מעמד ליום שלישי Ma'amad for Tuesday
תורה (בראשית א) Torah (Genesis 1:9-13)
(ט) וַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל-מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי-כֵֽן: (י) וַיִּקְרָ֨א אֱלֹהִ֤ים | לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי-טֽוֹב: (יא) וַיֹּ֣אמֶר אֱלֹהִ֗ים תַּֽדְשֵׁ֤א הָאָ֙רֶץ֙ דֶּ֔שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינ֔וֹ אֲשֶׁ֥ר זַרְעוֹ-ב֖וֹ עַל-הָאָ֑רֶץ וַֽיְהִי-כֵֽן: (יב) וַתּוֹצֵ֨א הָאָ֜רֶץ דֶּ֠שֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֙רַע֙ לְמִינֵ֔הוּ וְעֵ֧ץ עֹֽשֶׂה-פְּרִ֛י אֲשֶׁ֥ר זַרְעוֹ-ב֖וֹ לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי-טֽוֹב: (יג) וַֽיְהִי-עֶ֥רֶב וַֽיְהִי-בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי: פ God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so. God called the dry land Earth, and the gathering of waters He called Seas. And God saw that this was good. And God said, “Let the earth sprout vegetation: seed-bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. The earth brought forth vegetation: seed-bearing plants of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that this was good. And there was evening and there was morning, a third day.
נביאים (יואל ב) Prophets (Joel 2:18-27)
(יח) וַיְקַנֵּ֥א יְהוָ֖ה לְאַרְצ֑וֹ וַיַּחְמֹ֖ל עַל-עַמּֽוֹ: (יט) וַיַּ֨עַן יְהוָ֜ה וַיֹּ֣אמֶר לְעַמּ֗וֹ הִנְנִ֨י שֹׁלֵ֤חַ לָכֶם֙ אֶת-הַדָּגָן֙ וְהַתִּיר֣וֹשׁ וְהַיִּצְהָ֔ר וּשְׂבַעְתֶּ֖ם אֹת֑וֹ וְלֹא-אֶתֵּ֨ן אֶתְכֶ֥ם ע֛וֹד חֶרְפָּ֖ה בַּגּוֹיִֽם: (כ) וְֽאֶת-הַצְּפוֹנִ֞י אַרְחִ֣יק מֵעֲלֵיכֶ֗ם וְהִדַּחְתִּיו֮ אֶל-אֶ֣רֶץ צִיָּ֣ה וּשְׁמָמָה֒ אֶת-פָּנָ֗יו אֶל-הַיָּם֙ הַקַּדְמֹנִ֔י וְסֹפ֖וֹ אֶל-הַיָּ֣ם הָאַֽחֲר֑וֹן וְעָלָ֣ה בָאְשׁ֗וֹ וְתַ֙עַל֙ צַחֲנָת֔וֹ כִּ֥י הִגְדִּ֖יל לַעֲשֽׂוֹת: (כא) אַל-תִּֽירְאִ֖י אֲדָמָ֑ה גִּ֣ילִי וּשְׂמָ֔חִי כִּֽי-הִגְדִּ֥יל יְהוָ֖ה לַעֲשֽׂוֹת: (כב) אַל-תִּֽירְאוּ֙ בַּהֲמ֣וֹת שָׂדַ֔י כִּ֥י דָשְׁא֖וּ נְא֣וֹת מִדְבָּ֑ר כִּֽי-עֵץ֙ נָשָׂ֣א פִרְי֔וֹ תְּאֵנָ֥ה וָגֶ֖פֶן נָתְנ֥וּ חֵילָֽם: (כג) וּבְנֵ֣י צִיּ֗וֹן גִּ֤ילוּ וְשִׂמְחוּ֙ בַּיהוָ֣ה אֱלֹֽהֵיכֶ֔ם כִּֽי-נָתַ֥ן לָכֶ֛ם אֶת-הַמּוֹרֶ֖ה לִצְדָקָ֑ה וַיּ֣וֹרֶד לָכֶ֗ם גֶּ֛שֶׁם מוֹרֶ֥ה וּמַלְק֖וֹשׁ בָּרִאשֽׁוֹן: (כד) וּמָלְא֥וּ הַגֳּרָנ֖וֹת בָּ֑ר וְהֵשִׁ֥יקוּ הַיְקָבִ֖ים תִּיר֥וֹשׁ וְיִצְהָֽר: (כה) וְשִׁלַּמְתִּ֤י לָכֶם֙ אֶת-הַשָּׁנִ֔ים אֲשֶׁר֙ אָכַ֣ל הָֽאַרְבֶּ֔ה הַיֶּ֖לֶק וְהֶחָסִ֣יל וְהַגָּזָ֑ם חֵילִי֙ הַגָּד֔וֹל אֲשֶׁ֥ר שִׁלַּ֖חְתִּי בָּכֶֽם: (כו) וַאֲכַלְתֶּ֤ם אָכוֹל֙ וְשָׂב֔וֹעַ וְהִלַּלְתֶּ֗ם אֶת-שֵׁ֤ם יְהוָה֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁר-עָשָׂ֥ה עִמָּכֶ֖ם לְהַפְלִ֑יא וְלֹא-יֵבֹ֥שׁוּ עַמִּ֖י לְעוֹלָֽם: (כז) וִידַעְתֶּ֗ם כִּ֣י בְקֶ֤רֶב יִשְׂרָאֵל֙ אָ֔נִי וַאֲנִ֛י יְהוָ֥ה אֱלֹהֵיכֶ֖ם וְאֵ֣ין ע֑וֹד וְלֹא-יֵבֹ֥שׁוּ עַמִּ֖י לְעוֹלָֽם: Then the LORD was roused On behalf of His land And had compassion Upon His people. In response to His people The LORD declared: “I will grant you the new grain, The new wine, and the new oil, And you shall have them in abundance. Nevermore will I let you be A mockery among the nations. I will drive the northerner far from you, I will thrust it into a parched and desolate land— Its van to the Eastern Sea And its rear to the Western Sea; And the stench of it shall go up, And the foul smell rise.” For [the LORD] shall work great deeds. Fear not, O soil, rejoice and be glad; For the LORD has wrought great deeds. Fear not, O beasts of the field, For the pastures in the wilderness Are clothed with grass. The trees have borne their fruit; Fig tree and vine Have yielded their strength. O children of Zion, be glad, Rejoice in the LORD your God. For He has given you the early rain in [His] kindness, Now He makes the rain fall [as] formerly— The early rain and the late— And threshing floors shall be piled with grain, And vats shall overflow with new wine and oil. “I will repay you for the years Consumed by swarms and hoppers, By grubs and locusts, The great army I let loose against you. And you shall eat your fill And praise the name of the LORD your God Who dealt so wondrously with you— My people shall be shamed no more. And you shall know That I am in the midst of Israel: That I the LORD am your God And there is no other. And My people shall be shamed no more.”
פב (א) מִזְמ֗וֹר לְאָ֫סָ֥ף אֱֽלֹהִ֗ים נִצָּ֥ב בַּעֲדַת-אֵ֑ל בְּקֶ֖רֶב אֱלֹהִ֣ים יִשְׁפֹּֽט: (ב) עַד-מָתַ֥י תִּשְׁפְּטוּ-עָ֑וֶל וּפְנֵ֥י רְ֝שָׁעִ֗ים תִּשְׂאוּ-סֶֽלָה: (ג) שִׁפְטוּ-דַ֥ל וְיָת֑וֹם עָנִ֖י וָרָ֣שׁ הַצְדִּֽיקוּ: (ד) פַּלְּטוּ-דַ֥ל וְאֶבְי֑וֹן מִיַּ֖ד רְשָׁעִ֣ים הַצִּֽילוּ: (ה) לֹ֤א יָֽדְע֨וּ | וְלֹ֥א יָבִ֗ינוּ בַּחֲשֵׁכָ֥ה יִתְהַלָּ֑כוּ יִ֝מּ֗וֹטוּ כָּל-מ֥וֹסְדֵי אָֽרֶץ: (ו) אֲֽנִי-אָ֭מַרְתִּי אֱלֹהִ֣ים אַתֶּ֑ם וּבְנֵ֖י עֶלְי֣וֹן כֻּלְּכֶֽם: (ז) אָ֭כֵן כְּאָדָ֣ם תְּמוּת֑וּן וּכְאַחַ֖ד הַשָּׂרִ֣ים תִּפֹּֽלוּ: (ח) קוּמָ֣ה אֱ֭לֹהִים שָׁפְטָ֣ה הָאָ֑רֶץ כִּֽי-אַתָּ֥ה תִ֝נְחַ֗ל בְּכָל-הַגּוֹיִֽם: A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth: 'How long will ye judge unjustly, and respect the persons of the wicked? Selah. Judge the poor and fatherless; do justice to the afflicted and destitute. Rescue the poor and needy; deliver them out of the hand of the wicked. They know not, neither do they understand; they go about in darkness; all the foundations of the earth are moved. I said: Ye are godlike beings, and all of you sons of the Most High. Nevertheless ye shall die like men, and fall like one of the princes.' Arise, O God, judge the earth; for Thou shalt possess all the nations.
תורה (דברים לב) Torah (Deuteronomy 32:13-18)
(יג) יַרְכִּבֵ֙הוּ֙ עַל- בָּ֣מֳתֵי אָ֔רֶץ וַיֹּאכַ֖ל תְּנוּבֹ֣ת שָׂדָ֑י וַיֵּנִקֵ֤הֽוּ דְבַשׁ֙ מִסֶּ֔לַע וְשֶׁ֖מֶן מֵחַלְמִ֥ישׁ צֽוּר: (יד) חֶמְאַ֨ת בָּקָ֜ר וַחֲלֵ֣ב צֹ֗אן עִם-חֵ֨לֶב כָּרִ֜ים וְאֵילִ֤ים בְּנֵֽי-בָשָׁן֙ וְעַתּוּדִ֔ים עִם-חֵ֖לֶב כִּלְי֣וֹת חִטָּ֑ה וְדַם-עֵנָ֖ב תִּשְׁתֶּה-חָֽמֶר: (טו) וַיִּשְׁמַ֤ן יְשֻׁרוּן֙ וַיִּבְעָ֔ט שָׁמַ֖נְתָּ עָבִ֣יתָ כָּשִׂ֑יתָ וַיִּטֹּשׁ֙ אֱל֣וֹהַ עָשָׂ֔הוּ וַיְנַבֵּ֖ל צ֥וּר יְשֻׁעָתֽוֹ: (טז) יַקְנִאֻ֖הוּ בְּזָרִ֑ים בְּתוֹעֵבֹ֖ת יַכְעִיסֻֽהוּ: (יז) יִזְבְּח֗וּ לַשֵּׁדִים֙ לֹ֣א אֱלֹ֔הַ אֱלֹהִ֖ים לֹ֣א יְדָע֑וּם חֲדָשִׁים֙ מִקָּרֹ֣ב בָּ֔אוּ לֹ֥א שְׂעָר֖וּם אֲבֹתֵיכֶֽם: (יח) צ֥וּר יְלָדְךָ֖ תֶּ֑שִׁי וַתִּשְׁכַּ֖ח אֵ֥ל מְחֹלְלֶֽךָ: He made him ride on the high places of the earth, And he did eat the fruitage of the field; And He made him to suck honey out of the crag, And oil out of the flinty rock; Curd of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and he-goats, With the kidney-fat of wheat; And of the blood of the grape thou drankest foaming wine. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation. They roused Him to jealousy with strange gods, With abominations did they provoke Him. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not. Of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee.
משנה (תמיד פ''ג) Mishnah (Tamid ch. 3)
(א) אָמַר לָהֶם הַמְּמוּנֶה. בֹּאוּ וְהָפִיסוּ מִי שׁוֹחֵט. מִי זוֹרֵק. מִי מְדַשֵּׁן מִזְבֵּחַ הַפְּנִימִי. מִי מְדַשֵּׁן אֶת הַמְּנוֹרָה. מִי מַעֲלֶה אֵבָרִים לַכֶּבֶשׁ. הָרֹאשׁ וְהָרֶגֶל. שְׁתֵּי הַיָּדַיִם. הָעֹקֶץ וְהָרֶגֶל. הֶחָזֶה וְהַגֵּרָה. וּשְׁתֵּי הַדְּפָנוֹת. הַקְּרָבַיִם וְהַסֹּלֶת. וַחֲבִתִּין. וְהַיַּיִן. הֵפִיסוּ. זָכָה מִי שֶׁזָּכָה. (ב) אָמַר לָהֶם הַמְּמוּנֶה צְאוּ וּרְאוּ אִם הִגִּיעַ זְמַן הַשְּׁחִיטָה. אִם הִגִּיעַ. הָרוֹאֶה אוֹמֵר בַּרְקָאִי. מַתְיָא בֶּן שְׁמוּאֵל אוֹמֵר. הֵאִיר פְּנֵי כָּל הַמִּזְרָח עַד שֶׁהוּא בְּחֶבְרוֹן. וְהוּא אוֹמֵר הֵן: (ג) אָמַר לָהֶם. צְאוּ וְהָבִיאוּ לִי טָלֶה מִלִּשְׁכַּת הַטְּלָאִים. וַהֲרֵי לִשְׁכַּת הַטְּלָאִים הָיְתָה בְּמִקְצוֹעַ צְפוֹנִית מַעֲרָבִית. וְאַרְבַּע לְשָׁכוֹת הָיוּ שָׁם. אַחַת לִשְׁכַּת הַטְּלָאִים. וְאַחַת לִשְׁכַּת הַחוֹתָמוֹת. וְאַחַת לִשְׁכַּת בֵּית הַמּוֹקֵד. וְאַחַת לִשְׁכָּה שֶׁהָיוּ עוֹשִׂין בָּהּ לֶחֶם הַפָּנִים: (ד) נִכְנְסוּ לְלִשְׁכַּת הַכֵּלִים. וְהוֹצִיאוּ מִשָּׁם תִּשְׁעִים וּשְׁלשָׁה כְּלֵי כֶסֶף וּכְלֵי זָהָב. הִשְׁקוּ אֶת הַתָּמִיד בְּכוֹס שֶׁל זָהָב. אַף עַל פִּי שֶׁהוּא מְבֻקָּר מִבָּעֶרֶב מְבַקְּרִין אוֹתוֹ לְאוֹר הָאֲבוּקוֹת: (ה) מִי שֶׁזָּכָה בְּתָמִיד מְשָׁכוֹ וְהוֹלֵךְ לְבֵית הַמַּטְבְּחַיִם. וּמִי שֶׁזָּכָה בְּאֵבָרִים הוֹלְכִין אַחֲרָיו. בֵּית הַמִּטְבְּחַיִם הָיָה לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ וְעָלָיו שְׁמוֹנָה עַמּוּדֵי נַנָּסִין וּרְבָעִים שֶׁל אֶרֶז עַל גַּבֵּיהֶן. וְאוּנְקְלָאוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִים בָּהֶם. וּשְׁלשָׁה סְדָרִים הָיוּ לְכָל אֶחָד וְאֶחָד שֶׁבָּהֶן תּוֹלִין. וּמַפְשִׁיטִין עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים: (ו) מִי שֶׁזָּכָה בְּדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וּבְדִשּׁוּן הַמְּנוֹרָה הָיוּ מַקְדִּימִין וְאַרְבָּעָה כֵלִים בְּיָדָם. הַטֶּנִי. וְהַכּוֹז. וּשְׁנֵי מַפְתֵּחוֹת. הַטֶּנִי דּוֹמֶה לְתַרְקַב גָּדוֹל שֶׁל זָהָב מַחֲזִיק קַבַּיִם וָחֵצִי. וְהַכּוֹז דּוֹמֶה לְקִתּוֹן גָּדוֹל שֶׁל זָהָב. וּשְׁנֵי מַפְתְּחוֹת הָיוּ. אֶחָד שֶׁהוּא יוֹרֵד בְּאַמַּת הַשֶּׁחִי וְאֶחָד שֶׁהוּא פּוֹתֵחַ כֵּיוָן: (ז) בָּא לוֹ לְפִשְׁפֵּשׁ הַצְפוֹנִי וּשְׁנֵי פִשְׁפְּשִׁין הָיוּ לוֹ לְשַׁעַר הַגָּדוֹל אֶחָד בַּצָפוֹן וְאֶחָד בַּדָּרוֹם. שֶׁבַּדָּרוֹם לֹא נִכְנַס בּוֹ אָדָם מֵעוֹלָם. וְעָלָיו הוּא מְפֹרָשׁ עַל יְדֵי יְחֶזְקֵאל שֶׁנֶאֱמַר וַיֹּאמֶר אֵלַי יְהֹוָה הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא יָבֹא בוֹ כִּי יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל בָּא בוֹ וְהָיָה סָגוּר. נָטַל אֶת הַמַּפְתֵּחַ וּפָתַח אֶת הַפִּשְׁפֵּשׁ. נִכְנַס לְתָא וּמֵהַתָּא לְהֵיכָל עַד שֶׁהוּא מַגִּיעַ לְשַׁעַר הַגָּדוֹל. הִגִּיעַ לְשַׁעַר הַגָּדוֹל הֶעֱבִיר אֶת הַנַּגָר וְאֶת הַפּוֹתְחוֹת וּפְתָחוֹ. לֹא הָיָה שׁוֹחֵט הַשּׁוֹחֵט עַד שֶׁהוּא שׁוֹמֵעַ קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח: (ח) מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל בֶּן אַרְזָא שֶׁהוּא מַקִּישׁ בַּצִלְצֵל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינֵי כָרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶּן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים אַף קוֹלוֹ שֶׁל כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם. מִירִיחוֹ הָיוּ מְרִיחִין רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֶלְעָזָר בֶּן דִּגְלַאי עִזִּים הָיוּ לְבֵית אַבָּא בְּעָרֵי מִכְוָר וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹּרֶת. (ט) מִי שֶׁזָּכָה בְּדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי נִכְנַס וְנָטַל אֶת הַטֶּנִי וְהִנִּיחוֹ לְפָנָיו וְהָיָה חוֹפֵן וְנוֹתֵן לְתוֹכוֹ. וּבָאַחֲרוֹנָה כִּבֵּד אֶת הַשְּׁאָר לְתוֹכוֹ וְהִנִּיחוֹ וְיָצָא: (י) מִי שֶׁזָּכָה בְּדִשּׁוּן הַמְּנוֹרָה נִכְנַס וּמָצָא שְׁתֵּי נֵרוֹת מִזְרָחִיּוֹת [מַעֲרָבִיּוֹת] דּוֹלְקוֹת. מְדַשֵּׁן אֶת הַשְּׁאָר וּמַנִּיחַ אֶת אֵלּוּ דּוֹלְקִין בִּמְקוֹמָן. מְצָאָן שֶׁכָּבוּ. מְדַשְּׁנָן וּמַדְלִיקָן מִן הַדּוֹלְקִין. וְאַחַר כַּךְ מְדַשֵּׁן אֶת הַשְּׁאָר. וְאֶבֶן הָיְתָה לִפְנֵי הַמְּנוֹרָה וּבָהּ שָׁלשׁ מַעֲלוֹת. שֶׁעָלֶיהָ הַכֹּהֵן עוֹמֵד וּמֵטִיב אֶת הַנֵּרוֹת. וּמַנִּיחַ אֶת הַכּוֹז עַל מַעֲלָה שְׁנִיָּה וְיָצָא: 1 The appointed [priest] said to them: Come and draw lots [to determine] who will slaughter [the daily Tamid offering], who will throw the blood [of the offering on the altar], who will remove the ash from the inner altar, who will remove the ash from the Menorah who will take the limbs [of the Tamid offering] up the ramp [of the altar]. [Specifically who will transport] the head, the right hind leg, the two forelegs, the tail, the left hind leg, the chest, the neck, the two sides, the intestines, the fine flour [for the meal offering, offered daily along with the tamid], the Chavitim [the Kohen Gadol's daily meal offering of flour and oil baked in a pan] loaves and the wine [for libation]. They would draw lots, and whoever won, won. 2 The appointed [priest] said to them: Go out and see if the time of slaughtering [the Tamid] has arrived. If it [the time] has arrived, the watchman would say, "It [the eastern sky] is shining [it is dawn]." Masya ben Shmuel says: [the priest would then ask] "Has the eastern sky is lit up until Hebron?" and he [the watchman] would say "Yes!" 3 He [The appointed priest] said to them: Go out and bring a lamb from the Chamber of Lambs. Now, the Chamber of Lambs was in the north-western corner [of the Chamber of Fire]. There were four chambers there: one was the chamber of lambs, one was the Chamber of Seals, [where one could buy tokens marked with the appropriate meal offering], one was the Chamber of Fire, and one was the chamber where they would make the Lechem HaPanim. 4 They [the priests] then went to the Chamber of Vessels and took out from there ninety three silver vessels and golden utensils. They would give the [lamb to be] the Tamid [offering] to drink from a golden cup. Even though it had been checked [for blemishes] the previous evening, they would check it [now] by the light of a torch. 5 The one who won [the right to slaughter] the tamid [offering], would drag it and go to the House of Slaughtering [the area where the offerings were slaughtered] and the ones who won [the right to place] the limbs would walk with him. The House of Slaughtering was to the north of the altar and near it there were eight short pillars and squares of cedar wood were [each] of them and iron hooks were inserted into them [the squares]; there were three sets [of hooks] for each one [block], upon which they would hang [the slaughtered animal]. The [animal] would be skinned on marble tables that were between the pillars. 6 The one who won [the right to remove] the ash from the inner altar and [the one who won that right] for the Menorah would go ahead and had four vessels were in their hands: [they were] the basket [to hold the ash from the inner altar] and the jug [to hold the ash from the Menorah] and two keys. The basket was similar [approximately] to a tarkav [measurement of volume]of [made of] gold that could hold two and a half kav [measurement of volume]. The jug was similar to a large pitcher [made of] of gold. And the two keys, one [was to unlock the door from the inside] he put [his hand through a small opening] up to the armpit, and one [was for a lock] that could be opened quickly. 7 He came to the northern small opening. There were two small openings in the Great Gate, one in the north [side of the gate] and one in the south [side]. The one in the south, no one ever entered through it, and about it Yechezkel explained and said, "And the LORD said unto me: 'This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the LORD, the G-d of Israel, hath entered in by it; therefore it shall be shut." (Ezekiel 44:2) He took the key and opened the small opening. He entered the cell and from the cell to the sanctuary until he reached the Great Gate. [When] he reached the Great Gate he removed the bolt and the locks and opened it. The one who was slaughtering [the tamid offering] would not slaughter until he heard the sound of the Great Gate was opened. 8 From Jericho they would hear the sound of the Great Gate being opened. From Jericho they would hear the sound of the Magrefa [lit. shovel, a musical instrument with holes in it ] From Jericho they would hear the sound of the wood that ben Katin made for the wheel of the laver. From Jericho they would hear the sound of Gevini the Announcer [that the priests should begin their service]. From Jericho they would hear the sound of the flute. From Jericho they would hear the sound of the cymbal. From Jericho they would hear the sound of the [daily] song [of the Levites]. From Jericho they would hear the sound of the shofar [sounded daily]. There are those that say [they even heard] the sound of the Kohen Gadol [the High Priest] at the time when he would mention the name [of G-d] on Yom Kippur. From Jericho they would smell the aroma of the compounding of the incense. Rabbi Eliezer ben Daglai said: [My] father had goats on the mountains of Michvar and they would sneeze from the smell of the compounding of the incense. 9 The one who won [the right] to remove the ash from the inner altar, went in and took the basket [used to collect the ash] and placed it in front of him, and he would scoop [the ashes] and put them inside it [the basket], and in the end, he swept the rest into it [the basket] and he would leave it [in the sanctuary] there and leave. The one who won [the right] to remove the ashes from the Menora , would enter [the sanctuary], [if] he found the two eastern lamps [still] lit, he would remove the ash from the other [lamps] ned leave the ones burning in their place. If he found them extinguished, he would remove the ashes from them and re-kindle them from the ones that were still lit and then remove the ashes from the rest. There was a stone in front of the Menora which had three steps that on them the priest would stand and prepare the lamps. He would leave the jug on the second step and leave.
זרעים. משנה (ברכות נ''ד) Mishnah Zeraim (Berakhoth 9:5)
כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ הָיוּ אוֹמְרִים עַד הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין וְאָמְרוּ אֵין עוֹלָם אֶלָּא אֶחָד הִתְקִינוּ שֶׁיִּהְיוּ אוֹמְרִים מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם. שֶׁנֶּאֱמַר וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם וַיֹּאמֶר לַקּוֹצְרִים יְהֹוָה עִמָּכֶם וַיֹּאמְרוּ לוֹ יְבָרֶכְךָ יְהֹוָה. וְאוֹמֵר יְהֹוָה עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר וְאַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר עֵת לַעֲשׂוֹת לַיהֹוָה הֵפֵרוּ תּוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר הֵפֵרוּ תּוֹרָתֶךָ מִשּׁוּם עֵת לַעֲשׂוֹת לַיהֹוָה: All that ended the blessings when they were in the Temple would say, “From the world.” When the heretics corrupted [matters] and said, “there is no world but this one,” they [the Sages] corrected this so that they should say, “From the world and until the [next] world.” And they corrected this, that one shall inquire after the peace of his friend with the Name [of God], as it says, “And behold, Boaz came from Bethlehem and said to the harvesters, ‘God be with you’, and they said to him, ‘God bless you.’” (Ruth 2:4) And it says, “God is with you, great and valorous one.” (Judges 6:12) And it says, “Do not scorn, because your mother is old.” (Proverbs 23:22) And it says, “It is time to do for God, they have broken your Torah.” (Psalms 119:126) Rabbi Nathan says, “'They nullified your Torah' – because it is time to do for God.”
גמרא (שם סג) Gemara Zeraim (Berakhoth 63a)
תַּנְיָא הִלֵּל הַזָּקֵן אוֹמֵר. בִּשְׁעַת הַמַּכְנִיסִין פַּזֵּר. בִּשְׁעַת הַמְפַזְרִין כַּנֵּס. אִם רָאִיתָ דּוֹר שֶׁהַתּוֹרָה חֲבִיבָה עָלָיו. פַּזֵּר. שֶׁנֶּאֱמַר יֵשׁ מְפַזֵּר וְנוֹסַף עוֹד. וְאִם רָאִיתָ דּוֹר שֶׁאֵין הַתּוֹרָה חֲבִיבָה עָלָיו. כַּנֵּס. שֶׁנֶּאֱמַר עֵת לַעֲשׂוֹת לַיהֹוָה הֵפֵרוּ תּוֹרָתֶךָ: It was taught that Hillel the Elder says: At the time of gathering, if the Sages of the generation see to it that the Torah remains the purview of the few, disseminate it to the public at large. At the time of dissemination, gather, and leave it to others to disseminate the Torah. And if you see a generation for whom Torah is beloved, disseminate, as it is stated: “There is who scatters, and yet increases” (Proverbs 11:24). However, if you see a generation for whom Torah is not beloved, gather; do not cause the Torah to be disgraced, as it is stated: “It is time to work for the Lord; they have made void Your Torah.”
מועד. משנה (יומא פרק שני שעירים) Mishnah Moed (Yoma 6:2)
בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסָמַךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכַךְ הָיָה אוֹמֵר אָנָּא בַשֵּׁם חָטְאוּ עָווּ פָּשְׁעוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַשֵּׁם כַּפֶּר נָא לַחֲטָאִים וְלַעֲוֹנוֹת וְלַפְּשָׁעִים שֶׁחָטְאוּ וְשֶׁעָווּ וְשֶׁפָּשְׁעוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ כִּי בַיּוֹם הַזֶה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה תִּטְהָרוּ: וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה כְּשֶׁהָיוּ שׁוֹמְעִין הַשֵּׁם הַמְּפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל הָיוּ כוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם וְאוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: [The High Priest] would come to the goat for Azazel and place his two hands on it, and confess. And this is what he would say: "Please God, we, Your people the House of Israel, have committed wrongdoing, transgressed, and sinned before You. Please God, please forgive the wrongdoing, transgressions and sins that we, Your people the House of Israel, have committed, transgressed, and sinned before You. As it is written in the Torah of Moses Your servant (Leviticus 16:30), 'On this day, you will be forgiven and cleansed from all your sins—before Hashem you will be cleansed.'" Then, the priests and the people standing in the courtyard, when they heard the explicit Name from the mouth of the High Priest, would bend their knees, bow down and fall on their faces, and they would say, "Blessed be the Honored Name of His Sovereignty forever."
גמרא (סוף מגילה) Gemara Moed (Megillah 32a - end)
תָּנוּ רַבָּנָן משֶׁה תִּקִּן לָהֶם לְיִשְׂרָאֵל שֶׁיִּהְיוּ שׁוֹאֲלִין וְדוֹרְשִׁין בְּעִנְיָנוֹ שֶׁל יוֹם. הִלְכוֹת פֶּסַח בַּפֶּסַח הִלְכוֹת עֲצֶרֶת בָּעֲצֶרֶת הִלְכוֹת חָג בֶּחָג: The Rabbis taught: Moses enacted for the Israelites that they should make halakhic inquiries and expound upon the matter of the day. They should occupy themselves with the laws of Passover on Passover, with the laws of Shavuoth on Shavuoth, and with the laws of Sukkoth on Sukkoth.
נשים. משנה (יבמות סוף פרק ו') Mishnah Nashim (Yevamoth 6:6)
הָאִישׁ מְצֻוֶּה עַל פִּרְיָה וְרִבְיָה אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר עַל שְׁנֵיהֶם הוּא אוֹמֵר וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ: A man is commanded to procreate but a woman is not. Rabbi Yochanan ben Beroka says: It states to both of them, "And God blessed them and He said to them... be fruitful and multiply" (Genesis 1:25).
גמרא (שם ס''ג) Gemara Nashim (Yevamoth 63b-64a)
תָּנוּ רַבָּנָן. וּבְנֻחֹה יֹאמַר שׁוּבָה יְהֹוָה רִבֲבוֹת אַלְפֵי יִשְׂרָאֵל. מְלַמֵּד שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה עַל פָּחוֹת מִשְּׁנֵי אֲלָפִים וּשְׁתֵּי רְבָבוֹת מִיִּשְׂרָאֵל. הֲרֵי שֶׁהָיוּ יִשְׂרָאֵל שְׁנֵי אֲלָפִים וּשְׁתֵּי רְבָבוֹת חָסֵר אֶחָד וְזֶה לֹא עָסַק בְּפִרְיָה וְרִבְיָה לֹא נִמְצָא שֶׁזֶה גוֹרֵם לִשְכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל. אַבָּא חָנָן אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר חַיָּב מִיתָה שֶׁנֶּאֱמַר וּבָנִים לֹא הָיוּ לָהֶם. הָא אִם הָיוּ לָהֶם בָּנִים לֹא מֵתוּ. אֲחֵרִים אוֹמְרִים גּוֹרֵם לִשְׁכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל שֶׁנֶּאֱמַר לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ. בִּזְמַן שֶׁזַרְעֲךָ אַחֲרֶיךָ שְׁכִינָה שׁוֹרָה עֲלֵיכֶם. אֵין זַרְעֲךָ אַחֲרֶיךָ. עַל מִי שׁוֹרָה עַל הָעֵצִים וְעַל הָאֲבָנִים: The Sages taught with regard to the mitzvah to be fruitful and multiply: “And when it rested, he would say: Return, Lord, to the ten thousands of the thousands of Israel” (Numbers 10:36). This teaches that the Divine Presence does not rest upon less than two thousands and two ten-thousands of the Jewish people, as the terms thousands and ten-thousands are both in the plural. Consequently, if there were two thousands and two ten-thousands of the Jewish people, less one, and this man did not engage in the mitzvah to be fruitful and multiply, is he not found to have caused the Divine Presence to be depart from the Jewish people? Abba Ḥanan said in the name of Rabbi Eliezer: A man who does not engage in procreation is liable to death, as it is stated with regard to the sons of Aaron: “And Nadab and Abihu died…and they had no children” (Numbers 3:4). This indicates that if they would have had children they would not have died. Others say: He causes the Divine Presence to depart from the Jewish people, as it is stated: “To be a God to you and to your seed after you” (Genesis 17:7). When your seed is after you, i.e., when you have children, the Divine Presence rests upon the Jewish people, but if your seed is not after you, upon whom can the Divine Presence rest? Upon wood and stones?
נזיקין. משנה (סוף מכות) Mishnah Nezikin (Makkoth 3:16)
רַבִּי חֲנַנְיָא בֶּן עֲקַשְׁיָא אוֹמֵר רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת אֶת יִשְׂרָאֵל לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת שֶׁנֶּאֱמַר יְהֹוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר: Rabbi Chananaia son of Akashia stated, the Holy One, blessed is He, wanted to grant merits to Israel, therefore he gave them many laws and commandments as it states, "Because God wants righteousness he increased the amount of Torah and splendor." (Isaiah 42:21).
גמרא (בתרא דף י''א) Gemara Nezikin (Baba Bathra 11a)
תַּנְיָא אָמְרוּ עָלָיו עַל בִּנְיָמִין הַצַדִּיק שֶׁהָיָה מְמֻנֶּה עַל קֵפָּה שֶׁל צְדָקָה. פַּעַם אַחַת בָּאָה אִשָּׁה אַחַת לְפָנָיו בִּשְׁנֵי בַצֹרֶת אָמְרָה לוֹ רַבִּי פַּרְנְסֵנִי. אָמַר לָהּ הָעֲבוֹדָה שֶׁאֵין בְּקֵפָּה שֶׁל צְדָקָה כְּלוּם. אָמְרָה לוֹ רַבִּי אִם אֵין אַתָּה מְפַרְנְסֵנִי הֲרֵי אִשָּׁה וְשִׁבְעָה בָנֶיהָ מֵתִים. עָמַד וּפִרְנְסָהּ מִשֶּׁלוֹ. לְיָמִים חָלָה בִּנְיָמִין הַצַדִּיק וְנָטָה לָמוּת. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. רִבּוֹנוֹ שֶׁל עוֹלָם. אַתָּה אָמַרְתָּ כָּל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כְּאִלּוּ קִיַּם עוֹלָם מָלֵא. וּבִנְיָמִין הַצַדִּיק שֶׁהֶחֱיָה אִשָּׁה וְשִׁבְעָה בָנֶיהָ יָמוּת בְּשָׁנִים מוּעָטוֹת הַלָּלוּ. מִיַד קָרְעוּ לוֹ גְּזַר דִּינוֹ. תָּנָא הוֹסִיפוּ לוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה עַל שְׁנוֹתָיו: It is taught: The following was said about Benjamin the righteous, who was appointed supervisor over the charity fund. Once, a woman came before him during years of drought and said to him: My master, sustain me. He said to her: I swear by the Temple service that there is nothing left in the charity fund. She said to him: My master, if you do not sustain me, a woman and her seven sons will die. He arose and sustained her with his own funds. After some time, he fell deathly ill. The ministering angels said to the Holy One, Blessed be He: Master of the Universe, You said that anyone who preserves a single life in Israel is regarded as if he has preserved an entire world. Should then Benjamin the righteous, who saved a woman and her seven sons, die after these few years, still in his youth? They immediately tore up his sentence. A Sage taught: They added twenty-two years to his life.
קדשים. משנה (סוף קנים) Mishnah Kodshim (Kinnim 3:6 - end)
רַבִּי שִׁמְעוֹן בֶּן עֲקַשְׁיָא אוֹמֵר זִקְנֵי עַם הָאָרֶץ כָּל זְמַן שֶׁהֵם מַזְקִינִים דַּעְתָּן מְטֹרֶפֶת עֲלֵיהֶן שֶׁנֶּאֱמַר מֵסִיר שָׂפָה לְנֶאֱמָנִים וְטַעַם זְקֵנִים יִקָּח. אֲבָל זִקְנֵי תוֹרָה אֵינָם כֵּן. אֶלָּא כָּל זְמַן שֶׁהֵם מַזְקִינִים דַּעְתָּן מִתְיַשֶּׁבֶת עֲלֵיהֶן. שֶׁנֶּאֱמַר בִּישִׁישִׁים חָכְמָה וְאֹרֶךְ יָמִים תְּבוּנָה: Rabbi Shimon son of Akashia said: Unlearned elderly men as they get older their mind gets more confused as it says (Job 12:20), "He removes the speech of the capable and takes away the reasoning of the elders." But the elders of Torah are not that way, rather as they get older their mind becomes more settled as it says (Job 12:12) "In the aged is wisdom and in lengthy days understanding."
גמרא (חולין דפ''ט) Gemara Kodshim (Hullin 89a)
אָמַר רַבִּי אֶלְעָזָר אֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא בִּשְׁבִיל מִי שֶׁבּוֹלֵם אֶת עַצְמוֹ בִּשְׁעַת מְרִיבָה שֶׁנֶּאֱמַר תֹּלֶה אֶרֶץ עַל בְּלִימָה: Rabbi Eleazar says: The world endures only in the merit of one who restrains [shebolem] himself during a quarrel, as it is stated: “He hangs the earth upon nothing [belimah]" (Job 26:7).
טהרות. משנה (נגעים פּ''ב) Mishnah Toharoth (Negaim 2:5)
כָּל הַנְּגָעִים אָדָם רוֹאֶה חוּץ מִנִּגְעֵי עַצְמוֹ. רַבִּי מֵאִיר אוֹמֵר אַף לֹא נִגְעֵי קְרוֹבָיו: כָּל הַנְּדָרִים אָדָם מַתִּיר חוּץ מִנִּדְרֵי עַצְמוֹ. רַבִּי יְהוּדָה אוֹמֵר אַף לֹא נִדְרֵי אִשְׁתּוֹ שֶׁבֵּינָהּ לְבֵין אֲחֵרִים: כָּל הַבְּכוֹרוֹת אָדָם רוֹאֶה חוּץ מִבְּכוֹרוֹת עַצְמוֹ: A man can examine all Negaim (plagues or blemishes caused by leprosy) except for his own Negaim. Rabbi Meir says: Even not the Negaim of his relatives. A man may revoke all vows except for his own vows. Rabbi Yehudah says: Even not the vows of his wife that are between her and others. A man may examine all first-born [animals to see if they have a blemish that would invalidate them as sacrifices] except for his own first-born.
גמרא (נדה דף ל''א) Gemara Toharoth (Niddah 31a)
תָּנוּ רַבָּנָן שְׁלשָׁה חֳדָשִׁים הָרִאשׁוֹנִים הַוָּלָד דָּר בַּמָּדוֹר הַתַּחְתּוֹן. אֶמְצָעִים הַוָּלָד דָּר בַּמָּדוֹר הָאֶמְצָעִי. אַחֲרוֹנִים הַוָּלָד דָּר בַּמָּדוֹר הָעֶלְיוֹן. וְכֵיוָן שֶׁהִגִּיעַ זְמַנּוֹ לָצֵאת מִתְהַפֵּךְ וְיוֹרֵד. וְזֶהוּ חֶבְלֵי אִשָּׁה: Our Rabbis taught: During the first three months the embryo occupies the lowest chamber, during the middle ones it occupies the middle chamber and during the last months it occupies the uppermost chamber; and when its time to emerge arrives it turns over and then emerges, and this is the cause of the woman's birth pains.
ואח''כ אומרים עשרת הדברות ופרשת העקידה וכו' כמ''ש ביום ראשון עד הבקשה:
בקשה ליום שלישי Prayer request for Tuesday
וכשאין אומרים תחנון אין לאומרה: When Tahanun is not recited, this first prayer is omitted:
יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי לְטַהֵר רַעְיוֹנַי וּלְכוֹנֵן מַעֲנֵה לְשׁוֹנִי וּלְטַהֵר מַחְשְׁבוֹת לְבָבִי וֶהֱיֵה עִם פִּי בְּעֵת הַטִּיפִי וְעִם לִבִּי בְּעֵת מַחֲשָׁבִי. וְעִם יָדַי בְּעֵת מַעְבָּדִי. וְעִם רַגְלַי בְּעֵת שְׁבִילִי. וְאַל אוֹמַר לְפָנֶיךָ דָּבָר שֶׁאֵינוֹ הָגוּן וְשֶׁלֹּא כִרְצוֹנֶךָ וּגְעוֹר בְּשָׂטָן לְבַל יִשְּׁלָט בִּי וְעָזְרֵנִי עַל דְּבַר כְּבוֹד שְׁמֶךָ וְאַל יְבַהֲלוּנִי חֲלוֹמוֹת רָעִים וְאַל יִשְׁלָט בִּי יֵצֶר הָרָע: May it be Thy will, Lord my God, and God of my ancestors, to purify my ideas and to prepare my proper speech, and to purify the thoughts of my heart, and to be with my mouth at the time I recite words, and with my heart at the time I think, and to be with my hands when I am working, and with my feet when I am on my journeys, and I should not say anything that is improper and is not in accordance with Thy Will. Please rebuke the Satan, so that he should not control me. Help me for the sake of the Glory of Thy Name, and do not allow bad dreams to confuse me, and do not allow the urge to do evil to control me.
רִבּוֹן הָעוֹלָמִים גָּלוּי וְיָדוּעַ לְפָנֶיךָ שֶׁרְצוֹנִי לַעֲשׂוֹת רְצוֹנֶךָ אֶלָּא שֶׁשְּׂאֹר שֶׁבָּעִסָּה מְעַכֵּב. יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁתַּשְׁמִיד וְתַכְנִיעַ יֵצֶר הָרָע מִמֶּנִּי. וְהַרְחִיקֵהוּ מִמָּאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵבָרַי וְאַל יְבַטְּלֵנִי מִדְּרָכֶיךָ הַטּוֹבִים וְתֵן בְּלִבִּי יֵצֶר טוֹב לִשְׁמוֹר חֻקְּיךָ וְלַעֲשׂוֹת רְצוֹנֶךָ וּלְעָבְדְּךָ בְּלֵבָב שָׁלֵם וְקַבֵּל תְּפִלָּתִי כַּכָּתוּב שִׁמְעָה תְפִלָּתִי יְהֹוָה וְשַׁוְעָתִי הַאֲזִינָה אֶל דִּמְעָתִי אַל תֶּחֱרַשׁ כִּי גֵר אָנֹכִי עִמָּךְ תּוֹשָׁב כְּכָל אֲבוֹתָי: וַאֲנִי תְפִלָּתִי לְךָ יְהֹוָה עֵת רָצוֹן אֱלֹהִים בְּרָב חַסְדֶּךָ עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ: וּשְׁמַע תְּפִלָּתִי כִּי אַתָּה שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה. בָּרוּךְ אַתָּה שׁוֹמֵעַ תְּפִלָּה: Master of the Worlds, it is revealed and known before Thee that my will is to perform Thy Will, however the yeast in the dough holds me back. May it be Thy Will, Lord my God and God of my Ancestors, that You should destroy and humble the Evil Urge from me, and distance it from my two hundred and forty-eight limbs, and do not allow me to fail to follow Thy Good Paths, and accept my prayers, as it is written "hear my prayer, Lord, and turn Thy Ear to my cries, and do not silence my tears, for I am a stranger with Thee, a resident like all of my ancestors." "And as for me, may my prayer come before Thee, Lord, at an opportune time; God, in Thy abundant Kindness, answer me with Thy True Salvation." And hear my prayer, because You hear the prayers of every mouth. Blessed art Thou, Who hears prayer.
בקשה אחרת מעין יצירת היום על דרך הקבלה: Another prayer, according to the tradition, following the order of Creation for the Day of the week:
יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מֶלֶךְ רַחֲמָן עוֹרֵךְ שֻׁלְחָן לִבְרִיּוֹתָיו גִּלִּיתָ אֶרֶץ בְּיוֹם זֶה וּמִלֵּאתָ פְנֵי תֵבֵל תְּנוּבָה לָתֵת חַיִּים לָעָם עָלֶיהָ וּמָזוֹן לַהוֹלְכִים בָּהּ שֶׁתַּמְצִיא בְּרַחֲמֶיךָ הָרַבִּים מְזוֹנוֹתֵינוּ לָנוּ וּלְכָל עַמְּךָ בֵּית יִשְׂרָאֵל וְתַזְמִין פַּרְנָסָתֵנוּ שְׁלֵמָה וְעַל דֶּרֶךְ כָּבוֹד כְּדֵי שֶׁנּוּכַל לְעָבְדְּךָ בְּלֵבָב שָׁלֵם וְאַל יְעַכֵּב עָלֵינוּ שׁוּם חֵטְא וְעָוֹן וְאַשְׁמָה לְפַרְנָסָתֵנוּ וְהַצֵל כָּל הוֹלְכֵי דְרָכִים וּמִדְבָּרוֹת מֵעַמְּךָ יִשְׂרָאֵל. מֵחַיּוֹת רָעוֹת וּמִכָּל פְּגָעִים רָעִים וּמִכָּל שָׂטָן וּמִכַּף כָּל אוֹיֵב וְאוֹרֵב עַל הַדֶּרֶךְ כַּכָּתוּב כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ: עַל כַּפַּיִם יִשָּׂאוּנְךָ פֶּן תִּגּוֹף בָּאֶבֶן רַגְלֶךָ: וַאֲנַחְנוּ וְכָל עַמְּךָ בֵּית יִשְׂרָאֵל בִּכְלַל הָרַחֲמִים. כִּי אַתָּה שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה. בָּרוּךְ אַתָּה שׁוֹמֵעַ תְּפִלָּה: May it be Thy Will, Lord our God and God of our Ancestors, Merciful King, Who prepared a table for Thy Creatures, as Thou revealed the land on this day, and filled the face of the world with produce to give life to the people upon it, and food to those who walk there, that You cause to be found for us, in Thy Abundant Mercy, our sustenance, for us and for all Thy People the House of Israel, and that You should prepare our livelihood in a perfect way, and in an honorable way, in order that we should be able to serve you with a full heart, and do not allow any sin, iniquity, or guilt hold back our livelihood. Protect all members of Thy People Israel, who are traveling on roads or in wildernesses from dangerous animals, from bad occurrences, and from every Satan, and from the hand of any enemy or foe on the road, as it is written" For He commands His angels to protect you on all of your paths. They carry you 0n their palms, lest you injure your foot on a stone." And may we and all of Thy People the House of Israel be included in the general blessing of Mercy. For Thou hear the prayers of every mouth. Blessed art Thou, Who hears prayer.