(א) יְדִיד נֶֽפֶשׁ, אָב הָרַחְמָן, מְשֹׁךְ עַבְדָּךְ אֶל־רְצוֹנָךְ, יָרוּץ עַבְדָּךְ כְּמוֹ אַיָּל, יִשְׁתַּחֲוֶה מוּל הֲדָרָךְ, כִּי יֶעֱרַב־לוֹ יְדִידוּתָךְ מִנֹּֽפֶת צוּף וְכָל־טָֽעַם.
(ב) הָדוּר, נָאֶה, זִיו הָעוֹלָם, נַפְשִׁי חוֹלַת אַהֲבָתָךְ, אָנָּא, אֵל, נָא, רְפָא־נָא לָהּ בְּהַרְאוֹת לָהּ נֹֽעַם זִיוָךְ, אָז תִּתְחַזֵּק וְתִתְרַפֵּא, וְהָיְתָה לָךְ שִׁפְחַת עוֹלָם.
Beloved of my soul, Merciful Father / draw your servant after your will
Your servant would run swift as a deer / to kneel before Your splendor
For Your love is sweeter to him / than honey nectar and all pleasing savor
Exalted Glorious Beautiful Light of the World / my soul is love-sick for You
Please, My God, please heal her / by showing her the beauty of Your radiance
Then she will be strengthened and healed / and be Your maidservant forever... (translation: http://www.bj.org/spiritual-life/music-of-bj/invitation-to-piyut-na/yedid-nefesh/)
(ו) יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת:
(6) Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.
Chase and Sapkota. "In Our Community a Friend Is a Psychologist." Transcultural Psychiatry 2017, Vol 54 (3) 400-422.
The role of friends. Friends also appeared to play an important role in caring for individuals in distress. The role of friends was summarized by one Bhutanese refu- gee man in Vermont in the statement, ‘‘In our community, a friend is a psycholo- gist.’’ As this quote suggests, friendships observed in Bhutanese refugee communities could entail a high degree of mutual responsibility. At the pragmatic level, it was quite common for friends to, for example, loan one another money or keep one another company (e.g., accompanying friends on short trips within the camps, where certain areas were considered dangerous to ‘‘wander alone,’’ or gen- erally not letting one another ‘‘sit alone’’ in the home). But friends could also provide a vital source of social support (e.g., by ‘‘convincing,’’ offering sympathy, and ‘‘showing the right path’’) when other relationships with the family or com- munity were strained.
A few participants explicitly attributed their recovery from distress or suicidality to the direct intervention of friends at difficult times. One young man in the camps who had struggled with addiction recounted that at a time when ‘‘community people think [of] me negatively’’5 his closest friend had encouraged him to perse- vere, giving him advice on how to think differently about his situation. In another case, a single mother who had considered committing suicide described the inter- vention of a friend who signed her up to participate in the Bhutanese Refugee Women’s Forum (BRWF), an influential community-based organization in the camps. This informant emphasized that she had not only failed to seek, but had even actively resisted this intervention: ‘‘I told them many times that I am not interested and I am illiterate.’’ Yet through her friend’s initiative, she eventually became herself a community leader with BRWF and experienced greatly improved wellbeing.