Our Sages instituted that we recite three times a day the verse, “And He, the merciful One atones iniquity, and does not destroy; He frequently withdraws His anger, and does not arouse all His rage” (Tehillim 78:38). It is said once in the prayer “Acknowledge Hashem, call upon His name,” once in “And a redeemer will come to Tzion,” and once at the beginning of the evening service. The reason for this is as follows: In this verse there are thirteen words, corresponding to the thirteen Divine attributes of mercy and three times thirteen is thirty-nine. Now, each day the evil impulse overwhelms a person so that it is only with the greatest difficulty that he is able to avoid committing sins carrying the penalty of thirty-nine lashes. Thus the recitation of this verse is a way of requesting the Holy One Blessed is He to grant atonement for the person’s sin as if he had actually received the lashes, in order that he will not be destroyed on account of it. For iniquity provokes the destructive forces called “anger” and “wrath.” It was these that brought indictments against Israel continually while they were in Egypt so that the Holy One Blessed is He, through His graciousness and compassion only revealed Himself to save them in the merit of the three Patriarchs. When He did reveal Himself it was in the form of the three Divine names: E-H-Y-H (“I will be”), Y-H-V-H (Tetragrammaton) and A-D-N-Y (“Lord”). The sum of the numerical values of these names is 112, which is equal to that of the acronym YB”K, the initial letters of the words, Ya’aneinu be’yom kareinu — “He will answer us on the day that we call out” (Tikkunei Zohar Chadash 130a). For this reason after we recite the verse, “And He is merciful, etc.,” we then recite the verse, “Hashem will save; the King will answer us on the day that we call out” (Tehillim 20:10).
Lashes are of tremendous benefit and can save a person from the thirty-nine curses with which the primordial snake was cursed (the acronym for 39 is lot, which means “curse”). In fact, they transform these curses in to the “dew” (tal) of blessing (tal is comprised of the same letters as lot in reverse). This dew drips down at specific times upon the heads of those who desire to cling to the awe of Hashem, awakening them to the ways of awe. It is identical with the “dew” with which the Holy One Blessed is He will one day revive the dead. Its special power is that it pulls the souls of the dead towards holiness.
Therefore one should not neglect submitting to lashes at least once a month. This is what our forefather Avraham was alluding to when he said to Hashem, “Perhaps there will be found there forty [righteous men]” (Bereishis 18:29). As the Zohar (1:104b) clarifies the meaning: “Perhaps there will be found there individuals who submit themselves to the forty lashes,” to which Hashem responded, “I will not destroy, etc.”
In the same way that a person must submit to lashes in this world in order that he will not be subjected to them in the next world, so, too, are there many transgressions on account of which the Sages say that one is put under a ban (niddui). What this actually means is that he is worthy of being placed under a ban and if he is not placed under one by the earthly court then he will be placed under one by the Heavenly court. It is a very serious matter for a person to be placed under a ban On High, for all the while that he is under the ban his prayers are not heard and his soul is compelled to wander back and forth outside of the Holy Partition. He also forfeits the protection of the Guardian of Israel. Then when he is on the road or in any other place of danger he may easily come to harm, for he resembles completely a discarded object over which Heaven has removed its supervision. And if his wife conceives while he is under the ban the child will fall into the category of “those who willfully transgress and rebel” against the laws of our God (Yechezkeyl 20:38).
Therefore whoever is very wise and perceptive will consider that it is imperative that he rectify this situation with all haste and without delay. For who knows what the day will bring? Perhaps he will die suddenly and his soul will be unable to return to the place from which it was excavated but will be given over to cruel destructive and damaging spirits.
Therefore, I will write the following plan of rectification found among the writings of the Ari, z”l (Or Tzaddikim, 35:14). First, he must select a day on which to set aside all other affairs and conduct himself in this manner: Let him choose a suitable place in his house and sit there as one under a ban and recite: I am hereby sitting here in order to accept upon myself a rebuke and a ban because I have been condemned by the Heavenly court for my sins, iniquities and transgressions, by which I have sinned, acted iniquitously and transgressed. I am a despised form. I have incurred much guilt on account of Your Torah. I have behaved treacherously with regard to Your awe. I have blemished Your emanations. I have brought defect to Your holy things. I have diverted the waters flowing from the House of Hashem towards the outhouse, a place of filth, a woman of harlotry. I have destroyed Your altar; I have defiled Your covenant by drawing a foreskin over the holy mark of the covenant. I have blemished the twenty-seven (the numerical value of zach — “pure”) holy letters. I have strengthened the malignant spirits called chitzonim. And if I have incurred a ban from the court of righteousness or from the Holy One Blessed is He and His Shechinah, look, I have sat alone and accepted upon myself the decree. I am filled with remorse and weeping over my iniquities. I have sinned and done iniquitously, but I will return to those ways no more. Therefore, Fashioner of Creation, release me! Mighty One of Yaakov, pardon me! For You are a benevolent and forgiving King. Help me to be among those who return to You every day with a whole heart and do not recall my sin any longer. Amein, selah.
I would really like to present here a great and awesome formula for unifying the Divine name. However, since not all minds are on the same level, especially since our understanding has declined, I am concerned less the reader invert the order of things and cause further harm rather than rectification. Therefore I will present a brief prayer instead, and may the One who examines hearts accept it with favor: Master of the Universe! It is openly known to You that my soul greatly longs to recite the verses of unification with the intention of bringing about a great and awesome unification of Your holy names with love. However, our iniquities have overwhelmed us and they weigh upon us like a heavy burden. For this reason physicality has come to dominate us to the degree that we are unable to have the proper intentions. Therefore we are concerned lest we cause harm rather than rectification, on account of our iniquities. How, then, can we possibly draw near and approach the holy place? How can we enter the gates of the King of the Kings of Kings, the Holy One Blessed is He, while we are dressed in sackcloth? Therefore, Master of the Universe, please have pity and compassion upon us, Master of Forgiveness. And let our prayers be sweet to you, exalted and lofty God. And let all the blemishes be rectified and the stains cleansed through this prayer that I am reciting with a broken heart and a lowly spirit, just as if I had carried out the proper rectification. For, “a broken and contrite heart, O God, You will not despise” (Tehillim 51:19).
Afterwards let him rise from the floor and spend the rest of the day engrossed in prayer and Torah study. Then Heaven will have mercy upon him and remove from him the punishment of the ban imposed upon him by the Heavenly court, provided that he was not subjected to a ban by the earthly court as well. If he conducts himself as I have outlined let him feel confident and assured that, “He will return and heal him” (Yeshayahu 6:10).
חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה תִּקְּנוּ לוֹמַר שָׁלשׁ פְּעָמִים "וְהוּא רַחוּם יְכַפֵּר עָווֹן וְגוֹ'", דְּהַיְנוּ מֵ"הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ", וְאַחַת בְּ"וּבָא לְצִיּוֹן גּוֹאֵל", וְאַחַת בִּתְחִלַּת תְּפִלַּת מַעֲרִיב. וְהַכַּוָּנָה כִּי בַּפָּסוּק "וְהוּא רַחוּם וְגוֹ'" יֵשׁ שְׁלשׁ עֶשְׂרֵה תֵּבוֹת כְּנֶגֶד שְׁלשׁ עֶשְׂרֵה מִדּוֹת הָרַחֲמִים, וְשָׁלֹש פְּעָמִים שְׁלשׁ עֶשְׂרֵה עוֹלִים שְׁלשִׁים וְתֵשַׁע. וְהַכַּוָּנָה, בַּאֲשֶׁר בְּכָל יוֹם וָיוֹם הַיֵּצֶר הָרָע מִתְגַּבֵּר עַל הָאָדָם, וּבְקשִׁי אֲשֶׁר יָכוֹל הָאָדָם לְהִנָּצֵל מֵהַחֵטְא, שֶׁנִּתְחַיֵּב עָלָיו שְׁלשִׁים וְתֵשַׁע מַלְקוּת. וְעַל כֵּן תְּפִלָּה זוֹ מוֹעֶלֶת לְבַקֵּשׁ מֵהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיְּכַפֵּר עֲווֹנוֹ, כְּאִלּוּ הוּא נִלְקָה מַלְקוּת שְׁלשִׁים וְתֵשַׁע, וְלֹא יַשְׁחִית בַּעֲבוּרוֹ לְעָנְשׁוֹ. וּבִהְיוֹת כִּי הֶעָווֹן גּוֹרֵם לְעוֹרֵר הַמַּשְׁחִיתִים אַף וְחֵמָה, כִּי אַף וְחֵמָה, הֵמָּה תָּמִיד מְקַטְרְגִים עַל יִשְׂרָאֵל בִּהְיוֹתָם בְּמִצְרַיִם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹב חֲסָדָיו וְרַחֲמָיו נִגְלָה עַל יִשְׂרָאֵל עַמּוֹ בִּזְכוּת שְׁלשָׁה אָבוֹת בִּשְׁלשָׁה שֵׁמוֹת קְדוֹשִׁים: אקו"ק, יקוק, אַדְנוּ"ת, שֶׁעוֹלִין לְמִסְפָּר יב"ק, שֶׁהֵן רָאשֵׁי תֵּבוֹת יַעֲנֵנוּ בְיוֹם קָרְאֵנוּ. עַל כֵּן אוֹמְרִים פָּסוּק זֶה: "וְהוּא רַחוּם וְגוֹ' כָּל חֲמָתוֹ", וְאַחַר כָּךְ תֵּכֶף: "ה' הוֹשִׁיעָה הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם קָרְאֵנוּ".
Our Sages instituted that we recite three times a day the verse, “And He, the merciful One atones iniquity, and does not destroy; He frequently withdraws His anger, and does not arouse all His rage” (Tehillim 78:38). It is said once in the prayer “Acknowledge Hashem, call upon His name,” once in “And a redeemer will come to Tzion,” and once at the beginning of the evening service. The reason for this is as follows: In this verse there are thirteen words, corresponding to the thirteen Divine attributes of mercy and three times thirteen is thirty-nine. Now, each day the evil impulse overwhelms a person so that it is only with the greatest difficulty that he is able to avoid committing sins carrying the penalty of thirty-nine lashes. Thus the recitation of this verse is a way of requesting the Holy One Blessed is He to grant atonement for the person’s sin as if he had actually received the lashes, in order that he will not be destroyed on account of it. For iniquity provokes the destructive forces called “anger” and “wrath.” It was these that brought indictments against Israel continually while they were in Egypt so that the Holy One Blessed is He, through His graciousness and compassion only revealed Himself to save them in the merit of the three Patriarchs. When He did reveal Himself it was in the form of the three Divine names: E-H-Y-H (“I will be”), Y-H-V-H (Tetragrammaton) and A-D-N-Y (“Lord”). The sum of the numerical values of these names is 112, which is equal to that of the acronym YB”K, the initial letters of the words, Ya’aneinu be’yom kareinu — “He will answer us on the day that we call out” (Tikkunei Zohar Chadash 130a). For this reason after we recite the verse, “And He is merciful, etc.,” we then recite the verse, “Hashem will save; the King will answer us on the day that we call out” (Tehillim 20:10).
וּבִהְיוֹת כִּי גָּדוֹל כֹּחַ עִנְיַן מַלְקוּת, שֶׁהֵן מַצִּילִין מִשְּׁלשִׁים וָתֵשַׁע קְלָלוֹת, שֶּׁנִּתְקַלֵּל בָּהּ הַנָּחָשׁ, וּמְהַפְּכִין הַשְּׁלשִׁים וְתֵשַׁע קְלָלוֹת לְטַ"ל שֶׁל בְּרָכָה, הַנּוֹטֵף בָּעִתִּים הַקְּבוּעִים טִפִּין עַל רֹאשׁ בְּנֵי אָדָם, הַחֲפֵצִים לִדַּבֵּק בְּיִרְאַת ה', וְזֶהוּ הַטַּל מְעוֹרֵר אוֹתָם לְדַרְכֵי הַיִּרְאָה, וְהוּא מַמָּשׁ טַל שֶׁל תְּחִיַּת הַמֵּתִים, שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲיוֹת בּוֹ הַמֵּתִים, וְטַל זֶה מְיֻחָד לְקָרֵב נַפְשׁוֹת הַמֵּתִים אֶל הַקְּדֻשָּׁה.
Lashes are of tremendous benefit and can save a person from the thirty-nine curses with which the primordial snake was cursed (the acronym for 39 is lot, which means “curse”). In fact, they transform these curses in to the “dew” (tal) of blessing (tal is comprised of the same letters as lot in reverse). This dew drips down at specific times upon the heads of those who desire to cling to the awe of Hashem, awakening them to the ways of awe. It is identical with the “dew” with which the Holy One Blessed is He will one day revive the dead. Its special power is that it pulls the souls of the dead towards holiness.
עַל כֵּן אַל תִתְעַצְּלוּ בְּמַלְקוּת עַל כָּל פָּנִים פַּעַם אַחַת בְּחֹדֶשׁ, כִּי עַל זֶה הִתְפַּלֵּל גַּם כֵּן אַבְרָהָם אָבִינוּ זִכְרוֹנוֹ לִבְרָכָה בְּאָמְרוֹ: "אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים". כִּדְאִיתָא בַּזֹּהַר, שֶׁכַּוָּנָתוֹ הָיָה: אוּלַי יִמָּצְאוּן שָׁם בְּנֵי אָדָם, שֶׁלּוֹקִין מַלְקוּת אַרְבָּעִים. וַיֹּאמֶר ה' לֹא אַשְׁחִית וְגוֹ'.
Therefore one should not neglect submitting to lashes at least once a month. This is what our forefather Avraham was alluding to when he said to Hashem, “Perhaps there will be found there forty [righteous men]” (Bereishis 18:29). As the Zohar (1:104b) clarifies the meaning: “Perhaps there will be found there individuals who submit themselves to the forty lashes,” to which Hashem responded, “I will not destroy, etc.”
וּכְמוֹ שֶׁמֻּטָּל עַל הָאָדָם לְקַבֵּל עָלָיו מַלְקוּת אַרְבָּעִים בָּעוֹלָם הַזֶּה, כְּדֵי שֶׁלֹּא יִלְקֶה מַלְקוּת בָּעוֹלָם הַבָּא, כִּי יֵשׁ הַרְבֵּה עֲבֵרוֹת, שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הָעוֹשֶׂה כֵן, יִהְיֶה בְּנִדּוּי. וְהַפֵּרוּשׁ הוּא: שֶׁרָאוּי הוּא לְנַדּוֹתוֹ. וְאִם כֵּן כְּשֶׁלֹּא נִדּוּ אוֹתוֹ בְּבֵית דִּין שֶׁל מַטָּה, אֲזַי הוּא מְנֻדֶּה בְּבֵית דִּין שֶׁל מַעְלָה. וְזֶהוּ עִנְיָן רַע לְהָאָדָם כְּשֶׁמְּנַדִּין אוֹתוֹ לְמַעְלָה, כִּי כָּל זְמַן שֶׁהוּא בְּנִדּוּי — תְּפִלָּתוֹ אֵינָהּ נִשְׁמַעַת, וְנִשְׁמָתוֹ הִיא נָע וָנָד מִחוּץ לְפַרְגּוֹדָא קַדִּישָׁא, וְנִסְתַּלֶּקֶת מִמֶּנּוּ שְׁמִירוֹת שֶׁשּׁוֹמֵר עַמּוֹ יִשְׂרָאֵל, וּבִהְיוֹתוֹ בַּדֶּרֶךְ אוֹ בִּשְׁאָר מְקוֹם סַכָּנָה, בְּקַל יוּכַל לְהִנָּזֵק, כִּי הוּא בְּהֶפְקֵר מַמָּשׁ, כִּי אֵין מַשְׁגִּיחִין עָלָיו מִן הַשָּׁמַיִם; וּבְאִם שֶׁאִשְׁתּוֹ הִיא מִתְעַבֶּרֶת מִמֶּנּוּ בְּאוֹתָן הַיָּמִים, אֲזַי יִהְיֶה הַתִּינוֹק אֶחָד מִן הַפּוֹשְׁעִים וְהַמּוֹרְדִים בְּדַת אֱלֹהֵינוּ.
In the same way that a person must submit to lashes in this world in order that he will not be subjected to them in the next world, so, too, are there many transgressions on account of which the Sages say that one is put under a ban (niddui). What this actually means is that he is worthy of being placed under a ban and if he is not placed under one by the earthly court then he will be placed under one by the Heavenly court. It is a very serious matter for a person to be placed under a ban On High, for all the while that he is under the ban his prayers are not heard and his soul is compelled to wander back and forth outside of the Holy Partition. He also forfeits the protection of the Guardian of Israel. Then when he is on the road or in any other place of danger he may easily come to harm, for he resembles completely a discarded object over which Heaven has removed its supervision. And if his wife conceives while he is under the ban the child will fall into the category of “those who willfully transgress and rebel” against the laws of our God (Yechezkeyl 20:38).
וְאִם כֵּן, מִי שֶׁהוּא חָכָם וְנָבוֹן בְּתַכְלִית הַחָכְמָה, יִתְבּוֹנֵן בְּעַצְמוֹ, שֶׁהֶכְרֵחַ גָּדוֹל הוּא לְמַהֵר וּלְזָרֵז לְתַקֵּן דָּבָר זֶה בְּלִי אִחוּר וְעִכּוּב, כִּי מִי יוֹדֵעַ מַה יּוּלַד יוֹם, פֶּן יָמוּת פִּתְאֹם, וְלֹא יָשׁוּב נִשְׁמָתוֹ לְמָקוֹם אֲשֶׁר הִיא נֶחְצֶבֶת מִמֶּנָּה, וְנִשְׁמָתוֹ תִּהְיֶה מְסוּרָה לְמַשְׁחִיתִים וּמְחַבְּלִים אַכְזָרִים.
Therefore whoever is very wise and perceptive will consider that it is imperative that he rectify this situation with all haste and without delay. For who knows what the day will bring? Perhaps he will die suddenly and his soul will be unable to return to the place from which it was excavated but will be given over to cruel destructive and damaging spirits.
לָזֶה אֶכְתֹּב הַתִּקּוּן כָּאן מַה שֶּׁמָּצָאתִי כָּתוּב בְּכִתְבֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, וְהוּא שֶׁיִּבְחַר הָאָדָם יוֹם אֶחָד לִהְיוֹת פָּנוּי מִכָּל עֲסָקָיו, וְכֹה יִתְנַהֵג: יִבְחַר מָקוֹם מְיֻחָד בְּבֵיתוֹ וְיֵשֵׁב עַל הָאָרֶץ כִּמְנֻדֶּה וְיֹאמַר: הֲרֵינִי יוֹשֵׁב לְקַבֵּל עָלַי נְזִיפָה וְנִדּוּי, שֶׁהִתְחַיַּבְתִּי מִפִּי בֵּית דִּין שֶׁל מַעְלָה עַל הַחֲטָאִים וְהָעֲווֹנוֹת וְהַפְּשָׁעִים, שֶׁחָטָאתִי וְשֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי. אֲנִי עֶצֶב נִבְזֶה, הִרְבִּיתִי אַשְׁמָתִי בְּתוֹרָתֶךָ, בָּגַדְתִּי בְּיִרְאָתֶךָ, פָּגַמְתִּי בִּסְפִירוֹתֶיךָ, הִשְׁלַחְתִּי פְּגָם בְּקָדְשֶׁיךָ, וְהַמַּיִם הַיּוֹצְאִים מִבֵּית ה' הוֹלַכְתִּים לְבֵית הַכִּסֵּא — מְקוֹם הַטִּנֹּפֶת, אֵשֶׁת הַזִּמָּה, הָרַסְתִּי מִזְבֵּחַ שֶׁלְּךָ, חִלַּלְתִּי בְּרִיתְךָ בְּהַכְנָסַת עָרְלָה עַל בְּרִית הַקֹּדֶשׁ, פָּגַמְתִּי בְּזַ"ךְ אוֹתִיּוֹת הַקְּדוֹשִׁים, נָתַתִּי גְּבוּרָה לַחִיצוֹנִים. וְהִנֵּה אִם נִתְחַיַּבְתִּי נִדּוּי מִפִּי בֵּית דִּין הַצֶּדֶק אוֹ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ, הֲרֵי יָשַׁבְתִּי בָּדָד וְקִבַּלְתִּי עָלַי הַדִּין, וּמִתְחָרֵט וּמְבַכֶּה עַל עֲווֹנוֹתַי: חָטָאתִי, הֶעֱוֵיתִי, לֹא אָשׁוּב עוֹד בַּדֶּרֶךְ הַזֶּה. הַתֵּר, הַתֵּר, יוֹצֵר בְּרֵאשִׁית! סְלַח, אַבִּיר יַעֲקֹב, כִּי אֵל מֶלֶךְ טוֹב וְסַלָּח אַתָּה, וְסַיְּעֵנִי לִהְיוֹת מֵהַשָּׁבִים אֵלֶיךָ בְּכָל יוֹם בְּלֵב שָׁלֵם, וּלְחַטָּאתִי לֹא תִּזְכֹּר עוֹד, אָמֵן סֶלָה.
Therefore, I will write the following plan of rectification found among the writings of the Ari, z”l (Or Tzaddikim, 35:14). First, he must select a day on which to set aside all other affairs and conduct himself in this manner: Let him choose a suitable place in his house and sit there as one under a ban and recite: I am hereby sitting here in order to accept upon myself a rebuke and a ban because I have been condemned by the Heavenly court for my sins, iniquities and transgressions, by which I have sinned, acted iniquitously and transgressed. I am a despised form. I have incurred much guilt on account of Your Torah. I have behaved treacherously with regard to Your awe. I have blemished Your emanations. I have brought defect to Your holy things. I have diverted the waters flowing from the House of Hashem towards the outhouse, a place of filth, a woman of harlotry. I have destroyed Your altar; I have defiled Your covenant by drawing a foreskin over the holy mark of the covenant. I have blemished the twenty-seven (the numerical value of zach — “pure”) holy letters. I have strengthened the malignant spirits called chitzonim. And if I have incurred a ban from the court of righteousness or from the Holy One Blessed is He and His Shechinah, look, I have sat alone and accepted upon myself the decree. I am filled with remorse and weeping over my iniquities. I have sinned and done iniquitously, but I will return to those ways no more. Therefore, Fashioner of Creation, release me! Mighty One of Yaakov, pardon me! For You are a benevolent and forgiving King. Help me to be among those who return to You every day with a whole heart and do not recall my sin any longer. Amein, selah.
וְהִנֵּה מֵהָרָאוּי לְהַצִּיג לְךָ יִחוּד גָּדוֹל וְנוֹרָא; אַךְ בַּאֲשֶׁר אֵין כָּל מוֹחִין שָׁוִין, וּבִפְרָט אֲשֶׁר הַלְּבָבוֹת נִתְמַעֲטוּ, פֶּן יֵהָרֵס וְיֵהָפֵךְ הַסֵּדֶר, וְנִמְצָא קִלְקוּל וְלֹא תִּקּוּן. עַל כֵּן הִצַּגְתִּי לְךָ תְּפִלָּה קְצָרָה בִּמְקוֹמָהּ, וְהַבּוֹחֵן לְבָבוֹת יְקַבֵּל לוֹ לְרָצוֹן, וְזוֹ הִיא: רִבּוֹנוֹ שֶׁל עוֹלָם! גָּלוּי וְיָדוּעַ לְפָנֶיךָ, כִּי חָשְׁקָה נַפְשִׁי מְאֹד לוֹמַר פְּסוּקִים שֶׁל יִחוּדִים וּלְכַוֵּן בָּהֶם יִחוּד גָּדוֹל וְנוֹרָא לְיַחֵד שְׁמוֹתֶיךָ הַקְּדוֹשִׁים בְּאַהֲבָה, אַךְ עֲווֹנוֹתֵינוּ גָּבְרוּ עָלֵינוּ, וּכְמַשָּׂא כָּבֵד יִכְבְּדוּ עָלֵינוּ, וּמֵחֲמַת כֵּן נִתְרַבֶּה הַחֹמֶר הַגַּשְׁמִי כָּל כָּךְ, עַד שֶׁאֵין אָנוּ יְכוֹלִין לְכַוֵּן הֵיטֵב כָּרָאוּי, וּפֶן נְקַלְקֵל וְלֹא נְתַקֵּן מֵחֲמַת עִוְּרוֹן הַנֶּגַע בַּעֲווֹנֵנוּ. אֵיךְ אוּכַל לִקְרַב וְלָגֶשֶׁת אֶל מְקוֹם הַקְּדֻשָּׁה, וְאֵיךְ לָבוֹא אֶל שַׁעֲרֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא בִּלְבוּשׁ שַׂק?! וּבְכֵן, רִבּוֹן עָלְמָא, חוּס נָא וַחֲמֹל נָא, אֲדוֹן הַסְּלִיחוֹת, וְיֶעֱרַב לְפָנֶיךָ אֵל רָם וְנִשָּׂא תְּפִלּוֹתֵינוּ, כְּאִלּוּ תִּקַּנְתִּי כָּל הַפְּגָמִים וְהֶעֱבַרְתִּי כָּל הַכְּתָמִים עַל יְדֵי כַּוָּנוֹת הַיִּחוּדִים; כֵּן יִהְיוּ מְתֻקָּנִים הֵיטֵב בִּתְפִלָּה זוֹ, שֶׁאֲנִי אוֹמֵר בְּשִׁבְרוֹן לֵב וּבְרוּחַ נְמוּכָה, וְלֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה!
I would really like to present here a great and awesome formula for unifying the Divine name. However, since not all minds are on the same level, especially since our understanding has declined, I am concerned less the reader invert the order of things and cause further harm rather than rectification. Therefore I will present a brief prayer instead, and may the One who examines hearts accept it with favor: Master of the Universe! It is openly known to You that my soul greatly longs to recite the verses of unification with the intention of bringing about a great and awesome unification of Your holy names with love. However, our iniquities have overwhelmed us and they weigh upon us like a heavy burden. For this reason physicality has come to dominate us to the degree that we are unable to have the proper intentions. Therefore we are concerned lest we cause harm rather than rectification, on account of our iniquities. How, then, can we possibly draw near and approach the holy place? How can we enter the gates of the King of the Kings of Kings, the Holy One Blessed is He, while we are dressed in sackcloth? Therefore, Master of the Universe, please have pity and compassion upon us, Master of Forgiveness. And let our prayers be sweet to you, exalted and lofty God. And let all the blemishes be rectified and the stains cleansed through this prayer that I am reciting with a broken heart and a lowly spirit, just as if I had carried out the proper rectification. For, “a broken and contrite heart, O God, You will not despise” (Tehillim 51:19).
וְאַחַר כָּךְ יָקוּם מִן הָאָרֶץ וְיִהְיֶה עוֹסֵק כָּל הַיּוֹם בִּתְפִלָּה וּבַתּוֹרָה, וְאָז מִן הַשָּׁמַיִם יְרַחֲמוּ וְיָסִירוּ מֵעָלָיו עֹנֶשׁ הַנִּדּוּי, שֶׁנִּתְנַדָּה מִן הַשָּׁמַיִם, כְּשֶׁלֹּא מְנַדִּין אוֹתוֹ בֵּית דִּין שֶׁל מַטָּה, וְיִהְיֶה לִבּוֹ נָכוֹן וּבָטוּחַ, כְּשֶׁיִּנְהַג כְּמוֹ שֶׁכָּתוּב לְעֵיל, אָז וְשָׁב וְרָפָא לוֹ.
Afterwards let him rise from the floor and spend the rest of the day engrossed in prayer and Torah study. Then Heaven will have mercy upon him and remove from him the punishment of the ban imposed upon him by the Heavenly court, provided that he was not subjected to a ban by the earthly court as well. If he conducts himself as I have outlined let him feel confident and assured that, “He will return and heal him” (Yeshayahu 6:10).
וְהִנֵּה אַצִּיג לְךָ פֶּרֶק מְיֻחָד עַל אֵיזֶה דְּבָרִים שֶׁהָאָדָם הוּא חַיָּב נִדּוּי וְחֵרֶם.
Now I will dedicate a chapter especially to the question of which transgressions are subject to a ban (cherem or niddui).