The Tikkun HaKlali — The Complete Remedy
The Tikkun HaKlali, or 'Complete Remedy,' is a collection of ten Psalms selected by Rabbi Nachman of Breslov (1772–1810), the great Chassidic master and great-grandson of the Baal Shem Tov. Rabbi Nachman taught that reciting these ten Psalms together constitutes a powerful spiritual repair — a tikkun — for the soul. Traditionally recited as a unit, often on Rosh Chodesh or at moments of personal spiritual need, it remains central to Breslov Chassidic practice today. Wherever you come from on your spiritual journey, you are welcome to read, reflect, and pray alongside these ancient words.
THE TIKKUN HAKLALI
BEFORE RECITING THE PSALMS, SAY:
Come, let us sing to Adonai, let us shout for joy to the Rock of our salvation.
Let us come before His presence with thanksgiving, let us shout to Him with songs of praise.
For Adonai is a great God, a great King over all divine powers.
And one readies oneself to give thanks and praise to one's Creator:
I hereby ready my mouth to give thanks, to praise, and to glorify my Creator.
For the sake of the unity of the Holy Blessed One and His Presence,
in awe and in love, through the hidden and concealed One,
in the name of all Israel.
And one recites the Psalms.
PSALM 16 — A MICHTAM OF DAVID
Guard me, O God, for I have taken shelter in You.
I said to Adonai: You are my Lord — my goodness rests on You alone.
As for the holy ones who are in the land, they are the noble ones — all my delight is in them.
Those who run after other gods multiply their sorrows;
I will not pour their libations of blood, nor take their names upon my lips.
Adonai is my allotted portion and my cup — You uphold my fate.
The boundary lines have fallen for me in pleasant places; indeed, a beautiful inheritance is mine.
I bless Adonai who has counseled me; even at night my conscience instructs me.
I have set Adonai before me always; because He is at my right hand, I shall not be shaken.
Therefore my heart is glad and my glory rejoices; my flesh, too, rests in safety.
For You will not abandon my soul to the grave, nor allow Your faithful one to see the Pit.
You make known to me the path of life;
fullness of joy is in Your presence — at Your right hand, bliss forever.
PSALM 32 — OF DAVID, A MASKIL
Blessed is the one whose transgression is forgiven, whose sin is covered.
Blessed is the person against whom Adonai counts no iniquity, and in whose spirit there is no deceit.
When I kept silent, my bones wasted away through my groaning all day long.
For day and night Your hand was heavy upon me;
my vitality was drained as in the drought of summer. Selah.
My sin I acknowledged to You, and my iniquity I did not conceal.
I said: I will confess my transgressions to Adonai,
and You forgave the iniquity of my sin. Selah.
Therefore let every faithful one pray to You at a time when You may be found;
then though mighty waters surge, they shall not reach him.
You are a shelter for me — [pause briefly here] —
You guard me from distress; with songs of deliverance You surround me. Selah.
I will instruct you and teach you in the way you should go; I will counsel you with My eye upon you.
Do not be like a horse or a mule, without understanding,
whose stubbornness must be curbed with bit and bridle, lest it not come near you.
Many are the sorrows of the wicked,
but steadfast love surrounds the one who trusts in Adonai.
Rejoice in Adonai and be glad, you righteous; shout for joy, all you who are upright in heart.
PSALM 41 — FOR THE CONDUCTOR, A PSALM OF DAVID
Blessed is the one who considers the poor; in the day of evil Adonai will deliver him.
Adonai will guard him and keep him alive, and he will be called blessed in the land;
do not give him over to the desire of his enemies.
Adonai sustains him on his sickbed; You transform his entire bed in his illness.
I said: Adonai, be gracious to me; heal my soul, for I have sinned against You.
My enemies speak evil against me: When will he die and his name perish?
And if one comes to see me, he speaks falsehood; his heart gathers iniquity within him;
he goes outside and speaks it aloud.
All who hate me whisper together against me; they devise harm for me.
They say: A fatal thing is poured into him, and one who lies down will not rise again.
Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me.
But You, Adonai — be gracious to me, and raise me up, that I may repay them.
By this I know that You delight in me: that my enemy does not triumph over me.
As for me, in my integrity You have held me up, and You have set me in Your presence forever.
Blessed is Adonai, God of Israel, from everlasting to everlasting. Amen and amen.
PSALM 42 — FOR THE CONDUCTOR, A MASKIL OF THE SONS OF KORAH
As a deer longs for flowing streams, so my soul longs for You, O God.
My soul thirsts for God, for the living God —
when shall I come and appear before the face of God?
My tears have been my bread day and night,
while all day long people say to me: Where is your God?
These things I remember, and I pour out my soul within me:
how I went along with the throng, walked with them to the house of God,
with a voice of ringing song and thanksgiving, the sound of a festive crowd.
Why are you cast down, O my soul, and why are you in turmoil within me?
Hope in God, for I shall again praise Him — salvation from His presence.
My God, my soul is cast down within me;
therefore I remember You from the land of the Jordan and Hermon, from Mount Mitzar.
Deep calls to deep at the roar of Your waterfalls;
all Your breakers and Your waves have swept over me.
By day Adonai commands His steadfast love, and at night His song is with me,
a prayer to the God of my life.
I say to God, my rock: Why have You forgotten me?
Why do I go about mourning because of the oppression of the enemy?
As with a shattering in my bones, my foes taunt me,
while all day long they say to me: Where is your God?
Why are you cast down, O my soul, and why are you in turmoil within me?
Hope in God, for I shall again praise Him — the salvation of my countenance and my God.
PSALM 59 — FOR THE CONDUCTOR, AL TASHCHET, A MICHTAM OF DAVID,
WHEN SAUL SENT AND THEY WATCHED THE HOUSE TO KILL HIM
Deliver me from my enemies, O my God; set me on high above those who rise against me.
Deliver me from workers of evil, and save me from men of bloodshed.
For behold, they lie in wait for my soul; fierce men are roused against me,
not for any transgression or sin of mine, Adonai.
With no fault of mine they rush and make ready; awaken to meet me and see!
And You, Adonai, God of hosts, God of Israel,
rouse yourself to punish all the nations;
show no mercy to any treacherous workers of evil. Selah.
They return at evening, howling like dogs, prowling about the city.
Behind, they belch with their mouths; swords are on their lips,
for who, they think, will hear?
But You, Adonai, laugh at them; You scoff at all the nations.
His strength — I will watch for You, for God is my fortress.
My God in His steadfast love will meet me; God will let me look upon my foes.
Do not slay them, lest my people forget;
by Your power make them wander and bring them down, O Adonai our shield.
For the sin of their mouth, the words of their lips,
let them be trapped in their pride, for the curses and lies they utter.
Consume them in Your wrath, consume them until they are no more,
that they may know that God rules in Jacob, to the ends of the earth. Selah.
And they return at evening, howling like dogs, prowling about the city.
They prowl about for food; if they are not satisfied, they growl and stay up late.
But I will sing of Your strength; I will sing aloud of Your steadfast love in the morning,
for You have been a fortress for me and a refuge in the day of my distress.
O my Strength, I will sing praises to You, for God is my fortress, the God who shows me steadfast love.
PSALM 77 — FOR THE CONDUCTOR, ACCORDING TO JEDUTHUN, A PSALM OF ASAPH
My voice rises to God — I cry out; my voice rises to God, and He will hear me.
In the day of my trouble I seek Adonai; in the night my hand is stretched out without ceasing;
my soul refuses to be comforted.
When I remember God, I groan; when I meditate, my spirit grows faint. Selah.
You hold my eyelids open; I am so troubled I cannot speak.
I consider the days of old, the years long past.
I call to mind my song in the night; I meditate with my heart; my spirit searches.
Will Adonai spurn us forever, and never again show favor?
Has His steadfast love ceased forever? Is His promise at an end for all generations?
Has God forgotten to be gracious? Has He in anger shut up His compassion? Selah.
And I say: This is my sorrow — the years of the right hand of the Most High.
I will remember the deeds of Yah; yes, I will remember Your wonders of old.
I will ponder all Your work, and meditate on Your mighty deeds.
O God, Your way is holy. What god is great like God?
You are the God who does wonders; You have made known Your strength among the peoples.
You redeemed with Your arm Your people, the children of Jacob and Joseph. Selah.
When the waters saw You, O God, when the waters saw You, they were in anguish;
indeed, the deeps trembled.
The clouds poured out water; the skies thundered; Your arrows flashed on every side.
The crash of Your thunder was in the whirlwind; lightning lit up the world; the earth trembled and shook.
Your way was through the sea, Your path through the mighty waters;
Yet Your footprints were not seen.
You led Your people like a flock by the hand of Moses and Aaron.
PSALM 90 — A PRAYER OF MOSES, THE MAN OF GOD
O Adonai, You have been our dwelling place in every generation.
Before the mountains were brought forth, before You formed the earth and the world —
from everlasting to everlasting, You are God.
You return man to dust and say: Return, O children of Adam.
For a thousand years in Your sight are but as yesterday when it passes,
or as a watch in the night.
You sweep them away as with a flood; they are like a dream,
like grass that is renewed in the morning.
In the morning it flourishes and is renewed; by evening it fades and withers.
For we are brought to an end by Your anger; by Your wrath we are dismayed.
You have set our iniquities before You, our secret sins in the light of Your face.
For all our days pass away under Your wrath; we bring our years to an end like a sigh.
The years of our life are seventy,
or if by reason of strength, eighty; yet their span is only toil and trouble;
for they pass quickly and we fly away.
Who considers the power of Your anger? Your wrath is as great as the fear You deserve.
So teach us to number our days, that we may gain a heart of wisdom.
Return, Adonai! How long? Have compassion on Your servants!
Satisfy us in the morning with Your steadfast love, that we may shout for joy and be glad all our days.
Make us glad as many days as You have afflicted us, as many years as we have seen evil.
Let Your work be shown to Your servants, and Your glorious power to their children.
Let the favor of Adonai our God be upon us,
and establish the work of our hands upon us — yes, establish the work of our hands.
PSALM 105 — GIVE THANKS TO ADONAI
Give thanks to Adonai; call upon His name; make known His deeds among the peoples.
Sing to Him, sing praises to Him; tell of all His wondrous works.
Glory in His holy name; let the hearts of those who seek Adonai rejoice.
Seek Adonai and His strength; seek His presence continually.
Remember the wondrous works He has done, His miracles and the judgments He uttered,
O offspring of Abraham, His servant, children of Jacob, His chosen ones.
He is Adonai our God; His judgments are in all the earth.
He remembers His covenant forever, the word He commanded for a thousand generations,
the covenant He made with Abraham, His oath to Isaac.
He confirmed it to Jacob as a statute, to Israel as an everlasting covenant,
saying: To you I will give the land of Canaan as your portion for an inheritance.
When they were few in number, very few, and sojourners in it,
wandering from nation to nation, from one kingdom to another people,
He allowed no one to oppress them; He rebuked kings on their behalf:
Touch not My anointed ones, do My prophets no harm.
When He summoned a famine over the land, breaking every staff of bread,
He had sent a man ahead of them — Joseph, sold as a slave.
His feet were hurt with fetters; his neck was put in a collar of iron.
Until what he had foretold came to pass, the word of Adonai tested and refined him.
The king sent and released him; the ruler of peoples set him free.
He made him lord of his house and ruler over all his possessions,
to bind his princes at his pleasure and teach his elders wisdom.
Then Israel came to Egypt; Jacob sojourned in the land of Ham.
And God made His people very fruitful and made them stronger than their foes.
He turned the hearts of Egypt to hate His people, to deal craftily with His servants.
He sent Moses, His servant, and Aaron, whom He had chosen.
They performed His signs among them, His wonders in the land of Ham.
He sent darkness and made it dark — did they not rebel against His words?
He turned their waters to blood and caused their fish to die.
Their land swarmed with frogs, even in the chambers of their kings.
He spoke, and there came swarms of flies, and gnats throughout all their country.
He gave them hail for rain, and lightning fire throughout their land.
He struck their vines and fig trees, and shattered the trees of their country.
He spoke, and the locusts came — young locusts without number.
They devoured all the vegetation in their land and ate up the fruit of their ground.
He struck down every firstborn in their land, the firstfruits of all their strength.
Then He brought out Israel with silver and gold, and no one among His tribes stumbled.
Egypt was glad when they departed, for dread of them had fallen upon it.
He spread a cloud for a covering, and fire to give light in the night.
They asked, and He brought quail, and satisfied them with bread from heaven.
He opened the rock and water gushed out; it flowed through the desert like a river.
For He remembered His holy word and Abraham His servant.
So He brought out His people with joy, His chosen ones with singing.
And He gave them the lands of the nations, and they took possession of the fruit of the peoples' toil —
that they might keep His statutes and observe His laws. Halleluyah.
PSALM 137
By the rivers of Babylon — there we sat and wept when we remembered Zion.
On the willows in its midst we hung our lyres.
For there our captors asked of us songs,
and our tormentors asked for mirth: Sing us one of the songs of Zion!
How shall we sing Adonai's song in a foreign land?
If I forget you, O Jerusalem, let my right hand forget its skill!
Let my tongue cling to the roof of my mouth if I do not remember you,
if I do not set Jerusalem above my highest joy.
Remember, Adonai, against the Edomites the day of Jerusalem,
how they said: Lay it bare, lay it bare, down to its foundations!
O daughter of Babylon, doomed to be destroyed —
blessed shall he be who repays you what you have done to us!
Blessed shall he be who takes your little ones and dashes them against the rock.
PSALM 150 — HALLELUYAH
Halleluyah! Praise God in His sanctuary; praise Him in His mighty firmament.
Praise Him for His mighty deeds; praise Him according to His surpassing greatness.
Praise Him with a blast of the shofar; praise Him with the harp and lyre.
Praise Him with tambourine and dance; praise Him with strings and flute.
Praise Him with clashing cymbals; praise Him with resounding cymbals.
Let every breathing thing praise Yah. Halleluyah.
AFTER RECITING THE PSALMS, SAY THESE THREE VERSES:
Who will bring from Zion the salvation of Israel?
When Adonai restores the fortunes of His people — Jacob will rejoice, Israel will be glad.
The salvation of the righteous is from Adonai; He is their stronghold in the time of trouble.
Adonai helps them and delivers them;
He delivers them from the wicked and saves them, for they take refuge in Him.
A SHORT PRAYER TO RECITE AFTER THE TIKKUN HAKLALI:
Master of the universe, Cause of all causes and Source of all sources,
You are exalted, exalted beyond all,
and there is none above You,
for no thought can grasp You at all.
And of You — silence is praise;
You are exalted above all blessing and praise.
You alone I will seek, You alone I will implore,
that You will carve a hidden pathway from Yourself,
along the course of all the worlds down to my own unfolding,
to the very place where I stand,
as is revealed to You, the Knower of hidden things.
Along that path and that channel, shine Your light upon me,
to bring me back in complete repentance before You in truth,
as You truly desire;
as the choicest of all created beings desired:
that I think no foreign thought,
no confusion or distraction that runs against Your will.
But only to cleave to pure, clear, and holy thoughts
in Your service in truth, in attaining You and in Your Torah.
Incline my heart to Your testimonies
and grant me a pure heart to serve You in truth.
From the depths of the sea draw me out to great light,
swiftly and speedily — the salvation of Adonai comes in the blink of an eye —
to live in the light of the living, all the days I walk upon the earth;
and may I merit to renew my youth,
the days that passed in darkness — may they be returned to holiness.
And may my departure from this world be like my entry into it: without sin.
May I merit to behold the pleasantness of Adonai and to visit in His sanctuary,
all of it declaring glory.
Amen, forever, selah, and ever.
TIKKUN HAKLALI
BEFORE RECITING THE PSALMS, SAY:
Lechu neranena l'Adonai, nari'ah l'tzur yish'enu.
Nekadema fanav b'todah, bizmirot nari'a lo.
Ki El gadol Adonai u'melech gadol al kol elohim.
And one readies oneself to give thanks and praise to one's Creator:
Hareini mezammen et pi l'hodot u'lehallel u'leshabe'ach et bori.
L'shem yichud Kudsha Brich Hu u'Shechintei,
bidchilu u'rechimу, al yedei hahu tamir v'ne'elam,
b'shem kol Yisrael.
And one recites the Psalms.
PEREK YODSIX — MICHTAM L'DAVID
Shomreni El ki chasiti vach.
Amrat l'Adonai Adoni Atah, tovati bal alecha.
Likdoshim asher ba'aretz hemah v'adirei kol cheftzi vam.
Yirbu atzevotam acher maharu, bal assich niskeihem midam,
v'val essa et shemotam al sefatai.
Adonai menat chelki v'chosi, Atah tomich gorali.
Chavalim naflu li bine'imim, af nachalat shafrah alai.
Avarech et Adonai asher ye'atzani, af leilot yiseruni chol'yotai.
Shiviti Adonai l'negdi tamid, ki mimini bal emot.
Lachen samach libbi vayagel kevodi, af besari yishkon lavetach.
Ki lo ta'azov nafshi lish'ol, lo titen chasidecha lirot shachat.
Todiени orach chayyim, sova semachot et panecha,
ne'imot bimeincha netzach.
PEREK LAMED-BET — L'DAVID MASKIL
Ashrei neshui fesha, kesui chata'ah.
Ashrei adam lo yachshov Adonai lo avon, v'ein b'rucho remiyah.
Ki hecharashti balu atzamai, b'sha'agati kol hayom.
Ki yomam valailah tichbad alai yadecha,
nehpach l'shaddi b'charvonim kayitz selah.
Chata'ti odeka v'avoni lo chissiti,
amarti odeh alei fesha'ai l'Adonai,
v'Atah nasata avon chata'ti selah.
Al zot yitpallel kol chasid elecha l'et metzo,
rak lishtetef mayim rabbim elav lo yagiu.
Atah seter li — [kan mafsikkim me'at] —
miTzar titzereni, ronnei fallet tesoveveni selah.
Askil'cha v'orecha b'derech zo telech, i'atzah alecha einai.
Al tihyu k'sus k'pered ein havin,
b'meteg va'resan edyo livlom bal karov elecha.
Rabbim macho'vim larasha,
v'haботе'ach b'Adonai chesed yesovevenu.
Simchu b'Adonai v'gilu tzaddikim, v'haronenu kol yishrei lev.
PEREK ARBA'IM V'ECHAD — LAMNATZEI'ACH MIZMOR L'DAVID
Ashrei maskil el dal, b'yom ra'ah yemalteihu Adonai.
Adonai yishmerehhu viychayehu v'ushar ba'aretz,
v'al titteneihu b'nefesh oyvav.
Adonai yis'adenu al eres dᵥai, kol mishkavo hafachta b'cholyo.
Ani amarti: Adonai chonneni, refa'ah nafshi ki chatati lach.
Oyvai yomru ra li, matai yamut v'avad shemo.
V'im ba lirot shav yedabber, libbo yikabbetz avon lo,
yetze la'chutz yedabber.
Yachad alai yitlachashu kol son'ai, alai yachashvu ra'ah li.
Dvar beliyya'al yatzuk bo, v'asher shachav lo yosif lakum.
Gam ish shlomi asher batachti vo, ochel lachmi, higdil alai akev.
V'Atah Adonai chonneni v'hakimeni, va'ashallemah lahem.
B'zot yada'ti ki chafatzta vi, ki lo yari'a oуvi alai.
Va'ani b'tummi tamachta vi, vatatziveni l'fanecha l'olam.
Baruch Adonai Elohei Yisrael me'ha'olam v'ad ha'olam, amen v'amen.
PEREK ARBA'IM V'SHTAYIM — LAMNATZEI'ACH MASKIL LIVNEI KORACH
K'ayyal ta'arog al afike mayim, ken nafshi ta'arog elecha Elohim.
Tzame'ah nafshi l'Elohim, l'El chai,
matai avo v'era'eh penei Elohim.
Haytah li dim'ati lechem yomam valailah,
b'emor elai kol hayom: ayeh Elohecha?
Elleh ezkera v'eshpechah alai nafshi,
ki e'evor bassach, addaddem ad beit Elohim,
b'kol rinnah v'todah, hamon chogeig.
Mah tishtochachi nafshi vatehemi alai,
hochili l'Elohim ki od odenu yeshu'ot panav.
Elohai alai nafshi tishtochach,
Al ken ezkarka me'eretz Yarden v'Chermonim, mehar Mitz'ar.
Tehom el tehom kore l'kol tzinoreicha,
kol mishbarecha v'gallecha alai avaru.
Yomam yetzavveh Adonai chasdo, uvalailah shirah immi,
tfillah l'El chayyai.
Omrah l'El sal'i: lamah shechachtani?
Lamah koder elech b'lachatz oyev?
B'retzach b'atzamotai cherfuni tzorrai,
b'amram elai kol hayom: ayeh Elohecha?
Mah tishtochachi nafshi u'mah tehemi alai,
hochili l'Elohim ki od odenu yeshu'at panai vEllohai.
PEREK CHAMISHIM V'TESHA — LAMNATZEI'ACH AL TASHCHET L'DAVID MICHTAM,
B'SHLOCH SHA'UL VAYISHMERU ET HABAYIT LAHAMITO
Hatzileni me'oyvai Elohai, mimitkomemei tesaggeveni.
Hatzileni mifo'alei aven, u'me'anshei damim hoshi'eni.
Ki hinneh arvu l'nafshi, yaguru alai azzim,
lo fishi v'lo chatati Adonai.
B'li avon yerוtzun viykhonenu, urah likrati u'r'eh.
V'Atah Adonai Elohim Tzva'ot, Elohei Yisrael,
hakitza lifkod kol hagoyim,
al tachan kol bogdei aven selah.
Yashuvu la'erev yehemu c'chalev, viysobevu ir.
Hinneh yabi'un b'fihem, charavot bisftoteihem,
ki mi shomea?
V'Atah Adonai tischak lamo, tildag l'chol goyim.
Uzzo elecha eshmerah, ki Elohim misgavi.
Elohei chasdi yekaddmeni, Elohim yar'eni v'shorerrai.
Al tahargem pen yishkechu ammi,
hanim'em b'cheilecha v'horidem maginenu Adonai.
Chattat pimmo dvar siftoteihem,
v'yilakedu bigeonam, u'me'alah u'michachash yesapperu.
Kalleh b'chemah kalleh v'einamo,
v'yede'u ki Elohim moshel b'Yaakov, l'afsei ha'aretz selah.
V'yashuvu la'erev yehemu c'chalev, viysobevu ir.
Hemah yeni'un le'echol, im lo yisbe'u v'yalinu.
Va'ani ashir uzzecha, vaаrannen laboker chasdecha,
ki hayita misgav li u'manos b'yom tzar li.
Uzzi elecha azamerah, ki Elohim misgavi, Elohei chasdi.
PEREK SHIV'IM V'SHEVA — LAMNATZEI'ACH AL YEDUTUN L'ASAF MIZMOR
Koli el Elohim v'etz'akah, koli el Elohim v'ha'azin elai.
B'yom tzarati Adonai darashti, yadi lailah niggerah v'lo tafug,
mei'anah hinnachem nafshi.
Ezkera Elohim v'ehemayah, aschichah v'tit'atef ruchi selah.
Achazta shemorot einai, nif'amti v'lo adabber.
Chashabti yamim mikedem, shenot olamim.
Ezkera negginati balailah, im levavi asicha v'yechappess ruchi.
Hal'olamim yiznach Adonai, v'lo yosif litrot od?
He'afes lanetzach chasdo? Gamar omer l'dor vador?
Hashkach channot El? Im kafatz b'af rachamav selah?
Va'omar challoti hi, shenot yemin Elyon.
Ezkor ma'alilei Yah, ki ezkera mikedem pil'echa.
V'hagiti v'chol po'olecha, uv'alilotecha asicha.
Elohim bakodesh darkecha, mi El gadol k'Elohim?
Atah ha'El oseh fele, hodda'ta va'ammim uzzecha.
Ga'alta vizro'a ammecha, benei Yaakov v'Yosef selah.
Ra'ucha mayim Elohim, ra'ucha mayim yachilu, af yirgazu tehomot.
Zaremu mayim avot, kol natenu shechakkim, af chatzatzecha yithalleku.
Kol ra'amcha baggalgal, he'iru verakim tevel, ragazah vatirash ha'aretz.
Bayam darkecha, u'shvilcha b'mayim rabbim, v'ikevotecha lo noda'u.
Nachita khatzon ammecha, b'yad Moshe v'Aharon.
PEREK TISH'IM — TEFILLAH L'MOSHE ISH HA'ELOHIM
Adonai ma'on Atah hayita lanu b'dor vador.
B'terem harim yuladu vatechолel eretz v'tevel,
u'me'olam v'ad olam Atah El.
Tashev enosh ad dakka, vatomar: shuvu venei adam.
Ki elef shanim b'einecha k'yom etmol ki ya'avor,
v'ashmurah balailah.
Zeramtam shenah yihyu, baboker k'chatzir yachalof.
Baboker yatzitz v'chalaf, la'erev yemolel v'yavesh.
Ki chalinu v'appecha, uv'chamatecha nivhalnu.
Shatta avonoteinu l'negdecha, alumeinu lim'or panecha.
Ki chol yameinu panu v'evratecha, kilinu shaneinu k'mo hegeh.
Yemei shenoteinu bahem shiv'im shanah,
v'im bigvurot shemonim shanah, v'rohbam amal v'aven,
ki gaz chish v'na'ufah.
Mi yodea oz appecha, u'che'yiratecha evratecha?
Limnot yameinu ken hodda, v'navi levav chochmah.
Shuvah Adonai ad matai? V'hinnachem al avadecha.
Sabb'enu vaboker chasdecha, v'nerannena v'nismecha b'chol yameinu.
Simchenu kimot innitanu, shenot ra'inu ra'ah.
Yera'eh el avadecha fo'olecha, v'hadarka al beneihem.
Vihi no'am Adonai Eloheinu aleinu,
u'ma'aseh yadeinu konenah aleinu, u'ma'aseh yadeinu konnehu.
PEREK ME'AH V'CHAMESH — HODU L'ADONAI
Hodu l'Adonai kiru vishmo, hodi'u va'ammim alilotav.
Shiru lo, zammeru lo, sichu b'chol nifle'otav.
Hithalelu b'shem kodsho, yismach lev mevakshei Adonai.
Dirrshu Adonai v'uzzo, bakkeshu fanav tamid.
Zichru nifle'otav asher assah, moftav u'mishpetei fiv.
Zera Avraham avdo, benei Yaakov bechиrav.
Hu Adonai Eloheinu, b'chol ha'aretz mishpatav.
Zachar l'olam berito, davar tzivvah l'elef dor.
Asher karat et Avraham, u'shvuato l'Yitzchak.
Vaya'amideha l'Yaakov l'chok, l'Yisrael brit olam.
Lemor: lecha ettein et eretz Kena'an, chevel nachalatchem.
Bihyotam metei mispar, kim'at v'garim bah.
Vayithallechu migoy el goy, mimmamlachah el am acher.
Lo hinniach adam le'oshkam, vayyochach aleihem melachim.
Al tigge'u bimshichai, uvivie'ai al tare'u.
Vayikra ra'av al ha'aretz, kol matteh lechem shavar.
Shalach lifneihem ish, l'eved nimkar Yosef.
Innu vachevel raglo, barzel ba'ah nafsho.
Ad et bo devaro, imrat Adonai tzerafathu.
Shalach melech vayyatirehu, moshel ammim vayyefattchehu.
Samo adon l'veito, u'moshel b'chol kinyano.
Le'esor sarav b'nafsho, u'zekeinav yechakkem.
Vayavo Yisrael Mitzrayim, v'Yaakov gar b'eretz Cham.
Vayeffer et ammo me'od, vaya'atzimehu mitzarav.
Hafach libbam lisno ammo, lehitnakkel ba'avadav.
Shalach Moshe avdo, Aharon asher bachar bo.
Samu vam divrei ototav, u'moftim b'eretz Cham.
Shalach choshech vayyachshich, v'lo maru et devaro.
Hafach et meimeihem ledam, vayyamet et daggatam.
Sharatz artzam tzefarde'im, bechodrei malkeihem.
Amar vayyavo arov, kinnim b'chol gevulam.
Natan gishmehem barad, esh lahavot b'artzam.
Vayach gafnam u'te'enatam, vayyeshaber etz gevulam.
Amar vayyavo arbeh v'yelek, v'ein mispar.
Vayochal kol esev b'artzam, vayochal peri admato.
Vayach kol bechor b'artzam, reshit l'chol onam.
Vayotzi'em b'chesef v'zahav, v'ein bishvatav kosheил.
Samach Mitzrayim b'tzettam, ki nafal pachadam aleihem.
Paras anan l'masach, v'esh l'ha'ir lailah.
Sha'al vayyavo shlav, v'lechem shamayim yasbi'em.
Patach tzur vayyazuvu mayim, halchu batziyyot nahar.
Ki zachar et dvar kodsho, et Avraham avdo.
Vayotzi ammo v'sason, b'rinnah et bechirav.
Vayitein lahem artzot goyim, va'amal le'ummim yirashu.
Ba'avur yishmeru chukav, v'torotav yintzoru. Halleluyah.
PEREK ME'AH SHLOSHIM V'SHEVA
Al naharot Bavel, sham yashavnu gam bachinu, b'zochreinu et Tziyyon.
Al aravim b'tochah, talinu kinnorotenu.
Ki sham she'elunu shoveinu divrei shir,
v'tolaleinu simchah: shiru lanu mishir Tziyyon.
Eich nashir et shir Adonai, al admat neichar?
Im eshkachech Yerushalayim, tishkach yemini.
Tidbak leshoni l'chikki im lo ezkereichi,
im lo a'aleh et Yerushalayim al rosh simchati.
Zochor Adonai livnei Edom, et yom Yerushalayim,
ha'omrim: aru aru ad hayesod bah.
Bat Bavel hashedudah, ashrei sheyeshalllem lach et gemulech shegemalt lanu.
Ashrei she'yochaz v'nippetz et olalayich el hasela.
PEREK ME'AH CHAMISHIM — HALLELUYAH
Halleluyah! Hallelu El b'kodsho, halleuhu birkia uzzo.
Halleluhu bigvurotav, halleluhu k'rov godlo.
Halleluhu b'tekia shofar, halleluhu b'nevel v'cinnor.
Halleluhu b'tof u'machol, halleluhu b'minnim v'ugav.
Halleluhu b'tziltzilei shama, halleluhu b'tziltzilei teru'ah.
Kol haneshama tehallel Yah. Halleluyah.
ACHAR AMIRA'T TEHILLIM OMRIM SHELOSHET HAPESSUKIM:
Mi yitten miTziyyon yeshu'at Yisrael,
b'shuv Adonai shevut ammo — yagel Yaakov, yismach Yisrael.
V'teshu'at tzaddikim me'Adonai ma'uzzam b'et tzarah.
Vaya'azrem Adonai vayyefalletem,
yefalletem mereshaim v'yoshiem ki chasu vo.
TEFILLAH KETZARAH L'OMRAH ACHAR AMIRA'T TIKKUN HAKLALI:
Ribono shel olam, illat ha'illot v'sibbat kol hasibbot,
Ant le'ella, le'ella min kolla,
v'leit le'ella minach,
d'leit machshavah tafissa bach kelal.
U'lecha — dumiyah tehillah;
u'meromam al kol berachah v'tehillah.
Otcha eddrosh, otcha avakkesh,
shetachttor chattirah derech kevushah me'itech,
derech kol ha'olamot ad hahishtalshelut shelli,
b'makom she'ani omed,
kfi asher niglah lach, yodea ta'alumot.
U'vaderech v'nativ hazeh ta'ir alai orach,
l'hachazireni bit'shuvah shlemah l'fanecha be'emet,
kfi retzoncha be'emet;
kfi ratzon mivchar haberuyim:
livli lachashov b'machshavti shum machshevet chutz,
v'shum machshavah u'vilbul shehu neged retzonecha.
Rak lidbak b'machshavot zaсhot, tzachot v'kedoshot,
ba'avodatcha be'emet, b'hasagatcha u'v'Toratecha.
Hat libbi el edvotecha
v'ten li lev tahor l'ovdecha be'emet.
U'mimmetzulot yam toтzi'eni l'or gadol,
chish kal meheirah, teshu'at Adonai k'heref ayin,
la'or b'or hachaiim, kol yemei heyoti al penei ha'adamah;
v'ezkeh l'chadesh ne'urai,
hayyamim she'avru b'choshech l'hachaziran el hakkedushah.
V'tihyeh yetzi'ati min ha'olam kibyi'ati: b'lo chet.
V'ezkeh lachazot b'no'am Adonai u'levakker b'hechalo,
kulo omer kavod.
Amen netzach selah va'ed.
Common Questions
'Tikkun' means repair, rectification, or remedy — a concept rooted in Jewish mystical tradition suggesting that human actions and prayers can mend spiritual fractures within the soul and the world. 'Klali' means general or complete, indicating that this collection addresses a broad, comprehensive spiritual repair rather than one specific sin or failing. Rabbi Nachman taught that these ten Psalms correspond to the ten types of melody and, in his teaching, serve as a remedy for the deepest spiritual wounds.
Rabbi Nachman of Breslov (1772–1810) was a foundational Chassidic teacher, storyteller, and spiritual guide, born in Medzhybizh (in present-day Ukraine) to the family of the Baal Shem Tov. He founded the Breslov Chassidic movement, which continues to this day. Rabbi Nachman emphasized joy, personal prayer, and the power of sincere repentance. He taught that he had discovered these ten specific Psalms as a 'complete remedy' and urged his followers to recite them, particularly after confession of sins, as a path back to spiritual wholeness.
Rabbi Nachman identified Psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, and 150 as the ten that together form the complete remedy. He connected them to deep Kabbalistic principles, though the precise inner reasoning he disclosed varies across accounts in the Breslov literature. What is universally emphasized in Breslov teaching is that these Psalms, recited together with sincere intention, have a unique power to repair and purify the soul — and that Rabbi Nachman made an extraordinary promise regarding anyone who recites them.
According to Breslov tradition, Rabbi Nachman made a remarkable and highly personal promise: that he would intercede on behalf of anyone who recites these ten Psalms, goes to his grave in Uman (Ukraine), and gives a coin to charity. This promise is recorded in the foundational Breslov text Chayei Moharan. While this promise is specific to the Breslov tradition, many Jewish communities — and seekers beyond — recite the Tikkun HaKlali simply for its power as a collection of Psalms expressing longing, repentance, praise, and trust in God.
Following the ten Psalms, a short private prayer is recited — a deeply personal petition composed in a lyrical mix of Aramaic and Hebrew. In it, the worshiper addresses God as the 'Cause of all causes,' acknowledges the unknowable transcendence of the Divine, and asks God to open a hidden path from the highest realms down to where the individual stands, so that divine light may guide them to sincere repentance. The prayer concludes with the hope that one's departure from this world will be as pure as one's entry into it.
The Tikkun HaKlali is rooted in Jewish tradition — composed by a Jewish master, structured around Jewish mystical concepts, and containing prayers that speak explicitly from within the Jewish people's relationship with God. Non-Jewish readers are warmly welcomed to read, study, and be moved by these Psalms, which are part of a shared biblical heritage. However, a non-Jewish reader reciting it should understand they are entering a specifically Jewish spiritual practice, not a universalized one — and that is precisely what makes it meaningful. Many non-Jews find deep resonance in the Psalms themselves, which can be read as honest, universal cries of the human soul reaching toward the Divine.