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