The Spirit of Prophecy at the End of Times

 HH

Scripture says (see e.g. Joel 3:1) that at the end of days HY will culture a spirit of prophecy in the world so that even the children will prophesize. It seems to me that this began at the same time as the advent of tv and movies, all the venues of the make believe, of the imagination and fantasy, settings of day dreaming, these are all parallels corelating to putting one's mind in the spiritual realms. And now with the advent of the meta world, and idea which really became strong with the movie of the matrix, and is now becoming more of a (false) reality, this is a sure sign that such a thing can now readily be achieved in holiness, the portal is now becoming accessible to actually live in a spiritual reality of absolute rapture.

May we be saved from what we need to be saved from, and merit to what we can merit.

Na Nach Nachma Nachman MayUman

Bind yourself to the Tzadik at all times

 HH

The baalay mussar (School and Systems of Rabbi Yisroel Salanter) wrote that a person should be careful to draw close to a tzadik only when he is on the rise, because they feared that when the tzadik was having a descent the person would be susceptible to also suffer discouragement and so forth. This obviously has to do with their weak idea of the tzadik, something along the lines of someone very motivated, dedicated and devoted to HY, and very talented and smart, and so forth, and so when this person is suffering a low, there may be some manifestation of vice.

Rabbi Nachman says a tzadik is completely beyond our comprehension, and thus it is very difficult to learn anything at all from him when he is thriving and rising, therefore a person has to be diligent to bind himself to the tzadik at all times, that way he might be lucky to detect when the tzadik has a descent, and in that time he has the opportunity to learn and gain enormously from the tzadik. 

The tradition in Breslov is that until the coming of the Messiah there will be no true contemporary rabbis, whoever is true will be unwilling to present himself as a rabbi, and whoever is does present themselves as a rabbi will not be true. Thus we are binding ourselves to Rabbainu. Now as long as Rabbainu was living, he had ups and downs in whatever level or paradigm he was in, but now that he is in the world of truth, he only ascends, this makes it very difficult to gain directly from Rabbainu. This needs further thought and development BH.

Na Nach Nachma Nachman MayUman

The Five Levels of Pleasure and Peace - a few ideas put together

The Five Levels of Pleasure is a hierarchy that the late Rabbi Noach Weinberg (my grandfather’s younger brother) devised which delineates each level culminating with the highest level of the pleasure of the Divine. Already on a lower level of pleasure, the pleasure of having children, my uncle points out that people don’t know how to capitalize on this pleasure, and life goes by bereft and often even on the contrary, people are greatly pained by their children. So my uncle introduces the Yiddish word: kvel, which means to simply sit and reap in the sensation of the goodness being graced before you, like when a one looks lovingly at someone, kvelling is the practice of doing just that. This is really beautiful, and when it comes to the highest level of pleasure of the Divine, one really needs to do this, and in this sense it is classically known as divaikus (clinging, bonding, attachment).

So after such a beautiful presentation proving and selecting divaikus as the highest pleasure and purpose of intent, and also pointing out how people categorically ignore and do not even know to capitalize on the real pleasures, and pointing out the need to do things like kvelling, one would think, ok this guy has it all figured out he must be putting it into action. But no, not in his institution of Aish Hatorah, or in any institution that I know of today (with the exclusion of meditation and yoga, which maybe some can consider to be an attempt at divaikus), do they have a program to proactively seek divaikus. There are sessions for all types of subjects and studies, even sessions to teach of divaikus, but to actually commit to achieving and even living a life of divaikus everyone shirks away.

Peace, everyone knows that you can’t force peace, force and peace are opposites. Some people try to get around this by trying to cultivate peace with incentives, to make it worthwhile for both parties to be at peace. But what type of incentive can rival the vitality and the industry of hatred? Money or sensual pleasures, are often very insufficient to keep hate at bay. And when the money and pleasure are coming from people whose lives are so empty and meaningless, what appeal do they have? The recipient can hope to gain the “good life” of the donor?!

So ultimately peace has to come from each individual, first one must gain inner peace, peace in his home, and then he can pray and promote peace in the world (-see this in Likutay Moharan, Torah-lesson 14). Also when a person reaches a standard of living which has a vitality much more powerful than hatred, then just his presence alone will force the other side to submit to him. In the Story of Ancient Times of the Seven Beggars, Rabbainu revealed different aspects of his good life that he had, these are not only incentives for peace, but they actually induce peace, because without the teeth to actually dig into these paradigms that Rabbainu revealed, one will only be able to shirk away humbled. It has been said that when a person see someone very great, in his mind he sees a reflection of himself. This is true of seeing a great person whose greatness is superficial and self aggrandizement, such a great person who knew how to successfully achieve the empty pleasures of this world. When looking on such a great person, a person will see in his mind a reflection of his own self. However when a person looks at a truly great person, then he will see how much he himself is in the dark and how his own personal immense deficiencies. So the more people up their game and begin to achieve the true pleasures of life, the pleasures of the Divine, the more everyone else will follow suit, and the more peace will reign.

Na Nach Nachma Nachman MayUman!

Prayer 38 - for Hisbodidus and Tefillin and Shabbos

HH

Likutay Tefilos 38

A Collection of Prayers #38

“My soul cleaves (divaikus) after You, Your right (hand) supported me (Psalms 63:9),” “I clung (divaikus) to Your testimonies Hashem do not shame me (Psalms 119:30).” My father, Merciful Father, help me in Your abundant mercies and Your great kindnesses, that I merit to bind (divaikus) myself to You always at all times, honestly, and with complete faith, and with correct and settled mind, with holiness and with great purity. And I should merit to examine myself at all times (to check) if I am truly bound (divaikus) to Hashem Yisburach, until I merit to fulfill the mitzvah of (Deuteronomy 10:20) “oovoah (and in Him) sidbuk (You should cling),” in the utmost perfection as is Your good desire.

And merit me in Your abundant mercies to fulfill the mitzva of Tefillin properly, with all of its technicalities, and intricacies, and intentions, and 613 mitzvoas which are contingent upon it, and I should merit to don every day kosher and holy Tefillin from an upright and truly righteous scribe, and they should be written with great holiness and intense and awesome kavana (-intention, concentration, meaning) as is befitting to cogitate when writing the Tefillin and (configuring) their rectifying properties. And the writing of the parsheyoas (-the four paragraphs, excerpts from the Torah), and the straps, and their stitching with sinews, and all the rectifying properties of the Tefillin, everything should be done in the best and most beautiful manner according to the laws of the holy Torah. And my Tefillin should always be kosher in all the details of their laws, and overly beautiful in the paragon of beauty and finesse, and holy with the utmost holiness. And I should merit to put on Tefillin of Rashi and Tefillin of Rabbainu Tam[1] every single day. And I should merit to place them in their proper position on the head and on the arm, with bountiful joy, and very, very great and enormous happiness, and with great enormous and awesome kavana, and with great arousal with great joy, until I merit that there should be drawn upon me great enormous holiness, through donning the very, very holy and awesome Tefillin, and there will be drawn upon me the holiness of the Tefillin from their supernal root in Your supernal holiness, to the extent that I merit to truly great bonding (divaikus) to You through the mitzva of Tefillin. And I will not be absentminded ever from the Tefillin, and I will not speak any idle prattle when I am crowned with Tefillin, with the crown of the supernal King[2], with the girding of the supernal weapon(s)[3]. And I should merit to be crowned with the diadem, splendid crown of the holy Tefillin, with great and enormous fear and awe, with a good heart, and with bountiful joy and great happiness, in such a way that I will merit to fulfill the mitzva of Tefillin with befitting mastery, as is Your good desire, until I merit to be attached (divaikus) to You Blessed One always through the holiness of the awesome Tefillin. Our Father Who Is In Heaven, who has compassion on the poor, have compassion on us, and help us and graciously grant us with the holiness of the Tefillin, and just like you merited us, and gave us this great mitzva through the hands of Moshe Your servant, so too You should be gracious to us and merit us with Your mercies to fulfill, truly and with great perfection, this mitzva of Tefillin. And we should merit to be bound (divaikus) to You always, and our sins should not cause a stoppage/division Heaven forbid between us and You, because You are the G-d of forgiveness[4]. And in Your abundant mercies merit us to return in true complete repentance to You, and we should merit to always be truly abashed from You over the utter magnitude of our (intentional) sins and our transgressions against You blessed One. And with Your great kindness pardon us for all our sins, and our transgressions, and (intentional) sins that we transgressed and (willfully) infracted before You, from the day we were on this earth until today. And with Your mercies rectify all the defections that we defected in Your great name, so that we should merit to truly draw upon ourselves always the holiness of the Tefillin, so that we merit to be always bound to You with wondrous and powerful bonding (divaikus), with true determination, and passion, and craving, and desire, and great love for You, as is Your good desire, as it is written (Psalms 119:81), “My soul yearns (even to its expiration) for Your salvation, for (the fulfillment of) Your word I await”. “My flesh and my heart are obsessed for You, Rock of my heart, and my portion is G-d, forever (Psalms 73:26).” “One thing I request from Hashem, it I will seek, my attendance (lit: sitting) in the House of Hashem all the days of my life, to behold the pleasantness of Hashem, and to visit in His (royal) chamber/Sanctuary (Psalms 27:4).”

And in this vein may there be will before You[5] Hashem our G-d and the G-d of our fathers, that You help me, and guard me, and save me from evil words, and/so I should not defect the words of my mouth ever, and there should not leave my mouth any evil word on any Israelite in the world, and I shall not inquire after the shortcomings of people, just, You should help me and incline my heart that I merit to inquire always after the every merit and goodness that there is to find in each and every one of Israel, even in the worst of the worst, and I should merit to labor and exert myself over this, to bore through to find some merit even in the least of the least. And be with me always, and help me that I should succeed to merit to find in them always a meritorious and favorable side, and I should merit to judge every person favorably always.[6] And save me in Your abundant mercies from the very great and severe sin, which is the sin of lushoan hura (-evil tongue/speech) and talebearing (“richeeloos”) which is exceedingly grave, tantamount to the three biggest sins of the Torah which are, idolatry, and licentiousness, and spilling blood (-murder), and the sin of lushoan hura (-evil tongue/speech) is the equivalent of all of them. Master of the Entire Universe[7], have mercy on me for Your sake, and be with my mouth always when I speak. And merit me that I should guard the openings of my mouth that there shouldn’t leave my mouth any word of lushoan hura or residual (“avak”) lushon hurah[8] on any Israelite in the world, and not any improper word, and save me from all types of evil talk, from lushoan hura, and from talebearing (“richeeloos”), and from idle prattle, and from mockery, and from fawning, and from lying, and from revealing a secret that is not supposed to be revealed, and from vulgar language, and from revealing and saying words/insights of Torah and fear of Heaven in a place or in a time that is not proper to say them and reveal them[9], and from all types of not good words, and from all types of “hevel peh” (vapors, breath of the mouth) which defect the holy speech which is the spirit of the mouth of the Holy One Blessed He. Our Father Who Is In Heaven, “What can we say before You who Dwells In The Heaven, and what can we recount before You who Resides In The Heaven[10],[11]” because from the frequency with which we are used to defected speech we don’t know any way how to distance ourselves from them from now on. Therefore I have come before You Hashem my G-d and the G-d of my fathers, that You should help me in You mercifulness, and guide me, and show me a straight (-upright) way, in such a fashion that I will merit to guard myself with Your mercies, so that I won’t foul up with any words that aren’t good, and I will not say something which isn’t as You desire. And help me be good to all always, and I shall not ever pry after the shortcomings of people Heaven forbid, just, on the contrary, I shall merit to always strive with full force, and strength, and might to always find merit and good in every single one of the Children of Israel Your holy nation, even in the least of the least, even in the lowest of the low, even in the antagonists and those who are out to get me, all of them, I shall merit with Your mercies to always judge them favorably, and give me intelligence and da’as (holy realization of knowledge) from You (to know) how to search and to find in them always merit and good points.

And save me in Your mercies from the “realm of the end of all flesh,” from all the evil people who are the brazen faced of the generation, who inquire and search always after the shortcomings of people, and always seek to find guilt and fault in each and every one. Master of the World, save us in Your mercies from them and their crowd, and don’t listen to their words and their accusations should not ascend at all before You, and seal the partition before their evil words, and their words should not enter Your ears whatsoever. Because You know their evil heart, and they stand against us all the time and denounce us, and desire to distance us Heaven forbid from Your true service, and from them stem and come upon us all the prosecutions, and the trials, and the confusions, through which we have been alienated from Your true devotion. Master of the World, Master of the World, You know everything that transpired over us until now, and everything that transpires over us all the time, every day, and every hour, because many have risen exceedingly against us. “Hashem, how numerous are my aggressors/hardships, many rise up against me (Psalms 3:2).” “They engulf me like water, the entire day they surround me unanimously (Psalms 88:18).” And I know the truth Hashem my G-d and the G-d of my fathers, that “with me – I am the owner (-responsible for) the sin (Samuel 1:25:24),” and “I caused all of this to my soul/life (-based on Samuel 1:22:22),” through not controlling myself, and I defected the/with covenant of the tongue and the/with covenant of the flesh (-circumcision), and through these defections there were extended to them words, that they have the power to speak, and to slander, and to bring accusations Heaven forbid against the Children of Israel, Your nation, particularly when they are in castigated effacement from before You on account of their transgressions, and (intentional), and wrongdoings, even though they real did sin before You, even still it is not Your desire that they should prosecute Israel Heaven forbid. And You choose, and draw close, and are affectionate to anyone who has mercy then on Israel and engages in propounding their merit in that time, and has self-sacrifice (-meseeras nefesh) to pray ardently for them, and to implore You on their behalf, like Moshe Rabbainu r.i.p. who had miseeras nefesh (self-sacrifice) for Israel, and prayed for them always, even when they did what they did, and You in Your mercies always heard his prayer, and cherished him with all types of affection because of this. And behold now, due to our sins, “The pious have vanished from the land and an upright man is nonexistent (Micah 7:2),” “And there is no one who can stand up for us.[12]” And as if that is not enough, additionally many rise against us, very many, as You know, “Upon whom do we have to rely on? Upon our Father Who is in Heaven (Mishna end of Tractate Sota).” He who is compassionate on the poor, have compassion on our poverty, and see our lowliness and our degradation. “Look from the Heavens and see that we have been the subject of scorn and derision[13],” “The whole day my abasement is before me and my face is covered with shame. From the call of execration and cursing from the confrontation of the enemy and avenger (Psalms 44:16-17).” “Look upon our poverty/affliction and the distresses of our hearts. Have mercy (Hashem) on us in the land of our captivity, and do not spew Your wrath upon us, for we are Your nation, the children/members of Your covenant.[14]” “Help us, for upon You we are dependent.[15]” “He who saves the pauper from one who is stronger than him, and the pauper and destitute from one who would rob him[16],” save me and rescue me from my pursuers, save me my Father Who Is In Heaven, save me please/now strong Savior, Redeemer, and Rescuer, save me, and rescue me, and redeem me from all types of haters, and slanderers, and prosecutors, physical and spiritual, have mercy upon us for Your sake, and for the sake of our fathers, and for the sake of all the true tzadikim in whom we always take refuge. He Who Knows Secrets, have mercy have mercy, help, help, deliver us and save us from (being smitten by) sword, from their mouths, and the destitute from the strong. And endow us with power and might from You in the merit of the true tzadikim, and help us, and save us, that we should merit to squelch and put down to the ground all the antagonists who oppose the truth, and we should merit to uproot, and to break, and to nullify all those who denounce and the slander the alienated who come to be drawn truly close to You, who desire to fear Your name. Even though we are not worthy to draw close to You according to our deeds, even still, “Your mercies Hashem are abundant (Psalms 119:156),” Your mercies are extremely abundant, do with us Yourself what You desire, and as You desire do with us, for who can tell You what to do[17], but who appointed them to be the judge and judiciary, to judge us Heaven forbid, and to prosecute us Heaven forbid, who asked from them to trample[18] on the persecuted Heaven forbid, “For You, he <referring to the Israelites> who You have smitten they pursued, and of the pain of those whom You killed[19] they relate (over) (Psalms 69:27).” “Let me fall please/now by the hand of Hashem because His mercies are abundant, but let me not fall by the hand of man (Chronicles 1:21:13).”

Master of the World, who hears the screaming from the depth on the nethermost scheol (-cavity in hell) and from beneath it, hear my scream, and my groan/wail[20], and my very bitter sigh, which is very heavy, very deep. Oh Heavens[21], awaken[22] to my plight and my victimization, what I myself exceedingly prey upon myself, and also others are very, very out to get me, and the battle is upon me from the front and the back. “Return Hashem (from Your wrath already), until when (will You punish me)? And rethink positively of Your servant (Psalms 90:13).” Ahhuh (-expression of woe) Hashem, ahhuh Hashem, “I have outstretched my palms to You (Psalms 88:10),” from the deepest, deepest depth, from the deepest, deepest hiddenness within hiddenness, from thousands and myriads of concealments, I’m in dire straits my Father Who Is In Heaven, it is very oppressive and bitter for me, it is very oppressive and bitter for me, and I don’t have any language in the world with which to explain my words (-what is on my mind) and my pain, “My calling Your heard (-previously), do not hide Your ear (-now) to provide me with relief on account of my prayer/cry (Lamentations 3:56 and Aramaic Targum).” Be gracious to me, and help me that I should merit to tie down the sitra-achra (-evil realm), the realm of “kaitz (-end of) kul (-all) bussar (-flesh),” under the holy speech. And I should merit to extract from their mouths what they devoured[23], to extract from the sitra-achra (-evil realm) all the evil words and all the defected words that they (-the evil realm) sucked nourishment from (them) through the defection of the speech that I defected (in it) unintentionally (-bishoagaig) and intentionally (-bimaizeed), under duress beyond my control (bi-oaness) and willfully (-birutzoan), and I should merit to rectify all of them with Your abundant mercies, until I merit to extract all the words from the sitra-achra, and to return all of them to their holy roots, until, “all the evil will expire like smoke, and iniquity shuts its mouth[24],” “because He will close the mouth of all those who speak falsehood (Psalms 63:12).” And You should fill their mouths with gravel[25], and contort and uproot the mouths and tongues of all the accusers, and slanderers, and denouncers of Your nation Israel, who are kosher and desire to truly fear Your name, and put in their hearts that they should return from their bad ways, and they should truly incline their hearts to the truth, and (that) the truth will be revealed in the world, and there will be a fulfillment of the verse (Isaiah 55:7), “The wicked will leave his way, and the sinful man (desist) his thoughts, and he will return to Hashem, and He will have mercy on him, and (he will return) to our G-d for He will forgive with abundance/largesse.”

And in this vein, You should merit us in Your mercies, our Father, Merciful Father, and You should help us engage in Your holy Torah always, day and night, and I should not lose any night of my nights (to be) without learning and engagement in Torah and devotion, all the days of my life. And You should help me to fend off sleep from my eyes, to learn a great deal of Your holy Torah, and to engage in abundant prayers, and entreaties, and supplications every single night, and every single day, and You should be to my succor always, that no distraction in the world should have the power to cause us to abstain Heaven forbid from the (study of the) Torah and from the devotion, and even when it is difficult for the person Heaven forbid, even when living in poverty and indigence Heaven forbid, we should also merit in Your mercies to engage in Torah and devotion always, and we should never be idle from the words of Torah ever. And You in Your merices, have mercy on us, and see our afflictions/poverty, and our indigence, and our travail, and extend upon us “choot (-a thread) shel (-of) chessed (-kindness),” in Your abundant mercies and in Your great kindnesses, and there will be drawn upon us the light of kindness (which is the aspect of the) morning of Abraham, “and like the morning light there will shine[26]” upon us the light of kindness, and of mercy, and of compassion, and of graciousness. “In/for the day Hashem will command His kindness, and at night sing with me a prayer to the G-d of my life (Psalms 42:9).” And through the light of kindness, the morning of Abraham, that You will extend upon us in Your abundant mercies, through this merit us to squelch and subordinate the realm of “kaitz (-end of) kul (-all) bussar (-flesh),” which is the storm wind, under the holy speech, and there should be a fulfillment of the verse (Psalms 148:8), “The storm wind does His word (-aspect of holy speech).” And there should be an extinction from the world, and from us, and from our border, all the bad words in the world, and we should merit to perfection of holy speech and to rectify defected speech, and we should merit that the holy speech leaves our mouths with song, and praise, and melodious exultation and praising to Hashem Yisburach. And You should merit us from now (on) that there should not leave our mouths any defected speech/word whatsoever, just, all our words shall always only be holy words, of Torah, and prayer, and entreaties, and supplications, and songs, and praises, and thanksgiving to Your great and holy Name, and of fear of Heaven, and of the worship of Hashem Yisburach, in truth, and wholehearted, with holiness, and with great purity, as is Your good desire, “My mouth shall be full of Your praise, the entire day (relating) Your splendor (Psalms 71:8).” “I will bless Hashem all time, always His praise is in my mouth (Psalms 34:2).” “My mouth will relate Your righteousness, the entire day (it will relate) Your salvation (Psalms 71:15).” “I will thank Hashem very much with my mouth, and in public I will sing his praise. For He will stand at the right of the destitute to save him from the judges/judgments of his soul/life (Psalms 109:30-31).”

And in this vein, You should help me in Your abundant mercies, and Your great kindnesses, and Your enormous goodnesses, and Your true graciousnesses, and Your strong compassion, and Your great love for us always, and You should merit me, and save me, that I should merit to raise the speech to its root which is the five fingers of the left hand, which correlate the five source of enunciations of the mouth[27]. And You should merit me in Your mercies to express my words (-what is on my mind) before You always, every day, truthfully and wholeheartedly, and everything that is with (-on) my heart I will converse before You, truthfully, and sincerely (-timeemus), and with very, very much arousal of the heart. And I should merit to speak with great holy passion, to arouse my heart to You, and to speak between myself and my Maker with the flame of the mights[28], and to be truly aroused to Your devotion. And I should merit to speak with a passionate heart words of truth of the heart, and to see my slightness, and my lowliness, and my enormous and bitter pain, the pain of my sins, and transgressions, and (willful) sins, that I transgressed, and erred, and sinned before You from my youth until today. And You should help me with Your abundant mercies that there should be drawn upon me great and enormous abashment from You, and I should merit to be very, very abashed before You over the huge amount and enormity of my (willful) sins and transgressions, against a Master and Ruler (-“Rav vi’Shaleet”) Essence and Root of all the worlds, Master and Ruler of everything, and above everything, and nothing is above Him. [He who] Fills all worlds (-“mima’lay kul almin”) and surrounds all worlds (-“soavaiv kul almin”), and within all the worlds, and there is no place vacant of Him (-“les a-ssar punnoy meenay”), from Whom all the supernal creatures (-of creation) and all the creatures below, all of them tremble and are frightened from the fear of His great and holy Name blessed He, and all of them perform His will with love, and with fright, and with fear, and terrified, who will not be afraid before You, who will not tremble from Your Name, and in my abundant sins I (willfully) sinned copiously against You blessed You, to the extent that my heart was so occluded (with impurity) (to the extent) that I can’t even be properly abashed before You, I will neither be abashed nor will I know mortification[29], and/hence now with what will my abundant sins be atoned, and with what will I appease and placate You Hashem my G-d and the G-d of my fathers?

Have mercy and compassion on me, and graciously bestow me daya (-holy realization of knowldedg), understanding, and intellect, from You, in such a fashion that I will merit to be very abashed from Your countenance over the greatness of my (willful) sins against You, and I should merit to speak and express all my words (-that are on my mind) before You with great arousal, with flaming flames of fiery fire, from the depth of truth of the heart, and all my words should be like coals of fire, as it is written (Psalms 39:4), “My heart is hot (-impassioned) within me, when I speak it burn (like) fire, I spoke with my tongue.” And I should merit to truly arouse my heart to Your devotion, and to fear You, and to Your Torah, and to speak always with a passionate heart true words of the heart. And You should merit me to the point of the choicest pinnacle of the truth, that all my words should be the real truth, in the utmost point of the truth that You desire (it), as it is written (Psalms 119:160), “The beginning of Your word(s) is truth and for eternity are all Your righteous statutes.” And I should merit to abound in true words every day with the holy flame of the mights, with a passionate heart, until I truly merit to worship You, and there shall/should be drawn upon me abashment and great fear (of Heaven) at all times before You. And I should merit very soon/quickly to do complete teshuva (-repentance) on all my abundant transgressions, and my infractions, and my (willful) sins, and in Your abundant merices (You should) pardon, and forgive, and atone me for all of them, even though there is no way possible for me to do proper teshuva on all of my enormous sins, because all my days would not be sufficient for me to rectify one transgression or one defect of my abundant sins, even still (You should) have mercy on me in Your mercies, and (You should) merit me that I should merit nevertheless to do complete teshuva (-repentance) according to my ability. And You in Your abundant mercies (You should) accept my teshuva before You with mercy and (good) will, until I merit that You oust, and remove, and banish, and eliminate from me all the spirit of fallacy which possessed me through my bad deeds, and (You should) arouse Your true mercies over me, and trounce the spirit of fallacy which is inside me, and banish it, and distance it, and eliminate it from me with complete nullification. And (You should) merit me to a spirit of wisdom, and understanding, and daas (-realization of knowledge) of holiness, until I merit to be acquainted and know You, truly and wholeheartedly, and through this I will merit that the abashment will actually be apparent on my face, because now my heart and intellect are so impurely occluded through my abundant sins (to the extent) that I have no daas (-realization of knowledge) or intellect even to be really abashed before You as it is befitting for me to be abashed, as You know Hashem my G-d and the G-d of my fathers. Please Hashem, do not do with me in accordance to the evil of my actions. Have pity, and mercy, and compassion on me. And merit me soon/quickly to true, complete repentance before You, until I merit that the holy abashment will be actually apparent on my face, and I will merit to be truly abashed from Your countenance with great shame, in the utmost (shame), as is befitting for me to be abashed from Your countenance Hashem my G-d and the G-d of my fathers, “Master of All Works, Lord of All the Souls,[30]” that You have dealt out to me such benignities at all times and at all hours, and You planned from afar to better my fate, whereas I dealt You the bad, abundant evils, and transgressions, and infractions, and (willful) sins, and defects, numerous, enormous, and awful/hideous, all the time and every day mamash (-literally). “What can I say before You who Dwells In The Heaven, and what can I recount before You who Resides In The Heaven[31]? Behold all the secrets and all the revealed You know.[32]” Rock/Creator of the worlds help me, redeem me, and be gracious to me, save me and bring me salvation, in/with the light of Your countenance give me life and sustain me, merit me that there should be drawn upon me the holiness of the holy Tefilin from their supernal root, and I should merit to hone my intellect in/with the holy Torah always, and I should merit always, every single day, through the donning of the Tefilin, to new moachin (-minds, consciousnesses) and to new recognition of Divine perception and knowledge of Your loftiness blessed He and exalted is Your Name forever and for all eternity, and draw upon me great abashment from Your countenance always, and the fear of You should be on my face – this being the abashment, so that I don’t sin from now and forever. And radiate upon me with the light of Your countenance, and my face will radiate with great holiness through the light of holy abashment which You will extend upon me in Your mercies and great kindnesses, to the extent that all those that see me will be abashed and consternated, that there will fall upon them shame and great fear from my countenance, through the holiness of the light of the Tefilin which You will extend upon me in Your mercies, and they will gain great knowledge, and knew recognition of holiness, and fear (of Heaven), and great abashment, through the holiness of the light of the countenance which You will extend upon me in Your great compassion. And there will be a fulfillment of the verse (Deuteronomy 28:10), “And all the nations of the world will see that the Name of Hashem is called upon you, and they will fear you.”

And save me in Your abundant mercies from the brazenfaced, and help me, and bring me salvation, and rescue me so that I do not have any brazenness of the sitra-achra (-evil realm) whatsoever, and merit me soon/quickly to humble, and to break, and to nullify the brazenness of the body and its desires and its vices. And have mercy on me, and bring me salvation, and save me from all the types of defection of the bris (-covenant, circumcision) in the world, in thought, speech, and action, with vision of the eye, and with hearing of the ear, and with the other senses, with all of them I should merit to be holy and pure with the holiness of the bris (-covenant, circumcision), with great holiness, as is Your true good desire, as is befitting a member of Israel, whom You chose.

For Shabbos

And merit me in Your mercies to receive the Shabbosoas[33] with great holiness and with happiness and great joy (-of contentment and satisfaction – “chedvuh”), with excitement (-geeluh), joyous singing (-reenuh), ebullient/infectious joy (-deetzuh), and good cheer (-chedvuh), love, and brotherhood, and peace (-Shalom), and friendliness, and great peace (-Shalom). And (You should) help me in Your abundant mercies to keep the Shabbos in accordance to its halacha (-Torah law), and save me on the holy Shabbos from any blunder of the 39 principle (-av) miluchoas (-work, constructive activities forbidden on Shabbos and festivals) and their toaldoas (-derivatives, activities similar to the principle 39) and from all the Rabbinical shivoosim (-similar to the word Shabbos, and in the plural, these are additional strictures to enhance the quality), and it should be then in my eyes as if all my work has been done, and I won’t think then about any work, or business, or commerce, or any interests of the weekdays whatsoever. And I should merit to sanctify my speech on the holy Shabbos with extra and enormous holiness, and my speech on Shabbos should not be like my speech of the weekday, and there should not leave my mouth any idle prattle on the holy Shabbos. And (You should) help me, and merit me to sanctify the Shabbos with all types of holiness, and to honor it with all types of honor, and glory, and splendor, with food and beverage and clean attire, and with a nice abode and nice vessels (-dishes, furniture, appliances etc.) of this physical world, and with a beautiful abode and beautiful vessels in my heart (-abode) and limbs (-vessels)[34], and with song, and with praise, and with joyous singing, and hymns, with happiness and great joy, with great and enormous fear and love (of Hashem), and with wondrous and enormous cleaving (-divaikus) to Your great and holy Name. To the extent that I should merit to draw the holiness of the holy Shabbos upon all the six weekdays, until all the six days of work will be pure and holy with the holiness of the holy Shabbos. And I should merit to humble and nullify the putrid pollution of the (primeval) snake from all the 39 miluchoas (-activities forbidden on Shabbos) of the weekdays, until all the 39 miluchoas, and all my business, and all my commerce will be refined in holiness and great purity in the holiness of the holy Shabbos. And (You should) merit me that I remember Shabbos always, and to prepare a nice portion for Shabbos (already) from Sunday, as it is written (Exodus 20:8), “Remember the day of Shabbos to sanctify it,” remember it from Sunday[35]. And I should merit to fulfill the verse which states (Isaiah 58:13-13), “If you withdraw/refrain your foot because of Shabbos, from doing your affairs on My holy day, and you call (-designate) the Shabbos for/an exquisite delight, (to) the holy (day of) Hashem to be honored, and you honor it by not doing your excursions/routines, not looking to your affairs and speaking regularly (“a word/matter”). Then you will have exquisite delight on/from Hashem and He will set you to ride upon the heights of the world, and He will give you to eat the estate/inheritance of Jacob your forefather because the mouth of Hashem has spoken.” Merciful One, He Who Has Compassion on the Poor, Rock of Israel and its Holy One, rise to our aid, and fulfill our wishes mercifully, and merit us to be attached (-divaikus) to You always, at all time, truthfully and with perfect faith, with holiness and with great purity, as is truly Your good desire, and there should be fulfilled in us the verse which states (Deuteronomy 4:4), “And you (-plural) who are clinging (-divaikus) to Hashem your G-d, are all alive today.” Amen, Netzach (-eternally), Selah, Vu-ed (-forever)[36].

Na Nach Nachma Nachman MayUman!

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[1] These are two different positions regarding the order of the four paragraphs in their placement inside the boxes. According to the Zohar and the Arizal both positions are correct, each one in its own paradigm.

[2] Zohar, Vu-eschanan 262a-b. Sefer Hapleyuh.

[3] Zohar, Shemos 132a associates the armament with the crown.

[4] Nechemia 9:17.

[5] Yihee rutzoan milfunechuh -respectful way of saying: may it be Your will.

[6] Leviticus 19:15 Rashi. Ethics of Our Fathers 1:6. Mitzva 177 of the 613 according to the counting of the Rambam. Tomer Devora of the Ramak. Daas Tevunos 2:62. Likutay Moharan 282.

[7]  Translated from Aramaic – Muruh Di-almuh Kooluh.

[8] Avak lushoan hura are things that are of themselves innocuous, but can lead to actual lushoan hura.

[9] See e.g. Likutay Moharan 21:8-9 and the prayer thereof.

[10] Shichukim, one of the seven Heavens, from where sustenance is processed and issued.

[11] This is taken from the liturgy of the Confession.

[12] From the long Tachanun prayer said on the mornings of Monday and Thursday.

[13] From the long Tachanun prayer said on the mornings of Monday and Thursday, which in turn is a mixture of two biblical phrases.

[14] From the long Tachanun prayer said on the mornings of Monday and Thursday.

[15] Liturgy of the Slichos for the first Monday.

[16] Psalms 35:10.

[17] Similar to Job 9:12, Koheles 8:4, and found also in the liturgy of Slichos.

[18] Similar to Isaiah 1:12.

[19] This is the translation of Yonason ben Uziel, however Rashi interprets that the enemy pland and speak (“they relate”) of going to destroy them while they are incapacitated, suffering and near death.

[20] “Ni-ukuh” is one of the ten types of prayer (Medrash Rabba, Vu-eschanan 2).

[21] The expression used here, “ee Shuma-yim,” is from the Talmud, Rosh Hashana 19a, where Rashi explains it: For the sake of Hashem.

[22] This possibly, remotely, can also mean: put an end to.

[23] This phrase can also mean, to use their own contrivances against them.

[24] Shmoaneh Esray of the High Holidays.

[25] Based on Proverbs 20:17.

[26][26] Samuel 2:23:4.

[27] All the different sounds employed in speech are formed by these five sources, each one produces 4-5 of the 22 letters of the Alef Beth.

[28] “Shalhehvess hagivooroas” – these mights are the aspect of the 5 sources of enunciation and the 5 fingers of the left hand mentioned above.

[29]  Based on Jeremiah 8:12.

[30] From the blessing of Eloakai Neshama said after waking up.

[31] Shichukim, one of the seven Heavens, from where sustenance is processed and issued.

[32] This is taken from the liturgy of the Confession.

[33] Plural of Sabbath or Shabbos.

[34] Tikunay Zohar 6, page 22b.

[35] Baitzuh 15b-16a.

[36] See Eruvin 54a – wherever it says Netzach, Selah, Vu-ed, there is never cessation.