The Writings of Rabbi Nachman - volume 2 - 1-50

HH

HH

The Writings of Rabbi Nachman

Volume 2

1. BLOW THE SHOFAR DOMINION

(a)  A Jew is born to have dominion over the angels. This is the ultimate purpose of the Jewish People. And every person has to see to it that he comes to this purpose. However the angels are very jealous of such a person who has dominion over them. Therefore a person has to guard himself a lot and see to it that he can stand firm in this dominion so that the angels will not be able to make him fall, Heaven forbid, by their jealousy of him.

(b)  The advice for this is to attach oneself to all the souls of the People of Israel. For all the souls are divided under all the leaders of the generation, each leader having a number of specific souls which belong to his portion. Consequently, one has to attach oneself to all the leaders of the generation and , through this, he will automatically be connected to all the individual souls of Israel. By this he will be saved from the jealousy of the angels and his dominion over them will persist. (Ed. From this we can see that the angels haven't the strength to fight other than against one Jewish soul, but against the generality of Jewish souls, for whom the world was created, they haven't the power at all to fight against.)

(c)  But one has to know and recognize the leaders. For there are several leaders whose greatness and dominion is only by means of their impudence, as the Sages said, ' Impudence is Kingship without a crown'.

(d)  The advice for this is to merit to the building of Jerusalem, an aspect of 'yira-shalem', that's to say, the complete fear of G-d depends on the heart, as the Sages said, "About something dependent on the heart it says, 'And you fear your G-d'". And when one merits to complete fear, their impudence falls before you. Then one can attach oneself to the leaders under whom all the Jewish souls are divided. Then, automatically he will be attached to all the Jewish souls and his dominion over the angels will

survive.

(e)  Because of the craving for money, the craving for sex and the craving for food whose root is in the heart, one loses and blemishes the fear in the heart.

(f)  The craving for sex is according to the milk that a person drank in his infancy. Therefore one has to protect the infant a great deal so that he takes milk from a kosher woman. When an infant suckles from a brazen woman, the craving for sex grows stronger in him, Heaven forbid, and then he loses the  fear of G-d. So also the opposite, when he suckles from a kosher woman, he doesn't get the burning desire for this craving; he only has the amount necessary for the mitzvah of the Creator, may He be blessed.

(g)  When a person falls, Heaven forbid, into these three cravings, by this he loses his fear of G-d and then the Holy One sits and roars about this like a lion.

(h)  Through respecting the Three Festivals properly with food, drink and nice clothes, as much as one can, while sanctifying and purifying the thoughts, being happy and of good-heart and praying with concentration and so on in other matters regarding the holiness and joy of the Festival, especially through the holy mitzvot that belong to each Festival, as a result a person merits to know G-d and to draw that knowledge into the heart. By this he rectifies and purifies the heart from these three evil cravings. Then he merits to perfect fear which depends on the heart; this is the main element of everything; for through this he will come to the ultimate purpose of a Jew which is to sustain his dominion over the angels.

(i)  During each and every Festival one of the three cravings is rectified. That's to say, on Pesach the craving for money is rectified; on Shavuot the craving for sex is rectified; on Succot the craving for food is rectified (therefore, Succah- s,60;u,6;c,20;ah,5=91 has the same numerical value as 'food'-'macl' m,40;a,1;c,20;l,30=91). Therefore one has to be very, very careful about the mitzvot of each and every Festival and to honour the Festival very much, as explained above, in order to merit to get out of the three evil cravings; for the entire essence of Judaism is to fear the revered G-d and to be saved from the jealousy of the angels so that they won't make a person fall into sins, Heaven forbid. His dominion over them depends solely on rectifying these three evil cravings, as above.

(j)  By means of rectifying and perfecting fear of G-d in the heart we merit to draw a bounty of prophecy. However, we have to be very cautious about desiring to be appointed a leader and rule over the People of Israel (the opposite of the holy dominion, that one has to merit to dominion over the angels) for being appointed causes a person to lose the bounty of prophecy.

(k)  Through the bounty of prophecy a person merits to perfect prayer; now prayer is in exile because of our many sins. Prayer is very lofty but people treat it with a lack of respect; when they pray they want get it over with. However, by perfect fear of G-d, which comes from rectifying the three attributes mentioned previously, such that one merits to draw the bounty of prophecy, even though there is no-one today who can prophesy, nevertheless through this the power of prayer is redeemed from exile. Then prayer becomes perfect, which is like 'the word of G-d'; G-d Himself opens a person's mouth and sends him holy words to pray before Him like it says, "Lord, open my lips" which we say before the Amida prayer. This is the secret of making the prayer of redemption adjacent to the silent prayer, that's to say we have to redeem prayer from exile. (Ed. This explains the question of the Gemorra, B'rachot,4: How is it called  making redemption adjacent to prayer? Rebbe Yochanan said: we first say "Lord, open my lips." He explains that since the Sages established it, it is considered as one long prayer. According to this Torah it is understandable for this being so, it is not a break at all; since the entire secret of making redemption adjacent to prayer is so that the prayer becomes an aspect of 'the word of G-d', "Lord, open my lips".)

(l)  When the prayer is redeemed and freed, we need no cures through doctors for we can be cured through whatever we eat, even by bread and water just like as through medicines.

(m)  Sometimes the illness is still hidden within a person and isn't apparent then no doctor can cure it because he doesn't know about it at all. But when a person merits to rectify those three cravings and achieves perfect fear and prayer, he will be able to be cured even if the illness is not yet apparent; he will be cured before the illness grows such that he won't come to be ill at all.

(n)  However, there are three attributes which damage prayer: (1) "Don't hold any person in contempt" meaning one shouldn't have contempt for any person (even in one's mind). When one isn't careful about this it damages prayer. (2) Blemishes to faith, for when faith is not perfect this is an aspect of idol worship.  (3) A blemish of the brit. When one merits to get out of these three evil attributes one merits to perfect prayer and then one needs no cure for one can be cured by anything that one eats, even by bread and water. This is the secret of Chizkiyahu who made redemption adjacent to prayer, who redeemed prayer from exile, as above, and also hid the book of medical cures.

(o)  When one merits to redeem prayer from exile, which is making redemption adjacent to prayer, this is an aspect of a spark of the light of  Mashiach. (Ed. From this one can understand the meaning at its root regarding what it says about Boaz and Ruth in Lekutei Moharan,Pt.2,102, for they are the secret of making redemption adjacent to prayer. See there. For they are a spark of Mashiach, as is known.)

(p)  When a person merits to perfect prayer, through all these rectifications mentioned previously, that's to say by sanctifying the three Festivals through which we rectify the three evil cravings: money, food and sex. Then we will merit to fear and to draw the bounty of prophecy, perfect prayer and a cure; then we escape the three bad attributes mentioned above which damage the power of prayer. By means of all this, all the hosts of heaven and all the stars and constellations and all the ministering angels all become subservient to him; he finds favour in the eyes of them all. Then all things are an aspect of borrowed from him, for they all borrow and receive their power from him and he becomes an aspect of 'the great lender'. Therefore then he will be able to recognize those leaders whose leadership is entirely based on their impudence, for their impudence will fall before him. This is an aspect of "A person doesn't dare deny in the face of his debtor". As a result he will know who the true leaders are under whom Jewish souls are divided. By this he will be able to attach himself to them and then automatically he will be attached to all the Jewish souls. Through this he will be saved from the jealousy of the angels and his dominion over them will persist.

(q)  If a person sits and talks about his friend, this is an aspect of Rosh Hashana which is the day of Judgement; that is because he is sitting and judging his friend. One has to be very careful with this and to look at oneself well, to consider if one is worthy to judge one's friend, for judgement belongs to G-d., as the Sages said, "Don't judge your friend until you are in his place". And who is the one who can know and reach his fellow's place. Only the Holy One Himself, Who is the place of the world and the world is not His place; every person has a place within Him. He alone can reach the place of each and every person and judge everyone on the side of merit.

(r)  Someone who merits to attach himself to all the Jewish souls through all these rectifications, he is also an aspect of "the place of the world" and he can make Rosh Hashana, judging each person to the side of  merit.

(s)  Rosh Hashana is a great kindness from the Holy One for how could we raise our faces to ask atonement from G-d. Therefore, He did us a kindness on the day of Judgement and established Rosh Hashana, the day of Judgement, on Rosh Chodesh. Then, so to speak, G-d Himself feels regret and asks for atonement, as in  "Bring an atonement for Me that I diminished the moon" from which all sins stem. Therefore we are not embarrassed on the day of Judgement to feel regret and ask for atonement for all our actions for then also the Holy One feels regret and asks for atonement.

(t)  The shofar reflects fear of G-d. It is also an aspect of the bounty of prophecy which is an aspect of prayer which is redeemed from exile. This is also an aspect of how the plants of the field return their power into our prayers and through which we can make Rosh Hashana.                    

1.

Prayer 1.

Master of all. Ruler of everything. You created Your Nation, Israel in order that they merit to the true ultimate purpose, the eternal purpose, to have dominion over the angels. This is the purpose and the true goal of each Jew; he was created for this to have dominion over the angels. But You, my Father, know how far away I am from this purpose. In Your awesome wonders, carve a path under Your Throne of Glory and return  me to You in complete repentance, with all my heart in such a way that from now I will truly, pursue this holy purpose for which I was created. Merit me to really ascertain  this ultimate purpose.

Master of the Universe, You know all the hidden things, looking at and examining all the generations until the end. You know the immense jealousy of the angels have towards us because of our ability to ascertain this ultimate purpose which is to have dominion over them. The angels are particularly jealous of Jews who are weak, like us nowadays, and in who he fire of physical desire burns. The evil urge of man exists in his heart since his youth, we have become accustomed to these desires and this had led to sins and iniquities. Oh G-d to where can we escape. I pass through This World for only a very short time, like a passing shadow, like dust in the wind. What will I answer to He who sent me. What will I do when the day of judgment for me comes.

Please G-d, You are good to everyone, merit me, in Your bountiful mercy, to have the strength to acquire and maintain this ultimate purpose of having dominion over the angels for always. Help us Give us understanding to merit to hold onto the Throne of Glory which is the source of all Jewish souls.

In Your bountiful mercy let us merit guard the fear in our heart and let us welcome the three Festivals – Pesach, Shavuot and Succot – with tremendously great happiness and joy, with great and absolutely perfect fear, love, holiness and purity, as is Your good desire. May I honour them with all sorts of honour and delight, with food and drink and delicacies and specially fine clothes. Let us pray with devotion, with great happiness and spiritual arousal. May we merit by the three Festivals to rectify and renew all the three brains that are in the three vacuums of the skull, which correspond to wisdom, understanding and perception, such that we merit by this to break and nullify all the three desires  - the craving for money, the craving for sex and the craving for food. They are our enemies; by them we have lost, what we have lost,  we have come to what we have come!  Please Lord, I plead with You Lord, take pity and have mercy upon us. Have mercy upon our souls. Have mercy on our babies and children. Have mercy on us and on all those dependent upon us. Have mercy on Your honour.

From now on, grant us merit, strengthen us, encourage us and gladden us with holy happiness in such a way that great holy strength and might be drawn upon us. Thereby let us merit very soon to break and nullify all these three cravings. Let us draw holy perception into our hearts by the holiness of the three Festivals. By this, let us merit to rectify our hearts and nullify from our hearts all these three cravings so that no impression of them remains in us at all. May we merit to welcome the Festival of Pesach, the time of our freedom, with great holiness. By this, may we merit to attract a consciousness and perception in order to break the craving for money. In the merit of the holiness of the Festival of Shavuot, let us merit to draw consciousness and perception in order to break the craving for sex. In the merit of the holiness of the Festival of Succot, the Festival of Ingathering of the harvest, let us merit to consciousness and perception in order to break the craving for food.

Please Lord, take pity and have mercy upon us. In compassion fulfill all our wishes for the good. You, in Your bountiful mercy, revealed to us these good and holy pieces of advice about how to escape from all evil. You informed us of this good, straightforward advice that we can break all the three principal cravings by welcoming the three Festivals with holiness, as is fitting. However, You know the evil of our hearts and stubbornness, the confusion and turbidnes of our minds and the greatness and the greatness of our weakness, such that this advice is itself difficult for us to fulfill. We do not know any way or strategy, or in what manner, we can merit to welcome the three Festivals properly. Lord over all, it is revealed before You how far away we are from the holiness of the three Festivals for we have blemished all Your holy Torah, especially the holiness and happiness of Shabbat and the Festivals. We have blemished the three Festivals themselves very, very much.

Please Lord, please inform us of Your ways so that we know how to find grace in Your eyes and know how to impress our requests upon You, such that we merit to really come close to You. Let us merit to fulfill all the really good pieces of advice which You revealed to us by Your true tzaddikim until we merit to really return to You wholeheartedly. Take pity and have mercy upon us; please, arouse Your mercy upon us; please, please, arouse Your mercy upon us, Merciful King, have mercy upon us. You, who are good and do good, wish us well. In Your very great mercy, return to us because of our Patriarchs who fulfilled Your will. In Your bountiful mercy, grant us merit that we welcome all the three Festivals with tremendously great, infinite happiness and joy. Let us merit to the real happiness of the Festivals, as is Your good desire.

Have pity and mercy upon us for we do not know any path by which to merit to the happiness of the Festival other that by Your great power alone. Sanctify us in Your commandments and may our portion in life be in Your Torah.  Satisfy us from Your good bounty and gladden us in Your salvation. Purify our hearts to serve You truly. Lord, our G-d, give us Your holy Festivals of Assembly as an inheritance with joy and delight such that we merit, through power of the holiness of the three Festivals, to break and nullify all the three evil desires which are the craving for money, the craving for sex and the craving for food. Let us be really holy and pure. Extract us from the darkness and gloom and bring us to light and great and great brightness. May we draw the holy perception into the heart so as to rectify, refine and purify the heart from all these three cravings. Fulfill in us the verse which says: “Know therefore this day and consider it in your heart, that the Lord is G-d in heaven above and upon the earth below: there is none else”.

Your compassion is great so save us; help us to rectify and purify the blood within us. Merit us to subdue the impure blood which is in the left chamber of theheart so that we clean and purify our hearts from any impurities in the blood that we have had since nursing impure milk from our mothers. As a result, merit us to overcome completely the craving for women until we achieve a real holiness of the brit. Help us and our offspring such that we all really guard the brit while rectifiying and purifying all the three attributes that we mentioned previously. By this, merit us to guard and preserve perfect fear of G-d in the heart. Then merit us very speedily to the building of Jerusalem. Let us serve You there with true fear, as always used to be the case many years ago; constant fear of Your glorious and awesome Name, Lord, our G-d. And through this great fear and awe in our hearts, may we create an angel which will transmit prophesy to the vessels of prophesy. May an abundance of prophecy be drawn down into the world.

Guard us and save us from being appointed to positions of authority so that we have no craving or desire for such an appointment, whether it carries significance or not. Don’t burden us with the needs of the community. Rather merit us to serve You with real love and fear, with great simplicity and purity, for Your Name’s sake, alone, without any ulterior motives or confused thoughts at all.

So, have mercy on us for You are full of compassion. Bestow upon us good from Your true goodness. Merit us to perfect prayer so we can pray before You with all our heart and soul. Let us not take lightly our prayers because they are of the greatest importance in the heights of heave. May we, put all our hearts into our prayers rather than reciting the words out of rote; help us not to feel that prayer is a burden, Heaven forbid. In Your bountiful mercy, merit us to strengthen ourselves withal our power in numerous ways so that we can pray before You perfectly, with real concentration and the proper intentions in our heart. Help us to redeem our prayer from the great and bitter exile into which it has fallen now because of all our iniquities. Save us, for Your Name’s sake for You are full of compassion and harken to the prayers always of the Jewish People.

So, let the words of prayer always flow smoothly in our mouths. Then, in the merit of our prayers, may we subdue, break and nullify all the natural cures of the doctors thus revealing the truth to the world that no doctor in the world knows anything about curing any illness. Rather, all the cures in the world come about only through the word of G-d alone.

By rectification of three good traits (complete belief, guarding the brit and honouring people), let us merit to perfect prayer. Help us to pray before You properly, in absolute perfection until we merit by prayer to draw complete healing upon ourselves and our offspring and to all Your nation, the House of Israel (in particular so and so, son of ….). For You are G-d, King, the faithful and compassionate Healer. May we merit by our prayers that all the grasses and herbs of the field, all of them as one, return and give all their strength into the words of our prayers;  for that strength is a word of the Blessed One which is their heavenly source. May the power of all the cures from all the grasses and spices in the world be included in our prayers and let our prayers be in great perfection, comprising all the good from all the powers of all the herbs of the field and their kind.

Give us merit to raise them all before You as a pleasing aroma, to return them to their highest source through our prayers which are comprised of them all. By this, may we merit to draw the powers of all the cures in the world into brad and water and all things that we eat or drink until we acquire a complete cure for all our illnesses and pains through anything in the world, without any physician or doctor at all; just You, Yourself, in Your honour, cure us completely, as is written: “for I am Your Healer”.

May we merit to receive from You a complete cure at the time of the onset of illness, at the time when the illness is closed and hidden within us and we know nothing of it, for You alone know all the mysteries with us. Have mercy upon us, in Your great compassion, and provide a cure prior to the affliction; cure us before the onset of the illness, at the time when some ailment starts to spread and from which something may develop, Heaven forbid. You, in Your compassion alone, cure us from all this, for we know no advice or strategy or any cure for any illness, affliction or pain, whether it is at a time the illness is hidden or whether when it is already revealed, Heaven forbid. In all these situations we have no hope of any use; ‘they are worthless’, “together they are lighter than vanity”, they will not help or save, for they are worthless! We rely only upon You; we wait and hope for Your healing for You are a faithful Healer, a true Healer a charitable Healer, with loving-kindness and compassion. Help us, save us and protect us. Distance us, always, from physicians and doctors! Subdue, overthrow and degrade all the doctors with all their cures, for You know that they damage the world very, very much. By mistake or intentionally they harm many people, every day and every hour. Save us from them, our Father in Heaven, guard us from them; us and all our offspring and their offspring and all the offspring of Your Nation, the House of Israel, form now on, forever.

Give us merit to receive all the cures in the world that there are no cures in the world except by prayer alone. May we merit to fulfill that which is written: “And He said: If you will diligently listen to the voce of the Lord, your G-d and you do that which is right in His sight, and you listen to His commandments and keep all His statutes, I will put none of these diseases upon you that I brought upon the Egyptians; for I am the Lord who heals you”.

In Your bountiful mercy and immense loving-kindness, have compassion upon us that we merit to welcome the holy Rosh HaShana with great holiness and purity, with fear and love, with happiness and great joy, for, in Your mercy, You chose us from all the nations and sanctified us in Your commandments. You did for us this great act of loving-kindness and gave us this wonderful gift which is the holy Rosh HaShana, a holy, awesome and very fearful day in which our Kingship will be exalted, Your throne will be established in loving-kindness and You will sit upon in in truth. In Your bountiful mercy and immense loving-kindness You fixed for us the great and holy day of Rosh HaShana, the great and awesome day of judgment, on the first day of the month of Tishrei which itself is a great and wonderful act of loving-kindness from You, O Charitable and Merciful One. You think from afar to better our end, You are good and do good to the wicked and to those who are good; You gave us a cure and balm prior to our ailment, for You know that we are only flesh and blood; from clay we are formed…You fixed for us the holy day of Rosh HaShana, the great and awesome days of judgment, on the first day of the month when You Yourself ask atonement, so to speak, as the Sages, may their memory be blessed, said, ‘Bring an atonement for Me for My having reduced the size of the moon’. You Yourself regret, so to speak, Your actions, that You made the moon smaller, this being where all our sins are drawn from. Therefore You gave us an excuse to come and confess before You, to regret our actions on the great day of judgment, which is Rosh HaShana, for You also regret and ask atonement then.

Therefore we have come before You, Lord, our G-d and G-d of our fathers, G-d of loving-kindness and compassion; let us merit in Your immense mercy and loving-kindness that we welcome this tremendous act of loving-kindness on the holy day of Rosh HaShana, may it come to us for the good. Have mercy upon us for the sake of Your Name. May we merit to welcome the holy day of Rosh HaShana with great holiness for You know that in these generations, called the Footsteps of  Messiah, we have no hope other than the holy Rosh HaShana when we gather together in all the dwelling places of Israel.

You, who know the hidden, who searches out the hearts, Master of loving-kindness, full of compassion, teach us and show us how to draw great loving-kindness upon ourselves in such a way that we merit to truly return to You wholeheartedly. We have sinned by error, committed iniquity and willfully transgressed before You a very great deal and belittled Your honour very much; we have followed the cravings of our heart and drawn upon ourselves the evil desire, we have blemished and spoiled that which we have spoiled until according to the holy rule of judgment, we should have no advocate of merit.

Because of this we have come before You to beg and prostrate ourselves before the mercy of Your Throne of Glory; we raise our eyes towards You Lord, our G-d and

G-d of our fathers, and ask that You act for the sake of Your simple mercy and loving-kindness and that You Yourself sit in our judgment, for judgment is G-d’s. Give no strength or permission, Heaven Forbid, to any person in the world, nor to any court, whether in the world above or the world below, nor to any angel or seraph, nor to any creature in the world, to judge and sentence us, Heaven forbid. “Far be it from You to act in this manner’.

Rather, may You alone sentence and judge us in Your bountiful mercy and great loving-kindness. ‘Let our sentence come forth from before You; let Your eyes behold (in righteousness) that which is upright’. You alone know our place for ‘You alone know how to always judge us all on the side of merit. “Your mercy is great Lord, grant me life according to You (usually merciful) judgment”. You know the place of each and every one of us, Your Nation Israel; You know how he was born and how his higher soul was drawn into This World, and where he has been, physically and spiritually, up until today. You are full of mercy and tend always towards loving-kindness. Our Father in Heaven, true merciful One and Lover of kindness have pity upon us in this time of trouble when “children are come to birth and there in no strength to give birth”. Act in loving-kindness with us out of charity, for You will not lack. From now on let us merit to be really as Your will, to turn aside from evil and to always do that which is good in Your eyes.

In Your bountiful mercy, draw upon us always the holiness of Rosh HaShana; pardon and forgive us for all our willful transgressions, sins and error of iniquities. Fill in the blemish of the moon so that it will have no decrease in its size and may its light be as the light of the sun, as the light of the seven days of Creation, as it was before its waning. Favor us and help us to merit to hold onto the Throne of Glory, the root of the souls of Israel, until we have the strength to worship on Rosh HaShana, to always draw and radiate upon ourselves and all Israel the holiness of Rosh HaShana. May we merit to always judge each person on the side of merit, to push the entire world into the scale of merit, to find merit in each and every one according to his place. May we truly know the place of every one according to his place. May we truly know the place of every single person and draw merit, loving-kindness and mercy upon every one in the community of Israel, Your holy nation, which You chose – even upon the worst of the worst and the least of the least! Open for us the light of knowledge so that we merit to find merit in everyone. Have mercy upon us, always guard and save us so that we will not speak evil against any Jew in the world, Heaven forbid!

In Your mercy, save us from speaking evil, even the slightest suggestion of evil and may we not even begin to condemn any Jew, Heaven forbid. Rather may we merit to always find the merit, loving-kindness and good in every single individual, even in the lowest of all places, the very worst and least and let us always push everything to the side of merit.

Compassionate One, fulfill all our wishes for the good. Grant our requests for the good as speedily as possible. Take pleasure from all of the Jewish People, from the greatest to the most insignificant; they are all precious and cherished in Your eyes. Everything is in Your power. Our distance from You has become immense because of our many sins. Even so, You can raise us and elevate us; You can draw upon us holiness and purity thus bringing us back to You in complete repentance before You. You can bring us really close to Your service until we reach all that we have asked from You.

Amen. So may it be Your will.

2.  THE DAYS OF CHANUKAH

(a)  The days of Chanukah are days of thanksgiving which is an aspect of the delight of the World to Come.

(b)  The main delight of the World to Come is to give thanks and praise the Holy One, to know and recognize G-d; by this we become near and close to Him, for however much more we know  and recognize Him, we become even nearer to Him. For all other things will be nullified in the future; only this aspect of giving thanks and praising and knowing G-d will remain. This will be the entire delight of the World to Come.

(c)  Studying halacha, especially when one merits to innovate new ideas in them, this is also an aspect of the delight of the World to Come.

(d)  By giving thanks to the Holy One and by studying halacha, childbirth comes easily. Similarly, one is saved through this from all kinds of trouble.

(e)  When a person is in distress. Heaven forbid, then truth has been blemished. Therefore, he has to guard himself especially from being caught in some kind of mistake or lie because of the distress, Heaven save us.

(f)  Through disturbing a Torah scholar from studying a person becomes ill in his legs.

(g)  When a person merits to give thanks and to praise G-d at all times for whatever happens to him, especially when he comes out of some distress, Heaven forbid, and similarly by studying halacha, through this he merits to the three columns of truth. That's to say, he merits to pray with truth which is the essence of perfect prayer. Secondly, he receives the Torah of truth from a true Rebbe who teaches him the straight path in his true Torah. Thirdly, he merits to true match-making, meaning that the Holy One will arrange for him and his children to find their true marriage partner. And this truth will radiate and complete the four parts of speech (explained in the next paragraph). Through this he will merit to draw the blessing, holiness and joy of Shabbat to the other days of the week. As a result, the simple unity of G-d is revealed within all the many differing  events; he can then truly believe and know that all the differing events stem from the Simple One, may He be blessed. This aspect is very precious indeed  in all the worlds on High. Even to the Holy One this is a very precious, important and wonderful thing.

(h)  The four parts of speech are: firstly, there is a word of charity. Man is defined as a speaker and this power of speech stems from charity, for charity and loving-kindness is also a definition of man. The definition of man as a speaker is that he bestows kindness to others. Someone who doesn't give charity or bestow kindness blemishes the power of speech very much; he similar to an animal and is not a human being at all. Man is only so called by his giving charity and bestowing kindness. Secondly, there is a word of repentance, meaning that one speaks many words of repentance before the Holy One. Thirdly, there is the speech of the wealthy who are close to the government; the Holy One grants them a special charm in their words enabling them to nullify any harsh decree and to bring about favours and salvations for the Jewish People. Fourthly, there is speech of the Kingdom of Holiness, meaning that the Holy One will bring us our righteous Meshiach so that we shall merit to hear his holy, pure and awesome words from his holy mouth.

(i)  The essence and perfection of the power of speech is through truth.

(j)  Supporters of the Torah, who give their money to Torah scholars, have very great merit. By their money which supports Torah scholars the latter can engage in studying Torah and give birth to halachic decisions and Torah innovations. This means that they have a part in the Torah which is born and revealed by these Torah scholars. All the money they give to Torah scholars, even though it may be missing temporarily from them, even so, by the halacha which is born and innovated as a result, through this a bounty of loving-kindness comes about and then what the doners lack is returned and restored. Then they merit to the delight of the World to Come which is an aspect of filling the lack (see inside) and to  all the three lines of truth which radiate into the four parts of speech and to all the rectifications mentioned previously.

(k)    Through the prayers that the People of Israel pray with truth, they are called by the name El, for the Holy One is called El when referring to His strength. For He is all-powerful and omnipotent. By prayers we take to ourselves this power from Him, for we nullify His decrees; then the Jewish People are called by the name El.

(l)      By means of lighting the candles of Chanukah and by reciting Hallel and praises of G-d during Chanukah, which is the essence of the delight of the World to Come, as explained, we merit also that the three columns of truth will radiate into the four parts of speech, as mentioned, and perfect the power of speech. By this we will merit draw the holiness and joy of Shabbat into the other six days of the week. In consequence, His simple unity will be revealed within the different events that take place, as explained above. Happy is he who merits to such a Chanukah, to draw down all these awesome rectifications.

(m)  Someone who merits to perfection of the power of speech through all these awesome rectifications can bring about with his speech anything he wants, that's to say he can change the laws of nature according to his will through the perfection of his speech.

(n)    When a woman is having difficulty in giving birth, there is a special power to help her by reciting ‘A Psalm of Thanksgiving’ (Psalm 100) again and again.

Prayer 2.

“How good to praise You O G-d and to sing praises to Your sublime Name”. I will bless G-d at all times, always His praises will be in my mouth”.

Master of the Universe, Who is full of goodness, merit us to always give thanks to You. Help us and save us; merit us to real good, to the delight of the World to Come which is giving thanks to Your great and holy Name. May I recite many blessings, thanks, songs and songs of praise to Your great and holy Name. Let me give thanks to You and bless You for all the acts of loving-kindness, goodness and wonderful miracles that You have performed for me during my lifetime, for all Your miracles that are with us every day and for Your wonders and acts of goodness at all times, evening and morning and noon. Who can praise or tell of me of the myriad occasions when You bestowed upon us and our predecessors, goodness’s, miracles and wonders.

All the pens ink and scrolls of paper in the world would not suffice to tell of one drop in the ocean of all the wonderful great and awesome miracles which You performed for us and for every individual Jew upon who You extracted from impurities and filth and brought mercy. You perform great and awesome deeds every day and think of ways to bring us closer to Your service. Even if our mouths were full of song like the sea and our tongues sang joyfully as the numerous waves of the sea, even if our lips sang praises like the expanses of the heavens and our eyes shine as the sun and as the moon and our hands outstretched as the eagles of the sky and our feet are as swift as deer, still we could not sufficiently thank You, praise You or glorify and bless Your Name, our King, for even one thousandth or hundred thousandth of all the wonders, miracles and goodness’s that You have performed for us and our forefathers.

Behold, I give thanks for the past and shout out for the future, merciful One. Arouse Your mercy upon me. Have compassion on me and save me. Merit me to keep and perform all the words of Your holy Torah, which the true tzaddikim revealed and informed us about. Speedily, hasten our redemption; extract us from all the troubles and evils which surround me.

So, in Your bountiful mercy, merit me to study Torah laws every day, without fail, all the days of my life. Let no day pass without my studying halacha. Through this, merit me to the delight of the World to Come, to know and recognize You for always. Help me to clarify the true halachic decision; Be with me always. Draw upon me unearned loving-kindness, the loving-kindness of David. Merit me to study Torah in order to understand the halacha from it  until I can understand the halacha of every Torah commandment with complete truth and clarity. May I understand new things with regard to the halacha. Bestow upon me full, holy understanding such that I will come to know and recognize You. Let me always be very close to You, thanking and blessing You at all times. Merit me to really cleave to You, in This World and in the World to Come, forever. Save me from any distress and trouble for You know that the troubles felt in my heart are very numerous and weigh heavily upon me. Father in Heaven I am in distress. I no longer have the strength to suffer. All the blood in my body collect together and pressure my heart. They weigh down my heart. All the blood in my limbs and veins search and ask for advice and strategies how to escape and be saved from the harsh decree of Hell and the harsh decree of the future and how to be saved from sins, iniquities and willful sins, from all the trials and tribulations in the world, Heaven forbid.

Spread over me, from Your holy dwelling place salvation and compassion. Save me, from now on, from all the troubles. I have no-one to depend upon other than You, my Father in Heaven. You guard me. Save me and help me; merit me that the blood which floods my heart will return to flow as normal. Act towards me with love at all times. Merit me to always thank You for all the acts of loving-kindness that You performed for me and will perform for me in the future.

Have mercy on us and upon all the Jewish People. Merit us to be supporters of Torah scholars and those who really serve G-d. Let us be able to provide them with all that they need so that they can continue to engage in studying Torah and the service of

G-d without financial worry, confusions or disturbances such that they will be able to bring forth Torah innovations. As a result, bestow upon us great loving-kindness, great bounty, a good livelihood and great, holy wealth.

Have compassion and great mercy on those women who are to give birth among the Jewish People. Save them from anguish and harm. Help them and save them in Your bountiful and awesome loving-kindness. May they all give birth easily, without any difficulty in childbirth. Merciful One, have compassion over them. Bring out the new-born child peacefully, without any harm. Merit the Jewish People to raise their sons and daughters for many years to serve and fear You. May no women have a miscarriage so that the Jewish People multiply as the sand of the sea which cannot be counted.

In Your bountiful compassion and true loving-kindness, help us and save us so that we merit to draw a radiance of truth and make it shine into our speaking, making it perfect in holiness. Guard us and save us so that no world of falsehood leaves our mouths, even by mistake. Rather, may all our words be truthful for ever more. Let us draw the three lines of truth which are prayer, Torah and honourable matchmaking. Please help us to pray before You with all our heart and soul, so that it is perfect as You really desire. Be wit us at all times and save us so that we can speak out our prayers with real truth without any ulterior motives, extraneous thoughts or confusions at all. Let the words of our prayers and supplications be with the purest truth, a truth that You desire. Then listen to all our prayers for You only desire the truth, as it says “G-d id close to all those who call Him in truth”. And may we merit that, through our prayers, we can run the world as we desire while nullifying all the harsh judgments which have been decreed against us, Heaven forbid. Whether before the decree or after, give Your power and strength into our hands so that we have the power to change the laws of nature and to control the world. Let the People of Israel have the godly power to guide all the worlds as is Your holy desire.

Merciful One. Fulfill all our wishes for the good until we merit to a radiance of the three lines of truth in our speech and bring all its four aspects to perfection. May we always donate a lot of charity so that we can achieve the voice of charity. Draw upon us Your mercy and remove from our hearts any feeling of cruelty. Merit us to rise from the level of animal to that of a man who has compassion. Inspire us to have real compassion for others and to donate charity to deserving poor people.

Master of the World, merit me to complete repentance before You. Help me to say many words of repentance. Send us worthy words within our mouths that will find favour in Your eyes. May we arouse our hearts before You so that we can pour out our hearts like water and achieve complete repentance. Return us and we will return. Grant me a genuine voice of repentance. Help us to be as You desire from now on.

Merit us to perfect the speech of the rich and those close to government. Help and guard all the ministers, advisers and those with influence over the leaders who work to rescue and bring salvation to Jews. Bestow upon their lips words of grace so that they will find favour in the eyes of the country’s leaders, their ministers and advisors so they can nullify the plans of our enemies. Give them grace and intelligence in such a way that they will merit to negate all the harsh decrees and bring about good decrees for the Jewish People, Your Nation.

Turn the hearts of the country’s leaders and advisors in our favour. Only You know the lowly status and condition of the Jewish People nowadays. Many nations rise against us. They plan all the time how to harm us. We have no-one to rely on other than our Father in Heaven, for You are with us forever in every generation. Have mercy on us in this impoverished generation before the coming of Meshiach. Everything is Your Hand alone. Merit us to the voice of the kingdom of Holiness and bring us Meshiach very speedily in our generation. Rule over us for always and let us hear his holy, pure and awesome words from his holy lips.

Have mercy on us for Your Name’s sake. Merit us to the radiance of truth in the four types of speech so that our power of speech will be perfect, with holiness and truth. May we have perfection of the holy language, which is connected to Shabbat; let us have words of truth which contain blessings and holiness. Nullify subdue and break the power of the languages of the nations so that they have no hold on or dominion over the People of Israel. Merit us to the perfection of the holy language so we can draw the holiness and joy of Shabbat into the six weekdays. Help us and redeem us; merit us to receive Shabbat with great holiness and immense joy, great happiness and a good heart. Let no worry or sadness enter our hearts during the holy Shabbat. Remove from us and distress or sighing. Rather allow us to be extremely happy every Shabbat with real, holy joy, as You desire.

Furthermore, enable us to draw the holiness of Shabbat into the six weekdays, such that we can be happy all the time, even during the weekdays. May we rejoice in You always. Please help us on all occasions to have the joy of Shabbat during the weekdays until we merit to Your Simple Oneness becoming revealed in the world. Let everyone know and believe that all the differing events stem from the Simple Oneness of the Holy One. May every work of Your hands, know that You are his Maker and let every breathing thing say, ‘G-d, G-d of Israel, You are Kind and Your kingdom has dominion in all places’. Reveal Your Simple Oneness to all the world through Your Nation the Jewish People, whom You chose as one nation among the many upon the face of the Earth. Then reveal Your Simple Oneness and also in all the Worlds Above, such that Your Simple Oneness becomes revealed in all the differing events below, in This World by means of the Jewish People. As a result of this, nullify all kinds of controversy from the world and draw great peace throughout all the world.

May we merit to perform the commandment of lighting the Channuka light as is fitting , in all its details and exactitudes, all its intentions and all the 613 commandments dependent on it. May we fulfill all the commandments of Channuka with great happiness; let us praise You and bless You and say the complete Hallel with very great happiness, with great spiritual arousal, with great holiness and purity. In Your bountiful mercy You established for us the eight days of Channuka which are a delight of the World to Come, to give thanks and to praise Your great Name. In Your bountiful mercy, let us merit to fulfill Your commandments in truth until we merit to really draw upon ourselves a delight of the World to Come at all times, which is the giving thanks to Your great, holy  Name. Especially let this be so in the holy days of Channuka which are days of thanksgiving such that we really merit to come closer to You, to know and acknowledge You, for He is good, as it says: “Give thanks to the Lord for He is good; His loving-kindness endures forever”. Let us merit to draw the holiness of Shabbat to the six days of the week such that we merit to always be happy as is really Your good desire.

Psalm 100: “A Psalm of thanksgiving; call out to G-d all the earth. Serve G-d with gladness, come before Him with joyous song. Know that G-d, He is G-d; He made us and we are His, His People and the sheep of His pasture. Enter His gates with thanksgiving, His courtyards with praise; give thanks to Him, bless His name for G-d is good, His loving-kindness endures forever and His faithfulness is from generation to generation”.

(This Psalm is good to say for a woman having difficulty in childbirth. One should say it several times for reciting ‘A Psalm of thanksgiving’ has a specially strong power to help in childbirth so that the woman give birth easily. Amen.)

3.      REDEMPTION OF THE SOUL

  After paying a redemption in order to sweeten the harsh decrees, then there is permission for the doctor to cure but not before hand for the main power to cure is though the redemption.

Prayer 3.

Healer of the sick Jews, true Healer, faithful and compassionate Healer, have mercy upon us and upon all Your Nation, the House of Israel. Preserve us and save us so that we should not come to any illness or ailment, according to Your holy, true and just decrees, I plead with You, merciful One, in Your great compassion, preserve us and save us so that we should not make a mistake, Heaven forbid, and put ourselves into the hands of physicians and doctors, for they are all worthless and (offer) nothing but vanity. For You know the truth, that there is no physician who knows to cure the illness and ailment really properly, even the expert doctors who are eminently well learned in their field of knowledge, for there is no wise and expert doctor who can know to determine correctly the medicine which is special to the cure of that patient; according to Your judgment when You decreed that the patient; according to Your judgment when You decreed that the patient should not  be cured other that by a certain person and certain medicine.

 Therefore it is completely impossible that the patient be cured other that specifically by these factors which were decreed concerning his cure. Who is the wise man who can know all this? Even more so is this true since most of the physicians and doctors are ignorant of science and are not well-learned in the science of healing, for it is a very great, deep wisdom and there are immeasurable numbers of differentiations and changes which make it usually impossible to determine the real truth. In one small movement they do much damage and sometimes they spoil and cause more harm than they cure. They kill and murder people with their own hands! Several peoples’ lives have degenerated because of them, for more people have died through physicians and doctors than have died by themselves, as is known before You, Master of the World. True doctors admit by themselves that it is impossible to know that science perfectly;

they have admitted unashamedly that it is better to avoid doctors and medicines.

Master of the World, You are full of mercy. Creator of cures. Master of wonders. You know that the world has already sunk very much, for many days and years, into this mistake of engaging in medical cures, until it has become very difficult to extract people from that confusion, particularly since, because of the great anguish and pain of those who suffer illnesses, Heaven forbid, they give themselves over into the hands of the doctors, requesting a cure or medicine for their affliction. However, more or less everyone’s hopes were in vain, for the doctors did not succeed in removing their disease from them other than through Your Great Compassion and loving-kindness, when Your mercy became so strong as to remove their disease and treat their wounds.

Therefore I come before You, who are full of mercy. True Healer, have compassion upon us and give us insight to understand and become wise at any time that we have need of some cure for ourselves or our family. Heaven forbid, so that we should not go searching for doctors, but only searching and requesting always for the Face of

G-d. Strengthen our hearts to trust in You, Your tzaddikim and those who really fear You. Help us and save us so that we merit always to give money for the redemption of our souls. Provide for us always with really kosher, fearful people, who will have the power to perform a redemption of the soul from the money given to them, in a way that will ‘sweeten’ (diminish the severity of) the judgment upon us and our offspring and our household, by the redemption of the soul made on our behalf. You will be full of compassion for us. Cure us completely, spiritually and physically. Heal us Lord and we will be healed. Save us and we will be saved, for You are our song of praise. Bring a complete cure to all our afflictions, all our pains, all our illnesses (inn particular the sick person so and so…..) For You are G-d, King, faithful and compassionate Healer.

We have no dependence on any cure of any doctor in the world! Only upon You do we rely, G-d, I plead with You, cure us out of Your abundant compassion and loving-kindness, for You alone know the great anguish and pain of all who suffer illnesses or pains. You, who are full of mercy, have mercy upon them Don’t hide Your Face from them. See and care for them in their oppression and pain. Be full of compassion for them, to heal them and cure them, to give them strength and revive them very quickly. Fulfill the verse which is written: “And the Lord will take away from you all sickness and will put none of the evil diseases of Egypt which you know: upon you; but I will put them upon those who hate you”.

And it is said: “And you shall serve the Lord, Your G-d, and He will bless your bread and your water; and I will take sickness away from your midst”. And it is said:  “And He said, If you will diligently listen to the voice of the Lord, your G-d and will do that which is right in His sight and will hearken to His commandments and keep all His statutes, I will put none of these diseases upon you which I brought upon Egypt; for I am the Lord that heals you”.

Amen. May it be His will.

4.  "AND I HAVE COMMANDED THE RAVENS" (Kings,1:17)

(a) The main task in giving charity is to break one's cruelty and turn it into mercy by volunteering to give charity for if someone is compassionate by nature and gives charity out of compassion, this is not  considered as working on oneself. Therefore, anyone who has a generous heart and wants to fulfill the mitzvah of charity properly, first has to go and pass through this aspect. That's to say, first he has to break the cruelty within him which is part of his nature and turn it into mercy by giving charity. This is the essence of the task of giving charity, as mentioned. Through this, also the anger of G-d will be turned into favour.

(b)  All the mitzvot and good deeds and all the service of G-d are an aspect of birth for the main generations of tzaddikim are their good deeds. And like a woman before giving birth has to suffer several birth pangs and contractions and she screams out a number of cries of 'ouch' and 'oh' etc. Similarly, in the service of G-d, when one wants to do something to serve G-d or to repent, it is actually necessary that he undergo many struggles. Then he has to scream out several cries of 'ouch' and 'oh', groan a lot and make all sorts of movements etc. especially in the beginning when it is very difficult, for all beginnings are difficult. Then one needs even more to cry out and groan etc. before starting some new beginning. Also afterwards, after making the beginning, serving G-d doesn't come easily and one needs several struggles and contortions, as mentioned, before one merits to perform some action that is really splendid for the beginning is very difficult, as explained. Therefore, do not get confused by all that occurs to you for it is necessary to go through it all. "According to the distress, so is the reward."

(c)  Charity widens all of the openings into the realm of holiness. When a person enters a certain path and way of serving G-d then he has to make an opening and enter in that path. That is why all the beginnings are difficult. But by giving charity, he widens the opening. And even when there already is an opening, the charity widens and opens even more all the entrances to holiness. So, before any mitzvah or service of G-d, it is good to give charity in order to widen the entrance of holiness that one needs in order to do this service of G-d so that it won't be too hard and too much of a strain for him to enter there.

(d)  The beginning of charity is very burdensome and difficult. But the benefit of charity is very great indeed.   The needs of the body are very numerous, and even those things that are really necessary are also many, such as food, drink, clothing and accommodation, and they are very great obstacles to a person in the service of the Creator. By means of giving charity we nullify all these obstacles for, by charity,  we merit to have G-d's loving-kindness bestowed upon us such that we need no business or craft to get a livelihood. The work will be done by others while he engages in the service of G-d.

(e)  The immense loving-kindness is impossible to receive for we haven't the ability to accept such great goodness. We need to make a vessel and channel through which to receive the bounty. Through fear of G-d the vessel and channel is made to receive the bounty of loving-kindness.

(f)  When it becomes revealed that everything occurs through Divine Providence, as G-d wills, without any laws of nature at all, this creates fear of G-d; for then we know that there is reward and punishment it becomes feasible to fear G-d. But, when a person falls into disbelief, as if everything occurs according to the laws of nature, then fear of G-d is not feasible, Heaven  forbid. (Ed. See Job, Ch.15, when Eliphaz says to Job that he blamed it all on the Constellations and therefore he annulled fear of G-d.)

(g)  Revelation of G-d's will is by the Festivals for each holy Festival calls and announces and reveals  G-d's will, that everything occurs only according to His will and there is no force of nature at all. For on every single Festival G-d performed awesome wonders with us which are the opposite of the laws of nature. In Pesach He took us out of Egypt with awesome wonders. On Shavuot He gave us the Torah with awesome wonders. In Succot He surrounded us with clouds of glory. By all these awesome signs and wonders He performed for us in all of these three Festivals, it became revealed that everything happens only according to G-'s will without any laws of nature at all. However, one has to incline one's ears and heart well to hear this holy call; as a result he will merit to the joy of the Festival.  Every person, according to how well he merits to hear in his heart this holy call of the Festival, how everything occurs only according to G-d's will, so he merits to the joy of the Festival.

(h)  There are evil creatures which trample and tear to pieces their prey; they are the wise men of the laws of nature (scientists) who want to show through their mistaken wisdom that everything occurs according to nature, Heaven forbid. They trample and tear to pieces many of the son's of our nation. There are many Jewish souls who have sunk in this, Heaven preserve us. These souls are like birds caught in a net. Therefore, anyone who has mercy on his soul has to run away and escape with his soul from them so that his soul won't be trampled on and torn to pieces, Heaven forbid, by them. Their pressure is very great and the voice of their roaring rises and overcomes the voice of the Festival which calls and cries out and reveals the will of G-d. Therefore, Heaven forbid that we should look at all in those books of philosophy, even in those books written by famous rabbis, for there is no greater harm than that.

(i)  Because of the old people in the generation, who live to a ripe old age, but who haven't  perfection (in knowledge or holiness), belief in the laws of nature becomes stronger, Heaven forbid, for  a person has to add holiness and knowledge of G-d every day that is added to his life. Every additional day has to shine even more with extra holiness and knowledge of G-d. Only then is a person called a truly holy old sage. However, when a person blemishes his days and fails to add holiness and knowledge each day, even though he may be old, he is not called an old person at all; on the contrary, he is called 'short-lived'. When the holy knowledge of these old people falls, the knowledge and wisdom of the laws of nature (natural sciences) derive sustenance and become stronger in the world.

(j)  The rectification for this is to give charity, for by giving charity we rectify the blemish of these old people of the generation who live to an old age but are unworthy. Through this we merit to nullify the source of the natural sciences and to hear the voice of the holy Festival which calls and reveals that everything is according to the will of G-d. Then we merit to the joy of the Festival. Therefore we have to give a lot of charity before each Festival in order to merit to the perfect joy of the Festival. Through this, by hearing the voice of the Festival calling and revealing the will of G-d, as a result he will merit to fear of G-d. By means of this he will be able to receive the bounty of G-d's loving-kindness such that he will have no need to deal with any business for a living. All his work will be done by others; he will be able to devote himself to the service of G-d without any disturbances because of a livelihood. This means that the benefit of charity is very great both for himself, for he can devote himself to the service of G-d without disturbance, and in general for the whole world, for belief in the will of G-d becomes revealed. All the souls that have already been trapped in the natural sciences like birds caught in a net will fly out of their trap and go out from there in peace by this charity.

(k)  Sometimes, even when one has subdued the wise men of the laws of nature, they still return and plant a doubt in our belief in G-d's will; then we need to give a lot of charity again, for charity always subdues and belittles the wisdom of nature and reveals that everything that occurs is only according to G-d's will.

(l)  Charity is a cure for all afflictions.

Prayer 4.

Master of the World, merit me, in Your bountiful compassion, to give lots of charity every day at any hour of the day. Give me the strength and courage to subdue my evil urge and my hard heart so as to break the feeling of cruelty in my heart and to turn it into compassion. Let me feel kind so that I will want to donate charity. Merit me fully to a degree that is beyond my natural desire. Merit me to give with both hands, without any reluctance, with great joy and goodness in my heart. May my hand be open at all times, ready to give to deserving poor people, anything they lack. So, please arrange for us worthy, deserving poor people in order for me to merit to give them charity. Guard and save us from poor people who are not honest.

Please G-d, help me to begin to give lots of charity as You expect of me and in the merit of this open up all the openings and gateways of holiness. You know my heart, Master of the World, how difficult it is to make any kind of real beginning in the service of G-d. Every kind of service that I want to begin is very difficult and burdensome for me such that I lack the strength to persevere. You know how very many groans, shouts from the depths of the heart we have to let out before we merit to any kind of beginning in the service of G-d. And because of the immense burden involved, I still have not really begun to serve You. Many  days and years of those designated to me have already passed and I still have not finished making a beginning in Your service. Nevertheless, I still hope, wait and yearn and wish for Your salvation at every moment. All the time my soul is till within me I hope for a real and complete salavation. For that I will cry and shout out to You. Have mercy on my impoverished, weak and pained soul. Master of the World, strengthen my hands. Let me start from now on to enter into Your service, from day to day adding real holiness, purity, wisdom and understanding every day. May each day radiate more with the light of holiness.

Similarly, in the merit of holy charity and in the merit of the true tzaddikim, the elders of wisdom, let us subdue, break, uproot and nullify the root of the nourishment of the brazenness of the serpent which is the source of the belief in the natural sciences. Then merit us to uproot, destroy and nullify the belief in nature and atheism from the world. Help us to extract their life-force from them through the giving of charity by the Jewish People. Merit us to elevate and clarify holy understanding and all the fallen days of the old-aged seniors who lack perfection and who do not add holiness from day to day; through them the serpent draws its power which is the root of belief in natural sciences. So, Merciful One, pleas help us to subdue these elders by the giving of charity. Save us from the hands of our enemies and persecutors. Have mercy on us, help us and save us so we merit to sanctify all our days in great holiness.

Help me, my Father in Heaven, merciful Father, to start from now on to really enter into Your service and merit me to add the light of holiness and understanding every day. May every day of my life radiate with greater holiness and understanding than the previous day. At the end of my life , merit me to come before You with all my days in a state of utmost perfection such that they are worthy to clothe my neshama before Your Throne of Glory. Sanctify me with Your sublime holiness at all times so that I can add holiness and purity from day to day. Let me be counted among the elders of holiness whose desire is to come close to You. Guard me and save me from the blemish of the elders who lace perfection; bring me close to the true tzaddikim, the elders of holiness for You have already begun to bring me close. It is not worthy of You to desert me now, so merit me to really sanctify and purify myself in Your holiness.

I await Your salvation. Return me in complete repentance before You very speedily until I merit to become as You desire. Have compassion on me Help us, in the strength and merit of the true tzaddikim, to arouse and reveal and radiate the light of the source of desire which is the desire of all desires. Then may this subdue, break, uproot and nullify the poison of the brazenness of the serpent, from the world which is the belief in the laws of nature. Reveal to the world that there is no nature at all; everything occurs only according to Your will. Let everyone believe that You created the physical world from nothing. There is not nature at all. Give the true, holy scholars of Torah the power to attach all the desires (in the events that occur) to the Source of Desire until we all continually yearn to serve You with a very strong desire.

Merit us to hear the call of the holy Festival Days which call to us and reveal Your holy desire. For in Your bountiful compassion You performed for us great and awesome miracles and wonders, wonders upon wonders, on all the Three Festivals. These are the appointed Festivals of G-d, holy convocations.

For in Pesach You took us out of Egypt with awesome wonders, in a war and with Your strong hand and outstretched are. And on Shavuot You gave us Your holy Torah, revealing awesome signs with thunder and lightening. You spoke to us face to face and spoke to us from within the fire. Nothing like this has ever been seen or heard on earth.

On Succot we remember the clouds of Glory which encompassed us in the Wilderness for forty years. Seven clouds of Glory. You have performed many wonders for us. In Your bountiful mercy, merit us to celebrate the Three Festivals with great joy, holiness and purity. May we hear on every Festival the great voice of the Festival calling us, declaring and revealing Your desire in everything so we recognize that there is no nature at all. You desired to exile us among the nations for our own good, to atone for our sins and You will soon extract us from this exile, while taking vengeance for all the Jewish blood spilt. By this we will really be happy on the Festival, as commanded. And You shall be happy on Your Festival . We will have joy beyond end in Your Salvation. So, uproot, break, cease and nullify the roar of the enemies, the evil animals who trample and devour many of our people with their natural sciences. Many of the Jewish People have fallen prey and been trapped in this foolish belief in nature. This belief in nature and atheism has spread throughout the world like never before.

My Father, merciful Father, draw us to Your will so that all our desire and yearning will be just to merit to come close to You and Serve You. Let me never look at the vanities of This World nor let my mind or desire chase after money. When a person dies neither silver nor gold accompany him; only Torah and good deeds accompany him. Have mercy on me; guard and save me at all times from falling into old-age; don’t let my service of You become old and stale but rather merit me to always renew myself every day and every hour. Save me the old-age of the Other Side. Don’t caste me into the period of old-age and when my strength runs out, don’t desert me. Help me to always wish and yearn for the utmost perfection as is fitting for a Jew. For this I was created. May I never weaken or lose my holy desire. Rather, strengthen me continually so that I can always renew my holy desire, more and more, starting each time from anew to yearn and long for You and Your service.

In Your great compassion bring a complete cure to all our illnesses, all our pains and all our afflictions. Cure physically and spiritually all the afflictions of Your Nation, Israel, through all the remedial aspects of their cures. In the merit and strength of charity, have mercy upon all those who are sick among Your Nation, Israel, to whom You sent Your afflictions because of our many sins. Help them, that the head of the infection open; draw and extract all the impairments and all the bad, unhealthy fluids and all the polluted and spoiled blood from within the afflictions of Your Nation, Israel, in the merit of the true tzaddikim, the elders of holiness who acquired real wisdom, and in the merit of the three Festivals, “Feasts of G-d, holy gatherings” which call and reveal the Desire of G-d. By this, may we merit to purify, clean and wash all the blood until all the blood be clear, fresh and pure, in order that all the blood in all our 248 limbs and 365 sinews can circulate properly at great speed, as it should.

Draw upon us from Yourself, great loving-kindness and by this, may we merit that the head of all our afflictions and infections be closed in such a way that all of us, together with all Your Nation, Israel, merit to a complete cure from Heaven for all our afflictions; as we do not rely at all upon any natural cure or cause, but rather in You alone we trust, and we wait and hope for Your cures, for “You heal the brokenhearted and bind up their wounds”. I plead with You; please cure all our afflictions in all aspects, physically and spiritually, for You are G-d, Kin, faithful and merciful Healer.

May the words of my mouth and the contemplation of my heart find favour before You, my Rock and Redeemer.

5.  BLOW THE SHOFAR FAITH

(a)  The main thing is faith and each person has to look at himself and examine if his faith is perfect; he has to strengthen himself at all times in faith for, as a result of a blemish in faith, wondrous afflications come upon a person against which no medicine helps, nor prayer or the merit of ancestors. All the medicines are made with plants and they only grow through belief. Also the main power to cure that is in each and every plant is according to the growth process of each plant, which is according to its place and time. That's to say, one has to cut them in the proper place since when they grow in that place they have power to cure but not if they grow in another place. Similarly one has to cut them at the time that is right for them, for there is a plant whose entire power to cure is when it is cut before it reaches a third of its growth and not afterwards. Whereas another plant’s maximum curative power is only when it has grown fully and withers by itself but not prior to this. By faith, order is made regarding the plants so that we cut them in their right place and time in order for them to have the power to cure. However, when faith falls, the result is that we cut the plants themselves needed for medicine but not in the right place or the proper time. Thus they have no power to cure. Furthermore, the primary revelation of the merit of our ancestors, needed in order to cure, is also dependent on faith alone. And the main reason why prayer has the power to bring a fulfillment of one's requests is also only because of faith. But when a person's faith falls, then the cries of 'ouch' and the groans of the sick person are not beneficial even when they would normally have mercy on him from Heaven because of his prayers. When his faith falls, even this doesn't help.

(b)  When a person falls from his faith and even his crying out without words is of no avail then he has to cry out from the depths of his heart, in the aspect of "From the depths I called to You G-d."- from the depths of the heart. By this, very deep advice is revealed such that each person can give advice to his soul as he needs. As a result, faith grows and is rectified and then all the above mentioned things, which are cures, the merit of ancestors and prayer etc., come back and become rectified.

(c)  The main way to increase faith is in the aspect of "And Your faith in the nights", that's to say however much more part of the night is pushed off and a portion of the night departs, one comes closer to the light of day, so faith grows more, until, in the light of day, faith grows to perfection, as it says "They are new every morning; your faith grows greater" (Lam.3:23). Then is the time of the main growth of healing, in the aspect of "Then  your light will break forth like the morning and your health shall spring forth speedily" (Isaiah,58:8). Similarly, by revelation of advice, which is also an aspect of the revelation of light out of darkness, faith also grows and this brings about the main cure, as explained.              

(d)  As a consequence of the fall of holy faith, false beliefs are created and strengthened. So also the opposite, when we raise and rectify the holy faith this weakens and makes false beliefs fall; then the other nations withdraw and leave their false beliefs and come to our holy faith and they become converts. And sometimes converts are created in potential, meaning that although they don't actually convert in practice, nevertheless, wherever they are they recognize the Holy One. They know and believe that there exists the Unique and Infinite One, may He be blessed. Yet, sometimes actual converts are really made when they come and actually convert.

(e)  These converts are troublesome and cause damage to the People of Israel for they instill pride in us.

(f)  By this pride that enters us as a result of the converts, the false leaders of the generation receive the sword of pride, an aspect of "the sword of your pride" (Deut. 33) and then they take pride in themselves over the generation without justification for they weren't granted their high status from Heaven at all. These leaders have the power to even punish anybody who doesn't want to subdue himself to their rule. The truth is that this is not called punishing but rather, damaging, for they are destructive forces. All this power they receive through the sword of pride.    

(g)  Through the pride of these leaders of the generation, the craving for sex becomes stronger in the world, Heaven forbid. This leads to the wasting of semen, Heaven forbid, which is an aspect of "Whether his flesh was sealed"(Lev.15:3); this is the seal of the Other Side on a person so that he can't get out of it. It is impossible to be saved from this other than through the power of the defenders of the generation who are the tzaddikim and kosher Jews called the 'defenders of the land'. They have a great war in this issue. They raise the aspect of "flesh was sealed" to the aspect of the seal of holiness which is associated with tefilin, as is known, for they are a sparkling of the brains in order to know and make known the Holy One's presence in the world. By this, a person draws upon himself a radiance of the Seven Shepherds which correspond to the seven heads of the two letters 'shin' on the tefilin which represent the brains. For the main rectification of the brain is according to the breaking of this craving. That's to say, when unclean thoughts begin to overcome a person very strongly indeed and could lead him to a nocturnal emission, Heaven forbid, which is an aspect of "flesh was sealed", then he has to strengthen himself very much to break and drive out these evil thoughts and draw upon himself holy thoughts. Through this he raises the "flesh was sealed" to the aspect of tefilin which are the seal of holiness and the sparkling of the brains. From these 'defenders of the land' each person has to draw strength to overcome these evil thoughts and to turn them into brains of holiness, as mentioned. Thus a person has to know that however much more these evil thoughts overcome him yet when he fights against them, fleeing from them and breaking them, he creates a much greater rectification. He raises the holiness from out of the husks and draws the aspect of the holiness of the tefilin which are the sparkling of the brains, to know and make known G-d's presence in the world. When these thoughts overcome him more and more yet he fights against their spreading in order to break them, this makes an aspect of the rectification of the tefilin even more; just for this purpose such evil thoughts and ideas were sent to him in order that he overturn them, turning them specifically into the rectification of the tefilin, as explained previously.

(h)  When a person merits to a rectification of the brains, each and every one has to limit his brain so as not to let it go beyond its own limit. Even in the realm of holiness and in the sparkling of godliness, one must not let the brain go outside its limits, Heaven forbid, so as not to become severely damaged.

(i)  By performing the mitzvah of tefilin, we draw upon ourselves a sparkling of the brains, as mentioned, and we also draw upon ourselves, by the tefilin, a proper limiting of the brains, as mentioned.

(j)  By breaking the craving for sex, we merit to holy words which have the power to revitalize and restore those souls who fell and need to be revived and restored with all kinds of explanations which restore the soul. Through the rectification of the brit we merit to a rectification of the brains and this leads a person to have holy words which can revitalize and restore the soul.   

(k)  When one breaks lewd thoughts and merits to a rectification of the brains, through this one merits to have a dream through an angel; then one is called a man. So also the opposite, when the brains are not  pure then the dream comes through a demon, Heaven forbid, and then the person is like an animal.

(l)  Even when the angel has a part in the dream, nevertheless it is sometimes blemished by this aspect of a dream through a demon, Heaven forbid, because of the foods that the person ate. Then he can come by this to the impurity of a nocturnal emission, Heaven save us. The way to avoid this is to be happy, to strengthen oneself to be happy all the time. By joy, one gives strength to the angels who receive the bounty of the foods and subdue the demons so that they will not draw sustenance from the bounty more than is appropriate for them. Through this we are saved from the impurity of an emission, Heaven preserve us, which comes sometimes as a result of the foods when the angels lack strength, for the main strengthening of the angel is by means of joy.

(m)  In the month of Nissan the power of the angel is strengthened (see inside). This means that Nissan is the time for the rectification of the brit. By happiness we draw the holiness and joy of Nissan into the whole year and we merit to a rectification of the brit and to be saved from any nocturnal emission, Heaven forbid.

(n)  However, sometimes also because of rabbis and 'dayanim' (judges in religious courts) who are not  kosher and who distort justice, a person comes to the impurity of an emission, Heaven forbid. The rectification for this is the connecting of the Holy Chariot. (Ed. In the Lekutei Halachot, Rosh Chodesh, 5:7 it explains that the connecting of the Chariot means to connect and join one's mind together to one place, only to the Holy One and His holy Torah, as it explains in the Tikkunim that bad thoughts are an aspect of impure creatures, and holy thoughts are an aspect of the creatures of the Holy Chariot. See there.) This is the reason that the rabbis of ancient times established to recite before going to bed "in the Name of G-d" etc. "On my right, Michael" etc. for this is the connecting of the Chariot. This has the special power to save a person from the above-mentioned impurity which comes about through the distortion of justice by the 'dayanim' who are not kosher.

(o) Rosh Hashana is an aspect of the rectification of faith. By the great ingathering of all the holy communities who gather together on Rosh Hashana, especially those who gather around the true tzaddikim, all the different facets of holy faith are collected and gathered together; then faith is rectified  perfectly. Also the brains sparkle and are rectified on Rosh Hashana; so also during all the Ten Days of Repentance, through our repentance, we draw this sparkling of the brains associated with tefilin , an aspect of the seal of holiness, as explained. On Yom Kippur the rectification of the seal of holiness, which is the rectification of the sparkling of the brains, is completed. Then, during Succot, we draw upon ourselves happiness which elevates the foods so that they will not spoil our dreams and lead to the impurity of a nocturnal emission, Heaven forbid, caused by the foods. On Shemini Atzeret we draw down a rectification to justice and that saves us from the blemish of an emission, Heaven save us, which comes about through the 'dayanim' who are not kosher. Also specifically, on Rosh Hashana itself, all of the above is rectified through the blowing of the shofar with the notes: tekiah, teruah, shevarim.   By the first note, tekiah, we merit to rectify faith; by teruah we merit to draw upon ourselves the holiness of the tefilin which is the sparkling of the brains. And by the shevarim we rectify the dream and   the power of justice and this saves us from a nocturnal emission in all its aspects.

(p)  By the gathering of a true rebbe with his students all these rectifications are brought about as well; that's to say faith is rectified. For faith is an aspect of "an inhabited land" (Ex.16:35), the opposite of "an unsown land" (Jeremiah, 2:3) which alludes to a lack of faith which spoils the growth process of the plants. The true rabbi looks after all the facets of faith of each Jew in order to gather and raise them. That is why studying with the rabbi is called a 'yeshiva' (literally 'sitting') which alludes to the gathering of all the facets of faith, an aspect of "an inhabited land". Furthermore, through the gathering of the rebbe and his students the brit is rectified and this elevates the brains and rectifies sleep so that it will be in holiness and purity; then we are saved from the impurity of nocturnal emissions, whether caused by foods or by rabbis who are dishonest, as explained. Furthermore, all the five senses of the brain are rectified by coming to the tzaddik who is the true rabbi (teacher). Just by the power of sight itself, that one sees the tzaddik, the sense of sight is rectified. For the sight itself of seeing the rabbi (tzaddik) is a very great thing. By hearing ethical teachings from the rabbi one rectifies the sense of hearing. And by the effort and overcoming the difficulties that each person has in traveling and coming to the tzaddik, for it is impossible to come to the rabbi and draw and derive sustenance from his holy wisdom other than by these efforts, one rectifies the sense of smell.  And by meriting to taste and to feel the taste of the pleasantness of his words one merits to rectify the sense of taste. By means of the expenses, that each person spends his money and the efforts of his hand in order to come to the rabbi, this rectifies the sense of touch. And the main time of gathering around the true rabbi is on Rosh Hashana for then all the five senses are rectified. All the above-mentioned rectifications are carried out in a wonderful way.  For the rectification of the five senses through the rabbi with the students and the rectification of the five senses through Rosh Hashana itself radiate and strengthen each other.

(q)  By fasting one merits to joy. According to the number of days one fasts, so one merits to a corresponding level of joy. And the main rectification of dreams is by joy. Therefore the custom is to fast after a bad dream in order to draw happiness for this is the main rectification of the dream. Thus someone who doesn't want to fast because of a dream, the people who solve his dream say to him: 'Go and eat your bread in joy!' For the main rectification of the dream is through joy.

(r)  Each person has to throw away all his cleverness and serve the Holy One in simplicity and purity. His deeds have to be greater than his wisdom, for studying is not the main thing, rather deeds. Needless to say the wisdoms of ordinary people are really nonsense and foolishness which certainly have to be thrown away completely, but even real wisdoms, and even someone who has a truly great mind, when he comes to serve G-d he has to throw away all his wisdoms and engage in serving G-d in simplicity and purity. He has to even conduct himself and do things that appear to be mad for the sake of the service of G-d, for, at times, one has to do things that appear to be mad in order to fulfill G-d's will. One has to be prepared to roll in all kinds of dirt and filth for the sake of serving G-d and performing His mitzvot. And not only for an actual mitzvah but even for anything which reflects G-d's will for that is also called a mitzvah. He has to be prepared to roll in all kinds of dirt and filth in order to perform G-d's will and provide Him with pleasure. When one's love is so strong for G-d, then one is in the aspect of a precious son who is very much cherished by the Holy One. Then the Holy One will have mercy on him and allow him to search in the treasury of the King, even in the most hidden away treasuries, until he merits to have revealed to him why ‘a tzaddik suffers, while a wicked person prospers’. He then merits to grasp the secrets of the Torah and to elevate and rectify justice which has fallen into the depths.

Prayer 5.

        

Help and save us; merit us to really perfect faith; Father in Heaven, save us from any blemish to faith. In Your bountiful compassion guard and save us from wondrous illnesses, that defy all cures, caused by the lack of faith. Even all the voices of prayer and groaning do not help, Heaven save us. Everything is blemished and spoilt by the deficiencies in holy belief which is the foundation of the entire Torah and all the worlds.

Please, Awesome and Holy One, You are full of mercy, so merit us to shout out to You in truth from the depths of our hearts, from the deepest depths, when we need to call out to You. Help us to cry out in such a way that we arouse upon ourselves the wonders of Your mercy and loving-kindness, You wonderful and awesome graciousness and salvation. Then merit us to arouse and uncover true advice, deep advice from the depths of the darkness in which we are trapped because of our many, sins. Reveal to us and bestow upon us advice from far away so that we can increase our holy belief. Grant us good advice; save us and all Jews from doubts and confusion. Rather, may we always merit to complete advice, speedily and easily, true advice, as You desire in such a sway that we have true, eternal success, physically and spiritually, in body, soul and money. In this ephemeral world advise us how to follow Your paths of goodness which will bring us closer to You.

In the merit and strength of the true tzaddikim, enable us to draw down spirituality of godliness and constrict it into vessels. Through our holy deeds, merit us to create holy bodies that will be proper vessels to, collect within them this holy, spiritual godliness as You desire, with great holiness. In Your great mercy, grant us a plentiful income before we need it, in an easy, permissible, honourable way, without anguish. Let us not come to taking loans from people. Save us from debts. Please G-d, help us, provide for us an income for we have no-one upon whom to rely and we know no way to attract an income for ourselves. Therefore, we caste our prayers upon You, Father in Heaven and ask that You grant us all that we lack. Bestow upon us great bounty before we need it, with great holiness and purity, without great efforts and confusions in such a sway that we can return to You with complete repentance. Merit us to eat with great holiness and purity just enough to sustain the body, without physical cravings. Let us make do with only a little food. By this, include us among the tzaddikim who eat only to nourish their souls. Merit us, as a result, to refine and polish our souls until we take delight in G-d and in the sublime lights in the World Above.

Merit us to raise the fallen belief and rectify all the blemishes to holy belief. Help us to believe in You and in all the true tzaddikim with a really firm, genuine belief, without any confusions, musings or extraneous thoughts. By this, merit us to draw down a complete recover to all sick Jews (especially so and so….). Please heal them both in soul and body. Nullify and remove all the wondrous illnesses and faithful illnesses from upon any Jew in the world. Send a complete cure from Heaven to all those Jews whom You have already inflicted with these wondrous illness that know no remedy because of blemished faith. Please G-d, have mercy on them and on us, for Your sake; have mercy for Your sake alone.  You alone know how much we need Your mercy. Please grow plants and grasses so that they will have the power to cure Jews who are sick. Merit each person to eat or drink what he needs for his cure, even without his realizing. Give each person his food at the appropriate time in such a say that it contains within it the power to cure bodily and spiritually. No doctor in the world knows how to match the strength of the cure to that of the illness. Only You know, for You are the Cause of all Causes.

Help us and give us the power to strengthen and increase holy faith in such a forceful way that all the false beliefs in the world will be nullified and destroyed. They will all fall and give honour to Your holy, precious Name. As a result, let many converts continually join Your Nation, the Jewish People. Help these righteous converts to purify themselves from their previous contamination and filth. Guard us and save us from any of that impurity becoming attached to us, especially from pride and self-importance. Merit us, to real and true humility so that I really feel my own lowliness. Father in Heaven, Merciful Father, protect us from the sword of pride of the false leaders of the generation who ascribe greatness to themselves. This greatness was not designated from Heaven at all. They pride themselves for no reason as leaders over the Jewish People.

Master of the Universe, save us from these false leaders; they are just damagers. Let them have no power to damage us, Heaven forbid, in any way at all, not materially or spiritually. Father in Heaved, we have only You to rely on, so subdue, uproot and nullify their authority.  Take the sword of pride from their hands; remove falsehood from the world and reveal the truth.

Merciful One, Holy and Awesome G-d, our G-d and G-d of our Fathers, may it find favour before You to bestow upon us Your sublime holiness. Help us to subdue and break our evil urge so that we serve only You. Let us break our physical lusts entirely, especially the craving for sex. Provide for us guardians of the land; the true tzaddikim, who will guard us and nullify from us this evil lust, until we break and nullify the seal of the husks. By this, enable us to rectify the seal of holiness to merit to holy brains, such that my brains sparkle with ever increasing wisdom and understanding in great holiness. Bestow upon us the holiness of tefillin from their source. They are the sparks of the holy brains within holy vessels, according to the virtue and spiritual level of each individual. 

So, may it find favour before You, G-d our G-d and G-d of our Fathers, that You have mercy upon us and merit us to holy dreams, dreams through a holy angel, true dreams, without any bad or frightening dreams. Save me from vain dreams, dreams through a demon. Let me purify my power of imagination so much that even when I sleep there remains a big impression of my holy brains which is an aspect of an angel. Merit me to calming, good, true dreams. May my mind be so attached to You, Your Torah and tzaddikim that I merit to see the light of the face of tzaddikim in dreams and to hear words of the living G-d from them. And when I awake, merit me to remember all the holy things I saw or heard in my dream.

Furthermore, help us and save us so that all our foods and drinks will be very pure and refined, without any dross at all, that is to say from any mixture from the demons. Then, let our eating always be in great, happiness and holiness. By this may we give strength to holy angels; then they will bestow upon us plenty and a good income without holding it back or allowing the demons to grasp it. Merit us to sanctify our thoughts so that we are always happy. As a result, save us from the contamination of a nocturnal emission and enable us to break the craving for sex. Draw upon us the holiness of the brains of the protectors of the land, Moshe and Seven Shepherds. Thus, draw upon us the holiness of tefillin from their holy source.

Help us to attract upon ourselves and upon all Israel the holiness of the month of Nissan, the first of the months of the year. Just as in this month, You took Your Nation, Israel, our of the exile of Egypt, called “nakedness of the land”, which is the aspect of blemishing of the brit, so, in Your bountiful mercy, save us and redeem us in every generation, in every year, every single soul of Your Nation, Israel. Save us all in the strength of the holiness of this month, the first of the months of the year, in the holy month of Nissan, the month of the salvation and redemption of the soul; save and redeem our souls very soon from the pit, from the clinging mire; extract us from the depths of the sea.

Save our very miserable souls from a nocturnal emission. Heaven forbid, so that we never stumble in this iniquity, neither ourselves nor our descendants nor the descendants of Your Nation, the House of Israel, from now on and forever whether unintentionally or on purpose, by force of circumstance or from free will. Our Father, our King, take pity and have mercy upon us. Our Father, our King, have compassion on our babies and children. Help us to draw the holiness and happiness of Nissan to all the days of the year.

Let us merit to always be happy, to always bring laughter, happiness, power and joy to all the holy angels. Let there be honour and majesty before them, power and joy in their place throughout all the year, just as in the month of Nissan. May we merit always to give strength and force to the holy angels by our happiness. May the holy angels be strengthened with tremendous power. Let the power of evil sprits and husks be nullified and let them not sap from the holy bounty that descends to us such that we merit to have refined foods and drinks and by this, merit to be saved from the impurity of a nocturnal emission, Heaven forbid. Let us always be holy and pure.

Merciful One, have mercy on us, guard and save us, together with all the Jewish People from rabbis and judges who are not upright in their deeds. You know the damage they cause us because of our iniquities. We lack the strength to subdue them. So, please, have mercy on us, King of Justice, merit us to holy judgement. Save us from those rabbis and judges who spoil judgement. They spoil the sublime seat of judgment where holy love dwells. This causes the attribute of love to fall into the physical world and can turn into the lust for sex which, in turn leads to the defilement of a nocturnal emission. Therefore, please save us from this, merit us to separate holy love and elevate it returning to its source in holiness.

Merit us to rectify judgment perfectly with great holiness and purity. Be with us constantly. Guard us against any blemish to the tefillin and brain. Let no bad dampness or oil in the body rise to the brain for they are an aspect of the droplets from Esav and Yishmael. Rather, merit us to a complete rectification of all the fallen aspects of love. May we rectify holy love by taking upon ourselves with love the yoke of the Kingdom of Heaven.

Help us to receive the holy and awesome Rosh HasShana with great holiness and purity. As a result, merit us to really perfect faith. Let us gather together all the parts of the sparks of holy belief by means of the holy gathering of many Jews on Rosh HaShana. By this merit us to rectify holy brains. Help us to draw upon ourselves in great holiness all the five senses that stem from the brain. Draw great holiness upon our senses of sight, hearing, smell, taste and touch from their sublime, holy source in holiness. Bestow upon us Your Divine Providence throughout the entire year and let us perform many mitzvot so that You can taste them on Rosh HaShana. Stretch out Your arm to receive those who repent. Return us in complete repentance before You.

Have mercy on us; help us to repent even further during the ten days of repentance. Merit us to rectify during these ten days all that we have sinned and blemished throughout the entire year, especially with regard to blemishes of the brit. Please have compassion on us so that we can sanctify ourselves with great and awesome holiness during these ten days of repentance. You gave us these days as a gift at the beginning of the year so that we have the power to really, repent perfectly before You. Therefore, please don’t let us lose this precious gift, Heaven forbid. Merit us to guard these holy days  properly so that they remain without blemish. By this, we can rectify and perfect the seal of holiness. Then help us to receive and take upon ourselves the awesome and holy fast Day of Atonement with great holiness and purity, in the utmost perfection. Merit us to cry with joy in Your great Name and to confess before You all sorts of confessions while detailing all our sins, iniquities and wilful sins. May we feel real regret from the depths of our hearts such that we leave these bad deeds behind us completely. In Your great compassion pardon, forgive and atone for us all our sins and let us rectify all the seals of holiness.

Merit us to receive the festival of Succot with great holiness, purity and immense joy for the sake of Your great and holy Name. Let us be very happy during Succot, the time of our joy. Merit us to perform the mitzvah of sitting in a Succah and of shaking the four species of the lulav with great joy and perfection with all their details and intentions. By this, let us give strength to the holy angel. As a result, merit us to dream through the power of an angel and by refined, pure foods such that all our dreams are for the good.

And in the merit of the holiness of Sh’mini Atzeret, help us to rectify holy judgment. Through this, save us always from any blemish to the brit or nocturnal emission, Heaven forbid. Protect us from the rabbis and judges who are not worthy. Nullify their authority from the world and grant us the rabbis and judges who will judge with utter truth. Have mercy, for Your Name’s sake. Fulfill all our wishes for the good. Therefore, grant us a genuine tzaddik and leader. Help us to come close to true tzaddikim who have yeshivas with very honourable, kosher students. By these gatherings of students of true tzaddikim may we gather and rectify all the pieces of holy belief that have fallen.

So, Merciful Father, have mercy upon us so that we merit to serve You always with truth and simplicity without any cleverness at all. Help us to discard all cleverness in order to serve You in holiness. Merit us to caste ourselves into all kinds of clay and garbage for the sake of performing Your holy mitzvoth. Even for a simple easy thing which You really desire let us throw ourselves and roll into all kinds of filth just in order to give You pleasure. Thus may we perform all the mitzvoth, with great strength and real self-sacrifice.

In Your bountiful mercy, fulfill all our wishes for the good. Draw and radiate upon us all these rectifications in a perfect way, whether we have mentioned them or not. Merit is very speedily to serve You in truth and with perfect faith, with great joy and genuine humility, as You desire, from now on and for always. 

Amen, Sela.                             

6.  BY GOOD PERSPIRATION

  

   By perspiring for the sake of something in holiness, one merits to joy and also to be cured.

Prayer 6.

May it find favour before You, G-d, our G-d and G-d of our Fathers that You merit me to be constantly happy. Help me so that I merit to perform all the mitzvoth and holy deeds with great strength such that I will perspire at the time I perform them. By this, may all the impure blood and poisons within them come out of my body. May they all be released from the body by the good perspiration created when performing holy deeds. As a result merit me to subdue the spleen which contains the unclean blood and which is the cause of sadness, Heaven forbid. Then I can be constantly happy, driving out and nullifying sadness or depression from within me. Let them have no control or hold over me at all. Rather, merit me to be constantly happy.

Have mercy upon us and upon all the Jewish People. Guard us and protect us from all kinds of illnesses and pains, from all kinds of weaknesses. Have compassion on all the sick Jewish People who are already bedridden. Speedily send them good perspiration so that all the poisons of the unclean blood will leave them. Through this heal them and give them a full recovery. Send them and us really great joy. Merit us to draw upon ourselves constantly the joy of a festival by holy perspiration when we put all our strength into performing each mitzva or any holy deed You desire from us. Then, merit us to always be happy as on a festival. Let us take joy in You always, every single day, in that You chose us from all the nations and raised us above all the languages, satisfying us in Your mitzvoth and bringing us close our King to Your Service; in You great and holy Name You called us.

Master of the Universe, You know how much sadness damages us, Heaven forbid, 

But what can we do, sadness and depression overcome us each time with greater force, beyond measure. This is all because of our iniquities. You have already warned us that we must strengthen ourselves to be constantly happy. Each person must, however he is, must distance by trace of depression and force himself with all his strength to always be happy. Therefore, I have come before You, Merciful One, to ask that You have compassion upon us at all time.

Help us to use all kinds of advice and paths to gladden our souls in such a way that we drive away any sadness. Let us draw upon ourselves everyday the joy of a holy festival. Merit us to contemplate upon and believe in the deeds and wonder of G-d that He performs for us every day, great and awesome wonders and miracles, in order to strengthen us so that we will never fall, Heaven forbid. You have already revealed to us understanding how to see something of Your loving-kindness, wonders and favours, even if only from a distance, that are wit us every day and at every hour. “This is the day G-d has make; let us rejoice and be glad on it”. So merit me to always be really happy.

Amen. So may it be.

7. "HE THAT HAS MERCY ON THEM WILL LEAD THEM" (Isaiah,49:10)

(a)  Someone who is merciful can be a leader of the Jewish People. The main mercy is when the Jewish People, the holy Nation, fall, Heaven forbid, into sin, may G-d have compassion. This is the greatest mercy of all. For all the severe suffering in the world is considered as nothing against the immense burden of sins, Heaven save us. For the Jewish People are a holy nation; according to their great holiness from their source, and their immense spirituality and delicateness, they are not able to bare the heavy burden of sins at all even for one day. The true leader is very merciful and has compassion over the Jewish People who are a holy people striving to extract them from sinning. The truth is how do they come to sin; it is only because they lack understanding that G-d exists and rules over the world, for "a person doesn't sin unless the spirit of folly enters him." Therefore all the compassion of the true leader of the Jewish People is to instill within them understanding and fear of G-d in order to extract them from sinning, Heaven preserve us. He is the one who strives to settle the world, that the world be settled with people, that's to say, people who have understanding. For the essence of man is his understanding; someone who lacks understanding is not considered part of the community and is not called by the name man at all. He is just an aspect of an animal in the guise of a man.

(b)  Even when the time comes for a Jewish soul to pass away and it rises to the place where it rises to, this is not the ultimate purpose or perfection that his soul only cleaves to the world Above. The main perfection is of the soul is that when it is Above, it remains Below as well. Therefore, a Jew has to leave  after him a blessing, a son or a student, in order to leave his understanding in the world Below  when he passes away into the world Above. For through the holy understanding that remains after him, in his sons or students, he will save other Jews from sins, for generation after generation. Someone who has a small understanding of G-d, knows that even though G-d has seraphim, chiot and ophanim etc. who serve Him, nevertheless, the main pleasure and delight of G-d is only when, in this lowly world exalt and sanctify G-d's Name. Therefore, a Jew has to endeavour to bequeath his holy understanding to his sons and students so that they will radiate his understanding in the world for generations in order to save the Jewish People from sins for ever and ever. Through this it will be considered as if he himself actually remained in the world.

 (c)  Every Jew has to perform this, to have mercy over the Jewish People and to remove them from sinning. He has to know and make known that G-d exists and rules over the world and there is no  purpose in this world other than to perform His will. Nothing remains of a person after his death other than this understanding which he radiated in his fellows. And when a Jew talks to his fellow about the fear of G-d and radiates in him his holy understanding that he received from his rabbi, some word that talks to his heart and makes him cease sinning, then his fellow is considered to be his student. So also the opposite, when his friend shines his understanding into him, then he is considered to be the student in relation to his friend. Then, when his time comes to pass away from the world, his soul will be clothed in these words that he radiated into his friend and it will be considered as if he himself actually remained in the world. This is the main perfection of the soul. Every Jew is obligated to strive to perform this "for the world was created to be settled, not to be left waste." Just as a Jew is commanded to have children in the world in order to sustain the species, so too he is commanded to instill understanding and fear of G-d in people. Without this he is not considered a man at all, as explained previously.       

(d)  When a person wants to speak to his friend of fear of G-d, he has to have mercy also on himself and cease sinning; and his words should reflect his fear of G-d in order that his words will be heard. Also so that his words will be retained by his friend, meaning that his words should not instantly leave the heart of his friend.

(e)  By engaging in talking to one's friend about fear of G-d, one merits to ascertain the lights of an all-embracing understanding, that's to say one merits to ascertain and to understand what he did not ascertain and understand previously. Also he merits to ascertain each time, according to his level, a more lofty all-embracing understanding.

(f)  Above everything are the sublime, all-embracing perceptions of the wise man of the generation. When this wise man of the generation instills his understanding in his students and strives to talk to them about the fear of G-d, by this he ascertains the lights of his all-embracing understanding which are an aspect of the World to Come. The World to Come is above time, for all of the time of this world, everything that was and that will be, is all accounted as absolutely nothing against one day or even one moment of the World to Come which is a day that is entirely long; there it is above time and there no time exists at all. The arrangement of time there is an aspect of perceptions of the all-embracing understandings. There are perceptions which are an aspect of days and there are perceptions which are an aspect of years. Perceiving these all-embracing concepts is the main pleasure and delight of the World to Come. They are an aspect of "How great is Your goodness that You have stored up for those who fear You" (Psalms, 31:20).  Happy is he who merits to ascertain them.

(g)  The wise man and tzaddik, who merits to these all-embracing perceptions, as mentioned, has to be able to study with those on a high level and with those on a low level. That's to say, he has to show those on a high spiritual level that they know nothing at all in the understanding of G-d, in the aspect of 'What have you seen; how have  you examined' etc. And on the contrary, with those on a low spiritual level, who are, because of their sins, literally resting in the midst of the earth, in the lowest of levels, one has to show them that G-d is still with them, near them and close to them, and to strengthen and encourage them so that they should not despair, Heaven forbid, in any way at all. The true tzaddik is not called a tzaddik unless he has this strength to teach those on a high level and those on a low level, as mentioned. He has to join them together, to show those on a low level also something from the teaching of those on a high level. Furthermore he has to show those on a high level something from the teaching with those on a low level and to sustain everyone through his great strength so that they will all have fear of G-d (see inside).

(h)  This wise man of the generation has to know how to talk to each and every individual, to make a limit to his words, keeping silent when he has to keep silent so that the listeners won't enter into questions of faith and weak explanations that mustn't enter into them (see inside).

(i)  The true rabbi alludes to things through making signs with his hands to his students. When the rabbi  studies with his students and instills in them understanding and fear of Heaven, there are things that are impossible to explain to them explicitly so he makes a limit to his words, as mentioned, and alludes things to them through hints which are in the aspect of 'hands'; he hints to them and makes signs to them with his hands. Through these signs livelihood is drawn down.

(j)  Someone who wants to draw a livelihood to those dependent on him has to be a man of valour and not the opposite (called an 'unfortunate') for he needs to have some control over people. By this he will be able to draw down a livelihood.

(k)  Malkhut (Kingdom) receives its livelihood from the hands and those hints mentioned above, which are in the sea of wisdom, and which the wise man strives to allude to his students. In these hints the all-embracing perceptions radiate for in these hints are clues to the sublime intellect of the wise man. He isn't allowed to reveal openly these perceptions to his students so that he won't draw down very lofty all-embracing perceptions which he shouldn't draw down. These all-embracing perceptions are an aspect of 'the ultimate knowledge, which is to know that one doesn't know'. Therefore, he who is also a man of valour receives from him this livelihood. As a result he can merit, while eating what he earned, to a radiance of desire. That's to say, specifically at the time of eating, a tremendous desire shines upon him so that he will desire, yearn and long for closeness to the Holy One with an incredibly great, boundless desire, beyond any knowing, until he knows nothing at all about what he wants; he just has a simple desire, with a tremendous yearning for G-d, for all his eating is drawn from the all-embracing perceptions which are also an aspect of 'the ultimate knowledge, which is to know that one doesn't know'. To all this one merits by means of the true tzaddik and his students who derive sustenance from his holy understanding. Therefore each person has to have mercy on himself and plead before the Holy One, shedding tears profusely, to merit to find such a true merciful leader who can extract him from sinning and merit him to all the above-mentioned qualities.

(l)  The Jewish People are a very holy people; in relation to their great spirituality and delicateness they cannot bear the burden of sins for even one day. Because of this they need the Holy Temple, for the 'tamid' sacrifice of the morning used to atone for the sins of the night and the 'tamid' of the twilight used  to atone for the sins of the day. Consequently, Moshe sacrificed his soul for the People of Israel to ask from the Holy One to forgive them for their sins. He knew that it was impossible for them to bear the burden of their sins even for one day. Therefore, someone who has stumbled into a sin, Heaven forbid,  has to repent and ask forgiveness and atonement from the Holy One, for the sin is a heavy burden for the Jewish soul; it cannot carry this burden even for one day.

(m)  Each person, according to what he merits to accomplish on Yom Kippur when reciting "Please forgive...", so he merits to the holiness of Chanukah, which is an aspect of the Holy Temple. The main holiness of the Temple that one draws on Chanukah is to merit to holy knowledge, to know and make known that G- d is the L-rd. "Someone who has knowledge it is as if the Holy Temple was built in his days." One needs to merit by this knowledge to depart from one's sins, as above, and to draw this knowledge into one's sons and students for all generations. And to merit through this to the holy, all-embracing perception, which is the main delight of the World to Come. This perception is drawn by lighting the holy oil of the Chanukah candles. One also merits by lighting the holy oil to a livelihood which comes from the source of desire. Then one can merit, at the time of eating, to a radiance of  immense desire such that one desires and yearns for the Holy One with tremendous desire, beyond measure. A person will obviously understand that a Chanukah like this is impossible to experience other than by coming close to the rabbi and leader who is truly merciful, as explained previously. Happy is the person who merits to find him.

(n)  When one delves into and talks about a Torah innovation that the wise man of the generation innovated, the sea of wisdom is aroused and revealed. From there the Malkhut receives its livelihood.  And Malkhut is the source of fear. Through this, the fear of G-d of the wise man who made the Torah innovation is aroused. Then his words are heard and retained for generations. By all this, great fear and awe of the Holy One descends on upon all those who study in depth the wise man’s innovation.

Prayer 7.

Master of the Universe, Shepherd of Israel, You have performed great loving-kindnesses for us in every generation; You have given us true leaders in each generation who have taught us the true path and what we should do. Have mercy on us in this generation and send us a faithful shepherd and true, compassionate leader, who can guide us with compassion and mercy like Moshe. Let him have true mercy upon us, to extract us from sins; for this is the main compassion for the Jewish People.

This is the greatest of all forms of compassion, for You know the tremendous holiness of our souls in their source. They are carved out and drawn from a very sublime, fine and holy place. In our source we are completely distant from sin; no sin or blemish relates to us because of the great delicateness and spirituality of our source. It is impossible for us there to bear the burden of even one sin and certainly not all the many iniquities and sins and great, awesome blemishes into which we have become trapped.

Merciful One, You know the immense compassion we need nowadays both generally and individually, for every one of us. My sins have overwhelmed me with their burden. Behold from Heaven how great the pain of sin is for a holy pure, Jewish Soul which is so very delicate and spiritual. You know that all the suffering in the world is  counted as nothing in comparison to the suffering of the soul of a Jew when it falls into sin or blemishes, Heaven forbid. How much more so when the sins are many. Oh, who can bear the weight of such a burden.

In Your immense compassion and loving-kindness please send us as speedily as possible a true leader who will be truly great in his compassion. Let him know how to use his compassion and how to have mercy on each individual. May he instill in us holy knowledge, teaching us, through his advice, a clear path until, in his great strength, he can extract us from all our sins and iniquities and drive out from us any spirit of folly which has become attached to us. Save us so that we will no longer sin and do that which is evil in Your eyes.

Guard my soul and save it, for You alone know how great the mercy is that a person needs in This World. Many days and years have already gone by and we still have not turned back from our mistakes.

Master of the Universe, Lord of Compassion and forgiveness, in Your loving-kindness, arouse the first true leader, Moshe, together with the true tzaddikim who are included in his soul, so that they will stand up for us and help us, finishing what they started by bringing us close to our Father in Heaven; return us in complete repentance before You. I will raise my voice and cry out to them saying: ‘Tzaddikim, foundations of the world, true shepherds and leaders of Israel, rise and stand up to assist us in this

time of distress. You yourselves taught us that there is no perfection for the soul in  being only in the World Above after leaving This World. The main perfection of the soul is to be far above while, at the same time, being way down in This World as well, shining into the people living in this lowly world and mercifully removing them from sins. The soul should radiate holy understanding within them, informing them that

G-d is all powerful on earth.

Please bestow upon us real fear of Heaven in such a way that we merit every day to talk with our friends and children about the fear of Heaven. And, may our words and understanding remain in their hearts. Let only our words of truth enter their hearts, so that they are heard and retained firmly within them until they really return to You. So, merit us all to radiate this true fear of Heaven in our children and students. And may they also have many children and students into whom they radiate this holy understanding which we received from the mouths of our holy teachers and wise men.

Furthermore, may it find favour before You G-d and G-d of our Fathers, that we merit to ascertain all-encompassing lights. In other words, merit us to the comprehension to understand and internalise into the depths of our minds all the understanding and intellect that we could not grasp until now. As a result let us rise from one spiritual level to another, higher and higher in holiness and purity. All the time may we instil holy intelligence and understanding into our children and decent students. And merit us to ascertain new all-encompassing perception, internalising the all-encompassing lights within our minds. Our Father, Merciful Father, have compassion on us; give us in our hearts, Binah to understand, comprehend, listen, learn, teach, observe, perform and fulfil all the words of the teaching of Your Torah with love until we merit to ascertain the sublime, all-encompassing lights which are the main delight of the World to Come.

Master of the Universe, Merciful One, guard my soul; save me from all kind of questions of doubt about faith. Merit me to believe with perfect faith without any questions or philosophical investigations. Keep away from my mind, thoughts and heart all sorts of confusions, questions of doubt and philosophical investigations about Your holy paths. Rather, merit me to real simplicity. Help me to serve You with really great simplicity, with complete faith until I merit to pass over all the wisdoms in the world. Shine upon me a radiance of the sublime desire; may I desire, long for and yearn for You really, with a tremendous desire, a desire beyond measure. Merit me to life of the World to Come, a day which is entirely good and unending. In Your bountiful mercy, enable me to feel this life of the World to Come while in this World. Merit me to ascertain the expanded consciousness of the World to Come, which is called, ‘days’, in This World. Bestow upon us the bounty of the sublime, holy Crown, where You purify us from all sins, iniquities and wilfull sins and turn all our sins into meritorious deeds.

Therefore, Merciful Father, have compassion upon us. Shine upon us the light of holiness of the true tzaddikim who radiate throughout all the worlds, both those above and those below, to those on high spiritual levels and those on lowly spiritual levels. The tzaddikim make known to Jews on a high spiritual level that they still know nothing about the Holy One, while awakening and arousing all those Jews on the lowliest level, who dwell in the dust, in the lowest of places; they show these Jews and radiate into the knowledge that the earth is full G-d’s glory. They strengthen all these fallen souls who have fallen because of their great sins. They teach them that they must never despair under any circumsnces, for the world is full of G-d’s glory. No matter where one is, even in the pit of Hell, one can find G-d and come close to Him, for there is no place which is void of Him. There is no despair in the world at all.

In Your bountiful mercy, help us and save us so that You shine upon a radiance of Your holy desire at the time of our eating, Merit us to a good portions in the realm of Your holy Kingdom. Then, draw upon us a good, plentiful livelihood, for myself and all my family, for those dependent on us and for all the Jewish People.

Master of the Universe, You know how we struggle to find a livelihood nowadays. Our income has become very limited, especially for those kosher Jews who want to enter the path of holiness and really serve You. There are many who are prevented from the service of G-d because of the lack of an income and the burden of making a living. Have mercy upon us for Your Name’s sake. Bestow upon us a good income and plentiful good bounty. We know no way or natural means by which we can draw down a good livelihood, so we rely on You alone. Arrange our livelihood before we need it in such a way that the burden of making a living does not bother us or confuse us. Let the Kingdom of Holiness rise and receive bounty for all Jews from the hands that contain wisdom. Supply an income for each individual according to what he really needs for the sake of the service of G-d in such a way that we all merit to truly serve You.

Help us to break the craving for food completely and to sanctify our eating with great holiness. Let us eat for Your Name’s sake alone. Enable us to draw upon ourselves holy fear of G-d which approaches and comes to a person at the time of eating. Just help us to break all the cravings of the imagination, animal cravings and merit us to attach our thoughts to the true, eternal good which is to delight in G-d and satiate our souls with the Worlds of Delight. So, let our eating be with great awe and fear of G-d. Help us to draw upon ourselves a radiance of the sublime desire at the time of eating. Then, let us desire, long and yearn for You with a truly very great desire, beyond measure, with total nullification such that w fail to know even that which we desire that will be revealed in the future, in the World to Come.

Merit us, in Your bountiful compassion, to the holiness of Chanukah. Help us every year to have our requests and wishes answered on the holy Yom Kippur; pardon and forgive us for our sins and the sins of the Jewish People. Remove our guilt every year. Please merit us, through the atonement and forgiveness of Yom Kippur, to receive the holiness of the holy days of Chanukah which are the time of the rededication of the Temple. Merit us to draw upon ourselves during the days of Chanukah, the holiness of the Holy Temple. Have compassion upon us and build for us the Holy Temple, the House of our Splendour, speedily in our lifetime, so that we may bring our obligatory sacrifices which will purify us from our sins and bring us forgiveness.

Merit us to bring the continual offering every single day, morning and evening and by this, forgive us for all our sins. I has been almost two thousand years since the Temple was destroyed. We are like orphans. Please have mercy upon us and redeem us from this exile. Redeem our souls from all the sins and iniquities, from all the blemishes, physical cravings and bad attributes. Rebuild our Holy Temple and let it stand forever.

Have mercy upon us, Mighty One, Merciful Father. Your compassion has the power to have mercy even upon me so that I will return in complete, true repentance before You. Bestow upon me holy understanding and drive out from my mind any spirit of folly or confusion. Let me, my offspring and anyone dependent on me, come to perfect understanding of Your godliness and Kingship. Nothing exists apart from You. You know the great mercy I need. I ask from You mercy like a beggar at the door. Do to me that which is good in Your eyes. Your mercy never ceases. Blessed is the Name of His glorious Kingdom, forever and ever. Let the whole world be filled with His glory.

Amen, Amen.

8. BLOW THE SHOFAR - REPROACH            

(a)  Even though reproach is a great thing and every Jew has the duty to reproach his fellow when he sees that he is behaving improperly, even so, not every person worthy is to reproach others, for when someone unworthy reproaches, not only doesn't his reproach benefit, he also arouses a foul smell in the souls of those who hear his reproach. As a result he weakens their souls and stops the flow of bounty from all the worlds which are dependent on these souls. It is impossible to reproach Jews about their sins other than someone who can, through his reproach, add and arouse a good fragrance in their souls. And this is impossible unless he merits to the aspect of the "voice which waters the Garden of Eden". From there, all the fragrances and fear of G-d grow. This is the voice of the song that will be sung in the future etc. (See inside).

(b)  By nourishment of the body, that's to say, by the bodily craving for food and drink, one weakens the nourishment of the soul; one damages the fear of G-d which an aspect of the good fragrance and is the main nourishment of the soul.

 (c)  The brain and understanding of a person is a defense against the craving for sex. There are three brains in a person and each one is a barrier against this craving. What gives this craving strength is the spirit of folly, therefore each person has to know and remember this each time that lewd thoughts want to overcome him, Heaven forbid. He has to escape immediately from the spirit of folly and pursue understanding; he needs to put up the barriers of his brain against this craving, for true understanding is a defense against this craving like a real barrier. Understand this, for it is impossible to explain it; rather each person has to understand it by himself how to run away and remove his thoughts from this spirit of folly and to draw himself to understanding which is an aspect of a barrier set against this craving, as explained.

(d)  The essence of prayer is when done with compassion and supplication. Compassion is primarily dependent on understanding. When the Other Side derives strength from compassion, Heaven forbid, (such as when it has mercy on a person with its false compassion, suggesting to him that he throws off the yoke of Torah to learn only foreign languages as a way to get a more profitable livelihood; or through its false mercy it entices a person to make his Torah study incidental while making his work central and permanent) then the true compassion is blemished and anger and cruelty are created. As a result one's understanding is diminished. Then the craving for sex is increased, Heaven save us, and prayer is in the aspect of harsh judgement (that's to say, a person has to pray from the side of harsh judgement; and not out of mercy and supplications and when he comes to pray he wants to get the prayer over with). Then the Other Side draws strength from the prayer and swallows it; then one needs someone with great power who can pray in the aspect of harsh judgement, meaning he can make judgement with the Holy One.  The Other Side wants to swallow this prayer also but this prayer of the man of power gets stuck in the throat of the Other Side until it has to throw up everything that it swallowed. Furthermore, he extracts the essence of its actual life-force of the Other Side and this rectifies everything. This creates converts and G-d's honour is increased and extolled. In consequence,  the power of prophecy spreads which leads to a clarification of the power of imagination. Then we merit to perfect faith through which we merit to the song which will be sung in the future. This is an aspect of the voice of the one who is worthy to rebuke. He then adds and arouses a good fragrance in the souls by way of his reproach.

(e)  When one more neighbour joins the gathering of Jews, such as when there is a gathering of Jews who are engaged in praying and then one more soul joins them, then the 'houses' of prayer are greatly increased for the holy combinations (of souls and letters of prayer) are multiplied greatly; very many 'houses' are built in the realm of holiness in the world Above such that it cannot be expressed in words nor thought about in the heart. Immense and wonderful delight is created in the world Above and as a result, the sins are pardoned and forgiven; a cure is attracted and all kinds of illnesses are nullified.

(f)  Every true leader in each generation has an aspect of the spirit of prophecy. Nowadays also when prophecy has been nullified and there is no actual prophecy, nevertheless, the leader has to have some spirit of holiness which others do not have; this is an aspect of Divine inspiration and the spirit of prophecy. This aspect of the spirit of prophecy of the tzaddik, who is the true leader, brings about the  main clarification of the power of imagination. This leads to the primary perfection of holy faith, for the essence of pure faith is according to the clarification of the imagination. Therefore, everyone has to search a great deal for the true leader and to come close to him in order to merit to perfect faith, that's to say, belief in the innovation of the world; that the Holy One created the material world from absolutely nothing. This innovation of the world is impossible to understand with any human logic, only with  belief, which one merits to through the true tzaddik, as explained previously. Do not imagine that you can merit to this easily, to come close to a true leader, for the truth is that one needs to search and plead a lot to find him. One has to ask a lot from the Holy One to merit to find a true leader so that he merit to perfect belief through him; for there are many false leaders and when people attach themselves to them as a result on the contrary they come to false beliefs. Consequently we have to search a lot for a true leader, as mentioned above, in order to merit to perfect faith through him; this is the most important thing. The entire world depends on this. By this a person will merit to the renewal of the world of the future such that he merits to the tune and song that will be sung in the future when the Holy One renews His world. This is the song that will be sung on seventy-two strings and where all the good fragrances and fear of G-d grow from. This song is the main reward of the tzaddikim in the World to Come. Happy is he who merits to this.

(g)  By coming close to the true tzaddik, the venom of the Serpent is removed from a person. But, on the other hand,  the false leader causes this venom to increase, Heaven forbid.

(h)  Through faith one merits to loving-kindnesses and by this the world will be renewed in the future. Nature will be nullified and the world will function by means of wonderful, Divine providence, beyond the laws of nature. Then the new song will be sung, as mentioned above.

(i)  On Rosh Hashana one has to force oneself to pray with the utmost strength and to attach one's prayers to the true tzaddik who is the man of  great power who can pray in the aspect of 'harsh judgement' as we need to pray on Rosh Hashana. By this we merit to extract from the Other Side all the life-force that it swallowed from the holiness of the Jewish People. For because of the prayer of the man of power, the Other Side is forced to throw up and spit out from its midst all the prayers, compassion and holy understanding that it swallowed. As a result, one merits that G-d's honour is increased through the converts to Judaism and this merits us to a spread of prophecy and to holy faith and for the false beliefs to be nullified.  By this, we merit to the renewal of the world in the future which is an aspect of nullification of the laws of nature.  The world will then function in the aspect of the holiness of the Land of Israel, with wonderful Divine providence alone.  In consequence we will merit to the voice of the song and tune that will be sung in the future which is the main delight of the World to Come.

(j)  By the sounds of the shofar – tekiah, shevarim and teruah – all the above-mentioned rectifications are also carried out. Through the tekiah we merit to a revelation of the honour of G-d; by the teruah we merit to the spread of prophecy which comes as a result of the revelation of G-d's honour; by the shevarim we merit to nullify the false beliefs and to rectify the holy faith. We also merit through the shevarim to   holy trust in G-d, in the aspect of "The eyes of everyone wait for You" (Psalms, 145:15).   All the other rectifications mentioned previously to which we merit are all alluded to in the subject of  Rosh Hashana and Tishrei (see inside). 

(k)  There are worldly vanities of foolishness, like it says, "They are vanity, the work of delusion" (Jeremiah, 51:18), an aspect of idol worship. We have to get out of these vanities and to merit to holy vapours of Torah and prayer. This is an aspect of converts through whom the honour of G-d will become revealed and all the rectifications mentioned previously will take place.

(l)  All the descriptions and praises with which we picture G-d are an aspect of imagination. But in our innermost intellect, the Holy One is completely abstract beyond any praises or descriptions. Therefore, when one's imagination is clarified and rectified then one can arrange praises and descriptions of G-d. But when the imagination is not rectified then a person does not know at all how to describe the Holy One, so to speak.                                 

Prayer 8.

Like a Shofar I will raise my voice and cry out. Master of the Universe, Unique Master, who reigns over everything, have compassion on us and send us a tzaddik to reproach us in the proper way. Guard us and save us from those leaders who are not worthy to reproach, for not every person knows how to reproach. When the reproacher is not worthy he can weaken our souls by his improper reproach. Therefore, I have com before You, G-d our G-d, G-d of our Fathers, Who loves the Jewish People, have mercy upon us for Your Name’s sake and send us a saviour, a tzaddik who can reproach us openly from deep love. Let his reproach be for the good, like that of Moshe. As a result, let him give and add a sweet fragrance to our souls so that it strengthens and encourages our souls until we draw down bounty and blessings to all those worlds dependent on our souls. Then merit us, through this good reproach, to return in complete, genuine repentance from love of G-d. Bestow upon the tzaddik who reproaches us, the voice of Moshe which is the sound of the song that will be sung in the future, the song which is simple, double, triple and quadruple song, which is embodied in Your great and holy Name. So, merit us to arouse, reveal and draw upon ourselves this voice which waters Gan Eden, the voice of this holy song that will be sung in the future when the world is renewed. By this voice all the fragrances grow, together with holy fear. Therefore, draw upon us perfect fear, sublime fear, fear of G-d’s exaltedness. May I feel this holy fear upon me at all times, in all my 248 limbs and 365 sinews. Let my fear of You show in my face such that I will not sin. Merit me to true humility so that I become truly encompassed in You.

So, please in Your endless mercy and great loving-kindness, have mercy upon me; merit me to nullify and break the craving for food completely. May I subdue the food of the body while constantly strengthening the food of the soul. Master of the Universe, You know the great weakness of our souls; they have become weakened very much because of our many and immense sins. We have no more strength to suffer. Merciful One, have pity on our souls, spirits and neshamot. Strengthen them with fear of Heaven and water them with the water of Gan Eden. Draw upon them the good fragrance of Gan Eden such that all our bad deeds will turn into merit. Let a good fragrance rise up before You from our deeds. Help us to subdue, break and nullify the heel of the Other Side which is the craving for food and drink, sustenance of the body. So, have mercy upon us for Your Name’s sake and save my soul. From now on may all our eating and drinking be only for the sake of preserving the soul, at it says “A tzaddik eats to nourish his soul.”

Arouse Your compassion and great loving-kindness, and merit us to pray with all our heart and soul. Bestow mercy and grace upon us, like a father upon his son. May our words and prayers find pleasure before You so that we arouse Your true compassion upon us. What can I do, my Father in Heaven, I am seriously trapped in the vanities of This World. I do not know how to save my soul. I rely upon You alone. You have already performed for me many favours and great, wonderful acts of loving-kindness beyond measure. My Father in Heaven, from now on, merit me, speedily, to perfect  prayer with real, heartful intentions. Merit me to always pray before You with mercy and supplications, in such away that I merit to return in complete repentance. Save me, in Your bountiful mercy in the realm of holiness.

Save me from cruelty, from anger and from being over stringent with people. On the contrary, merit me to be good and to do good to others, as You really desire. Bestow upon me a sense of compassion so that I will always have mercy over others. Let me sanctify my mind and thoughts at all times with great holiness. I will not let any unholy or inappropriate thoughts enter my min. Save me always from restricted brains. Bestow upon me at all times expanded consciousness and may my lmind increase constantly in great holiness and purity.

In You bountiful mercy, merit me to refine, purify and sanctify all my three brains in the skull, which are wisdom, understanding and knowledge, until these three brains will act as barriers against the evil and all-inclusive desire for sex.

Have mercy upon us; send us a genuine tzaddik, a strong man, with great strength who will be zealous for the sake of G-d. Let him pray before You in the aspect of judgment, with great power and holiness. He will make judgment with You, like Pinchas when he was zealous for G-d against Zimri. Help us, the merit of this tzaddik’s prayer to subdue, break and nullify the craving for sex from us and from all the Jewish People, from now on and forever. In Your great love, please have mercy on the Jewish People. Give strength to the prayer of this powerful tzaddik whose prayer is in the aspect of judgment. Let his prayer be lodged in the throat of the Other Side and husks until the Other Side and husks have to throw up and spit out from their depths all the holy sparks that they swallowed; all the knowledge, compassion and prayers, with all kinds of holy sparks; that were swallowed because of our innumerable blemishes and wilful sins, especially blemishes to the brit. May the Other Side be forced to spit out all the sparks from its inners, very hastily. Then let many genuine converts become added to the Jewish People until all the nations will recognise Your Kingship and know that G-d alone rules over all the earth. This should reveal and publicise to all the world Your G-dliness and Lordship. Even those far away should hear of this and approach, recognising the power of Your Kingship.

“So grant honour, G-d to Your People, praise to those who revere You, good hope to those who seek You and eloquent speech to those who hope to You” (Amida Prayer Rosh HaShana). Merit us that Your great honour be exalted by us at all times. Let Your glory be extolled and upraised in the world until, by this revelation of Your holy honour, You bestow a bounty of prophesy in the world. Return a bounty of prophesy to us which we lost through our sins until we all merit to be worthy to receive the bounty of prophesy and the dwelling of the Shechinah among us.

Have compassion on us in Your bountiful loving-kindness and cure us completely from all our blows, illnesses and pains. Send speedily from Heaven  a complete cure to all the sick Jews (especially so and so…) a cure of the body and soul. We have no hope or anyone to depend on at all apart from You for You are the genuine healer, the faithful and merciful healer.

Please merit us, in Your great mercy, to come close to true tzaddikim who have an aspect of the spirit of prophesy, a real spirit of holiness, such that, through them, we merit to clarify and rectify our power of imagination. Then it will not confuse us, Heaven forbid, with delusions and evil confusions. Rather let us merit to a power of imagination which is very clear, pure and refined in the most perfect way. As a result merit us to perfectly clear and straightforward faith, as You really desire, without any element of confusion at all. Save us from rabbis and leaders who are false, who are an aspect of false prophets. Prevent them from confusing our minds with all kinds of delusions, Heaven forbid. Refine and purify us from the poison of the Serpent. Keep us away from all kinds of false beliefs. On the contrary, merit me to always be pure and simple with G-d, to behave with the utmost, genuine simplicity, with really perfect faith, as You desire.

Help and save me so that I merit to hear the sound of the song and tune that will be sung in the future when You renew the world. Merciful One, the Good One, Who bestows good, help me from now on to be strong and block my eyes and ears from all sights and sound of This World so that I will not look at the vanities of the world at all and will not listen to the sounds of the world at all. Le me never speak words other than those that relate to Your Name and to Your service. Songs and praise of Your great and Holy Name should come from my mouth. Merit me to turn my throat away from this world so that no vain breath so this world enters my mouth. Rather, merit me to subdue all my body, my hands and legs, to You so as not to make any movement which is without the service of G-d. Let all my limbs and sinews, my senses and strength all be really connected and deeply attached to You, servants to Your Service for ever and ever, for all eternity, until I merit to hear in the future the soul of this holy and awesome song that will be sung and played on a harp of seventy-two strings. Happy are the ears that will hear this.

          

May we merit to welcome Rosh HaShana with very great holiness and purity and with great perfection. In these holy days of Rosh HaShana may we draw upon ourselves the holiness of the prayer of the truly strong One, a prayer in the aspect of judgment, with all the holiness and rectifications brought about this, until we merit to perfect all the three brains in the head so that they from three partitions spread against sexual craving; let them protect us by true perception and intelligence such that this craving will have no control or hold over us at all from now on – forever. Rather, may I and all Your Nation, Israel, merit to be truly holy and pure, to abstain from this craving completely. May we merit to perfect prayer and let our prayers always be considered as prayers of mercy and entreaties before the Holy One, may He be blessed.

Grant us mercy, that we have real compassion upon deserving poor people and upon all those in need of mercy, as is Your good. Help us inspire many of the people in the world to repent and convert, as is Your good desire. And help us glorify Your honour and publicise Your Divinity in the world, until we merit through great holiness to the real spirit of prophesy and to clarify the power of illusion that it be clear, refined and purified within us, with great purity and clarity, in such a way that we merit to arrange descriptions and praises to Your great and holy Name with tremendous holiness, as is fitting. May we bless Your holy and exalted Name by every blessing or praise and may our belief in the renewal of the world become stronger and stronger until we merit to the renewal of the worlds as it will be in the Future. Let all the world be guided by providence and wonders alone, in a completely supernatural way. May a new song be poured into the world, a song of wonders: “break into song O mountains,” and subdue the heel of the Other Side which is the heel of Esau, the wicked one. May the voice of Jacob become stronger and stronger  and overcome the hands of Esau.

Fulfill the verse which says: “And his hand took hold of Esau’s heel.” Draw upon us the river which goes out from Eden to water the Garden and by this may we merit to raise a fine fragrance before You; let us merit to always really complete fear, in particular on these holy days of Rosh HaShana which are the days of fear. Have mercy upon us and draw upon us phenomenally great awe, fear and dread, especially at the time of hearing the sound of the shofar and let us merit to feel very great fear in our hearts. Bestow upon us Your fear, dread and awe and upon all Israel and all the creatures of the worlds and ‘may allYour works fear You and all creatures prostrate themselves before You so that they may all form one united group to do Your will with a perfect heart/’.

Our Father, Our King, in Your mercy let us merit to receive and draw upon ourselves the holiness of Rosh HaShana in absolute perfection, with happiness and the utmost holiness of thought, with great fear. May we merit to perform the commandment of hearing the sound of the shofar with great holiness and perfection, as is fitting, with all its details, exactitudes and intentions and the 614 commandments dependent on it, with great awe and fear, as is written: “Shall a shofar be blown in the city and the people not be afraid?” And it says, “Blessed is the people who know the sound of the shofar, they shall walk, O Lord, in the light of Your Countentance. In Your Name they will rejoice all the day; in Your righteousness they will be exalted. For You are the glory of their strength and in Your desire our horn shall be exalted. For the Lord is our defence and the Holy One of Israel is our King.”

And it says, “With trumpets and the sound of the shofar make a joyful noise before the Lord, the King.” And it says, “Blow the shofar on the New Moon, on the day of the veiling of the moon for our feast-day. For it is statute for Israel and a judgement to the G-d of Jacob”. May we merit to arrange before You our recital of Your Sovereignty, our recital of Your Remembrance and our recital concerning the shofar with great devotion and perfection until  we merit to appease You so that You bring us Messiah, our Righteousness One, “and You filled him with fear of the Lord.”  Hasten and greatly speed our redemption; build for us the “the House of our holiness and splendour.” Let us return to our Land with joy and song and may we serve You in fear “as in the days of old and as in former years.” “Return to us O Lord and we will return; renew our days of old.”  “May the words of my mouth and the meditation of my heart be pleasing before Your Countenance, O Lord, my Rock and my Redeemer.”

Amen and Amen.

9. "TO WHEREVER THE SPIRIT WILL GO" (Ezekiel,1,12)

a) The tzaddikim, the true leaders of the generation, are an aspect of "spirit", as it says (Numbers 27:18), "A man with spirit in him", who knows to counter the spirit in each individual. The People of Israel are an aspect of 'heart' for they are "the heart of the entire world" (Zohar, Pinchas, 221B). And the leaders of the generation need to blow, in the aspect of their spirit (wind), onto each Jewish person; (see Lekutei Moharan, Pt.1, Torah 8), the spirit of every Jew, in order to blow away the dustiness, meaning the depression and sadness that falls upon them, Heaven forbid. By this (sadness) a Jew, who is an aspect of "heart", cannot ignite and enflame his heart to serve G-d. Through blowing away the dustiness, the true tzaddikim enthuse the hearts of Jews to serve G-d.

b)  Also, sometimes a person burns overly much to serve the Holy One beyond his limit and this is also not good. This is an aspect of a "storm wind" and is called 'breaking through'. The true tzaddikim also oversee this, in order to subdue the storm wind so that it won't burn beyond the proper measure, rather, every Jewish heart will be enthused to serve the Holy One, as is fitting, with a balanced temperament.

c)  There are also wicked people who are an aspect of the Erev Rav (the mixed multitudes) and when they fall on the heart, meaning when they influence the Jewish People, this is also an aspect of dustiness. For just as when dust falls on a candle and the particles of fire in it become separated from the element of fire then they cannot glow and through this the candle is extinguished. So, when we blow at the candle the 'wind' blows away the dustiness from the candle and the particles join together again and the flame begins to glow. However, sometimes by blowing at the candle we separate the flame from the candle and this extinguishes the candle. Similarly the leaders of the generation need to blow away all the aspects of dustiness, as mentioned, from the heart, that's to say from every individual Jew, so that the particles of fire in each Jew join together again. Then the People of Israel are joined together and become an aspect of 'heart'. Each individual becomes an aspect of 'heart' for each place where the aspect of 'heart' is needed and then once again becomes enthused in the service of G-d, as is fitting.

Prayer 9.

In Your great grace, You created Your world for the sake of the Jewish People who are the heart of the whole world. You gave them a heart to know, understand, yearn and long for You continually. In general the Jewish People have hearts that burn in a flame of love to cleave to You. “My love is strong till death… its flames are flames of fire the flame of G-d. Many waters… cannot extinguish the fire of this love” (Song of Songs 8,6).

But because of my immense and innumerous sins as You know, depression and sadness have overcome me a great deal. As a result, dustiness and heaviness have fallen upon my heart such that I cannot burn with enthusiasm in Your service as I should. And if, sometimes, in Your mercy, a spark of Your g-dliness shines within my heart, I haven’t the vessels to receive this spark, them my heart burns up too much. On the other hand, sometimes the heart is blocked up completely because of sadness.

So, may it find favour before You, G-d, our G-d, G-d of our Fathers, that You shine upon us the merit and power of the true tzaddikim and by this, grant us joy. In their great strength blow their holy spirit upon us and let this blow away from our hearts all forms of depression and sadness, all forms of dustiness and heaviness that falls upon our hearts. Then let us really burn with enthusiasm in the service of G-d. Guard us and save us from the stormy wind so that our hearts will not burn up with over-enthusiasm beyond its proper measure, Heaven forbid. We do not know how to behave with regard to this spark of enthusiasm in the heart; we do not know how to measure what is appropriate. Sometimes the heart is blocked completely while sometimes it burns up beyond the proper measure. We have no one to rely upon apart from our Father in Heaven and upon the strength and merit of the true tzaddikim. Each tzaddik is called a man with spirit within for he knows how to go against the spirit of each individual (in order to balance and rectify him).

Help us and merit us, please that the spirit of the tzaddikim will blow upon each one of us, a spirit of holiness and purity in such a way that we merit to really perfect joy, as You desire.  Let each Jew’s heart burn with enthusiasm in Your service, for all eternity, with tremendous enthusiasm in the proper measure for each individual, according to his aspect of truth. Only You know how to measure this. Let us, Your Chosen Nation, the heart of the world, all cleave to You with real, holy enthusiasm such that we all become embodied with You for ever and ever, for all eternity.

10. " FOR YOU SHALL GO OUT IN JOY" (Isaiah,55:12)

a)  The fact that the world is far away from the Holy One and fails to come close to Him is only because they don't have calmness of mind and do not collect their thoughts. The main thing is to endeavour to calm the mind and consider well what the purpose is of all the physical cravings and all the other worldly pursuits, whether the cravings that enter the body or whether the cravings  that are outside the body (i.e. mental desires) such as honour and so on. Then a person will certainly return to G-d.

b)  The main way to calm the mind is through joy, for, by joy, a person will be able to control his mind as he desires and calm his mind to think about his eternal purpose; joy is the world of liberty. So when a person connects joy to his mind, his mind is at liberty and not in exile, then he will be able to calm his mind, as explained.

c)  But, because of depression and sadness the brain and mind are in exile and then it is hard for a person to collect his thoughts and return to G-d. It turns out that sadness is a very great obstacle to the service of G-d whereas, through joy, a person becomes liberated and escapes exile, as it says "For you shall go out in joy" (Isaiah 55:12). And the opposite is also true, by exile the mind is not calm, as the Sages said (Megilla 12B) about the People of Amon and Mo'av that their minds are calm because they never went out to exile, as it says, "Mo'av has been at ease… neither has he gone into exile"(Jeremiah 48:11). Therefore his good reasoning remained etc.

d)  It is explained later in Torah 48 and this is the wording; "Know that as soon as a person wants to enter the service of G-d and wants to be a kosher Jew, immediately it becomes a very serious sin for him to be sad, Heaven forbid, for sadness is the Other Side and the Holy One hates depression and sadness a great deal, Heaven preserve us. (Editor's note: See Tikkunei Zohar at the beginning of page 59 where it says that one needs to protect oneself from saddening things, {meaning when one makes a pilgrimage on the Festivals} for this is Lilit, darkness and sadness etc. for it is a serious blemish. About this the verse says "Anyone who has in him a blemish is forbidden to bring a sacrifice" (Lev.21:18) and whoever is sad is called someone with a blemish, Heaven save us.) 

e)  A person has to strengthen himself to become happy by any means possible, to strive to search for and find in himself some good point in order to come to joy, as explained about the verse, (Psalms,146:2) "I will sing praises to my G-d with the little that remains in me" (see Torah 282). At least a person has to be happy in that he merited to be from the seed of Israel and wasn't made a gentile. This is certainly a wondrous joy and beyond measure; being born a Jew has no flaw because it is the act of G-d Himself. In all other actions in the world the Evil One can mix into them sadness and depression, but as to this joy, that I was not created a gentile, in this there is no element of depression since it is the action  of the Holy One Himself. For, regardless, however a Jew is, the very fact that he merited to be from the seed of Israel and not created a gentile is reason for great joy without end. It is fitting for a Jew to always take joy in this, all the days of his life no matter what befalls him. He should be accustomed to say joyfully with his mouth and in his heart, "Blessed is our G-d Who created us for His honour and separated us from those who go astray, and Who gave us the Torah of Truth etc. and Who sanctified us with His commandments and brought us close to His service and in Whose great and Holy Name we are called etc.

f)  Also, quite often a person has to make himself happy by words of nonsense and words of joking. Because of the many troubles that a person suffers, each person with his body, soul and property, it is usually impossible for him to make himself happy other than by words of nonsense, making himself like a madman in order to be happy. (Copier’s note: See Ketuvot,11A: One person used to behave like a madman in order to make a bride and groom happy, as Rashi explains. In Eruvin, 54B it says "Because of one's love of G-d, a person is always mad about it"; Rashi explains: ‘Due to this love you should make yourself mad and foolish’ etc.) All the vitality in the body and soul are dependent on this. Also in the World Above a great Unification is made by the person connecting the joy to his brain and mind, for then the brain is liberated and he will have calmness of mind. This is an aspect of 'clarity of mind' (Shabbat,77) which is a great thing. May G-d always merit us to this. Amen, so may it be.

 (Editor's note: See Ta'anit, 22- Eliyahu told Rav B'roka about two brothers who were destined to inherit the World to Come. So the latter asked them: What are your deeds to deserve it? They said to him that they are jovial and they get other people out of their sadness by making them (happy.)

Prayer 10

10.

Master of the Universe, merit me as quickly as possible to calmness of mind in This World and this body. Help me to calm my mind very, very well to think about the ultimate purpose of the world with all its cravings and dealings, whether the physical cravings that enter the body or whether those outside the body such as honour and status, hate, envy etc . Merit me to look at my ultimate purpose with real calmness of mind. Let the world not delude me at all. You know, that all our distance from You is because we do not think calmly at all. If we merited to think calmly about the bitterness of This World with all its cravings and delights that pass away like a shadow, and all the distress, anguish and suffering which are an integral part of them and far greater that the enjoyment, we would see the loss is far greater that the gain and then we would merit to calm ourselves very well and certainly return to You in absolutely genuine repentance for the truth is that even in This World we can see how it is all vanity and worthless, even more so in relation the World to Come. 

In the end, we have to give back the pledge to its owner and the body will return to the earth and the worms. We will be forced to make an account to the King of Kings, the Holy One, for all our actions. We will be reminded of everything there. Nothing will be reminded of everything there. Nothing will be overlooked from what we have done. There will be no place to escape to. But the truth is that our distance from You, is only because we do not calm our minds really and truly.

However, You revealed to us, through Your holy Torah that the main way to achieve this calmness of mind is by being happy. You also know my great distance from happiness, therefore, I have come before You, G-d, my G-d and G-d of my Fathers, Master of Joy to ask that You have mercy on me and all the Jewish People and in Your great, hidden and eternal compassion, You draw upon us true joy from Heaven, in such a way that I merit to always be happy and join the happiness to by brain. May I redeem and fee my brain, mind and thoughts from their prison and great, bitter exile to which they have bee exposed for months and years, since I remember myself, due to my bad thoughts, confusions, foolishness and crooked heart. These thoughts enter the brain and heart all the time and cause the brain and heart to become crooked. It is unbearable. The main exile of the mind is because of depression and very bitter sadness which overcome us. We cannot calm our minds, neither can we control our brains as we want for we are continually overcome with sadness. That is the main reason why we have become distant from G-d and done what we have done, sinning as we have.

Every person knows in his heart his own great distance from G-d. However much more we become distant, the depression and sadness overcome us more. Further more  however much more the sadness and depression overcomes us, Heaven forbid, our confusion increases until we become unable to think calmly. Oh, how we have destroyed our temple of wisdom and burnt down the palaces of our intelligence; we have exiled our minds to various places of exile.

Master of the Universe, the distress of our hearts has greatly increased. We have no understanding of how to speak and how to calm ourselves in this ephemeral world by thinking of our ultimate, eternal, true purpose. However, in Your immense compassion, because You desire our final good, You have give us a cure before the fatal illness by sending us tzaddikim in each generation who, through their great power, have rectified what they rectified. They have taught us various true and wonderful ideals so that we can gladden our hearts at any time. They warned us and encouraged us to strengthen ourselves so that we remain happy constantly for example, they taught us to be happy at having been born a Jew.

In Your immense mercy, Yu have saved us with wonderful and awesome miracles from opposing true tzaddikim and genuinely kosher servants of G-d. Therefore, I have come before You to plead with You, Merciful One, that I merit to always be happy by finding good points within myself. You merited me to perform many mitzvot every day, reciting blessings and prayers, morning and evening; I engaged in studying Your holy Torah with its mitzvot which straighten and gladden the heart. Enable me to speedily calm my mind by thinking about the ultimate purpose of all the cravings and dealings of This World. As a result, please merit me to really return toYou in repentance from now on and forever.

11.

 When a person prays in the field, then all the grasses and plants of the field join into his prayer and help out, giving strength to his prayer. This is an aspect of "And Yitzchak went out to pray in the field" (Gen.24:63). His prayer was with the help and strength of the grasses of the field. Therefore in the curse it says "The earth will not give forth its crop". That's to say, the crop of the earth will not give strength into one's prayer. "Crop" ('yebul') alludes to the initial letters of the verse "And Yitzchak went out to pray in the field"- U'Yitzchak Yetzei La'suach B'sadeh."

Prayer 11

11.

Master of the Universe, merit me to always spend lots of time in secluded meditation and prayer. Enable me to regularly go out into the fields every day, among the trees and plants. There allow me, to speak a great deal to my Maker, explaining everything that is in my heart. Then, all the plants in the field, the grasses and trees, etc, will become aroused and give their strength and vitality into my conversations and prayers. Let this then complete my prayers and bring them to perfection by all the power and spirituality of the plants becoming included in my prayers, up to their sublime source. As a result, merit me to open my heart and pour out prayers and supplications to You, Merciful One. I will pour out my words to You until I merit to pour out my heart like water in the presence of G-d. I will raise my hands in prayer to G-d, praying for my soul.

12. “WHERE IS THE PLACE OF HIS HONOUR?”

a)  When a person follows his intelligence and wisdom he can fall into bad mistakes and obstacles and come to great evils, Heaven forbid, as many have stumbled and fallen a great deal through their wisdom; they have sinned and caused many others to sin, may G-d take pity. It was all as a result of their evil wisdom. The essence of Judaism is to go in purity and simplicity without any wisdom, to look at each thing he does that G-d should be there without considering at all his own honour. Only if G-d's honour is enhanced by the action he should do it but if not, he shouldn't do it. Then he will certainly never stumble.

b) When a person falls from his spiritual level, sometimes his fall and descent is very, very great, Heaven forbid. He may fall into very despicable places which are called an aspect of filthy places; and he falls into doubts and despicable, very evil, strange thoughts with many confusions; and his heart becomes dizzy. For the husk makes his heart crooked and surrounds it with crookedness and enormous confusions (and the heart is confused). And even though in such places it is impossible to find G-d, even so, there also there is a great rectification by searching and requesting from there G-d; one needs to ask and request 'Where is the place of His honour?; where is His sanctity?; where is His purity? However much he sees himself as far away from G-d's honour, he should feel regret and ask and search more and more 'Where is the place of His honour?' By this itself, that he regrets, asks for, searches and yearns for G-d's honour, shouting out, asking and searching 'Where is His honour', through this itself he ascends tremendously for he merits by this to rise to a very sublime holiness, which is an aspect of "Where"(see inside). This is the essence of repentance that a person always search and ask 'Where is the place of His honour?' Through this the fall turns into a great ascent. This is an aspect of what it says in all the holy books that a fall is for the sake of the ascent. See inside and understand well for it is very deep.

Prayer 12

12.

Master of the Universe, You have already promised us in several ways and warned us that there is no such thing as despair at all. Maybe G-d will perform one of His wonders and bring me back to repentance with all my heart. Merit me to fully search for You until I speedily find You and come close to You. Help me, for I rely upon You.

Please enable me to ask for and search after Your glory until I really find it. Your mercy upon us is so great that You informed us from afar of this lofty Torah by which we can find You even in the very deepest decline through searching and asking ‘Where are You?’ Where is my holiness? Where is my purity? Where is my soul, my spirit and neshama? Where is G-d, my G-d, the G-d of our Fathers Who took us out of the land of Egypt? Where is the place of glory? By asking all this we can merit to turn my decline into a great ascent. So, merit me to escape from and rise up from all the places of filth into which I have fallen because of my many iniquities. May I then return to You in complete repentance, truly with all my heart, as You desire. Help me so that all my deeds will only be for the sake of Your honour. Let me not consider myself or my honour at all, nor any other worldly reason. Rather, let me only have Your honour in mind in whatever I do. Through Your bountiful mercy, merit me to raise, exalt, glorify and magnify Your great honour. May all of the Jewish People merit to truly serve You with great simplicity all our lives, without any cleverness at all.

Please G-d, merit me to be counted among the tzaddikim who sustain the world which was created with Ten Sayings. Help me! Help me! Be gracious to me. I have gone astray like a lamb. Search for Your servant. If I do not merit to search for You as I should, then please search for me with Your bountiful mercy and awesome loving-kindness. Extract me from all the physical cravings, especially the craving for sex. Have mercy and compassion on me. Please, do not hide Your countenance from Your servant for I am in distress. Answer me as promptly as You can. Merit me from now on to really sanctify and purify myself. Let me feel godliness upon me at all times. Be gracious to me so that I can really know with all my heart and at every moment, that the earth is full of You glory. Your Kingship extends to all places. Let me never forget You, whether by day or night, at home or outside, when eating or drinking. In my thoughts, speech and actions, in all my movements, every moment, merit me to feel Your godliness and kingship over me for it fills all the world.

Help me to really come close to You. Purify and sanctify me from all the filth and dirt that I have brought upon myself through my many sins over the years until now. Raise me speedily from filth to purity, from the mundane to the holy. Bring me out of the darkness into light. Fulfill in us the very: “I will sprinkle pure water upon you that you may become cleansed; I will cleanse you from all your contamination and from all your idols.” (Ezekiel 35,36).

Our Father, our King, reveal Your glory and Kingship over us. Appear and reign over us very soon before the eyes of all living beings. Have compassion over Your great honour which is desecrated among the nations as a result of our many iniquities. Return us in complete repentance before You in such a way that we merit to raise and exalt Your great and holy glory. May Your glory fill all the earth and let every breathing thing give honour to Your Name. Master of the Universe, reign over all the world in Your glory. Let every created thing know that You are its Maker and may every creature understand that You are its Creator. G-d, G-d our G-d, G-d of the Jewish People, performer of wonders alone, be blessed.

Blessed is His glorious Name forever. May all the earth be filled with His glory.

Amen and Amen.

13.

  When there is controversy against a person and he is chased after, he can come closer to G-d through this, for they pursue him and each time he runs every time to G-d; for G-d is in every place so however much more they oppose him they cause him to come closer and closer to the Holy One.

Prayer 13 – 14

13 – 14.

Master of the Universe, You know everything that has happened to me from my youth until not. Very great controversy overcomes me all the time, materially and spiritually. G-d, how numerous are my tormentors, as is revealed to You, O Master. You have already taught us that, by controversy, a person can fall away from the service of G-d, Heaven forbid. I know that I am guilty; my evil deeds are criminal, nevertheless all my thoughts and intentions are directed to knock on the doors of mercy, so You will open for the gateways of holiness to bring me close from wherever I am. All my thoughts about the controversy against me are for the good. Thus the true tzaddikim have taught us – never to give up on mercy. Maybe, perhaps, the time will come when I will find an opening and channel through which I will be able to stop performing bad deeds and thinking indecent thoughts.

Now, my Father, what can I do against those who mock, accuse and persecute me very much above and below. You know when a person has tormentors in the world below, he also has accusers in the world above. Many fight me in the heavens and constantly offer accusations against me. They do not allow me to come close to You. And even if I admit to You, Merciful One, with shame and disgrace, that their accusations are not without reason for I am certainly not worthy of coming close to You because of my many sins, nevertheless, I have no where to run to; where can I escape and run to; other than You alone. You are my shelter in the time of distress. Therefore, I have come before You, Father in Heaven, Who has mercy on the poor, 

For You search out to protect the persecuted ones. Merit me to come closer and closer to You. Act for Your Name’s sake. Help and save me so that I can always run and escape to You at all times. Merit me to throw down and subdue my enemies. Shelter me and save me from my enemies and persecutors, materially and spiritually. I have no-one to rely upon other than our Father in Heaven and upon the power of the true tzaddikim in whose footsteps I yearn to follow. Let no opposer have the power to prevent or delay me, materially or spiritually, from coming closer to You. May they be unable to distance me from truly serving You. May the words of my mouth and the musings of my heart find favour before You, G-d, my Rock and Redeemer. He Who makes peace in the Heavens, please make peace dwell upon us and all the Jewish People.

Amen.

14.

  Just as a person has enemies in the world Below, so he has enemies in the world Above.

Prayer included with previous - #13

15.

 a) Because there are true tzaddikim of very great stature and it is their custom to speak of great things and wonders (they performed) for they can really perform great things and serve G-d with any thing in the world, even through eating and drinking etc.; and there are tzaddikim who can perform a redemption by their eating. Because such tzaddikim exist, there are also liars who glorify themselves as also having performed similarly great things and wonders. Some of them are leaders of the generation and mislead the public as if nothing is beyond them; everything is in their hand. All this is because there are true tzaddikim who really have this power, therefore these liars copy them, as a monkey before a human, and they are called false prophets.

However, the truth is that they are doing a favour to the true tzaddikim. For there are wicked and fornicators who give charity and their charity damages the true tzaddik. Therefore it is a favour that these liars exist for, by this, these wicked people turn to them with their charity. The Holy One makes the wicked stumble that they will give their charity to these liars. As a result, the true tzaddik is saved from their charity.

b)  The true tzaddik receives his holy power of speech from the givers of charity.

Prayer 15

15.

Unique Master, Merciful One, G-d of truth, in Your bountiful mercy, guard me and save me from liars and hypocrites. Have compassion on me and save me so that no element of falsehood, not even a false movement, attach itself to me. Let me never say a word of falsehood or hypocracy; Heaven forbid. May it never enter my mind to claim or take honour from, accomplishes that are beyond me. Don’t let me deceive myself or others.

Master of the Universe, You know the immense exaltedness of the holiness of the true tzaddikim. Their splendour and greatness is very precious. All their words are true and just. Great and wonderful things have been heard from their mouths. It is their custom sometimes to speak of their own greatness and awesome wonders, with truth and simplicity. All their words are true and exact. By hearing these wonders from their mouths, we can understand something of the greatness of the Holy One Who gave His wisdom to those who fear Him. He gave strength to the tzaddikim to ascertain perceptions of godliness like these that they talk about. But You left us with a possibility of erring. There are liars and deceivers who parallel the tzaddikim but who are like a monkey in comparison to man. They also talk of their wonders, as if noting is beyond them. But it is all falsehood and deceit. So, I have to pray before You that You guard and protect us from these liars and deceivers who dress up in a tallit that is not theirs. Let them have no power or control to harm us at all, whether materially or spiritually. Bestow upon us true knowledge so that we can distinguish the true tzaddikim and their followers. Let us always choose the truth and may our portion be with them forever.

Help us to give lots of charity to deserving poor people. By this let us break any cruelty in our character. Come to our help; give us power, through our charity to unite blessings and holiness in all the worlds to the loftiest heights. And, as a result of the charity, merit us to nullify and break the craving for illicit sex from us. Separate us from the liars and deceivers. Let us not stumble into charity to undeserving poor people. Through this, guard us from blemishing this unification of blessing and holiness which prevents the craving for illicit sex from overcoming us. You, Yourself

Guard my charity so that the forces of the Other Side will not take my nourishment from it, Heaven forbid. All my intention in giving charity is just to perform the mitzvah of giving charity in order to give you pleasure for You commanded us in Your holy Torah to give charity. Therefore I give all my charity according to the opinion of the true tzaddikim and they will elevate my charity, rectifying it and creating exalted unification in the loftiest heights with the utmost and sublimist holiness. As a result, You will have great pleasure and delight from my charity.

Through the power and merit of my charity, enable me to break the craving for illicit sex completely and to merit to truly rectify the brit. Furthermore, in Your bountiful mercy, arrange events for the good so that the wicked, fornicators will give all their charity to liars an deceivers. And may the tzaddikim be saved from receiving any blemished charity, from them. Thus the tzaddikim will not lose their holy power of speech which they receive by way of those who donate charity. I pray to You G-d at this special time that in Your abundant loving-kindness You will answer me.

16.

 See inside for the answer to the question that they asked where they asked: Why, when a person asks (prays) for an income is he not  given it immediately even when it is already prepared for him but, rather, receives it only by intermediate (natural) causes, each person according to his own efforts.

Prayer 16

16.

“The eyes of all look to You with hope and You give them their food in its proper time. You open Your hand and satisfy every living thing with its desire”.

Master of the Universe, grant me an honourable living before I need it, in such away that I will only do good in Your eyes and be You desire You know how much making a living confuses me and weakens my mind from becoming stronger in Your service. Master of the Universe, I know that I am far away an honourable income for I have blemished a lot and damaged my own income. But, I have come before You, merciful One, like a beggar at the door who goes from door to door. I open my hands and ask for an undeserved gift, a gracious present from You alone, in Your immense loving-kindness. Arrange my income from Heaven and give me all my needs and needs of my household prior to our need, for our eyes look with hope only to you,

Master of the World, First of all First Causes, arrange form me an income in such a way that comes easily without great efforts or confusions. Let our income be drawn down upon us with great speed and for the good. Let it be abundant. Merit us to clarify our income with great holiness. May we eat and drink with great holiness. May we eat and drink with holiness and great purity such that our food and drink are clarified with holiness, like the Katoret, creating holy words of blessings and thanksgiving. You can arrange causes for the good so that our income comes with great speed, with no delay. Then bring us Meshiach, speedily in our lifetime. May he rule over us and over all the Jewish People and over the entire world.

Amen. G-d may it be.

17.

 a)  Through the joy of Shabbat a Jew merits to liberty and then the mind is perfected and he is not confused. By this he merits to fear of G-d with understanding, without any foolishness. And he raises all the fallen (material) fears so that he will have no fear of any material thing- not from any minister or lord etc. rather he will only fear G-d alone.

b)  A Jew has to be very careful indeed to be happy and of good heart on Shabbat. For the virtue and holiness of Shabbat is very great and very precious, as clarified in all the holy books, especially in the book 'Reishit Chochma' in the beginning of the chapter 'The Gateway of Holiness'. It is fitting to learn this chapter and take to heart well all the things said there about the tremendous virtue of the holiness of Shabbat in order that one's heart will be enthused to receive Shabbat with tremendously great joy, for the essence of the commandment of honouring the holy Shabbat is the joy, meaning to be very happy on the holy Shabbat without showing, Heaven forbid, any sadness or worry at all on Shabbat. A Jew has to maximize the  delights of Shabbat with all kinds of delight, whether eating, drinking or clothing, as much as he can, for the eating on Shabbat is entirely holy, entirely spiritual, complete Godliness; it rises to another place altogether from the weekday eating. Happy is he who strives to be happy on Shabbat, for the main way to honour Shabbat is with joy, as explained above.

c)  It is the way of G-d to look at all the good things that we do even though they also contain  bad elements; He doesn't look at this . Even more so, a Jew mustn't look at his fellow negatively by finding in him specifically things that are not good or looking for and finding in his fellow blemishes in his service of G-d. On the contrary, he must look only for the good.

Prayer 17

17.

May it be Your will O Lord, our G-d and G-d of our fathers that You help us and in Your loving-kindness grant us merit to welcome Shabbat with great happiness and joy, with gladness, song gaiety and rejoicing. Protect me and save me so that not sadness or melancholy, sorrow or sighing or worry come to my mind on the holy Shabbat. Rather may I merit to be happy with all my might on Shabbat, with all my heart, with all my soul and with all my possessions, with a happiness that has no end, just as it is fitting to rejoice on such a holy and awesome day as Shabbat. May we arouse might, gladness and phenomenally great happiness beyond measure in the worlds, as is brought in the holy Zohar and other holy books describing the intense happiness and joy on Shabbat.

Master of the World what shall I say, what shall I speak? However much I start to pray and plead for it, I certainly know how far I am from this happiness. According to the greatness of the virtue of this commandment and holy attribute and according to its usefulness for all the things associated with holiness, so, to the same degree, is the immensity of my distance from it, to the ultimate degree. I am especially far from the happiness of Shabbat, upon which nearly everything is dependent, for it is the primary means of coming closer to You. However, You knot the tremendous number of obstacles to this and how very greatly they overcome and challenge me each time, preventing me, Heaven forbid, from the happiness of Shabbat. Father in Heaven, have pity upon me, my Father, merciful Father. Always gladden me in Your salvation. Help me and save me and let me merit to rejoice a lot, with great happiness, every single Shabbat. Let it be a hard and fast law. May I merit to be happy all the day, from the moment it enters until the time it goes out, such that I draw the happiness f Shabbat to the six work-days, and until I always rejoice during the weekdays with true happiness. May my eyes really see Your Salvation such that my heart rejoices and my soul is glad. May I merit, by the happiness of Shabbat, to raise the attribute of fear to holy perception so that I have perfect fear of You with perfect perception, without any folly whatsoever.

Master of the World, Frightening and Awesome One, help me, save me and grant me very speedily the merit to fear of Your greatness, to holy fear with perception, drawn from the happiness of Shabbat. You, who are full of mercy, Redeemer, Saviour, Freer and Rescuer, redeem me and save me; bring me out of servitude to freedom, from slavery to redemption. Let me merit to happiness of Shabbat and in Your bountiful mercy and great loving-kindness, let me merit to welcome Shabbat in great happiness and in great wealth and honour and a minimum of iniquities. Help me to honour Shabbat with all my might; with all sorts of happiness and joy.

May I merit to have many delights of Shabbat through all sorts of pleasures, whether it is by having many types of food and delicacies and drinks or whether by fine clothes, that is, by trying to merit to beautiful clothes in order to honour Shabbat. The main thing is that You have mercy upon me, that You help me and save me to merit to be happy with all my heart on Shabbat, with a truly great happiness and joy such that I merit by the happiness to go from servitude to freedom, from slavery to redemption and such that, by the happiness and freedom of Shabbat, I merit to perfect and make greater my perception, to the ultimate degree of greatness and perfection as is truly Your good desire.

By this, may I merit to perfect fear, that my fear by with perception, without any foolishness at all. Help me and save me so that by holy perception I can life up and raise to You alone, O Holy One, all the fallen fears, so that I have no ‘fallen’ fear and will not be afraid or have fear of any creature in the world, nor minister or lord, nor any person or evil animal or robbers, nor anything in the world; rather, from You alone I will truly fear and be afraid. May fear of You be on my face so that I do not sin.

Master of the World, let me merit to truly perfect fear, to fear of Your awesome and glorious Name; the Lord, our G-d my a fear Him alone and trust Him. Let me not be afraid of anything in the world. Fulfill in me the verse which states: “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?” It says, “The Lord is mine; I will not fear: what can man do to me?” And it says: “In G-d I have put my trust; I will not fear what flesh can do to me.” And it says: “Behold, G-d is my salvation: I will trust and will not be afraid, for the Lord G-d is my victory and song, and this has been my salvation. Therefore draw water joyously from the wellsprings of salvation.”

Master of the World, You, who are full of compassion and who does good to all, let me merit to really taste the flavour of the delight of Shabbat. Let me merit to the happiness and freedom of the holy Shabbat, to nullify all the servitude of the weekdays and to have complete calmness of mind, without any confusion of the mind at all. May no thought of any business, work or trading, nor any worry or bother at all enter my mind on Shabbat. Rather, in my eyes, may it be as if all my work is completed.  May I really merit to the tranquility, delight and happiness of Shabbat; the calmness of love and generosity, the calmness of truth and belief, the calmness of peace and tranquility, quiet and security, the complete calmness that You desire on this day. “Gladden the soul of Your servant; for unto You, O Lord, I lift up my soul.” In your bountiful mercy always gladden me, especially every Shabbat and on the Festivals. There is no one who can gladden my soul other than You alone; I am gladdened only by Your tremendous loving-kindness and hidden compassion and by the merit and strength of Your real tzaddikim, who at all times, are the aspect of Shabbat. “Sanctify us in Your commandments and grant our portion in life to be in Your Torah’ satisfy us from Your bounty and gladden our souls in Your salvation; purify our hearts in order to serve You sincerely. In Your love and favour, O G-d, our G-d, let Your holy Shabbat remain our inheritance and may all Israel, who sanctify Your Name, rest thereon.” “You will show me the right path of life: in Your presence is fullness of joy; at Your right hand there are pleasures for evermore.” May it be Your will that the words of my mouth and the thoughts of my heart be pleasing before Your countenance, O G-d, my Rock and my Redeemer.

Master of the Universe, it is Your way to be patient with the wicked and the good. You always incline towards loving-kindness. You desire only to look at the good that You find within us. I rely upon Your glancing at and taking notice of the very small, good points within me. As a result, subdue and nullify the great evil within me. Give the little good within me the strength to overcome the evil so that I merit to really return in complete repentance before You. Do this out of Your great love for us. Do not hold back good from me from now on. Have mercy over me and all Jews. Grant me perfect, holy knowledge such that I can cleave to Your holy ways. Let me never look at the bad in any Jew in the world.

I do not want to notice any bad deeds or attributes in other Jews. Merit me to judge every individual Jew to the side of merit. In Your bountiful mercy, open my eyes and mind. Grant me holy knowledge in such a way that I can search for and find merit and good in every Jew, even the worst of the worst of them. Have compassion and mercy upon me and upon all Jews for Your Name’s sake, for the sake of the true tzaddikim and for the sake of Your holy Torah. Do it for Your sake, not for ours; do it for Your sake and redeem us so we can return in complete repentance before You. Have mercy on my soul, for years have already passed by. It is near thee nd of the day so do not desert me, my G-d and Redeemer. Lord come quickly to my aid and save me.

18.

 It is a great danger to be famous and to lead the public. This goes without saying if he is not fitting at all and wears a tallit which is not his; but even real servants of G-d, among the greatest rabbis of the generations, they face awesome dangers in leading the public, for in leading the public and in their Torah innovations they can actually break the prohibitions against stealing, fornicating and killing, on every occasion, at every moment, Heaven forbid.      

Prayer 18

18.

In Your bountiful mercy, please merit me to really acquire the true paths of humility, as You desire. But I am ignorant, I know no way to find the true paths of humility. You have already revealed to us that, You do not wish us to be content with ‘small brains’, with minimum perception. We have to force ourselves with all our strength in all types of service, especially during prayer, to escape from these ‘small brains’ and reach expanded consciousness. On the other hand, You have revealed to us, how despicable and hateful pride is. It is abhorred by G-d, as it says “Every haughty heart is an abomination of G-d” (Proverbs 15,5). It is considered as idol worship. So, now please teach and guide me how someone as ignorant as myself can find the true path of how to behave in such a way that I can pray with all my heart, in joy and with expanded consciousness. Let me raise my heart in the ways of G-d. Nevertheless, may I have no element of pride in my heart or any ulterior motives in mind. Rather, merit me to true humility, as You desire. Grant me the humility of Moshe who was humbler than any other person on earth.

Master of the Universe, You know all the innumerous confusions I have about this, especially when praying, for I do not know any clear path to acquire servility and humility while not falling into false humility, which is called flattery. Help me never to let my mind fall but, rather, let me be strong, with holy boldness, in anything I need to strengthen myself in. May I always strengthen myself with joy and happiness. Help me to know how to relate to other people. I know I have to be strong and bold as a leopard against all those who oppose, obstruct, confuse or weaken my resolve to follow the paths of the true tzaddikim, especially in this generation, in the heels of Meshiach. In this, a person must not be humble, servile or lowly against them. On the contrary, one has to be as bold as a leopard against them so that they cannot obstruct me or cause my resolve to falter. You know how much mercy and salvation I need in order to merit to all this for I am really far away, in the extreme from true humility. Humility is greater that all else. Because of my immense distance from You, even to pray for this is almost impossible for me. However, nothing is beyond You. You can merit me also to true humility in such a way that I will see myself as lower than everybody. Let me recognize my own lowliness and yet be firm and strong in my resolve against those who confuse, weaken or prevent me from serving You. Please merit me to draw upon myself the holiness of the humility of Moshe our teacher. Protect me and save me from false servility and humility which is not what You desire.

Father in Heaven, answer my prayers for You alone are my hopes. To You alone, I call. To Your salvation alone I wait expectantly. I am poor and destitute, G-d quickly come to my aid. You are my aid and shelter. G-d, please don’t delay.

Amen and Amen.

19.

  The main form of serving G-d is only through complete purity and simplicity, without any wisdoms or philosophical inquiries. This is the essence of the real ultimate purpose (of life). And the truth is, it is a severe prohibition to be a philosopher, Heaven forbid, and to study philosophical books. Only the very great tzaddik can pursue this, to learn the seven wisdoms (see Lekutei Moharan,Pt.1, Torah 64). For there is a stumbling block in each and every wisdom which is an aspect of Amalek for Amalek was a philosopher and inquirer and he came to deny all faith. And by this stumbling block one can come to fall, Heaven forbid. But the very great tzaddik, who is an aspect of Moshe, our teacher, when he enters these seven wisdoms he holds himself and remains in his place by way of faith, in the aspect of "The tzaddik lives by his faith"(Chabakuk,2:4). For "A tzaddik falls seven times and yet rises up again"(Proverbs, 24:16). That's to say, the great tzaddik goes through these seven wisdoms and even though people can slip and fall in them because of the stumbling block, an aspect of Amalek, nevertheless "he rises" by way of faith, as mentioned. This is "A tzaddik falls seven times and yet rises up again" – "Sheva y'pol tzaddik v'kam- the final letters spell A-m(a)-l(e)-k who is the stumbling block of the seven wisdoms through which people fall, Heaven forbid. The tzaddik stands and rises and strengthens himself through faith. But for simple people it is a great prohibition for them to delve into books of their philosophy.  And even Jewish books that talk about philosophical ideas mustn't not be looked into at all; they cause a lot of damage to our holy faith which is the foundation of everything. Thank the Lord that now there are now many very holy books full of ethical teachings regarding fear of G-d, without any philosophy at all.  They are not based on the understanding of the Greek philosophers, may their names be wiped out. Rather, the foundations of these holy books are in the loftiest of holy places, base on the words of our Sages in the Gemorra and Midrashim and especially based on the words of Rebbi Shimon bar Yochai and his students. Study them carefully, again and again. Learn them specifically and not those books which have mixed into them the understanding of the gentiles who deny all faith and who are an aspect of Amalek. Be hasty to save your soul from them and their kind; then you will retain your soul for the treasury of eternal life, for ever and ever, for all eternity.

Prayer 19

19.

He who supports the simple pure hearted, please save us. Merit us to serve You with truth and complete purity and simplicity with no cleverness at all. Guard and save us, through Your abundant compassion, from investigation secular wisdoms. Have mercy on me and all the Jewish People and grant us true simplicity. You know the paths of simplicity with absolute truth.

Master of the Universe, I know and believe with complete faith that, even in the place where I am now, there is a pathway and good advice that can guide me in the paths of purity and simplicity in such a way that I can escape from what I have to escape from and return to You with all my heart. However, my sins have confused my mind and stupefied my heart. I know of no way to achieve simplicity other than by constantly shouting out to You. Just merit me to sanctify my thoughts all the time focusing it always on the point of truth and simplicity, without any cleverness at all. Merciful One, my eyes turn in dependence to You. Perform great loving-kindness for me even though I do not deserve it and help me to really repent and return to You.

Have compassion on us and upon our children, together with all Jewish children; guard us and save us from all kinds of philosophy and secular wisdom. Let us not peruse or even glance at them at all. Merit us in the virtue of Moshe and all the true tzaddikim, who fought Amalek, to be saved from the husk of Amalek, who is a philosopher and it is epitomized by the secular wisdoms. May the hearts of the true, living tzaddikim be aroused, together with those of the tzaddikim who have passed away, on our behalf, to subdue, break and uproot the husk of Amalek and his cohorts. Prevent them from having any power to instill their evil ways and opinions into the hearts of the Jewish People, Heaven forbid. Please merit us, in You bountiful mercy, to really serve You by performing all the mitzvoth and studying Torah with purity and simplicity. By this, enable us to ascertain the true, eternal purpose. May our portion be together with the true tzaddikim.

Help us and redeem us with Your immense compassion. Merit us to pray before You with great concentration, always, with all my heart and soul until our prayers become merged in Your Oneness. Master of the World, I am so far away from all this that I do not know how to pray for it. However, I believe with complete faith, by belief in purity and simplicity, that we can merit to all this within own lifetime. Merciful One, listen to the cries of my voice. My King and G-d, I pray to You. Save me. May the worlds of my mouth and the musings of my heart find favour before You, G-d, my Rock and Redeemer.

20.

 When a person enters into the service of G-d he has to wait and linger until he becomes known to the public. But by the controversy that exists in the world, a person may become well known prematurely. As a result this causes damage and loss to this person who is made famous before his time. Or damage is also caused to the pathway in the service of G-d that he wanted to reveal to the public. And then this causes death to the people involved in the controversy. Sometimes when the blemish is not so severe so then this causes poverty. This secret is clarified in the Torah in the verse: "When people struggle together" etc. See inside.

Prayer 20

20.

Master of Peace, King of Peace, bless us with peace. Bestow upon me and all my household a good life and peace. Save us from poverty. Master of the Universe, have compassion on us and upon all Jews. Protect and save us from arguments and controversy. You know how hateful controversy is and how great peace is. Teach me how to behave towards all other people so that I can always be at peace with them all, even with those who oppose me. Grant me true advice in my heart, as You desire so that I can know how to behave towards other people without there being any controversy. Rather merit me to always love peace and really pursue it. Have mercy on us; protect us, so that no controversy will cause a famous rabbi to be publicized before the proper time. You taught us the great blemish and loss which results, Heaven forbid, from this.

Please defend and guard us always so that no Jew is made famous before his time. Rather let each individual progress on his holy path of truth, travelling and walking days and years with all his heart, adding holiness, purity and wonderful spiritual arousal, as is fitting. Merit us to take our time and tarry along the way to holiness as is needed. By this, may we gradually warm up our holy enthusiasm, as is fitting, until the proper time arrives to reveal, announce and publicise this holy path in the world, each person according to his portion in the holy Torah which stems from the source of his neshama. Let all the profound advice of the true tzaddikim and all their wonderful and original ways become revealed and enlighten the world. Protect and save us from all kinds of damage, distress and suffering, Heaven forbid, which are a result of this premature fame. As a result, merit us all, with our offspring, until the end of generations, to come close to You, really and truly, following the holy paths of the tzaddikim.

Save us from poverty and hard times. In Your bountiful mercy, grant each one of us a good living and all our needs in a plentiful manner, before it becomes necessary. Let his bounty come with ease, without distress, in a permissible way, in an honourable way. Always shield us so that no controversy will cause a woman to miscarry, Heaven forbid. Furthermore, let no damage be caused  to the holy pathway itself which the tzaddikim need to reveal in the world frequently and let no harm befall those who come to reveal the pathway. May no woman have a miscarriage (especially so and so…). Please don’t desert us in such an impoverished generation as this, Send us genuine leaders who will be worthy guides, as You really desire. Let no the community of G-d be like a flock without a shepherd. Have compassion and mercy upon us, Merciful One. Show me, G-d, Your holy paths. I desire the pathways of Your mitzvot. He Who makes peace in the Heavens, please make peace dwell upon and all the Jewish People. And say, Amen .

21.

 A person should learn halachic decisions both before and after creating Torah innovations.

22.

 About humility the public are mistaken a lot. One needs great understanding to know how  to be humble. Not every person can be humble properly; only Moshe could be humbler than any man. The Sages called improper humility, flattery (Sotah, 41B. See there).

23.

When a person is happy, then the depression and suffering are pushed aside. But it is even a greater virtue to strive to deliberately chase after the depression and turn it into happiness, like someone who enters the joy when, because of the intensity of the joy and happiness, he turns all his worries and sadness and depressions into joy. The understanding of the wise person makes it easy for him to find some relief even within all the troubles and suffering and worries so that he will be able to turn all the depression into happiness. This is the main perfection of happiness.

Prayer 23

23.

“Gladden the soul of Your servant for, to You, O Lord, I lift up my soul”. “May they rejoice and be glad in You, all who seek You.” “The righteous will be glad, they will rejoice with gladness.” “Serve G-d with joy; come before Him in song.”

Master of the Universe, Merciful One, Master of Joy; joy is in Your house. Strength and joy is in His place. Merit me, in Your immense loving-kindness, to always be happy. You revealed to us, through Your true tzaddikim that happiness is from the Side of Holiness, whereas sadness is from the Other Side. All the holiness of a Jew is specifically from his happiness. The only cause for our becoming distant from You and for the physical cravings to overcome us is sadness and depression. But You, now how far away I am from happiness for I have spoilt and blemished a lot. Therefore, I have come before You, Merciful One, to ask that You help me; gladden me in Your salvation. Show me an d teach me how to turn all the sorrow and misery into happiness, so that the Other Side will have no power to instill in me sadness, Heaven forbid. Rather, merit me to overcome it by strengthening myself with joy. However much more the Other Side wants to make me sad because of my many sins, let m fortify myself and turn it all into joy by remembering that You made me a Jew , not a heathen and merited me to perform many mitzvoth every day. That specifically, is my happiness; even someone so far away and blemished as me can merit to be involved with holy and awesome things such as Torah and mitzvot.

Gladden the soul of Your servant, for I raise my soul to You G-d. So, please enable me to really ascertain the paths of happiness in such a way that I can grab all the misery and turn it into joy. Thus, let me become continually stronger in my joy. By this, may I draw the spirit of life and holiness into the ten pulses within me. As a result, guard me and save me from all kinds of illnesses and pains, physically and spiritually. Cure me and all the Jewish People. Vitalize me with happiness and joy at all times for all cures stem from this, for whatever illness. Joy is the essence of a person’s vitality. So merit us to understand and ascertain the roads, pathways and trails how to achieve constant happiness. I will perform Your mitzvoth with joy and a heart of gladness until I merit to the joy of the future when we will see the great joy of the dance You will make for the tzaddikim in the future. Fulfill in us very soon the verse: “For G-d will comfort Zion, He will comfort all her ruins; He will make her wilderness like Eden; joy and gladness will be found there, thanksgiving and the sound of music.” (Isiah 51,3). “Be glad in G-d and rejoice, tzaddikim. Cry out in joy all the upright of heart” ((Psalms 32, 11).

24.

 It is a very great mitzvah to always be happy and to overcome and drive away with all one's

strength any sadness or depression and thus, to just be happy at all times. This a cure for all kinds of illness for all kinds of illnesses, may Heaven have pity, all stem from sadness and depression. One must make oneself happy by means of all kinds of advice. Mostly this is specifically by doing or saying frivolous silly things, as clarified elsewhere. Even though a broken heart is also a very good thing, this is only when a person sets aside for himself an hour a day to break his heart and explain himself before G-d., as we have brought elsewhere, but during the rest of the day he must be happy for from a broken heart a person can easily arrive to depression, more so than he stumble (and sin) through happiness by coming to unruly conduct, Heaven forbid. Therefore, a person must always be happy except for one special hour when he will have a broken heart.

25.

 (a) Secluded, individualized prayer is the greatest virtue and a very proper and straight path to come close to the Holy One. Each person should set aside some fixed times (hours) every day and express himself before G-d in his own language (that's to say, in our country, English); for it is much easier to express yourself well when you use your own language. You should speak out whatever is in your heart before G-d, whether expressions of regret and repentance for the past or whether requests and supplications to merit to really come close to the Holy One from now on. And if you can't speak at all before G-d then shout out and plead to Him about this itself that you have become so distant from Him that you can't even speak before Him. Ask for mercy from Him that He will have compassion on you and open your mouth until you can express your needs before Him. Each person, according to how much he knows his own hearts afflictions, how far he is away from G-d, should express himself and tell everything before G-d. It is impossible to explain or estimate the immense virtue of this method. It is superior to all others and includes all the service of G-d for, by this method, one can attain the ultimate good in This World and in the World to Come for everyone can accomplish anything through proper prayer and supplications. All of the greatest tzaddikim only achieved their spiritual level through this method. Anyone who considers it carefully will understand by himself the great virtue of this path. Happy is he who merits to set aside for himself a special hour every single day for this, while being happy for the rest of the day.  

    

(b)  It is also good to turn Torah study into prayers. See inside and understand.

 Prayer 25

25.

“A prayer of the afflicted man when he swoons and pours forth his supplications before G-d. “Master of the Universe, help me express myself before You every day. Merit me to speak a great deal with my Maker, spending many hours on this every day, all the days of my life. Have mercy on me and open my mouth at all times; send me words of truth and holiness from Heave so that I can pray and ask from You new words all the time, and thereby, arouse Your abundant compassion upon me, bringing me closer to You. Merit me to go from one spiritual level to another all the time and  constantly come closer to You. I still have not managed to explain myself properly before You, so I still have not been saved from my troubles, from the distress of my soul. Years have passed and I am still very, very far away from You. My immense distance from You is impossible to describe. My tongue has no words to explain myself properly before You all, that is hidden in my heart. So, in Your great, mercy and salvation, may, I find grace in Your eyes from now on. Open for me the gateways of prayer from anew, the gateways of supplications, private prayers and conversation. Open up the gateways of grace so that I can pour out my heart like water before You at any moment.

Therefore, I have come before You, Merciful One, to ask that You grant me fresh words of truth from the Source of holy speech. Let me renew my days that passed in darkness and gloom. Please help me, for You are full of compassion. Help me to understand the intention of the tzaddikim wherever I study in their holy books. Then enable me to arrange holy and pleasant prayers based on their words and holy allusions. Merit me then to pour out my heart before You about every single Torah, discourse true tzaddikim revealed to us and follow the path of one of their Torah innovations, in all aspects of my service of G-d, for a period of about a month. During that month, give me the words to plead and pray about it until I am able to reach and achieve that which is talked about. Afterwards, merit me to go on to new levels and new Torah innovations. Even if I am now far, far away from this, in Your eyes nothing is distant. You renew the world every moment. Please help me and redeem me. I have no strength. From far away I hope and wait for Your salvation. Do with me what is good in Your eyes. I do not have words or know which path to take in order to achieve all that I have asked for . Help me to return to You and to be as You desire.

Teach me the paths of private prayer and conversation with You in my own language. Let my prayers to You be like speaking to a friend. So, teach me the way to be victorious over You until You return Your countenance towards us. Return me in complete repentance before You really and truly merit us to speak holy words, which stem from the ten types of song, so that we can express ourselves truthfully with all our heart, until You begin and finish very soon to redeem us completely without further exile; a redemption of the soul, the body and money, generally and individually. Let us cease from doing evil and only do that which is good in Your eyes from now on. Merit us to continually go from one spiritual level to another with great holiness, as You really desire. May the words of my mouth and the musings of my heart find favour before You, G-d my Rock and Redeemer.

26.

  A Jew has to keep himself away from drunkenness and to be careful not to drink more than he can take for when one drinks too much and becomes drunk, then the powers of severity of the Other Side overcome him and make him angry and furious and then he can come to evil deeds etc. Heaven forbid. Know that Moshe is clothed in each and every individual Jew, in each of his limbs; he (Moshe) reminds every limb to perform the mitzvah that corresponds to this particular limb, for the 248 positive mitzvot correspond to the 248 limbs. But, by drunkenness, a Jew forgets them.

Prayer 26

26.

Master of the Universe, in Your bountiful

mercy, merit me to really come closer to You and to serve You constantly with happiness and gladness. Save me from drinking too much wine or other alcoholic drinks. Let me never drink beyond the proper measure and thus prevent myself from every becoming drunk. You revealed to us the immense evil of drunkenness which causes a person to lose both This World and the World to Come, Heaven forbid. By becoming drunk a person forgets all the warnings of Moshe which we clothed in all the limbs of every Jew. They remind and warn us in every limb to keep and perform the mitzvoth which apply to each limb in particular.

In Your immense compassion guard me from ever becoming drunk, even on Shabbat or Festivals or other holy times. You want us to gladden our souls sometimes by drinking a small amount of wine but help me to always measure how much to drink for that which is really necessary. By this measured drinking, may I expand and increase the loving-kindness in which our minds are clothed. As a result, enable me to really cleave to You. Therefore, merit me, all our community and all Jews, each according to his aspect, to know how to measure the right quantity of drink. As a result.  Protect me and distance me always from becoming drunk. And even when You want us to gladden our souls with a little wine, merit me to only drink the amount which is really necessary. Just enable me to increase the loving-kindness but never to come to anger, harsh decrees or severity, Heaven forbid. On the contrary, merit me to increase my joy and cleave to You with great joy, as You desire. Open our mouths in songs and praises of Your Great Name. Help me to be as You desire in all my movements, in eating, drinking and other things. Let me do everything in the best way, as You really desire at that particular time, so I never swerve from Your desire to right or left, from now on and forever.

Amen. Sela.

27.

  Someone who is a patron or leader and he leads honourably and honestly and he looks and observes how to spread the nettle of taxes and municipal rates upon each one of the public appropriately and honestly, to demand more from one person and alleviate the demand from another, as is fitting, by this he nullifies the four bad attributes; that's to say, idol worship, illicit sexual relations, the spilling of blood and slander.

Prayer 27

27.

King of Kings, Who crowns Kings but to Whom the Monarchy belongs, all the leadership and authority in the world, from the great to the small, is all from You alone. As the Sages said, ‘even the head of garbage collectors is appointed from Heaven.’ This is as it says, “Yours G-d is the Kingdom and sovereignty over every leader.”

So, have mercy over us, for Your Name’s sake. Grant us benefactors, leaders and rulers who are kosher and upright in every single tow. Draw upon them knowledge and true compassion so that they will have mercy on the impoverished and not overburden them with taxes. Let them use their leadership in a worthy manner, as You desire, and arrange the burden of taxes in an appropriate way, according to the wealth or poverty of each person. Exempt entirely those who deserve it, especially those who fear G-d and who have taken it upon themselves to dedicate their lives to Torah and prayers. Have mercy on them for Your Name’s sake. Plant in the heart of the leaders of each town and city the decision to release these servants of G-d from the yoke of having to make a living in order to pay taxes. Have compassion, G-d, on all Jews, who are scattered among the nations and ruled by them. The nations burden us in particular with their taxes. G-d, You know our hardships and toil. You know how our income has decreased to a minimum, because of our sins. It is especially hard nowadays for those who wan tot follow the paths of Torah and to come close to You. Most, if not all of them have difficulty finding even a minimum income. Who will stand up for us other than You great Name. Have mercy on Your nation, the Jewish People, in every town and city and grant us new, honest, kosher leaders and benefactors who will arrange the taxes in a truly fair fashion, as You desire.

You revealed to us the immense virtue of meriting to decent, upright leaders. First, we merit to nullify the four evil attributes which are, blemishes in faith or disbelief, incest, killing and most serious slander. They are the primary sins in the Torah. You know how much we need to pray and plead to be saved from these four evil attributes, whether in deed word of mouth or thought, whether accidentally or intentionally. The blemishes caused by our sins are very far-reaching, as You know so please have mercy on us and give us respectable leaders who will arrange the burden of taxes in a fair way. As a result, save us all from these four evil attributes such that no speck of them attaches itself or thoughts. Just merit us to be holy and pure in the most perfect way. May we be completely clear from any of these four evil attributes.  

28.

 There are differences between the types of Torah. There is Torah which is given to be written while there is another which is not given to be written. And whoever knows to distinguish between the Torah given to be written and that which is not given to be written, he can recognize a Jew even if he is standing among several nationalities of gentiles.

29.

  When a halachic question arises in a Jew's house as a result of the mixing of a prohibited food in a permissible one and there isn't enough in the permissible food to nullify the prohibition (i.e. sixty times more the quantity), this means that the person is being shown from Heaven that he has blemished a Unification in the World Above.

Prayer 29

29.

Master of the Universe, Merciful One, bring me closer to Your service; return me in complete repentance before You. May I focus my heart on live and fear of Your Name. Please help me to make holy unifications every moment. Merit me to improve my deeds and to sanctify my thoughts with Your sublime holiness until I can perform lofty, holy and pure unifications in all the worlds. For this I was created, to unify and join all the worlds together with all Your holy Names in such a way that Your Unity and Oneness will become revealed and spread its radiance to all the world; everyone will know of You, from the insignificant to the great.

So, G-d, my G-d, G-d of our Fathers, Who performs wonders at all times, please be with me and continually guard me so that I will not experience in myhouse any inadvertent mixing of prohibited food into permissible food. Save me from any mixture which becomes prohibited and by this, guard me from causing any blemish in Your Unification in the World Above. In addition, any blemish I have caused to the Unifications of Your holy Names as a result of my bad deeds, let them all be rectified through Your compassion. Merit me to have all my sins turn into meritorious deeds. In Your great and wonderful loving-kindness, You bestow and shine upon us continually the power and merit of the true tzaddikim who perform sublime unifications with complete perfection. They reveal and make known Your Unity and Oneness to al the world. We depend on their strength so that our innumerous, immense sins will be nullified completely and through their tremendous holiness and righteousness, our sins will turn into meritorious deeds. Master of the World, One and Only, have mercy on us for the sake of Your Holy Name. Merit us to really know You and make Your Name known to all the world. Let all the peoples’ of the earth know that the Lord is our G-d; nothing exists besides Him.

May His glory fill all the earth.

Amen. Amen.

30.

  When a new holy book comes into the world there are innovations that are created by tears. For a Jew has to cry before creating Torah innovations, as explained in Torah 262. Then these tears, from which the new book is made, stand up against harsh decrees of the nations and nullify them.

Prayer 30

30.

King, Who saves and guards us, nullify and remove from over us all the harsh decrees that all the world’s rulers, ministers and advisers are planning. Turn their hearts in our favour. You alone know what they are thinking about us all the time. They have risen up against us. Master of the Universe, You alone know our condition and status nowadays among the nations. They consider us thorns in their side. We are considered as lambs to the slaughter. In each and every country they plan decrees against the Jewish faith. In every generation they rise against us to destroy us, but the Holy One saves us from their hands.

So, Merciful One, Who loves the Jewish People, remember all the holy tears before You, until they merited to many Torah innovations. As a result, they wrote many, pure, holy, wonderful and awesome books from these Torah innovations, all through those profuse tears. Have mercy on us; arouse the power of the really holy tears so that they stand up for us against and nullify the harsh decrees of the nations. Unique Master, Merciful One, Redeemer of Israel, Helper of the Fathers, Protector and Savior of their descendents in every generation, spread Your compassion over Your People who You chose, especially in these days of distress before the Coming of Meshiach. Awaken and arouse the merit and power of these awesome and holy tears, innumerous, boiling tears which burn like flames. These are the tears of that all the holy tzaddikim have cried before You from time immemorial. Let their tears stand against the evil tears of Esau and by this, cancel all the evil decrees of the nations against us. Uproot, break, crumble and nullify through the power of tears of the tzaddikim all those decrees.

Help and save us so that we can engage in studying the books of the true tzaddikim, by day and night. Merit us to understand all the worlds of their holy Torah and to really perform their words. May their books spread throughout the world and their springs of wisdom flow out. As a result, let the power of their holy tears cancel, break and uproot all the evil plans and decrees of the nations, against us. Undo their thoughts. Do it for Your Name’s sake. We have no-one to rely on other than Our Father in Heaven and upon the power and merit of the holy tzaddikim. Our Father and King, cancel all their evil and harsh decrees from upon us. Rise to help us; redeem us for the sake of Your loving-kindness,

31.

  Through song you can recognize in a person if he has taken upon himself the yoke of Torah.

32.

  (a)  Every Jew, according to his purity and holiness, has the aspect of Meshiach. And he has to guard himself a great deal so as not to spoil this aspect of Meshiach which he has. The main thing is to guard oneself from fornication; he has to guard himself a lot even from causing even a smell of fornication, for it blemishes the aspect of Meshiach that he has.

(b)  The spirit of Meshiach becomes a spirit of jealousy and this goes to be zealous in any place where there is a blemish of fornication and even in a place where there is no real fornication, only a superficial blemish; there also it is zealous of this. For, because of the immense holiness and purity of the aspect of Meshiach, it cannot bare even the slightest blemish of sexual impurity and it is very zealous about this. May the Merciful One save us.       

(c)  When the union between a kosher husband and wife is without the slightest blemish and their union is according to the halacha, with the greatest holiness, then their union creates a Supernal Unification . Then their union is very precious indeed.

(d)  The spirit of zealousness of Meshiach dwells on the faces of the Torah, meaning the holy books which reveal the faces of the Torah; this is an aspect of "The spirit of G-d hovers over the surface (faces) of the water" (Gen.1:1), water alludes to the Torah. Behold, by the spirit of jealousy, the peace between a kosher husband and wife can also be spoilt for their union is, nevertheless, in This World. Therefore, because of this, the great tzaddikim hide their holy manuscripts and sometimes burn them so that automatically the spirit of zealousness of Meshiach which dwells upon their books will be removed. As a result, the peace between a kosher husband and wife will not be damaged, Heaven forbid. 

   Now a book is an aspect of the Name of G-d (as brought in the Zohar, B'reishit:37B), an aspect of "My Name" which is written in holiness. Then in the World Above they learn 'even more so' (as brought in Shabbat 116): "Just as My Name is written in holiness (in the Temple and in holy books) and the Torah says (Numbers, Ch.5 in the case of the Sotah) to wipe out the Name in order to bring peace between a husband and wife, so, even more so, the books of the heretics that bring about hate and rivalry between the Jewish People and their Father in Heaven, should be wiped out , destroyed and uprooted from the world.  It turns out that the destruction of the holy books of the true tzaddikim brings a benefit to the world, that, by this, many books of the heretics are also destroyed and uprooted. Then the people can come closer to the Holy One by this.    

Prayer 32

32.

You chose us from all the nations; You love us and raise us above all the languages; You sanctified us with Your mitzvot and brought us close to Your service. In Your bountiful mercy, You have graciously granted us seven true tzaddikim in every single generation who have left behind them holy, awesome books in order to enlighten the whole world and to reveal to us the ways of Your holy Torah, so that we can perform all Your mitzvot with love. By this, may each one of us merit to draw upon himself the holiness of the spirit of Meschiach whose spirit hovers over the waters, over the face of the Torah, over the holy books of the holy Torah. This holy spirit of Meshiach is clothed in every Jew, according to the level of his holiness and purity. The essence of each Jew’s holiness is the holiness of his brit for the spirit of Meshiach, searches out and is zealous about the guarding of the brit. Even a slight smell of sexual blemishes he is zealous about; because of his great hoiness and purity he cannot bear even the slightest, most delicate, blemish. The spirit of Meshiach is very zealous about any blemish to the brit. All his desire is to turn the hearts of the Jewish People to G-d and that they guard the brit, as You desire.

In Your  bountiful compassion, help me to rectify speedily in my lifetime all that I have blemished in the brit until today, whether accidentally or on purpose, by force of circumstance or willfully. Have mercy on me and guard me from new or from any blemish of the brit, whether in deed, speech or thought. You created me with a pure heart, G-d; renew a proper spirit wit in us. Don’t discard me from before You and don’t take from me the spirit of holiness. Merit me that the spirit of Meshiach should shine upon me for his spirit hovers over the holy books of the holy Torah. In the merit of this spirit, enable me to escape from the craving for illicit sex, completely. Keep my thoughts completely pure and protect me from any sight which arouses this  craving. Have mercy and guard me from even the slightest smell of illicit sex. Please, please guard and protect me from this for I put my trust in You.

Have great mercy upon us. Help us that the holy books of the true tzaddikim will spread out through the world. You know, Master of the World, how many holy books from tzaddikim throughout the generations have been lost because of our many sins. So, let the remaining books of the tzaddikim spread and enlighten the face of the world so that all Jews will return to You, to serve You truly all the days of their life.

Stand by us to assist us; uproot, break, crumble, destroy, subdue and nullify from the world all the books of the atheists and all philosophical books which tend towards atheism for they damage the Torah and our holy belief. In the merit and power of the books of the true tzaddikim which were burnt and lost to the world, arouse in Your mercy, all the tzaddikim in the World Above and in the world below.

Please make peace between Yourself and the Jewish People. Don’t remove Your love from us an draw peace over Your nation, the Jewish People, forever. Let there be a great, wonderful peace between one person an another and between each husband and wife, without any hate, jealousy or arguments between people, especially between husbands and wives who are religious for their unity is very precious and creates an upper Unification when the Shechinah dwells between them. Please help them so there will be no hate or jealousy between them, especially in the merit of the awesome, holy books which were burnt and lost to the world. Let the spirit of Meshiach be drawn into the world and may this create a spirit of zealousness to purify all Jews from the poison of the craving for illicit sex. Do all this for the sake of Your Name for the sake of Your holiness and for the sake of Your Torah.

Speedily bring us our Redeemer, bring us Meshiach.

Amen.

33.

  All the occasions of happiness (celebrations) such as a wedding or circumcision are only momentary and if one looks at the end, there is no happiness at all for the end of man is …etc. However, if one looks at the ultimate end, then one should be very happy, for the very end, that's to say, the ultimate purpose, is very good etc. See inside.

34.

  A person needs to focus his mind and always look at the root of everything where it is the root of all blessings and happiness together. Then he will be able to be extremely happy. For when you look at the root of everything, which is entirely good, then all the blessings and all kinds of happiness become combined together and shine with very great light. 

Prayer 34

34.

Make me hear joy and gladness. Restore to me the joy of Your salvation, Master of the Universe, You know how far I am away from real happiness in both body and soul. I have spoilt a lot beyond measure. What can I say? How can I justify myself? Because of all this, it is very hard for me to draw on myself happiness. You have bestowed upon me many good things, beyond number. You merited me to be a Jew and helped me to perform mitzvoth and to study Your holy Torah. All this gives us hope and eventually You will certainly rectify us and this is an eternal goodness. Even the lowliest Jew should be happy with this, nevertheless it is still hard for me to happy with my body. To reach perfect joy, in body and soul, I cannot because I know that I have blemished and sinned a lot.

Therefore I have come before You Merciful One, Master of joy, to ask that You help me in You wonderful ways, so that, even so I can really be happy perfectly, in body and soul, for nothing is beyond You. G-d, You are great to save. You can arrange Your awesome wonders to that I also can always be happy. Father in Heaven, You know how much I need distance myself from sadness and depression in the extreme. So, my Merciful Father, please have mercy on me; help me to always look at the ultimate end in such a way that I will gladden my heart. By this, merit me to be saved from all evil and to drive out all bad thoughts, confusions and evil ideas, including all the physical cravings and bad attributes. Let me drive out and nullify all this by the happiness and joy I feel. For this is the main form of encouragement.

In Your compassion, help me to merit to look at the sublime source of all the forms of happiness and goodness, the place where all the joy comes together and radiates. As a result, let me be really happy with all the good things and various types of joy together, as one. May the joy in my heart increase infinitely and let all the sparks from all the different kinds o goodness and joy together radiate one joy to another until the light of holy happiness shines with a great, awesome light, a great light which is very wonderful and pleasant, beyond measure. By this merit us to really return to You, with love and great joy in body and soul.

Merciful One, help me, Joy of Israel, to really feel this joy in my heart constantly. Let me rejoice and be happy in You, in Your true tzaddikim and in Your holy Torah in such a way that I can come out from gloom to light and freedom. Then merit me to return to You truly, with all my heart from now on. G-d, be my strength so I can overcome all bad thoughts and evil physical cravings. Let me always have holy and pure thoughts without any confusion at all. I will rejoice in Your salvation. May the words of my mouth and the musings of my heart find favour before You, G-d, my Rock and Redeemer.

Amen and Amen.

35.

  Those who study Torah deserve to know what will happen in the future.

36.

  As soon as a book is made there are coverings and concealments which cover and conceal its wonderful, pure light. The pages of the book's binding hide the book etc.

37.

  (a)  The main, ultimate purpose of life is only to serve G-d and to walk in His paths for His Name's sake, in order to merit to know Him. This is the Holy One's desire. Anyone who serves Him for the sake of the World to Come is considered to be filling his stomach, meaning that he wants to satiate himself in the World to Come. Even though, it is really certainly much better to serve G-d even for the World to Come than to pursue This World, Heaven forbid. Furthermore, someone who serves G-d even for the World to Come is certainly wiser than a person who strives all his life for This World, for the former chooses for himself a world that exists for eternity. Nevertheless, the main, ultimate purpose is only to serve the Holy One in order to merit to know Him; this is perfection. That is the Holy One's desire.

(b)  When a Jew doesn't sanctify himself and runs after cravings and luxuries and wants to hoard money, spending his days in efforts to leave an inheritance to his children, this money that he bestows to his children is like someone who dirties himself with filth and then takes the filth to cover over the dirt, as explained inside. See there. And even someone who wants to leave his merits to his children, this also isn't the perfect purpose. The perfect tzaddikim do not choose all this at all but, rather, they choose to fulfill G-d's desire.

Prayer 37

37.

Master of the Universe, merit us to serve You and walk in Your paths of holiness only for the sake of Your glory and the holiness of Your Name and in order to know and recognize You, for this the main purpose. May we have no other intention in serving You other than to fulfill Your desire. Certainly we should have no intention in our service of gaining success in This World and it is also not correct to serve You in order to merit to the rewards of the World to Come. Rather, our only intention should be to fulfill Your desire and to know You – to behold the pleasantness of G-d and contemplate in His palace. Protect me from all evil cravings, especially from the craving for money. Let us have no desire, yearning or craving for money at all, not even to leave money to our offspring. Merit us to know and understand that even thought holy money is very lofty and is clothed with very sublime holiness nevertheless the money form the craving of This World is pure waste-matter. It is not enough for a person to chase after the waste-matter of money all his life, he even thinks to leave this filth as an inheritance to his sons.

Lengthen our days and years in goodness and pleasantness and merit us to serve You truly all of our life and let our merits remain for our children after us. Merit us sot that all our service of You will be genuine, not for the temporary success of This World and not for the hope of reward in the World to Come, not even to leave our merits to our children. Rather, may all our intention be only to serve You in order to fulfill Your desire, to know and recognize You, to behold the pleasantness of Your radiance, so to speak.

38.

 (a)  Sometimes the light of the tzaddik is very, very great such that it is impossible for the ordinary, small person to receive this great light of the tzaddik in the place where the tzaddik is because of the overwhelming light. Therefore, the tzaddik is forced to lower and subdue himself and to go to the place of the small person. In this way the light is reduced somewhat so that the small person can receive it. This is an aspect of "in the place of his greatness, there you find his humility".

   (b)  The main thing that the tzaddik has to shine into his students is to increase their understanding and remove them from petty thoughts, bringing them to profounder understanding; sometimes, to do this, he shines into them by the radiance of his face when he consoles them, and he shows them his laughing face. But sometimes they cannot  receive his light by this so then he has to radiate into them by means of their suffering. He has to chastise them and insult them in order to nullify them and thus receive his light. This is an aspect of (what it says in the Zohar) "When the wood doesn't catch light, we hit it".

(c)   The fact that the tzaddik has sometimes to lower himself and nullify himself somewhat from his greatness in order for the small person to receive, as mentioned, all this is only temporary; afterwards he returns to his true stature. However, by this, he rectifies and raises the small person entirely. There are many differences in the matter of the tzaddik lowering and subduing himself before the small person for the latter to be able to receive his light. Sometimes it is enough for him to make a superficial movement, but occasionally he has to go and travel to the small person. Each case is different.   

Prayer 38

38.

Master of the Universe, merit us to come close to true tzaddikim and to visit them regularly. By this, merit us to receive a great radiance from them in our brains, minds and understanding. As a result let us escape ‘small brains’constricted thinking and rise to reach expanded consciousness. By this, let all the harsh decrees be sweetened from upon us and from upon all Jews. Arouse compassion in the hearts of true tzaddikim so that they will bring us, closed and shine their countenance upon us, comforting us with words of comfort and love. Let them show us a pleasant, happy and friendly face. Then, help us to accept their words with love and great willingness. And even if they sometimes talk to us harshly and chastise or insult us, let us not have doubts abut them. Rather, we should know and really believe that this is all for our good. Because the tzaddik sees in us that the boldness of the body, wit its physical cravings, has overcome us and we are not capable of accepting his holy radiance and he cannot shine unto us, then he has to rebuke us in order to ignite the flame of holiness within us.

When we occasionally travel to them to be close to them, even so we cannot receive their holy radiance because it is too great for us. So, have mercy on us; arouse great compassion upon us in the heart of the true tzaddikim, until they clothe themselves in great humility, to such a degree that they bring themselves down to our very lowly level. When they constrict their great light within holy ‘garments’ then even people as lowly as ourselves can then receive their light. Arouse such compassion in their hearts that they see it is not enough for them to remain in their own homes, rather they will take the trouble, for our sake, to go and travel to our dwelling places. In this way, their light is restricted even more so that we can all accept.

Therefore, please have compassion on us, in the merit of our Fathers. Don’t let the efforts of tzaddikim with us be wasted, Heaven forbid. They nullify their own service of G-d which is very sublime indeed and reduce themselves in order to rectify us. So, please be kind and merciful with us in the merit of the true tzaddikim who are constantly engaged in trying to rectify Jewish souls. Let us at the least subdue our stubbornness and really negate our mind against the holy mind and knowledge of the true tzaddikim. As a result merit is to really come close to them and receive their holy radiance. So, arouse compassion in their hearts in such a way that they reduce themselves to our level in order to bring us close with love. Maybe there is hope to receive their radiance with perfection, despite the blemishes to our minds. Shine their holy radiance into our souls, spirits and neshamot, in our brains, intellect and hearts until our hearts are enthused to serve You with great enthusiasm, fear and love.

Amen, so may it be.

39.

  (a)  Every single thing was created only for the People of Israel. And the People of Israel themselves were created primarily for the aspect of Shabbat which is the ultimate purpose; Shabbat is the ultimate purpose of the Creation of the heavens and earth, for the ultimate purpose is the world of souls, the world which is entirely Shabbat. There the souls will ascertain the Holy One properly, without any veil of separation. Each one will indicate with his finger and say "This is G-d; we have longed for Him", as the Sages said (Ta'anit, 31). This ultimate purpose is impossible to perceive completely other than by the neshama passing through This World which is lowly and was created in the six days of creation. This is truly one of the wonders of the Creator, may He be blessed (see inside). A person has to deepen his contemplation in order to know and recognize the greatness of the Creator through every detail of the creation which he sees, its form and characteristics and the details of its limbs and structure etc. One has to serve G-d with this knowledge until one comes to the ultimate purpose of this particular thing. This is an aspect of Shabbat, as mentioned previously. These people of little worth, like we are nowadays, for we are all on a low spiritual level, it is impossible for us to reach this knowledge so we have to yearn long for it very much. Oh that we had a leadetr of the generation, a trustworthy shepherd who could enlighten us with the above mentioned knowledge and perception so that we merit to come to this ultimate purpose.

(b)  What the Sages said: "It would have been better for a person if he had not been created" refers only to This World because according to all the troubles and suffering that each person experiences in This World it would certainly be better if he hadn't been created at all. However, in the World to Come it is certainly better that a person was created for, specifically through this, we come to the ultimate purpose, as above.         

Prayer 39.

            Master of the universe, king, leader, ruler, merciful one, You had compassion on us and sent a saver and redeemer, Moshe, our teacher, who took us out of the darkness unto a great light and gave us the Torah. He enlightened our eyes and taught us the true, holy faith. In his greatness he was able to enlighten even the lowest of the lowly Jews like we are today. He revealed to everyone Your greatness and might so that they could grasp in their minds the true ultimate purpose of life which is to know and recognize You, through all created things, and to come close and cleave to You.

           

Have compassion on us and teach us what to do now. Who can we turn to for help? Where is the holy shepherd? Our lowliness and weakness nowadays is so immense, who can help us other than a true leader who is as great as Moshe. Only he can instill on us holy understanding such that we can come to the true ultimate purpose, to know and recognize You through the created world. But how can we merit to find such a leader? Where is he? Where is the advice that will enable us to find him? Even though there are famous tzaddikim, they admit that they haven’t the power of Moshe to enable every individual to ascertain this ultimate purpose for which we were created. However You have promised that even in the depths of our descent in this exile, bodily and spiritually, You will not desert us nor despise us. You promised to our forefathers to always help and redeem us in each generation. Where is Your compassion? Where are Your wonders? Why should Your people be like a flour without a shepherd?

Have compassion and mercy upon us; merit us to pray and plead a great deal before You, to shout and cry out with a tremendous bitter shout, while shedding profuse tears until You take pity on us and send us a real, compassionate leader and shepherd like Moshe who can rectify us and bring us to return us to you. Let him radiate and instill in us a perception of his holy understanding such that we also ascertain the ultimate purpose from all created things. Merit us to really recognize You and to come close to You, cleaving to You for all eternity.

Help us to receive Shabbat properly, with happiness, great joy and wonderful attachment to You, as You desire, until we come to ascertain the purpose of the creation of the heavens and earth. Let me come to know and recognize You in this world, as you and your tzaddikim desire from us. Merciful one, open our eyes so that we see the absolute truth and how to behave now in order to search for and find a true leader who can bring us in our lifetime to this ultimate purpose. We have no one to rely upon other than our father in Heaven. We are of physical substance and You are our maker. So, merit us to find this true leader and shepherd who is like Moshe. Do that which is good on Your eyes with us. We caste our prayers upon You until You will look down on us from Heaven. Speed and hasten our redemption; bring us mashiach, who is my servant David, the shepherd.

40.

  (a) Someone who knows of the Land of Israel, who has really tasted the flavour of the Land of Israel, he can recognize in a Jew if he was in the presence of a tzaddik on Rosh Hashana or not, for someone who merits to be with a true tzaddik on Rosh Hashana,  wherever he looks the air becomes an aspect of the air of the Land of Israel. Therefore,   someone who knows the taste of the Land of Israel, each person according to his spiritual level, must feel the taste of the Land of Israel when he meets and gets together with this person who was with a true tzaddik on Rosh Hashana, for the air becomes an aspect of the Land of Israel because of this person.

(b) The main virtue of the holiness of the Land of Israel is only through the Divine Providence in it, because the Holy One looks at it always, as it says, "The eyes of the Lord, your G-d are always upon it, from the beginning of the year" etc. (Deut. 11:12). "The eyes" allude to wisdom. By this, the Land of Israel is sanctified and its air makes wise.

(c)  The true tzaddik, who strives to bring Jews closer to G-d, is the main splendour that the Holy One receives from the People of Israel (which is an aspect of the Holy One's tefillin) for, through him, Jews come closer to G–d and His pride is aroused. Therefore, someone who looks at him (the tzaddik) ,primarily at the time of the gathering of the public, when people come to hear the word of G-d, especially on Rosh Hashana which is the time of the biggest gathering, for then the splendour is the biggest as a result of the gathering of many people who desire to come close to G-d, and then the splendour and charm of the tzaddik becomes greater and is added to, for he is the main splendour, as mentioned. And whoever looks at this true tzaddik, this is an aspect of looking at and seeing the light of the tefillin of the Holy One and then, as a result, that person receives (an aspect of tefilin and 'brains') and merits to reach perfect faith. Faith is dependent on the mouth of a person and then, wherever he looks he draws an aspect of the holiness of the Land of Israel, an aspect of the air of the Land of Israel makes wise.

Prayer 40.

            Master of the Universe, You created Your world as You desired, for the sake of the Jewish People; in order to take pride in them in each generation, in Your great goodness, You chose the Jewish People from among all the nations and the Land of Israel from among all the countries as an inheritance for the Jewish People. You know that the air of Israel makes a person wise; it is the place prepared for the holiness of the Jewish People who can acquire true wisdom there by knowing You with wonderful understanding and perfect faith. You know the true virtue of the Land of Israel whose holiness is beyond measure. Even I, after all my sins and blemishes when have left my mind confused and dirtied, still see from my great distance, the immense virtue of the holiness of the Land of Israel. We have heard this from the mouth of the tzaddikim and read in their holy books that all the holiness if a Jew depends on the Land of Israel.

            Please unique master, in your great compassion, fulfil my wishes and merit me to come to the Land of Israel as soon as possible. Let me pass through and jump over all the obstacles in peace without any evil occurrence. Help me to achieve holiness and purity in Israel in such a way that I return to You, truly coming close to You. Master of the Universe, merit me despite my lowly disgraceful spiritual level, to come to the Land of Israel, as soon as possible, in the merit of the deeds and Torah of all the tzaddikim who revealed to the world the holiness of the Land of Israel. Father in Heaven, You granted me, in Your loving kindness, the merit to pray for this, to come to the Land of Israel. I now ask that You do an even greater favour and perform a wonder with me; teach me the true and straight path so that I cease doing bad deeds and stop having blemish thoughts. Merit me to really attach myself to You in such a way that I will merit to renew myself completely and start again from anew in the service of God, as if I was born today.

            Master of the Universe, remember the pride and delight You received from the tzaddikim who were in each generation and from all the Jewish people, including this generation. From the tzaddikim, their followers and kosher Jews all the holiness of the Land of Israel is drawn unto the world. So, merit us to have a portion in this pride and delight You receive. Then, let us return to You as you really desire until the Shechinah takes pride in me all the time. From this, the holiness pierces the eyes and draws the eyes of Your divine providence upon the Land of Israel. The great holiness of the Land of Israel stems from this Divine providence and, because of that the air of the Land of Israel makes wise Your holy eyes of wisdom and knowledge are constantly drawn to the Land of Israel, as it says,” A land that the L-rd, Your God, seeks out; the eyes of the L-rd Your God, are always upon it, from the beginning of the year to the year’s end.” Therefore have mercy on me and all the Jewish People; reveal to us the holiness of the Land of Israel so that we really long and yearn to reach the Land of Israel. Let us pray to You a lot about this, for you are full of mercy. Enable us to reach the Land of Israel very speedily and with ease.

In Your bountiful compassion merit us every year to travel to true tzaddikim for Rosh Hashanah. Let me be counted among those kosher, pure Jews who gather around the tzaddikim on Rosh Hashanah. You alone know the true virtue of Jews gathering around tzaddikim on Rosh Hashanah. Only You know how much great pleasure and awesome delight You receive every Rosh Hashanah from this holy gathering of Jews around true tzaddikim. Please let me be counted among such Jews, let no obstacle prevent me, nor any delay stop me. Merit me, in Your great compassion, to look at the holy faces of the tzaddikim, especially on the holy days of Rosh Hashanah when You take most pride on us. Then their faces shine very much with the general pride and delight of all the holy gathering which is around them.

            Please God enable me to behold the splendour and majesty of their holy and awesome faces so that a radiance of this splendour is drawn upon us and gleams from our eyes. Then let the place become sanctified with the holiness of the Land of Israel such that anyone who knows of the feeling of the Land of Israel will feel its holiness in every place where Jews come together. He will be able to recognize and distinguish which of us merits to be in the gathering around true tzaddikim on Rosh Hashanah.

            Master of the Universe, merciful one, have compassion on the Shechinah which cries out bitterly about our deeds. Who can bear her bitter cries. Therefore, from now on, save us and guard us from bad deeds and end evil thoughts. Merit us to return to You in repentance. Help us to rectify only those that we have blemished in our eyes by having looked outside the realm of holiness. May we draw upon ourselves the eyes of God so that we can see the splendour of God and the pride He takes in tzaddikim. Please, help us to search for and find the true tzaddikim who belong to the source of our souls and enable us to travel to them regularly, especially on Rosh Hashanah which is the main time for the holy gathering around the true tzaddikim. As a result, merit us to repent completely and to behold their holy faces. By this merit us to rectify anything we have blemished in our eyes since our youth until now. Then, draw upon us the light of the holy splendour which exists in their holy faces.

Anywhere where we look, may it draw down the holiness of the Land of Israel.

            Merciful One, have mercy on us for Your Name’s sake. Merit us to really arouse our hearts towards You. Let us sense and know very well the awesome, sweetness of the wonderful holiness of the Land of Israel. Merit us from now on to long and yearn for the Land of Israel with a heart aflame with enthusiasm. May we pray for this a great deal until we make our wishes become fulfilled. Help us, my God; save us for Your Name’s sake for our eyes only look to You. Hear our prayers for You hear the prayers of every mouth among Your nation, the Jews. May the words of my mouth and the musings of my heart find favour before you God, my Rock and my Redeemer.

41.

  Sometimes the Holy One performs wonders through 'poskim' (rabbis who decide the halacha). Because the public accept their opinion regarding what is permitted or prohibited, so also in the World Above their opinion is accepted when they decide regarding a certain matter. This is an aspect of "his wonders and the judgements of his mouth"(Chronicles,1:16)

42.

 "For I am the Lord, your healer." – "Ki ani YHVH rofecha" (Ex. 15:27); the initial letters are those of   "amen ken y'hi ratzon" – "Amen so may it be Your will."    

43.

3. Because of the weakness of the heart, fears descend on a person, for the essence of strength is in the heart. Those weak of heart are the ones who are afraid. That is what it says, "The person who fears and is soft of heart", as Rashi explains, "fears" etc. for 'as a result of the soft heart, he fears'.

44.

  (a)  When a person falls from his faith, Heaven forbid, the best advice is to speak about faith with his mouth; he should say clearly that he believes etc. The very fact that he speaks out words of faith is itself an aspect of faith. Also, by this, he merits to achieve perfect faith, for faith depends on a person's mouth, meaning that he has to speak out his faith, as mentioned, as it says, "I will make known Your faith in my mouth"(Psalms,89:2).

 

(b)  The opposite is also true-one has to be very careful not to speak out any thing about atheism or heresy, Heaven forbid, even by way of joking. That's to say, even if in one's heart one really believes but one says something atheistic in the name of someone else in order to ridicule him. This is also strictly  forbidden for it damages one's own faith. About G-d it is forbidden to say any jokes even for the sake of amusement. Furthermore we must be very careful not to look into philosophical books at all because they damage and blemish our holy faith a great deal. This warning has already has already been clarified elsewhere but it needs to be repeated several times so that a person will not lose all his World to Come in an instant, Heaven forbid.

(c)  We also need to keep far away from all kinds of cleverness that exist in the service of G-d itself. For example, a person can think and be very particular about details, all the time querying if he has fulfilled his duty or not in what he did; he searches for unnecessary stringencies. These kinds of 'cleverness' make a person fall a lot from the service of G-d. All this is confusion and imagination from the forces of evil in order to obstruct a person from his service of G-d. 'The Holy One does not level complaints against a person' etc. (Avoda Zora, 3A). About these people the verse applies which says, "And you shall live in them and not die in them."(Levit. 18:5). These people get no vitality at all from the service of G-d and mitzvot which they perform because of the stringencies and their depression. The greatest wisdom of all wisdoms is not to be 'clever' at all, but rather to serve G-d with purity and simplicity. The main thing is that "The Merciful One wants the heart" (Sanhedrin,106B: Zohar, Tetzei,pg.281).

Prayer 44.

“My mouth was filled with Your praise, all day long with Your splendour.” “I will sing forever of God’s kindness, I will make known Your faith to every generation with my mouth.” Master of the universe, have compassion over me and all Jews; merit me to always have complete faith in You. Let no thought of disbelief, doubt, or confusion enter my mind. On the contrary, may I regularly speak out words of faith expressing my explicit belief in You, God, our L-rd, that you are unique and eternal, exiting before time and without end. Through Your desire, you created a world from absolute nothingness. You control and guide all the worlds, as You desire. You chose us from all the nations and sanctified us with Your commandments. You have given us prophets, Tanaim, holy Sages and true tzaddikim throughout the generations until today so, have mercy on us for Your Names sake. Strengthen and intensify our holy faith in You constantly. You know that all our vitality is from our holy faith, for it is the foundation of all the Torah, as it says, “All Your commandments are faith.” And as it says, “And a tzaddik lives in his faith.” It is the foundation of all the worlds as is written, “All His deeds are faith.”

           

I have sinned and spoilt a lot so all my hope and vitality is in faith alone. Please have mercy on me and merit me to such a powerful faith every moment that I really return to You in repentance with all my heart. You know the great strength of true faith; it can extract me from all the places and blemishes into which I have fallen, as a result of my bad deeds. Master of the Universe, return and revive me; let Your people rejoice in You. In my present situation grant me perfect advice in such a way that I will begin to really return to You. Merit me to revive myself through my holy belief so that I can cleave to You at all times. Let me be really close to You always, in all places and on all spiritual levels that exist. For all the earth is full of Your glory. You rule over everything and give life to all things. You fill all worlds, surround all worlds and no place is vacant of Your presence. 

            Please grant me faith so that it will revive me throughout whatever occurs to me. Let me always come close to You and cleave to You in whatever place I am until I truly return to You very speedily, with true perfection, rectifying whatever I have blemished and spoilt for nothing is beyond You. Have compassion on me, merciful One; never caste me away from faith although I may deserve it because of my sins. Merit me to always behave with purity and simplicity without any cleverness at all. Master of salvations, do not caste me away from You nor take from me the spirit of Your holiness. Help me, for Your Name’s sake; save me for the sake of Your compassion, for the sake of Your immense loving-kindness which never cease. May the words of my mouth and the musings of my heart find favour before You, God, my Rock and Redeemer.     

45.

  The tzaddik is an aspect of Shabbat, an aspect of the inner point of the circles which are an aspect of the six workdays of the week which themselves are an aspect of the circles around the inner point (See Zohar, Vayakel, 204B).  The Evil One overcomes a person and arranges obstacles for him; he doesn't let a Jew come close to the inner point, meaning the tzaddik, from whom everyone draws sustenance. However, all the time that a Jew is within the community of the People of Israel (i.e. he has faith) this is still an aspect of being within the circles and he hasn't gone out of the circles completely; then he still has hope to come close to the inner point, as mentioned.

46.

 (a)  Every Jew has the power of self-sacrifice, each day. For example, when he gives money to charity, the money is the soul for he gives his soul (in order to earn it) and gives it for G-d's sake (to charity). In other words, he sacrifices his soul. So also in prayer; it says in the Midrash Ha'Ne'elam (Chayei Sarah,124B) that this is an aspect of "for Your sake we kill ourselves all day long" etc. (Psalms,44:23) for one needs to battle a lot with the thoughts, confusions and strategies (of the Evil One) and to flee from them. It comes out that this is self-sacrifice.

(b)  All the obstacles that a person faces in the service of G-d, even though it seems to him that the obstacle is very great and it is impossible to break it, the truth is that it is not so, for there is no person who has an obstacle that he cannot break if he really wants to. The Holy One doesn't send to anybody obstacles other than those he has the strength and ability to stand up to; if he wants, to overcome them, as is fitting. If he looks well he will be able to understand that G-d is hidden also there within the obstacle itself, as explained elsewhere. Therefore, there is really no obstacle in the world at all for all the obstacles are only illusions.

(c)  The greatest obstacle of all is that caused by the person’s mind. That's to say, when his heart is  divided (uncertain) and he does not apply his heart and mind well enough to understand the extent of the significance of the holy thing he wants to do; for example, when he wants to travel to the true tzaddik, and he has many obstacles; if his heart and mind were strong enough regarding the truth that all his vitality and immortality after his death depend entirely on this, for himself and his descendents, certainly no obstacle would prevent him (from traveling to the tzaddik). All the obstacles would be considered in his eyes as nothing in relation to this. But the primary obstacle is that of the mind, meaning that his mind is not strong enough strong to know that on this alone depends all his immortality. And even when he merits to come to the true tzaddik, overcoming all the obstacles that he had against his coming, he may nevertheless have questions about the tzaddik such that his heart is divided- this is the greatest obstacle of all. So also with prayer. In the beginning he faces several obstacles to prayer but afterwards when he overcomes them and comes to pray, his hearty is crooked and he gets all kinds of questions about G-d, Heaven forbid. This obstacle is the biggest of them all. The rectification for this , when he has queries about G-d or about the true tzaddikim, is to shout out to G-d with a strong voice from the depths of the heart.

(d)  The main thing is to have a strong and courageous heart. Then he will have no obstacle, especially material obstacles such as those caused by money, or by his wife, his children, father-in- law or father and mother; and certainly not from other people who prevent him, by their words and mockery, from coming close to the truth. Without doubt all this is completely nullified and as nothing to one who strengthens and fortifies his heart in (the service of) G-d.

Prayer 46.

Master of the World, full of compassion, who loves his Nation, Israel. You know how great and numerous the obstacles are that prevent us from the path of eternal life. They stand against us, each and every one of us in particular, like walls of iron, like flooding streams, like rivers of fire which surround us from all sides. Because of the multiplicity of obstacles we’ve become distanced from You, as we are now. But in Your bountiful mercy, You informed us that you also are hidden within the obstacles, because of Your great lover for all Your Nation, Israel. He who has sense can approach within the darkness of the cloud and mist, within the force and power of the obstacles, and find the Holy One there. For there, within the obstacle itself, the Holy One is hidden and concealed! But what will I do for I lack sense? Because of my lack of perception I’ve been standing far away for some time now. I don’t strengthen myself to come closer to You because of the many obstacles that separate me from You like real walls. The truth is that I know a little and I believe with perfect faith that I have the ability to break these obstacles and nullify them, for, in truth, they are not barriers at all! However, even so they overcome me and spread out before me such that I don’t know how to break them or nullify them.

Therefore I’ve come before You, who are full of compassion, who graces man with perception, to ask that You show me, teach me and inform me of perception, understanding and wisdom, of real intelligence and true advice at all times, in such a way that I merit to really come closer to You than I am now. Let me pass over and jump over all the obstacles that stand before me. Let me merit to know and really believe that all the obstacles are only a trick of the eyes and an illusion, and that he who strengthens his will and faces them with great desire and a strong will to come close to the Holy One will nullify them completely as a result. May I nullify and break all the obstacles in the world, whether those which come from other people or those stemming from the cravings of my materialistic body, or all the different obstacles in the world that prevent us from the path of holiness, from the path of truth. May I merit to break, nullify and drive them all out by Your giving my heart the strength and courage to conquer my evil desire. Let me strengthen my heart with great boldness and great encouragement to stand against them. May I not dread or fear them at all and may I merit to win the war without being harmed.

Have mercy upon me, redeem me and save me from the obstacles stemming from the mind. These are all the questions, doubts and confusions that make the mind question the tzaddikim and kosher people in the generation, or to question your attributes, Heaven forbid. These obstacles of the mind are bigger than all the obstacles in the world. Yet he whose mind and hearts are strong with perfect belief in God and in true tzaddikim, no obstacle in the world can stop him. However, when one’s mind and heart are separated from the Holy One and from tzaddikim, Heaven forbid, and questions arise in the heart against them, then these obstacles are the hardest of all. Therefore I’ve come to shout, cry out and call to You, for I have no hope to escape from them other than by calling out to You. Help me, redeem me, save me and rescue me from all sorts of questions, doubts, confusions and obstacles of the mind so that I won’t  take notice of them at all and so that they won’t come again at all to my heart, mind or brain. Rather, may I merit to always know and believe in the truth, to have a perfect faith which is strong and proper, without any doubt or confusion or tendency to stray at all, until I merit to become strong and overcome all the obstacles and physical barriers from other people  or from the cravings of the body. Let me strengthen myself and be bold to stand against all of them, to enter the real paths of the Lord and to come close to You and to tzaddikim and really kosher people. May I serve You with truth, fear and love, turning away from evil and doing good, and let me very quickly start and finish all the things connected with holiness which are really You desire. Have mercy upon me at all times whenever any questions or doubts come to my heart causing me to cry out and to call to You from the depths of my heart, with a strong voice so that, in Your bountiful mercy, You will answer me immediately. I will cry out and you will answer ‘here I am.’ I have no one to rely upon to help me stand against all the obstacles other than You, our Father in Heaven. Upon you alone I rely, on Your great loving-kindness I trust, that you will show me and teach me how to overcome, how to enter into the thick of the force of the obstacles and to come close to You by virtue of the obstacles themselves. In them the Holy One Himself is hidden, for his greatness has no bounds and His thoughts are very profound. All that You cause to happen to a man, even those things which seem to be obstacles and delays upon the path of holiness, every one is for the good and is a wonderful salvation.

Have mercy upon us, show us, strengthen us, encourage us. Grant me and all Israel strength and courage in the heart, given from Heaven, so that from now on I won’t dread or fear anything in the world. Let me rather be like a warrior ready for war at all times, without any fear of any craving or any thought or any confusion, unafraid of any person or anything at all in the world such that I need to be saved from or to escape from. Let me never return to my folly nor cause any blemish at all, whether by thought, speech or deed, or whether by the power of sight or any of the other senses. Strengthen me and encourage me to skip over all the obstacles, to break and nullify them all, so I can really enter into the into the realm of holiness and begin from now on to really and truly come closer to You, as is Your good desire.

 My father in Heaven, have mercy upon me and in mercy, fulfill all my wishes, for I have no hope other than in prayer and supplications and in the great strength of the true tzaddikim. That which is good in Your eyes do to me and for me. Have mercy upon me for Your Name’s sake. Don’t desert me. Don’t leave me. Help me and save me, You who are full of compassion. Please make it be that I walk in Your statues and keep Your commandments from now and forever. Answer us, for we are in dire straits in this bitter exile of which the main thing is the exile of the soul caused by the cravings of the body, confusions of the mind and the many obstacles from other people. All of them have become habitual. They’ve come up to our necks in order to prevent us, Heaven forbid, from the path of life. Grant us real wisdom, understanding and perception in such a way that we merit to stand against them all, without glancing at them at all! Help us to really come close to holiness, to always find You within the very midst of the force of the obstacles, for in Your bountiful mercy and great love of Your nation, the House of Israel, You are hidden and concealed within these obstacles. Help us to always find You within the thick of the concealment and the obstacles. May the words of my mouth and the contemplation of my heart find grace before You O Lord, my Rock and my Redeemer. Amen and Amen.

47.

 It is a great danger to say over words of Torah. On needs a very great effort and great skill to be able to measure one's words exactly in such a way that no-one will hear anything other than what he needs and no more. For when a person hears more than what his mind and understanding can grasp, the husks draw sustenance from this (see inside). The true tzaddik has great fear when he says over Torah, greater than the fear of Rosh Hashana and Yom Kippur.                        

48.

 (a)   A person needs very great encouragement so as not to become discouraged , Heaven forbid, when he sees that many days and years have passed and he has struggled making great efforts, shouting out each time, pleading and praying to G-d, asking to be helped in the service of G-d, yet he still remains very far away and therefore it seems to him as though G-d does not want him at all. Against all this he needs great encouragement to strengthen himself a lot so as not to look at all this at all, for all this occurred also to the true tzaddikim. And if they had not strengthened themselves a lot to ignore all this, they would have remained in their original place (their previous spiritual level) and would not have attained all that they did. Therefore, my dear brother, strengthen and encourage yourself a lot. Hold on with all your strength to remain persistent in your service of G-d. Don't worry and don't take any notice at all of all this, as mentioned.

(b) If you are very, very far away from G-d and it seems to you that you really blemish every moment against Him, contrary to this, know on the other hand that a person like this who is so gross, every single movement that he takes to cut himself off, slowly and surely, from his grossness, thus turning to G-d, is considered very great and precious indeed. Even a very small step in which he cuts himself off from this grossness in order to come close to the Holy One is like him running thousands of miles in the Worlds Above. About this he should be very happy. He should distance himself from sadness a great deal, for sadness does a lot of damage.             

(c)  As soon as a person wants to enter the service of G-d, then immediately it becomes a great sin for him to feel sad, Heaven forbid, for sadness is the Other Side (the power of evil) and the Holy One hates it. (Editor's note: See Torah 24. "It is a great mitzvah to always be happy. For just as sadness is a great sin, so also, to the contrary, happiness is a great mitzvah. Fortunate is the one who merits to always be happy; for it is a cure for a person both physically and spiritually.).

(d)  A person has to be very stubborn in the service of G-d without easing off even a little from his service of G-d that he started, no matter what happens to him. Remember this very well, for when you start a little in the service of G-d you will need this advice a lot. It is a necessity for a person to experience countless ups and downs. Sometimes he is deliberately made to fall from the service of G-d. For all of this he needs great encouragement to sustain himself in the service of G-d just by means of stubborn determination. One needs very, very great determination with this. 

(e)  Sometimes a person is already at the entranceway of holiness but he retreats because the Other Side and the Evil One overcome him then with very great and awesome power, Heaven preserve us. They don't let him to go through the entranceway. Because of this he loses spirit and retreats completely, Heaven forbid. That is the way of the Evil One and the Other Side; when they see that a Jew is really close to the gates of holiness and is about to enter, then, specifically, they attack him with great strength, Heaven save us. Therefore, he then needs tremendous encouragement to stand up against them, remaining in his place without paying any attention to the falls and downs that occur to him. Rather, he needs to do what he can in the service of G-d. Eventually, with the passage of days and years he will enter with certainty the gates of holiness, with G-d's help, for the Holy One is full of mercy and greatly wants our service. Know that all the movements and steps that you take to cut yourself off each time, even a little, from your grossness for the sake of serving G-d, they all gather, join and connect together and come to your assistance when you need it, that's to say, when, Heaven forbid, there is distress or a time of trouble, materially and also spiritually, during the midst of the strong attack of the Evil One, Heaven save us.                       

(f)  Know that there is a tree upon which leaves grow that each leaf needs to grow for a hundred years. And presumably during these hundred years, certainly a lot occurs to it, yet, even so, afterwards, at the end of the hundred years, the tree fires off with a great noise like a cannon. The moral lesson derived from this metaphor is obvious.

(g)  And know – a person has to cross a very narrow bridge in This World. And the main thing is not to become afraid at all. A person has to strengthen himself and make himself happy a lot whether it is by finding in himself some merit or good point. For how is it possible that he hasn't performed some good during his life. Or similarly, he should make himself happy by remembering that he wasn't created a gentile. Also he should dance and jump in order to become happy until, by this, he merits to repent and then all his intentional sins will turn into meritorious deeds (see Yoma 86B). 

Prayer 48.

Master of the Universe, You informed us, through Your holy Sages, of blessed memory, that a person has to strengthen himself very, very much in the service of God and always be happy, without being afraid at all. One mustn’t let one’s mind fill from happiness in any form. For as soon as a Jew wants to enter the service of God, it immediately becomes a great sin to feel sad, Heaven forbid. Sadness is from the Other Side and the Holy One hates it! You have to know that in this world, you must pass over a very, very narrow bridge and the main thing is not to become frightened at all. The tzaddikim encouraged us with their words many times not to despair under any circumstances. Rather, we have to start from anew each time in the service of God. Therefore, please have mercy upon us and merit us to put into practice all their words. Let s know and behave with perfect faith that You desire to bring us close, not to push us away, Heaven forbid. All the experiences that suffer and which seem to distance us from You, are really only the means of bringing us closer. So, may we start again in the service of God on every occasion without our minds falling and becoming weakened by whatever occurs to us. Either way that’s true. If a person hasn’t yet started to make an effort in the service of God, then he certainly has to strengthen himself and decide to at least start from now. If not now, then when? One has to believe that one will certainly receive assistance from Heaven to serve God for someone who wants to purify himself, from Heaven they help him. On the other hand, if a person knows that he has already made efforts in the service of God and he is still very far away and he still hasn’t entered into the realm of holiness, then he certainly mustn’t imagine that he is being distanced from Above, Heaven forbid, as if the Holy One does not desire him, his Torah and mitzvot.

Therefore, let us know and believe that everything is for the sake of bringing us close, especially after tzaddikim have already revealed to us that they also experienced feelings of being distanced. Nevertheless they didn’t weaken in serving God but rather strengthened their hearts to continue and progress. So, even more so, we should believe in the words of these tzaddikim and put our trust in them. Let us start from now to serve God while being truly humble. Specifically through this, merit us to always be happy and vitalize ourselves with every small movement that we manage to cut ourselves off from the materialism of this world even if it is only a small point, for this makes a very big impression in the worlds above. Let us not be upset al all by any experience of failure. On the contrary, when the Evil One attacks us and strives to make us fall, Heaven forbid, let us remember that we may be very close, and only a moment away from entering the gateways of holiness. All the efforts we have made however small, to sever ourselves from materialism and physical cravings, should join together to help us overcome the Evil One. And by finding in ourselves good points, we should merit to strengthen and gladden ourselves so that we never fall away from our spiritual level until we return to the Holy One and all our sins become turned into meritorious deeds.

Amen.

49.

  In relation to the greatness of G-d and His immense exaltedness, any slight movement or glance that is improper and demeans the honour of G-d, would be appropriate to bring upon a person whatever he deserves, Heaven forbid. However, the Holy One is full of mercy and He is full of compassion over all the world. (i.e. an aspect of "he rules the world with loving-kindness and has compassion for His creatures.")  He wants the existence of the world very much. Therefore a person has to encourage himself in the service of G-d in whatever way he can even though he is like the way he is. He should depend on the bountiful and unlimited mercy of G-d, for certainly G-d won't desert him despite his having transgressed whatever he transgressed. The past doesn't exist; the main thing is from now on not to transgress again – he should be passive and at least refrain from blemishing both in deed and thought. And whatever happens to him, automatically he shouldn't think about it or consider it at all. Know, the main form of perfect repentance is when a person passes through those places and experiences in which he was previously but now turns away from them and doesn't repeat those deeds and thoughts through which he blemished. This is the essence of perfect repentance. It is a great virtue when a person still has the evil urge for then he can serve G-d specifically with the evil urge, overcoming from within the heat of his evil inclination and using it in some form of service of G-d. That's to say, he stops and holds back this heat at the time of physical desires and transfers it to prayer and to the service of G-d, praying with warmth and enthusiasm in the heart.    

       (Editor's note: See Lekutei Etzot, Hitchazkoot, 37: It says there that without the evil urge a Jew's service of G-d is not considered as anything. Because of this the Holy One lets the Evil Urge overcome a person so much even though this brings him to what it brings him. Even so it is all worthwhile to G-d because of the one good movement in overcoming the Evil Urge when it attacks him and he runs away from it. This is very precious to G-d, more than if he had served Him for a thousand years without the Evil Urge etc. See inside.)   

50.

  A person's thoughts are entirely under his control; he can turn them in whatever direction he wants. It is totally impossible to have two thoughts at the same time. Even if at times one's thoughts fly away and wander into improper things, it is still within one's power to redirect them, even against their will, onto the true path to think worthy thoughts. This is just like a horse which turns off the road and tries to go in the wrong direction. The rider controls the horse with the reigns and forces it to go in the right direction. Similarly, a person can catch his thoughts and force them back onto the right path.

Prayer 50

Master of the Universe, we certainly know that in relation to Your immense grandeur and infinite exaltedness, our slightest movement or glance, which is inappropriate to Your glory, should bring in its wake some form of retribution, Heaven forbid. However, You are full of compassion and do not desire the destruction of the world. Therefore, merit us to strengthen ourselves in serving You for we rely on Your boundless compassion. Even if we experience difficult things that happen to us, let us always know and believe that You will never leave us, as long as we take upon ourselves to repent. The main thing is that from now on we shouldn’t repeat our mistakes. Merit us to complete repentance and, when we experience again the same circumstances in which we stumbled previously, Heaven preserve us, let us turn our backs completely to any temptation and thus subdue our evil urge. May we nullify our desire, entirely to Your desire so that we never blemish again.

Merit us to serve You with our two urges. That’s to say, help us to take all the passion and enthusiasm of the evil urge which burns in our hearts , without using it for any physical pleasure of the body, and turn it into passion and enthusiasm in studying Torah and praying, as is fitting for a Jew to have. By this we may fulfil the verse, “And you shall love the Lord, your God, with all your heart”, with both your urges.

Amen, so may it be.

Na Nach Nachma Nachman MayUman!