The Kavanah of the Immersion (כַּוָּנַת הַטְּבִילָה)

When he comes into the water (כְּשֶׁיָּבוֹא תּוֹךְ הַמַּיִם), in order that the water will reach at least up to his throat (בִּכְדֵי שֶׁיַּגִּיעוּ הַמַּיִם לְפָחוֹת עַד גְּרוֹנוֹ), he shall say the entire Viduy [Confession] (יוֹמַר הַוִּדּוּי כֻּלּוֹ), or three verses (אוֹ ג׳ פְּסוּקִים): “Who is a God like You” (מִי־אֵל כָּמוֹךָ) (Micah 7:18), “He will again have compassion upon us” (יָשׁוּב יְרַחֲמֵנוּ) (Micah 7:19), “You will give truth” (תִּתֵּן אֱמֶת) (Micah 7:20). And the verse (וּפָסוּק): “And to the gathering of the waters He called seas” (וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים) (Bereshit 1:10). And it is best that he immerse fourteen immersions (וְהַטּוֹב שֶׁיִּטְבֹּל י״ד טְבִילוֹת), if he has the strength, and he is healthy, and is able to endure it (אִם יֵשׁ בּוֹ כֹּחַ וְהוּא בָּרִיא וְיוּכַל לִסְבֹּל). For behold (כִּי הִנֵּה), one of them will be beneficial to remove the filth of his iniquity (אֶחָד מֵהֶן תּוֹעִיל לְהַעֲבִיר זוֹהֲמַת עֲו‍ֹנוֹ), and three to unite the first three letters of the three Names (וְג׳ לְיַחֵד ג׳ אוֹתִיּוֹת רִאשׁוֹנוֹת מִג׳ שֵׁמוֹת): Havayah (הוי״ה), Ehyeh (אֶהְיֶה), Adnut (אֲדנָ״י). And three second immersions for the three second letters (וְג׳ טְבִילוֹת שְׁנִיּוֹת לְג׳ אוֹתִיּוֹת שְׁנִיּוֹת), and likewise for the remaining letters (וְכֵן לִשְׁאָר הָאוֹתִיּוֹת). And the final immersion is for the unification of all three of these Names together (וְטְבִילָה הָאַחֲרוֹנָה לְיִחוּד שְׁלשָׁה הַשֵּׁמוֹת אֵלֶּה כֻּלָּם יַחְדָּיו). And afterwards (וְאַחַר כָּךְ) he shall wear sackcloth upon his flesh (יִלְבַּשׁ שַׂק עַל בְּשָׂרוֹ), from his neck down to his thighs (מִצַּוָּארוֹ עַד יְרֵכוֹתָיו). And afterwards (וְאַחַר כָּךְ) he shall eat his pre-fasting meal (יֹאכַל סְעוּדָתוֹ הַמַּפְסֶקֶת), and after all of his meal (וּלְאַחַר כָּל סְעוּדָתוֹ), before the conclusion of his meal (קוֹדֶם גְּמַר סְעוּדָתוֹ), he shall place ashes upon his head in the place of the laying of Tefillin (יָשִׂים אֵפֶר עַל רֹאשׁוֹ בִּמְקוֹם הַנָּחַת תְּפִלִּין). And he shall eat his bread with ashes (וְיֹאכַל פִּתּוֹ בָּאֵפֶר), and his drink with weeping (וְשִׁקּוּיוֹ בִּבְכִי). And he shall pass the tears over his forehead and over his face (וְיַעֲבִיר הַדִּמְעוֹת עַל מִצְחוֹ וְעַל פָּנָיו), and he shall say one lamentation (וְיֹאמַר קִינָה אַחַת). And afterwards (וְאַחַר כָּךְ) he shall say the verse (יֹאמַר הַפָּסוּק): “And I said in my haste, ‘I am cut off from before Your eyes’; surely You heard the voice of my supplications when I cried to You” (וַאֲנִי אָמַרְתִּי בְחָפְזִי נִגְרַזְתִּי מִנֶּגֶד עֵינֶיךָ אַכֵּן שָׁמַעְתָּ קוֹל תַּחֲנוּנָי בְּשַׁוְעִי אֵלֶיךָ) (Psalms 31:23). And afterwards (וְאַחַר כָּךְ) he shall pray Minchah and Arvit (יִתְפַּלֵּל מִנְחָה וְעַרְבִית), as we shall explain in its place, with the help of Heaven (כַּאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ בְּסִיעְתָּא דִשְׁמַיָּא). And after Aleinu leShabeach [It is upon us to praise] (וְאַחַר עָלֵינוּ לְשַׁבֵּחַ), he shall say the verse (יֹאמַר הַפָּסוּק): “You will give truth to Ya‘akov” (תִּתֵּן אֱמֶת לְיַעֲקֹב) (Micah 7:20), as above (כְּדִלְעֵיל). And in the book Nofet Tzufim (וּבְסֵפֶר נֹפֶת צוּפִים) you will find what pertains to this matter (תִּמְצָא מַה שֶּׁשַּׁיָּךְ לְעִנְיָן זֶה). And he shall say the great Viduy [Confession] (וְיֹאמַר הַוִּדּוּי הַגָּדוֹל) which you will find in Sha‘ar Kiryat Arba, chapter 152 (אֲשֶׁר תִּמְצָאֵהוּ בְּשַׁעַר קִרְיַת אַרְבַּע פֶּרֶק קנ״ב), which is very beneficial for Ba‘alei Teshuvah [Masters of Repentance] (הַמּוֹעִיל מְאֹד לִבְעָלֵי תְּשׁוּבָה). And he shall say it after Ashamnu (וְיֹאמַר אוֹתוֹ אַחַר אָשַׁמְנוּ), and afterwards (וְאַחַר כָּךְ) he shall say: “Ana beKoach Gedulat Yemincha” [Please, by the power of Your right hand’s greatness] until the end (אֲנָא בְּכֹחַ גְּדֻלַּת יְמִינְךָ עַד גְּמִירָא). And afterwards (וְיֹאמַר אַחַר כָּךְ) he shall say the section of Fear [Yirah] (פָּרָשַׁת הַיִּרְאָה), and the section of Teshuvah [Repentance] (וּפָרָשַׁת הַתְּשׁוּבָה), and the section of the Akeidah [Binding of Yitzchak] (וּפָרָשַׁת הָעֲקֵידָה), together with its “Yehi Ratzon” [May it be Your will] prayer (עִם יְהִי רָצוֹן שֶׁלּוֹ). And he shall say this Viduy [Confession] with great Kavanah [Intention] (וְיֹאמַר בְּכַוָּונָה גְּדוֹלָה הַוִּדּוּי הַזֶּה):

Master of the Universe (רִבּוֹנוֹ שֶׁל עוֹלָם), I have known with certainty (יָדַעְתִּי נֶאֱמָנָה), that because of our sins Jerusalem was destroyed (שֶׁבִּשְׁבִיל עֲו‍ֹנוֹתֵינוּ יְרוּשָׁלַיִם חֳרָבָה), and the Shekhinah was distanced from her place (וְשְׁכִינָה אִתְרַחֵיק מִמְּקוֹמָהּ). And You said (וְאַתָּה אָמַרְתָּ): “He who confesses and forsakes will be shown mercy” (מוֹדֶה וְעוֹזֵב יְרוּחָם) (Proverbs 28:13). So may it be Your will before You, Hashem, my God and the God of my fathers (כֵּן יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי), may my prayer come before You and do not conceal Yourself from my supplication (תָּבוֹא לְפָנֶיךָ תְּפִלָּתִי וְאַל תִּתְעַלֵּם מִתְּחִנָּתִי). For I am not brazen-faced and stiff-necked (שֶׁאֵין אֲנִי עַזּוּת פָּנִים וּקְשֵׁי עֹרֶף), to say before You, Hashem, my God and the God of my fathers (לוֹמַר לְפָנֶיךָ י״י אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי), “I am righteous and I have not sinned” (צַדִּיק אֲנִי וְלֹא חָטָאתִי), but I have sinned (אֲבָל אֲנִי חָטָאתִי).

I have been guilty, I have betrayed, I have stolen, I have spoken slander (אָשַׁמְתִּי, בָּגַדְתִּי, גָּזַלְתִּי, דִּבַּרְתִּי דוֹפִי). I have twisted, and I have acted wickedly, I have acted presumptuously, I have committed violence, I have attached falsehood (הֶעֱוֵיתִי וְהִרְשַׁעְתִּי, זֵדְתִּי, חָמַסְתִּי, טָפַלְתִּי שֶׁקֶר). I have counseled evil counsels, I have lied, I have scoffed, I have rebelled, I have blasphemed, I have been stubborn, I have perverted, I have transgressed, I have oppressed, I have been stiff-necked (יָעַצְתִּי עֵצוֹת רָעוֹת, כִּזַּבְתִּי, לַצְתִּי, מָרַדְתִּי, נִאַצְתִּי, סָרַרְתִּי, עִוֵּיתִי, פָּשַׁעְתִּי, צָרַרְתִּי, קִשִּׁיתִי עֹרֶף). I have acted wickedly, I have corrupted, I have committed abominations, I have gone astray, I have led others astray (רָשַׁעְתִּי, שִׁחַתִּי, תִּעַבְתִּי, תָּעִיתִי, תִּעְתַּעְתִּי).

I have transgressed all the positive commandments (עָבַרְתִּי עַל כָּל מִצְוֹת עֲשֵׂה), I have transgressed the negative commandments (עָבַרְתִּי עַל מִצְוֹת לֹא תַעֲשֶׂה). I have transgressed those punishable by Karet [Excision] (עָבַרְתִּי עַל חַיָּיבֵי כְּרִיתוֹת), I have transgressed those punishable by death from the earthly Beit Din [Court] (עָבַרְתִּי עַל חַיָּיבֵי מִיתוֹת בֵּית דִּין). I have transgressed the Written Torah (עָבַרְתִּי עַל תּוֹרָה שֶׁבִּכְתָב), I have transgressed the Oral Torah (עָבַרְתִּי עַל תּוֹרָה שֶׁבְּעַל פֶּה). I have forgotten Your Great Name (שָׁכַחְתִּי שִׁמְךָ הַגָּדוֹל), I have forgotten Your Kingship and Your Fear (שָׁכַחְתִּי מַלְכוּתְךָ וְיִרְאָתֶךָ). I have strayed from Your commandments and from Your good judgments (סַרְתִּי מִמִּצְוֹתֶיךָ וּמִמִּשְׁפָּטֶיךָ הַטּוֹבִים), and it was of no benefit to me (וְלֹא שָׁוָה לִי). And You are righteous concerning all that has come upon me (וְאַתָּה צַדִּיק עַל כָּל הַבָּא עָלַי), for You are true, You have acted, and I have acted wickedly (כִּי אֱמֶת אַתָּה עָשִׂיתָ וַאֲנִי הִרְשַׁעְתִּי). What shall we say before You, O One Who dwells on high? (מָה נֹאמַר לְפָנֶיךָ יוֹשֵׁב מָרוֹם), and what shall we recount before You, O One Who dwells in the heavens? (וּמָה נְסַפֵּר לְפָנֶיךָ שׁוֹכֵן שְׁחָקִים). Behold, all that is hidden and all that is revealed You know (הֲלֹא כָּל הַנִּסְתָּרוֹת וְהַנִּגְלוֹת אַתָּה יוֹדֵעַ) (Deuteronomy 29:28). You know the mysteries of the universe and the hidden secrets of every living being (אַתָּה יוֹדֵעַ רָזֵי עוֹלָם וְתַעֲלוּמוֹת סִתְרֵי כָל חָי). You search all the chambers of the innermost being, and You examine the kidneys and the heart (אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָטֶן וּבוֹחֵן כִּלְיוֹת וָלֵב) (Jeremiah 17:10). Nothing is hidden from You, and nothing is concealed from before Your eyes (אֵין כָּל דָּבָר נֶעְלָם מִמֶּךָּ, וְאֵין נִסְתָּר מִנֶּגֶד עֵינֶיךָ) (Psalms 139:12). May it be Your will before You, Hashem, my God and the God of my fathers (יְהִי רָצוֹן מִלְּפָנֶיךָ י״י אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי), that You forgive me all my iniquities (שֶׁתִּמְחֹל לִי עַל כָּל עֲו‍ֹנוֹתַי), and pardon me all my transgressions (וְתִסְלַח לִי עַל כָּל פְּשָׁעַי). And after the Viduy [Confession] (וְאַחַר הַוִּדּוּי), he shall say “Al Chet” [For the sin] (יֹאמַר עַל חֵטְא) according to the order of the Alef–Bet (כְּסֵדֶר הָאַלְפָּא בֵּיתָא), and afterwards (וְאַחַר כָּךְ) he shall say it according to the order of Tashrak [Reverse Alphabetical Order] (יֹאמַר אוֹתוֹ עַל דֶּרֶךְ תַּשְׁרַ״ק). And when he says the letter Tav (וּכְשֶׁיֹּאמַר אוֹת תָּו), which is alluded to in the verse (הַמְּרוּמֶזֶת בַּפָּסוּק): “And set a mark upon the foreheads of the men” (וְהִתְוִיתָ תָּו עַל מִצְחוֹת הָאֲנָשִׁים) (Ezekiel 9:4), a Tav of death (תָּו שֶׁל תְּמוּת), then a Tav of life will be inscribed upon his forehead (וְנִרְשָׁם אָז עַל מִצְחוֹ תָּו שֶׁל תְּחִיָּה). And it descends according to the order of Tashrak [Reverse Alphabetical Order] (וְיוֹרֶדֶת עַל דֶּרֶךְ תַּשְׁרַ״ק), when he says: “For the sin which we have sinned before You with deliberate intent” (כְּשֶׁיֹּאמַר עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ בְּתְּשׂוּמֶת יָד), until the end of the Alef–Bet in reverse order (עַד סוֹף הָאָ״ב לְאָחוֹר). And by means of this (וְעַל יְדֵי זֶה), the abundance descends upon his head (הַשֶּׁפַע יוֹרֵד עַל רֹאשׁוֹ), to return and illuminate the image of the Tzelem Elohim [Image of God] (לַחֲזוֹר וּלְהָאִיר אֶת תְּמוּנַת צֶלֶם אֱלֹהִים), and it removes all the sins and transgressions, as mentioned above (וּמַעֲבִיר כָּל הַחֲטָאִים וְהַפְּשָׁעִים כַּנִּזְכָּר). And this is a great Tikkun [Rectification], to specify his sins (וְתִקּוּן גָּדוֹל הוּא זֶה לְפָרֵט חֲטָאָיו), even though everything is known before Him (אַף כִּי הַכֹּל צָפוּי לְפָנָיו). It is a great secret to confess all the sins that he has committed throughout his lifetime (סוֹד גָּדוֹל הוּא לְהִתְוַדּוֹת עַל כָּל חֲטָאָיו שֶׁעָשָׂה מִיָּמָיו), even though he has already confessed them and performed Teshuvah [Repentance] for them (וְאַף עַל פִּי שֶׁכְּבָר הִתְוַדָּה עֲלֵיהֶם, וְעָשָׂה תְּשׁוּבָה). And through this the Accuser is driven away (וּבָזֶה יִדָּחֶה הַמְּקַטְרֵג), and the Holy One, Blessed be He, says to him (וְאוֹמֵר לוֹ הקב״ה): “What more can you tell Me than what he himself confesses and specifies his sins?” (מַה תֹּאמַר לִי יוֹתֵר מִמַּה שֶּׁהוּא עַצְמוֹ מִתְוַדֶּה וּמְפָרֵט חֲטָאָיו). As it is said (שֶׁנֶּאֱמַר): “He who confesses and forsakes shall be shown mercy” (וּמוֹדֶה וְעוֹזֵב יְרוּחָם) (Proverbs 28:13). And its secret is like a monkey in the street (וְסוֹדוֹ כְּעֵין קוֹף בִּרְחוֹבוֹ), who plays with the animals and changes his voice to resemble the voice of whatever animal he wishes (שֶׁהוּא מְצַחֵק עִם הַחַיּוֹת וּמְשַׁנֶּה קוֹלוֹ כְּמוֹ קוֹל אֵיזוֹ חַיָּה שֶׁיִּרְצֶה). And they run after him to seize him and kill him in burning anger (וְרוֹצִים אַחֲרָיו לִטְרָפוֹ וּלְהָמִיתוֹ בַּחֲרוֹן אַף). And he falls to the ground, stretches out his hands and his feet, and makes himself appear as though he were dead (וְהוּא נוֹפֵל לָאָרֶץ וּפוֹשֵׁט אֶת יָדָיו וְרַגְלָיו וְעוֹשֶׂה עַצְמוֹ כְּמוֹ מֵת). And then their spirit weakens toward him (וְאָז רָפְתָה רוּחָם מֵעָלָיו). Therefore every sinner shall surrender his soul to death (לָכֵן כָּל חוֹטֵא יִמְסֹר נַפְשׁוֹ לְמִיתָה), through the Viduy [Confession], through the recitation of Shema, and especially through supplication (בְּהַוִּדּוּי וּבְקְרִיאָת שְׁמַע וּבִפְרָט בִּתְחִנוּן), and the Holy One, Blessed be He, says to them (וְהקב״ה אוֹמֵר לָהֶם): “What do you desire—to put him to death? Behold, he has already surrendered himself to death because of the transgressions that he committed” (מַה אַתֶּם רוֹצִים הֲמִתּוֹת לוֹ, הֵרֵי הוּא מַסִּיר אֶת עַצְמוֹ לְמִיתָה בִּשְׁבִיל הָעֲבֵרוֹת שֶׁעָשָׂה). As it is said (שֶׁנֶּאֱמַר): “Depart from me, all workers of iniquity, for Hashem has heard the voice of my weeping” (סֻרוּ מִמֶּנִּי כָּל פּוֹעֲלֵי עָוֶל כִּי שָׁמַע י״י קוֹל בִּכְיִי) (Psalms 6:9), “Let all my enemies be ashamed and greatly terrified; let them turn back and be ashamed in a moment” (יִבָּשׁוּ וְיִבָּהֲלוּ מְאֹד כָּל אֹיְבָי יָשֻׁבוּ יֵבֹשׁוּ רָגַע) (Psalms 6:11), and the one who understands will understand (וְהַמֵּבִין יָבִין).

And therefore, one should recite this confession (וְלָכֵן יֹאמַר הַוִּדּוּי הַזֶּה): For the sin that I have sinned before You by compulsion and willingly (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּאוֹנֶס וּבְרָצוֹן), and for the sin that I have sinned before You unknowingly (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּבְלִי דַעַת). For the sin that I have sinned before You through forbidden sexual immorality (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּגִלּוּי עֲרָיוֹת), and for the sin that I have sinned before You with knowledge and with deceit (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּדַעַת וּבְמִרְמָה). For the sin that I have sinned before You through the thoughts of the heart (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּהִרְהוּר הַלֵּב), and for the sin that I have sinned before You through the Viduy [Confession] of the mouth (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּוִדּוּי פֶּה). For the sin that I have sinned before You in willful defiance and in error (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּזָדוֹן וּבִשְׁגָגָה), and for the sin that I have sinned before You with a strong hand (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּחֹזֶק יָד). For the sin that I have sinned before You through unclean lips (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּטֻמְאַת שְׂפָתַיִם), and for the sin that I have sinned before You through the Evil Inclination (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּיֵצֶר הָרָע). For the sin that I have sinned before You knowingly and unknowingly (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּיוֹדְעִים וּבְלֹא יוֹדְעִים), and for the sin that I have sinned before You through denial and falsehood (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּכַחַשׁ וּבְכָזָב). For the sin that I have sinned before You through Lashon haRa [Evil Speech] (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּלָשׁוֹן הָרַע), and for the sin that I have sinned before You through the appearance of the eye (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּמַרְאִית עַיִן). For the sin that I have sinned before You through interest and usury (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּנֶשֶׁךְ וּבְמַרְבִּית), and for the sin that I have sinned before You through the speech of our lips (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּשִׂיחַ שְׂפָתוֹתֵינוּ). For the sin that I have sinned before You through haughty eyes (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּעֵינַיִם רָמוֹת), and for the sin that I have sinned before You through an open mouth (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּפִתְחוֹן פֶּה). For the sin that I have sinned before You through the steps of the feet (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּצְעָדֵי רַגְלַיִם), and for the sin that I have sinned before You through the closing of the hand (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּקְפִיצַת יָד). For the sin that I have sinned before You willingly (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּרְצוֹן), and for the sin that I have sinned before You in error (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּשְׁגָגָה). For the sin that I have sinned before You with deliberate intent (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּתְשׂוּמֶת יָד). Until here is the confession in direct order (עַד כָּאן הַוִּדּוּי בְּיוֹשֶׁר), from here onward it is in returning light (מִכָּאן וָאֵילָךְ הוּא בְּאוֹר חוֹזֵר).

For the sin that I have sinned before You with deliberate intent (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּתְשׂוּמֶת יָד), for the sin that I have sinned before You through baseless hatred (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּשִׂנְאַת חִנָּם), for the sin that I have sinned before You with feet that hasten to run to evil (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּרַגְלַיִם מְמַהֲרוֹת לָרוּץ לְרָעָה), for the sin that I have sinned before You through tale-bearing (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּרָכִילוּת), for the sin that I have sinned before You through stiff-necked obstinacy (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּקִשּׁוּי עֹרֶף), for the sin that I have sinned before You through an arrogant neck (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּצַוָּאר עָתָק), for the sin that I have sinned before You through casting off the yoke (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּפְרִיקַת עֹל), for the sin that I have sinned before You through brazenness of forehead (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּעַזּוּת מֵצַח), for the sin that I have sinned before You through an envious eye (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּסִיקוּר־עַיִן), and for the sin that I have sinned before You through a stretching of the neck (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּנְטִיַּת גָּרוֹן). For the sin that I have sinned before You in business dealings (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּמַשָּׂא וּמַתָּן), for the sin that I have sinned before You through a tongue of deceit (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בִּלְשׁוֹן תַּרְמִית), for the sin that I have sinned before You in a gathering not for the sake of Heaven (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּכִנְסִיָּה שֶׁלֹּא לְשֵׁם שָׁמַיִם), for the sin that I have sinned before You through arrogance (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּיוֹהֲרָא), for the sin that I have sinned before You through impure thoughts (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּטֻמְאַת רַעְיוֹן), for the sin that I have sinned before You through the desecration of the Name (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּחִלּוּל הַשֵּׁם), for the sin that I have sinned before You through the belittling of parents and teachers (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּזִלְזוּל הוֹרִים וּמוֹרִים). For the sin that I have sinned before You through the arranging of sin (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּוִיָּעוּד עֲבֵירָה), for the sin that I have sinned before You through slander (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּהוֹצָאַת דִּבָּה), for the sin that I have sinned before You through idle talk (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּדְבָרִים בְּטֵלִים), for the sin that I have sinned before You through pride and contempt (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּגַאֲוָה וּבוּז), for the sin that I have sinned before You through the utterance of the lips (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּבִטּוּי שְׂפָתַיִם), for the sin that I have sinned before You through eating that which is forbidden (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בַּאֲכִילַת אִסּוּר). And for the sin that I have sinned before You through my 248 limbs (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּרַמַ״ח אֵיבָרַי), for the sin that I have sinned before You through my 365 sinews (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּשַׁס״ה גִּידַי). And for the sin that I have sinned before You through the 248 limbs and the 365 sinews of my soul (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּרַמַ״ח אֵיבָרַי וּשְׁס״ה גִּידַי שֶׁל נַפְשִׁי). For the sin that I have sinned before You with the 248 limbs and the 365 sinews of my Ruach [Spirit] (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּרַמַ״ח אֵיבָרַי וּשְׁס״ה גִּידַי שֶׁל רוּחִי). For the sin that I have sinned before You with the 248 limbs and the 365 sinews of my Neshamah [Soul] (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּרַמַ״ח אֵיבָרַי וּשְׁס״ה גִּידַי שֶׁל נִשְׁמָתִי). For the sin that I have sinned before You with the Neshamah [Soul] of my Neshamah [Soul] (עַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ בְּנְשָׁמָה לְנִשְׁמָתִי). And for the sin that I have sinned before You, that I caused blemish and defect in the 248 limbs and 365 sinews of their souls, spirits, and Neshamot [Souls] (וְעַל חֵטְא שֶׁחָטָאתִי לְפָנֶיךָ שֶׁגָּרַמְתִּי פֶּגֶם וּמוּם בְּרַמַ״ח אֵיבָרִים וּשְׁס״ה גִּידִים שֶׁל נַפְשָׁם רוּחָם וּנְשָׁמָתָם). And for the sins for which I am liable, for the neglect of positive commandments (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם עַל בִּטּוּל מִצְוֹת עֲשֵׂה). And for the sins for which I am liable, for a negative commandment that is remedied by a positive one (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם עַל לָאו הַנִּיתַּק לַעֲשֵׂה). And for the sins for which I am liable, for a negative commandment without an action (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם עַל לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה). And for the sins for which I am liable to a doubtful guilt-offering (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם אָשָׁם תָּלוּי). And for the sins for which I am liable to a definite guilt-offering (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם אָשָׁם וָדָאי). And for the sins for which I am liable to a variable sin-offering (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם קָרְבַּן עוֹלֶה וְיוֹרֵד). And for the sins for which I am liable to a fixed sin-offering (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם חַטָּאת קָבוּעַ). And for the sins for which I am liable to an elevation offering (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם עוֹלָה). And for the sins for which I am liable to rebellious lashes and the forty lashes (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם מַכּוֹת מַרְדוּת וּמַלְקוֹת אַרְבָּעִים). And for the sins for which I am liable to death at the hands of Heaven (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם מִיתָה בִּידֵי שָׁמַיִם). And for the sins for which I am liable to death at the hands of man (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם מִיתָה בִּידֵי אָדָם). And for the sins for which I am liable to unusual deaths (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם מִיתוֹת מְשֻׁנוֹת). And for the sins for which I am liable to Karet [Excision] and childlessness (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם כָּרֵת וְעֲרִירִי). And for the sins for which I am liable to all kinds of afflictions (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם כָּל מִינֵי יִסּוּרִים). And for the sins for which I am liable to all kinds of punishments (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם כָּל מִינֵי עוֹנָשִׁין). And for the sins for which I am liable to the four death penalties of Beit Din [Court]: stoning, burning, killing by the sword, and strangulation (וְעַל חֲטָאִים שֶׁאֲנִי חַיָּיב עֲלֵיהֶם אַרְבַּע מִיתוֹת בֵּית דִּין סְקִילָה, שְׂרֵפָה, הֶרֶג וַחֲנִיק). For positive commandments and for negative commandments, whether they involve action or whether they do not involve action (עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה, בֵּין שֶׁיֵּשׁ בָּהֶן קוּם וַעֲשֵׂה, וּבֵין שֶׁאֵין בָּהֶן קוּם וַעֲשֵׂה). That which is revealed to me, and that which is not revealed to me (אֶת שֶׁגָּלוּי לִי וְאֶת שֶׁאֵינוֹ גָּלוּי לִי). That which is revealed to me, I have already spoken before You and confessed them to You (אֶת שֶׁגָּלוּי לִי כְּבָר אָמַרְתִּי לְפָנֶיךָ וְהוֹדֵיתִי לְךָ עֲלֵיהֶם). And that which is not revealed to me, before You they are revealed and known (וְאֶת שֶׁאֵינוֹ גָּלוּי לִי לְפָנֶיךָ הֵם גְּלוּיִים וִידוּעִים). As it is said (כַּדָּבָר שֶׁנֶּאֱמַר): “The hidden things belong to Hashem our God, and the revealed things belong to us and to our children forever, to do all the words of this Torah” (הַנִּסְתָּרוֹת לַי״י אֱלֹהֵינוּ וְהַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת) (Deuteronomy 29:28). Forgive, pardon, and atone for all, for that in which I acted foolishly and for that in which I sinned (הַכֹּל תִּמְחֹל וְתַעֲבֹר וְתִסְלַח, אֶת אֲשֶׁר נוֹאַלְתִּי וְאֶת אֲשֶׁר חָטָאתִי). And afterwards he shall say the great confession (וְאַחַר כָּךְ יֹאמַר הַוִּדּוּי הַגָּדוֹל):

May it be Your will before You, Hashem, my God and the God of my fathers (יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי), that if I have sinned, acted iniquitously, or transgressed before You until I have caused blemish before You in the first letter of Your great and holy Name, and likewise in the others (שֶׁאִם חָטָאתִי עִוִּיתִי פָּשַׁעְתִּי לְפָנֶיךָ עַד שֶׁפָּגַמְתִּי לְפָנֶיךָ בָּאוֹת רִאשׁוֹנָה שֶׁל שִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ וְכֵן הָאֵלֶּה). And how good and how pleasant it is (וּמַה טּוֹב וּמַה נָעִים): “It is a time to act for Hashem; they have nullified Your Torah” (עֵת לַעֲשׂוֹת לַי־י הֵפֵרוּ תּוֹרָתֶךָ) (Psalms 119:126), to establish one fellowship for Tikkun [Rectification] (לַעֲשׂוֹת תִּקּוּן חֶבְרָה אַחַת), that they uphold the pillar of the Torah (שֶׁיַּחֲזִיקוּ עַמּוּד הַתּוֹרָה), and that they perform all the Tikkunei Teshuvah [Rectifications of Repentance] which I have written (וְיַעֲשׂוּ כָּל תִּקּוּנֵי הַתְּשׁוּבָה אֲשֶׁר כָּתַבְתִּי). And let him not think in his heart (וְאַל יַחֲשֹׁב בִּלְבָבוֹ): “If I did not transgress this prohibition, what need have I to perform Teshuvah [Repentance] for it?” (אִם לֹא עָבַרְתִּי עַל הַלָּאו הַזֶּה מַה לִּי לַעֲשׂוֹת תְּשׁוּבָה עָלָיו). Rather (אֶלָּא), let him reflect in his heart (יְהַרְהֵר בִּלְבָבוֹ) that if he did not transgress it now (שֶׁאִם לֹא עָבַר עַתָּה), perhaps in a first Gilgul [Reincarnation] or a second one he transgressed it (אוּלַי בְּגִלְגּוּל רִאשׁוֹן אוֹ שֵׁנִי עָבַר עָלָיו). Or perhaps he is joined with another in a Gilgul [Reincarnation], or in the mystery of Ibbur, a man who transgressed it (אוֹ שֶׁמָּא מְשֻׁתָּף עִמּוֹ בְּגִלְגּוּל אוֹ בְּסוֹד הָעִיבּוּר אִישׁ אֲשֶׁר עָבַר עָלֶיהָ). And also because all Israel are guarantors one for another (וְגַם עַל דֶּרֶךְ שֶׁכָּל יִשְׂרָאֵל עֲרֵבִים זֶה בָּזֶה) (Shevuot 39a). And the Tzaddik must suffer afflictions for Israel, to lighten the exile from upon them (וְצָרִיךְ הַצַּדִּיק לִסְבּוֹל יִסּוּרִין בִּשְׁבִיל יִשְׂרָאֵל לְהָקֵל מֵעֲלֵיהֶם הַגָּלוּת). And as the Zohar says concerning Rabbi Elazar the son of Rabbi Shimon bar Yochai in the Idra (וּכְמוֹ שֶׁאוֹמֵר הַזֹּהַר אֵצֶל רַבִּי אֶלְעָזָר בֶּן רַשְׁבִּ״י בַּאִדְרָא), that he accepted afflictions upon himself (שֶׁקִּבֵּל עָלָיו יִסּוּרִין). And likewise the Mashiach in Gan Eden, “bound and imprisoned” (שָׁרִי וְאַסִּיר), bears afflictions. And also in the Gemara they mentioned this (וְגַם בַּגְּמָרָא הִזְכִּירוּ מִזֶּה), to fulfill what is said (לְקַיֵּים מַה שֶּׁנֶּאֱמַר): “Surely our sicknesses he has borne, and our pains he has carried... and by his wound we are healed” (אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם... וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ) (Isaiah 53:4–5). And he shall study Mikra, Mishnah, and Talmud (וְיִלְמוֹד מִקְרָא מִשְׁנָה וְתַלְמוּד), and afterwards the Zohar and the other books of Kabbalah (וְאַחַר כָּךְ הַזֹּהַר וּשְׁאָר סִפְרֵי קַבָּלָה), each one a fixed measure (כָּל אֶחָד שִׁעוּר אֶחָד), so that none of these will be abandoned (כְּדֵי שֶׁלֹּא תַעֲזוֹב שׁוּם אֶחָד מֵאֵלּוּ). And every day after the prayer (וְכָל יוֹם אַחַר הַתְּפִלָּה) they shall accept upon themselves lashes from a strap of calf-hide (יְקַבְּלוּ עֲלֵיהֶם מַלְקוֹת מֵרוֹצוּעָה שֶׁל עֵגֶל). And the handle shall be of donkey-hide (וְהַמַּעֲבַרְתָּא יִהְיֶה מֵרוֹצוּעָה שֶׁל חֲמוֹר). And thus is the order of lashes for Ba‘alei Teshuvah [Masters of Repentance] (וְכָךְ הוּא סֵדֶר הַמַּלְקוֹת לִבְעָלֵי הַתְּשׁוּבָה): the judge who sits in the middle reads the section with the cantillation (הַדַּיָּן הַיּוֹשֵׁב בָּאֶמְצַע קוֹרֵא הַפָּרָשָׁה עִם הַטְּעָמִים), the one sitting to his right gives permission to the messenger of the court and says to him, “Be strong” (הַיּוֹשֵׁב מִימִינוֹ נוֹתֵן רְשׁוּת לִשְׁלִיחַ בֵּית דִּין וְאוֹמֵר לוֹ כַּח), and the one sitting to his left counts (וְהַיּוֹשֵׁב מִשְּׂמֹאלוֹ מוֹנֶה). And they sit in a semicircle like half of a rounded threshing floor, their faces toward the pillar (וְיוֹשְׁבִין בַּחֲצִי גֹּרֶן עֲגוּלָּה פְּנֵיהֶם אֶל הָעַמּוּד).

The judges direct themselves toward the Three Heads (הַדַּיָּנִין מְכַוְּנִין לִתְלַת רֵישִׁין), and the messenger of the court directs himself toward Malchut of Imma (וְשְׁלִיחַ בֵּית דִּין נִקְמַלְכוּת אִמָּא), as it is written (דִּכְתִיב): “Whom his mother chastens” (אֲשֶׁר יִסְּרָתוּ אִמּוֹ) (Proverbs 29:17). And it is said (וְנֶאֱמַר): “Yah has surely chastened me, but to death He has not given me” (יָסֹּר יִסְּרַנִּי יָהּ וְלַמָּוֶת לֹא נְתָנָנִי) (Psalms 118:18).

The reader reads calmly and with the melody of the cantillation (הַקּוֹרֵא קוֹרֵא בְּנַחַת וּבְנִגּוּן הַטְּעָמִים), including within himself the three heads (קוֹלֵל בְּעַצְמוֹ תְּלַת רֵישִׁין), and arouses supernal repentance upon the one who is being lashed (וּמְעוֹרֵר תְּשׁוּבָה עִילָּאָה עַל הַלּוֹקֶה). And he confesses and justifies upon himself the four death penalties of the court (וְהוּא מִתְוַדֶּה וּמַצְדִּיק עַל עַצְמוֹ ד׳ מִיתוֹת בֵּית דִּין).

The one lashing begins at the left shoulder first (הַמַּלְקֶה מַתְחִיל בְּכָתֵף שְׂמֹאל תְּחִלָּה), and intends each time toward the Name YH in the filling of Hehs (וּמְכַוֵּן בּוֹ בְּכָל פַּעַם לְשֵׁם י״ה בְּמִלּוּי הֵי״ן). And afterwards upon the right shoulder, and he intends toward YH in the filling of Yods (וְאַחַר כָּךְ בְּכָתֵף יָמִין וּמְכַוֵּן י״ח בְּמִלּוּי יוּדִי״ן). And before him, upon the chest, in the filling of Alefs (וּלְפָנָיו עַל הֶחָזֶה בְּמִלּוּי אַלְפִי״ן). And it is good to receive five lashes (וְטוֹב לִלְקוֹת ה׳ מַלְקוּיוֹת). And in the first lashes, he should form the Names YH in their fillings that we mentioned, all without vowels (וּבְמַלְקוּיוֹת רִאשׁוֹן יְצַיֵּר שֵׁמוֹת י״ה בִּמְלוֹאיו שֶׁזָּכַרְנוּ, כֻּלָּם בְּלֹא נִקּוּד). And in the second lashes, all the letters with the vowels of Tzeire (וּבְמַלְקוּיוֹת שֵׁנִי כָּל הָאוֹתִיּוֹת בְּנִקּוּד צֵירֵי). In the third, all with the vowels of Patach (בִּשְׁלִישִׁי כֻּלָּם בְּנִקּוּד פַּתַּח). In the fourth, all with the vowels of Kamatz (בָּרְבִיעִי כֻּלָּם בְּנִקּוּד קָמֶץ). And in the fifth, all the letters formed with eyes and crownlets, without vowels (וּבַחֲמִישִׁי כָּל הָאוֹתִיּוֹת מְצוּיָּרוֹת בְּעֵינִין וּתְגִין וּבְלֹא נִקּוּד). And in these lashes, the one being lashed should intend that he is being made into a Merkavah for Ze’ir Anpin (וּבַמַּלְקוּיוֹת הַזֶּה יְכַוֵּן הַלּוֹקֶה שֶׁהוּא נַעֲשֶׂה מֶרְכָּבָה לְזְעֵיר אַנְפִּין), and he fulfills within himself: “Whom his mother chastens” (אֲשֶׁר יִסְּרָתוּ אִמּוֹ) (Proverbs 29:17), as mentioned (כָּאֲמוּר). And he shall immerse afterwards (וְיִטְבּוֹל אַחַר כָּךְ), to fulfill what is said (לְקַיֵּים מַה שֶּׁנֶּאֱמַר): “We have come through fire and through water, and You brought us out to abundance” (בָּאנוּ בָאֵשׁ וּבַמַּיִם וַתּוֹצִיאֵנוּ לִרְוָיָה) (Psalms 66:12). And the secret of the immersion I have explained in my book Nofet Tzufim (וְסוֹד הַטְּבִילָה בֵּאַרְתִּי בְּסִפְרִי נֹפֶת צוּפִים), in the secret of the immersions of Shabbat (בְּסוֹד טְבִילוֹת שַׁבָּת). And he shall pray his prayer with the Kavanot [Intentions] of the Zohar and the Ari, may his memory be for life in the World to Come (וְיִתְפַּלֵּל תְּפִלָּתוֹ בְּכַוָּנוֹת הַזֹּהַר וְהָאֲרִ״י זלה״ה). And he shall weep at midnight (וְיִבְכֶּה בַּחֲצוֹת הַלַּיְלָה), and from midnight until the day (וּמֵחֲצוֹת הַלַּיְלָה עַד הַיּוֹם), his occupation shall be only in Kabbalah (לֹא יִהְיֶה עִסְקוֹ אֶלָּא בַּקַּבָּלָה). And they shall be very careful (וְיִזָּהֲרוּ מְאֹד) that in every community (שֶׁיִּהְיֶה בְּכָל קְהִלָּה), all the Sifrei Torah [Torah Scrolls] be corrected in the words and in the letters by three men (כָּל הַסִּפְרֵי תּוֹרָה מֻגָּה בַּתֵּיבוֹת וּבָאוֹתִיּוֹת עַל יְדֵי שְׁלוֹשָׁה אֲנָשִׁים), “that it not be falsified in the Name of the King” (דְּלָא מִשְׁתַּקַּר בִּשְׁמָא דְּמַלְכָּא).

And there must be at least one scribe (וִיהִיֶה עַל כָּל פָּנִים סוֹפֵר אֶחָד) who knows how to write the Great Name in its proper form (שֶׁיוֹדֵעַ לִכְתּוֹב הַשֵּׁם הַגָּדוֹל בִּתְמוּנָתוֹ), and with the Kavanah [Intention] that the Zohar wrote in the opening of Parashat Vayikra and Acharei Mot (וּבְכַוָּנָה שֶׁכָּתַב הַזֹּהַר בִּפְתִיחַת פָּרָשַׁת וַיִּקְרָא וְאַחֲרֵי מוֹת). And it says there (וְאוֹמֵר שָׁם) that every scribe who does not write the Name with this Kavanah [Intention] (שֶׁכָּל סוֹפֵר אֲשֶׁר לֹא יִכְתּוֹב הַשֵּׁם בְּכַוָּנָה זוֹאת), he is liable to Karet [Excision] (הוּא חַיָּיב כָּרֵת). And regarding him it is said (וְעָלָיו נֶאֱמַר): “For he has despised the word of Hashem and has broken His commandment; that soul shall surely be cut off, his iniquity shall be upon him” (כִּי דְבַר י״י בָּזָה וְאֶת מִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִיא עֲו‍ֹנָה בָּהּ) (Numbers 15:31). And it says in Parashat Vayechi in the Zohar (וְאוֹמֵר בְּפָרָשַׁת וַיְחִי בַּזֹּהַר): the great benefit if there is a Sefer Torah [Torah Scroll] in the city written with this Kavanah [Intention] (הַתּוֹעֶלֶת הַגְּדוֹל אִם יֵשׁ סֵפֶר תּוֹרָה בָּעִיר שֶׁנִּכְתַּב בְּכַוָּנָה זוֹאת), there will never be decree or destruction in that city (לֹא יִהְיֶה גְזֵירָה וְשֶׁמֶד בָּעִיר עַד־עוֹלָם), and the Attribute of Judgment will not rest upon them (וְלֹא יִשְׁרֶה עֲלֵיהֶם מִדַּת הַדִּין). And from the affirmative you may infer the negative (וּמִכְּלַל הֵן אַתָּה שׁוֹמֵעַ לָאו), as mentioned in Parashat Acharei Mot (כַּנִּזְכָּר בְּפָרָשַׁת אַחֲרֵי מוֹת). And he shall be exceedingly careful to weep over the destruction of the House and the exile of the Shekhinah every midnight (וְיִהְיֶה נִזְהָר מְאֹד לִבְכּוֹת עַל חֲרָבַן הַבַּיִת וְגָלוּת שְׁכִינָה בְּכָל חֲצוֹת הַלַּיְלָה). And he shall say the psalm: “By the rivers of Babylon” (עַל נַהֲרוֹת בָּבֶל) (Psalms 137), and the psalm: “O God, the nations have entered Your inheritance” (אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ) (Psalms 79). And he shall say the verses (וְיֹאמַר פְּסוּקִים): “Rachel weeps for her children; she refuses to be comforted” (רָחֵל מְבַכָּה עַל בָּנֶיהָ מֵאַנָּה לְהִנָּחֵם) (Jeremiah 31:14), “Thus says Hashem: Refrain your voice from weeping” (כֹּה אָמַר י״י מִנְעִי קוֹלֵךְ מִבֶּכִי) (Jeremiah 31:15), “You who make mention of Hashem, do not keep silent” (הַמַּזְכִּירִים אֶת י״י אַל דֳּמִי לָכֶם) (Isaiah 62:6). And afterwards (וְאַחַר כָּךְ) blessings and praises until the light of day (בְּרָכוֹת וּתְשֻׁבָּחוֹת עַד אוֹר הַיּוֹם). And he shall be careful on Mondays and Thursdays (וְיִזָּהֵר בְּיוֹם שֵׁנִי וַחֲמִישִּׁי), which are days of judgment of Gevurah and Hod (שֶׁהֵם יְמֵי דִּין שֶׁל גְּבוּרָה וְהוֹד), to occupy himself in Torah according to his strength (לַעֲסוֹק בַּתּוֹרָה כְּפִי כֹּחוֹ), as it is said concerning them (שֶׁנֶּאֱמַר עֲלֵיהֶם): “In the day of adversity, consider” (בְּיוֹם רָעָה רְאֵה) (Ecclesiastes 7:14). And also in the Tikkun [Rectification] of Erev Rosh Chodesh, which is Yom Kippur Katan [Minor Yom Kippur] (וְגַם בְּתִקּוּן עֶרֶב רֹאשׁ חֹדֶשׁ שֶׁהוּא יוֹם כִּפּוּר קָטָן), to weep also over the diminishment of the moon above (לִבְכּוֹת גַּם כֵּן עַל מִעוּט הַלְּבָנָה דְּלֵעֵילָא), which is the secret of the exile of the Shekhinah (הוּא סוֹד גָּלוּת שְׁכִינָה). And at midnight (וְחֲצוֹת הַלַּיְלָה) he shall sit upon the ground before the Mezuzah (יֵשֵׁב עַל הָאָרֶץ לִפְנֵי הַמְּזוּזָה), and he shall say the psalm mentioned above (וְיֹאמַר הַמִּזְמוֹר הַנִּזְכָּר לְעֵיל), and the lamentation “Then when the measure was filled” (וְהַקִּינָה שֶׁל אָז בִּמְלֹאת סָפֵק), whose secret is explained in Sha‘ar Reisha deZe’ir Anpin [Gate of the Head of Ze’ir Anpin] (שֶׁסּוֹדוֹ נִתְבָּאֵר בְּשַׁעַר רֵישָׁא דְזְעֵיר אַנְפִּין). And the lamentation “Cedars of Lebanon” (וְקִינַת אֲרָזֵי הַלְּבָנוֹן), and the lamentation: “I said, Turn away from me; I will weep bitterly” (אָמַרְתִּי שַׁעֲוּ מִנִּי אֶבְכֶּה עַמֵּר) (Isaiah 22:4). To arouse the Ten Martyrs of the Kingdom together with the other holy ones (לְהִתְעוֹרֵר הָיוּ הֲרוּגֵי מַלְכוּת עִם שְׁאָר הַקְּדוֹשִׁים), whom the Holy One, Blessed be He, assures to avenge (שֶׁיַּבְטִיחֵם הקב״ה לַעֲשׂוֹת נְקָמוֹת). And with this will come the time of which it is said (וְעִם זֶה יָבוֹא הָעֵת שֶׁנֶּאֱמַר): “And it shall come to pass in that day that Hashem will punish the host of the high ones on high” (וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד י״י עַל צְבָא הַמָּרוֹם בַּמָּרוֹם) (Isaiah 24:21), and afterwards (וְאַחֲרֵי כֵן): “Upon the kings of the earth upon the earth” (עַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה) (Isaiah 24:21). Blessed is He, and may He be feared forever, Amen and Amen (יִתְבָּרֵךְ וְיִרֵא לְעוֹלָם אָמֵן וְאָמֵן).

The Gate of Teshuvah is concluded, and we shall begin (סָלִיק שַׁעַר הַתְּשׁוּבָה, וְנַתְחִיל)