The Torah commands us, “Your camp shall be holy” (Devarim 23:15). This means that a person must maintain his body and limbs in a state of holiness, for they are the camp of the Shechinah. This is the meaning of the verse, “And I will be sanctified within the children of Israel” (Vayikra 22:32) and the verse, “And I will dwell within them” (Shemos 25:8). But if he adopts bad ways, Heaven forbid, giving himself over to the pursuit of worldly pleasures, then his body becomes the abode of the Satan and Lilis, Heaven spare us. Therefore one should be in the habit of praying: “Master of the Universe! Enable me to remain pure and to become a throne for the Shechinah. ‘Let my soul bless Hashem and all my innards His holy Name’ (Tehillim 103:1).”
When Israel sins, the Shechinah abandons them and it is said, “And the Ark went up from upon the earth” (Bereishis 7:17). The Shechinah is referred to in the Zohar (1:68b) as the “Ark” [teivah] because letters of the word teivah [תיבה] also spell out the words Beis H’ [בית ה']. For this reason there are exactly 248 words in the Shema corresponding to the 248 limbs of the body so that when a person recites the Shema with concentration each word imparts sanctity to one of his limbs (Zohar Chadash 59a). This might cause someone to wonder why it is, then, that numerous individuals recite the Shema with great care and intention yet their limbs remain frail nevertheless. You must know, my son, that this matter is discussed in the Zohar in Parashas Shelach (168a). There it is explained that the human soul resembles a lamp. When a lamp does not burn properly the usual remedy is to shake it a bit, which causes the flame to burn more brightly and to shed light as it should. But this is only true if the lamp is of good quality, for if it is of poor quality, then on the contrary, shaking it will extinguish it!
Similarly, if a person sins, thereby preventing his soul from shedding light as it should, the Holy One Blessed is He sends him afflictions to shake him up and to agitate his body and limbs. If he accepts his afflictions with love, acknowledging that they are not without cause and that Hashem does not chastise unjustly, and if he regrets the past and resolves to make amends and establish fences for the future, then his soul will again illuminate as formerly and even more so. However, if he does not accept them with love, rebelling against them instead, then his afflictions may abate for a time. If he returns to his evil ways and deeds, they will return with greater force until they eliminate him from the world. Thus his “lamp,” i.e., his soul, is extinguished and descends with him to the depths of the pit.
When the Beis HaMikdosh was standing, a person would bring a sacrifice and make confession over it, at the same time repenting for his sin. Then the kohanim would slaughter the animal and sprinkle its blood on the altar and burn its fat. All this was in place of the sinner’s own body and limbs, which had incurred a sentence of death through his sin. Thus the sacrifice served as the rectification for his limbs. Nowadays, however, the recitation of the sacrifices must take the place of offering them, as it is written, “And let us pay for [the offerings of] bullocks with [the prayers of] our lips” (Hoshea 14:3). Maharam the Babylonian (Ta’amei HaMitzvos, 64) writes that when a person recites the portion of the sacrifices he should have in mind that the letters on the page represent the body of the sacrifice, while the vowels animating them represent the soul of the sacrificial animal. In this way it is considered as if he actually offered a sacrifice on the altar. The importance of reciting the portion of the sacrifices every day should not be underestimated. Every morning a certain malignant spirit called Tola is aroused (Sha’ar HaKavanos, Tefilas HaShachar, 13b; Pri Eitz Chayim, Sha’ar Olam HaAsiyah, Part III) and begins lodging accusations against Israel for the sins they committed at night. As long as the Beis HaMikdosh was standing the kohanim were able to weaken its power through the offering of the morning daily sacrifice. Nowadays one should instead have this in mind when reciting the portion, “A continual burnt offering ordained at Mount Sinai” (Bamidbar 28:6). For the word for “[continual] burnt offering” — olas [tamid] — is the reverse of the name Tola. If a person behaves with arrogance he gives power to this malignant spirit, whereas by conducting himself with humility, in emulation of the sacrifices, he weakens it. Thus it is written, “God will not despise a broken and contrite heart” (Tehillim 51:19). Concerning this King Dovid wrote, “And I am a worm [tola’as] and not a man” (Tehillim 22:7).
The main point is that the recitation of the portion of the sacrifices is a matter of great importance. This is especially true of the portion of the incense. Thus the Zohar relates (Parashas Vayeira 101a): Rabbi Acha went to the village of Tarsha and stopped at inn. The people of the village whispered to one another, “A great scholar had arrived. Let us go to him.” So they went to Rabbi Acha and revealed to him that their town was in a dreadful situation because for the past seven days a plague had been ravaging them, may the Merciful One protect us, and each day was worse that the one before. Whereupon Rabbi Acha announced, “Tomorrow we will go to the synagogue and seek mercy from the Holy One Blessed is He.” While they were walking, messengers arrived to inform them that two more people had died, while another two were in critical condition. Rabbi Acha responded, “Now is not the time for us to stand idle. Every moment is crucial. Select from among yourselves forty pious and righteous men and divide them into groups of ten. Then let them stand at the four corners of the city; ten shall stand to the east, ten to the south, ten to the west and ten to the north, myself included. And let them recite with great devotion the portions of the incense and the sacrifices.” They did this for three days, even dispatching messengers to the homes of the critically ill instructing them to recite the portion of the incense beginning with the verse, “And Moshe said to Aharon, ‘Take the pan and put upon it incense” (Bamidbar 17:11). The people complied and the plague abated, after which Rabbi Acha said, “Now let us return home, for the decree has been annulled.” Then a voice was heard, saying, “O Pestilence! O Pestilence! Do not come here any more because they know how to nullify you!” This caused Rabbi Acha to become disheartened [over the fact that the town was spared without repenting]. But then he dozed off and in his sleep he heard a voice saying, “Just as you have done here, so shall you do in another city.”
Finally he continued on his way, admonishing the people never to neglect the study of Torah. Later on the people changed the name of their town to Masa Machasyah [City of Pity] because the Holy One Blessed is He had taken pity [chas] upon them. In light of this, let every person recite the portion of the incense as well as the baraisa of the making of the incense [Pitum HaKetores] every day, for this is of great benefit. Whoever prays with concentration is assured that his prayers will be accepted and the Holy One Blessed is He will do his will and fulfill his request for the good, Amein.
כְּתִיב בַּתּוֹרָה (דְּבָרִים כג, טו): "וְהָיָה מַחֲנֶיךָ קָדוֹשׁ". רָצָה לוֹמַר: שֶׁיִּהְיֶה גּוּפוֹ וְאֵבָרָיו שֶׁל הָאָדָם בִּקְדֻשָּׁה, כִּי הָאֵבָרִים שֶׁל הָאָדָם הֵן מַחֲנֵה הַשְּׁכִינָה, וְזֶה שֶׁאָמַר הַכָּתוּב: וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, וְשָׁכַנְתִּי בְּתוֹכָם. וּכְשֶׁהוֹלֵךְ הָאָדָם חַס וְשָׁלוֹם בִּדְרָכִים לֹא טוֹבִים, וְעוֹסֵק בְּהֶבֶל תַּעֲנוּגֵי עוֹלָם הַזֶּה, אֲזַי הוּא מַחֲנֶה לְהַשָּׂטָן וְלִילִית, רַחֲמָנָא לִצְלַן. וּלְעוֹלָם יְהֵא אָדָם רָגִיל לוֹמַר: רִבּוֹנוֹ שֶׁל עוֹלָם! זַכֵּנִי לִהְיוֹת אֲנִי טָהוֹר וְכִסֵּא אֶל הַשְּׁכִינָה! בָּרְכִי נַפְשִׁי אֶת ה', וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ.
The Torah commands us, “Your camp shall be holy” (Devarim 23:15). This means that a person must maintain his body and limbs in a state of holiness, for they are the camp of the Shechinah. This is the meaning of the verse, “And I will be sanctified within the children of Israel” (Vayikra 22:32) and the verse, “And I will dwell within them” (Shemos 25:8). But if he adopts bad ways, Heaven forbid, giving himself over to the pursuit of worldly pleasures, then his body becomes the abode of the Satan and Lilis, Heaven spare us. Therefore one should be in the habit of praying: “Master of the Universe! Enable me to remain pure and to become a throne for the Shechinah. ‘Let my soul bless Hashem and all my innards His holy Name’ (Tehillim 103:1).”
וּבִהְיוֹת כְּשֶׁחוֹטְאִים יִשְׂרָאֵל, אֲזַי הַשְּׁכִינָה מִסְתַּלֶּקֶת מִיִּשְׂרָאֵל, וְאָז נֶאֱמַר: וַתָּרָם הַתֵּבָה מֵעַל הָאָרֶץ — כִּי הַשְּׁכִינָה נִקְרֵאת בְּסֵפֶר הַזֹּהַר 'תֵּבָה', שֶׁהוּא אוֹתִיּוֹת 'בֵּי"ת ה'", וּלְכָךְ רמ"ח תֵּבוֹת בִּקְרִיאַת שְׁמַע נֶגֶד רמ"ח אֵבָרִים שֶׁל אָדָם, כִּי כָּל תֵּבָה מִקְּרִיאַת שְׁמַע מַשְׁפִּיעָה קְדֻשָּׁה בְּאֵבָר אֶחָד כְּשֶׁקּוֹרֵא בְּכַוָּנָה. וְאַל תַּקְשֶׁה: הֲלֹא כַּמָּה בְּנֵי אָדָם, שֶׁקּוֹרִין קְרִיאַת שְׁמַע בְּדִקְדוּק וּבְכַוָּנָה גְּדוֹלָה, וְאַף עַל פִּי כֵן אֵבָרֵיהֶן הֵן חֲלוּשִׁים. דַּע בְּנִי, הָעִנְיָן הוּא מְבֹאָר בְּזֹהַר שְׁלַח לְךָ, כִּי נִשְׁמַת הָאָדָם דּוֹמָה לְנֵר, וְטֶבַע הַנֵּר, כְּשֶׁאֵינוֹ מֵאִיר כָּרָאוּי — אֲזַי מְנַעְנְעִים אוֹתוֹ קְצָת, וְעַל יְדֵי כֵן מִתְלַהֵב יוֹתֵר וְיָאִיר כָּרָאוּי. וְזֶה דַּוְקָא בְּנֵר יָפֶה. מַה שֶּׁאֵין כֵּן בְּנֵר גָּרוּעַ. אַדְּרַבָּה: בַּנִּעְנוּעַ כָּבֶה וְשׁוֹקֵעַ.
When Israel sins, the Shechinah abandons them and it is said, “And the Ark went up from upon the earth” (Bereishis 7:17). The Shechinah is referred to in the Zohar (1:68b) as the “Ark” [teivah] because letters of the word teivah [תיבה] also spell out the words Beis H’ [בית ה']. For this reason there are exactly 248 words in the Shema corresponding to the 248 limbs of the body so that when a person recites the Shema with concentration each word imparts sanctity to one of his limbs (Zohar Chadash 59a). This might cause someone to wonder why it is, then, that numerous individuals recite the Shema with great care and intention yet their limbs remain frail nevertheless. You must know, my son, that this matter is discussed in the Zohar in Parashas Shelach (168a). There it is explained that the human soul resembles a lamp. When a lamp does not burn properly the usual remedy is to shake it a bit, which causes the flame to burn more brightly and to shed light as it should. But this is only true if the lamp is of good quality, for if it is of poor quality, then on the contrary, shaking it will extinguish it!
כְּמוֹ כֵן הָאָדָם בִּהְיוֹתוֹ חוֹטֵא, וְהַנְּשָׁמָה דִּילֵיהּ עַל יְדֵי הָחֲטָאִים אֵינָהּ מְאִירָה כָּרָאוּי — אָז הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹלֵחַ עָלָיו יִסּוּרִים, הַמְנַעְנְעִים אוֹתוֹ וּמַטְרִידִים גּוּפוֹ וְאֵבָרָיו. וּבְאִם הָאָדָם מְקַבֵּל מֵאַהֲבָה וּבְחִבָּה הַיִּסּוּרִים, וּמֵשִׂים אֶל לִבּוֹ כִּי לֹא לְחִנָּם שָׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו הַיִּסּוּרִים, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָבִיד דִּינָא בְּלֹא דִּינָא, וּמִתְחָרֵט עַל הֶעָבָר וְרוֹאֶה לְתַקֵּן מַה שֶּׁקִּלְקֵל, וּלְהַבָּא גּוֹדֵר עַצְמוֹ בְּגֶדֶר הַיִּרְאָה — אֲזַי חוֹזֶרֶת הַנְּשָׁמָה יוֹתֵר לְהָאִיר וּמְאִירָה יוֹתֵר. וְאִם הָאָדָם אֵינוֹ מְקַבֵּל הַיִּסּוּרִים בְּאַהֲבָה, וּמְבַעֵט בַּיִּסּוּרִים וּלְפִי זְמַן הוֹלְכִין הַיִּסּוּרִין מֵאִתּוֹ, וְחוֹזֵר הָאָדָם לְדַרְכּוֹ הָרָעָה וּלְמַעֲשָׂיו הַמְקֻלְקָלִים — אָז הַיִּסּוּרִים חוֹזְרִין וּבָאִים אֵלָיו בְּחָזְקָה, וּמְאַבְּדִין אוֹתוֹ מֵהָעוֹלָם, וְנֵר דִּילֵיהּ, שֶׁהִיא הַנְּשָׁמָה, כָּבֶה וְשׁוֹקֵעַ וְיוֹרֵד עִמּוֹ לְבוֹר שׁוּחָה עֲמֻקָּה.
Similarly, if a person sins, thereby preventing his soul from shedding light as it should, the Holy One Blessed is He sends him afflictions to shake him up and to agitate his body and limbs. If he accepts his afflictions with love, acknowledging that they are not without cause and that Hashem does not chastise unjustly, and if he regrets the past and resolves to make amends and establish fences for the future, then his soul will again illuminate as formerly and even more so. However, if he does not accept them with love, rebelling against them instead, then his afflictions may abate for a time. If he returns to his evil ways and deeds, they will return with greater force until they eliminate him from the world. Thus his “lamp,” i.e., his soul, is extinguished and descends with him to the depths of the pit.
וְהִנֵּה בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם, הָאָדָם הָיָה מֵבִיא קָרְבָּן וּמִתְוַדֶּה עָלָיו בְּצֵרוּף הַתְּשׁוּבָה, וְאַחַר כָּךְ נִשְׁחַט הַקָּרְבָּן, וְנִזְרַק דָּמוֹ שֶׁל הַקָּרְבָּן, וְחֶלְבּוֹ נִקְרַב. זֶה הָיָה תְּמוּרַת גּוּפוֹ וְאֵבָרָיו, אֲשֶׁר חָטְאוּ וְנִתְחַיְּבוּ מִיתָה וְקָרְבָּן. זֶה הָיָה תִּקּוּנָם. וְעַכְשָׁו הָאֲמִירָה הִיא בִּמְקוֹם קָרְבָּן, כְּמוֹ שֶׁאָמַר הַכָּתוּב: וּנְשַׁלְּמָה פָּרִים שְׂפָתֵינוּ. וְעַל יְדֵי זֶה כָּתַב הָרַב מַהֲרַ"ם הַבַּבְלִי, שֶׁבַּאֲמִירַת פָּרָשַׁת הַקָּרְבָּנוֹת יְכַוֵּן הָאָדָם, שֶׁהָאוֹתִיּוֹת הַכְּתוּבוֹת לְפָנָיו הֵם דִּמְיוֹן גּוּף הַקָּרְבָּן. וְהַנְּקֻדּוֹת הַמְנַעְנְעוֹת אֶת הַתֵּבָה הוּא הַנֶּפֶשׁ שֶׁל הַקָּרְבָּן, וְעַל יְדֵי כֵּן יֵחָשֵׁב, כְּאִלּוּ הִקְרִיב קָרְבָּן עַל גַּבֵּי הַמִּזְבֵּחַ. וְאַל יְהֵא קַל בְּעֵינֶיךָ אֲמִירוֹת פָּרָשַׁת הַקָּרְבָּן בְּכָל יוֹם, כִּי בְּכָל יוֹם וָיוֹם בַּבֹּקֶר מִתְעוֹרֵר חִיצוֹנִי אֶחָד, הַנִּקְרָא תּוֹלָע, וְהוּא מַתְחִיל לְקַטְרֵג עַל הָעֲבֵרוֹת שֶׁעָשׂוּ יִשְׂרָאֵל בַּלַּיְלָה, וּבְהַקְרָבַת תָּמִיד שֶׁל שַׁחֲרִית, הָיוּ מַחְלִישִׁין וּמַתִּישִׁין אֶת כֹּחוֹ. וְאֶל זֶה יְכַוֵּן בְּאָמְרוֹ פָּרָשַׁת תָּמִיד: עוֹלַת תָּמִיד, הָעֲשׂוּיָה בְּהַר סִינַי. (רָצָה לוֹמַר: 'עוֹלַת' הוּא אוֹתִיּוֹת 'תּוֹלָע' בְּהִפּוּךְ אַתְוָן). וְכָל הַמִּתְגָּאֶה, הוּא נוֹתֵן כֹּחַ וְחִזּוּק לְזֶה הַחִיצוֹנִי. וְכָל הַהוֹלֵךְ בָּעֲנָוָה, שֶׁהוּא דֻּגְמַת הַקָּרְבָּן, כְּמוֹ שֶׁאָמַר הַכָּתוּב: לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה. בִּתְפִלָּתוֹ הוּא מַתִּישׁ כֹּחוֹ, וְעַל זֶה אָמַר דָּוִד הַמֶּלֶךְ: וְאָנֹכִי תּוֹלַעַת וְלֹא אִישׁ.
When the Beis HaMikdosh was standing, a person would bring a sacrifice and make confession over it, at the same time repenting for his sin. Then the kohanim would slaughter the animal and sprinkle its blood on the altar and burn its fat. All this was in place of the sinner’s own body and limbs, which had incurred a sentence of death through his sin. Thus the sacrifice served as the rectification for his limbs. Nowadays, however, the recitation of the sacrifices must take the place of offering them, as it is written, “And let us pay for [the offerings of] bullocks with [the prayers of] our lips” (Hoshea 14:3). Maharam the Babylonian (Ta’amei HaMitzvos, 64) writes that when a person recites the portion of the sacrifices he should have in mind that the letters on the page represent the body of the sacrifice, while the vowels animating them represent the soul of the sacrificial animal. In this way it is considered as if he actually offered a sacrifice on the altar. The importance of reciting the portion of the sacrifices every day should not be underestimated. Every morning a certain malignant spirit called Tola is aroused (Sha’ar HaKavanos, Tefilas HaShachar, 13b; Pri Eitz Chayim, Sha’ar Olam HaAsiyah, Part III) and begins lodging accusations against Israel for the sins they committed at night. As long as the Beis HaMikdosh was standing the kohanim were able to weaken its power through the offering of the morning daily sacrifice. Nowadays one should instead have this in mind when reciting the portion, “A continual burnt offering ordained at Mount Sinai” (Bamidbar 28:6). For the word for “[continual] burnt offering” — olas [tamid] — is the reverse of the name Tola. If a person behaves with arrogance he gives power to this malignant spirit, whereas by conducting himself with humility, in emulation of the sacrifices, he weakens it. Thus it is written, “God will not despise a broken and contrite heart” (Tehillim 51:19). Concerning this King Dovid wrote, “And I am a worm [tola’as] and not a man” (Tehillim 22:7).
וְהַכְּלָל — כִּי אֲמִירַת פָּרָשַׁת הַקָּרְבָּנוֹת הִיא עִנְיָן גָּדוֹל, וּבִפְרָט עִנְיַן פָּרָשַׁת קְטֹרֶת הוּא עִנְיָן גָּדוֹל וְחָשׁוּב מְאֹד, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת וַיֵּרָא: רַבִּי אַחָא הֲוֵי אָזִיל לִכְפַר טַרְשָׁא. אָתֵי לְגַבֵּי אֻשְׁפִּיזָא. לְחִישׁוּ עֲלֵיהּ כָּל בְּנֵי מָתָא. אָמְרוּ: גַּבְרָא רַבָּא אָתָא לְהָכָא — נֵיזִיל לְגַבֵּיהּ. אָזְלוּ וְאָמְרוּ לֵיהּ, שֶׁהֵן בְּצָרָה גְּדוֹלָה בְּזֹאת הָעִיר, כִּי שִׁבְעָה יָמִים שֶׁהֵחֵל הַנֵּגֶף, רַחֲמָנָא לִצְלַן, וּבְכָל יוֹם הַנֵּגֶף הוֹלֵךְ וְגוֹבֵר. אָמַר לָהֶם: לְמָחָר נֵיזוּל לְבֵית הַכְּנֶסֶת וְנִבָּעֵי רַחֲמֵי מִן הַקָּדוֹשׁ בָּרוּךְ הוּא. עַד דַּהֲווּ אָזְלֵי, אָתוּ וְאָמְרוּ: פְּלוֹנִי וּפְלוֹנִי מִיתוּ, פְּלוֹנִי וּפְלוֹנִי נוֹטִים לָמוּת. אָמַר לָהֶם רַבִּי אַחָא: אֵין הָעֵת לִקְיָמָא הָכָא, דְּשַׁעְתָּא דְחִיקָא, אֲבָל אַפְרְשׁוּ מִנְּכוֹן אַרְבָּעִין בְּנֵי נָשָׁא מִן חֲסִידֵי וְצַדִּיקֵי הָעִיר, עֲשָׂרָה עֲשָׂרָה לְכָל חֵלֶק, שֶׁיִּהְיוּ עֲשָׂרָה לְמִזְרָח, עֲשָׂרָה לְדָרוֹם, עֲשָׂרָה לְמַעֲרָב, עֲשָׂרָה לְצָפוֹן, וַאֲנָא עִמְּכוֹן, וְיַעַמְדוּ עֲשָׂרָה לְכָל זָוִית דְּמָתָא וְיֹאמְרוּ בְּכַוָּנָה גְּדוֹלָה עִנְיְנֵי קְטֹרֶת בֻּסְמִין וְעִנְיַן הַקָּרְבָּנוֹת. עָבְדוּ כֵּן תְּלַתָּא יוֹמִין. לְבָתַר אָמַר: נֵיזִיל לְבָתֵּינוּ כִּי בָּטְלָה הַגְּזֵרָה, וְאַף אוֹתָן אֲנָשִׁים, שֶׁהָיוּ נוֹטִין לָמוּת, אַפְרִישׁוּ מִנַּיְהוּ לְבָתֵיהוֹן, וְצִוָּה עֲלֵיהֶן שֶׁיֵּימְרוּן קְטֹרֶת מִן 'וַיֹּאמֶר משֶׁה אֶל אַהֲרֹן: קַח אֶת הַמַּחְתָּה וְשִׂים עָלֶיהָ קְטֹרֶת וְכוּ'". וְכֵן עָבְדוּ. וּבָטִיל מִנַּיְהוּ מוֹתָנָא. שָׁמְעוּ חַד קָלָא דְּאָמַר: חֻלִּין הַדָּבָר, חֻלִּין הַדָּבָר. לֹא תֵּרֵד לְכָאן, כִּי יָדְעִין לְבַטְּלָהּ לֵיהּ. אַדְהָכֵי חַלָּשׁ לִבֵּיהּ דְּרַבִּי אַחָא וְאִדְמוּךְ. שָׁמַע חַד קָלָא שֶׁאָמַר: כְּשֵׁם שֶׁעָשִׂיתָ זֹאת כָּאן — כָּךְ תַּעֲשֶׂה בְּעִיר אַחֶרֶת.
The main point is that the recitation of the portion of the sacrifices is a matter of great importance. This is especially true of the portion of the incense. Thus the Zohar relates (Parashas Vayeira 101a): Rabbi Acha went to the village of Tarsha and stopped at inn. The people of the village whispered to one another, “A great scholar had arrived. Let us go to him.” So they went to Rabbi Acha and revealed to him that their town was in a dreadful situation because for the past seven days a plague had been ravaging them, may the Merciful One protect us, and each day was worse that the one before. Whereupon Rabbi Acha announced, “Tomorrow we will go to the synagogue and seek mercy from the Holy One Blessed is He.” While they were walking, messengers arrived to inform them that two more people had died, while another two were in critical condition. Rabbi Acha responded, “Now is not the time for us to stand idle. Every moment is crucial. Select from among yourselves forty pious and righteous men and divide them into groups of ten. Then let them stand at the four corners of the city; ten shall stand to the east, ten to the south, ten to the west and ten to the north, myself included. And let them recite with great devotion the portions of the incense and the sacrifices.” They did this for three days, even dispatching messengers to the homes of the critically ill instructing them to recite the portion of the incense beginning with the verse, “And Moshe said to Aharon, ‘Take the pan and put upon it incense” (Bamidbar 17:11). The people complied and the plague abated, after which Rabbi Acha said, “Now let us return home, for the decree has been annulled.” Then a voice was heard, saying, “O Pestilence! O Pestilence! Do not come here any more because they know how to nullify you!” This caused Rabbi Acha to become disheartened [over the fact that the town was spared without repenting]. But then he dozed off and in his sleep he heard a voice saying, “Just as you have done here, so shall you do in another city.”
אַחַר כָּךְ הָלַךְ רַבִּי אַחָא לְדַרְכּוֹ וְצִוָּה לִבְנֵי מָתָא, דְּלָא יִבְטְלוּן מֵאוֹרַיְתָא לְעוֹלָם. וְהֶחֱלִיפוּ שֵׁם הָעִיר 'מָתָא מַחְסְיָא' עַל שֵׁם שֶׁחַס הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם. לָכֵן צָרִיךְ הָאָדָם לוֹמַר גַּם כֵּן פָּרָשַׁת קְטֹרֶת וּבְרַיְתָא 'פִּטּוּם הַקְּטֹרֶת' בְּכָל יוֹם, כִּי הוּא תּוֹעֶלֶת גָּדוֹל. וְכָל מִי שֶׁמִּתְפַּלֵּל בְּכַוָּנָה — תְּקֻבַּל תְּפִלָּתוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יַעֲשֶׂה רְצוֹנוֹ לְמַלְּאוֹת שְׁאֵלָתוֹ הַטּוֹבָה, אָמֵן.
Finally he continued on his way, admonishing the people never to neglect the study of Torah. Later on the people changed the name of their town to Masa Machasyah [City of Pity] because the Holy One Blessed is He had taken pity [chas] upon them. In light of this, let every person recite the portion of the incense as well as the baraisa of the making of the incense [Pitum HaKetores] every day, for this is of great benefit. Whoever prays with concentration is assured that his prayers will be accepted and the Holy One Blessed is He will do his will and fulfill his request for the good, Amein.