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Likutay Tefilos 31
A Collection of Prayers
Prayer 31
“The kindnesses
of Hashem forever I will sing from generation to generation I will make known
Your faith with my mouth (Psalms 89:2).” And hereby I believe with complete
faith in Your Unity and Oneness and the creation (ex nihilo) of the world, and
in Your true tzadikim, and in Your holy Torah, in the Written Torah and in the
Oral Torah, and in all the books of the true tzadikim, and in Your collective
nation of Israel whom You chose. “For it is You, Hashem the Gd, in the heavens
and in/on the earth and in the supernal heavens of heavens, (in) truth, it is
You Who is first, and it is You who is last, and other than You there is no Gd,[1]” and
You created the heavens and the earth and all their (armies of) denizens, and
upon it You created Adam Hureeshoan (-the first man/Adam) in the six days of
creation, and on the seventh day You rested, and reposed, and relaxed. And from
Your love, Hashem our Gd, and from Your great compassion for Your nation
Israel, You gave us Your day of rest as an inheritance, a day of rest and
holiness, a great and holy and awesome day, a day of repose and rest and
relaxation for the bodies and the souls, for the physical and for the
spiritual, in this world and in all the worlds (all of them). A day of the
ascent of all the worlds to higher than their levels to the utmost supernal
level, to the apex of the supernal holiness, to the “ravuh <desire>
diravin <of desires> - will of wills. A day which no judgment has any
hold, (and-) [nor] any hold of the Sitra Achra [-other-evil realm] and the
kleepoas [(evil) husks] whatsoever, a day which is completely Shabbos (-rest),
and good, and desire, and love, and kindness, and great extended/singular
mercy, a day which is completely holy and awesome, which by its utter magnitude
of its holiness of its very holy day we are able to bind to You and be included
in Your unity, and to draw upon ourselves Your holy faith with the apex of
completion, in all the six days of conduct (-the week).
And so I come
before You Hashem my G-d and the G-d of my fathers, G-d of Abraham, G-d of
Isaac, and G-d of Jacob, Ai”l Elyoan (-Supernal G-d), who meets out beneficial
kindnesses[2], that
You be gracious with me in/with Your true kindnesses, and [You should] merit me
in Your abundant mercies, and help with full force, that I should merit in Your
abundant mercies to receive the Shabbosoas (-Sabbaths) with great holiness, and
with tremendous joy, and very, very great and enormous delight, as is befitting
of a man of Israel (-Jew) to be joyous, and to rejoice, and to be happy
full-scale on this great, and holy, and awesome day, on the day of the holy
Shabbos, a day of rejoicing and happiness and delight in all the worlds (all of
them), a day of the grand matrimonial celebration of the king and noblewoman, a
day that there is no sadness, and agony, and dismay whatsoever, a day that even
those condemned to Hell have respite on it, a day which is entirely light and
good, a day that supernal light radiates
in all the worlds (all of them), “Light of the countenance of the King gives
life (Proverbs 16:15),” a day which extra holy and awesome souls are drawn in,
for each and every one of the Children of Israel Your nation. Our father our
King, our Powerful One, our Creator, our Redeemer, our Maker, our Holy One, the
Holy One of Jacob[3],
sanctify us in/with the holiness of the holy Shabbos always, and help us to
receive the Shabbosoas (Sabbaths) properly, and we should merit to honor and to
bring exquisite delight to the Shabbos with all types of honor and exquisite
delight, [be it/both] with food and beverage, that we should merit to abound on
the holy Shabbos with good foods, and beverages, and all types of delicacies,
and all types of exquisite delights, and we should not harbor any grievance on
the expenses of the Shabbosoas and Holidays, and we shall be confident in You
that You will fill for us all that we spend on the honor of Shabbos and the
holy Holidays, and [be it] with respectable clothing, that we should merit in
Your mercies to abundant Shabbos garments, to expensive clothing, clean, and
holy, and pure, and (You should) merit us to (have) a nice abode in honor of
the holy Shabbos, and to abound with candles on the night of the holy Shabbos.
And (You
should) merit me in and guard me in Your abundant mercies from all the thirty-nine
principle miluchoas (-work that is forbidden on Shabbos) and their toaldoas
(-derivative counterparts), and protect us and save us that we should not foul
with any miluchuh (-work that is forbidden on Shabbos by the) Torah
(“di-oarayesuh”), nor with (the violation of) any shivoos (-abstention issued)
by the Sages (“dirabunun”), on the holy day of Shabbos. And (You should) help
us to sanctify our mouths and our speech on the Shabbos day, that our speech on
Shabbos should not be like our speech on the weekday[4].
Master of the World, have mercy on us, and sanctify us with all types of
holiness of the holy Shabbos, with extremely great and enormous joy and
delight, and with fear and love (of HY), until we merit to be included into the
holiness of the holy Shabbos, and to draw the holiness of Shabbos onto the six
days of the week, and we should merit to remember Shabbos always, as it is
written (Exodus 20:8), “Remember the day of Shabbos to sanctify it.”
And (You
should) merit us in Your abundant mercies to true complete faith always, that
we should merit to believe in You, Hashem our G-d, and in Your holy written and
oral Torah (“sheh-bichsav & sheh-baal-peh”), which You gave us through
Moshe Your prophet, loyal of Your house, and in all Your true tzadikim that
were in every single generation, and in all Your true tzadikim and truly kosher
ones that are in this generation, and in the general aggregate of Your holy
nation Israel in whom You take pride in every single generation. In all of them
I should merit, in Your mercies, to believe with strong and certain consummate
faith, and I should stand firmly viable in Your holy faith, and I should be
strong in Your faith “like a solid mirror (Job 37:18),” I should never slip.
Master of the
World, You know my bitter and impetuous heart, You know the very, very abundant
hardships of our souls which are impossible to bear, You know the bitterness of
our sighs/sorrows and our very numerous hardships, and our duress, and our
suffering, and our frustration, and our distress. Ahuh (-woe) Hashem, ahuh
(-woe) on our souls (-nefesh – lowest part of the soul, seated in the blood),
oy (-a pity) on our spirit (-ruach – second, middle part of the soul), and our
nishumoas (-highest of the three parts of the soul, seated in the intellect),
oy (-a pity) and bitter it is for our bodies, behold we are screaming and
sighing before You from the depth of the exile, from the depth of depth, like a
man who was riddled with all types of arrows, and spears, and swords, and they
are all still stuck in his body, and in every single limb are stuck many
thousands and myriads of arrows, and spears, and projectiles/shrapnel anointed
with all types of bitter drugs and harsh poisons, and many evil (-wild) beasts,
and snakes, and scorpions encircle him from every side, and he is immured in
imprisonment upon imprisonment, and thousands of thousands and myriads guard
and ambushers stand over him and guard his whereabouts, and they do not allow
him to lift his head even a hairbreadth, even for split second, and they shut
his mouth, and confuse his mind, and pervert his heart at all times and at
every instant so that he doesn’t cry out to You, and so that he doesn’t look
for Your mercies, and so that he doesn’t hope for Your salvation. And I am
impoverished and in pain far worse that all this that I mentioned before You,
and my hardships, and the anguish of my soul, and the inflictions of my heart
are very exceedingly abundantly more copious than all this, because there is no
language in the world in which I can articulate my words (-what is on my mind).
It is extremely bitter for me, Master of the entire universe, I am very bitter,
my Father in Heaven, it is extremely bitter for me more than all the types of
bitterness of the world, my soul is bitter, my heart moans over me, “my stomach
my stomach quivers (Jeremiah 4:19),” “Hashem how plentiful are my tormentors,
many rise up against me (Psalms 3:2).” And even though I know a little about
all this, how my alienation and my fall is far, far deeper than the very
deepest depth, what I cannot know at all, even still, every time that I want to
speak of my copious torments, I am beset with conceit/self-interest, and
haughtiness, and confusion to the extent that I cannot even say one word
without conceit/self-interest and vast falsehood, and now, “from where will my
help come (Psalms 121:1)?” From where can I seek for myself respite which will
be eternally beneficial for me?[5] From
where can I seek saving and rescue? Look at my privation because numerous are
my agonies and the troubles of my heart. “See my privation and release me
(Psalms 119:153),” and with Your kindness alone give me life. “Until when
Hashem will You forget me eternally? Until when will You hide Your countenance
from me? Until when will I devise schemes with(in) my soul, (to be free
of/with) anxiety in my heart by day? Until when will my enemies tower over me
(Psalms 13:2-3)?”
And behold in
my bitter privation, and my distress, and my duress, and my befuddlement, and
my confusion, that with my copious sins I have become alienated the way I am
alienated, and even when I remember sometimes to do some matter of holiness, it
is full of wounds, depression, and confusion, and self-interest, and madness,
and craziness of mind, in great abundance. And in the utter magnitude of my
bitter exile I do not have any vitality, and consolation, and hope, except on
(-with) Your holy and pure and wholesome faith, this is my consolation in my
privation[6], what
I merited nevertheless to be from the progeny of Israel Your servants,
believers sons of believers[7]. Therefore
I have come to spread out my palms for Your true mercies and kindnesses, do not
leave me and do not forsake me. Deal out to Your servant so that I shall live,
deal with me with Your true kindnesses, and graciously endow me with Your holy
faith always, that I should merit to be viably enduring and strong in Your holy
faith always, without any confusion or deviation whatsoever, because we do not
have any life or hope except on (-with) Your holy faith, as it is written
(Habakkuk 2:4), “And a tzadik with/in his faith he lives.”
Master of the
World, You know the utter magnitude of the prolific heresy and apostasy which
prevails now in this time, in these generations at the heels of the (coming of
the) Messiah, whose likes were never in the history of the world, and there is
no one to stand up for us, and You guaranteed us (Tractate Chagiga 5b),
“’Counsel is lost from the sons their wisdom has rotted (Jeremiah 49:7),’ that
when there is no one in Israel to stand up and answer the apostates
(apeekorsim), then so too shall the wisdom of the heretics and apostates be rotted
as well.” And now in our abundant sins You have smitten us with a blow that is
not written in the Torah, and You have made our blows wondrous from all sides.
Because the true tzadikim who were able to draw for us consummate holy faith
have passed away in (-due to) our sins, and the faction of the apostates and
the philosophers are overly strengthening now, to the extent that they throw
their evil arrows, and spread nets and traps as well upon the kosher and
wholehearted ones, who are “invited and go wholesomely (-credulously innocent
and unsuspecting) (Samuel 2:15:11).” Because they (-the heretics) mislead them,
and show themselves before them as kosher, and as if they desire the benefit
and rectification of Israel, until there are also many kosher souls caught in
their their nets, and they insert heresy, and philosophy, and apostasy in the
heart of Israel You holy nation, and they strengthen to habituate Israel in the
ways of the pagans, to wear their clothing, and to go in their ways, and to
study their books and their languages. “Oy (-woe) is to us that we have been
marauded (Jeremiah 4:13),” because a calamity like this has never yet been in
Israel in history, and upon whom do we have to support us, and to whom shall we
flee to for help, and where is there a place to hide from them, and to save our
children, and our progeny, and all the progeny of You nation the House of
Israel from their nets and from their arrows? “Who of us can dwell with those
who set the world on fire (Isaiah 33:14)?” Who will have compassion on us? Who
will have mercy on us? From where will our help come from?
Master of the
World, You alone know the utter magnitude of this plight, help us for upon You
we are reliant, because we don’t have power except with our mouth (-words)[8]. Have
mercy and compassion on us, and help us be strong and enduring in Your holy
faith always, as is Your good will. And there should not rise in my heart any reasoning
of their reasonings, nor any question of their questions, nor any way of their
ways, just, I should merit, me, and my children, and all our fellows, and all
of Your nation the House of Israel, to always go in the ways of our holy
fathers, Avruhum, Yitzchuk, and Yaakoav, Moshe, and Aaron, Yosef, and Dovid,
and in the ways of all the true prophets, the first ones and the later, and the
Tana-im (-Sages of the Misna), and the Amoaru-im (-Sages of the Talmud), and in
the ways of all the true tzadikim, and kosher ones, and the timeemim
(-wholehearted, wholesome) that were in every single generation. And in their
merit rescue us, and save us from all types of heresy, and confusion, and
doubts, and merit us in Your mercies to strong and consummate faith, in truth,
in holiness, and in purity always, forever.
And merit me,
in Your abundant mercies, to give a lot of charity to many worthy[9] paupers, and I should merit to abound
very much in (giving) charity, with very great extravagance, and (You should)
merit me to fulfill the verse which states (Psalms 112:9), “Extravagantly (/widely
dispersed) he gave to the destitute, his righteousness stands forever.” And
(You should) merit me to (give) charity of Shabbos, that I should merit to give
worthy9 paupers for the needs of the holy Shabbos, and to host worthy
guests by my table every holy Shabbos, and I should merit to draw upon myself
the holiness of Shabbos always, and through this I should merit to perfect
faith, to believe and to trust in You always, and to extravagantly disperse a
lot of money to charity, with a good heart and great joy, so that it should be
very important before You – my mitzva of charity, through the consummate faith
that You merit me, which is the main importance and completeness of the charity
and the whole entire Torah. And it should be fulfilled in me the verse which says
(Genesis 15:6), “And he (Abraham) believed in Hashem, and He valued it for him as
charity.” And I should merit that the light of my charity should radiate in
great light through the holiness of the holy Shabbos, and it should be
fulfilled in me the verse which says (Malachi 3:20), “And it will shine for you
(-plural), fearers of My name, a sun of charity and healing in its wings.” And
draw upon us blessing from the source of the blessings, and the blessing should
be drawn from the holy faith which is drawn on the holy Shabbos upon all the
six weekdays (“days of doing”), because it is the source of (the) blessing. And
there should be drawn upon us bounty of goodness, and blessing, and mercy, and
daas (-holy realization of knowledge), and life, and peace, and everything
good, upon us and upon all Your nation Israel, always. And provide for us our
livelihood (-parnassa) with great expansiveness before we need it, benignantly
and not with pain, permissibly and not by what is prohibited, honorably and not
with degradation, from under Your expansive and replete hand, and do not make
me need to come onto the hand-outs of flesh and blood, nor to their loans.
And help me,
and merit me to the guarding of the bris (-covenant, circumcision) in the
utmost completion as is Your good will, and save me from now (on) in Your
enormous mercies, and protect me with You great and awesome kindnesses, from
all types of defection of the bris that are in the world, that I should not
defect with/in the drops of my brain Heaven forbid, neither unintentionally (-bishoagaig),
nor intentionally (-bimaizid), nor through subjugation (-bi’oaness), nor
willfully, and pardon me, and forgive me, and atone me for all the I defected
the holy bris (-covenant, circumcision) from my youth till today, and merit me
quickly to complete rectification of the bris, with holiness and with purity,
as is Your good will.
And (You
should) save me with Your abundant mercies from the dangers of travel, and guard
me and save me from all types of pain, and suffering, and hinderance on the
way, and from all ambush, and enemy, and adversary (/tempter), and be with me
always, when I sit/reside in my house, and when I go on the way, in/with Your
name I will depart to go to/for[10] peace
and in/with Your name I will traverse the way in/with peace, and I will return
to my house to/for peace. And save me from all types of harm and losses on the
way, physical and spiritual, body and soul and money. And guard our departures
and our arrivals for good life and for peace from now and forever, and (You
should) merit me to give charity before I depart on the way, as it is written
(Psalms 85:14), “Righteousness goes before him, and he sets his steps to the
way.” And through this ready the way before me. And You in Your abundant
mercies, go before me to lead the way for me to go on, and illuminate before me
with Your great light, and bring me, and have me reach my desired destination to/for
life, and for peace, as is Your good will.
And in this vein,
(You should) have mercy on me in Your abundant mercies, and be gracious to me
in Your great kindnesses, and guard me and save me from all types of
prohibitions, of the Torah and of the Sages. And (You should) merit me to
engage in Your holy Torah always, day and night, and (You should) help me study
with great diligence the books of the poaskim (-deciders of the Halacha), and
be with me always, and graciously bestow me from Yourself, realization of
knowledge, understanding, and intellect, to clarify all the laws of (what is)
forbidden and permitted, and I should merit to know clearly all the laws
correctly, so that I should merit through this to cull the good from the bad,
the kosher from the unfit, the pure from the impure, the permissible from the
prohibited. And (You should) merit me to learn in great holiness and purity, to
learn, and to teach, to keep, and to do, and to fulfill all the words of Your
Torah with love in great holiness, and I should merit to be a tzadik and a
lamdan (-skilled-keen scholar) in truth, and (You should) merit me to guarding
and rectification of the bris (-covenant, circumcision) in all its aspects, in
the utmost perfection, to guarding of the supernal bris and to guarding of the
lower bris, in truly great holiness and purity.
And in this
vein (You should) merit me in Your abundant mercies, and help me and save me
always, and merit me to holy yearning, that I should yearn and long constantly
for You, and yearn cherishingly to the devotion of You in truth, and to fear
You, and to love You, and the whole entire day my passion, and my hope, and my yearning, and my
cherishing longing should be just for You and the devotion of You in truth, and
my eyes should pine the whole day to attain true devotion of You, as it is
written (Psalms 119:81-), “My soul pine for Your salvation, for Your words I put
my hope.” “My soul desires yearningly and also pines for the courtyards of
Hashem, my heart and my flesh will sing praises to the living G-d (Psalms
84:3).” “My flesh and my heart desire/pine (for You) Rock of my heart and my
portion is G-d forever (Psalms 73:26).” “My soul thirsts for You, my flesh
yearns for You, in an arid land, and weary without water (Psalms 63:2).” “My
soul thirsts for G-d, for the living Almighty, when will I come and (I will)
see the countenance of G-d (Psalms 42:3).”
“Father, Father,
Chariot of Israel[11],” Father,
Father, my Master, my King, and my G-d, Rock of my heart and my holy [One], You
know the utter magnitude of our alienation from You now, which is impossible to
label the alienation in any language of the world, and we have no support, just
to yearn, and to long, and to yearn cherishingly for You, and to await Your
salvation, and to hope for Your mercies, as You revealed to us through Your
true tzadikim, that the holy yearning and longing are of themselves very good,
therefore I have come to request from before You, Hashem my G-d, and G-d of my
fathers, Whose desire is in my rectification, and who endeavors in my saving,
that You should merit me in Your abundant mercies, and habituate me to yearn,
and to long, and to yearn cherishingly for You always, truly and with a
complete heart. And (You should) save me with Your abundant mercies, and
protect me, and rescue my soul from all types of evil yearning, and from all
types of evil longing and cherishing yearning, and from all types of bad
desires and thoughts, and there should not arise on (-in) my heart any bad
yearning and longing whatsoever from now and forever.
And (You should)
help me in Your abundant mercies that I should merit to speak, to enunciate
with my mouth the my good longings and cherishing yearnings, and (You should)
help me always to express my words (-what is on my mind) before You with all
(my) heart and soul, and I should merit to abound in hisbodidus and in conversation
between myself and my Maker always, and I should merit to pour out all my words
(-what is on my mind) before You always, and all that is with (-on) my heart I
will converse before You Merciful One, with truth and sincerity (timeemus),
with great longing and vigorous yearning for You, until I merit to make many
souls of holiness through my holy yearning that I merit to express and to enumerate
verbally explicitly every single day, set (in stone) and irrevocable/not to be
skipped. And I should merit to make through this, holy nekoodoas (-vowels
(literally: dots)) for the letters of the Torah, and to depict (-delineate,
form, construct, fashion, draw) the letters of the Torah positively (-for the
good), and by me, all the words of the holy Torah should be made a drug of
life, and I should merit to bond (divaikus) to You and to Your devotion always,
forever. And (You should) guard me and save me always that there should not
transmigrate nor attach to me or my progeny any bad soul, Heaven forbid, which
are made from bad yearning Heaven forbid, and (You should) help me that there
should go forth from me always abundant holy and good souls, through our good
yearning that we express with our mouths, and these souls should gain power,
and they should arouse the whole entire world to true complete repentance,
until everyone returns to You to truly do Your will.
And in this
vein, (You should) have mercy on us, and save us, and merit us to eat with great
and awesome holiness, until our eating is in the aspect of the lechem hapunim
(-“bread of faces,” set on the Shulchan-Table in the Temple), and (You
should) help us that all the pagans and all the stars and constellations, should
all toil for our parnassa (-livelihood), and remove their protection
from them, and there should be a fulfillment of the verse (Numbers 14:9), “their
protection has been removed from above them, and Hashem is with us, do not fear
them.” And (You should) annul the wisdom of nature from the world, and uproot,
and break, and annul their mistaken ideologies from the world, and reveal Your
kingship and Your providence to all who traverse the world, and everyone should
know that there is not any nature whatsoever, just, everything runs with Your providence
alone. And shine upon us with the light of Your countenance, and to do not hide
Your countenance from us. “Shine Your countenance on Your servant, save me in/with
Your kindness (Psalms 31:17).” “And everything that has been made should know
that You made it, and everything that was formed should understand that Your
formed it (Shmoaneh Esray of Rosh Hashana),” and all should know that You oversee
with specific providence over everything that is in the world, with specific
detail at all times and every instant, and there is no phenomena of nature in
the world whatsoever, just everything if from You alone. “Turn to me and be
gracious to me, give Your might to Your servant, and save the son of Your maidservant
(Psalms 86:16).” “Your countenance shine in Your servant, and teach me Your
statutes (Psalms 119:135).” “Raise (flauntingly) upon us the light of Your countenance
Hashem (Psalms 4:7).” And annul the wisdom of nature, the wisdom of the stars
and constellations, which are drawn from the hiddenness of the countenance of
Hashem, from the world. And reveal the reality of the wisdom of the management
of the countenance of Your supervision of/in the world, how the light of the
countenance of Hashem “draped shieldingly upon us all day (Deuteronomy 33:12),”
and (how He) runs His world with specific supervision, with wondrous and awesome
wisdom which is impossible to comprehend, and hides for the time being His
management in the phenomena of nature. And all shall know that nature itself as
well – You manage/rule with Your supervision alone, and nature as well is
providence. And be merciful on us, and draw even now the administration that
will be in the future, when nature will be annulled completely, and You will
run Your world with Your providence alone, and we should merit even now that
Your should administer us with Your providence alone, without any ways of
nature whatsoever.
And (You
should) help us that our eating should be with great holiness, so much so that
our table (shulchan) will be for an atonement for us like the alter (mizbayach),
and it should be said on/of our table (Ezekiel 41:22), “This is the table which
is before Hashem.”
And (You should)
hasten and hurry to redeem us with eternal redemption, and bring us our
righteous Messiah, and build for us our holy and magnificent house (-Temple), “and
there we will ascend, and we will make our appearance, and we will bow before
You on the three foot-pilgrimage seasons, as is written in Your Torah (Deuteronomy
16:16-17), ‘Three times in the year all your males are to appear before Hashem
your G-d in the place that He shall choose, on the Festival of the Matzoas
(-Passover), and on the Festival of the Shavuos, and on the Festival of the
Succos, and they should not appear before Hashem emptyhanded. A man (will
bring) according to the gift of his hand, according to the blessing of Hashem
your G-d which he gave you.’ (Musaf of the Festivals).” And we should merit to set
in the holy Temple the lechem hapunim (-bread of faces – show/display bread)
before You always[12]. And
take the sun out of its casing, and reveal the sun in its (full) power, and
sanctify us with Your supernal holiness, and give us strength to receive the actual
light of the sun which You will reveal in the future, in its (full) force and
power, and heal us through it from all our sicknesses, and from all our pains,
a healing of the soul, and a healing of the body. And (You should) rectify in
Your mercies all the defects that we defected before You in all the worlds (all
of them), and there should be a fulfillment of the verse which states (Malachi
3:20), “And it will shine for you (-plural) fearers of My Name a sun of charity
and healing in its wings.” And insert the bounty and parnassa (-livelihood,
income) from the outside inside, into the holiness, and the prodigious bounty
and parnassa should no longer go to the pagans and the wicked Heaven forbid,
just, all the good bounty, and the parnassa, and the wealth should be extended
to us from You. And fulfill for us the verse which states (Deuteronomy 28:12), “Hashem
will open for you His good storage, the heavens, to give the rain of your land
in its time, and to bless all your undertakings, and you will lend out to many
nations, but you will not borrow.” “Because Hashem your G-d blessed you like He
said to (/for[13])
you, and you will lend out to many nations, but you will not borrow, and you
will rule over many nations, but over you they will not rule (Deuteronomy 15:6).”
Have mercy and
compassion on us, and fill our wishes/requests with mercy, and merit us to the
holiness of the holy Shabbos, and to true guarding of the bris (-covenant, circumcision),
and to guarding (the laws of the) forbidden and the permitted, and to true holy
consummate faith, and graciously bestow us from Yourself, wisdom, understanding,
and daas (-holy realization of knowledge), and dole out upon us always the
attribute of mercy, and we should merit to have mercy on others (-“the living
creations”), to give a lot of charity with great joy to many worthy9 paupers. And help us, and merit us to holy yearning, and vigorous
longing for Your name and for Your service in truth, always. And give us our
parnassa (-livelihood, income) with great expansiveness from Your full and expansive
hand, in order that we merit to engage in Your Torah and in Your service, and
do Your will in truth all the days of our lives, we, and our progeny, and the
progeny of Your nation the House of Israel, from now and forever, until we merit
to cling (-divaikus) and to be included in You always, to ascend and to appear
in the light of Your countenance, “G-d will be gracious with us, and will bless
us, He will shine His countenance with (-upon) us, selah (Psalms 67:2).”
And keep for us “the loyal kindnesses of David (Isaiah 55:3),” and fulfill for
us the verse which states, “Forever I will preserve for him My kindness, and My
covenant will be steadfast for him (Psalms 89:29).” And we shall see Him with
our very eyes (-with certitude) when He returns to His home, as it is written
(Isaiah 52:8), “Because eye in eye (-with their very eyes, i.e. with certitude)
they will see when Hashem returns to Zion,” and it says (Isaiah 40:5), “And the
glory of Hashem will be revealed, and all flesh will see together that the
mouth of Hashem spoke.” And it says (Isaiah 30:20), “And your Teacher (-HY) will
no longer be cloaked, and your eyes will see your Teacher.” “Hashem, G-d of
Hosts, bring us back, shine Your countenance and we will be saved (Psalms
80:20).”
“Yihih-yoo lirutzoan
<may they be pleasing – arousing the Divine Will> imray fee <the words
of my mouth> vihegyoan leebee <and the expressions of my heart>
lifunechuh <before You> Hashem tzooree <my Rock/Maker> vigoa-allee
<and my Redeemer> (Psalms 19:15).”
Na Nach Nachma
Nachman MayUman!
[1] From
the beginning of the morning prayers, right after the preliminary recital of
Shema.
[2] From
the first blessing of the Shmoaneh Esray – Eighteen Benedictions.
[3] From
the fourth blessing of the Grace After Meals.
[4]
Shabbos 113b.
[5]
Similar to Ruth 3:1.
[6]
Psalms 119:50.
[7]
Tractate Sabbath 97a.
[9] “Hugoon”
– there are many interpretations of what this description includes and excludes
(and whether giving charity to those not included is still considered charity to
some extent. The more narrow one’s definition, the more likely it is just a
preference and not a complete exclusion of the less worthy, and the more broad
and inclusive one defines “hugoon” the more likely it will completely exclude
the nonqualified from being considered charity whatsoever). It can mean,
decent, befitting, becoming, decorous, or proper.
[10] See
Tractate Brachos 64a, that one should not say, “go in/with peace,” rather, “go
to peace,” and see the commentaries.
[11]
Kings 2:2:12 said regarding the prophet Elijah, but here it is referring to HY.
[13]
Rashi on Genesis 24:7.
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