Annulment of Curses

Every Friday morning, after the all-night Thursday night study session and the prayer at sunrise, the sages and kabbalists of the Nahar Shalom Kabbalist Yeshiva conduct the Order of the Annulment of Curses. 

2nd of Kislev, 5785 | 12/03/2024 | 20:00

The Promise of the Genius Kabbalist, Rabbi Chaim Palagi, of Blessed Memory:

In his book Tochachat Chaim (page 187):

"And when you are accustomed to the text of the Annulment of Curses which was arranged by the man of the L-rd, the Kabbalist Rabbi, our honorable teacher and master, Rabbi Shalom Sharabi (The Rashash), of blessed memory, there you will find healing and a cure for all curses, excommunications, and bans, whether he cursed others or others cursed him and the members of his household. And through this, he will be saved from death, to be raised from death to life, as occurred in an incident with one who was leaning toward death and through the annulment of curses was healed."

And he further wrote in his book Tochachat Chaim, Parashat Vayechi:

"Furthermore, I shall demand this of the House of Israel, that when a sick person is lying upon a bed of illness, he should ask to perform the annulment of vows and curses before any ten [men], that they may annul [them] for him. And it is a good and beautiful thing, and they shall perform for him the annulment of vows, bans, and curses, etc., as it is arranged by the great Kabbalist Rabbi, our honorable teacher and master Rabbi Shalom Mizrachi Sharabi, and it is printed for him in the Rosh Hashanah prayer books of the Salonika printing, and in the book Derech Chaim, and it is a tested and proven matter. And if the sick person is able to speak, he himself shall say the text of the request for annulment. And if he cannot, another person shall be made an agent on his behalf, to request annulment.

And already for several years this has been done by a certain charity society called Etz Chaim, and within the correction/rectification that I arranged there, it is that the sick person should request annulment. And if, Heaven forbid, his speech was taken from him, so that he cannot speak, a condition was explicitly made that he consents from now on via an agent, whomever he may be, and one may acquire a benefit for a person not in his presence, and especially when he stipulates from the outset with this intention. [Page 88]

And an incident already occurred once to a man great in Torah, who fell gravely ill and almost leaned toward death, and reached close to passing away and his speech was taken from him, and he could not speak. And I became an agent to request annulment on his behalf, for all vows and excommunications etc. and curses, and immediately and instantly he began to be healed from his illness, and he arose and stood up from his bed. And it later became known that the cause of the illness was due to curses.

And likewise I saw fit to quote from the book Shiurei Bracha in the omissions on Yoreh Deah, Siman 211, Law 2, who wrote, and these are his words: 'I saw the pious, wondrous Kabbalist Rabbi, our honorable teacher and master Rabbi Shalom Sharabi, of blessed memory, who made a custom in his house of study every Erev Shabbat (Friday) before Mincha, to perform the annulment of curses for himself and for all the members of his household. And now I found in a handwritten booklet of innovated laws from the early rabbis of Jerusalem, may it be rebuilt and established, from the year 5269 מו"מ, who wrote, and these are his words: The complete sage, our honorable teacher and master Rabbi Avraham Avzardral, was accustomed every Yom Kippur eve, and likewise every day when he was in doubt if there was a need for it, to annul the bans, the excommunications, the ostracisms, curses, execrations, vows, and oaths that he made and accepted, or that others made upon him, meaning perhaps a person excommunicated him in his bedchamber and the like, or perhaps he transgressed regarding some matter. And thus he was accustomed, and thus others took on the custom afterwards like him. And the essence of this custom of his was lest some sage had excommunicated him in his bedchamber. And thus was accustomed our honorable teacher and master Rabbi Y. de Leon. And similarly that he said in the name of R"H to do so at the time of his death, and this annulment we performed for a certain man who leaned toward death and his mind was confounded, and we annulled not in his presence and he escaped [death], up to here are his {translated} words.'

Behold, it is explained that it is a wondrous segula (remedy/protection) to perform an annulment for a sick person, and even if he cannot speak, and even if it be an annulment not in his presence, it avails, as in the incident that occurred where they performed an annulment for a man whose mind was confounded and leaned toward death, and they annulled not in his presence, and he escaped. And a person needs to be careful in this, even while being healthy and strong. For besides what a person is accustomed to and happens to do—mentioning the Name of Heaven in vain, or sometimes uttering a curse from his mouth, whether to himself or to others—also sometimes opening his mouth to the Satan, and speaking words that are not proper, or some bad dream or bad interpretation, for all these things and the like are a cause of damage, Heaven forbid, that a person may be trapped by them, and the Satan, Heaven forbid, prosecutes at a time of danger. Therefore, the good and upright way is for a person to be always fearing. All the more so if, Heaven forbid, he sinned with some sin for which it is proper to be, Heaven forbid, excommunicated; for because of all these, he needs to be careful in this, to receive annulment at any time he needs it, and especially when he is sick, and through this, a cure will arise for his illness."

Submission of names for the Order of the Annulment of Curses held weekly on Friday morning after the all-night Thursday night study session and prayer at sunrise.

For those who live outside of Israel, who wish to provide a name or names for the annulment of curses and for inquiries about the amount of the donation for the annulment please send an email to our Jerusalem Office m622560@gmail.com or call our Nahar Shalom Yeshiva of the Kabbalists at 972-2-6249000 or 972-622-3001 Whatsapp 972-523325778

When calling within Israel 02—6249000 or 02-622-3001 & Whatsapp 0523325778

The Order of the Annulment of Curses

The petitioner shall stand before ten or three G-d-fearing individuals, and they shall regret their bad deeds and say:

"Hear us now, our masters. Behold, we ask and request annulment from the Holy One, Blessed be He, and from our Holy Torah, and from the Heavenly Court, and from the Earthly Court, and from your excellency, that you may annul for us and for our souls, for our wives and for our children, and for all the people of our household and for all those joined to us, all types of vows that we vowed upon ourselves or upon others in any type of language of vow, and all types of Nazirite vows and prohibitions that we prohibited upon ourselves or upon others in whatever language it may be.

And all the agreements that we accepted upon ourselves or that we agreed even in thought, to perform some mitzvah (commandment) in every aspect and manner that it may be. And customs that we customed ourselves to perform some mitzvah or abstinence or fences and boundaries or stringencies and vows of encouragement in every aspect and manner that it may be, and we practiced that thing three times or more, and we did not explicitly state that it should be 'without a vow' (bli neder).

And all types of oaths that we swore in whatever language it may be, upon ourselves or upon others in every aspect and manner that it may be. And also, behold, we request from your excellency to annul for us and for all the members of our household all types of imprecations, ostracisms, bans, execrations, excommunications, reprimands, and epithets, and all types of curses that we cursed ourselves or others, or that others cursed us, whether awake or in a dream.

And specifically if we transgressed against those twenty-four things for which a court excommunicates, against all of them or against part of them, or even against one of them, or if we transgressed against any matter for which one is liable to any curse, or any evil decree. And all types of bad dreams that we dreamed about ourselves or about others, or that others dreamed evil about us, and all types of bad interpretations of dreams that we interpreted for ourselves or for others, or that others interpreted evil for us.

And all types of delivery of judgment that we delivered against ourselves or against others, or that others delivered against us. And all types of opening of the mouth for evil that we opened our mouth against ourselves or against others, or that others opened their mouth for evil against us.

And all types of harsh and evil decrees, and all types of the evil eye, and all types of foreign thoughts and bad reflections, and all types of pride, anger, and strictness, and jealousy, hatred, and rivalry, and all types of mentioning the Name [of G-d] in vain, and all types of forbidden things that came out of our mouth.

For all of it, behold, we regret them with complete regret, and we nullify them with complete nullification. And we do not wonder or regret, Heaven forbid, the mitzvot and good deeds that we did and that we fulfilled or that we accepted or that we customed, but rather, behold, we regret that we accepted those matters with the obligation of a vow or an oath, and we fear for our souls lest we stumble, Heaven forbid, in the sin of vows and oaths, and we accept upon ourselves to return in complete repentance. And from now on, we request from your excellency to annul them for us with a complete annulment."

And the annullers shall answer:

"By the permission of the Holy One, Blessed be He, and His Shechinah (Divine Presence), and by the permission of the Heavenly Court, and by the permission of the Earthly Court, and by the permission of our Holy Torah, and by the permission of the Great Sanhedrin, and by the permission of the Small Sanhedrin, annulled shall be all curses, imprecations, ostracisms, bans, execrations, excommunications, reprimands, expressions, epithets, and all evil things, and all bad dreams, and bad interpretations, and delivery of judgment, and opening of the mouth for evil, and all types of forbidden things, and all types of harsh and evil decrees, and all types of the evil eye, and all foreign thoughts and bad reflections, and all types of pride, anger, strictness, jealousy, hatred, and rivalry, and all types of vows, oaths, Nazirite vows, prohibitions, acceptances, and customs, which were placed upon you or upon any one of the members of your households, and likewise curses that others cursed you, or that you cursed yourselves, or that you cursed others, whether inadvertently or willfully, whether in anger or in goodwill, whether with intention or without intention, whether in a dream or awake, in whatever manner it may be, or if you became liable to any curse or execration or ban or excommunication or reprimand or any evil decree in any aspect and manner that it may be.

Over all of it, from now and from this moment, we annul and nullify everything from upon you, by the permission of the Holy One, Blessed be He, and His Shechinah, and His Court, the upper entourage and the lower entourage.

Permitted to you, permitted to you, permitted to you. Released to you, released to you, released to you. Forgiven to you, forgiven to you, forgiven to you.

There are no curses here. There are no bans here. There are no excommunications here. There are no reprimands here. There are no expressions here. There are no evil things here. There are no bad dreams here. There are no bad interpretations here. There are no deliveries of judgment here. There is no opening of the mouth for evil here. There are no foreign thoughts and bad reflections here. There are no harsh and evil decrees here. There is no evil eye of women here. There is no evil eye of men here. There is no evil eye of enemies and of friends here. There are no forbidden things here. There are no acceptances here. There are no customs here.

All of them shall be null and void, and considered like a broken shard, and like a thing that has no substance, ceased and abandoned, not valid and not existing. And all types of the evil eye shall be removed from all of Israel and from upon you and from your houses, and shall be cast into the depths of the sea, as it is written: 'And nothing of the banned item shall cleave to your hand, so that Hashem may turn from the fierceness of His anger, and grant you mercy, and have compassion upon you, and multiply you, as He swore to your fathers.'

Please, Hashem, be filled with mercy, and may Your mercy conquer Your anger, and may Your mercy roll over Your attributes, and may the judgments be sweetened from upon Your nation Israel and from upon us. And remember for us the binding of Yitzchak our forefather, peace be upon him, as if his ashes were piled and placed upon the altar, and look at his ashes to save us and all of Israel our brothers from all evil.

And just as the Earthly Court agrees and annuls for you, so may the Heavenly Court agree and annul for you. And all the curses and all the bad dreams, and all bad interpretations, and all delivery of judgment, and all opening of the mouth for evil, and all types of harsh and evil decrees, and all types of forbidden things, and all types of foreign thoughts and bad reflections—all of them shall turn over for you for good and for blessing, as it is written: 'And the Hashem your L-rd did not want to listen to Bilam, but Hashem your L-rd turned the curse into a blessing for you, because Hashem your L-rd loved you.' And it is written: 'And you who cleave to Hashem your L-rd are all alive today.'

Do for the sake of Your Name, do for the sake of Your right hand, do for the sake of Your Torah, do for the sake of Your holiness. May the words of my mouth and the meditation of my heart be acceptable before You, Hashem, my Rock and my Redeemer. Hashem will give strength to His people, the Lord will bless His people with peace."

Afterwards, the petitioners shall deliver this declaration (Modaa) and say:

"Behold, we are delivering a declaration before the Holy One, Blessed be He, and before the Heavenly Court, and before the Earthly Court, and before you, and we nullify from now until eternity any type of acceptance if we accept upon ourselves, of vows, oaths, Nazirite vows, prohibitions, konam-vows, bans, agreements, and acceptance in the heart, in any language, in every aspect and manner that it may be, whether awake or in a dream, except for vows of accepting a fast if we shall accept [it]. And the condition of this declaration shall be valid until eternity, and shall not be nullified in any aspect and manner that it may be.

And if we forget the condition of this declaration within the immediate utterance of a vow or an oath (or at a time when we remember the condition of this declaration) and we return to vow or swear due to whatever cause it may be, whether under duress or willingly, whether with intention or without intention, in any language, whether in the language of vows and oaths, or Nazirite vows, or prohibitions, or konam-vows, or bans, or agreements, or acceptance in the heart, in every aspect and manner that it may be—behold, we nullify them with a complete nullification, and we stipulate regarding them that they shall all be null and void, not valid and not existing, and they shall not take effect at all. And behold, we from now reveal our mind that we have no desire in them and not in their fulfillment, but only in the fulfillment of the condition of this declaration, which shall never be nullified.

And furthermore, we deliver a declaration before you with all our heart and with all our soul, and behold, we nullify from now until eternity any type of forbidden action if we perform it, Heaven forbid, and likewise any type of forbidden speech if it comes out of our mouth, Heaven forbid, from the actions and from the spoken words forbidden by the Torah or by the Rabbis, or from the words of tradition or from the words of the Scribes.

And also all types of foreign thoughts and bad reflections, and also all types of pride, anger, and strictness, and jealousy, hatred, and rivalry, and covetousness, lust, vengeance, and bearing a grudge, and all types of forbidden seeing, hearing, smelling, voice, and hinting—if we perform or speak or think them, Heaven forbid, whether under duress or willingly, whether in anger, whether inadvertently or willfully, whether with intention or without intention, whether in a dream or awake. From now, behold, we regret them, and we stipulate regarding them that they shall all be null and void from their root, and they shall not take effect at all or essentially, and in all of them we have regretted them from now until eternity.

And furthermore, we deliver a declaration before you, our masters, that every bad thought and bad reflection and desire of the heart, if it arises in our heart and our brain, and specifically at the time of prayer and Torah study, in any aspect and manner that is not for the honor and will of the Creator, Blessed be He—from now we nullify those bad thoughts and reflections and desires of the heart that are against the will of the Holy One, Blessed be He, and His Shechinah, a complete nullification like a broken shard. And all the more so if we speak any bad and forbidden speech, from now everything shall be null and void.

And now we explain and clarify very well, and we reveal our mind and our will with all our heart, for our will and our desire and our intention is to serve our Creator, the L-rd of Avraham, the L-rd of Yitzchak, and Yisrael (Israel), a complete service, a flawless service, in thought, speech, and action, in fear and love and great joy according to the law of what to do. And every thought, speech, and action that are against His will, Blessed be He, from now they shall be null and void, because they are from the side of the Evil Inclination and everything is vanity.

In a manner that all our service to the Creator, Blessed be He, in thought, speech, and action, everything is to cause satisfaction before Him specifically, without any personal motive at all or essentially. And everything is for the sake of the unification of the Holy One, Blessed be He, and His Shechinah, in fear and love, and love and fear, to unify the letter Yod and the letter Hei with the letter Vav and the letter Hei, in a complete unification, in the name of all of Israel, according to the mind of Rabbi Shimon bar Yochai and Rabbi Elazar his son, and according to the mind of our master Rabbi Isaac Luria Ashkenazi (The Ari). May the Omnipresent in His mercy assist us for the sake of the glory of His Name, from now until eternity. May the words of my mouth and the meditation of my heart be acceptable before You, Hashem, my Rock and my Redeemer."

Afterwards, the annullers shall say the acceptance of the delivery of the declaration, and this is the text:

"By the permission of the Holy One, Blessed be He, and His Shechinah, we have accepted the delivery of this declaration which you have delivered—your bodies, your souls, your spirits, and your neshamas—to the Cause of all causes and the Reason of all reasons. And anything that you do from this day against the delivery of this declaration, whether in action, whether in speech, or whether in thought—we nullify that action or speech or thought by the permission of the Holy One, Blessed be He, and His Shechinah, and they shall not make any impression against you at all." 

For those that want the benefits of saying the Annulment of Curses in Hebrew, the following is the Hebrew text:

סדר התרת קללות

יעמוד הקורא לפני עשרה או שלושה יראי שמים ויתחרטו על מעשיהם הרעים ויאמרו:

שִׁמְעוּ נָא רַבּותֵינוּ. הֲרֵי אֲנַחְנוּ שׁוֹאֲלִים וּמְבַקְשִׁים הַתָּרָה מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִן תּוֹרָתֵנוּ הַקְּדוֹשָׁה, וּמִבֵּית דִּין שֶׁל מַעְלָה וּמִבֵּית דִּין שֶׁל מַטָּה, וּמִמַּעֲלַתְכֶם, שֶׁתַּתִּירוּ לָנוּ וּלְנַפְשֵׁנוּ, לְנָשֵׁינוּ וּלְבָנֵינוּ, וּלְכָל אַנְשֵׁי בֵיתֵנוּ וּלְכָל הַנִּלְוִים אֵלֵינוּ, כָּל מִינֵי נְדָרִים שֶׁנָּדַרְנוּ עַל עַצְמֵנוּ אוֹ עַל אֲחֵרִים בְּכָל מִין לְשׁוֹן נֶדֶר, וְכָל מִינֵי נְזִירוֹת וְאִסּוּרִים שֶׁאָסַרְנוּ עַל עַצְמֵנוּ אוֹ עַל אֲחֵרִים בְּכָל לָשׁוֹן שֶׁיִּהְיֶה. וְכָל הַהַסְכָּמוֹת שֶׁקִּבַּלְנוּ עַל עַצְמֵנוּ אוֹ שֶׁהִסְכַּמְנוּ אֲפִלּוּ בְמַחֲשָׁבָה, לַעֲשׂוֹת אֵיזוֹ מִצְוָה בְּכָל צַד וְאֹפֶן שֶׁיִּהְיֶה. וּמִנְהָגִים שֶׁהִנְהַגְנוּ אֶת עַצְמֵנוּ לַעֲשׂוֹת אֵיזוֹ מִצְוָה אוֹ פְרִישׁוּת אוֹ סְיָגִים וּגְדָרִים אוֹ חֻמְרוֹת וְנִדְרֵי זֵרוּזִין בְּכָל צַד וְאֹפֶן שֶׁיִּהְיֶה, וְנָהַגְנוּ הַדָּבָר הַהוּא שָׁלֹשׁ פְּעָמִים אוֹ יוֹתֵר, וְלֹא פֵרַשְׁנוּ שֶׁיִּהְיֶה בְלִי נֶדֶר. וְכָל מִינֵי שְׁבוּעוֹת שֶׁנִּשְׁבַּעְנוּ בְּכָל לָשׁוֹן שֶׁיִּהְיֶה, עַל עַצְמֵנוּ אוֹ עַל אֲחֵרִים בְּכָל צַד וְאֹפֶן שֶׁיִּהְיֶה. וְגַם הֲרֵי אֲנַחְנוּ מְבַקְשִׁים מִמַּעֲלַתְכֶם לְהַתִּיר לָנוּ וּלְכָל בְּנֵי בֵיתֵנוּ כָּל מִינֵי אָלוֹת שְׁמַתּוֹת חֲרָמִים אֵרוּרִים נִדּוּיִים וּנְזִיפוֹת וְכִנּוּיִים, וְכָל מִינֵי קְלָלוֹת שֶׁקִּלַּלְנוּ אֶת עַצְמֵנוּ אוֹ אֶת אֲחֵרִים, אוֹ אֲחֵרִים שֶׁקִּלְּלוּ אוֹתָנוּ בֵּין בְּהָקִיץ בֵּין בַּחֲלוֹם. וּבִפְרָט אִם עָבַרְנוּ עַל אוֹתָם אַרְבָּעָה וְעֶשְׂרִים דְּבָרִים שֶׁבֵּית דִּין מְנַדִּין עֲלֵיהֶם, עַל כֻּלָּם אוֹ עַל מִקְצָתָם, אוֹ אֲפִלּֽוּ עַל אֶחָד מֵהֶם, אוֹ שֶׁעָבַרְנוּ עַל שׁוּם דָּבָר שֶׁחַיָּבִין עָלָיו שׁוּם קְלָלָה, אוֹ שׁוּם גְּזֵרָה רָעָה. וְכָל מִינֵי חֲלוֹמוֹת רָעִים שֶׁחָלַמְנוּ עַל עַצְמֵנוּ אוֹ עַל אֲחֵרִים, אוֹ אֲחֵרִים שֶׁחָֽלְמוּ עָלֵינוּ רָעָה, וְכָל מִינֵי פִתְרוֹנִים רָעִים עַל הַחֲלוֹמוֹת שֶׁפָּתַרְנוּ לְעַצְמֵנוּ אוֹ לַאֲחֵרִים, אוֹ אֲחֵרִים שֶׁפָּֽתְרוּ רָעָה לָנוּ. וְכָל מִינֵי מְסִירַת דִּין שֶׁמָּסַרְנוּ עַל עַצְמֵנוּ אוֹ עַל אֲחֵרִים, אוֹ אֲחֵרִים שֶׁמָּֽסְרוּ עָלֵינוּ. וְכָל מִינֵי פִתְחוֹן פֶּה לְרָעָה שֶׁפָּתַחְנוּ פִינוּ עַל עַצְמֵנוּ אוֹ עַל אֲחֵרִים, אוֹ אֲחֵרִים שֶׁפָּֽתְחוּ פִיהֶם לְרָעָה עָלֵינוּ. וְכָל מִינֵי גְזֵרוֹת קָשׁוֹת וְרָעוֹת, וְכָל מִינֵי עַיִן הָרַע, וְכָל מִינֵי מַחֲשָׁבוֹת זָרוֹת וְהִרְהוּרִים רָעִים, וְכָל מִינֵי גַאֲוָה וְכַעַס וְקַפְדָּנוּת, וְקִנְאָה וְשִׂנְאָה וְתַחֲרוּת, וְכָל מִינֵי הַזְכָּרַת הַשֵּׁם לְבַטָּלָה, וְכָל מִינֵי דְבָרִים אֲסוּרִים שֶׁיָּֽצְאוּ מִפִּינוּ. עַל הַכֹּל הֲרֵי אֲנַחְנוּ מִתְחָֽרְטִים עֲלֵיהֶם חֲרָטָה גְמוּרָה, וּמְבַטְּלִים אוֹתָם בִּטּוּל גָּמוּר. וְאֵין אֲנַחְנוּ תוֹהִים וּמִתְחָֽרְטִים חַס וְשָׁלוֹם עַל הַמִּצְוֹת וּמַעֲשִׂים טוֹבִים שֶׁעָשִׂינוּ וְשֶׁקִּיַּמְנוּ אוֹ שֶׁקִּבַּלְנוּ אוֹ שֶׁנָּהַגְנוּ, אֶלָּא הֲרֵי אֲנַחְנוּ מִתְחָֽרְטִים עַל שֶׁקִּבַּלְנוּ הָעִנְיָנִים הָהֵם בְּחִיּוּב נֶדֶר אוֹ שְׁבוּעָה, וַאֲנַחְנוּ יְרֵאִים לְנַפְשֵׁנוּ שֶׁלֹּא נִכָּשֵׁל חַס וְשָׁלוֹם בַּעֲוֹן נְדָרִים וּשְׁבוּעוֹת, וּמְקַבְּלִים עָלֵינוּ לָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה. וּמֵעַתָּה אֲנַחְנוּ מְבַקְשִׁים מִמַּעֲלַתְכֶם לְהַתִּיר לָנוּ עֲלֵיהֶם הַתָּרָה גְמוּרָה.

ויענו המתירים:

בִּרְשׁוּת קֻדְשָׁא בְרִיךְ הוּא וּשְׁכִינְתֵּהּ, וּבִרְשׁוּת בֵּית דִּין שֶׁל מַעְלָה, וּבִרְשׁוּת בֵּית דִּין שֶׁל מַטָּה, וּבִרְשׁוּת תּוֹרָתֵנוּ הַקְּדוֹשָׁה, וּבִרְשׁוּת סַנְהֶדְרֵי גְדוֹלָה, וּבִרְשׁוּת סַנְהֶדְרֵי קְטַנָּה, מֻתָּרִים יִהְיוּ כָּל קְלָלוֹת אָלוֹת וּשְׁמַתּוֹת וַחֲרָמִים וְאֵרוּרִים וְנִדּוּיִים וּנְזִיפוֹת וּבִטּוּיִים וְכִנּוּיִים וְכָל דְּבָרִים רָעִים וְכָל חֲלוֹמוֹת רָעִים וּפִתְרוֹנִים רָעִים וּמְסִירַת דִּין וּפִתְחוֹן פֶּה לְרָעָה, וְכָל מִינֵי דְבָרִים אֲסוּרִים, וְכָל מִינֵי גְזֵרוֹת קָשׁוֹת וְרָעוֹת, וְכָל מִינֵי עַיִן רָעָה, וְכָל מַחֲשָׁבוֹת זָרוֹת וְהִרְהוּרִים רָעִים, וְכָל מִינֵי גַאֲוָה וְכַעַס וְקַפְדָּנוּת וְקִנְאָה וְשִׂנְאָה וְתַחֲרוּת, וְכָל מִינֵי נְדָרִים וּשְׁבוּעוֹת וּנְזִירוֹת וְאִסּוּרִין וְקַבָּלוֹת וּמִנְהָגִים, שֶׁהוּשָׂמוּ עֲלֵיכֶם אוֹ עַל שׁוּם אֶחָד מִבְּנֵי בָֽתֵּיכֶם, וְכֵן קְלָלוֹת שֶׁקִּלְּלוּ אֶתְכֶם אֲחֵרִים, אוֹ שֶׁקִּלַּלְתֶּם אֶת עַצְמְכֶם, אוֹ שֶׁקִּלַּלְתֶּם אֶת אֲחֵרִים, בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד, בֵּין בְּכַעַס בֵּין בְּרָצוֹן, בֵּין בְּכַוָּנָה בֵּין שֶׁלֹּא בְכַוָּנָה, בֵּין בַּחֲלוֹם בֵּין בְּהָקִיץ, בְּכָל אֹפֶן שֶׁיִּהְיֶה, אוֹ שֶׁנִּתְחַיַּבְתֶּם שׁוּם קְלָלָה אוֹ אֵרוּר אוֹ חֵרֶם אוֹ נִדּוּי אוֹ נְזִיפָה אוֹ שׁוּם גְּזֵרָה רָעָה בְּאֵיזֶה צַד וְאֹפֶן שֶׁיִּהְיֶה. עַל הַכֹּל, מֵעַתָּה וּמֵעַכְשָׁיו אֲנַחְנוּ מַתִּירִין וּמְבַטְּלִין מֵעֲלֵיכֶם אֶת הַכֹּל בִּרְשׁוּת קֻדְשָׁא בְרִיךְ הוּא וּשְׁכִינְתֵּהּ, וּבֵית דִּינוֹ, פַּמַּלְיָא שֶׁל מַעְלָה וּפַמַּלְיָא שֶׁל מַטָּה.

מֻתָּרִים לָכֶם, מֻתָּרִים לָכֶם, מֻתָּרִים לָכֶם.

שְׁרוּיִים לָכֶם, שְׁרוּיִים לָכֶם, שְׁרוּיִים לָכֶם.

מְחוּלִים לָכֶם, מְחוּלִים לָכֶם, מְחוּלִים לָכֶם.

אֵין כָּאן קְלָלוֹת. אֵין כָּאן חֲרָמִים. אֵין כָּאן נִדּוּיִים. אֵין כָּאן נְזִיפוֹת. אֵין כָּאן בִּטּוּיִים. אֵין כָּאן דְּבָרִים רָעִים. אֵין כָּאן חֲלוֹמוֹת רָעִים. אֵין כָּאן פִּתְרוֹנִים רָעִים. אֵין כָּאן מְסִירַת דִּין. אֵין כָּאן פִּתְחוֹן פֶּה לְרָעָה. אֵין כָּאן מַחֲשָׁבוֹת זָרוֹת וְהִרְהוּרִים רָעִים. אֵין כָּאן גְּזֵרוֹת קָשׁוֹת וְרָעוֹת. אֵין כָּאן עַיִן הָרַע דְּנָשִׁים. אֵין כָּאן עַיִן הָרַע שֶׁל אֲנָשִׁים. אֵין כָּאן עַיִן הָרַע דְּשׂוֹנְאִים וּדְאוֹהֲבִים. אֵין כָּאן דְּבָרִים אֲסוּרִים. אֵין כָּאן קַבָּלוֹת. אֵין כָּאן מִנְהָגִים. כֻּלָּם יִהְיוּ בְטֵלִים וּמְבֻטָּלִים, וַחֲשׁוּבִים כַּחֶרֶס הַנִּשְׁבָּר, וּכְדָבָר שֶׁאֵין בּוֹ מַמָּשׁ, שְׁבִיתִין וּשְׁבִיקִין, לָא שְׁרִירִין וְלָא קַיָּמִין. וְכָל־ מִינֵי עַיִן הָרַע יוּסְרוּ מֵעַל כָּל יִשְׂרָאֵל וּמֵעֲלֵיכֶם וּמִבָּֽתֵּיכֶם, וְיֻשְׁלְכוּ בִמְצוּלוֹת יָם, כַּכָּתוּב: וְלֹא יִדְבַּק בְּיָֽדְךָ מְאוּמָה מִן הַחֵרֶם, לְמַעַן יָשׁוּב יְהוָה מֵחֲרוֹן אַפּוֹ, וְנָֽתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ, כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ:

אָֽנָּֽא יְהוָה, הִתְמַלֵּא בְרַחֲמִים, וְיִכְבְּשׁוּ רַחֲמֶיךָ אֶת כַּעֲסֶךָ, וְיִגֹּלּוּ רַחֲמֶיךָ עַל מִדּוֹתֶיךָ, וְיִתְמַתְּקוּ הַדִּינִין מֵעַל עַמְּךָ יִשְׂרָאֵל וּמֵעָלֵינוּ. וּזְכֹר לָנוּ עֲקֵדָתוֹ שֶׁל יִצְחָק אָבִינוּ עָלָיו הַשָּׁלוֹם כְּאִלּוּ אֶפְרוֹ צָבוּר וּמֻנָּח עַל גַּבֵּי הַמִּזְבֵּחַ, וְהַבֵּט בְּאֶפְרוֹ לְהַצִּילֵנוּ לָנוּ וּלְכָל יִשְׂרָאֵל אַחֵינוּ מִכָּל רָע. וּכְשֵׁם שֶׁמַּסְכִּימִים וּמַתִּירִים לָכֶם בֵּית דִּין שֶׁל מַטָּה, כָּךְ יַסְכִּימוּ וְיַתִּירוּ לָכֶם בֵּית דִּין שֶׁל מַעְלָה. וְכָל הַקְּלָלוֹת וְכָל הַחֲלוֹמוֹת רָעִים, וְכָל פִּתְרוֹנִים רָעִים, וְכָל מְסִירַת דִּין, וְכָל פִּתְחוֹן פֶּה לְרָעָה, וְכָל מִינֵי גְזֵרוֹת קָשׁוֹת וְרָעוֹת, וְכָל מִינֵי דְבָרִים אֲסוּרִים, וְכָל מִינֵי מַחֲשָׁבוֹת זָרוֹת וְהִרְהוּרִים רָעִים, כֻּלָּם יִתְהַפְּכוּ לָכֶם לְטוֹבָה וְלִבְרָכָה, כַּכָּתוּב: וְלֹא אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמוֹעַ אֶל בִּלְעָם, וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה, כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ: וּכְתִיב: וְאַתֶּם הַדְּבֵקִים בַּֽייָ אֱלֹהֵיכֶם, חַיִּים כֻּלְּכֶם הַיּוֹם:

עֲשֵׂה לְמַעַן שְׁמָךְ, עֲשֵׂה לְמַעַן יְמִינָךְ, עֲשֵׂה לְמַעַן תּוֹרָתָךְ, עֲשֵׂה לְמַעַן קְדֻשָּׁתָךְ. יִהְיוּ לְרָצוֹן אִמְרֵי־פִי, וְהֶגְיוֹן לִבִּי לְפָנֶיךָ. יְהוָה צוּרִי וְגֹאֲלִי: יְהוָה עֹז לְעַמּוֹ יִתֵּן, יְהוָה יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.

ואחר כך ימסרו השואלים מודעה זו ויאמרו:

הֲרֵי אֲנַחְנוּ מוֹסְרִים מוֹדָעָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלִפְנֵי בֵית דִּין שֶׁל מַעְלָה וְלִפְנֵי בֵית דִּין שֶׁל מַטָּה, וְלִפְנֵיכֶם, וּמְבַטְּלִים מֵעַתָּה וְעַד עוֹלָם כָּל־מִין קַבָּלָה אִם נְקַבֵּל עָלֵינוּ, מִנְּדָרִים וּשְׁבוּעוֹת וּנְזִירוֹת וְאִסּוּרִין וְקוּנָמוֹת וַחֲרָמוֹת וְהַסְכָּמוֹת וְקַבָּלָה בַלֵּב, בְּכָל־לָשׁוֹן, בְּכָל־צַד וְאֹפֶן שֶׁיִּהְיֶה, בֵּין בְּהָקִיץ בֵּין בַּחֲלוֹם, חוּץ מִנִּדְרֵי קַבָּלַת תַּעֲנִית אִם נְקַבֵּל. וּתְנַאי מוֹדָעָה זוֹ יִהְיֶה קַיָּם עַד עוֹלָם, וְלֹא יִתְבַּטֵּל בְּשׁוּם צַד וְאֹפֶן שֶׁיִּהְיֶה. וְאִם נִשְׁכַּח לִתְנַאי מוֹדָעָה זוֹ, תּוֹךְ כְּדֵי דִבּוּר לְנֶדֶר אוֹ לִשְׁבוּעָה, (אוֹ בְשָׁעָה שֶׁאֲנַחְנוּ זוֹכְרִים לִתְנַאי מוֹדָעָה זוֹ) וְנַחֲזֹר לִנְדֹּר אוֹ לִשָּׁבַע מֵחֲמַת אֵיזוֹ סִבָּה שֶׁתִּהְיֶה, בֵּין בְּאֹנֶס בֵּין בְּרָצוֹן בֵּין בְּכַוָּנָה בֵּין שֶׁלֹּא בְכַוָּנָה, בְּכָל־לָשׁוֹן, בֵּין בִּלְשׁוֹן נְדָרִים וּשְׁבוּעוֹת אוֹ נְזִירוֹת אוֹ אִסָּרִים אוֹ קוּנָמוֹת אוֹ חֲרָמוֹת אוֹ הַסְכָּמוֹת אוֹ קַבָּלָה בַלֵּב, בְּכָל־צַד וְאֹפֶן שֶׁיִּהְיֶה – הֲרֵי אֲנַחְנוּ מְבַטְּלִים אוֹתָם בִּטּוּל גָּמוּר, וּמַתְנִים עֲלֵיהֶם שֶׁיִּהְיוּ כֻלָּם בְּטֵלִים וּמְבֻטָּלִים, לָא שְׁרִירִין וְלָא קַיָּמִין, וְלֹא יִהְיוּ חָלִין כְּלָל. וַהֲרֵי אֲנַחְנוּ מֵעַתָּה מְגַלִּים דַּעְתֵּנוּ שֶׁאֵין לָנוּ חֵפֶץ בָּהֶם וְלֹא בְקִיּוּמָם, כִּי אִם בְּקִיּוּם תְּנַאי מוֹדָעָה זוֹ, שֶׁלֹּא תִתְבַּטֵּל לְעוֹלָם.

וְעוֹד אֲנַחְנוּ מוֹסְרִים מוֹדָעָה לִפְנֵיכֶם בְּכָל־לִבֵּנוּ וּבְכָל־נַפְשֵׁנוּ, וַהֲרֵי אֲנַחְנוּ מְבַטְּלִים מֵעַתָּה וְעַד עוֹלָם כָּל־מִין מַעֲשֶׂה שֶׁל אִסּוּר אִם נַעֲשֶׂה חַס וְשָׁלוֹם, וְכֵן כָּל־מִין דִּבּוּר שֶׁל אִסּוּר אִם יֵצֵא מִפִּינוּ חַס וְשָׁלוֹם, מֵהַמַּעֲשִׂים וּמֵהַדִּבּוּרִים הָאֲסוּרִים מִדְּאוֹרַיְתָא אוֹ מִדְּרַבָּנָן, אוֹ מִדִּבְרֵי קַבָּלָה אוֹ מִדִּבְרֵי סוֹפְרִים. וְגַם כָּל־מִינֵי מַחֲשָׁבוֹת זָרוֹת וְהִרְהוּרִים רָעִים, וְגַם כָּל־מִינֵי גַאֲוָה וְכַעַס וְקַפְדָּנוּת, וְקִנְאָה וְשִׂנְאָה וְתַחֲרוּת, וְחֶמְדָּה וְתַאֲוָה וּנְקִימָה וּנְטִירָה, וְכָל־מִינֵי רְאִיָּה וּשְׁמִיעָה וְרֵיחַ וְקוֹל וּרְמִיזָה הָאֲסוּרִים, אִם נַעֲשֶׂה אוֹ נְדַבֵּר אוֹ נַחֲשֹׁב אוֹתָם חַס וְשָׁלוֹם, בֵּין בְּאֹנֶס בֵּין בְּרָצוֹן, בֵּין בְּכַעַס, בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד, בֵּין בְּכַוָּנָה בֵּין שֶׁלֹּא בְכַוָּנָה, בֵּין בַּחֲלוֹם בֵּין בְּהָקִיץ. מֵעַתָּה הֲרֵי אֲנַחְנוּ מִתְחָֽרְטִים עֲלֵיהֶם, וּמַתְנִים עֲלֵיהֶם שֶׁיִּהְיוּ כֻלָּם בְּטֵלִים וּמְבֻטָּלִים מֵעִקָּרָן, וְלֹא יִהְיוּ חָלִין כְּלָל וְעִקָּר, וּבְכֻלְּהוֹן אִתְחָרַטְנָא בְהוֹן מֵעַתָּה וְעַד עוֹלָם.

וְעוֹד אֲנַחְנוּ מוֹסְרִים מוֹדָעָה לִפְנֵיכֶם, רַבּוֹתֵינוּ, שֶׁכָּל־מַחֲשָׁבָה רָעָה וְהִרְהוּר רַע וּרְעוּתָא דְלִבָּא, אִם יַעֲלֶה בְלִבֵּנוּ וּמֹחֵנוּ, וּבִפְרָט בְּעֵת הַתְּפִלָּה וְתַלְמוּד תּוֹרָה, בְּאֵיזֶה צַד וְאֹפֶן שֶׁאֵינוֹ לִכְבוֹד וּרְצוֹן הַבּוֹרֵא יִתְבָּרַךְ, מֵעַכְשָׁיו אֲנַחְנוּ מְבַטְּלִים אוֹתָם מַחֲשָׁבוֹת וְהִרְהוּרִים רָעִים וּרְעוּתָא דְלִבָּא שֶׁהֵם נֶגֶד רְצוֹן קֻדְשָׁא בְרִיךְ הוּא וּשְׁכִינְתֵּהּ, בִּטּוּל גָּמוּר כַּחֶרֶס הַנִּשְׁבָּר. וּמִכָּל־שֶׁכֵּן אִם נְדַבֵּר אֵיזֶה דִבּוּר רַע וְאָסוּר, מֵעַכְשָׁיו יִהְיוּ הַכֹּל בְּטֵלִים וּמְבֻטָּלִים. וְעַתָּה אֲנַחְנוּ מְבָאֲרִים וּמְפָֽרְשִׁים בַּאֵר הֵיטֵב, וַאֲנַחְנוּ מְגַלִּים דַּעְתֵּנוּ וּרְצוֹנֵנוּ בְּכָל־לִבֵּנוּ, כִּי רְצוֹנֵנוּ וּמַאֲוַיֵּנוּ וְכַוָּנָתֵנוּ לַעֲבֹד אֶת בּוֹרְאֵנוּ, אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וְיִשְׂרָאֵל, עֲבוֹדָה שְׁלֵמָה, עֲבוֹדָה תַמָּה, בְּמַחֲשָׁבָה וְדִבּוּר וּמַעֲשֶׂה, בְּיִרְאָה וְאַהֲבָה וְשִׂמְחָה רַבָּה כְּדָת מַה־לַּעֲשׂוֹת. וְכָל־ מַחֲשָׁבָה וְדִבּוּר וּמַעֲשֶׂה שֶׁהֵם נֶגֶד רְצוֹנוֹ יִתְבָּרַךְ, מֵעַכְשָׁיו יִהְיוּ בְטֵלִים וּמְבֻטָּלִים, כִּי הֵם מִצַּד יֵצֶר הָרַע וְהַכֹּל הָבֶל. בְּאֹפֶן שֶׁכָּל־עֲבוֹדָתֵנוּ לַבּוֹרֵא יִתְבָּרַךְ בְּמַחֲשָׁבָה וְדִבּוּר וּמַעֲשֶׂה, הַכֹּל הוּא לַעֲשׂוֹת נַחַת רוּחַ לְפָנָיו דַּוְקָא בְּלִי שׁוּם פְּנִיָּה כְּלָל וְעִקָּר. וְהַכֹּל הוּא לְשֵׁם יִחוּד קֻדְשָׁא בְרִיךְ הוּא וּשְׁכִינְתֵּהּ, בִּדְחִילוּ וּרְחִימוּ וּרְחִימוּ וּדְחִילוּ, לְיַחֲדָא אוֹת יוֹ"ד וְאוֹת הֵ"א בְּאוֹת וָא"ו וְאוֹת הֵ"א בְּיִחוּדָא שְׁלִים בְּשֵׁם כָּל־יִשְׂרָאֵל, לְדַעַת רִבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְרִבִּי אֶלְעָזָר בְּנוֹ, וּלְדַעַת רַבֵּנוּ יִצְחָק לוּרְיָא אַשְׁכְּנַזִּי, הַמָּקוֹם בְּרַחֲמָיו יַעְזְרֵנוּ עַל־דְּבַר כְּבוֹד־שְׁמוֹ מֵעַתָּה וְעַד עוֹלָם. יִהְיוּ לְרָצוֹן אִמְרֵי־פִי, וְהֶגְיוֹן לִבִּי לְפָנֶיךָ. יְהוָה צוּרִי וְגֹאֲלִי:

אחר כך יאמרו המתירים קבלת מסירת המודעה, וזה הנוסחה:

בִּרְשׁוּת קֻדְשָׁא בְרִיךְ הוּא וּשְׁכִינְתֵּהּ, קִבַּלְנוּ מְסִירַת הַמּוֹדָעָה הַזֹּאת אֲשֶׁר מְסַרְתֶּם גּוּפְכֶם נַפְשְׁכֶם רוּחֲכֶם וְנִשְׁמַתְכֶם לְעִלַּת כָּל־הָעִלּוֹת וְסִבַּת כָּל־הַסִּבּוֹת. וְכָל־מַה־ שֶּׁתַּעֲשׂוּ מֵהַיּוֹם נֶגֶד מְסִירַת הַמּוֹדָעָה הַזֹּאת, הֵן בְּמַעֲשֶׂה הֵן בְּדִבּוּר וְהֵן בְּמַחֲשָׁבָה, אֲנַחְנוּ מְבַטְּלִים אוֹתוֹ הַמַּעֲשֶׂה אוֹ הַדִּבּוּר אוֹ הַמַּחֲשָׁבָה בִּרְשׁוּת קֻדְשָׁא בְרִיךְ הוּא וּשְׁכִינְתֵּהּ, וְלֹא יַעֲשׂוּ בָכֶם שׁוּם רֹשֶׁם כְּלָל.