1. Hodu and Patach Eliyahu:

Saying Hodu:[1] According to a custom attributed to the Baal Shem Tov, it is customary to recite Psalm 107 prior to the Mincha prayer.[2]

Saying Patach Eliyahu:[3] After the recitation of Hodu one recites the Zoharic passage of Patach Eliyahu.[4]

Yedid Nefesh:[5] After the recitation of Patach Eliyahu, the Piyut of Yedid Nefesh is recited.[6]

Saying with a Minyan: Some communities are meticulous to recite Hodu together with a Minyan, and so is followed in many Polisher Chassidic sects.[7] However, this is not the Chabad custom, and rather every congregant recites Hodu on his own and the Chazan then begins from Ashreiy.[8]

Days to omit – Yom Tov and Chol Hamoed that fall on Erev Shabbos:[9] Hodu is not recited before Mincha on Erev Shabbos when it coincides with Yom Tov or Chol Hamoed.[10] [However, Patach Eliyahu is recited even when Erev Shabbos coincides with Yom Tov or Chol Hamoed and hence Hodu is omitted.[11]]

Erev Yom Tov that coincides with Erev Shabbos:[12] When Erev Yom Tov falls on Erev Shabbos one recites the paragraph of Hodu and Patach Eliyahu prior to Mincha as usual.

Erev Yom Tov:[13] Hodu and Patach Eliyahu are not recited prior to Mincha on Erev Yom Tov, unless it coincides with Erev Shabbos.

Summary of Kapital 107

Opening Call to Praise

• Verses 1–3: Give thanks to G-d for His eternal kindness; the redeemed should proclaim His deliverance from all corners of the earth.

Four Groups Who Must Thank G-d

1. Wanderers in the Desert (Verses 4–9): Lost and hungry until G-d guided them to a settled city.
2. Prisoners in Darkness (Verses 10–16): Bound in affliction for rebelling against G-d’s word, then freed by His mercy.
3. The Sick (Verses 17–22): Afflicted due to sin, healed by G-d’s word, and called to offer thanksgiving sacrifices.
4. Sailors in Storm (Verses 23–32): Tossed by raging seas, saved when G-d calmed the storm, and urged to praise Him publicly.

G-d’s Power Over Nature and Nations

• Verses 33–41: He transforms rivers into deserts and deserts into fertile land, blesses the humble, and humbles the proud.

Closing Reflection

• Verses 42–43: The righteous rejoice; the wise will observe and understand G-d’s kindness.

Summary of Patach Eliyahu[15]

Overview and Context

Patach Eliyahu is a foundational mystical text, serving as the introduction to the second preface of the Tikkunei Zohar. In this passage, the prophet Eliyahu presents a sweeping overview of creation and the Divine, as understood in Kabbalah. The discourse is delivered in the presence of sages from both this world and the spiritual realms, and it lays out the essential framework for understanding G-d’s relationship to creation and the structure of spiritual reality.

Core Concepts

Eliyahu’s teaching emphasizes four central ideas:

1. Transcendence of G-d: G-d is utterly exalted and beyond all created beings.
2. Creation through Divine Powers: The world is created and sustained through ten Divine powers called Sefiros, which act as “servants” carrying out the will of the King, yet G-d Himself remains above and beyond them.
3. Immanence and Sustenance: Despite G-d’s transcendence, G-d “descends” into the Sefiros and creation to sustain and give life to all.
4. Absolute Unity: Even as G-d interacts with creation, G-d remains unchanged, undivided, and absolutely unique—no aspect of creation affects or defines G-d.

The Sefiros and Divine Garments

The ten Sefiros are described as “garments” or “coverings” for the Divine, analogous to how clothing covers the body. These garments allow the infinite Divine light to be concealed and channeled so that finite worlds and beings can exist without being overwhelmed. There are two types of Divine garments:

• Connected Garment: The world of Atzilut (Emanation), which is intimately united with G-d.
• Separate Garment: The worlds of Beriah, Yetzirah, and Asiyah (Creation, Formation, Action), which are more distant and allow for the existence of physical reality.

Structure and Function of the Sefiros

Each Sefirah has a unique character and function, and together they form a harmonious system that governs all spiritual and physical worlds. The Sefiros are grouped into three lines—right (kindness), left (severity), and center (balance/mercy)—and correspond to aspects of the human body and soul. G-d is present within the Sefiros, uniting and animating them, but remains fundamentally beyond any division or limitation. Actions of human beings, especially in fulfilling mitzvot, directly influence the flow of Divine energy through the Sefiros and, by extension, all worlds.

Ultimate Divine Unity

Despite the multiplicity of Sefiros and spiritual worlds, G-d’s essence is absolutely singular and unknowable. The names and attributes we use (such as “Kindness” or “Judgment”) refer only to the ways G-d’s powers manifest in creation, not to G-d’s essence itself. If G-d were to withdraw from creation, all existence would cease, as the Sefiros and worlds are only “bodies without souls” without the Divine presence.

In summary:

Patach Eliyahu teaches that G-d is both infinitely transcendent and intimately present within creation, acting through the ten Sefiros, which serve as channels for Divine energy. These Sefiros structure all spiritual and physical reality, yet G-d remains absolutely unified and unaffected by creation. Human actions play a vital role in drawing down Divine influence, and all spiritual understanding ultimately points to the mystery and unity of the Divine.

Diagram: The Sefirot According to Patach Eliyahu

Below is a textual representation of the classic Tree of Life, with each Sefirah’s name (in English and Hebrew), its position, and a brief description based on the summary above. The Sefirot are grouped into three columns (right, left, center), reflecting the structure described in the text.

Sefiros Details:

• Keter (Crown, Faith, Will, Delight): The highest, source of all Sefirot, surrounds and connects all.
• Chokhmah (Wisdom): The initial spark of insight, right column.
• Binah (Understanding): Deep analysis and development, left column.
• Chesed (Kindness): Overflowing love and giving, right arm.
• Gevurah (Strength): Discipline, restraint, awe, left arm.
• Tiferet (Beauty): Harmony, compassion, blends Chesed and Gevurah, torso.
• Netzach (Victory): Endurance, leadership, right leg.
• Hod (Splendor): Humility, sincerity, left leg.
• Yesod (Foundation): Connection, transmission, reproductive organ.
• Malkhut (Kingship): Manifestation, receptivity, speech, mouth.

Structure:

• Right Column: Chokhmah, Chesed, Netzach (expansive, giving)
• Left Column: Binah, Gevurah, Hod (restrictive, receiving)
• Center Column: Keter, Tiferet, Yesod, Malkhut (balance, connection)

Summary of Yedid Nefesh

Themes of Love and Longing

The piyyut centers on the soul’s passionate desire for God, described as the “Beloved of the soul.” The poet pleads for divine compassion and healing, expressing a longing to be drawn closer to God’s presence.

Requests for Divine Compassion

Throughout the verses, the speaker asks God to show mercy, to heal spiritual wounds, and to restore joy and light to the soul. The language is intimate, portraying God as both healer and beloved.

Yearning for Union

A recurring motif is the soul’s yearning for union with the Divine. The poet describes a state of spiritual exile and separation, and prays for the joy of reunion and the sweetness of divine closeness.

Joy in Divine Service

The piyyut concludes with a vision of joy and delight in serving God, expressing hope that the soul will rejoice in divine love and that God’s presence will dwell among the people.

[1] Siddur Admur “One is to say ‘Hodu’ every Erev Shabbos before Mincha alone. However, when a festival or Chol HaMoed falls on Friday evening, ‘Hodu’ is not said.” [This was originally omitted from the first publishing in Shklov 5663, and was only added by Admur in the second publishing – Shaar Hakolel 17:2]; Maor Eiynayim Beshalach in name of the Baal Shem Tov “And this is what the Baal Shem Tov of blessed memory instituted, to say Psalm 107 every Friday evening, because at that time one needs to purify oneself more and more. There it mentions four who need to give thanks, and the first is ‘those who wandered in the wilderness’—this refers to speech. When one comes to pray, one wanders in speech, because one must bring all the attributes into speech and place all one’s vitality into the words. Sometimes one cannot do so because during the entire week one was tied up with business.”; Mateh Efraim 581:57; Tefila Pesach Keili of Roaz Margolis, brought in Kfar Chabad Vol. 959 p. 50 “And I heard from Chassidim and elders that after the great and well-known miracle that happened to the holy Baal Shem Tov upon his return from the journey he undertook to travel to the Land of Israel, as a sign of thanks to the Blessed Creator for the great miracle that occurred to him, he instituted saying at the beginning of Mincha on the holy eve of Shabbat Psalm 107 from Tehillim. And so all the disciples of the holy Baal Shem Tov and all the Chassidim who follow in their path accepted and upheld this practice.”; Ateres Tzevi on Zohar 2:268; Siddur Arizal of Rik; Siddur Rashar Lemberg; [Omitted from Siddur Rashar Kurtz and Siddur Rah, and Rosh Rashkover]; Siddur Daas Kedoshim of Ashel Avraham of Butchach; Aruch Hashulchan 267:1 “And there are those who say before Mincha on Friday the Psalm of the four who must give thanks (Psalm 107), and Petach Eliyahu from the Tikunim, and the poem of Yedid Nefesh, and the section of the Tamid offering and the incense.”

[2] The Reason: This psalm is said as a thanks to G-d that our body and soul have not been injured during the work of the week. [Shaar Hakolel 17:2, brought also in Ketzos Hashulchan 77 footnote 1; See Toras Menachem 5721 12^th Tamuz; See Piskeiy Teshuvos 267 footnote 10 for other reasons mentioned.] Alternatively, it is said in order to help a person purify themselves and focus their speech in prayer, as weekday business often distracts from wholehearted devotion. [Meor Eiynayim ibid] Alternatively, the Baal Shem Tov instituted reciting Psalm 107 at Mincha on Friday evening as an expression of gratitude to God for the great miracle that occurred during his return from his journey to the Land of Israel. [Tefila Pesach Keili ibid]

[3] Siddur Admur; Tikkunei Zohar Hakdama 2; Shaar Hakolel 17:3; Siddur Im Dach p. 165; Siddur Daas Kedoshim of Ashel Avraham of Butchach; Aruch Hashulchan ibid; See Pardes Chabad Vol. 9 p. 67; Some Siddurim have this paragraph recorded to be said before Shacharis on Shabbos

[4] The reason: On the sixth day, the creation of the world was completed, as it is written in the Torah: “The sixth day. And the heavens and the earth and all their hosts were finished.” Therefore, at this time, we recite the passage “Petach Eliyahu,” which explains the matters of creation and the Creator. [See Pardes Chabad ibid]

[5] Siddur Admur; Siddur Daas Kedoshim of Ashel Avraham of Butchach; Aruch Hashulchan ibid; Composed by the Sefer Charedim Chapter 7; See Sefer Chikrei Kabalah Utefila Chapter 4

[6] Yedid Nefesh is a profound Piyut authored by Rabbi Elazar Azkari, the Baal Sefer Chareidim. This poem was composed before the year 1583. The poem is a mystical expression of the longing for love and personal attachment to Hashem. It was first sung among Rabbi Azkari’s circle as an outpouring of mystical experience and soulfulness, and it eventually captured the hearts of the wider public. [See Sefer Chikrei Kabalah Utefila ibid] The following is the introductory paragraph of the Chareidim ibid which features before this Piyut: “And as we wrote above, chapter 9, letter 9: The commandment “And you shall love the Lord your God”—its root, essence, and branches. I found that the author of Chovot HaLevavot, in the introduction to the Gate of Love of God, writes about the virtues of the righteous, the prophets, and the ascetics, and their ultimate end. There is no level higher than this, nor after it. For this reason, they placed in the declaration of faith “Hear O Israel, the Lord our God, the Lord is One” and “And you shall love the Lord your God” (Deuteronomy 6), and he urges it upon us and repeats it many times in Deuteronomy, as it says there: “to love the Lord your God,” and so wrote Rabbi Shimon bar Yochai in the Zohar: “A person must be bound to Him… and ‘You shall love’—one must serve with love, for all higher service requires a person to serve the Holy One, blessed be He, with love, for there is no service like the love of the Holy One, blessed be He.” And as we wrote in chapter 9, letter 9, one of the precious branches of the enthusiasm of desire is that the lover sings a song of friendship before Him. Therefore, I will present to you some love songs that we sang joyfully in the company of friends listening to the tune “Agadlecha Elzazi Kol Neshama” or to the tune “Sha’arecha Bedofkei Yehi… Another request regarding unification and the desire for love is founded upon the four letters of the Divine Name Yedid Nefesh Av…..””

[7] Shaar Hakolel 17:2; Ketzos Hashulchan 77 footnote 1; So is the custom of Polisher Chassidim. [Ketzos Hashulchan ibid]; See Siddur Tzelusa Deavraham Shabbos Kodesh 1:327

The Reason: It is to be said with a Minyan in order to thank Hashem in a public forum. [Shaar Hakolel ibid, based on Barchos 54b]

[8] Ketzos Hashulchan 77 footnote 1; Sefer Haminhagim p. 25 in footnote; Igors Kodesh 23:148; See however Igros Kodesh 6:321, brought in Likkutei Sichos 29:41

[9] Siddur Admur ibid

[10] The Reason: As it is belittling of Yom Tov to recite a thanks to Hashem for removing us from the mundane activity of the week to Shabbos when Yom Tov is likewise not a time of mundane activity. [Ketzos Hashulchan 77 footnote 2]

[11] Ketzos Hashulchan 77 footnote 3; Hayom Yom 18^th Nissan and 16^th Tishreiy

[12] Shaar Hakolel 17:2; Shevach Hamoadim p. 14; Oatzer Minhagei Chabad p. 55

Other Opinions: Some are accustomed not to recite Hodu before Mincha of Erev Rosh Hashanah even if it coincides with Erev Shabbos. [Darkei Chaim Veshalom 704; See Shulchan Hatahor 262:12]

[13] Alef Hamagen 581:135; Oatzer Minhagei Chabad p. 57

Other Opinions: Some are accustomed not to recite Hodu before Mincha of Erev Rosh Hashanah even if it does not coincide with Erev Shabbos. [Mateh Efarim 581:57]

[14] Ketzos Hashulchan 77 footnote 1

[15] See Pardes Chabad ibid