus. I wrote about what that filter is, and why this land — which doesn't always photograph as beautifully — feels so much more alive.

Read it on Substack: The Geography of the Soul
(This one was also featured by the Times of Israel this week.)

The Three Weeks, David & BatSheva give Birth to Moshiach on Shabbos, Victory in Straits of Hormuz

 

How does The Three Weeks, between the Straits relate to the Redemption from Egypt, and a US Victory over Iran in the Strait of Hormuz? Will the Summer of Moshiach begin? Did King David & Queen BatSheva give birth to Moshiach on Shabbos, a week before the Shabbos of Tisha B'Av? We will learn Sanhedrin 107 and 2 Samuel 12 to look for answers.

Jerusalem Today! From the Jewish Quarter to the Western Wall

 

Yosef haTzaddik – Hilula on Tammuz 27th.

 https://dailyzohar.com/tzadikim/52-Yosef-HaTzaddik-Joseph-The-Righteous

Yosef was of the 12 sons of Yaakov Avinu,  and became a chariot (merkavah) for the sefirah of Yesod.

 Yosef was the son of Yaakov Avinu (Jacob the Patriarch) and Rachel Imeinu.

Some people celebrate the Hilula on Tammuz 27th.

 Yaakov took the birthright away from Reuben and gave it to Yosef. It was suitable for the birthright to come from Rachel. (Bava Batra 86:6, 123a).

   Ruach HaKodesh (Divine Inspiration) rested on Yosef from his youth until his dying day, guiding him in all matters of wisdom (Pirkei d'Rabbi Eliezer 39).

  When Yosef went out to rule over Egypt, the daughters of kings would peek out of the lattices and pelt him with jewelry and rings so that he would look at them - but he did not look (Bereishit Rabbah 98:18). Every day he saw daughters of kings - sometimes adorned, sometimes perfumed, sometimes unclothed - but he did not allow himself to be tempted (Yalkut Shimoni, Vayeshev 145).

   After being sold by his brothers, he ended up in Egypt. He worked at the house of Potiphar. Potiphar's wife tried everyday to seduce him, but he refused again and again to surrender to her.
     The Zohar (Zohar I, p. 194b) states: "Rabbi Shimon says, prior to the occurrence of that test to Yosef, [he] was not called a tzaddik. Because he kept from damaging the covenant of the foundation (Yesod) he was called a tzaddik." Thus, Yosef's encounter with Potiphar's wife was a turning point in Yosef's life. 

   A Tzaddik is the foundation of the world (Yesod Olam). Rabbi Moshe Chaim Luzzato (in the book of rules, Sefer HaKlalim) explains that the quality of Yesod, foundation, is that it funnels the abundance from the other qualities (Sfirot). The Lord is overflowing with mercy (Chesed) and wisdom (Binah). This abundance is directed through the foundation (Yesod) to its final destination, our physical mundane level.
   Foundations also have another quality they are well anchored. Because they transfer energy between two forces, they are connected to both. The tzaddik is connected both to the spiritual world and the materialistic world acting as a channel by which the spiritual abundance can be received in the materialistic world. As such, the just (Tzadik) has deep roots and is not easily blown away. Joseph was a tzaddik, because Joseph funneled the Lord's bountifulness. Had it not been for Joseph's nomination as viceroy Egypt would have wasted the seven bountiful years. 

Yosef's Soul

  When Yosef was released from jail he received an incarnation of the soul of Chanoch ben Yered (who became the angel Matatron), a high soul from the level of Neshama of Atzilut of Zihara ila'ah. This level of soul was included in Adam, but was not impured by his sin. This high level of soul gave Yosef the beauty of Adam. At that same night the angel Gavriel appeared to Yosef and taught him 70 languages (Sha'ar HaGilgulim, hakdama 31).    

Yosef's soul returned as one of the Asara Harugei Malchut (Ten Martyrs), (an incident which took place after the destruction of  The Second Temple), Rabbi Yishmael Kohen Gadol was the reincarnation of Yosef. 
According to the Ari (R' Yitzchak Luria).

Yosef himself caused the brothers to sell him, and all that happened to him as a result (Sha'ar HaGilgulim, hakdama 31). Between publicizing his dreams of rulership, and speaking lashon haraabout his brothers, Yosef brought upon himself all of his misfortune. 

   "The city of Shechem, is the secret of Yosef, who corresponds to the sefirah Yesod? This is why Shechem was given to Yosef [and his descendants) for his attribute is Yesod." 
(Chesed L'Avraham, Ma'ayan 3, Nahar 13, by Rabbi Avraham Azulai). Yosef was buried in the city of Shechem

Look from the inside out

Panoramic view of the outside. 

Panoramic view of the inside.

May the merit of  Yosef HaTzaddik protect us all, Amen.

Yosef ben Yaakov Avinu zt"l……. הרב יוסף בן יעקב זצ"ל

 

Yahrzeits for Sunday

27th of Tammuz

כ"ז תמוז התשפ"ו

Yosef ben Yaakov Ovinu zt"l

“Yosef HaTzaddik” Tammuz 27, 0 / 0 Tehillim Leilui Nishmas Yosef ben Yaakov Ovinu  ידֶיךָ עָשׂוּנִי וַיְכוֹנְנוּנִי הֲבִינֵנִי וְאֶלְמְדָה מִצְוֹתֶיךָ: יְרֵאֶיךָ יִרְאוּנִי וְיִשְׂמָחוּ כִּי לִדְבָרְךָ יִחָלְתִּי: יָדַעְתִּי יְהוָה כִּי צֶדֶק מִשְׁפָּטֶיךָ וֶאֱמוּנָה עִנִּיתָנִי: יְהִי נָא חַסְדְּךָ לְנַחֲמֵנִי כְּאִמְרָתְךָ לְעַבְדֶּךָ: יְבֹאוּנִי רַחֲמֶיךָ וְאֶחְיֶה כִּי תוֹרָתְךָ שַׁעֲשֻׁעָי: יֵבֹשׁוּ זֵדִים כִּי שֶׁקֶר עִוְּתוּנִי אֲנִי אָשִׂיחַ בְּפִקּוּדֶיךָ: יָשׁוּבוּ לִי יְרֵאֶיךָ (וידעו) וְיֹדְעֵי עֵדֹתֶיךָ: יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ לְמַעַן לֹא אֵבוֹשׁ: כָּלְתָה לִתְשׁוּעָתְךָ נַפְשִׁי לִדְבָרְךָ יִחָלְתִּי: וִיבֹאֻנִי חֲסָדֶךָ יְהוָה תְּשׁוּעָתְךָ כְּאִמְרָתֶךָ: וְאֶעֱנֶה חֹרְפִי דָבָר כִּי בָטַחְתִּי בִּדְבָרֶךָ: וְאַל תַּצֵּל מִפִּי דְבַר אֱמֶת עַד מְאֹד כִּי לְמִשְׁפָּטֶךָ יִחָלְתִּי: וְאֶשְׁמְרָה תוֹרָתְךָ תָמִיד לְעוֹלָם וָעֶד: וְאֶתְהַלְּכָה בָרְחָבָה כִּי פִקֻּדֶיךָ דָרָשְׁתִּי: וַאֲדַבְּרָה בְעֵדֹתֶיךָ נֶגֶד מְלָכִים וְלֹא אֵבוֹשׁ: וְאֶשְׁתַּעֲשַׁע בְּמִצְוֹתֶיךָ אֲשֶׁר אָהָבְתִּי: וְאֶשָּׂא כַפַּי אֶל מִצְוֹתֶיךָ אֲשֶׁר אָהָבְתִּי וְאָשִׂיחָה בְחֻקֶּיךָ: סֵעֲפִים שָׂנֵאתִי וְתוֹרָתְךָ אָהָבְתִּי: סִתְרִי וּמָגִנִּי אָתָּה לִדְבָרְךָ יִחָלְתִּי: סוּרוּ מִמֶּנִּי מְרֵעִים וְאֶצְּרָה מִצְוֹת אֱלֹהָי: סָמְכֵנִי כְאִמְרָתְךָ וְאֶחְיֶה וְאַל תְּבִישֵׁנִי מִשִּׂבְרִי: סְעָדֵנִי וְאִוָּשֵׁעָה וְאֶשְׁעָה בְחֻקֶּיךָ תָמִיד: סָלִיתָ כָּל שׁוֹגִים מֵחֻקֶּיךָ כִּי שֶׁקֶר תַּרְמִיתָם: סִגִים הִשְׁבַּתָּ כָל רִשְׁעֵי אָרֶץ לָכֵן אָהַבְתִּי עֵדֹתֶיךָ: סָמַר מִפַּחְדְּךָ בְשָׂרִי וּמִמִּשְׁפָּטֶיךָ יָרֵאתִי: פְּלָאוֹת עֵדְוֹתֶיךָ עַל כֵּן נְצָרָתַם נַפְשִׁי: פֵּתַח דְּבָרֶיךָ יָאִיר מֵבִין פְּתָיִים: פִּי פָעַרְתִּי וָאֶשְׁאָפָה כִּי לְמִצְוֹתֶיךָ יָאָבְתִּי: פְּנֵה אֵלַי וְחָנֵּנִי כְּמִשְׁפָּט לְאֹהֲבֵי שְׁמֶךָ: פְּעָמַי הָכֵן בְּאִמְרָתֶךָ וְאַל תַּשְׁלֶט בִּי כָל אָוֶן: פְּדֵנִי מֵעֹשֶׁק אָדָם וְאֶשְׁמְרָה פִּקּוּדֶיךָ: פָּנֶיךָ הָאֵר בְּעַבְדֶּךָ וְלַמְּדֵנִי אֶת חֻקֶּיךָ: פַּלְגֵי מַיִם יָרְדוּ עֵינָי עַל לֹא שָׁמְרוּ תוֹרָתֶךָ בַּמֶּה יְזַכֶּה נַּעַר אֶת אָרְחוֹ לִשְׁמֹר כִּדְבָרֶךָ: בְּכָל לִבִּי דְרַשְׁתִּיךָ אַל תַּשְׁגֵּנִי מִמִּצְוֹתֶיךָ: בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ לְמַעַן לֹא אֶחֱטָא לָךְ: בָּרוּךְ אַתָּה יְהוָה לַמְּדֵנִי חֻקֶּיךָ: בִּשְׂפָתַי סִפַּרְתִּי כֹּל מִשְׁפְּטֵי פִיךָ: בְּדֶרֶךְ עֵדְוֹתֶיךָ שַׂשְׂתִּי כְּעַל כָּל הוֹן: בְּפִקֻּדֶיךָ אָשִׂיחָה וְאַבִּיטָה אֹרְחֹתֶיךָ: בְּחֻקֹּתֶיךָ אֶשְׁתַּעֲשָׁע לֹא אֶשְׁכַּח דְּבָרֶךָ: נֵר לְרַגְלִי דְבָרֶךָ וְאוֹר לִנְתִיבָתִי: נִשְׁבַּעְתִּי וָאֲקַיֵּמָה לִשְׁמֹר מִשְׁפְּטֵי צִדְקֶךָ: נַעֲנֵיתִי עַד מְאֹד יְהוָה חַיֵּנִי כִדְבָרֶךָ: נִדְבוֹת פִּי רְצֵה נָא יְהוָה וּמִשְׁפָּטֶיךָ לַמְּדֵנִי: נַפְשִׁי בְכַפִּי תָמִיד וְתוֹרָתְךָ לֹא שָׁכָחְתִּי: נָתְנוּ רְשָׁעִים פַּח לִי וּמִפִּקּוּדֶיךָ לֹא תָעִיתִי: נָחַלְתִּי עֵדְוֹתֶיךָ לְעוֹלָם כִּי שְׂשׂוֹן לִבִּי הֵמָּה: נָטִיתִי לִבִּי לַעֲשׂוֹת חֻקֶּיךָ לְעוֹלָם עֵקֶב: ידֶיךָ עָשׂוּנִי וַיְכוֹנְנוּנִי הֲבִינֵנִי וְאֶלְמְדָה מִצְוֹתֶיךָ: יְרֵאֶיךָ יִרְאוּנִי וְיִשְׂמָחוּ כִּי לִדְבָרְךָ יִחָלְתִּי: יָדַעְתִּי יְהוָה כִּי צֶדֶק מִשְׁפָּטֶיךָ וֶאֱמוּנָה עִנִּיתָנִי: יְהִי נָא חַסְדְּךָ לְנַחֲמֵנִי כְּאִמְרָתְךָ לְעַבְדֶּךָ: יְבֹאוּנִי רַחֲמֶיךָ וְאֶחְיֶה כִּי תוֹרָתְךָ שַׁעֲשֻׁעָי: יֵבֹשׁוּ זֵדִים כִּי שֶׁקֶר עִוְּתוּנִי אֲנִי אָשִׂיחַ בְּפִקּוּדֶיךָ: יָשׁוּבוּ לִי יְרֵאֶיךָ (וידעו) וְיֹדְעֵי עֵדֹתֶיךָ: יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ לְמַעַן לֹא אֵבוֹשׁ: כָּלְתָה לִתְשׁוּעָתְךָ נַפְשִׁי לִדְבָרְךָ יִחָלְתִּי: עָשִׂיתִי מִשְׁפָּט וָצֶדֶק בַּל תַּנִּיחֵנִי לְעֹשְׁקָי: עֲרֹב עַבְדְּךָ לְטוֹב אַל יַעַשְׁקֻנִי זֵדִים: עֵינַי כָּלוּ לִישׁוּעָתֶךָ וּלְאִמְרַת צִדְקֶךָ: עֲשֵׂה עִם עַבְדְּךָ כְחַסְדֶּךָ וְחֻקֶּיךָ לַמְּדֵנִי: עַבְדְּךָ אָנִי הֲבִינֵנִי וְאֵדְעָה עֵדֹתֶיךָ: עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ: עַל כֵּן אָהַבְתִּי מִצְוֹתֶיךָ מִזָּהָב וּמִפָּז: עַל כֵּן כָּל פִּקּוּדֵי כֹל יִשָּׁרְתִּי כָּל אֹרַח שֶׁקֶר שָׂנֵאתִי: קָרָאתִי בְכָל לֵב עֲנֵנִי יְהוָה חֻקֶּיךָ אֶצֹּרָה: קְרָאתִיךָ הוֹשִׁיעֵנִי וְאֶשְׁמְרָה עֵדֹתֶיךָ: קִדַּמְתִּי בַנֶּשֶׁף וָאֲשַׁוֵּעָה (לדבריך) לִדְבָרְךָ יִחָלְתִּי: קִדְּמוּ עֵינַי אַשְׁמֻרוֹת לָשִׂיחַ בְּאִמְרָתֶךָ: קוֹלִי שִׁמְעָה כְחַסְדֶּךָ יְהוָה כְּמִשְׁפָּטֶךָ חַיֵּנִי: קָרְבוּ רֹדְפֵי זִמָּה מִתּוֹרָתְךָ רָחָקוּ: קָרוֹב אַתָּה יְהוָה וְכָל מִצְוֹתֶיךָ אֱמֶת: קֶדֶם יָדַעְתִּי מֵעֵדֹתֶיךָ כִּי לְעוֹלָם יְסַדְתָּם: בַּמֶּה יְזַכֶּה נַּעַר אֶת אָרְחוֹ לִשְׁמֹר כִּדְבָרֶךָ: בְּכָל לִבִּי דְרַשְׁתִּיךָ אַל תַּשְׁגֵּנִי מִמִּצְוֹתֶיךָ: בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ לְמַעַן לֹא אֶחֱטָא לָךְ: בָּרוּךְ אַתָּה יְהוָה לַמְּדֵנִי חֻקֶּיךָ: בִּשְׂפָתַי סִפַּרְתִּי כֹּל מִשְׁפְּטֵי פִיךָ: בְּדֶרֶךְ עֵדְוֹתֶיךָ שַׂשְׂתִּי כְּעַל כָּל הוֹן: בְּפִקֻּדֶיךָ אָשִׂיחָה וְאַבִּיטָה אֹרְחֹתֶיךָ: בְּחֻקֹּתֶיךָ אֶשְׁתַּעֲשָׁע לֹא אֶשְׁכַּח דְּבָרֶךָ נֵר לְרַגְלִי דְבָרֶךָ וְאוֹר לִנְתִיבָתִי: נִשְׁבַּעְתִּי וָאֲקַיֵּמָה לִשְׁמֹר מִשְׁפְּטֵי צִדְקֶךָ: נַעֲנֵיתִי עַד מְאֹד יְהוָה חַיֵּנִי כִדְבָרֶךָ: נִדְבוֹת פִּי רְצֵה נָא יְהוָה וּמִשְׁפָּטֶיךָ לַמְּדֵנִי: נַפְשִׁי בְכַפִּי תָמִיד וְתוֹרָתְךָ לֹא שָׁכָחְתִּי: נָתְנוּ רְשָׁעִים פַּח לִי וּמִפִּקּוּדֶיךָ לֹא תָעִיתִי: נָחַלְתִּי עֵדְוֹתֶיךָ לְעוֹלָם כִּי שְׂשׂוֹן לִבִּי הֵמָּה: נָטִיתִי לִבִּי לַעֲשׂוֹת חֻקֶּיךָ לְעוֹלָם עֵקֶב: שָׂרִים רְדָפוּנִי חִנָּם (ומדבריך) וּמִדְּבָרְךָ פָּחַד לִבִּי: שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ כְּמוֹצֵא שָׁלָל רָב: שֶׁקֶר שָׂנֵאתִי וַאֲתַעֵבָה תּוֹרָתְךָ אָהָבְתִּי: שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ: שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל: שִׂבַּרְתִּי לִישׁוּעָתְךָ יְהוָה וּמִצְוֹתֶיךָ עָשִׂיתִי: שָׁמְרָה נַפְשִׁי עֵדֹתֶיךָ וָאֹהֲבֵם מְאֹד: שָׁמַרְתִּי פִקּוּדֶיךָ וְעֵדֹתֶיךָ כִּי כָל דְּרָכַי נֶגְדֶּךָ: מָה אָהַבְתִּי תוֹרָתֶךָ כָּל הַיּוֹם הִיא שִׂיחָתִי: מֵאֹיְבַי תְּחַכְּמֵנִי מִצְוֹתֶךָ כִּי לְעוֹלָם הִיא לִי: מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִֿי: מִזְּקֵנִים אֶתְבּוֹנָן כִּי פִקּוּדֶיךָ נָצָרְתִּי: מִכָּל אֹרַח רָע כָּלִאתִי רַגְלָי לְמַעַן אֶשְׁמֹר דְּבָרֶךָ: מִמִּשְׁפָּטֶיךָ לֹא סָרְתִּי כִּי אַתָּה הוֹרֵתָנִי: מַה נִּמְלְצוּ לְחִכִּי אִמְרָתֶךָ מִדְּבַשׁ לְפִי: מִפִּקּוּדֶיךָ אֶתְבּוֹנָן עַל כֵּן שָׂנֵאתִי כָּל אֹרַח שָׁקֶר: הֲבִינֵנִי וְאֶצְּרָה תוֹרָתֶךָ וְאֶשְׁמְרֶנָּה בְכָל לֵב: הַדְרִיכֵנִי בִּנְתִיב מִצְוֹתֶיךָ כִּי בוֹ חָפָצְתִּי: הַט לִבִּי אֶל עֵדְוֹתֶיךָ וְאַל אֶל בָּצַע: הַעֲבֵר עֵינַי מֵרְאוֹת שָׁוְא בִּדְרָכֶךָ חַיֵּנִי: הָקֵם לְעַבְדְּךָ אִמְרָתֶךָ אֲשֶׁר לְיִרְאָתֶךָ: הַעֲבֵר חֶרְפָּתִי אֲשֶׁר יָגֹרְתִּי כִּי מִשְׁפָּטֶיךָ טוֹבִים: הִנֵּה תָּאַבְתִּי לְפִקֻּדֶיךָ בְּצִדְקָתְךָ חַיֵּנִי: