Prayer for Livelihood from the Shabbat Musaf for Motzaei Shabbat

Segula for Abundant Livelihood on Motzaei Shabbat

Rabbi Yeshayahu Pinto cites a segula for abundant earnings throughout the week, which the sages received from the Rishonim. Rabbeinu Chida cites this segula in the name of Rabbi David Abudarham, who was one of the Rishonim shel Shulchan Aruch “shenismachu al yado” (certified by his hand). Rabbeinu Chida teaches that on Motzaei Shabbat, one should recite the following seder, from the Shabbat Musaf prayer, in order to succeed in business and draw wealth. The book “Orchot Chaim” states: “Since Shabbat is called a bride and the way to the bride’s fragrances, on Shabbat, which is the day of her chuppah, she needs the Heavens to bless her chuppah with greater joy than fragrances. On Motzaei Shabbat, she is perfumed with fragrances—the treasures of the wonders of Torah.” Therefore, reciting on Motzaei Shabbat the passage from the Shabbat Musaf prayer, “Ein Keloheinu, Ein Kadoneinu,” together with “Pitום HaKetoret,” is a great secret for good fortune throughout the week.

Seder of the Prayer for Abundant Livelihood on Motzaei Shabbat

Prayer “Ein Keloheinu” אֵין כֵּאלֹהינוּ אֵין כֵּאלֹהינוּ אֵין כַּאדוֹנֵנוּ אֵין כְּמַלְכֵּנוּ אֵין כְּמוֹשִׁיעֵנוּ מִי כֵאלֹהינוּ מִי כַאדוֹנֵנוּ מִי כְמַלְכֵּנוּ מִי כְמוֹשִׁיעֵנוּ נוֹדֶה לֵאלֹהינוּ נוֹדֶה לַאדוֹנֵנוּ נוֹדֶה לְמַלְכֵּנוּ נוֹדֶה לְמוֹשִׁיעֵנוּ בָּרוּךְ אֱלֹהינוּ בָּרוּךְ אֲדוֹנֵנוּ בָּרוּךְ מַלְכֵּנוּ בָּרוּךְ מוֹשִׁיעֵנוּ אַתָּה הוּא אֱלֹהינוּ אַתָּה הוּא אֲדוֹנֵנוּ אַתָּה הוּא מַלְכֵּנוּ אַתָּה הוּא מוֹשִׁיעֵנוּ אַתָּה תוֹשִׁיעֵנוּ, אַתָּה תָקוּם תְּרַחֵם צִיּוֹן כִּי עֵת לְחֶנְנָהּ כִּי בָא מוֹעֵד “Ein Keloheinu, ein Kadoneinu, ein Kemalkenu, ein Kemoshi’einu. Mi Keloheinu, mi Kadoneinu, mi Kemalkenu, mi Kemoshi’einu. Nodeh le’Eloheinu, nodeh la’Adoneinu, nodeh le’Malkenu, nodeh le’Moshe’einu. Baruch Eloheinu, baruch Adoneinu, baruch Malkeinu, baruch Moshi’einu. Atah hu Eloheinu, atah hu Adoneinu, atah hu Malkeinu, atah hu Moshi’einu, atah toshi’einu, atah takum terachem Tzion, ki et le’chenenah, ki va moed.” (There is none like our G-d; there is none like our Master; there is none like our King; there is none like our Savior! Who is like our G-d? Who is like our Master? Who is like our King? Who is like our Savior? We thank our G-d, we thank our Master, we thank our King, we thank our Savior! Blessed is our G-d, blessed is our Master, blessed is our King, blessed is our Savior! You are our G-d, You are our Master, You are our King, You are our Savior! You will save us; You will arise and have mercy on Zion, for the time to show her favor has arrived, the appointed time has come.) Prayer “Pitום HaKetoret” אַתָּה הוּא יְיָ אֱלוֹקינוּ שֶׁהִקְטִירוּ אֲבוֹתֵינוּ לְפָנֶיךָ אֶת קְטֹרֶת הַסַּמִּים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם, כַּאֲשֶׁר צִוִּיתָ אוֹתָם עַל-יַד מֹשֶׁה נְבִיאָךְ, כַּכָּתוּב בְּתוֹרָתָךְ “Atah hu Adonai Eloheinu shehiktiru avoteinu lefanecha et ketoret hasamim bizman sheBeit HaMikdash kayam, ka’asher tzivita otam al yad Moshe nevi’echa, kakatuv beToratecha.” (You are the L-rd our G-d, before Whom our ancestors burned the incense when the Holy Temple stood, as You commanded them through Moses Your prophet, as it is written in Your Torah:) וַיּאמֶר יְיָ אֶל-מֹשֶׁה קַח-לְךָ סַמִּים נָטָף | וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה: וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ, מְמֻלָּח טָהוֹר קדֶשׁ: וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה, קֹדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם: וְנֶאֱמַר: וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר, בְּהֵיטִיבוֹ אֶת-הַנֵּרֹת יַקְטִירֶנָּה: וּבְהַעֲלֹת אַהֲרֹן אֶת-הַנֵּרֹת בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְיָ לְדֹרֹתֵיכֶם “Vayomer Adonai el Moshe: kach lecha samim nataf u’shechelet ve’chelbenah, samim u’levonah zakkah; bad bevad yihyeh. Ve’asita otah ketoret roke’ach, ma’aseh roke’ach, memulach tahor kodesh. Ve’shachakta mimenah hadek, ve’natatah mimenah lifnei ha’edut be’Ohel Moed asher iva’ed lecha shamah; Kodesh Kodashim tihyeh lachem. Ve’ne’emar: Ve’hiktir alav Aharon ketoret samim, baboker baboker, beheytivo et haneirot yaktirenah. U’veha’alot Aharon et haneirot bein ha’arbayim yaktirenah, ketoret tamid lifnei Adonai ledoroteichem.” (And the L-rd said to Moses: “Take for yourself spices: balsam, onycha, galbanum, spices, and pure frankincense, in equal proportions. Make it into an incense compound, expertly blended, thoroughly mixed, pure and holy. Grind some of it finely and place it before the Testimony in the Tent of Meeting, where I will meet with you; it shall be most holy for you. And it is said: ‘Aaron shall burn fragrant incense on it every morning, when he cleans the lamps he shall burn it. And when Aaron lights the lamps between the evenings, he shall burn it—a perpetual incense before the L-rd throughout your generations.’) תָּנוּ רַבָּנָן: פִּטּוּם הַקְּטֹרֶת כֵּיצַד? שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וּשְׁמוֹנָה מָנִים הָיוּ בָהּ, שְׁלֹש מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה כְּמִנְיַן יְמוֹת הַחַמָּה, מָנֶה בְּכָל-יוֹם, מַחֲצִיתוֹ בַּבֹּקֶר וּמַחֲצִיתוֹ בָּעֶרֶב. וּשְׁלֹשָׁה מָנִים יְתֵרִים, שֶׁמֵּהֶם מַכְנִיס כֹּהֵן גָּדוֹל, וְנוֹטֵל מֵהֶם מְלֹא חָפְנָיו בְּיוֹם הַכִּפּוּרִים, וּמַחֲזִירָן לַמַּכְתֶּשֶׁת בְּעֶרֶב יוֹם הַכִּפּוּרִים, כְּדֵי לְקַיֵּם מִצְוַת דַּקָּה מִן הַדַּקָּה. וְאַחַת עָשָׂר סַמֲמָנִים הָיוּ בָהּ. וְאֵלּוּ הֵן:הַצֳּרִי.וְהַצִּפּוֹרֶן.וְהַחֶלְבְּנָה.וְהַלְּבוֹנָה. מִשְׁקַל שִׁבְעִים שִׁבְעִים מָנֶה. מוֹר.וּקְצִיעָה.וְשִׁבּוֹלֶת נֵרְדְּ.וְכַרְכּוֹם. מִשְׁקַל שִׁשָּׁה עָשָׂר, שִׁשָּׁה עָשָׂר מָנֶה. קוֹשְׂטְ שְׁנֵים עָשָׂר.קִלּוּפָה שְׁלֹשָׁה.קִנָּמוֹן תִּשְׁעָה. בּוֹרִית כַּרְשִׁינָא תִּשְׁעָה קַבִּין. יֵין קַפְרִיסִין סְאִין תְּלָת וְקַבִּין תְּלָתָא, וְאִם לֹא מָצָא יֵין קַפְרִיסִין מֵבִיא חֲמַר חִיוָר עַתִּיק. מֶלַח סְדוֹמִית רוֹבַע, מַעֲלֶה עָשָׁן כָּל שֶׁהוּא. רִבִּי נָתָן הַבַּבְלִי אוֹמֵר: אַף כִּפַּת הַיַּרְדֵּן כָּל-שֶׁהִיא. אִם נָתַן בָּהּ דְּבַשׁ פְּסָלָהּ, וְאִם חִסֵּר אַחַת מִכָּל-סַמֲמָנֶיהָ חַיָּב מִיתָה “Tanu Rabbanan: Pitum HaKetoret keitzad? Shelosh me’ot ve’shishim u’shemonah manim hayu vah. Shelosh me’ot ve’shishim va’chamishah ke-minyan yemot hachamah, maneh bechol yom, machatzito baboker u’machatzito ba’erev. U’sheloshah manim yeterim, shemehem machnis Kohen Gadol, ve’notel mehem melo chofnav beYom HaKippurim, u’machziran la’machtesh eterev Yom HaKippurim, kedei lekayem mitzvat dakah min hadakah. Ve’achad asar samanim hayu vah, ve’elu hen:

1. Hatzori,
2. ve’hatziporen,
3. ve’ha’chelbenah,
4. ve’ha’levonah—mishkal shiv’im, shiv’im maneh,
5. mor,
6. u’ketziyah,
7. ve’shibbolet nerd,
8. ve’charcom—mishkal shishah asar, shishah asar maneh,
9. hakosht—shneim asar,
10. kilufah—sheloshah,
11. kinamon—tish’ah.

Borит karshina—tish’ah kabin; yein kafrisin—se’in telata ve’kabin telata; ve’im lo matza yein kafrisin, meivi chamar chivar atik. Melach Sedomit—rova; ma’aleh ashan—kol shehu. Rabbi Natan ha-Bavli omer: Af kippat ha-Yarden kol shehi. Im natan bah devash, pesalah; ve’im chiser achat mikol samemaneha—chayav mitah.” (The sages taught: How was the incense prepared? Its annual quantity consisted of 368 maneh. Three hundred and sixty-five, corresponding to the days of the solar year, one maneh for each day—half in the morning and half in the afternoon—and three additional maneh, from which the High Priest took a double handful on Yom Kippur. On the eve of Yom Kippur, these were returned to the mortar and ground finely, in order to fulfill the mitzvah of grinding extremely finely. The mixture contained 11 ingredients: balsam, onycha, galbanum, and frankincense—70 maneh of each; myrrh, cassia, spikenard, and saffron—16 maneh of each; costus—12 maneh; cinnamon—3 maneh; and kinnamon—9 maneh. Carshina lye—9 kab; Cypriot wine—3 se’ah and 3 kab; and if Cypriot wine was unavailable, aged white wine was used. Sodomite salt—a quarter-kav; and a small amount of a smoke-raising ingredient. Rabbi Natan the Babylonian says: “A small amount of Jordan amber was also added. If fruit honey was added, it became invalid; and if one omitted any of its ingredients, he was liable to death.”) A Passage Concerning the Teaching of Rabban Shimon ben Gamliel רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: הַצֳּרִי אֵינוֹ אֶלָּא שְׁרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף. בּוֹרִית כַּרְשִׁינָא לְמָה הִיא בָאָה? כְּדֵי לְשַׁפּוֹת בָּהּ אֶת הַצִּפּוֹרֶן כְּדֵי שֶׁתְּהֵא נָאָה. יֵין קַפְרִיסִין לְמָה הוּא בָא? כְּדֵי לִשְׁרוֹת בּוֹ אֶת הַצִּפּוֹרֶן, כְּדֵי שֶׁתְּהֵא עַזָּה. וַהֲלֹא מֵי רַגְלַיִם יָפִין לָהּ? אֶלָּא שֶׁאֵין מַכְנִיסִין מֵי רַגְלַיִם בַּמִּקְדָּשׁ מִפְּנֵי הַכָּבוֹד: “Rabban Shimon ben Gamliel omer: Hatzori eino ela seraf hanoteif me’atzei haketaf. Borit karshina, lemah hi ba’ah? Kedei leshappot bah et hatziporen, kedei shetehei na’ah. Yein kafrisin, lemah hu va? Kedei lishrot bo et hatziporen, kedei shetehei azah. Va’h הלא mei raglayim yafim lah? Ela she’ein machnisin mei raglayim baMikdash mipnei hakavod.” (Rabban Shimon ben Gamliel says: “Balsam is nothing other than the resin that drips from balsam trees. What was the carshina lye used for? To cleanse the onycha and make it beautiful. What was Cypriot wine used for? To soak the onycha in it and strengthen its fragrance. But would urine not be better for this? It was not brought into the Temple out of respect for it.”) A Passage Concerning the Teaching of Rabbi Natan תַּנְיָא, רִבִּי נָתָן אוֹמֵר: כְּשֶׁהוּא שׁוֹחֵק אוֹמֵר: הָדֵק הֵיטֵב,הֵיטֵב הָדֵק, מִפְּנֵי שֶׁהַקּוֹל יָפֶה לַבְּשָׂמִים. פִּטְּמָהּ לַחֲצָאִין כְּשֵׁרָה. לְשָׁלִישׁ וּלְרָבִיעַ לֹא שָׁמַעְנוּ. אָמַר רִבִּי יְהוּדָה: זֶה הַכְּלָל: אִם כְּמִדָּתָהּ כְּשֵׁרָה לַחֲצָאִין. וְאִם חִסֵּר אַחַת מִכָּל-סַמֲמָנֶיהָ חַיָּב מִיתָה: “Tanya, Rabbi Natan omer: Keshehu shoveik omer: Hadeik heiteiv, heiteiv hadeik, mipnei shehakol yafeh labesamim. Pitmah lachatza’in kesherah. Leshlish u’lerevi’a lo shamanու. Amar Rabbi Yehudah: Zeh haklal: Im kemidatah kesherah lachatza’in, ve’im chiser achat mikol samemaneha—chayav mitah.” (This is the teaching of Rabbi Natan: “While grinding the mixture, one should say: ‘Grind thoroughly, thoroughly grind,’ because the sound is beneficial for the spices. If it was prepared in half the prescribed quantity, it is valid. We have not heard about one-third or one-quarter quantities.” Rabbi Yehudah said: “This is the rule: if the proportions are correct, it is valid even when prepared in half the prescribed quantity; but if one omits any of its ingredients, he is liable to death.”) A Passage Concerning the Teaching of Bar Kappara תָּנֵי בַר קַפָּרָא: אַחַת לְשִׁשִּׁים אוֹ לְשִׁבְעִים שָׁנָה הָיְתָה בָאָה שֶׁל שִׁירַיִם לַחֲצָאִין. וְעוֹד תָּנֵי בַר קַפָּרָא: אִלּוּ הָיָה נוֹתֵן בָּהּ קָרְטוֹב שֶׁל דְּבַשׁ, אֵין אָדָם יָכוֹל לַעֲמוֹד מִפְּנֵי רֵיחָהּ. וְלָמָּה אֵין מְעָרְבִין בָּהּ דְּבַשׁ? מִפְּנֵי שֶׁהַתּוֹרָה אָמְרָה: כִּי כָל-שְׂאֹר וְכָל-דְּבַשׁ לֹא-תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַיְיָ “Tanei Bar Kappara: Achat leshishim o leshiv’im shanah hayetah va’ah shel shirayim lachatza’in. Ve’od tanei Bar Kappara: Ilu hayah noten bah kortov shel devash, ein adam yachol la’amod mipnei reiachah. Ve’lamah ein me’arvin bah devash? Mipnei shehaTorah amrah: Ki chol se’or vechol devash lo taktiru mimenu isheh la’Adonai.” (This is the teaching of Bar Kappara. He said: “Once every sixty or seventy years, the accumulated remnants of the three maneh from which the High Priest took a full handful amounted to half the quantity prepared for the entire year.” Bar Kappara further taught: “If even a small amount of fruit honey were added, no one could withstand the fragrance of the mixture. Why, then, is honey not mixed into it? Because the Torah says: ‘You shall not burn any leaven or honey as an offering to the L-rd.’”) Prayer “Adonai Tzevaot” יי צְבָא׳׳וֹת עִמָּנוּ מִשְׂגָּב לָנוּ אֱלֹקי יַעֲקֹב סֶלָה “Adonai Tzevaot imanu, misgav lanu Elohei Yaakov selah.” (The L-rd of Hosts is with us; the G-d of Jacob is our stronghold forever.) יי צְבָא׳׳וֹת אַשְׁרֵי אָדָם בֹּטֵחַ בָּךְ “Adonai Tzevaot, ashrei adam bote’ach Bach.” (The L-rd of Hosts! Fortunate is the person who trusts in You!) יי הוֹשִׁיעָה הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם קָרְאֵנוּ “Adonai hoshi’ah, HaMelech ya’anenu veyom kor’einu.” (L-rd, save us! King, answer us on the day we call to You!) [According to the Arizal, the prayer of “Ketoret” ends here] Prayer “Ve’Arevah” וערבה ליי מנחת יהודה וירושלים כימי עולם ועשנים קדמוניות “Ve’arevah la’Adonai minchat Yehudah veYerushalayim kimei olam uche’shanim kadmoniyot.” (May the offering of Judah and Jerusalem be pleasing to the L-rd, as in ancient days and bygone years.) Prayer “Ana Bechoach” (the 42-Letter Name of Ha-Shem)

1. Ana bechoach gedulat yemincha tatir tzerurah!
2. Kabel rinat amcha, sagveinu ta’arenu, nora!
3. Na gibor dorshei yichudcha kevavat shomrem!
4. Barch em ta’arem rachamei tzidkatecha tamid gomlem!
5. Chasin kadosh berov tuvcha nahel adat echa!
6. Yachid, ge’eh, le’amcha fneh, zochrei kedushatecha!
7. Shav’ateinu kabel ushma tza’akateinu, yode’a ta’alumot!

[Baruch Shem Kevod Malchuto Le’olam Va’ed]. Prayer After Reciting “Pitום HaKetoret” (when recited as a segula) “Yehi ratzon milfanecha Adonai Eloheinu ve’Elohei avoteinu, shetitmale rachamim aleinu, vetatzileinu lanu ulechol bnei veiteinu ulechol Yisrael, me’ayin ra’ah umikol minei kishuf. Veta’avir ha-yetzer hara veha-Satan mimenu. U’cheshem sheparasta kenafecha al avoteinu bamidbar vehitzaltam me’einah visha deBilam harasha, ken tifros kenafecha aleinu berachamecha harabim, vehinyeh mechusim bemichse uvehanhagah bishmotecha hakdoshim, Amen Netzach Selah Va’ed.”   (Based on the lesson of Rabbi Yeshayahu Pinto, “Parnasah Gedolah”)