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1 Tikkun HaKlali (in Synagogue)


The Tikkun HaKlali (General Rectification) is a set of 10 Tehilim (Psalms) cherished by Jews all over the world, revealed by the Tzaddik, Rebbe Nachman of Breslov.

These 10 Tehilim combined bring much healing, in particular to the blemishes of the covenant caused by all forms of immorality. Many Sephardic Kabbalists like R’ Eliezer Papo and R’ Yaakov Sofer attest to the power of the Tikkun HaKlali.

It might sound like something small, but sexual blemishes negatively affect a person’s entire being. This is because the klipot (negative spiritual shells) gain a foothold on a person’s Sefirah of Yesod (the foundation).

Rectifying these blemishes is the first step to unblocking many tzinorot (pipelines) of shefa (abundance) for almost everyone.

The Tikkun HaKlali, therefore, comes to remedy that, and can give a tremendous boost of energy for people who recite it.

For only US$ 35 I will recite the Tikkun HaKlali on your behalf in the Beit HaKnesset after the Shacharit prayer, with tallit and tfilin using a Sefer Tehilim that shows the divine names of Hashem coded in the verses.

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There are places so fine and narrow that no remedy has the power to penetrate them except through the General Remedy (Tikkun Haklali), which injects healing into even the narrowest, finest places. First it is necessary to apply the General Remedy, and through this all the individual flaws will automatically be rectified…
(Likutey Moharan I, 29)

Many great tzaddikim tried to discover this remedy and labored hard to find it. Some had no idea at all of the true remedy. Others began to grasp it, only to be taken form the world before they could grasp it completely..
(Sichot Haran #141)

When God told Avraham to circumcise himself, He said:
“And you shall guard my Brit (covenant), you and your descendants after you for all their generations” (Bereishit 17:9).
Because of this statement, circumcision has always been referred to as brit. Although the Torah also uses the word brit in different contexts, the most common usage refers to circumcision. What is so unique about circumcision that is referred to as a covenant, an agreement between G=d and the Jewish people?
The prophet Yeshayahu (Isaiah) (60:20) says “And your people are all tzaddikim, righteous.” The Zohar (I:93a) asks how is it possible to say that all Jews are tzaddikim when we see some are not and then answers that that they belong to the category of tzaddikim because the are circumcised and they circumcise their children.
In Likutei Moharan, Torah 23, Rebbe Nachman says that the Jews are all tzaddikim because of the brit, and Rebbe Natan says that the Rebbe told him that this means because they are circumcised.
But this Brit, this covenant between a Jew and his Creator, does not end with circumcision. In that same Likutei Moharan, Rebbe Nachman also says that every Jew who guards his brit is considered a tzaddik relative to another Jew who is not at the same level when it comes to guarding his brit. Circumcision is the first step in bringing a Jewish man into the category of “Tzaddik” and without that mitzvah he cannot relate to the truly great Tzaddikim. He must continue to guard and sanctify the mark of circumcision by avoiding misuse of that part of his body which at the time of his Brit was dedicated to purity and sanctity.
In Likutei Moharan (I:2 and I:130) Rebbe Nachman quotes the Zohar stating that the yetzer hara, the evil inclination, focuses its influence on moral issues. Someone once spoke highly of a certain Tzaddik to Rebbe Nachman. Rebbe Nachman responded, “How is he with that desire?” The Chassid replied “How can anyone know about that?” Rebbe Nachman responded, “But that is the main thing. All the other desires can easily be subdued but the true measure of a Tzaddik is to what extent he has purified himself in that desire” (Chayei Moharan, 601).
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