Listen to the lecture of Rabbi Berland today on Shuvu Banim International website

!click here to view

An important message from the translator of Knishta Chada - Shuvu Banim International

It is an extremely difficult if not impossible task, when someone is in midst of a serial thriller and is required to begin translating from the chapter he is holding at in a way that gives the reader an understanding of the story.  All the more so when someone tries to decipher the life of any individual, the simplest of human beings, and put into words in a comprehensive way even a small part of his life-story and all the intricacies it involves.  But when talking about an individual who is a Tzadik, of which every word of his, every action, involves infinite depths and is correlated with a multitude of divine and sub-divine reasoning, an individual who does not share any of the selfish feelings and emotions which is the driving force behind most peoples’ words or actions – the task cannot even begin.

So when I was recently asked to translate the Knishta Chada journals which has just come out with issue #42 I questioned whether this is a futile task.  Knishta Chada, an Aramaic term for “a single congregation” comes from the teaching of the Holy Zohar which asks: We are taught that the redemption can only come about through repentance, if so, how can it be that each person from all corners of the earth repent at same time in order to merit redemption? So Rabbi Eliezer in the Zohar answers “I promise you that even if one congregation “Knishta Chada” does wholehearted redemption, in their merit everyone will be redeemed”.  When another Rabbi Eliezer, Rabbi Eliezer Berland, opened his Yeshiva over 40 years ago, he named the Yeshiva “Knishta Chada” for he had a vision, to gather a group of people who will bring the redemption to the entire world.  Later the name of the Yeshiva was changed to “Shuvu Banim” (return the children) which connotes the same idea as the Gemara says “As soon as the people do teshuva they will be redeemed as the verse says “return you wayward children, and I will heal you”. Over the years the Yeshiva has continued to grow with tens of thousands of lost Jews who have found their way to Judaism with the help of the Tzadik Rabbi Eliezer Berland, and today the Yeshiva has become Shuvu Banim International as it reaches out to Jews worldwide.

Seeing that the main task of Knishta Chada / Shuvu Banim is to bring lost Jews back to their creator we’ve decided to write no matter how impossible it may be to bring the “magic” into words. For we have seen in the past two and half years, with the Hebrew journals, that even when the Tzadik is not as accessible as he was before, the words and stories, though far from describing the “whole truth”, have a power to connect to people in a way which is beyond comprehension. Rebbe Nachman teaches “Stories of Tzadikim bring the light of Moshiach to the world and push away much darkness and pain from the world”. This we have witnessed with our very eyes.

Rebbe Nachman also teaches that as much as the side of good has the power to heal the entire world, so too there must be many obstacles and controversies which the “other side” places before a person to prevent him from seeing the truth and thereby healing his soul. It is our prayer that the stories of light and truth will banish the darkness and falsehood in the world so that the natural thing can happen – the neshama which is a portion of G-d can connect once again to its creator.

Please help us translate.

Watch: Rabbi Eliezer Berland in Johannesburg tisha b'av 5774

  Click here to view on the Shuvu Banim International website

Click here to view from a mobile device

Listen to the shiur given by Rabbi Eliezer Berland on Friday 8 av (July 24th) in preparation of tisha b'av

Watch: Israel Police destroy Rabbi Berland's house in Jerusalem today. Hear Rabbi Berlands response "They are trying to revenge me for slipping through their hands", "this is a house which was used solely for the dispersion of Torah, they are trying to stop the teaching of Torah in Israel so people will stop becoming religious"

Watch the Israel Police together with the Jerusalem Municipality destroy Rabbi Berlands house in Jerusalem and hear the Rabbi's response:

This morning the Jerusalem municipality inspectors arrived with "Yassam" Police Force to the Shuvu Banim community leader's house Hagaon Rabbi Eliezer Berland Shlit"a in "Hachoma Hashlishit" in Jerusalem and began to demolish a large balcony and a simcha hall that have been used for the past 18 years.

The balcony was used as a study and reception of Rabbi Eliezer Berland while he was living in the country until his departure three years ago. and has since been used by his wife an daughters who give classes and lectures to women and girls who come from across the country.

The followers of the Rabbi saw this as a continuation of the ongoing persecution campaign against their leader and clear retaliation by the authorities for the disappearance of Rabbi Berland in recent weeks.

There is absolutely no logic to the fact that these structures were standing for 18 years without a word of opposition and suddenly today it is being demolished. 

Tonight Rabbi Berland spoke to his followers from his unknown location and related the following message (translated): 

It is a house that for years and up until today was solely used for Torah study and prayer, for classes and activities which perpetuate the study of Torah in Israel. To destroy this now is unparalleled malice.

They just did it as revenge for my suddenly evading their hands so they are now looking through all means to avenge the Berland family.

It's simple revenge, clear to the eyes, without any moral or legal justice.

They found the rabbi as a means to enforce their wickedness. They see the Rabbi and Rebbetzin for many years bring back the people of Israel to repent and become g-d fearing Jews, and are just looking for ways to stop this.

Our response must be to increase all of these activities, to increase troops, increase activities of torah study, teaching of torah, and bringing Jews to teshuva, so that they will see that they will not succeed in all their plots. The Teshuva movement will increase many folds over. If they succeeded in destroying the house we must build whole cities of torah learning.   

Story in which Rabbi Berland saves troubled individuals in Holland

“U’matir Asurim” – And He Releases the Imprisoned

 The Tzadik R' Eliezer Berland shlit"a who has been known as a miracle worker during the past 50 years as the Steipler and other Tzadikim would send people to him for brachos, has continued to save Jews and non-Jews alike in need of salvation during the past 2 1/2 years of him travelling the globe. Here is one such story which occurred recently in Holland and has been publicized in the Israeli religious media. 

Translated from the "Knishta Chada" newsletter issue # 41

Another story which was publicized on the “kav hameida” phone line: An Israeli man named "Itzik" who was very far from keeping Torah and Mitzvos, has lived in Holland for 30 years, got in trouble with Dutch authorities and was sentenced to three years in prison or a fine of 1.8 million Euros, to be paid in one lump sum.  His brother, Chezy, who had become religious through Rav Berland several years earlier and has since left all his non-religious activities behin, told him about the Rav's greatness as a miracle-worker, eventually convinced him to approach the Rav for help getting out of his predicament.  When he did, it was after the court had already ruled on his case, so he asked the Rav to make a miracle happen so they would let him pay the million-Euro fine in payments, since he doesn't have the money.  If he doesn't pay, he will go to jail.  The Rav told him to pay a pidyon nefesh (a large amount of charity given to release a person from Harsh Judgement) and said, "No judgment will prevail upon you".   The Rav also composed a prayer for him to say before the trial.  Meanwhile, he would occasionally visit the Rav in order to learn and grow in Torah.  He told his brother than he could not understand why he was going; his Jewishness had thus far consisted only of donning tefillin once—during his bar mitzvah—and going to synagogue once on the Shabbos before his wedding.  So he could not understand what drew him to make the two-hour drive to learn Torah with the Rav each time.  He still had trouble believing the Rav's promise that he would walk away from the trial free of any penalty.  The Rav told him to say the Tikun Haklalli (set of 10 psalms to rectify all of a person's transgressions) and not worry for one moment—he would walk away a free man.  After the appeals trial, the Rav sent someone to the courthouse to tell him to go to the lake near Amsterdam and recite the Tikun Haklalli until the ruling was announced, and he did so.  Just as he completed the Tikun Haklalli, the phone rang and his two attorneys excitedly informed him that the judges had ruled that his penalty should be—nothing!  No prison time, no fine.  He could not believe his ears.  His attorneys later called him again to ask him what he had done to effect this judgment, since it was not their handiwork that brought it about.  They wanted to know what made the judges change their ruling, because they had no idea what it could be! It made no sense!  But he knew—he knew very well what and who had changed the judgment.

This man himself later was interviewed on the “kav hameida” phone line and said how he is so grateful to the Tzadik for saving him, and decided to make a 180 degree turn and to change his life to the better. He has within a month left all his shady work behind and is slowly on the course of becoming an observant Jew.

Hear the interviews of Chezi and his brother on the “kav hameida” phone line +972-58-328-7777 extension 43445

Please donate in order to help us provide more translations of articles like these (and there are literally hundreds!!!)

The letter and Prayer which Rabbi Berland wrote to Itzik

"No judgment will prevail upon you"

Rabbi Brandsdorfers visit to Rabbi Eliezer Berland in Holland

Rav Brandsdorfer

Rav Meir Brandsdorfer ztz"l with Rav Eliezer Berland shlit"a

Rav Chaim Elozor Brandsdorfer, may he live and be well—son of Rav Meir Brandsdorfer of blessed memory author of “Knei Bosem”—spent four days with the Rav in Holland and saw the father's thank you letter to the Rav for saving his child from cancer through a blessing.  Rav Brandsdorfer said that he is no longer surprised by stories of miracles involving the Rav, since he has heard thousands of these by now and it is well-known that such miracles come easily to the Rav, and he hides more than he reveals.  But what did amaze him was that several years ago, a Jew who had been very far from keeping Torah told him how the Rav drew him closer to Judaism without saying a word.  Rav Brandsdorfer couldn't understand how that could be, until that Shabbos in Holland with the Rav, when he witnessed it with his own eyes.  He saw how the Rav's holy hand gestures stirred the hearts of Jews who were far from Torah and mitzvos and drew them closer to being truly repentant.  He ate the Friday night meal at the Rav's house and waited for the Rav to give a dvar Torah (short talk about the weekly Torah portion).  The Rav, however, sang for hours and did not speak.  Rav Brandsdorfer relates: "I saw with my own two eyes some people who were there from abroad, and how they would just look at the light emanating from the Rav—from his hand motions—as he sang.  I could see in their eyes how this caused a dramatic change in them, how they drew closer to Hashem, more than any words that could have been spoken."

Rav Brandsdorfer told of his father's closeness with and immense respect for the Rav (see photo).  His father said that Rav Berland has enormous merit from the thousands of Jews he has brought closer to Judaism.  Rav Brandsdorfer said he had missed many brisses during his four-day visit to Holland, but it was all worthwhile.  He recommends each person go there to be spiritually uplifted, because seeing it once is better than hearing about it a hundred times.  Even if one is moved to repent after hearing stories about the Rav, it is not the same as seeing it with your own eyes.

Translated from Knishta Chada newsletter issue #41
Please donate for more translations  

Rav Meir Brandsdorfer ztz"l with Rav Eliezer Berland shlit"a in earlier years

Rav Chaim Elozor Brandsdorfer with Rav Berland in Holland

Rav Chaim Elozor Brandsdorfer in Holland

Listen: Rabbi Berland speaks to his students for the first time since his disappearance!

On erev Shabbos Parashas Matos-Maasei Rabbi Eliezer Berland was asked in a phone call with one of his students to give over a message to the Rabbi's Yeshiva - Shuvu Banim. The Tzadik began speaking about the Parsha which describes the children of Israels journeys in the desert for 40 years after leaving Egypt going from place to place before meriting entering into the Holy Land. The Rabbi spoke about the importance of these travels and how at each place a Jew finds himself there are lost sparks of holiness waiting to be raised up by these persons prayers and service of his creator in that place. Rabbi Berland then said that each person must know that wherever in the world he finds himself it was already declared before he was born where exactly he would be when he would be there and for how long, as it says in the Parsha all the journey's were "al pi Hashem".

As Rebbe Nachman says: A person can never say ‘this place is not for me’ for wherever he may be or in whichever situation he may find himself, he can serve Hashem specifically from that place and from the situation he was placed in, for Hashem is ‘Mekomo she Olam’.  

“The Temple Sacrifices of Today” by HaRav Eliezer Berland Shlit”a

Parshas Pinchas and The Three Weeks

“The Temple Sacrifices of Today”

Transcribed and translated from previous recordings of

HaRav Eliezer Berland Shlit”a

“’Master of the World, when the holy Temple was around if a person sinned he brought a sacrifice and was forgiven, but now that there is no Temple what will be the sinners?!’ The Holy One answered ‘I have already established for them all of the Karbanos prayers, whenever a person says them I consider it as if they brought a sacrifice before me and I forgive them for their sins’” (megilla 31b)

When a person recites the “korbanos” they must imagine the Beis Hamikdash right before their eyes, as though it were there in reality. It is there! It was never burned down! It was not destroyed! The Beis Hamikdash is right in front of our eyes! Nothing has been burnt, nothing! The burning of the Beis Hamikdash was only an illusion. It was staged purely for the sake of the nations! As it says in “Asarah Maamaros”, that in the time of the Churban Beis Hamikdash, Ruchos and Sheidim (demons, spirits) came and brought stones with them! “Burnt avnei Sid” (stones of sid, in Hebrew can be read Sheid), they brought burnt stones and planted them in the Beis Hamikdash, all for the sake of tricking the goyim so they would be satisfied (to think they had succeeded). The Zohar Hakadosh says (Shmos, Pekudei, 240b) that the stones and foundation of the first and second Beis Hamikdash are all still there and shining though they are hidden away. They have all been hidden! They Beis Hamikdash was not harmed in the slightest! Not even one stone was lost! Not one stone from the stones of Yerushalayim has been lost; not of Yerushalayim of the first Beis Hamikdash nor from Yerushalayim of the second Beis Hamikdash. Everything is in place! “For they will see the return of Hashem eye to eye…” When the Geula takes place, all will see that the goyim never destroyed even one wall! The only thing the goyim destroyed were those stones brought by the Ruchos and Sheidim. Everyone will see that it was all just an illusion. This is why the “Emek Hamelch” says about the Gemara, “I heard that korbanos are being offered even though there is no Beis Mikdash” (Megilla 10:1), He says, Know this! The service of the korbanos continues! The Beis Hamikdash exists! The korbanos exist! The service in the Beis Hamikdash continues! Eliyahu Hanavi sacrifices korbanos in the Beis Hamikdash! The Malach Gavriel sacrifices korbanos in the Beis Hamikdash! It is told about the Baal Shem Tov that he once saw Eliyahu Hanavi buying sheep for Avodas Beis Hamikdash. When we say “Korbanos” in the morning, we are giving power to Eliyahu Hanavi and the Malach Michael, who are currently the Kohanim gedolim, to continue their service in the Beis Hamikdash. By saying the “Korbanos” we are literally taking part in the service of the Beis Hamikdash. As soon as we begin our tefilla in the morning the Kohanim begin their service of offering korbanos. The Kohanim begin their avodah! They light the Chatas and the Tamid… When we say “Korbanos” Eliyahu Hanavi and the Malach Michael get their koach to continue their service with the korbanos.

When a person sins he causes tuma’a (impurity) to spread. That tuma’a reaches the even shtiya! It goes right up to the Beis Hamikdash! Such impurity leads to the destruction of the Beis Hamikdash! This is why we say in the Korbanos, “And their blood required sprinkling between the staves, upon the veil and the Golden altar.” The tuma’a reached all the way “between the staves”! Right up to the Paroches! Finally, it burned the Beis Hamikdash.

“And their blood required sprinkling, upon the veil and the Golden altar.” Why is there no Paroches? Why is there no Golden Mizbeach? This is because we are continuing to defile the Beis Hamikdash. No sooner does the person sin than he has already defiled everything! There is no Golden Mizbeach! No Mizbach Ha’Olah! No Azaros! Nothing! Therefore, when a man recites the “Korbanos”, he must have the intention that he is saying Korbanos for his own misdeeds! “Cows that are burning and goats that are burning…” I deserve to burn! I am those burning cows! The whole inyan (point) of the korbanos is in order to surrender the beastliness within ourselves. We burn the beast and shecht it. When we mention, in the Korbanos, the part about the shechita and the sreifa… it is I being burnt; I am being shechted. The Rebbe writes in the Tora about “And he slaughtered him ‘al yerech hamizbeach’, North, before Hashem…”, when we say “and he slaughtered him,” we must feel that it is we who are being slaughtered! The person is being shechted for all of his aveiros and he must accept upon himself the four mitos Beis Din (high court penalties of death): Skila, sreifa, hereg and chenek. When he intends this to be for himself, then all of his aveiros are forgiven. Tana Dvei Eliyahu says, “whether it be a Jew or whether a goy – even a goy who recites the possuk, “and he slaughtered it on the Northern side of the Mizbeach,” (with the proper kavanah), all of his sins will be forgiven. When you say, “Hapshat Nituach, klil la’ishim, skinning and dissecting completely for the fire” you must have in mind that everything is said about yourself! When the Chatas is set alight and the Tamid is being skinned – this is all happening to me! I am being skinned! I am being cut into pieces! I am being burned! The korbanos of Asham, Todah, Shelamim, etc., it is all happening to me. They are burning me, cutting me and spraying my blood. When we say “Korbanos”, all of the klipos - shells crack. The shells surrounding the olam ha’asiyah crack and fall; everything is atoned! You must be sure to recite the korbanos slowly and with a lot of messirus nefesh (self-sacrifice). When the person recites Korbanos, he is cracking apart the klipos he has created! Just as in the time of the Beis Hamikdash, the Tamid offering in the morning atoned for the aveiros of nighttime and the Tamid of bein ha’arbayim atoned for the aveiros done throughout the day, so it is when a person recites the Korbanos of Tamid in shacharis, it atones for his sins that he has done at night and then when he recites the part of the Tamid bein ha’arbaim, it atones for his sins that he has done in the daytime.  

People sin 24 hours a day; we have countless sins! We should receive for these aveiros hereg, chenek, sreifa and skila. If a person does not try to recite the tefilla with kavanah, he has achieved nothing! Hashem says, ‘what are you coming to me for?! You say, “give me this and give me that…” first, do teshuva! Ask forgiveness for everything you did wrong over the past 24 hours! You brought tuma’a into the world! You had forbidden thoughts, saw forbidden sights… say Korbanos with kavanah! When you recite “ba’parim hanisrafim”, (and the burnt cow offerings…) have the intentions of, “I am prepared to be burned, I am prepared to be stoned!” Say the Korbanos aloud! The mere fact that you are accepting upon yourself sreifa, hereg and chenek, the fact that you admit that you have sinned makes everything become atoned and forgiven and your prayers are accepted.

The morning tefilla begins with korbanos. The Zohar says, ‘You must not skip Korbanos! Korbanos is the highest thing! The Korbanos come from Atika kadisha, from risha dela esyada, as it says, “siluka dekorbana ad ein sof.” The tfilla of Korbanos is “ein sof” (endless)! You must not skip even one word of Korbanos, don’t give up on even one word!

(Note from the editor: Though it is the general practice that women do not say the Korbanos prayers other than the Tamid offering, a women who wishes to say all the Korbanos is praiseworthy - see Chida “Yosef ometz” 67 that just as the Korbanos prayer attones for men it also attones for women)

To advertise, dedicate an issue, or to receive a blessing from the Rav please call:

(Israel) 052-718-6265

(US) 917-284-9657

(UK) (+44) 238-228-0223

Connect to us:

rabbieliezerberland.blogspot.com (english blog)

http://shuvubanimint.com/ (hebrew site)

Donate through PayPal and help us build the English Website

Watch: Dancing after the daily prayer rally at the Western Wall for the success of Rabbi Eliezer Berland

Click here to watch the video

It is now official! - Rabbi Eliezer Berland shlit"a has "dissapeared".

Until 6:00pm in the Netherlands the Dutch authorities were waiting for Rabbi Berland to show up at his weekly appointment in Amsterdam police station. But now that the Rabbi has not shown up he is officially announced missing, it is hard for them to believe that he was able to leave Europe without a passport but if he indeed succeeded, his attorney Louis De Leon believes that it is a clear sign of a great Holy person with supernatural powers. All the Dutch authorities can do now is continue waiting to see if the Tzadik shows up.

There was a similar story like this with Rashi (1040-1105):
There was once a General who tried to conquer many countries. When he desired to conquer Jerusalem from the Ishmaelites, he wanted to consult with Rashi. He sent a message to Rashi who lived in France but Rashi did not respond because he knew that General was a cruel and did evil deeds. The General was furious and came to France to Rashi. When he arrived, Rashi disappeared in the study hall, and became invisible. The man realized that he was dealing with a holy man, and so he promised not to harm him. Rashi then came before him and bowed. The latter asked if he would succeed in war with the Ishmaelites because he had thousands of cavalry and 200 ships and 7,000 high cavalries. Rashi thought a moment, and said that he would conquer Jerusalem for three days and on the fourth day they will chase him out, and he will return home with only 3 cavalries (him and another two). The General was insulted by this response, and answered "If anything he said is wrong, even if I return with 4 and not 3 cavalries, I will give the flesh of Rashi to the dogs, and send to exile all of French Jewry". Everything that Rashi promised happened, but when he returned to his city he was with 4 cavalries and he therefore wanted to hurt Rashi. But when he entered the city a rock fell from the wall of the gates of the city, killing one cavalry with his horse. He then understood the greatness of Rashi came and kissed his hands. (source: Shem Hagedolim)

Interview with Rabbi Herman Loonstein a senior figure in the Jewish community of Amsterdam

Rabbi Herman Loonstein an attorney and senior figure in the Jewish community of Amsterdam: "It is all still rumors, we still don't know anything. If it's true that Rabbi Berland left then the Jewish community will feel a loss, lose it's radiance, it's vibrancy. We wish him all the best and hope he will return to us in the future.
Listen to the full interview in Hebrew +972583287777 ext 41

The Tzadik Is Like A Tree - there must always be controversy around him

The Tzadik Is Like A Tree

(teaching by Rebbe Nachman of Breslov)

 Chayei Moharan 401-402

Rebbe Nachman said: “All of the great Tzadikim reached their specific exalted level but remained there, I however, thank G-d every minute I become a new person”. He then gave a reason why people are against him, “For the tzadik is comparable to a tree (as in the verse “A tzadik blossoms like a palm tree), and every tzadik before he reaches his level there must be some kind of controversy surrounding him; people who are against him. For our sages say (Sanhedrin 7) controversy is comparable to water, and water is what is needed to make the tree grow. So each tzadik needed some kind of controversy in order to reach their level. I, however, need that there be controversy surrounding me always, and people always against me, because every time I need to grow higher and higher and cannot remain on the same level. For if I would know that I am standing now on the same level that I did an hour ago, I would feel as if there is no reason for me to be in this world.”  

Another time when Rebbe Nachmans students were complaining how hard it is for them to bear the suffering from all the controversy and persecution, he answered them: “Believe me, I have the power to put an end to all the controversy and to make peace, that there not be one person against me, but what can I do there are exalted levels and sanctuaries that it is impossible to reach without this kind of persecution. We see proof of this from Moshe Rabeinu, certainly he had magnetism and the ability to draw all the Jewish people towards him, as it says “And Moshe gathered all the people”, nevertheless we see when it says “They looked after Moshe”, and our sages say what they say and even more than that (that they called him a glutton and accused him of adultery -Sanhedrin 110, targum Yonatan and baal haturim on bamidmar 16:10, kidushin 33b, tanchuma shmos 33:8). And all this because there are certain things that a person cannot reach without having on himself controversy, that people are against him, etc. Like a tree, the more water you pour around it the higher it grows.   

 

חיי מוהר"ן תא-תא 

אָמַר, כָּל הַצַּדִּיקִים הַגְּדוֹלִים הִגִּיעוּ לַמַּעֲלָה וְלַמַּדְרֵגָה שֶׁהִגִּיעוּ, אֲבָל עָמְדוּ בָּזֶה, וַאֲנִי בָּרוּךְ הַשֵּׁם בְּכָל רֶגַע וָרֶגַע נַעֲשֶׂה אִישׁ אַחֵר. וְנָתַן טַעַם לָזֶה שֶׁחוֹלְקִין עָלָיו, כִּי הַצַּדִּיק נִקְרָא אִילָן, וְיֵשׁ לוֹ שָׁרָשִׁים וַעֲנָפִים וְכוּ', וְכָל צַדִּיק קדֶם שֶׁמַּגִּיעַ לְמַדְרֵגָתוֹ יֵשׁ עָלָיו מַחֲלקֶת. כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סַנְהֶדְּרִין ז.) הַאי תִּגְרָא דַּמְיָא לְבִדְקָא דְמַיָּא, נִמְצָא שֶׁהַמַּחֲלקֶת הוּא בְּחִינַת מַיִם, וְהַמַּיִם הַיְנוּ הַמַּחֲלקֶת מְרִימִין אוֹתוֹ. אֲבָל אֲנִי צָרִיךְ שֶׁיִּהְיֶה עָלַי מַחֲלקֶת תָּמִיד, כִּי אֲנִי הוֹלֵךְ בְּכָל פַּעַם וּבְכָל רֶגַע מִדַּרְגָּא לְדַרְגָּא. אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁאֲנִי עוֹמֵד עַכְשָׁו כְּמוֹ בַּשָּׁעָה הַקּוֹדֶמֶת, לא הָיִיתִי רוֹצֶה אֶת עַצְמוֹ כְּלָל בְּזֶה הָעוֹלָם:

       

שָׁמַעְתִּי מֵאַנְשֵׁי-שְׁלוֹמֵנוּ גַּם-כֵּן כְּעֵין זֶה וּבְסִגְנוֹן אַחֵר קְצָת. פַּעַם אַחַת הָיוּ אַנְשֵׁי-שְׁלוֹמֵנוּ קוֹבְלִים לְפָנָיו שֶׁקָּשָׁה לָהֶם לִסְבּל עִנְיַן הַמַּחֲלקֶת וְהָרְדִיפוֹת וְכוּ', עָנָה וְאָמַר לָהֶם תַּאֲמִינוּ לִי שֶׁיֵּשׁ בְּיָדִי כּחַ לַעֲשׂוֹת שָׁלוֹם עִם כָּל הָעוֹלָם שֶׁלּא יִהְיֶה שׁוּם חוֹלֵק עָלַי, אֲבָל מַה אֶעֱשֶׂה שֶׁיֵּשׁ מַדְרֵגוֹת וְהֵיכָלוֹת כָּאֵלּוּ שֶׁאִי אֶפְשָׁר לָבא אֲלֵיהֶם רַק עַל-יְדֵי מַחֲלקֶת. וְהָרְאָיָה, כִּי משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם בְּוַדַּאי הָיָה לוֹ כּחַ הַמּוֹשֵׁךְ לְהַמְשִׁיךְ אֶת כָּל יִשְׂרָאֵל אֵלָיו, כְּדִכְתִיב (שְׁמוֹת ל"ה): "וַיַּקְהֵל משֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל", כִּי הוּא הָיָה הַדַּעַת שֶׁל כְּלַל יִשְׂרָאֵל, וְהָיָה בְּכחוֹ לְהַקְהִיל וּלְהַמְשִׁיךְ אֶת כֻּלָּם אֵלָיו, וְאַף-עַל-פִּי-כֵן מַה כְּתִיב (שָׁם ל"ג): "וְהִבִּיטוּ אַחֲרֵי משֶׁה" וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מַה שֶּׁדָּרְשׁוּ וְכוּ' וְכַיּוֹצֵא בָּזֶה עוֹד[1]. וְכָל זֶה כִּי יֵשׁ דְּבָרִים כָּאֵלּוּ שֶׁאִי אֶפְשָׁר לָבוֹא אֲלֵיהֶם רַק עַל-יְדֵי מַחֲלוֹקֶת שֶׁחוֹלְקִין עָלָיו וְכוּ'. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סַנְהֶדְרִין ז.): 'הַאי תִּגְרָא דַּמְיָא לְבִדְקָא דְמַיָּא' שֶׁנֶּאֱמַר: "פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן" וְכוּ' וּכְתִיב (דְבָרִים כ): "כִּי הָאָדָם עֵץ הַשָּׂדֶה". וְעֵץ הַשָּׂדֶה (שֶׁקּוֹרִין בֵּיימְל) כָּל מַה שֶּׁשּׁוֹפְכִין מַיִם סְבִיבוֹ בְּיוֹתֵר, הוּא גָּדֵל בְּיוֹתֵר:

---

[1]  עיין קדושין לג:, מדרש תנחומא שמות לג:ח, גמ' סנהדרין קי., תרגום יונתן ובעל הטורים על במדבר טז:ד.

Has Rabbi Berland fled Holland?

It may be a desperate attempt to get pageviews using a catchy headline even though it's detached from reality, or maybe it's just lousy reporting, but while the Dutch and Israeli police are scratching thier heads trying to figure out if Rabbi Berland is in Holland or not, and even his students in the village are waiting to hear word from him, the media, on Monday, have already proclaimed "It's official". However in the very same article they quote the Dutch prosecutor who says it will only be known on Tuesday.

It is very possible that the Rabbi is no longer in Holland as much as it's possible that he is. Nothing is "official" as of yet. The only thing certain is that those who are seeking his harm will not succeed. Those who are waging war against him are going to learn their lesson sooner or later.

Here is a comment which we found on one of the websites:

When will they learn that no one can touch the Tzaddik?!
He will return to Israel whenever he wishes to and no one can force him. He is on a Global mission to return lost Jews to their father in Heaven, no one can stop him from doing this no matter how hard they try. They tried stopping him in Israel to no success and they will not succeed in chu"l either. When will they learn? Look what is happening to the Israeli police, the same people who started the war with him are falling one by one. Perverted people who are covering up their own daily perversion by creating false claims on the Tzaddik. Ochlei Chazir, Bo'alei Nidah, Michalelei shabbat have no power whatsoever over the Tzaddik.
He already made it clear that he will not stop bringing Jews closer to their creator until he brings the Moshiach. Don't waste your time and energy looking for him and chasing him. You are making fools of yourselves, and defeating your purpose. Because the more you continue with this relentless war the more people are coming to him to see the truth and thereby being brought back to religion. If these accusations were on a regular person who is actually guilty of it, he would not sit one day in jail, and you would not search worldwide for him. The policemen who actually do these acts that you are falsely accusing him of are let off the hook the next day and back to their positions. So why are you spending millions of shekels and energy in your war against the Tzaddik? Because it is a war against religion and you are making it clearer by the day.
יִתְיַצְּבוּ מַלְכֵי אֶרֶץ וְרוֹזְנִים נוֹסְדוּ יָחַד עַל ה' וְעַל מְשִׁיחוֹ
Just like King David and his small group that stuck with him were chased by thier fellow Jews and he later became king of Israel, so will be with Rav Berland. The torah teaches that the greater the Tzaddik the more he is persecuted by his generation, the greater the persecution the more he is raised up when it's over, just look at history.

The day will come…
כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה.
It will come soon. Don't worry he'll be back in Israel, but none of those who chased him will be there. Those who believed the stories that the media propagates will be sorry and repent. "Israel will rejoice in their Creator, the sons of Tzion will rejoice in thier King"
יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי צִיּוֹן יָגִילוּ בְמַלְכָּם

Shabbos in Holland without Rav Berland

Though many guests were disappointed after arriving in Holland this shabbos to be with Rav Berland and not being able to see him, some merited a glimpse of him from his hotel room.

The Rav did not go out to pray with the congregants due to weakness, having just been released from the hospital on Friday. 

Listen to the interview (in Hebrew) of one of the travelers +972583287777 ext 41.

Watch: New video by Rabbi Matityahu Glazerson - The Plot against Rabbi Eliezer Berland in bible code

This video was recorded by Rabbi Glazerson last week during his visit to Rabbi Eliezer Berland in Holland 

Atzeres today at Kotel Wed, July 1, at 6:45pm for the success of Rav Eliezer Berland Shlit"a

Atzeres today at Kotel Wed, July 1, at 6:45pm for the success of Rav Eliezer Berland Shlit"a of whom the evil ones in their determination to undermine religion have waged all-out war against their leaders but "Our strength is only through prayer".

A close talmid of Rav Yosef Shalom Eliyashiv ztz"l talking about Rav Eliezer Berland Shlit"a

Rav Yosef Shalom Eliyashiv

Translated from the "Knishta Chada" newsletter issue #41

During Yanki Tzuker’s forty-minute interview on “Kav HaMeidah,” he told a special story. He once met a close student of Rav Yosef Shalom Eliyashiv at a family celebration, someone who has studied with Rav Eliyashiv for 40 years. Although Rav Yosef Shalom was one of the generation’s most brilliant scholars, this man was also drawing close to the Rav. He made some surprising statements. ‘You should know that your Rav has a sharper mind than Rav Eliyashiv. And usually, people with such sharp minds do not pray for too long. They cannot stay focused on what they see as repetitive at best, but Rav Berland is different. Despite his superior intellectual sharpness, he prays patiently for long periods, saying the prayers with profound sweetness. You should appreciate his unique greatness. The longer I spend with him, the more impressive I find him!”

Now in Holland: Rav Eliezer Berland blessing a family which flew to him today from Israel and Los Angeles

Even as they told the Rav what was publicized in the media about his "extradition", nothing for him changes, everything continues as normal

Boruch Hashem everything continues as always. The Tzaddik will continue to come out for davening and shobbasim in Holland

​This is not the first time that it was said "The Rabbi is arrested", as of now everything continues as normal. There will not be a change in the near future. ​

Rav Yechiel Bossi meeting with Rav Eliezer Berland Shlit"a today in Holland

Rav Eldad Shmueli in Holland

הרב אלדד שמואלי שהה בשבת האחרונה במחיצתו של הגה"צ רבי אליעזר ברלנד שליט"א בהולנד

> תמונה ליד נהר הטבליה בכפר הנופש בהולנד

Rav Ofer Erez giving a shiur now in Holland

> הרב עופר ארז ששהה בשבת האחרונה עם רבו הרב אליעזר ברלנד שליט"א מוסר שיעור כעת לתלמידי הרב בהולנד.
>
> נציין בשבת האחרונה הגיע כמה רבנים חשובים להיות עם הרב ברלנד בהולנד, מתוכם ראש ישיבת נחלי נצח הרב שמואל שטרן, המשפיע בברסלב הרב יהושע דב רובינשטיין, המשפיע הרב מאיר מלכה, הרב אברהם חנניא, והרב אלדד שמואלי.
>
> מספרים שהיתה שבת מיוחדת עם הרב, מלא אור ושמחה. ניתן לשמוע את הראיון עם הרב עופר ארז שבו הוא מספר על השבת עם הרב ועל עוד נושאים חשובים, בקו המידע 0583287777 תיבה 41

Prayer rally for the health and success of Rav Eliezer Berland Shlit"a begins now at the Western Wall. Jews from all around the world are asked to join us with the recital of 3 times Tikun Haklali.

Rav Eliezer Berland Shlit"a released from the hospital in Amsterdam

> ברוך ה' יש שיפור גדול במצבו של מורנו הרב שליט"א והוא יצא מהבדיקות בביה"ח. וכעת הוא במנוחה במקום אחר.  עדיין צריך תפילות שיחזור לאיתנו לגמרי וימשיך לבוא לתפילות עם תלמידיו בכפר ולמסור שיעורים בהולנד ובעולם. תמשיכו להתפלל.

Emergency call for Tikun Haklali on the Rav. He was rushed to the hospital a short while ago! דחוף! שכל אחד יגיד לפחות 3 פעמים תיקון הכללי על הרב. הרב עדיין בבית החולים והמצב לא פשוט!

> תיקון הכללי
>
> הֲרֵינִי מְקַשֵׁר עַצְמִי בַּאֲמִירַת הָעֲשָׂרָה מִזְמוֹרִים אֵלּוּ לְכָל הַצַּדִּיקִים הָאֲמִתִּיִּים שֶׁבְּדוֹרֵנוּ. וּלְכָל הַצַּדִּיקִים הָאֲמִתִּים שׁוֹכְנֵי עָפָר. קְדוֹשִׁים אָשֵׁר בָּאָרֶץ הֵמָּה. וּבִפְרָט לְרַבֵּנוּ הַקָּדוֹשׁ צַדִּיק יְסוֹד עוֹלָם נַחַל נוֹבֵעַ מְקוֹר חָכְמָה רַבֵּנוּ נַחְמָן בֶּן פֵיגֶא שגילה תיקון זה. זְכוּתָם יָגֵן עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל אָמֵן
>
> לְכוּ נְרַנְּנָה לַיהֹוָה, נָרִיעָה לְצוּר יִשְׁעֵנוּ: נְקַדְּמָה פָּנָיו בְּתוֹדָה, בִּזְמִרוֹת נָרִיעַ לוֹ: כִּי אֵל גָּדוֹל יְהֹוָה, וּמֶלֶךְ גָּדוֹל עַל כָּל אֱלֹהִים:
>
> הֲרֵינִי מְזַמֵּן אֶת פִּי לְהוֹדוֹת וּלְהַלֵּל וּלְשַׁבֵּחַ אֶת בּוֹרְאִי לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּה בִּדְחִילוּ וּרְחִימוּ עַל יְדֵי הַהוּא טָמִיר וְנֶעְלָם בְּשֵׁם כָּל יִשְׂרָאֵל:
>
> טז
>
> (א) מִכְתָּם לְדָוִד שָׁמְרֵנִי אֵל כִּי חָסִיתִי בָךְ:
> (ב) אָמַרְתְּ לַיהֹוָה אֲדֹנָי אָתָּה טוֹבָתִי בַּל עָלֶיךָ:
> (ג) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם:
> (ד) יִרְבּוּ עַצְּבוֹתָם אַחֵר מָהָרוּ בַּל אַסִּיךְ נִסְכֵּיהֶם מִדָּם וּבַל אֶשָּׂא אֶת שְׁמוֹתָם עַל שְׂפָתָי:
> (ה) יְהֹוָה מְנָת חֶלְקִי וְכוֹסִי אַתָּה תּוֹמִיךְ גּוֹרָלִי:
> (ו) חֲבָלִים נָפְלוּ לִי בַּנְּעִמִים אַף נַחֲלָת שָׁפְרָה עָלָי:
> (ז) אֲבָרֵךְ אֶת יְהֹוָה אֲשֶׁר יְעָצָנִי אַף לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי:
> (ח) שִׁוִּיתִי יְהֹוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל אֶמּוֹט:
> (ט) לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף בְּשָׂרִי יִשְׁכֹּן לָבֶטַח:
> (י) כִּי לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל לֹא תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַת:
> (יא) תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח:
>
> לב
>
> (א) לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה:
> (ב) אַשְׁרֵי אָדָם לֹא יַחְשֹׁב יְהֹוָה לוֹ עָוֹן וְאֵין בְּרוּחוֹ רְמִיָּה:
> (ג) כִּי הֶחֱרַשְׁתִּי בָּלוּ עֲצָמָי בְּשַׁאֲגָתִי כָּל הַיּוֹם:
> (ד) כִּי יוֹמָם וָלַיְלָה תִּכְבַּד עָלַי יָדֶךָ נֶהְפַּךְ לְשַׁדִּי בְּחַרְבֹנֵי קַיִץ סֶלָה:
> (ה) חַטָּאתִי אוֹדִיעֲךָ וַעֲוֹנִי לֹא כִסִּיתִי אָמַרְתִּי אוֹדֶה עֲלֵי פְשָׁעַי לַיהֹוָה וְאַתָּה נָשָׂאתָ עֲוֹן חַטָּאתִי סֶלָה:
> (ו) עַל זֹאת יִתְפַּלֵּל כָּל חָסִיד אֵלֶיךָ לְעֵת מְצֹא רַק לְשֵׁטֶף מַיִם רַבִּים אֵלָיו לֹא יַגִּיעוּ:
> (ז) אַתָּה סֵתֶר לִי מִצַּר תִּצְּרֵנִי רָנֵּי פַלֵּט תְּסוֹבְבֵנִי סֶלָה:
> (ח) אַשְׂכִּילְךָ וְאוֹרְךָ בְּדֶרֶךְ זוּ תֵלֵךְ אִיעֲצָה עָלֶיךָ עֵינִי:
> (ט) אַל תִּהְיוּ כְּסוּס כְּפֶרֶד אֵין הָבִין בְּמֶתֶג וָרֶסֶן עֶדְיוֹ לִבְלוֹם בַּל קְרֹב אֵלֶיךָ:
> (י) רַבִּים מַכְאוֹבִים לָרָשָׁע וְהַבּוֹטֵחַ בַּיהֹוָה חֶסֶד יְסוֹבְבֶנּוּ:
> (יא) שִׂמְחוּ בַיהֹוָה וְגִילוּ צַדִּיקִים וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב:
>
> מא
>
> (א) לַמְנַצֵּחַ מִזְמוֹר לְדָוִד:
> (ב) אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יְהֹוָה:
> (ג) יְהֹוָה יִשְׁמְרֵהוּ וִיחַיֵּהוּ יאשר \{וְאֻשַּׁר\} בָּאָרֶץ וְאַל תִּתְּנֵהוּ בְּנֶפֶשׁ אֹיְבָיו:
> (ד) יְהֹוָה יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי כָּל מִשְׁכָּבוֹ הָפַכְתָּ בְחָלְיוֹ:
> (ה) אַנִי אָמַרְתִּי יְהֹוָה חָנֵּנִי רְפָאָה נַפְשִׁי כִּי חָטָאתִי לָךְ:
> (ו) אוֹיְבַי יֹאמְרוּ רַע לִי מָתַי יָמוּת וְאָבַד שְׁמוֹ:
> (ז) וְאִם בָּא לִרְאוֹת שָׁוְא יְדַבֵּר לִבּוֹ יִקְבָּץ אָוֶן לוֹ יֵצֵא לַחוּץ יְדַבֵּר:
> (ח) יַחַד עָלַי יִתְלַחֲשׁוּ כָּל שׂנְאָי עָלַי יַחְשְׁבוּ רָעָה לִי:
> (ט) דְּבַר בְּלִיַּעַל יָצוּק בּוֹ וַאֲשֶׁר שָׁכַב לֹא יוֹסִיף לָקוּם:
> (י) גַּם אִישׁ שְׁלוֹמִי אֲשֶׁר בָּטַחְתִּי בוֹ אוֹכֵל לַחְמִי הִגְדִּיל עָלַי עָקֵב:
> (יא) וְאַתָּה יְהֹוָה חָנֵּנִי וַהֲקִימֵנִי וַאֲשַׁלְּמָה לָהֶם:
> (יב) בְּזֹאת יָדַעְתִּי כִּי חָפַצְתָּ בִּי כִּי לֹא יָרִיעַ אֹיְבִי עָלָי:
> (יג) וַאֲנִי בְּתֻמִּי תָּמַכְתָּ בִּי וַתַּצִּיבֵנִי לְפָנֶיךָ לְעוֹלָם:
> (יד) בָּרוּךְ יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל מֵהָעוֹלָם וְעַד הָעוֹלָם אָמֵן וְאָמֵן:
>
> מב
>
> (א) לַמְנַצֵּחַ מַשְׂכִּיל לִבְנֵי קֹרַח:
> (ב) כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם כֵּן נַפְשִׁי תַעֲרֹג אֵלֶיךָ אֱלֹהִים:
> (ג) צָמְאָה נַפְשִׁי לֵאלֹהִים לְאֵל חָי מָתַי אָבוֹא וְאֵרָאֶה פְּנֵי אֱלֹהִים:
> (ד) הָיְתָה לִּי דִמְעָתִי לֶחֶם יוֹמָם וָלָיְלָה בֶּאֱמֹר אֵלַי כָּל הַיּוֹם אַיֵּה אֱלֹהֶיךָ:
> (ה) אֵלֶּה אֶזְכְּרָה וְאֶשְׁפְּכָה עָלַי נַפְשִׁי כִּי אֶעֱבֹר בַּסָּךְ אֶדַּדֵּם עַד בֵּית אֱלֹהִים בְּקוֹל רִנָּה וְתוֹדָה הָמוֹן חוֹגֵג:
> (ו) מַה תִּשְׁתּוֹחֲחִי נַפְשִׁי וַתֶּהֱמִי עָלָי הוֹחִלִי לֵאלֹהִים כִּי עוֹד אוֹדֶנּוּ יְשׁוּעוֹת פָּנָיו:
> (ז) אֶלֹהַי עָלַי נַפְשִׁי תִשְׁתּוֹחָח עַל כֵּן אֶזְכָּרְךָ מֵאֶרֶץ יַרְדֵּן וְחֶרְמוֹנִים מֵהַר מִצְעָר:
> (ח) תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ:
> (ט) יוֹמָם יְצַוֶּה יְהֹוָה חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי תְּפִלָּה לְאֵל חַיָּי:
> (י) אוֹמְרָה לְאֵל סַלְעִי לָמָה שְׁכַחְתָּנִי לָמָּה קֹדֵר אֵלֵךְ בְּלַחַץ אוֹיֵב:
> (יא) בְּרֶצַח בְּעַצְמוֹתַי חֵרְפוּנִי צוֹרְרָי בְּאָמְרָם אֵלַי כָּל הַיּוֹם אַיֵּה אֱלֹהֶיךָ:
> (יב) מַה תִּשְׁתּוֹחֲחִי נַפְשִׁי וּמַה תֶּהֱמִי עָלָי הוֹחִילִי לֵאלֹהִים כִּי עוֹד אוֹדֶנּוּ יְשׁוּעֹת פָּנַי וֵאלֹהָי:
>
> נט
>
> (א) לַמְנַצֵּחַ אַל תַּשְׁחֵת לְדָוִד מִכְתָּם בִּשְׁלֹחַ שָׁאוּל וַיִּשְׁמְרוּ אֶת הַבַּיִת לַהֲמִיתוֹ:
> (ב) הַצִּילֵנִי מֵאֹיְבַי אֱלֹהָי מִמִּתְקוֹמְמַי תְּשַׂגְּבֵנִי:
> (ג) הַצִּילֵנִי מִפֹּעֲלֵי אָוֶן וּמֵאַנְשֵׁי דָמִים הוֹשִׁיעֵנִי:
> (ד) כִּי הִנֵּה אָרְבוּ לְנַפְשִׁי יָגוּרוּ עָלַי עַזִּים לֹא פִשְׁעִי וְלֹא חַטָּאתִי יְהֹוָה:
> (ה) בְּלִי עָוֹן יְרֻצוּן וְיִכּוֹנָנוּ עוּרָה לִקְרָאתִי וּרְאֵה:
> (ו) וְאַתָּה יְהֹוָה אֱלֹהִים צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם אַל תָּחֹן כָּל בֹּגְדֵי אָוֶן סֶלָה:
> (ז) יָשׁוּבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר:
> (ח) הִנֵּה יַבִּיעוּן בְּפִיהֶם חֲרָבוֹת בְּשִׂפְתוֹתֵיהֶם כִּי מִי שֹׁמֵעַ:
> (ט) וְאַתָּה יְהֹוָה תִּשְׂחַק לָמוֹ תִּלְעַג לְכָל גּוֹיִם:
> (י) עֻזּוֹ אֵלֶיךָ אֶשְׁמֹרָה כִּי אֱלֹהִים מִשְׂגַּבִּי:
> (יא) אֱלֹהֵי חסדו \{חַסְדִּי\} יְקַדְּמֵנִי אֱלֹהִים יַרְאֵנִי בְשֹׁרְרָי:
> (יב) אַל תַּהַרְגֵם פֶּן יִשְׁכְּחוּ עַמִּי הֲנִיעֵמוֹ בְחֵילְךָ וְהוֹרִידֵמוֹ מָגִנֵּנוּ אֲדֹנָי:
> (יג) חַטַּאת פִּימוֹ דְּבַר שְׂפָתֵימוֹ וְיִלָּכְדוּ בִגְאוֹנָם וּמֵאָלָה וּמִכַּחַשׁ יְסַפֵּרוּ:
> (יד) כַּלֵּה בְחֵמָה כַּלֵּה וְאֵינֵמוֹ וְיֵדְעוּ כִּי אֱלֹהִים מֹשֵׁל בְּיַעֲקֹב לְאַפְסֵי הָאָרֶץ סֶלָה:
> (טו) וְיָשֻׁבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר:
> (טז) הֵמָּה ינועון \{יְנִיעוּן\} לֶאֱכֹל אִם לֹא יִשְׂבְּעוּ וַיָּלִינוּ:
> (יז) וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ כִּי הָיִיתָ מִשְׂגָּב לִי וּמָנוֹס בְּיוֹם צַר לִי:
> (יח) עֻזִּי אֵלֶיךָ אֲזַמֵּרָה כִּי אֱלֹהִים מִשְׂגַּבִּי אֱלֹהֵי חַסְדִּי:
>
> עז
>
> (א) לַמְנַצֵּחַ עַל יְדוּתוּן לְאָסָף מִזְמוֹר:
> (ב) קוֹלִי אֶל אֱלֹהִים וְאֶצְעָקָה קוֹלִי אֶל אֱלֹהִים וְהַאֲזִין אֵלָי:
> (ג) בְּיוֹם צָרָתִי אֲדֹנָי דָּרָשְׁתִּי יָדִי לַיְלָה נִגְּרָה וְלֹא תָפוּג מֵאֲנָה הִנָּחֵם נַפְשִׁי:
> (ד) אֶזְכְּרָה אֱלֹהִים וְאֶהֱמָיָה אָשִׂיחָה וְתִתְעַטֵּף רוּחִי סֶלָה:
> (ה) אָחַזְתָּ שְׁמֻרוֹת עֵינָי נִפְעַמְתִּי וְלֹא אֲדַבֵּר:
> (ו) חִשַּׁבְתִּי יָמִים מִקֶּדֶם שְׁנוֹת עוֹלָמִים:
> (ז) אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי:
> (ח) הַלְעוֹלָמִים יִזְנַח אֲדֹנָי וְלֹא יֹסִיף לִרְצוֹת עוֹד:
> (ט) הֶאָפֵס לָנֶצַח חַסְדּוֹ גָּמַר אֹמֶר לְדֹר וָדֹר:
> (י) הֲשָׁכַח חַנּוֹת אֵל אִם קָפַץ בְּאַף רַחֲמָיו סֶלָה:
> (יא) וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן:
> (יב) אֶזְכּוֹר מַעַלְלֵי יָהּ כִּי אֶזְכְּרָה מִקֶּדֶם פִּלְאֶךָ:
> (יג) וְהָגִיתִי בְכָל פָּעֳלֶךָ וּבַעֲלִילוֹתֶיךָ אָשִׂיחָה:
> (יד) אֱלֹהִים בַּקֹּדֶשׁ דַּרְכֶּךָ מִי אֵל גָּדוֹל כֵּאלֹהִים:
> (טו) אַתָּה הָאֵל עֹשֵׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ:
> (טז) גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי יַעֲקֹב וְיוֹסֵף סֶלָה:
> (יז) רָאוּךָ מַּיִם אֶלֹהִים רָאוּךָ מַּיִם יָחִילוּ אַף יִרְגְּזוּ תְהֹמוֹת:
> (יח) זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף חֲצָצֶיךָ יִתְהַלָּכוּ:
> (יט) קוֹל רַעַמְךָ בַּגַּלְגַּל הֵאִירוּ בְרָקִים תֵּבֵל רָגְזָה וַתִּרְעַשׁ הָאָרֶץ:
> (כ) בַּיָּם דַּרְכֶּךָ ושביליך \{וּשְׁבִילְךָ\} בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נֹדָעוּ:
> (כא) נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד מֹשֶׁה וְאַהֲרֹן:
>
> צ
>
> (א) תְּפִלָּה לְמֹשֶׁה אִישׁ הָאֱלֹהִים אַדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר:
> (ב) בְּטֶרֶם הָרִים יֻלָּדוּ וַתְּחוֹלֵל אֶרֶץ וְתֵבֵל וּמֵעוֹלָם עַד עוֹלָם אַתָּה אֵל:
> (ג) תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וַתֹּאמֶר שׁוּבוּ בְנֵי אָדָם:
> (ד) כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָּיְלָה:
> (ה) זְרַמְתָּם שֵׁנָה יִהְיוּ בַּבֹּקֶר כֶּחָצִיר יַחֲלֹף:
> (ו) בַּבֹּקֶר יָצִיץ וְחָלָף לָעֶרֶב יְמוֹלֵל וְיָבֵשׁ:
> (ז) כִּי כָלִינוּ בְאַפֶּךָ וּבַחֲמָתְךָ נִבְהָלְנוּ:
> (ח) שַׁתָּ עֲוֹנֹתֵינוּ לְנֶגְדֶּךָ עֲלֻמֵנוּ לִמְאוֹר פָּנֶיךָ:
> (ט) כִּי כָל יָמֵינוּ פָּנוּ בְעֶבְרָתֶךָ כִּלִּינוּ שָׁנֵינוּ כְמוֹ הֶגֶה:
> (י) יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי גָז חִישׁ וַנָּעֻפָה:
> (יא) מִי יוֹדֵעַ עֹז אַפֶּךָ וּכְיִרְאָתְךָ עֶבְרָתֶךָ:
> (יב) לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִיא לְבַב חָכְמָה:
> (יג) שׁוּבָה יְהֹוָה עַד מָתָי וְהִנָּחֵם עַל עֲבָדֶיךָ:
> (יד) שַׂבְּעֵנוּ בַבֹּקֶר חַסְדֶּךָ וּנְרַנְּנָה וְנִשְׂמְחָה בְּכָל יָמֵינוּ:
> (טו) שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ שְׁנוֹת רָאִינוּ רָעָה:
> (טז) יֵרָאֶה אֶל עֲבָדֶיךָ פָעֳלֶךָ וַהֲדָרְךָ עַל בְּנֵיהֶם:
> (יז) וִיהִי נֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:
>
> קה
>
> (א) הוֹדוּ לַיהֹוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו:
> (ב) שִׁירוּ לוֹ זַמְּרוּ לוֹ שִׂיחוּ בְּכָל נִפְלְאוֹתָיו:
> (ג) הִתְהַלְלוּ בְּשֵׁם קָדְשׁוֹ יִשְׂמַח לֵב מְבַקְשֵׁי יְהֹוָה:
> (ד) דִּרְשׁוּ יְהֹוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד:
> (ה) זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי פִיו:
> (ו) זֶרַע אַבְרָהָם עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו:
> (ז) הוּא יְהֹוָה אֱלֹהֵינוּ בְּכָל הָאָרֶץ מִשְׁפָּטָיו:
> (ח) זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר:
> (ט) אֲשֶׁר כָּרַת אֶת אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק:
> (י) וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם:
> (יא) לֵאמֹר לְךָ אֶתֵּן אֶת אֶרֶץ כְּנָעַן חֶבֶל נַחֲלַתְכֶם:
> (יב) בִּהְיוֹתָם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ:
> (יג) וַיִּתְהַלְּכוּ מִגּוֹי אֶל גּוֹי מִמַּמְלָכָה אֶל עַם אַחֵר:
> (יד) לֹא הִנִּיחַ אָדָם לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים:
> (טו) אַל תִּגְּעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל תָּרֵעוּ:
> (טז) וַיִּקְרָא רָעָב עַל הָאָרֶץ כָּל מַטֵּה לֶחֶם שָׁבָר:
> (יז) שָׁלַח לִפְנֵיהֶם אִישׁ לְעֶבֶד נִמְכַּר יוֹסֵף:
> (יח) עִנּוּ בַכֶּבֶל רַגְלוֹ בַּרְזֶל בָּאָה נַפְשׁוֹ:
> (יט) עַד עֵת בֹּא דְבָרוֹ אִמְרַת יְהֹוָה צְרָפָתְהוּ:
> (כ) שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ:
> (כא) שָׂמוֹ אָדוֹן לְבֵיתוֹ וּמֹשֵׁל בְּכָל קִנְיָנוֹ:
> (כב) לֶאְסֹר שָׂרָיו בְּנַפְשׁוֹ וּזְקֵנָיו יְחַכֵּם:
> (כג) וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ חָם:
> (כד) וַיֶּפֶר אֶת עַמּוֹ מְאֹד וַיַּעֲצִמֵהוּ מִצָּרָיו:
> (כה) הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו:
> (כו) שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר בּוֹ:
> (כז) שָׂמוּ בָם דִּבְרֵי אֹתוֹתָיו וּמֹפְתִים בְּאֶרֶץ חָם:
> (כח) שָׁלַח חֹשֶׁךְ וַיַּחְשִׁךְ וְלֹא מָרוּ אֶת דבריו \{דְּבָרוֹ\}:
> (כט) הָפַךְ אֶת מֵימֵיהֶם לְדָם וַיָּמֶת אֶת דְּגָתָם:
> (ל) שָׁרַץ אַרְצָם צְפַרְדְּעִים בְּחַדְרֵי מַלְכֵיהֶם:
> (לא) אָמַר וַיָּבֹא עָרֹב כִּנִּים בְּכָל גְּבוּלָם:
> (לב) נָתַן גִּשְׁמֵיהֶם בָּרָד אֵשׁ לֶהָבוֹת בְּאַרְצָם:
> (לג) וַיַּךְ גַּפְנָם וּתְאֵנָתָם וַיְשַׁבֵּר עֵץ גְּבוּלָם:
> (לד) אָמַר וַיָּבֹא אַרְבֶּה וְיֶלֶק וְאֵין מִסְפָּר:
> (לה) וַיֹּאכַל כָּל עֵשֶׂב בְּאַרְצָם וַיֹּאכַל פְּרִי אַדְמָתָם:
> (לו) וַיַּךְ כָּל בְּכוֹר בְּאַרְצָם רֵאשִׁית לְכָל אוֹנָם:
> (לז) וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁל:
> (לח) שָׂמַח מִצְרַיִם בְּצֵאתָם כִּי נָפַל פַּחְדָּם עֲלֵיהֶם:
> (לט) פָּרַשׂ עָנָן לְמָסָךְ וְאֵשׁ לְהָאִיר לָיְלָה:
> (מ) שָׁאַל וַיָּבֵא שְׂלָו וְלֶחֶם שָׁמַיִם יַשְׂבִּיעֵם:
> (מא) פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָר:
> (מב) כִּי זָכַר אֶת דְּבַר קָדְשׁוֹ אֶת אַבְרָהָם עַבְדּוֹ:
> (מג) וַיּוֹצִא עַמּוֹ בְשָׂשׂוֹן בְּרִנָּה אֶת בְּחִירָיו:
> (מד) וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ:
> (מה) בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ הַלְלוּ יָהּ:
>
> קלז
>
> (א) עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם בָּכִינוּ בְּזָכְרֵנוּ אֶת צִיּוֹן:
> (ב) עַל עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ:
> (ג) כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן:
> (ד) אֵיךְ נָשִׁיר אֶת שִׁיר יְהֹוָה עַל אַדְמַת נֵכָר:
> (ה) אִם אֶשְׁכָּחֵךְ יְרוּשָׁלָיִם תִּשְׁכַּח יְמִינִי:
> (ו) תִּדְבַּק לְשׁוֹנִי לְחִכִּי אִם לֹא אֶזְכְּרֵכִי אִם לֹא אַעֲלֶה אֶת יְרוּשָׁלִַם עַל רֹאשׁ שִׂמְחָתִי:
> (ז) זְכֹר יְהֹוָה לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלִָם הָאֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ:
> (ח) בַּת בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְשַׁלֶּם לָךְ אֶת גְּמוּלֵךְ שֶׁגָּמַלְתָּ לָנוּ:
> (ט) אַשְׁרֵי שֶׁיֹּאחֵז וְנִפֵּץ אֶת עֹלָלַיִךְ אֶל הַסָּלַע:
>
> קן
>
> (א) הַלְלוּיָהּ הַלְלוּ אֵל בְּקָדְשׁוֹ הַלְלוּהוּ בִּרְקִיעַ עֻזּוֹ:
> (ב) הַלְלוּהוּ בִגְבוּרֹתָיו הַלְלוּהוּ כְּרֹב גֻּדְלוֹ:
> (ג) הַלְלוּהוּ בְּתֵקַע שׁוֹפָר הַלְלוּהוּ בְּנֵבֶל וְכִנּוֹר:
> (ד) הַלְלוּהוּ בְּתֹף וּמָחוֹל הַלְלוּהוּ בְּמִנִּים וְעֻגָב:
> (ה) הַלְלוּהוּ בְצִלְצְלֵי שָׁמַע הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה:
> (ו) כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ:
>
> מִי יִתֵּן מִצִּיּוֹן יְשׁוּעַת יִשְׂרָאֵל בְּשׁוּב יְיָ שְׁבוּת עַמּוֹ, יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל: וּתְשׁוּעַת צַדִּיקִים מֵיְיָ, מָעוּזָּם בְּעֵת צָרָה: וַיַּעְזְרֵם יְיָ וַיְפַלְּטֵם, יְפַלְּטֵם מֵרְשָׁעִים וְיוֹשִיעֵם כִּי חָסוּ בוֹ: