Taking a life • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ https://opensiddur.org/shared/prayers/life-cycle/death/taking-a-life/ a community-grown, libre Open Access archive of Jewish prayer and liturgical resources Wed, 07 Oct 2026 03:43:36 +0000 en-US hourly 1 https://wordpress.org/?v=7.1.3 https://opensiddur.org/wp-content/uploads/2015/03/Open-Siddur-Project-Logo-2015-5509b4bdv1_site_icon-250x250.png Taking a life • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ https://opensiddur.org/shared/prayers/life-cycle/death/taking-a-life/ 32 32 הֵיאַךְ יַרְגִּיל הָאָדָם עַצְמוֹ בְּמִדַּת הַחָכְמָה | How a person should conduct themself with Wisdom — chapter three from Tomer Devorah by Rabbi Moshe Cordovero (ca. 16th c.) https://opensiddur.org/readings-and-sourcetexts/readings/jewish-readings/rosh-hashanah-labehemah-readings/how-a-person-should-habituate-themself-with-the-attribute-of-wisdom-by-mosheh-cordovero/ https://opensiddur.org/readings-and-sourcetexts/readings/jewish-readings/rosh-hashanah-labehemah-readings/how-a-person-should-habituate-themself-with-the-attribute-of-wisdom-by-mosheh-cordovero/#respond Tue, 15 Aug 2023 03:54:54 +0000 https://opensiddur.org/?p=52396 Source (Hebrew) Translation (English)
רב משה קורדובירו, תומר דבורה, פֶּרֶק שְׁלִישִׁי
Chapter Three from Tomer Devorah (The Palm Tree of Devorah), by Rabbi Moshe Cordovero (1522-1570, a/k/a RaMaK)[1] Translation courtesy of Rabbi Moshe Weinberger, with minor changes by Aharon Varady, mainly for gender-inclusivity.  
הֵיאַךְ יַרְגִּיל הָאָדָם עַצְמוֹ בְּמִדַּת הַחָכְמָה.
How a person should habituate themself with the [sefirah of] Ḥokhmah (Wisdom).
הִנֵּה, הַחָכְמָה הָעֶלְיוֹנָה פְּרוּסָה עַל כָּל הַנִּמְצָאִים כֻּלָּם, עִם הֱיוֹתָהּ נֶעְלֶמֶת וְנִשְׂגָּבָה מְאֹד, וְעָלֶיהָ נֶאֱמַר: ”מָה רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחָכְמָה עָשִׂיתָ“ (תהילים קד:כד). כָּךְ רָאוּי לָאָדָם שֶׁתִּהְיֶה חָכְמָתוֹ מְצוּיָה בַּכֹּל, וְיִהְיֶה מְלַמֵּד לְהוֹעִיל לִבְנֵי אָדָם לְכָל אֶחָד וְאֶחָד כְּפִי כֹּחוֹ, כָּל מַה שֶּׁיּוּכַל לְהַשְׁפִּיעַ עָלָיו מֵחָכְמָתוֹ יַשְׁפִּיעֵהוּ, וְלֹא תַטְרִידֵהוּ שׁוּם סִבָּה כְּלָל.
Although it is hidden and exceedingly exalted, Ḥokhmah haElyonah (Supernal Wisdom) is spread out over all that exists. As it says regarding it, “How great are your works, Hashem; you have made them all with Wisdom.” (Psalms 104:24) Similarly, a person’s wisdom should be found in everything, and they should teach in order to benefit other people with their wisdom – each and everyone according to their capacity. They should influence others with their wisdom to the best of their ability – letting no factor at all distract them.
וְהִנֵּה, אֶל הַחָכְמָה שְׁנֵי פָנִים, הַפָּן הָעֶלְיוֹן הַפּוֹנֶה אֶל הַכֶּתֶר, וְאֵין אוֹתָם הַפָּנִים מִסְתַּכְּלִים לְמַטָּה, אֶלָּא מְקַבְּלִים מִלְּמַעְלָה; הַפָּן הַשֵּׁנִי, הַתַּחְתּוֹן, פּוֹנֶה לְמַטָּה, לְהַשְׁגִּיחַ בַּסְּפִירָה שֶׁהִיא מִתְפַּשֶּׁטֶת בְּחָכְמָתָהּ אֲלֵיהֶם. כָּךְ יִהְיֶה אֶל הָאָדָם שְׁנֵי פָנִים, הַפָּן הָרִאשׁוֹן הוּא הִתְבּוֹדְדוּתוֹ בְּקוֹנוֹ, כְּדֵי לְהוֹסִיף בַּחָכְמָה וּלְתַקְּנָהּ; הַשֵּׁנִי, לְלַמֵּד בְּנֵי אָדָם מֵאוֹתָהּ חָכְמָה שֶׁהקב״ה הִשְׁפִּיעַ עָלָיו. וּכְמוֹ שֶׁהַחָכְמָה מַשְׁפַּעַת אֶל כָּל סְפִירָה וּסְפִירָה כְּפִי שִׁעוּרָהּ וְצָרְכָּהּ, כֵּן יַשְׁפִּיעַ בְּכָל אָדָם כְּפִי שִׁעוּר שִׂכְלוֹ אֲשֶׁר יוּכַל שְׂאֵת וְהַנָּאוֹת אֵלָיו לְצָרְכּוֹ, וְיִשָּׁמֵר מִלָּתֵת יוֹתֵר מִשִּׁעוּר שֵׂכֶל הַמֻּשְׁפָּע, שֶׁלֹּא תִמָּשֵׁךְ מִמֶּנּוּ תַּקָּלָה, שֶׁכֵּן הַסְּפִירָה הָעֶלְיוֹנָה אֵינָהּ מוֹסֶפֶת עַל הַשִּׁעוּר הַמֻּגְבָּל בַּמְקַבֵּל.
Now in regards to [the sefirah of] Wisdom (Ḥokhmah), there are two aspects. The higher aspect – which faces Keter (Crown) and does not face downwards; rather, it receives from above. The second and lower aspect – faces downwards, overseeing the other sefirot, to which it extends its Wisdom. Likewise a person should have two aspects: the first aspect should be their contemplation in solitude with their Creator in order to increase and perfect their wisdom; the second should be to teach others the wisdom that the blessed Holy One has bestowed upon them. And just as [the sefirah of] Wisdom bestows to each sefirah according to its measure and needs, so, too, one should bestow their wisdom to each person according to the measure their intellect can bear, and to what is proper for them and their needs. One should be careful not to give more than the mind of the recipient can contain, so that no harm will result, just as the Supernal Sefirah [of Wisdom] does not add on more than the limited capacity of the recipient.
וְעוֹד, שֶׁדֶּרֶךְ הַחָכְמָה לִהְיוֹתָהּ מַשְׁגַּחַת עַל כָּל הַמְּצִיאוּת, מִפְּנֵי שֶׁהִיא הַמַּחֲשָׁבָה הַחוֹשֶׁבֶת עַל כָּל הַנִּמְצָאוֹת, וְעָלֶיהָ נֶאֱמַר ”כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם“ (ישעיה נה:ח), וּכְתִיב ”וְחָשַׁב מַחֲשָׁבוֹת לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח“ (שמואל ב׳ יד:יד). וּכְתִיב ”כִּי אָנֹכִי יָדַעְתִּי אֶת הַמַּחֲשָׁבוֹת אֲשֶׁר אָנֹכִי חוֹשֵׁב עֲלֵיכֶם נְאוּם ה׳ מַחְשְׁבוֹת שָׁלוֹם וְלֹא לְרָעָה לָתֵת לָכֶם אַחֲרִית וְתִקְוָה“ (ירמיה כט:יא). כָּךְ צָרִיךְ הָאָדָם לִהְיוֹת עֵינָיו פְּקוּחוֹת עַל הַנְהָגַת עַם ה׳ לְהוֹעִילָם, וּמָחְשְׁבוֹתָיו תִּהְיֶינָה לְקָרֵב הַנִּדָּחִים וְלַחֲשֹׁב עֲלֵיהֶם מַחֲשָׁבוֹת טוֹבוֹת; כְּמוֹ שֶׁהַשֵּׂכֶל חוֹשֵׁב לְתוֹעֶלֶת הַנִּמְצָא כֻּלּוֹ, כָּךְ יַחֲשֹׁב הוּא תּוֹעֶלֶת הַחֲבֵרִים, וְיִתְיָעֵץ עֵצוֹת טוֹבוֹת עִם ה׳ וְעִם עַמּוֹ בִּפְרָט וּבִכְלָל. וְהַיּוֹצֵא מֶהַהַנְהָגָה הַטּוֹבָה יְנַהֲלֵהוּ אֶל הַהַנְהָגָה הַיְשָׁרָה, וְיִהְיֶה לוֹ כְּמוֹ שֵׂכֶל וּמַחֲשָׁבָה לְנַהֲגוֹ וּלְנַהֲלוֹ אֶל הַמִּנְהָג הַטּוֹב וְהַיֹּשֶׁר, כַּמַּחֲשָׁבָה הָעֶלְיוֹנָה הַמְיַשֶּׁרֶת אֶת הָאָדָם הָעֶלְיוֹן.
Moreover, it is the way of Wisdom to oversee all of existence, for it is the Supernal Thought which forever thinks about everything that exists. Of Wisdom it is said: “For My thoughts are not like your thoughts,” (Isaiah 55:8) and it is written “He gives thought so that he who is exiled is not banished forever,” (II Samuel 14:14) and it is written “For I know the thoughts which I think of you the House of Israel, says Hashem, are thoughts of peace and not evil, to give you a future and a hope” (Jeremiah 29:11). Likewise, a person should keep an open eye on the conduct of the Hashem’s people in order to help them. Their thoughts should be concerned with bringing near those who have strayed, and with thinking of any good they can do for them. Just as the Divine Mind contemplates how to help all existence, they too should contemplate how to help their fellows. They should give good counsel for the sake of Hashem and Hashem’s people, regarding both individual and communal matters. And concerning one who has strayed from the path of good conduct, they should guide them to the path of proper conduct, serving as their intellect and thought, to direct and lead them to good and upright behavior, just as the Supernal Thought corrects “Adam ha-Elyon”[2] lit. the supernal (form of) Adam. 
וְעוֹד, הַחָכְמָה תְּחַיֶּה הַכֹּל, כְּדִכְתִיב ”הַחָכְמָה תְּחַיֶּה בְּעָלֶיהָ“ (קהלת ז:יב). כָּךְ יִהְיֶה הוּא מוֹרֶה חַיִּים לְכָל הָעוֹלָם וְגוֹרֵם לָהֶם חַיֵּי הָעוֹלָם הַזֶּה וְחַיֵּי הָעוֹלָם הַבָּא וּמַמְצִיא לָהֶם חַיִּים. זֶה הַכְּלָל, יִהְיֶה נוֹבֵעַ חַיִּים לַכֹּל.
Furthermore, Wisdom instills life into everything. As it is written: “And Wisdom instills life into those who possess it” (Ecclesiastes 7:12). Likewise, one should instruct the entire world in the ways of life, causing them to attain life in this world (Olam ha-Zeh) and in the World that is Coming (Olam ha-Ba), thus providing them with true life. In general, one should be a constant source of life to all.
וְעוֹד, הַחָכְמָה אָב לְכָל הַנִּמְצָאוֹת, כְּדִכְתִיב ”מָה רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחָכְמָה עָשִׂיתָ“ (תהילים קד:כד), וְהֵן חַיִּים וּמִתְקַיְּמִים מִשָּׁם. כָּךְ יִהְיֶה הוּא אָב לְכָל יְצוּרָיו שֶׁל הקב״ה, וּלְיִשְׂרָאֵל עִקָּר, שֶׁהֵן הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת הָאֲצוּלוֹת מִשָּׁם. וִיבַקֵּשׁ תָּמִיד רַחֲמִים וּבְרָכָה לָעוֹלָם, כְּדֶרֶךְ שֶׁהָאָב הָעֶלְיוֹן רַחֲמָן עַל בְּרוּאָיו, וְיִהְיֶה תָּמִיד מִתְפַּלֵּל בְּצָרַת הַמְּצֵרִים כְּאִלּוּ הָיוּ בָּנָיו מַמָּשׁ וּכְאִלּוּ הוּא יְצָרָם, שֶׁזֶּהוּ רְצוֹנוֹ שֶׁל הקב״ה,
In addition, Wisdom is the ‘parent’[3] lit. ‘Father.'  of all existence. As it is written: “How great are Your works, Hashem: You have made them all with Wisdom” (Psalms 104:24). Thus, everything lives and exists from there (from that source). Likewise, one should act as a parent to all of the blessed Holy One’s creatures, particularly to the descendants of Yisrael, for they are holy souls which emanate from there. One should constantly pray for mercy and blessing for the world, the same way that the Supernal ‘parent’ has mercy on all their progeny. And one should constantly pray for the salvation of those who are in distress, as if they were actually one’s own children and as if one had actually formed them, for this is what the blessed Holy One desires.
כְּדֶרֶךְ שֶׁאָמַר הָרוֹעֶה הַנֶּאֱמָן ”הֶאָנֹכִי הָרִיתִי אֶת כָּל הָעָם הַזֶּה וְגו׳ כִּי תֹאמַר אֵלַי שָׂאֵהוּ בְּחֵיקֶךָ“ (במדבר יא:יב), וּבָזֶה יִשָּׂא אֶת כָּל עַם ה׳ ”כַּאֲשֶׁר יִשָּׂא הָאוֹמֵן אֶת הַיּוֹנֵק“ (שם) ,בִּזְרוֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא, עָלוֹת יְנַהֵל“ (ישעיה מ:יא) הַנִּכְחָדוֹת יִפְקֹד הַנֶּעֱדָר יְבַקֵּשׁ, הַנִּשְׁבֶּרֶת יְרַפֵּא, הַנִּצְרָכָה יְכַלְכֵּל, הָאוֹבְדוֹת יַחֲזִיר. וִירַחֵם עַל יִשְׂרָאֵל, וְיִשָּׂא בְּסֵבֶר פָּנִים יָפוֹת מַשָּׂאָם, כְּאָב הָרַחֲמָן הָעֶלְיוֹן הַסּוֹבֵל כֹּל, וְלֹא יִבֹּל וְלֹא יִתְעַלֵּם וְלֹא יָקוּץ, וִינַהֵל לְכָל אֶחָד כְּפִי צָרְכּוֹ. אֵלּוּ הֵן מִדּוֹת הַחָכְמָה, אָב רַחֲמָן עַל בָּנִים.
As in the way the faithful shepherd Mosheh said: “Did I conceive this people…that you say to me, ‘Carry it in your breast’?” (Numbers 11:12). In this way, a person should carry all of Hashem’s people “as a nurse carries a nursing infant.” (ibid.) “They should gather the lambs in their arm, lifting them to their bosom, and lead the young nursing ones” (Isaiah 40:11). They should remember to recover the forgotten, look after the desolate, heal the broken, nourish the incapacitated, and return the lost. One should have mercy on B’nei Yisrael, bearing its burdens cheerfully, just as the Compassionate Supernal Parent bears all. One should not tire or look away or get disgusted; rather, they should lead each and every one according to their needs. These are the qualities of Wisdom – to be like a compassionate parent toward their children.
עוֹד צָרִיךְ לִהְיוֹת רַחֲמָיו פְּרוּסִים עֶל כָּל הַנִּבְרָאִים, לֹא יְבַזֵּם וְלֹא יְאַבְּדֵם. שֶׁהֲרֵי הַחָכְמָה הָעֶלְיוֹנָה הִיא פְּרוּסָה עַל כָּל הַנִּבְרָאִים, דּוֹמֵם וְצוֹמֵחַ וְחַי וּמְדַבֵּר. וּמִטַּעַם זֶה הֻזְהַרְנוּ מִבִּזּוּי אֳכָלִים. וְעַל דָּבָר זֶה רָאוּי, שֶׁכְּמוֹ שֶׁהַחָכְמָה הָעֶלְיוֹנָה אֵינָהּ מְבַזָּה שׁוּם נִמְצָא וְהַכֹּל נַעֲשָׂה מִשָּׁם, דִכְתִיב (תהילים קד:כד) ”כֻּלָּם בְּחָכְמָה עָשִׂיתָ”, כֵּן יִהְיֶה רַחֲמֵי הָאָדָם עַל כָּל מַעֲשָׂיו יִתְבָּרֵךְ. וּמִטַּעַם זֶה הָיָה עֹנֶשׁ רַבֵּנוּ הַקָּדוֹשׁ, עַל יְדֵי שֶׁלֹּא חָס עַל בֶּן הַבָּקָר שֶׁהָיָה מִתְחַבֵּא אֶצְלוֹ וְאָמַר לוֹ ”זִיל, לְכָךְ נוֹצַרְתָּ“ (בבא מציעא פה), בָּאוּ לוֹ יִסּוּרִין, שֶׁהֵם מִצַּד הַדִּין, שֶׁהֲרֵי הָרַחֲמִים מְגִנִּים עַל הַדִּין, וְכַאֲשֶׁר רִחֵם עַל הַחֻלְדָּה, וְאָמַר ”וְרַחֲמָיו עַל כָּל מַעֲשָׂיו“ (תהילים קמה:ט) כְּתִיב, נִצַּל מִן הַדִּין, מִפְּנֵי שֶׁפֹּרַשׂ אוֹר הַחָכְמָה עָלָיו, וְנִסְתַּלְקוּ הַיִּסּוּרִים.
Furthermore, one’s compassion should extend to all creatures and they should neither despise nor destroy them, for Supernal Wisdom spreads over all of creation: inanimate objects, plants, animals and humans. For this reason, we are warned by our Sages against treating food disrespectfully. This is a proper concept, for just as the Supernal Wisdom does not despise anything that exists, since everything is created from it – as it is written, “You have made them all with Wisdom,” (Psalms 104:24) so, too, a person’s compassion should be upon all the creations of the Blessed One. For this reason, the holy Rabbi Yehudah [ha-Nasi] was punished, because he did not have pity on a calf that hid by him under his cloak, in order to evade slaughter, and he said to it, “Go! You were created for this purpose.” (Bava Metzia 85a.3-7) Suffering – which derives from the aspect of strict judgment – came upon him. For only compassion shields against strict judgment. Thus, when (Rabbi Yehudah) had mercy on a weasel, and said “Hashem’s compassion is upon all their creations,” (Psalms 145:9) he was delivered from strict judgment, for the Or ha-Ḥakhmah (the Light of Wisdom) spread over him, and his suffering was removed. (ibid.)
וְעַל דֶּרֶךְ זֶה לֹא יְבַזֶּה שׁוּם נִמְצָא מִן הַנִּמְצָאִים, שֶׁכֻּלָּם בְּחָכְמָה, וְלֹא יַעֲקֹר הַצּוֹמֵחַ אֶלָּא לְצֹרֶךְ, וְלֹא יָמִית הַבַּעַל חַי אֶלָּא לְצֹרֶךְ, וְיִבְרֹר לָהֶם מִיתָה יָפָה בְּסַכִּין בְּדוּקָה, לְרַחֵם עַל כָּל מַה שֶּׁאֶפְשָׁר.
Similarly, one should not disparage any creature that exists, for all of them were created with Wisdom. Nor should one uproot plants or kill animals unless they are needed. And one should choose a noble death for them, using a carefully inspected sharp knife, in order to be compassionate – as much as possible.
זֶה הַכְּלָל, הַחֶמְלָה עַל כָּל הַנִּמְצָאִים שֶׁלֹּא לְחַבְּלָם, תְּלוּיָה בְּחָכְמָה.
This is the general principle: Having pity on all beings not to hurt them, is contingent on Wisdom.[4] The following is added: זוּלָתִי לְהַעֲלוֹתָם מִמַּעֲלָה אֶל מַעֲלָה, מִצּוֹמֵחַ לְחַי, מֵחַי לִמְדַבֵּר, שֶׁאָז מֻתָּר לַעֲקֹר הַצּוֹמֵחַ וּלְהָמִית הַחַי, לָחוּב עַל מְנָת לְזַכּוֹת. (Except, when elevating them to a higher level – from plant to animal, or from animal to human – then it is permissible to uproot a plant or slaughter a live animal, causing damage in order to bring merit.) Did the RAMAK write this very last final line? It would seem to contradict Ramak’s earlier statement: עוֹד צָרִיךְ לִהְיוֹת רַחֲמָיו פְּרוּסִים עֶל כָּל הַנִּבְרָאִים, לֹא יְבַזֵּם וְלֹא יְאַבְּדֵם. שֶׁהֲרֵי הַחָכְמָה הָעֶלְיוֹנָה הִיא פְּרוּסָה עַל כָּל הַנִּבְרָאִים, דּוֹמֵם וְצוֹמֵחַ וְחַי וּמְדַבֵּר. (Furthermore, one’s compassion should extend to all creatures and they should neither despise nor destroy them, for the Supernal Ḥokhmah spreads over all of creation: inanimate objects, plants, animals and humans.) Is it possible that it was added by a later author to conform Ramak’s strong statements with that of a Lurianic approach? As the last line in the chapter it would seem to subvert so much before it and be easily tacked on afterward by a later scribe or editor –Aharon Varady 

Source(s)

Tomer Devorah, ch. 3 – a (via the NLI) p. 215

Tomer Devorah, ch. 3 – b (via the NLI) p. 216

 

Notes

Notes
1 Translation courtesy of Rabbi Moshe Weinberger, with minor changes by Aharon Varady, mainly for gender-inclusivity.
2 lit. the supernal (form of) Adam.
3 lit. ‘Father.'
4 The following is added: זוּלָתִי לְהַעֲלוֹתָם מִמַּעֲלָה אֶל מַעֲלָה, מִצּוֹמֵחַ לְחַי, מֵחַי לִמְדַבֵּר, שֶׁאָז מֻתָּר לַעֲקֹר הַצּוֹמֵחַ וּלְהָמִית הַחַי, לָחוּב עַל מְנָת לְזַכּוֹת. (Except, when elevating them to a higher level – from plant to animal, or from animal to human – then it is permissible to uproot a plant or slaughter a live animal, causing damage in order to bring merit.) Did the RAMAK write this very last final line? It would seem to contradict Ramak’s earlier statement: עוֹד צָרִיךְ לִהְיוֹת רַחֲמָיו פְּרוּסִים עֶל כָּל הַנִּבְרָאִים, לֹא יְבַזֵּם וְלֹא יְאַבְּדֵם. שֶׁהֲרֵי הַחָכְמָה הָעֶלְיוֹנָה הִיא פְּרוּסָה עַל כָּל הַנִּבְרָאִים, דּוֹמֵם וְצוֹמֵחַ וְחַי וּמְדַבֵּר. (Furthermore, one’s compassion should extend to all creatures and they should neither despise nor destroy them, for the Supernal Ḥokhmah spreads over all of creation: inanimate objects, plants, animals and humans.) Is it possible that it was added by a later author to conform Ramak’s strong statements with that of a Lurianic approach? As the last line in the chapter it would seem to subvert so much before it and be easily tacked on afterward by a later scribe or editor –Aharon Varady
]]> https://opensiddur.org/readings-and-sourcetexts/readings/jewish-readings/rosh-hashanah-labehemah-readings/how-a-person-should-habituate-themself-with-the-attribute-of-wisdom-by-mosheh-cordovero/feed/ 0 תפילה לפני שחיטה | Prayer before Kosher Slaughter, by Eliyah ben Shlomo Avraham haKohen (Sefer Shevet Musar, 1712) https://opensiddur.org/prayers/eating/kosher-slaughter/prayer-shehitah-eliyah-ben-shlomo-avraham-hakohen-sefer-shevet-musar-1712/ https://opensiddur.org/prayers/eating/kosher-slaughter/prayer-shehitah-eliyah-ben-shlomo-avraham-hakohen-sefer-shevet-musar-1712/#respond Wed, 21 Feb 2018 06:51:49 +0000 http://opensiddur.org/?p=18884 Source (Hebrew) Translation (English)
יְהִי רָצוֹן מִלְפָנֶיךָ
ה׳ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי,
בַּעַל הָרַחֲמִים כֻּלָם,
חָפֵץ בְּתִּיקוּן כָּל נֶפֶשׁ הַחוֹטֵאת
לְבִּלְתִּי יִדָח,
אַף עַל פִּי שֶׁהִרְבָּה לְהַכְעִיסֶךָ.
May it be your will,
YHVH my elo’ah and elo’ah of my ancestors,
the most Merciful of all,
the One who desires the repair of every nefesh (being/spirit) that has transgressed
without exception,
even those who have angered you many times —
וְאִם שׁוֹלַחַת בְּרֶשֶׁת לְרַגְלָהּ
שֶׁתִּלָכֵּד בְּתּוֹךְ גוּף בְּהֵמָה, חַיָה, אוֹ עוֹף
שֶׁאֲנִי שוֹחֵט,
שֶׁתִּתַּתְקֵן עַל יְדֵי בְּרָכָה
שֶּׁבֵּרַכְתִי עַל שְׁחִיטָתָהּ
וְעַל יְדֵי הֶכְשֵׁר הַסַכִּין,
כַּאֲשֶׁר צִוִתָה לַעֲשוֹת.
If she is delivered (for slaughter) trapped as a gilgul nefesh,[1] lit. l’raglah “by her leg,” (unclear). A reference to a human soul transmigrated into an animal body  
caught within the body of a domesticated animal, wild animal, or bird
that I am slaughtering,
then may (her spirit) be repaired by the blessing
that I have said over her slaughter
and (over) the kashrut of the knife,
as you have commanded it.
וְאַף עַל פִּי שֶׁאֵינִי כְּדַי וְהָגוּן שֶׁתִּתַּקֵן עַל יָדִי,
קִיּוּם דְּבָרֶיךָ שֶׁאֲנִי מְקַיֵים,
לְבָרֵךְ וְלִשְׁחוֹט בְּסַכִּין מְתוּקָּן,
יְתַקֵן אוֹתָהּ לְהוֹצִיאָהּ מִכַּאן,
אִם יֶשְׁנָהּ,
וּלְהַחֲזִירָהּ מַדְרֵגַת אָדָם כְּבַתְּחִילָה,
Even though I am not worthy to make such a tikkun (spiritual repair) myself,
may the fulfillment of your commandments that I am fulfilling
through blessing and slaughtering with a proper knife
be a tikkun for her (the gilgul nefesh) to bring her out of here,[2] i.e., the animal in which she is trapped  
if she is here,[3] if there is such a gilgul here in the animal  
(in order) to return her to the spiritual rank of human being as at the beginning,
כִּי אֵינְךָ חָפֵץ בְּמוֹת הָרָשָׁע מִיתַה תַּכְלִית,
כִּי אִם לְבַקֵשׁ לָהּ תִּיקוּן לְטַהֵר אוֹתָהּ,
עַד יָשׁוּב לְעוֹבְדֶךָ וּלְקַיֵים תּוֹרָה וּמִצְוֺת,
כְּדֵי לְהַנְחִיל גַן עֵדֶן,
וּלְהַרְבּוֹת בִּשְׂכָרָהּ.
For you do not wish for the complete death of the wicked person,
but wish for the repair of their (spirit) to purify them,
until they return to you and to the fulfillment of your mitsvot,
so as to inherit the Garden of Eden,
and to be abundant in merit.
וְכִּיוָן שֶׁכַּוָונָתְךָ זוּ,
רִבּוֹן הָעוֹלָמִים,
אַל תַּבֵּט בְּמַעֲשַׂי הָרָעִים
אִם יֶשׁ בִּי בְּשָׁעָה זוּ שֶׁאֲנִי שׁוֹחֵט,
כְּדַי שֶׁיִהְיֶה תִּקוּן מַה יִקָּרֵא עַל שְׁמִי,
כְּדַי לְזַכּוֹת אֶת נִשְׁמָתִי שֶׁנָתַתָּ בִּי,
כְּדַי שֶּׁתָּבַע שְׁתֵּצֵא מִמֶנִי
אַל תֵּצֵא עֲרוּמָה מִזְכֻיוֹת,
And because of this,
Master of the Cosmos,
may you not look upon my wicked deeds –
if there are any in me at this time at which I am slaughtering –
so that there will be a tikkun (repair) that will be attributed to my name,
so that the soul that you have placed in me be made virtuous,
so that the demand to leave through me (by my slaughtering)
will not be devoid of merit.
לָכֵן מַפִּיל אֲנִי תְּחִנָּתִי לִפְנֵי כִסֵא כְבוֹדֶךָ
שֶׁתַּעֲלִים וְתְּכַסֶה
חֲטָאַי וַעֲוֺנוֹתַי וּפְּשָׁעַי
בְּעֵת וּבְעוֹנָה הַזֹאת,
כְּדֵי שֶׁיִתַּתְקֵן עַל יְדֵי אֵיזֶה נִיצוֹץ שֶׁל קְדוּשָׁה
אִם יֵשׁ בִּבְהֵמָה אוֹ חַיָה אוֹ עוֹף שֶׁאֲנִי שׁוֹחֵט.
Therefore I am presenting my plea before your Throne of Kavod:
that you will eradicate and cover
my sins and transgressions and crimes
in this time and season
so that she (the gilgul) will be repaired by a spark of holiness
if there are any in the domesticated animal, wild animal, or bird that I am slaughtering.
כִּי בַּעַל הָרַחֲמִים אַתָּה,
חָפֵץ לְזַכּוֹת הַנְשָׁמוֹת,
בָּרוּךְ הַמְטַהֵר וְהַמְתַקֵן וְהַמְזַכֶּה
נַפְשוֹת עַמוֹ יִשְׂרָאֵל׃
For you are the Most Merciful,
who desires making souls virtuous.
Blessed is the One who purifies and repairs and brings merit
to the souls of their people Yisra’el.

This prayer to be recited prior to the blessing over sheḥitah first appeared in ספר שבט מוסר Sefer Shevet Mussar (Constantinople, 1712), chapter 36, by Eliyah ben Shlomo Avraham ha-Kohen (1650-1729). Shevet Mussar, on ethics, is divided into fifty-two chapters corresponding to the weeks of the year, and taken for the most part from the Or Ḳadmon of Eliyah’s contemporary, Moshe Ḥagis, as well as earlier works: the Tokaḥot of the Spanish poets, the Orḥot Ḥayyim, and the Roḳeaḥ of Eleazar of Worms. Chapter 36 concerns sheḥitah and the reincarnation of souls.

The process of kosher slaughter involves the shoḥet making a blessing over the slaughter at the beginning of their shift. The concern of this prayer, to be said before the blessing, is whether there may be a transmigrated soul (gilgul nefesh) in one of the animals slated for slaughter. This prayer then transforms the activity of slaughter into a ritual for potentially releasing and repairing the spiritual journey of souls that had been placed in animal bodies in order that they be rectified of past misdeeds.

Many thanks to Yedidyah Greenberg of the Jewish Initiative for Animals, in helping to identify this prayer, and with incredible gratitude to Devora Steinmetz for her corrections to our initial translation.

Source

Sefer Shevet Mussar (Constantinople, 1722)

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This source appears with some small variations in the Sefaria database.

Notes

Notes
1 lit. l’raglah “by her leg,” (unclear). A reference to a human soul transmigrated into an animal body
2 i.e., the animal in which she is trapped
3 if there is such a gilgul here in the animal
]]> https://opensiddur.org/prayers/eating/kosher-slaughter/prayer-shehitah-eliyah-ben-shlomo-avraham-hakohen-sefer-shevet-musar-1712/feed/ 0 The path of the righteous man (הַדֶרֶךְ שֶׁל הַצָדִיק Ha-derekh shel ha-tsadiq) — from the film The Bodyguard (1976), adapted by Jules Winnfield in the film Pulp Fiction (1994) https://opensiddur.org/prayers/collective-welfare/trouble/captivity/the-path-of-the-righteous-from-the-bodyguard-1976-adapted-by-jules-winnfield-pulp-fiction-1994/ https://opensiddur.org/prayers/collective-welfare/trouble/captivity/the-path-of-the-righteous-from-the-bodyguard-1976-adapted-by-jules-winnfield-pulp-fiction-1994/#comments Sun, 23 Jan 2011 07:42:40 +0000 http://opensiddur.org/?p=2557 ḳiddish (blessings for the Sabbath) from their ḳaddish (prayer for the dead)? Well, it sets Samuel L. Jackson off too! But he found a way of making a bracha (blessing) and mourning the dead at the same time. Now I can’t vouch for the origins of his nusaḥ (custom) but it sounds very effective! Most people haven’t noticed, the only real part from the Bible is that last section, the first part is actually his own spiel:]]> Tired of people who can’t tell their ḳiddish from their ḳaddish? Well, it sets Samuel L. Jackson off too! But he found a way of making a brakhah and mourning the dead at the same time.[1] Cf. PULP FICTION (dir. Quentin Tarantino, 1994)   Now I can’t vouch for the origins of his nusaḥ but it sounds very effective!

Most people haven’t noticed, the only real part from the Bible is that last section (adapted from Ezekiel 25:17), the first part is actually his own spiel.[2] Jules Winnfield’s spiel was adapted from a reference to the verse which first appeared in the THE BODYGUARD (1976), an American release of the Japanese martial-arts film, ボディガード牙 (Karate Kiba, dir. Ikki Kajiwara and Ken Nakagusuku, 1973).   Here is Reb Jules Winnfield, in the name of Marsellus Wallace, circa 1994.

Translation (Hebrew) Source (English)
הַדֶרֶךְ שֶׁל הַצָדִיק
מִתְמוֹדֶדֶת בְּכֹּל שָׁלָב
עִם רִשְׁעוּת שֶׁל אָנֹכִיִי
וְהַעָרִיצוּת שֶׁל רְשָׁעִים.‏
The path of the righteous man[3] Cf. Proverbs 4:18. THE BODYGUARD (1976) has “the righteous man and defender.” (translated: הַצָדִיק וּמָגֵן) 
is beset on all sides[4] lit. “confronted at every step.” 
with the iniquities of the selfish
and the tyranny of evil men.
אַשְׁרֵי הָאִישׁ אֲשֶׁר בְּשֵׁם צֶדֶק וְרַצוֹן טוֹב,
יוֹבִיל אֶת הֶחָלָשׁ בְּגֵיְא צַלְמָוֶת
כֵּיוָן הוּא הָשׁוֹמֵר שֶׁל אָחַיו, בְּאֶמֶת
וּמַּצִיל שֶׁל טָפִים אֲבּוּדִים
Blessed is he who[5] Cf. Psalms 1:1  in the name of charity and good will
shepherds the weak through the valley of darkness,[6] Cf. Psalms 23:4   
for he is truly his brother’s keeper[7] Cf. Genesis 4:9   
and the finder of lost children.[8] THE BODYGUARD (1976) has “the father of lost children,” (translated: וְאַב שֶׁל טָפִים אֲבּוּדִים).  
וְעָשִׂ֤יתִי בָם֙ נְקָמ֣וֹת גְּדֹל֔וֹת בְּתוֹכְח֖וֹת חֵמָ֑ה (יחזקאל כה:יז חלק א׳)
 
מִי שֶׁמְּנַסֶּה לְהָרְעִיל וּלְהַרוֹס אֶת הָאַחִים שֶׁלִי
 
וְיָֽדְעוּ֙ כִּֽי־אֲנִ֣י יְהוָ֔ה בְּתִתִּ֥י אֶת־נִקְמָתִ֖י בָּֽם׃ (יחזקאל כה:יז חלק ב׳)
“And I will strike down upon those with great vengeance and with furious anger” (Ezekiel 25:17a)
 
those who attempt to poison and destroy my brothers.
 
“And you will know that my name is the LORD when I lay my vengeance upon thee.” (Ezekiel 25:17b)

Pulp Fiction was written by Quentin Tarantino, however, this segment was adapted from the the THE BODYGUARD (1976), a re-cut American release of the Japanese martial-arts film, ボディガード牙 (Karate Kiba, dir. Ikki Kajiwara and Ken Nakagusuku, 1973). As this segment was included in the opening sequences added by Simon Nuchtern, we suspect he (or someone working for him) probably wrote it, but we are not certain. If you know, please leave a comment (or contact us).

The Hebrew translation presented here was made by Aharon Varady. The introduction was offered by Shmueli Gonzales, first published at his blog, Hardcore Mesorah (with a Hebrew translation found in the official Hebrew language captions to the Pulp Fiction DVD.

Source(s)

 

 

Notes

Notes
1 Cf. PULP FICTION (dir. Quentin Tarantino, 1994)
2 Jules Winnfield’s spiel was adapted from a reference to the verse which first appeared in the THE BODYGUARD (1976), an American release of the Japanese martial-arts film, ボディガード牙 (Karate Kiba, dir. Ikki Kajiwara and Ken Nakagusuku, 1973).
3 Cf. Proverbs 4:18. THE BODYGUARD (1976) has “the righteous man and defender.” (translated: הַצָדִיק וּמָגֵן)
4 lit. “confronted at every step.”
5 Cf. Psalms 1:1
6 Cf. Psalms 23:4
7 Cf. Genesis 4:9
8 THE BODYGUARD (1976) has “the father of lost children,” (translated: וְאַב שֶׁל טָפִים אֲבּוּדִים).
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