Likutei Moharan II:101 · תּוֹרָה ק״א✓ watched

אָמַר, שֶׁעַל־יְדֵי אֲמִירַת תִּקּוּן חֲצוֹת יְכוֹלִין לְפָרֵשׁ

Finding Yourself in Your Prayers

Saying Tikkun Chatzos about what is happening to you now lets you pour out your heart as in hisbodedus; likewise one should find oneself in every psalm, for Tehillim is all about the war with the evil inclination. Reb Noson adds that since good advice is hard to carry out, the main thing is prayer, whatever happens, and that one must keep praying with strength until Hashem answers.

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הַמָּקוֹר · Original text 421 words

אָמַר, שֶׁעַל־יְדֵי אֲמִירַת תִּקּוּן חֲצוֹת יְכוֹלִין לְפָרֵשׁ שִׂיחָתוֹ אֶת כָּל אֲשֶׁר עִם לְבָבוֹ כְּמוֹ עַל־יְדֵי הִתְבּוֹדְדוּת. כִּי מִסְּתָמָא אֵין אוֹמְרִים חֲצוֹת עַל הֶעָבָר, וְעִקָּר אֲמִירַת חֲצוֹת הוּא עַל מַה שֶּׁנַּעֲשֶׂה עַכְשָׁו עִם הָאָדָם, וּכְשֶׁיֹּאמַר חֲצוֹת בִּבְחִינָה זוֹ, יְכוֹלִין לִמְצֹא כָּל אֲשֶׁר עִם לְבָבוֹ בְּתוֹךְ אֲמִירַת חֲצוֹת:

וְכֵן אֲמִירַת תְּהִלִּים וְכַיּוֹצֵא צָרִיךְ לִרְאוֹת, שֶׁיִּמְצָא אֶת עַצְמוֹ בְּתוֹךְ כָּל מִזְמוֹרֵי תְּהִלִּים וּבְתוֹךְ כָּל הַתְּחִנּוֹת וּבַקָּשׁוֹת וּסְלִיחוֹת וְכַיּוֹצֵא. וּבְקַל בִּפְשִׁיטוּת בְּלִי חָכְמוֹת יְכוֹלִין לִמְצֹא אֶת עַצְמוֹ בְּתוֹךְ כָּל הַתְּחִנּוֹת וּבַקָּשׁוֹת, וּבִפְרָט בִּתְהִלִּים, שֶׁנֶּאֱמַר בִּשְׁבִיל כְּלַל יִשְׂרָאֵל, בִּשְׁבִיל כָּל אֶחָד וְאֶחָד בִּפְרָט.

וְכָל אָדָם, כָּל מִלְחֲמוֹת הַיֵּצֶר שֶׁיֵּשׁ עָלָיו וְכָל מַה שֶּׁנַּעֲשֶׂה עִמּוֹ, הַכֹּל מְבֹאָר וּמְפֹרָשׁ בִּתְהִלִּים, כִּי עִקָּרוֹ נֶאֱמַר עַל מִלְחֲמוֹת הַיֵּצֶר הָרָע וְחֵילוֹתָיו, שֶׁהֵם עִקָּר הָאוֹיְבִים וְהַשּׂוֹנְאִים שֶׁל הָאָדָם, שֶׁרוֹצִים לְמָנְעוֹ מִדֶּרֶךְ הַחַיִּים וּלְהוֹרִידוֹ לִשְׁאוֹל תַּחְתִּיּוֹת, חַס וְשָׁלוֹם, אִם לֹא יִשְׁמֹר עַצְמוֹ מֵהֶם.

וְרַק עַל עִנְיַן מִלְחָמָה זֹאת נִתְיַסֵּד כָּל סֵפֶר תְּהִלִּים. כִּי עִקָּר כְּלָל וְשֹׁרֶשׁ וִיסוֹד שֶׁל כָּל הָעֵצוֹת לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, הוּא רַק אֲמִירַת תְּהִלִּים וּשְׁאָרֵי תְּחִנּוֹת וּבַקָּשׁוֹת וְהִתְבּוֹדְדוּת לְפָרֵשׁ שִׂיחָתוֹ בֵּינוֹ לְבֵין קוֹנוֹ, לְבַקֵּשׁ מִלְּפָנָיו שֶׁיְּקָרְבֵהוּ לַעֲבוֹדָתוֹ יִתְבָּרַךְ, וְרַק עַל־יְדֵי־זֶה זוֹכִין לְנַצֵּחַ הַמִּלְחָמָה; אִם יִהְיֶה חָזָק וְאַמִּיץ מְאֹד תָּמִיד לְהַעְתִּיר וּלְהִתְפַּלֵּל וּלְהִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּמִיד, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, אָז בְּוַדַּאי יְנַצֵּח הַמִּלְחָמָה. אַשְׁרֵי לוֹ.

כָּךְ הֵבַנּוּ מִדִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה:

כִּי אַף־עַל־פִּי שֶׁנִּמְצָאִים כַּמָּה עֵצוֹת טוֹבוֹת בְּסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁהֵם מְלֵאִים עֵצוֹת לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן עַל־פִּי־רֹב קָשֶׁה לְהָאָדָם לְקַיֵּם הָעֵצָה בְּעַצְמָהּ. עַל־כֵּן הָעִקָּר הוּא תְּפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, עַל־כָּל־פָּנִים יְדַבֵּר בְּפִיו בְּאֵיזֶה בְּחִינָה שֶׁהוּא, וִיבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ תָּמִיד, שֶׁיּוֹצִיא אוֹתוֹ מֵחֹשֶׁךְ לְאוֹר וְיַחֲזִירֵהוּ בִּתְשׁוּבָה שְׁלֵמָה בֶּאֱמֶת, וְאַל יִתֵּן דֳּמִי לּוֹ עַד שֶׁיַּעֲנֵהוּ.

וְאַף־עַל־פִּי שֶׁהוּא קוֹרֵא וְצוֹעֵק לְהַשֵּׁם יִתְבָּרַךְ זֶה זְמַן רַב מְאֹד, וַעֲדַיִן הוּא רָחוֹק מְאֹד מְאֹד, אַף־עַל־פִּי־כֵן אִם יִהְיֶה חָזָק וְאַמִּיץ בִּתְפִלּוֹת וּבַקָּשׁוֹת, בְּוַדַּאי סוֹף כָּל סוֹף יַעֲנֵהוּ הַשֵּׁם יִתְבָּרַךְ וִיקָרְבוֹ לַעֲבוֹדָתוֹ בֶּאֱמֶת, בְּוַדַּאי בְּלִי סָפֵק, רַק חֲזַק וֶאֱמָץ. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לב), שֶׁתְּפִלָּה צָרִיךְ חִזּוּק, כְּמוֹ שֶׁכָּתוּב (תהילים כ״ז:י״ד): קַוֵּה אֶל ה' חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה', וּפֵרֵשׁ רַשִׁ"י: וְאִם לֹא תִּתְקַבֵּל תְּפִלָּתְךָ, חֲזֹר וְקַוֵּה. וְכֵן לְעוֹלָם, עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם:

וּכְבָר מְבֹאָר זֹאת בִּדְבָרֵינוּ כַּמָּה פְּעָמִים. אַךְ צְרִיכִין לִכְפֹּל וְלִשְׁנוֹת זֹאת וְלִזְכֹּר זֹאת בְּכָל יוֹם וָיוֹם, כִּי יֵשׁ כַּמָּה וְכַמָּה מִינֵי חֲלִישׁוּת וּבִלְבּוּלִים עַל זֶה בְּלִי שִׁעוּר, מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר וְהַלֵּב לַחֲשֹׁב. עַל־כֵּן צְרִיכִין לַחֲזֹר זֹאת אֲלָפִים פְּעָמִים, כְּדֵי שֶׁיִּתְחַזֵּק וְיִתְאַמֵּץ לַעֲמֹד עַל עָמְדוֹ, לְהִתְפַּלֵּל וּלְהִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ תָּמִיד, שֶׁיְּקָרְבֵהוּ לַעֲבוֹדָתוֹ, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה.

נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל קֵ-ל בַּשָּׁמָיִם.

כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ וְנַחֲלָתוֹ לֹא יַעֲזֹב.

חַסְדֵּי ה' כִּי לֹא תָמְנוּ, כִּי לֹא כָלוּ רַחֲמָיו:

Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.

Transcripts

1-minute recap

Likutey Moharan Tinyana, Torah one hundred and one: finding yourself in your prayers.

Tikkun Chatzos is not only about the past. Said about what is happening to you now, it lets you pour out your whole heart, just like hisbodedus.

The same with Tehillim: every battle a person has with the yetzer is already written there. Find yourself inside every psalm.

Many good counsels are hard to keep. So the main thing is prayer, whatever happens: keep asking Hashem to bring you from darkness to light.

Even after a long time of calling out, be strong. In the end Hashem will surely answer.

Our own reflection: say the words as your own story tonight, and never stop asking.

Explainer

Likutey Moharan Tinyana, Torah one hundred and one. A teaching about praying the fixed prayers as your own words, and about never giving up on prayer.

Rebbe Nachman said that through Tikkun Chatzos, the midnight lament, a person can pour out everything in his heart, just as in hisbodedus, private prayer in his own words. Chatzos is not only about the Temple and the past. It is about what is happening to you right now.

The same is true of Tehillim, the supplications and the selichos. One should find oneself in every psalm. It is easy, simple, with no cleverness at all, because Tehillim was said for all Israel and for each person on his own.

Why does it fit so well? Because Tehillim speaks mainly about the war with the evil inclination and its forces. They are a person's real enemies, the ones who want to pull him from the path of life.

So the root of all advice for coming close to Hashem is Tehillim, prayer and hisbodedus: asking Him to draw you near. If a person stays strong and keeps praying, whatever happens, he will surely win the war.

Reb Noson adds what he understood. The Rebbe's books are full of good advice, but carrying out the advice itself is often hard. So the main thing is prayer: at least speak with your mouth, in whatever way you can, and ask Hashem to bring you from darkness to light.

And even if you have called out for a very long time and still feel far away, be strong. As our Sages taught, prayer needs strengthening; and as King David sang: hope to Hashem, be strong, and hope again. If a prayer is not accepted, pray again.

Reb Noson says this must be repeated every day, thousands of times, because the weakenings are endless. He ends with words of hope: Hashem will not forsake His people, and His kindnesses have not ended.

Some reflections of our own, not a quotation. When you say Tehillim, look for yourself in the words. When the answer seems slow, pray again, and again.

Full shiur

— Part 1: Finding Yourself in Your Prayers —

Likutey Moharan Tinyana, Torah one hundred and one. A shiur in one part: finding yourself in your prayers, and never giving up.

Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah one hundred and one. Grey is a verse or teaching he quotes. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.

Rebbe Nachman said: He said that through saying Tikkun Chatzos one can pour out everything in one's heart, just as through hisbodedus. For surely one does not say Chatzos only about the past; the heart of Chatzos is what is happening to the person now. Said this way, one can find everything in one's heart inside the words of Chatzos.

Our explanation. Tikkun Chatzos is the midnight lament over the destruction of the Temple and the exile. Rebbe Nachman teaches that it is also about your own exile, right now: your own distance, your own struggles. Said that way, the old words carry your own heart.

He continues: So too with Tehillim and the like: one must try to find oneself inside every psalm, and inside all the supplications, requests and selichos. And easily, simply, without any cleverness, one can find oneself in them, especially in Tehillim, which was said for all Israel together and for each and every person on his own.

Every person, all his battles with the evil inclination and all that happens to him, everything is spelled out in Tehillim. For it was said mainly about the war with the evil inclination and its forces, who are a person's real enemies and haters, who want to keep him from the path of life and bring him down to the lowest depths, Heaven forbid, if he does not guard himself from them.

The whole book of Tehillim was founded on this war alone. For the root of all advice for coming close to Hashem is Tehillim, prayers, requests and hisbodedus, speaking between oneself and one's Maker and asking Him to draw one close to His service. Only so is the war won: one who stays strong and always prays and pleads, whatever happens, will surely win. Fortunate is he.

Our explanation. A phrase that returns again and again in this Torah: yihyeh eich sheyihyeh, whatever happens. Whatever state you are in, whatever you did yesterday, keep speaking to Hashem.

Here Reb Noson, who recorded this, explains: So we understood from our Rebbe's words. For although his books hold many good counsels for coming close to Hashem, it is usually hard to carry out the advice itself. So the main thing is prayer and pleading, whatever happens: at least to speak with one's mouth in some way, and always ask Hashem to bring one from darkness to light, to true teshuvah, and give Him no rest until He answers.

And he adds: And even if he has called and cried out to Hashem for a very long time and is still very, very far, still, if he stays strong and brave in prayer, surely in the end Hashem will answer him and draw him close to His service in truth, surely, without doubt. Only be strong and brave.

As our Sages said, prayer needs strengthening, as it is written: 'Hope to Hashem; be strong and let your heart take courage, and hope to Hashem.' Rashi explains: if your prayer is not accepted, hope again. And so forever, until Hashem looks down and sees from heaven.

This has already been explained in our words several times. But one must repeat it, go over it and remember it every single day, for there are endless kinds of weakness and confusion about this, more than the mouth can say or the heart can think. So one must go over it thousands of times, to stand firm and pray before Hashem always that He draw him close to His service, whatever happens.

He closes with three verses of hope: 'Let us lift up our hearts with our hands to Hashem in heaven.' 'For Hashem will not forsake His people, nor abandon His inheritance.' 'Hashem's kindnesses have not ended; His mercies have not run out.'

Our explanation, step by step. Say Chatzos about your life now. Find yourself in every psalm. And if your prayer is not answered yet, be strong, hope, and pray again.

Some reflections of our own, not a quotation. Read one psalm today as your own story. Speak to Hashem in your own words. And if the answer seems slow, pray again.

This has been Likutey Moharan Tinyana, Torah one hundred and one.

Sources for this Torah

Texts used

Hebrew: Likutei Moharan Tinyana (Part II), Torah 101, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.101

English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.

Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.

How the text is shown

The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.

Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.

Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.

Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.

Notes

Part 1, scene 13: In the first verse the Hebrew says Kel, a Name of Hashem; the narration says Hashem.

Every on-screen quotation in the full shiur, by part

Part 1 — Finding Yourself in Your Prayers

Scene 3 · LM II:101 §1 · paragraph §1.1

EN (our paraphrase): He said that through saying Tikkun Chatzos one can pour out everything in one's heart, just as through hisbodedus. For surely one does not say Chatzos only about the past; the heart of Chatzos is what is happening to the person now. Said this way, one can find everything in one's heart inside the words of Chatzos.

Scene 5 · LM II:101 §1 · paragraph §1.2

EN (our paraphrase): So too with Tehillim and the like: one must try to find oneself inside every psalm, and inside all the supplications, requests and selichos. And easily, simply, without any cleverness, one can find oneself in them, especially in Tehillim, which was said for all Israel together and for each and every person on his own.

Scene 6 · LM II:101 §1 · paragraph §1.3

EN (our paraphrase): Every person, all his battles with the evil inclination and all that happens to him, everything is spelled out in Tehillim. For it was said mainly about the war with the evil inclination and its forces, who are a person's real enemies and haters, who want to keep him from the path of life and bring him down to the lowest depths, Heaven forbid, if he does not guard himself from them.

Scene 7 · LM II:101 §1 · paragraph §1.4

EN (our paraphrase): The whole book of Tehillim was founded on this war alone. For the root of all advice for coming close to Hashem is Tehillim, prayers, requests and hisbodedus, speaking between oneself and one's Maker and asking Him to draw one close to His service. Only so is the war won: one who stays strong and always prays and pleads, whatever happens, will surely win. Fortunate is he.

Scene 9 · LM II:101 §1 · paragraph §1.5, §1.6

כָּךְ הֵבַנּוּ מִדִּבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה: כִּי אַף־עַל־פִּי שֶׁנִּמְצָאִים כַּמָּה עֵצוֹת טוֹבוֹת בְּסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁהֵם מְלֵאִים עֵצוֹת לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן עַל־פִּי־רֹב קָשֶׁה לְהָאָדָם לְקַיֵּם הָעֵצָה בְּעַצְמָהּ. עַל־כֵּן הָעִקָּר הוּא תְּפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, עַל־כָּל־פָּנִים יְדַבֵּר בְּפִיו בְּאֵיזֶה בְּחִינָה שֶׁהוּא, וִיבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ תָּמִיד, שֶׁיּוֹצִיא אוֹתוֹ מֵחֹשֶׁךְ לְאוֹר וְיַחֲזִירֵהוּ בִּתְשׁוּבָה שְׁלֵמָה בֶּאֱמֶת, וְאַל יִתֵּן דֳּמִי לּוֹ עַד שֶׁיַּעֲנֵהוּ.

EN (our paraphrase): So we understood from our Rebbe's words. For although his books hold many good counsels for coming close to Hashem, it is usually hard to carry out the advice itself. So the main thing is prayer and pleading, whatever happens: at least to speak with one's mouth in some way, and always ask Hashem to bring one from darkness to light, to true teshuvah, and give Him no rest until He answers.

Scene 10 · LM II:101 §1 · paragraph §1.7

EN (our paraphrase): And even if he has called and cried out to Hashem for a very long time and is still very, very far, still, if he stays strong and brave in prayer, surely in the end Hashem will answer him and draw him close to His service in truth, surely, without doubt. Only be strong and brave.

Scene 11 · LM II:101 §1, on Berachos 32b and Tehillim 27:14 · paragraph §1.7

וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁתְּפִלָּה צָרִיךְ חִזּוּק, כְּמוֹ שֶׁכָּתוּב: קַוֵּה אֶל ה' חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה', וּפֵרֵשׁ רַשִׁ"י: וְאִם לֹא תִּתְקַבֵּל תְּפִלָּתְךָ, חֲזֹר וְקַוֵּה. וְכֵן לְעוֹלָם, עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם:

EN (our paraphrase): As our Sages said, prayer needs strengthening, as it is written: 'Hope to Hashem; be strong and let your heart take courage, and hope to Hashem.' Rashi explains: if your prayer is not accepted, hope again. And so forever, until Hashem looks down and sees from heaven.

Scene 12 · LM II:101 §1 · paragraph §1.8

EN (our paraphrase): This has already been explained in our words several times. But one must repeat it, go over it and remember it every single day, for there are endless kinds of weakness and confusion about this, more than the mouth can say or the heart can think. So one must go over it thousands of times, to stand firm and pray before Hashem always that He draw him close to His service, whatever happens.

Scene 13 · LM II:101 §1, Eichah 3:41 · Tehillim 94:14 · Eichah 3:22 · paragraph §1.9, §1.10, §1.11

נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל קֵל בַּשָּׁמָיִם. כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ וְנַחֲלָתוֹ לֹא יַעֲזֹב. חַסְדֵּי ה' כִּי לֹא תָמְנוּ, כִּי לֹא כָלוּ רַחֲמָיו:

EN (our paraphrase): 'Let us lift up our hearts with our hands to Hashem in heaven.' 'For Hashem will not forsake His people, nor abandon His inheritance.' 'Hashem's kindnesses have not ended; His mercies have not run out.'

Hebrew phrases in the Explainer

Scene 2 · §1.1: כִּי מִסְּתָמָא אֵין אוֹמְרִים חֲצוֹת עַל הֶעָבָר, וְעִקָּר אֲמִירַת חֲצוֹת הוּא עַל מַה שֶּׁנַּעֲשֶׂה עַכְשָׁו עִם הָאָדָם,

Scene 3 · §1.2: שֶׁנֶּאֱמַר בִּשְׁבִיל כְּלַל יִשְׂרָאֵל, בִּשְׁבִיל כָּל אֶחָד וְאֶחָד בִּפְרָט.

Scene 4 · §1.3: שֶׁהֵם עִקָּר הָאוֹיְבִים וְהַשּׂוֹנְאִים שֶׁל הָאָדָם,

Scene 5 · §1.4: אָז בְּוַדַּאי יְנַצֵּח הַמִּלְחָמָה.

Scene 6 · §1.6: שֶׁיּוֹצִיא אוֹתוֹ מֵחֹשֶׁךְ לְאוֹר

Scene 7 · §1.7: שֶׁתְּפִלָּה צָרִיךְ חִזּוּק,

Scene 8 · §1.10: כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ

Hebrew phrases in the 1-minute recap

Scene 2 · §1.1: שֶׁעַל־יְדֵי אֲמִירַת תִּקּוּן חֲצוֹת יְכוֹלִין לְפָרֵשׁ שִׂיחָתוֹ אֶת כָּל אֲשֶׁר עִם לְבָבוֹ כְּמוֹ עַל־יְדֵי הִתְבּוֹדְדוּת.

Scene 3 · §1.2: שֶׁיִּמְצָא אֶת עַצְמוֹ בְּתוֹךְ כָּל מִזְמוֹרֵי תְּהִלִּים

Scene 4 · §1.6: עַל־כֵּן הָעִקָּר הוּא תְּפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה,

Scene 5 · §1.7: בְּוַדַּאי סוֹף כָּל סוֹף יַעֲנֵהוּ הַשֵּׁם יִתְבָּרַךְ

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