One of the acts of mercy that Hashem performs on behalf of people is the returning of their souls to their bodies. A person collapses at night exhausted and weary, resembling a corpse. Then the Holy One Blessed is He in His abundant lovingkindness grants him sleep and repose to soothe him of the weariness of his body, the toil of his limbs and the faltering of his loins, thereby relaxing his limbs and bones and restoring his zeal. Obviously the Holy One Blessed is He does not do this in order that the body will be more zealous in sinning, Heaven forbid, but that it will be more zealous in serving Him. Therefore a person must also appreciate this and seek to fulfill His will. Thus, immediately upon awakening he must purify and sanctify his hands and face. He must not walk four cubits without washing his hands. And when he dons his clothing he should take care to draw on his left sleeve without binding the garment or undergarment around his arm by means of strings, laces or hooks. This is in order to show that his left arm is obliged in the mitzvah of tefillin. As I have already mentioned, while one dons his tzitzis it is a favorable time to pray to be saved from jealousy, hatred and anger. Therefore I have listed here some verses that are effective when recited after the blessing over the tzitzis. I received this list from our teacher and mentor, the illustrious Rabbi Yosef, son of the illustrious Rabbi Yudel, z”l:
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קָרָאתִי בְּכָל לֵב, עֲנֵנִי ה' חֻקֶּיךָ אֶצֹּרָה.
“I called with all my heart; answer me Hashem, I will treasure Your statutes” (Tehillim 119:145).
“May it be Your will, Hashem my God and God of my fathers, that I should neither become angry nor cause You to become angry. Master of the Universe, grant me the attributes of humility and submission. Save me from the way of falsehood and bestow upon me Your Torah. Guide me in the way of Your truth and unify my heart to love and fear Your great, mighty and awesome name with all my heart, soul and resources.” This supplication is appropriate to recite immediately upon donning one’s tallis katan. It is of benefit in saving a person from anger, jealousy and baseless hatred, the three evil traits that are alluded to in the acronym formed by the initial letters of all the verses listed above.
The significance behind the wearing of tzitzis and tefillin is mentioned in the Zohar, Parashas Shelach Lecha (174b). Every individual can reflect on these intentions in accordance with his intellect and it is correct for him to do so. A man must don his tzitzis and tefillin at home so that he will leave the door of his home completed and crowned with tzitzis and tefillin. One who has the time should stop beside the mezuzah in order to make up for the mention of tzitzis [i.e., the third paragraph of the Shema] that is absent from the text of the mezuzah [a mezuzah only contains the first two paragraphs of the Shema]. Afterwards he should place his hand upon the mezuzah and then pass his hand over his eyes and recite this meditation: “Master of the Universe, save me from evil thoughts and let me be spared this day and every day from sin and transgression in the merit of these three commandments that are now joined together. They are the commandments of mezuzah, tefillin and tzitzis. And let me be saved from the evil eye and from sorcery.”
Then he should recite as he stands by the doorway beside the mezuzah in his tallis and tefillin: “Hear, O Israel, Hashem is our God, Hashem is one. O Unique and Unitary One, unify my heart to love and fear Your great, mighty and awesome Name with all my heart and soul.” Afterwards he should recite the eight verse beginning with the letter hei in Tehillim, Chapter 119 (verses 33-40). Then he should recite Mishlei 18:10, “The name of Hashem is a mighty tower, the righteous man runs into it and is protected.” And Tehillim 122:4: “The tribes of God, as a testimony for Israel to give thanks the Name of Hashem.” You recite eight verses of Tehillim 119 because they begin with the letter hei and end with the letter yud, spelling out the Name Y-h, which is the Name that served as testimony to the purity of the tribes of Israel in Egypt, as it is stated HaReuveiny (Bamidbar 26:7). [That is, when the families of Israel are listed in that passage a hei is appended to the beginning of each name and a yud to the end of each name, indicating that Hashem Himself attested to their purity].
Afterwards he should recite: “Master of the Universe, save me, deliver me and give me succor from all sin, transgression and iniquity in the merit of the three commandments mention above. ‘I have placed my trust in You; let me not be ashamed forever; spare me in Your righteousness’ (Tehillim 31:2).” While reciting this verse one should have in mind that it begins with a beis and ends with a yud, for a numerical value of twelve, an allusion to the twelve tribes. Then he should say: “Master of the Universe, in the merit of the twelve tribes guard me and save me from every sin and from every form of the evil eye. Let them have no dominion over me or my offspring or their offspring forever. And do not allow the evil eye to have dominion over my belongings or my body. Hashem, guard my going out and my coming in. Let them be towards life and peace from now and forever. “Hashem is my refuge upon my right hand. Let us know and run to know Hashem as clearly as the dawn when it has gone forth (Hoshea 6:3). No man shall stand up before you; Hashem your God will put fear and awe of you over all the land upon which you tread as He has promised you (Devarim 11:25). Do not allow a sorceress to live (Shemos 22:17). No dog will wag its tongue towards any of the children of Israel (Shemos 11:7). You have been shown that you may know that Hashem is God, there is no other beside Him (Devarim 4:35).” Afterwards, when a man goes out to the street, his intention should be to meditate continually upon the mitzvos, as I have written above in Chapter Two. Even if he should happen to see snow he should reflect that it is one of the four shades of skin plagues. And especially if he should encounter an animal he should conduct himself according to the way I explained in that chapter.
This prayer is of benefit in saving a person from evil spirits and sorcerers and it can help one succeed in business. His prayer will ascend On High to a place beneath the Throne of Glory. Two holy angels are appointed to accompany the man who goes out of his house wrapped in his tallis and with tefillin upon his head (Zohar, 3:301a). These angels bless him and the accuser who waits by the door is denied permission to speak or to cause him any harm. Afterwards he should say, “This gate is Hashem’s, the righteous shall enter it” (Tehillim 118:20). Then he should go to the synagogue and pray to God that He grant him a generous income, not through any prohibited means but only from the hand of the Holy One Blessed is He. And let him pray not to be delivered into the hand of flesh and blood.
Come see what is stated in the Zohar, Parashas Lech Lecha (86b-88a): Rabbi Elazar went to visit his father-in-law, accompanied by Rabbi Chiya, Rabbi Yose and Rabbi Chizkiyah. Rabbi Elazar said, “I see that there is never an arousal from above without an arousal from below.” What he meant was that they must begin by engrossing themselves in the commandments with affection and then the Shechinah would come and spread its wings over them. Therefore they immersed themselves in a discussion of Torah. While they were walking they encountered Rabbi Yeisa, accompanied by another Jew. The Jew began a discourse, “It is stated, ‘Of David, to You, Hashem, I lift up my soul’ (Tehillim 25:1). Why is it not stated, ‘A song of David’? It is because he was actually referring to the spiritual level known as ‘David.’ His intention was to elevate his soul to the place of supernal holiness that is its source.” Rabbi Elazar said to Rabbi Yeisa, “I see that you have come accompanied by the Shechinah…” Rabbi Elazar asked the Jew, “What is you name?” “Yo’ezer,” he replied. “The names ‘Yo’ezer’ and ‘Elazar’ have the same meaning,” Rabbi Elazar observed. They sat down together beside a boulder and the fellow named Yo’ezer revealed to them a number of Torah insights. Then Rabbi Elazar said, “What is your trade?” “I was a teacher of children in my town, but now Rabbi Yeisa from the village of Chanan has come to my town and they took the youths away from me and seated them with him. The people of my town continued to give me my salary just as in the time that the children were with me but I reflected that it was not fitting for me to recei‘ve this benefit for nothing. So I hired myself out to accompany this scholar.”
Rabbi Elazar said, “The blessings of my father are needed here. So they all got up and went to Rabbi Shimon ben Yochai, and engaged in study in his presence. One day while they were studying the laws of the washing of the hands Rabbi Shimon said, “Whoever does not wash his hands properly is punished here below in addition to being punished On High. The punishment here below is that he becomes impoverished. One who washes properly, on the other hand, receives blessings from above that settle upon his hands, causing him to be blessed with wealth.” Sometime later Rabbi Shimon ben Yochai went and observed that this fellow Yo’ezer indeed washed his hands properly, with a generous amount of water. So Rabbi Shimon prayed, “Let his hands be filled with Your blessings!” And so did it come to pass. The man discovered a treasure and from that day on he sat and studied all day long. From the treasure he distributed charity and sustenance to the poor with a pleasant countenance. Rabbi Shimon applied to him the verse, “And you shall rejoice in Hashem; you shall glory in the Holy One of Israel” (Yeshayahu 41:16).
From this incident we learn that a man must be exacting about the wages he takes for his labors to see that they are justified. For the people of the village were willing to pay the pious Yo’ezer of their own accord. Even so he was unwilling to receive the money from them for nothing because he wished to benefit only from the fruits of his labor, that is, from money that was earned honestly. Therefore let every man ensure that he does not benefit from money that was earned dishonestly. And let him also be meticulous in the washing of the hands, both before and after the meal. Then Rabbi Shimon’s words, “Let his hands be filled with Your blessings,” will apply to him, as well, and blessing and prosperity settle upon the work of his hands and he will succeed in all that he does.
בְּחֶמְלַת ה' יִתְבָּרַךְ שְׁמוֹ עַל הָאָדָם, אֲשֶׁר הוּא יִתְבָּרַךְ מַחֲזִיר הַנְּשָׁמוֹת לִבְנֵי הָאָדָם לְגוּפָם, אֲשֶׁר בַּלַּיְלָה הָאָדָם יָשֵׁן עָיֵף וְיָגֵע וְדוֹמֶה לְפֶגֶר מֵת, וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹב חֲסָדָיו מַשְׁלִיךְ שֵׁנָה וְתַרְדֵּמָה כְּדֵי לְהָפִיג עַל יְדֵי הַשֵּׁנָה יְגִיעוֹת הַגּוּף וְטִרְדַּת הַאֵבָרִים וְכשֶׁל הַמָּתְנַיִם, וְאֵבָרָיו וְעַצְמוֹתָיו יַחֲלֹץ לְזֵרוּזֵי גַּרְמֵיהּ. וּבְוַדַּאי אֵין כַּוָּנַת הַקָּדוֹשׁ בָּרוּךְ הוּא כְּדֵי לְזָרֵז אֶת הַגּוּף לַעֲבֵרָה, חַס וְשָׁלוֹם, אֶלָּא לַעֲבוֹדַת ה' יִתְבָּרַךְ בָּרוּךְ הוּא. וְעַל כֵּן גַּם הָאָדָם יָבִין וְיַשְׂכִּיל לְמַלְּאוֹת רְצוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא, וְתֵכֶף וּמִיָּד בְּקוּמוֹ יְטַהֵר וִיקַדֵּשׁ יָדָיו וּפָנָיו בִּנְטִילָה, וְלֹא יֵלֵךְ אַרְבַּע אַמּוֹת בְּלֹא נְטִילַת יָדַיִם. וְאַחַר כָּךְ, כְּשֶׁלּוֹבֵשׁ אֶת בְּגָדָיו, יִזָּהֵר לְהַנִּיחַ בֵּית זְרוֹעַ שֶׁל יַד שְׂמֹאל לְבִלְתִּי לִקְשֹׁר אֶת בִּגְדוֹ וּכְתֹנֶת שֶׁלּוֹ סְבִיב בֵּית הַיָּד בְּחוּטִים אוֹ בִּשְׁלָבוֹת אוֹ בִּקְרָסָיו. וְהַטַּעַם: כְּדֵי לְהַרְאוֹת שִׁעְבּוּד שֶׁל יַד שְׂמֹאל לְמִצְוַת תְּפִלִּין. וּכְבָר הִזְכַּרְתִּי לְעֵיל, שֶׁיֵּשׁ זְמַן וְעֵת רָצוֹן, בְּשָׁעָה שֶׁלּוֹבֵשׁ בֶּגֶד שֶׁל צִיצִית, לְהִתְפַּלֵּל עַל הַצָּלַת קִנְאָה וְשִׂנְאָה וְכַעַס. עַל כֵּן רָשַׁמְתִּי כָּאן אֵיזֶה פְּסוּקִים, אֲשֶׁר הֵם קַבָּלָה בְּיָדִי מִן מוֹרֵנוּ וְרַבֵּנוּ, הַגָּאוֹן מוֹרֵנוּ הָרַב רַבִּי יוֹסֵף, בֶּן הַגָּאוֹן מוֹרֵנוּ הָרַב רַבִּי יוּדְל, זִכְרוֹנוֹ לִבְרָכָה, שֶׁפְּסוּקִים אֵלּוּ הֵמָּה מְסֻגָּלִים לוֹמַר אוֹתָם דֶּרֶךְ תְּפִלָּה אַחַר בִּרְכַּת צִיצִית, וְאֵלּוּ הֵן:
One of the acts of mercy that Hashem performs on behalf of people is the returning of their souls to their bodies. A person collapses at night exhausted and weary, resembling a corpse. Then the Holy One Blessed is He in His abundant lovingkindness grants him sleep and repose to soothe him of the weariness of his body, the toil of his limbs and the faltering of his loins, thereby relaxing his limbs and bones and restoring his zeal. Obviously the Holy One Blessed is He does not do this in order that the body will be more zealous in sinning, Heaven forbid, but that it will be more zealous in serving Him. Therefore a person must also appreciate this and seek to fulfill His will. Thus, immediately upon awakening he must purify and sanctify his hands and face. He must not walk four cubits without washing his hands. And when he dons his clothing he should take care to draw on his left sleeve without binding the garment or undergarment around his arm by means of strings, laces or hooks. This is in order to show that his left arm is obliged in the mitzvah of tefillin. As I have already mentioned, while one dons his tzitzis it is a favorable time to pray to be saved from jealousy, hatred and anger. Therefore I have listed here some verses that are effective when recited after the blessing over the tzitzis. I received this list from our teacher and mentor, the illustrious Rabbi Yosef, son of the illustrious Rabbi Yudel, z”l:
קָרָאתִי בְּכָל לֵב, עֲנֵנִי ה' חֻקֶּיךָ אֶצֹּרָה.
“I called with all my heart; answer me Hashem, I will treasure Your statutes” (Tehillim 119:145).
נִדְבוֹת פִּי רְצֵה נָא ה', וּמִשְׁפָּטֶיךָ לַמְּדֵנִי.
“I beseach You Hashem, be pleased with the offerings of my mouth and teach me Your mandates” (Ibid. 119:108).
אָגוּרָה בְּאֹהָלֶיךָ עוֹלָמִים, אֶחֱסֶה בְּסֶתֶר כְּנָפֶיךָ סֶלָה.
“I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, selah” (Ibid. 61:5).
הַצִּילֵנִי מִדָּמִים אֱלֹהִים אֱלֹהֵי תְּשׁוּעָתִי, תְּרַנֵּן לְשׁוֹנִי צִדְקָתֶךָ.
“Save me from bloodshed, God, God of my salvation; my tongue will sing of Your righteousness” (Ibid. 51:16).
שִׁוִּיתִי ה' לְנֶגְדִּי תָּמִיד, כִּי מִימִינִי בַּל אֶמּוֹט.
“I have placed Hashem before me continually; for He is by my right hand so that I will not falter” (Ibid. 16:8).
נוֹדַע בִּיהוּדָה אֱלֹהִים, בְּיִשְׂרָאֵל גָּדוֹל שְׁמוֹ.
“God is known among Judah; His name is great among Israel” (Ibid. 76:2).
אֶשָּׂא כַּנְפֵי שַׁחַר, אֶשְׁכְּנָה בְּאַחֲרִית יָם.
“I will ascend upon the wings of the dawn; I will dwell beyond the sea” (Ibid. 139:9).
תְּהִי יָדְךָ לְעָזְרֵנִי, כִּי פִקּוּדֶיךָ בָּחָרְתִּי.
“Let Your hand come to my aid, for I have chosen Your commands” (Ibid. 119:173).
חַסְדְּךָ ה' מָלְאָה הָאָרֶץ, חֻקֶּיךָ לַמְּדֵנִי.
“You lovingkindness, Hashem, fills the earth; teach me Your statutes” (Ibid. 119:64).
נָאוֹר אַתָּה אַדִּיר מֵהַרְרֵי טֶרֶף.
“You are illumination, mightier than the mountains of prey” (Ibid. 76:5).
מִכָּל פְּשָׁעַי הַצִּילֵנִי, חֶרְפַּת נָבָל אַל תְּשִׂימֵנִי.
“Save me from all my transgressions; do not attribute to me the shame of an ingrate” (Ibid. 39:9).
כְּחַסְדְּךָ חַיֵּינִי, וְאֶשְׁמְרָה עֵדוּת פִּיךָ.
“Grant me life according to Your lovingkindness and I will keep the testimonies of Your mouth” (Ibid. 119:88).
עֵינֵי תָּמִיד אֶל ה', כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי.
“My eyes are constantly upon Hashem, for He will extricate my feet from the net” (Ibid. 25:15).
סַעֲדֵנִי וְאִוָּשֵׁעָה, וְאֶשְׁעֶה בְּחֻקֶּיךָ תָּמִיד.
“Support me and I will be saved and I will speak of your statutes continually” (Ibid. 119:117).
יְהִי רָצוֹן מִלְּפָנֶיךָ, ה' אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, שֶׁלֹּא אֶכְעַס וְלֹא אַכְעִיסֶךָ, רִבּוֹנוֹ שֶׁל עוֹלָם! זַכֵּנִי לְמִדַּת עֲנָוָה וּלְמִדַּת הַכְנָעָה, וְדֶרֶךְ שֶׁקֶר הָסֵר מִמֶּנִּי וְתוֹרָתְךָ חָנֵּנִי! הַדְרִיכֵנִי בַּאֲמִתְּךָ וְיַחֵד לְבָבִי לְאַהֲבָה וּלְיִרְאָה אֶת שִׁמְךָ הַגָּדוֹל, הַגִּבּוֹר וְהַנּוֹרָא, בְּכָל לְבָבִי וּבְכָל נַפְשִׁי וּמְאֹדִי! וּתְפִלָּה זוֹ סְגֻלָּתָהּ לְהִתְפַּלֵּל תֵּכֶף אַחַר לְבִישַׁת הַטַּלִּית קָטָן, וּמוֹעֶלֶת לְהִנָּצֵל מִכַּעַס וּמִקִּנְאָה וּמִשִּׂנְאַת חִנָּם. וְהָרֶמֶז נִרְמָז בְּרָאשֵׁי הַתֵּבוֹת שֶׁל הַפְּסוּקִים הַנִּזְכָּרִים.
“May it be Your will, Hashem my God and God of my fathers, that I should neither become angry nor cause You to become angry. Master of the Universe, grant me the attributes of humility and submission. Save me from the way of falsehood and bestow upon me Your Torah. Guide me in the way of Your truth and unify my heart to love and fear Your great, mighty and awesome name with all my heart, soul and resources.” This supplication is appropriate to recite immediately upon donning one’s tallis katan. It is of benefit in saving a person from anger, jealousy and baseless hatred, the three evil traits that are alluded to in the acronym formed by the initial letters of all the verses listed above.
וְהַכַּוָּנָה שֶׁל לְבִישַׁת צִיצִית וּתְפִלִּין, הֲלֹא הֵמָּה כְּתוּבִים עַל סֵפֶר הַיָּשָׁר, הוּא סֵפֶר הַזֹּהַר פָּרָשַׁת שְׁלַח לְךָ, וְכָל אֶחָד וְאֶחָד לְפִי שִׂכְלוֹ יוּכַל לְכַוֵּן כָּרָאוּי. וְנָכוֹן וְיָפֶה לִנְהֹג כֵּן. וְצָרִיךְ הָאָדָם לְהַנִּיחַ צִיצִית וּתְפִלִּין בְּבֵיתוֹ, כְּדֵי שֶׁיֵּצֵא מִפֶּתַח בֵּיתוֹ מֻשְׁלָם וּמְעֻטָּר בְּצִיצִית וּתְפִלִּין. וּמִי שֶׁיֵּשׁ לוֹ שְׁהוּת, יַעֲמֹד אֵצֶל הַמְּזוּזָה וִיכַוֵּן לְהַשְׁלִים פָּרָשַׁת צִיצִית הַמְחֻסָּר בַּמְּזוּזָה, וְאַחַר כָּךְ יַנִּיחַ יָדוֹ עַל הַמְּזוּזָה, וְיַעֲבִיר יָדָיו עַל עֵינָיו וְיִתְפַּלֵּל: רִבּוֹנוֹ שֶׁל עוֹלָם! הָסֵר מִמֶּנִּי הִרְהוּרִים, וְאִנָּצֵל הַיּוֹם וּבְכָל יוֹם מֵחֵטְא וָפֶשַׁע בִּזְכוּת שְׁלשָׁה מִצְווֹת הָאֵלּוּ, אֲשֶׁר הֵן שְׁלשְׁתָּן יַחַד, וְהֵן: מְזוּזָה וּתְפִלִּין וְצִיצִית. וְאִנָּצֵל מֵעַיִן הָרָע וּמִכָּל כִּשּׁוּף.
The significance behind the wearing of tzitzis and tefillin is mentioned in the Zohar, Parashas Shelach Lecha (174b). Every individual can reflect on these intentions in accordance with his intellect and it is correct for him to do so. A man must don his tzitzis and tefillin at home so that he will leave the door of his home completed and crowned with tzitzis and tefillin. One who has the time should stop beside the mezuzah in order to make up for the mention of tzitzis [i.e., the third paragraph of the Shema] that is absent from the text of the mezuzah [a mezuzah only contains the first two paragraphs of the Shema]. Afterwards he should place his hand upon the mezuzah and then pass his hand over his eyes and recite this meditation: “Master of the Universe, save me from evil thoughts and let me be spared this day and every day from sin and transgression in the merit of these three commandments that are now joined together. They are the commandments of mezuzah, tefillin and tzitzis. And let me be saved from the evil eye and from sorcery.”
וְכֹה יֹאמַר בְּעָמְדוֹ אֵצֶל פֶּתַח הַמְּזוּזָה בְּטַלִּית וּתְפִלִּין: שְׁמַע יִשְׂרָאֵל, ה' אֱלֹהֵינוּ, ה' אֶחָד. יָחִיד וּמְיֻחָד, יַחֵד לְבָבִי לְאַהֲבָה וּלְיִרְאָה אֶת שִׁמְךָ הַגָּדוֹל, הַגִּבּוֹר וְהַנּוֹרָא, בְּכָל לְבָבִי וּבְכָל נַפְשִׁי! וְאַחַר כָּךְ יֹאמַר שְׁמוֹנֶה הֵהִי"ן שֶׁבְּ'אַשְׁרֵי תְּמִימֵי דָּרֶךְ', וְאַחַר כָּךְ יֹאמַר פָּסוּק: מִגְדּוֹל עֹז שֵׁם ה', בּוֹ יָרוּץ צַדִּיק וְנִשְׁגָּב. שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל לְהוֹדוֹת לְשֵׁם ה'. וְלָכֵן אוֹמְרִים פְּסוּקִים הֵהִי"ן שֶׁבְּתַמְנַיָּא אַפֵּי, לְפִי שֶׁהֵן מַתְחִילִין בָּאוֹת הֵ"א וּמְסַיְּמִים בָּאוֹת יוּ"ד, וְהֵן אוֹתִיּוֹת 'יָהּ', כִּי אוֹתִיּוֹת 'יָהּ' הֵן עֵדוּת לְיִשְׂרָאֵל, כְּגוֹן: הָרְאוּבֵנִי.
Then he should recite as he stands by the doorway beside the mezuzah in his tallis and tefillin: “Hear, O Israel, Hashem is our God, Hashem is one. O Unique and Unitary One, unify my heart to love and fear Your great, mighty and awesome Name with all my heart and soul.” Afterwards he should recite the eight verse beginning with the letter hei in Tehillim, Chapter 119 (verses 33-40). Then he should recite Mishlei 18:10, “The name of Hashem is a mighty tower, the righteous man runs into it and is protected.” And Tehillim 122:4: “The tribes of God, as a testimony for Israel to give thanks the Name of Hashem.” You recite eight verses of Tehillim 119 because they begin with the letter hei and end with the letter yud, spelling out the Name Y-h, which is the Name that served as testimony to the purity of the tribes of Israel in Egypt, as it is stated HaReuveiny (Bamidbar 26:7). [That is, when the families of Israel are listed in that passage a hei is appended to the beginning of each name and a yud to the end of each name, indicating that Hashem Himself attested to their purity].
וְאַחַר כָּךְ יֹאמַר: רִבּוֹנוֹ שֶׁל עוֹלָם! הַצִּילֵנִי וּמַלְּטֵנִי וּפְדֵנִי מִכָּל חֵטְא וּפֶשַׁע וְעָווֹן בִּזְכוּת שְׁלשָׁה מִצְווֹת הַנִּזְכָּרִים: בְּךָ ה' חָסִיתִי, אַל אֵבוֹשָׁה לְעוֹלָם, בְּצִדְקָתְךָ פַּלְּטֵנִי. וִיכַוֵּן בְּזֶה הַפָּסוּק שֶׁמַּתְחִיל בָּאוֹת בֵּי"ת, וּמְסַיֵּם בָּאוֹת יוּ"ד, שֶׁהֵן רֶמֶז לְי"ב שְׁבָטִים, וְיֹאמַר: רִבּוֹנוֹ שֶׁל עוֹלָם! בִּזְכוּת י"ב שְׁבָטִים שָׁמְרֵנִי וְהַצִּילֵנִי מִכָּל חֵטְא וּמִכָּל עַיִן הָרָע, שֶׁלֹּא יִשְׁלֹט בִּי וְלֹא בְּזַרְעִי וְזֶרַע זַרְעִי עַד עוֹלָם; וְלֹא יִשְׁלֹט עַיִן הָרָע לֹא בִּמְאֹדֵנוּ וְלֹא בְּגוּפֵנוּ. ה' יִשְׁמֹר צֵאתִי וּבוֹאִי לְחַיִּים וּלְשָׁלוֹם מֵעַתָּה וְעַד עוֹלָם. ה' צִלִּי עַל יַד יְמִינִי. נֵדְעָה וְנִרְדְּפָה לָדַעַת אֶת ה'. נָכוֹן כַּשַּׁחַר מוֹצָאוֹ. לֹא יִתְיַצֵּב אִישׁ בִּפְנֵיכֶם. פַּחְדְּכֶם וּמוֹרַאֲכֶם יִתֵּן ה' אֱלֹהֵיכֶם עַל פְּנֵי כָּל הָאָרֶץ, אֲשֶׁר תִּדְרְכוּ בָּהּ, כַּאֲשֶׁר דִּבֵּר לָכֶם. מְכַשֵּׁפָה לֹא תְחַיֶּה. וּלְכָל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשׁוֹנוֹ. אַתָּה הָרְאֵתָ לָדַעַת, כִּי ה' הוּא הָאֱלֹהִים, אֵין עוֹד מִלְּבַדּוֹ. וְאַחַר כָּךְ כְּשֶׁיֵּלֵךְ לָרְחוֹב, יְכַוֵּן לְהַרְהֵר תָּמִיד בְּמִצְווֹת אֲשֶׁר כָּתַבְתִּי לְעֵיל בְּפֶרֶק שֵׁנִי. וַאֲפִלּוּ כְּשֶׁרוֹאֶה הַשֶּׁלֶג, יַחֲשֹׁב שֶׁהוּא אֶחָד מֵאַרְבַּע מַרְאוֹת נְגָעִים. וּמִכָּל שֶׁכֵּן כְּשֶׁיִּפְגַּע בְּבַעֲלֵי חַיִּים, יִנְהַג כְּמוֹ שֶׁכָּתַבְתִּי שָׁם. עַיֵּן שָׁם פֶּרֶק שֵׁנִי.
Afterwards he should recite: “Master of the Universe, save me, deliver me and give me succor from all sin, transgression and iniquity in the merit of the three commandments mention above. ‘I have placed my trust in You; let me not be ashamed forever; spare me in Your righteousness’ (Tehillim 31:2).” While reciting this verse one should have in mind that it begins with a beis and ends with a yud, for a numerical value of twelve, an allusion to the twelve tribes. Then he should say: “Master of the Universe, in the merit of the twelve tribes guard me and save me from every sin and from every form of the evil eye. Let them have no dominion over me or my offspring or their offspring forever. And do not allow the evil eye to have dominion over my belongings or my body. Hashem, guard my going out and my coming in. Let them be towards life and peace from now and forever. “Hashem is my refuge upon my right hand. Let us know and run to know Hashem as clearly as the dawn when it has gone forth (Hoshea 6:3). No man shall stand up before you; Hashem your God will put fear and awe of you over all the land upon which you tread as He has promised you (Devarim 11:25). Do not allow a sorceress to live (Shemos 22:17). No dog will wag its tongue towards any of the children of Israel (Shemos 11:7). You have been shown that you may know that Hashem is God, there is no other beside Him (Devarim 4:35).” Afterwards, when a man goes out to the street, his intention should be to meditate continually upon the mitzvos, as I have written above in Chapter Two. Even if he should happen to see snow he should reflect that it is one of the four shades of skin plagues. And especially if he should encounter an animal he should conduct himself according to the way I explained in that chapter.
וּתְפִלָּה זוֹ מוֹעֶלֶת לְהִנָּצֵל מֵרוּחוֹת רָעוֹת וּמִכְּשָׁפִים וּמוֹעִיל עַל גֹּדֶל הַהַצְלָחַת מַשָּׂא וּמַתָּן, וּתְפִלָּתוֹ הִיא עוֹלָה לְמַעְלָה תַּחַת כִּסֵּא הַכָּבוֹד, וּשְׁנֵי מַלְאָכִין קַדִּישִׁין מוּכָנִים לְלַוּוֹת לְמַאן דְּנָפִיק מִתְּרַע בֵּיתָא מְעֻטָּף בְּצִיצִית וּתְפִלִּין בְּרֵישֵׁיהּ, וְהַנֵּי מַלְאָכִין מְבָרְכִין לֵיהּ, וְלָא יַהֲבִין רְשׁוּת לִמְקַטְרְגָא, דְּאִיהוּ קָאִים אַפִּתְחָא דְּלָא יֵכוֹל לְאִתְנַזְּקָא. וְאַחַר כָּךְ יֹאמַר: זֶה הַשַּׁעַר לַה', צַדִּיקִים יָבוֹאוּ בּוֹ. וְאַחַר כָּךְ יֵלֵךְ לְבֵית הַכְּנֶסֶת וְיִתְפַּלֵּל לָאֵל, שֶׁיִּהְיֶה לוֹ פַּרְנָסָתוֹ בְּרֶוַח וְלֹא בְּאִסּוּר, וְיִהְיֶה מִתַּחַת יַד הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא יִהְיוּ מְסוּרִים בְּיַד בָּשָׁר וָדָם.
This prayer is of benefit in saving a person from evil spirits and sorcerers and it can help one succeed in business. His prayer will ascend On High to a place beneath the Throne of Glory. Two holy angels are appointed to accompany the man who goes out of his house wrapped in his tallis and with tefillin upon his head (Zohar, 3:301a). These angels bless him and the accuser who waits by the door is denied permission to speak or to cause him any harm. Afterwards he should say, “This gate is Hashem’s, the righteous shall enter it” (Tehillim 118:20). Then he should go to the synagogue and pray to God that He grant him a generous income, not through any prohibited means but only from the hand of the Holy One Blessed is He. And let him pray not to be delivered into the hand of flesh and blood.
בּוֹא וּרְאֵה מַה שֶּׁכָּתַב הַזֹּהַר פָּרָשַׁת לֶךְ: רַבִּי אֶלְעָזָר הֲוֵי אָזִיל לְרַבִּי חֲמוֹהִי, וַהֲוֵי אָזִיל עִמֵּיהּ רַבִּי חִיָּא וְרַבִּי יוֹסֵי וְרַבִּי חִזְקִיָּה. אָמַר רַבִּי אֶלְעָזָר: הָא חֲמִינָא, דְּאֵין הִתְעוֹרְרוּת מִלְּמַעְלָה אֶלָּא עַל יְדֵי הִתְעוֹרְרוּת דִּלְתַתָּא. וְהַכַּוָּנָה, לְהַתְחִיל בְּעִסְקֵי מִצְווֹת בְּחִבָּה, וְאָז תָּבוֹא הַשְּׁכִינָה לִפְרשׁ גַּדְפָהָא עֲלַיְהוּ. וַהֲוֵי עָסְקֵי בְּאוֹרַיְתָא, עַד דַּהֲוֵי אָזְלֵי, אַעְרַע בְּהוֹן רַבִּי יֵיסָא, וְחַד יְהוּדָאִי גַּבֵּיהּ. פָּתַח הַאי יְהוּדָאִי: לְדָוִד, אֵלֶיךָ ה' נַפְשִׁי אֶשָּׂא. אַמַּאי לֹא כְּתִיב: מִזְמוֹר לְדָוִד? אֶלָּא בְּגִין דַּרְגֵּיהּ קָאָמַר, שֶׁכַּוָּנָתוֹ הִיא לְהַעֲלוֹת נִשְׁמָתוֹ אֶל מְקוֹם קְדֻשָּׁה עֶלְיוֹנָה, אֲשֶׁר שָׁרְשׁוֹ מִשָּׁם. אָמַר רַבִּי אֶלְעָזָר לְרַבִּי יֵיסָא: חֲמִינָא, דִּשְׁכִינְתָּא קָאָתִית וְאִתְחַבַּרְנָא וְכוּ'. אָמַר רַבִּי אֶלְעָזָר: מַה שְּׁמָךְ? אָמַר לֵיהּ: יוֹעֶזֶר. אָמַר לֵיהּ: יוֹעֶזֶר וֶאֱלִיעֶזֶר — חֲדָא מִלָּה הוּא. יָתְבוּ כַּחֲדָא גַּבֵּי חַד טִינָרָא וְחִדֵּשׁ הַאי יוֹעֶזֶר כַּמָּה חִדּוּשִׁין וְרָזִין דְּאוֹרַיְתָא. אָמַר לֵיהּ: מָה עֲבוֹדָתָךְ? אָמַר לֵיהּ: מַקְרֵי דַּרְדַּקֵּי אֲנָא בְּאַתְרָאִי, וְהַשְׁתָּא אָתָא רַבִּי יֵיסָא דִּכְפַר חָנָן לְדוּכְתִּי, וּסְלִיקוּ לִי הַנְּעָרִים מִגַּבָּאִי וְאוֹתִיבוּ לוֹן לְגַבֵּיהּ, וַהֲוֵי יַהֲבִין לִי בְּנֵי מָתָא אַגְרָא כְּהַאי זִמְנָא דְּדַרְדַּקֵּי הֲוֵי גַּבָּאִי וְאִסְתַּכַּלְנָא בְּנַפְשָׁאִי, דְּלָא אִתְחַזֵּי לִי לְאִתְהַנֵּי מִנַּיְהוּ לְמַגְנָא וַאֲגִירְנָא גָּרְמָאִי בַּהֲדֵי הַאי חַכִּים.
Come see what is stated in the Zohar, Parashas Lech Lecha (86b-88a): Rabbi Elazar went to visit his father-in-law, accompanied by Rabbi Chiya, Rabbi Yose and Rabbi Chizkiyah. Rabbi Elazar said, “I see that there is never an arousal from above without an arousal from below.” What he meant was that they must begin by engrossing themselves in the commandments with affection and then the Shechinah would come and spread its wings over them. Therefore they immersed themselves in a discussion of Torah. While they were walking they encountered Rabbi Yeisa, accompanied by another Jew. The Jew began a discourse, “It is stated, ‘Of David, to You, Hashem, I lift up my soul’ (Tehillim 25:1). Why is it not stated, ‘A song of David’? It is because he was actually referring to the spiritual level known as ‘David.’ His intention was to elevate his soul to the place of supernal holiness that is its source.” Rabbi Elazar said to Rabbi Yeisa, “I see that you have come accompanied by the Shechinah…” Rabbi Elazar asked the Jew, “What is you name?” “Yo’ezer,” he replied. “The names ‘Yo’ezer’ and ‘Elazar’ have the same meaning,” Rabbi Elazar observed. They sat down together beside a boulder and the fellow named Yo’ezer revealed to them a number of Torah insights. Then Rabbi Elazar said, “What is your trade?” “I was a teacher of children in my town, but now Rabbi Yeisa from the village of Chanan has come to my town and they took the youths away from me and seated them with him. The people of my town continued to give me my salary just as in the time that the children were with me but I reflected that it was not fitting for me to recei‘ve this benefit for nothing. So I hired myself out to accompany this scholar.”
אָמַר רַבִּי אֶלְעָזָר: בִּרָכָאן דְּאַבָּא אִצְטְרְכוּ הָכָא. קָמוּ כֻּלְּהוּ וּבָאוּ לִפְנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, וַהֲוֵי לָעִין בְּאוֹרַיְתָא קַמֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. יוֹמָא חַד הֲווּ עַסְקֵי בִּנְטִילַת יָדַיִם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: כָּל מַאן דְּלָא נָטִיל יָדָיו כִּדְקָא יָאוֹת — אַף עַל גַּב דְּאִתְעַנָּשׁוּ לְעֵילָא, אִתְעַנָּשׁוּ גַּם כֵּן לְתַתָּא. עָנְשָׁא דִּלְתַתָּא דְּגָרִים לֵיהּ מִסְכֵּנוּתָא. וּמָאן דְּנָטִיל יָדָיו כִּדְקָא יָאוֹת, גָּרִים לְגַרְמֵיהּ בִּרְכָאִין דִּלְעֵילָא, דְּשָׁרָאן עַל יְדוֹי וְאִתְבָּרַךְ בְּעָשְׁרָא. לְבָתַר אַקְדִּים רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וַחֲמִי לֵיהּ לְהַהוּא יוֹעֶזֶר, דְנָטַל יְדוֹי בְּמַיָּא כִּדְקָא יָאוּת וְנָטִיל בְּשִׁעוּרָא סַגְיָא בְּמַיִם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי דֶּרֶךְ תְּפִלָּה: מַלֵּא יָדֶיךָ מִבִּרְכוֹתֶיךָ — וְכָךְ הֲוֵי: מֵהַהוּא יוֹמָא וּלְהָלְאָה אַשְׁכַּח סִימָא (פֵּרוּשׁ: אוֹצָר) וַהֲוֵי לָעֵי בְּאוֹרַיְתָא כָּל יוֹמָא, וַהֲוֵי יָהִיב מִן סִימָא צְדָקָה לָעֲנִיִּים פַּרְנָסָה בְּסֵבֶר פָּנִים יָפוֹת. קָרִי עֲלֵיהּ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: וְאַתָּה תָגִיל בַּה', בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל.
Rabbi Elazar said, “The blessings of my father are needed here. So they all got up and went to Rabbi Shimon ben Yochai, and engaged in study in his presence. One day while they were studying the laws of the washing of the hands Rabbi Shimon said, “Whoever does not wash his hands properly is punished here below in addition to being punished On High. The punishment here below is that he becomes impoverished. One who washes properly, on the other hand, receives blessings from above that settle upon his hands, causing him to be blessed with wealth.” Sometime later Rabbi Shimon ben Yochai went and observed that this fellow Yo’ezer indeed washed his hands properly, with a generous amount of water. So Rabbi Shimon prayed, “Let his hands be filled with Your blessings!” And so did it come to pass. The man discovered a treasure and from that day on he sat and studied all day long. From the treasure he distributed charity and sustenance to the poor with a pleasant countenance. Rabbi Shimon applied to him the verse, “And you shall rejoice in Hashem; you shall glory in the Holy One of Israel” (Yeshayahu 41:16).
נִלְמָד מִזֶּה הַמַּעֲשֶׂה, שֶׁצָּרִיךְ הָאָדָם לְדַקְדֵּק בִּשְׂכַר טִרְחָא דִּילֵיהּ, שֶׁיִּהְיֶה שְׂכָרוֹ בְּעָלְמָא דֵּין לֹא עַל חִנָּם, שֶׁהֲרֵי הֶחָסִיד הַנִּזְכָּר, יוֹעֶזֶר שְׁמוֹ, הֲוֵי יַהֲבֵי לֵיהּ מָמוֹן מֵעַצְמָם, וַאֲפִלּוּ הָכֵי לֹא רָצָה לֵהָנוֹת לְמַגָנָא מֵהֶם, כִּי רָצָה לֵהָנוֹת מִיגִיעַ כַּפּוֹ דַּוְקָא בְּמָמוֹן שֶׁל ישֶׁר. עַל כֵּן צָרִיךְ כָּל אָדָם לִרְאוֹת שֶׁלֹּא לֵהָנוֹת מִמָּמוֹן שֶׁאֵינוֹ שֶׁל ישֶׁר. וְגַם צָרִיךְ כָּל אָדָם לִזָּהֵר בִּנְטִילַת יָדַיִם — הֵן בְּמַיִם רִאשׁוֹנִים וְהֵן בְּמַיִם אַחֲרוֹנִים — וְאָז יְקֻיַּם בּוֹ: מַלֵּא יָדֶיךָ מִבִּרְכוֹתֶיךָ, וְיִשְׁלַח בְּרָכָה וְהַצְלָחָה בְּמַעֲשֶׂה יָדָיו, וּבְכָל אֲשֶׁר יִפְנֶה יַצְלִיחַ.
From this incident we learn that a man must be exacting about the wages he takes for his labors to see that they are justified. For the people of the village were willing to pay the pious Yo’ezer of their own accord. Even so he was unwilling to receive the money from them for nothing because he wished to benefit only from the fruits of his labor, that is, from money that was earned honestly. Therefore let every man ensure that he does not benefit from money that was earned dishonestly. And let him also be meticulous in the washing of the hands, both before and after the meal. Then Rabbi Shimon’s words, “Let his hands be filled with Your blessings,” will apply to him, as well, and blessing and prosperity settle upon the work of his hands and he will succeed in all that he does.