tagged: תקונים tiqqunim

 

תיקון לערב יום הכיפורים | Tiqun for Erev Yom Kippur, by Isaac Gantwerk Mayer

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Shared on ט׳ בתשרי ה׳תש״פ (2019-10-07).

This Tikkun for Erev Yom Kippur is an assortment of texts, beginning with Torah and its targum, continuing with the Writings, then prophetic and psalmodic works, each accompanied by related Mishnaic passages from Tractate Yoma and surrounded by petitionary prayers in the manner of a traditional tikkun. It is meant to be studied in the nightly period after Kol Nidrei, either as a community or alone. . . .

פְּרִי עֵץ הֲדַר | Pri Ets Hadar (Fruit of the Majestic Tree), the original seder for Tu biShvat (School of Rabbi Yitsḥak Luria, circa 17th century)

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Shared on כ״ג בכסלו ה׳תשע״א (2010-11-29).
Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license

From the Pri Etz Hadar, the first ever published seder for Tu Bishvat, circa 17th century: “speech has the power to arouse the sefirot and to cause them to shine more wondrously with a very great light that sheds abundance, favor, blessing, and benefit throughout all the worlds. Consequently, before eating each fruit, it is proper to meditate on the mystery of its divine root, as found in the Zohar and, in some cases, in the tikkunim, in order to arouse their roots above.” . . .

After the weekday Amidah, a prescription for taḥanun from Rabbi Zalman Schachter-Shalomi

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Shared on כ״ה בטבת ה׳תש״פ (2020-01-21).

A prescriptive instruction from Rabbi Zalman Schachter-Shalomi on the purpose of the taḥanun after the Amidah. . . .

הַתִּקּוּן הַכְּלָלִי שֶׁל רֶבִּי נַחְמָן | The Tiqqun haKlali (General Remedy) of Rebbe Naḥman of Bratslav

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Shared on ד׳ באדר ב׳ ה׳תשע״א (2011-03-09).
Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license

Before our hands can fix, we need to care. Before we can care, we need our eyes open. But how can we remind ourselves to see, and sustain our sensitivity and capability for compassion? We can shy from the pain that comes with empathy, and we can shy from the pain that comes with taking responsibility for the suffering we cause. But there are consequences to shying away, to disaffection and callous disassociation. If there is any hope, it is as Rebbe Naḥman explained so succinctly: “If you believe that you can damage, then believe that you can fix.” In 1806, Rebbe Naḥman of Bratslav taught that the recitation of ten psalms could act as a powerful Tikkun (remedy) in a process of t’shuva leading to an awareness of the divine presence that permeates and enlivens this world but is alas, hidden though an accretion of transgressive thoughts and actions. Five years later, Rebbe Naḥman revealed the specific ten psalms of this Tikkun to two of his closest disciples, Rabbi Aharon of Bratslav and Rabbi Naftali of Nemirov. . . .


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