It is written, “And Hashem said to Moshe, ‘Write this as a remembrance in a book and put it into Yehoshua’s ears’” (Shemos 17:14). In this verse the Holy One Blessed is He admonishes Moshe, Israel’s teacher, concerning the need to write things down because this greatly facilitates memory. If it was necessary for God to tell this to Moshe, how much more so to the rest of us! For we must reflect on our deeds continually, examining them for traces of sin. And if a person realizes that he has indeed committed a sin he should record it so that he will remember to rectify it. Similarly, if he discovers in some text a means of rectifying his transgressions he should record that as well so that he will be able to make amends without delay. If a person recalls that he has sinned against his fellow by speaking to him harshly, causing him anguish, or if he attributed to him some impropriety or caused him shame, let him weep and feel remorse and resolve immediately to appease him the very next day. Moreover, this should be his first order of business on the following morning. Needless to say, if recalls that he sinned against someone of greater stature than himself he should immediately be filled with anguish and plead with God not to record the matter in his ledger of debits. And again he should resolve to rectify the matter the following morning.
If another person sinned against him by speaking to him in an oppressive manner let him forgive him instantly, declaring, “May the Master forgive anyone who has caused me anguish.” Then let him recite the bedtime Shema with concentration, after which he should be careful to read the Ten Commandments every night. Specifically, he should read them as they appear in Parashas Va’eschanan. For in Parashas Yisro it is written, “Remember [the Shabbos day]” (Shemos 20:8), reflecting the attribute of the day, while in Va’eschanan it is written, “Keep [the Shabbos day]” (Devarim 5:12), reflecting the attribute of the night (Zohar 1:48b and 2:138a). Through this recitation a person attains two crowns [corresponding to “We will do” and “we will hear”]. For this reason the Ten Commandments have two sets of ta’amim [musical cantillation marks], one written above the letters and one written below them. In the morning, before leaving the house one must first wash his hands. Then let him go to the mezuzah and place his hand upon it, reflecting that the Holy One Blessed is He is the real Master of the house, whereas we are merely his houseguests. And let him reflect on the name Shadd-ai, as was mentioned in the first chapter. Afterwards he should say three times, “May Hashem guard my going out and my coming in, in life and peace from now on.” Then he should say, “Know Him with all your ways and He will straighten your paths” (Mishlei 3:6). This verse encompasses the entire Torah. It also contains twenty-six letters corresponding to the numerical value of Hashem’s four-letter name, which is the “Holy of Holies.” Moreover, the verse begins with the letter beis [the value of which is 2] and ends with a kaf [the value of which is 20], for a total of 22, corresponding to the twenty-two letters of the Hebrew alphabet. Let him recite this verse six times while turning towards the six directions: East, South, West, North, up and down. And let him have in mind that he is delivering his life to the Holy One Blessed is He, Ruler of the six directions of the world. In this way he subjugates his soul and body to Hashem.
One who has time should also recite the following verses, each of which alludes to a different limb: “And as for You, Hashem, You shield me, my soul, and lift up my head (Tehillim 3:4). “I proclaim righteousness among a large congregation, behold I will not refrain my lips; You know this, Hashem” (Tehillim 40:10). I called to Him with my mouth and exaltation was beneath my tongue” (ibid., 66:17). “Hashem’s instructions are upright, causing the heart to rejoice; Hashem’s commandments are pure, illuminating the eyes” (ibid., 19:9). “Hear the sound of my supplication when I cry out to You, when I lift up my hands towards Your holy sanctuary” (ibid., 28:2). “To do Your will, my God, was my desire, and Your Torah was within my intestines” (ibid., 40:9). “All my bones will declare, Hashem, “Who is like You?’ ” (ibid., 35:10). “I will bless Hashem who advised me, even at night my kidneys rebuke me” (ibid., 16:7). My foot stood upon a plain, among congregations I will bless Hashem” (ibid., 26:12). Afterwards let him recite this Mishnah encompassing the entire body from top to bottom: One may only stand to pray in a spirit of weighty- headedness [i.e., solemnity]. The pious of earlier times would pause for an hour before praying in order to direct their hearts towards the Omnipresent One. Even if the king asks after his welfare and even if a snake is wrapped around his heel he must not interrupt. Afterwards let him say the verse, “The end of the matter when everything is heard is to fear God and keep His commandments, for that is the entirety of a man” (Koheles 12:13). This verse alludes to the observance of all 613 commandments. Whoever conducts himself in this manner will enjoy good fortune, selah.
"וַיֹּאמֶר ה' אֶל משֶׁה, כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ". הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, שֶׁהָיָה רַבָּן שֶׁל יִשְׂרָאֵל, עַל הַכְּתִיבָה. כִּי זֶהוּ תּוֹעֶלֶת גָּדוֹל לַזִּכָּרוֹן. וְאִם לְמשֶׁה רַבֵּנוּ הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא — קַל וָחֹמֶר לִשְׁאָר בְּנֵי אָדָם, שֶׁצְּרִיכִין לְהַרְהֵר תָּמִיד בַּמַּעֲשִׂים וּלְפַשְׁפֵּשׁ בָּהֶם שֶׁמָּא חָטְאוּ, אֲזַי יִכְתֹּב חֶטְאוֹ, שֶׁיִּהְיֶה לוֹ לְזִכָּרוֹן לְתַקֵּן אֶת הַחֵטְא, אוֹ אִם יִמְצָא בְּאֵיזֶה סֵפֶר דְּבַר תִּקּוּן לַחֲטָאָיו — יִרְשֹׁם עַל נְיָר מְיֻחָד מִיָּד, כְּדֵי שֶׁיּוּכַל לְתַקֵּן בְּלִי עִכּוּב מַאי דְּאֶפְשָׁר לוֹ. וְאִם נִזְכַּר שֶׁחָטָא נֶגֶד חֲבֵרוֹ בְּדִבּוּר קָשֶׁה וְהֵצֵר לוֹ, אוֹ תָּלָה בּוֹ שׁוּם שֶׁמֶץ דֹּפִי, אוֹ שֶׁהִלְבִּין פָּנָיו בָּרַבִּים — יִבְכֶּה וְיִתְחָרֵט וִיקַבֵּל עָלָיו מִיָּד לְמָחֳרָתוֹ לְפַיְּסוֹ וּלְרַצּוֹתוֹ, וְזֶה יִהְיֶה לוֹ עֵסֶק רִאשׁוֹן לְמָחֳרָתוֹ. וְאֵין צָרִיךְ לוֹמַר, אִם נִזְכַּר שֶׁחָטָא נֶגֶד מִי שֶׁגָּדוֹל מִמֶּנּוּ, יִצְטַעֵר מִיָּד וִיבַקֵּשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יִרְשֹׁם בַּסֵּפֶר חוֹבוֹתָיו, וִיקַבֵּל עָלָיו לְמָחָר לְתַקֵּן מִיָּד.
It is written, “And Hashem said to Moshe, ‘Write this as a remembrance in a book and put it into Yehoshua’s ears’” (Shemos 17:14). In this verse the Holy One Blessed is He admonishes Moshe, Israel’s teacher, concerning the need to write things down because this greatly facilitates memory. If it was necessary for God to tell this to Moshe, how much more so to the rest of us! For we must reflect on our deeds continually, examining them for traces of sin. And if a person realizes that he has indeed committed a sin he should record it so that he will remember to rectify it. Similarly, if he discovers in some text a means of rectifying his transgressions he should record that as well so that he will be able to make amends without delay. If a person recalls that he has sinned against his fellow by speaking to him harshly, causing him anguish, or if he attributed to him some impropriety or caused him shame, let him weep and feel remorse and resolve immediately to appease him the very next day. Moreover, this should be his first order of business on the following morning. Needless to say, if recalls that he sinned against someone of greater stature than himself he should immediately be filled with anguish and plead with God not to record the matter in his ledger of debits. And again he should resolve to rectify the matter the following morning.
וְאִם חָטָא אַחֵר לְנֶגְדּוֹ בְּאוֹנָאַת דְּבָרִים — יִמְחַל לוֹ מִיָּד, וְכֹה יֹאמַר: שָׁרִי לֵיהּ מָרֵיהּ לְכָל מַאן דִּמְצַעֲרִין לִי, וְיִקְרָא קְרִיאַת שְׁמַע עַל מִטָּתוֹ בְּכַוָּנָה. וְאַחַר כָּךְ יִזָּהֵר לִקְרֹא עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁבְּפָרָשַׁת וָאֶתְחַנַּן בְּכָל לַיְלָה, כִּי עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁבְּפָרָשַׁת יִתְרוֹ שֶׁכָּתוּב זָכוֹר הוּא נֶגֶד הַיּוֹם, וּבְפָרָשַׁת וָאֶתְחַנַּן כְּתִיב בּוֹ שָׁמוֹר, וְהוּא נֶגֶד מִדַּת הַלַּיְלָה. וְעַל יְדֵי כָּךְ יֵשׁ לוֹ שְׁנֵי כְּתָרִים בְּרֹאשׁוֹ: אֶחָד כְּשֶׁעוֹלֶה נִשְׁמָתוֹ לְמַעְלָה, וְאַחַת לְלַוּוֹתָהּ בַּחֲזָרָתָהּ לְמַטָּה. וְעַל כֵּן יֵשׁ שְׁנֵי טְעָמִים בַּעֲשֶׂרֶת הַדִּבְּרוֹת: אֶחָד לְמַעְלָה, וְאֶחָד לְמַטָּה. וּבַשַּׁחֲרִית קֹדֶם יְצִיאָתוֹ מֵהַבַּיִת, יִטֹּל יָדָיו תְּחִלָּה, וְאַחַר כָּךְ יָבוֹא אֶל הַמְּזוּזָה וְיַנִּיחַ יָדָיו עַל הַמְּזוּזָה, וִיכַוֵּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא בַּעַל הַבַּיִת, וַאֲנַחְנוּ כֻּלָּנוּ בַּבַּיִת רַק אוֹרְחִים. וִיכַוֵּן הַשֵּׁם שַׁדַּי כְּמוֹ שֶׁכָּתַבְתִּי בְּפֶרֶק רִאשׁוֹן. וְאַחַר כָּךְ יֹאמַר (פָּסוּק): ה' יִשְׁמֹר צֵאתִי וּבוֹאִי לְחַיִּים וּלְשָׁלוֹם מֵעַתָּה וְעַד עוֹלָם — שָׁלשׁ פְּעָמִים, וְאַחַר כָּךְ יֹאמַר פָּסוּק: בְּכָל דְּרָכֶיךָ דָּעֵהוּ, וְהוּא יְיַשֵּׁר אָרְחוֹתֶיךָ. וְהַפָּסוּק הַזֶּה הוּא כּוֹלֵל כָּל הַתּוֹרָה, וְיֵשׁ בּוֹ עֶשְׂרִים וְשֵׁשׁ אוֹתִיּוֹת כְּמִנְיַן שֵׁם הֲוָיָה, שֶׁהוּא קֹדֶשׁ קֳדָשִׁים, וּמַתְחִיל בָּאוֹת בֵּי"ת, וּמְסַיֵּם בָּאוֹת כַּ"ף — נֶגֶד כ"ב אוֹתִיּוֹת הַתּוֹרָה. וּבְכָל פַּעַם שֶׁיֹּאמַר פָּסוּק זֶה, יַטֶּה אֶת רֹאשׁוֹ לְשֵׁשׁ קְצָווֹת כַּסֵּדֶר הַזֶּה: מִזְרָח, דָּרוֹם, מַעֲרָב, צָפוֹן, מַעְלָה וּמַטָּה. וִיכַוֵּן שֶׁמּוֹסֵר נַפְשׁוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא הַמּוֹשֵׁל בְּשֵׁשׁ קַצְווֹת הָעוֹלָם, וּבְזֶה הוּא מְשַׁעְבֵּד נַפְשׁוֹ וְגוּפוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא.
If another person sinned against him by speaking to him in an oppressive manner let him forgive him instantly, declaring, “May the Master forgive anyone who has caused me anguish.” Then let him recite the bedtime Shema with concentration, after which he should be careful to read the Ten Commandments every night. Specifically, he should read them as they appear in Parashas Va’eschanan. For in Parashas Yisro it is written, “Remember [the Shabbos day]” (Shemos 20:8), reflecting the attribute of the day, while in Va’eschanan it is written, “Keep [the Shabbos day]” (Devarim 5:12), reflecting the attribute of the night (Zohar 1:48b and 2:138a). Through this recitation a person attains two crowns [corresponding to “We will do” and “we will hear”]. For this reason the Ten Commandments have two sets of ta’amim [musical cantillation marks], one written above the letters and one written below them. In the morning, before leaving the house one must first wash his hands. Then let him go to the mezuzah and place his hand upon it, reflecting that the Holy One Blessed is He is the real Master of the house, whereas we are merely his houseguests. And let him reflect on the name Shadd-ai, as was mentioned in the first chapter. Afterwards he should say three times, “May Hashem guard my going out and my coming in, in life and peace from now on.” Then he should say, “Know Him with all your ways and He will straighten your paths” (Mishlei 3:6). This verse encompasses the entire Torah. It also contains twenty-six letters corresponding to the numerical value of Hashem’s four-letter name, which is the “Holy of Holies.” Moreover, the verse begins with the letter beis [the value of which is 2] and ends with a kaf [the value of which is 20], for a total of 22, corresponding to the twenty-two letters of the Hebrew alphabet. Let him recite this verse six times while turning towards the six directions: East, South, West, North, up and down. And let him have in mind that he is delivering his life to the Holy One Blessed is He, Ruler of the six directions of the world. In this way he subjugates his soul and body to Hashem.
וּמִי שֶׁהוּא פָּנוּי, יֹאמַר אֵלּוּ הַפְּסוּקִים הַמְרַמְּזִים כָּל אֶחָד עַל אֵבָר הַמְיֻחָד: וְאַתָּה ה' מָגֵן בַּעֲדִי, כְּבוֹדִי וּמֵרִים רָאשִׁי; בִּשַּׂרְתִּי צֶדֶק בְּקָהָל רַב, הִנֵּה שְׂפָתַי לֹא אֶכְלָא, ה' אַתָּה יָדַעְתָּ; אֵלָיו פִּי קָרָאתִי וְרוֹמַם תַּחַת לְשׁוֹנִי; פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב; מִצְוַת ה' בָּרָא מְאִירַת עֵינַיִם; שְׁמַע קוֹל תַּחֲנוּנָי בְּשַׁוְּעִי אֵלֶיךָ, בְּנָשְׂאִי יָדַי אֶל דְּבִיר קָדְשֶׁךָ; לַעֲשׂוֹת רְצוֹנְךָ אֱלֹהַי חָפַצְתִּי, וְתוֹרָתְךָ בְּתוֹךְ מֵעַי; כָּל עַצְמוֹתַי תֹּאמַרְנָה ה' מִי כָמוֹךָ; אֲבָרֵךְ אֶת ה' אֲשֶׁר יְעָצָנִי, אַף לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי; רַגְלִי עָמְדָה בַּמִּישׁוֹר, בְּמַקְהֵלִים אֲבָרֵךְ ה'. וְאַחַר כָּךְ יֹאמַר מִשְׁנָה אַחַת, שֶׁהִיא כּוֹלֶלֶת כָּל הַגּוּף וְרֹאשׁ הָאָדָם וְתוֹכוֹ וְסוֹפוֹ, וְזֶהוּ: אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כֹּבֶד רֹאשׁ. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִין שָׁעָה אַחַת קֹדֶם שֶׁיִּתְפַּלְּלוּ, כְּדֵי שֶׁיְּכַוְּנוּ אֶת לִבָּם לַמָּקוֹם. אֲפִלּוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ, וַאֲפִלּוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ — לֹא יַפְסִיק. וְאַחַר כָּךְ יֹאמַר פָּסוּק: סוֹף דָּבָר הַכֹּל נִשְׁמָע, אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְווֹתָיו שְׁמֹר, כִּי זֶה כָּל הָאָדָם — שֶׁהַפָּסוּק כּוֹלֵל כָּל הַתַּרְיַ"ג מִצְווֹת. וְכָל מִי שֶׁיִּתְנַהֵג כָּךְ, אָז טוֹב לוֹ יִהְיֶה סֶלָה.
One who has time should also recite the following verses, each of which alludes to a different limb: “And as for You, Hashem, You shield me, my soul, and lift up my head (Tehillim 3:4). “I proclaim righteousness among a large congregation, behold I will not refrain my lips; You know this, Hashem” (Tehillim 40:10). I called to Him with my mouth and exaltation was beneath my tongue” (ibid., 66:17). “Hashem’s instructions are upright, causing the heart to rejoice; Hashem’s commandments are pure, illuminating the eyes” (ibid., 19:9). “Hear the sound of my supplication when I cry out to You, when I lift up my hands towards Your holy sanctuary” (ibid., 28:2). “To do Your will, my God, was my desire, and Your Torah was within my intestines” (ibid., 40:9). “All my bones will declare, Hashem, “Who is like You?’ ” (ibid., 35:10). “I will bless Hashem who advised me, even at night my kidneys rebuke me” (ibid., 16:7). My foot stood upon a plain, among congregations I will bless Hashem” (ibid., 26:12). Afterwards let him recite this Mishnah encompassing the entire body from top to bottom: One may only stand to pray in a spirit of weighty- headedness [i.e., solemnity]. The pious of earlier times would pause for an hour before praying in order to direct their hearts towards the Omnipresent One. Even if the king asks after his welfare and even if a snake is wrapped around his heel he must not interrupt. Afterwards let him say the verse, “The end of the matter when everything is heard is to fear God and keep His commandments, for that is the entirety of a man” (Koheles 12:13). This verse alludes to the observance of all 613 commandments. Whoever conducts himself in this manner will enjoy good fortune, selah.