For Shabbos
“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 G-d, 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 G-d,” 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 G-d, 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, 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, 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. 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 (-sentiments, 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? 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, what I merited nevertheless to be from the progeny of Israel Your servants, believers sons of believers. 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 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). 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 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 worthy53 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 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,” 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 (-sentiments, 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. 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) 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 worthy53 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!
Connect To The Three Central Points “My mouth will speak wisdoms, and the ruminations of my heart - comprehensions (Psalms 49:4).” “G-d hear my prayer listen to the words of my mouth (Psalms 54:4),” “The offerings of my mouth please find favorable (now) and Your statutes teach me (Psalms 119:108).” “Listen Hashem to my prayer and hear (-accept) the call of my entreaties (Psalms 86:6).” “Hear Hashem the call of my entreaties when I cry out to You, when I lift my hands up to Your holy sanctuary (Psalms 28:2).” “Do not incline my heart to a bad thing, to connive (/perform) evil schemes with personages perpetrators of iniquity, and let me not break bread in their luscious feasts (Psalms 141:4).” “A crooked heart should turn away from me, evil, I shall not know (Psalms 101:4).” “Incline my heart to Your testimonies and not to profiting (Psalms 119:36).” “A pure heart create for me G-d, and a correct spirit make/renew inside me (Psalms 51:12).” Help me Master of the World, Master of the entire universe, that I should merit to attach my heart to the words of my mouth, so that my heart will be (-sincerely feel) as (the words of) my mouth, and save me in Your abundant mercies so that I do not speak before You deceitful words, and my heart should not be incongruous from the words of my mouth, and I should merit to pour out my words (-sentiments, what is on my mind), and my prayer, and my entreaty, and my supplication before You with a fully articulated mouth and a whole heart, to the extent that my heart should connect to the words of my mouth in my entreaties and in my supplications, and be with me always, and (You should) save me, and help me, and merit me to express all my words (-what is on my mind) before You always with all (my) heart, and all that is with (-on) my heart I will converse before You always, truthfully and with a whole heart, and I should merit to do a very great deal of hisbodidus and conversing between me and my Maker, until there will be revealed and illuminated the holy point which is rooted in me which is the aspect of the dominion of the tzadik, as it is written (Isaiah 60:21), “And Your nation, they are all tzadikim.” And this holy point will radiate and rule through the words of my mouth in prayers, and entreaties, and supplications. And I should merit to bind my heart to this holy point with a durable and strong attachment, to the extent that this holy point will illuminate from my mouth to my heart, until there will be revealed the light of holy love for Hashem Yisburach which is rooted in me, and through this there will be nullified and there will fall away from my heart the derision of the heart, foreskin of the heart, brokenness of the heart, which are all the bad desires, and bad traits, and bad thoughts, and improper musings, and confusions which reign on my heart, to the extent that my entire heart is broken, and destroyed, and very, very messed up on account of these abundant ignominies. And all of them should be nullified from me completely through the light of the holy point which is in me, that You should merit me that it should be revealed and illuminate from my mouth to my heart, through the words of the entreaties, and supplications, and the arousal for You and Your devotion, that I should merit to say them truthfully and with a whole heart, from the depth of the heart, with real truth. Please Hashem, abundantly Merciful One, He Who has compassion on the poor, Who hears the moaning of the destitute, Who sees the humiliation of the humiliated, Who desires the repentance of the wicked and doesn’t desire their death, “You know my disgrace, and my shame, and my mortification, before You are all my adversaries (Psalms 69:20).” “Contemptuous derision broke my heart and I am very debilitated, and I hope for some acknowledgment of empathy and/but there is none, and for consolers and/but I didn’t find (anyone) (Psalms 69:21).” “Behold I am before You (like a vessel) full of shame and mortification,” full of derisions and disgraces, “What can I say, what can I speak, and what justification can I offer? Have mercy and compassion on me, “Remove the derision of my [sin] from which I fear [retribution] because Your statutes are for betterment (Psalms 119:39).” Merit me to do return in true complete repentance before You. Merit me to express my words (-what is on my mind) before You truly and wholeheartedly, in such a way that I can arouse the good point within me, and it will radiate in me from my mouth to my heart, in such a way that I will merit to rectify my very defected heart. And I should merit to remove and nullify from my heart all the derisions of the heart, and all the foreskins of the heart, and all the crookedness that is in my heart, because my heart is full of very evil crookedness, without measure, and quantification, and number. “The heart is most perverse and it is extremely sick, who can fathom it? And You Hashem probe the heart and test the kidneys (Jeremiah 17:9-10),” heal my brokenness and bandage my soul’s very numerous ailments, have mercy and compassion on me Master of the World, because You know the evil of my heart, and the evil perversion which took hold and blended into my heart, to the extent that my entire heart is full of very, very many (improper) musings, and (bodily) desires, and confusions without measure, and quantification, and number, to the extent that it is difficult for me to rest and relax for one hour, because at all times and hours the (bodily) desires and confusions pursue (after) me, and deride and break my heart, to the extent that I don’t know any way, or path, or aitzuh (recourse, advice, remedy), or scheme how to escape them, and even what still does sparkle for me some flickering of good aitzoas (-recourse, remedies, advice), I don’t fulfill them due to the utter magnitude of my discouragement, and the dispersion of the heart and the soul. Master of the World, it is very bitter for me, You know my enormous bitterness, You know my derision and the bad temperament of my heart in all its aspects, in all its details and specifics, and there is no one who can heal me, just You alone Hashem my G-d and the G-d of my fathers, in/with Your true kindnesses alone, with unconditional kindness alone, even though I don’t merit to speak even these words truthfully, as You know, because they deride me with all types of derision and shaming, “All who see me scorn me, they cluck with their lips, they shake their head (Psalms 22:8).” “The whole day my mortification is before me, and the shame of my face covers me. From the call of the mocking haranguer and blasphemer, from before the enemy and the avenger (Psalms 44:16-17).” And at all times and every moment my mind and heart are laced with all types of derision and disparagement. And it doesn’t stop with what they deride me, and break my heart with all types of bad desires, and vices, and bad and disgusting musings, also, even in the midst of this when I want to raise my eyes a little to You, and to utter my words for Your mercies and Your benevolences, all the while my heart is full of self-interest, and great confusions, and haughty spirit, through which my prayer is despised by You G-d forbid, as it is written (Proverbs 16:5), “It is an abomination to Hashem all haughty of heart.” And now what can I do and what can I carry out, to where can I run for help? Look at my affliction/poverty for many are my pains and the hardships of my heart. However, even still I hope and await for Your many mercies and for Your hidden kindnesses, because You know what is hidden in my heart and the very root of my good point, that in the real truth I have a root (of a) good, and holy, and pure point, because I am from the progeny of the House of Israel, and my soul is rooted in the soul of the true tzadik who is the soul of the aggregate soul of the Children of Israel. Hence, in the real truth, in the immanent root of my good point, I scream to You in truth and with a complete heart, that You have compassion on me, and mercy on me, and benevolently grant me from the treasure-house of matnas cheenum (-ex gratia/unconditional gifting), and help me to remove from myself the foreskin of my heart, and the brokenness of my heart, and the derision of my heart. And I should merit to really truly incline my heart to You, and to break, and to nullify from my heart all the bad desires, and bad traits, and crookedness of the heart, and evil (temperament) of the heart. And return me in complete repentance before You, truthfully and wholeheartedly, and I should merit quickly/soon to a pure heart, to a good heart, to a holy heart, to a wholesome heart, as is Your good desire. And in this vein I have come before You Hashem my G-d and the G-d of my fathers, Ruler over everything, (that) You created Your world with Your good will, for Your nation Israel, in order that Israel would receive the Torah, and through this they would merit to rule over You so to speak, as it is written (Samuel 2:23:3 as interpreted by the Talmud in Moed Kuttun 16b), “the tzadik rules over [the fear of] G-d,” and it is written (Psalms 114:2), “Israel His ruler.” Therefore to You I will turn and it is You I beseech, before You I will entreat, before You I will prostrate in keeduh (-upon one’s face), with kreyuh (-of the knees), with hishtachavuyuh (-outspreading of the hands and feet, until one is flat out on the ground), with bowed head, with humbled enterprisingness, with fright, with fear, with trembling and sweat, with a heart broken, and crushed, and woeful, and wretched, “pushed around and deplorable/haggard/hair torn out (Isaiah 18:2).” Rock of Israel and his Holy One, redeemer of Israel, have mercy on us for the sake of Your name, and merit us with Your enormous kindnesses to draw close and to bind (ourselves) to the true tzadikim who are the root of the general aggregate of the souls of Israel. And (You should) merit me to speak with them face to face (-“mouth to mouth (Numbers 12:8)”), and to hear from their holy mouths holy words, and they should speak upon (-to) my heart words that are in consonance with the heart, and I should merit to bind my heart to the holy words of their mouth, to their holy point, and their holy point of their mouths should rule and radiate to my heart, and through this all the derisions of the heart, and all the foreskin of the heart, and all the perversion of the heart will be nullified from my heart, and my heart will be straight with Hashem always. And in this vein, [You should] merit me to speak with Israel Your holy nation at large, about Torah, and worship, and fear of Heaven, until I merit to receive beneficial illumination and arousal for Hashem Yisburach from all the (unique) holy points that are in each and every single one of Israel, what there is not in his friend. And we should merit that there will be love and great peace between all of Israel Your nation, and each and every one will speak with his friend about fear of Heaven, until all of us, You nation the House of Israel, will be integrated one another with love, and brotherhood, and comradery, and everyone will receive from his friend arousal for Hashem Yisburach from the holy point that his friend has more than him, and we should receive one from another, and we should arouse each other to Your worship and Your Torah in absolute truth. And [You should] merit me in Your abundant mercies, myself, and my children, and children’s children, and your entire nation the House of Israel, that we should merit, each and every one, to speak between himself and his Maker, and we should arouse our hearts to (have) fear of Heaven, and we should merit always to express our words (-what is on our minds) before You every single day in the spoken language, with mercy evoking great pleaful entreating, and with words of appeasement and plentiful mollification, and with solid/correct argumentation and justifications, and with truly great arousal, and with endearing and touching words, until we merit to bind our hearts to the hold point within us, which is the aspect of the domination of the tzadik. And we should merit to supplicate copiously before You, and to abound profusely every single day in “seechuh <conversing>” which is tifeeluh <prayer> (Avoaduh Zuruh 7b), and we should merit to say before You every single day many, many entreaties, and requests, and confessions, and prayers, and implorings, and we should strengthen and embolden ourselves with prayer and entreaties with all (our) might and forces. And we should not give You respite until You are gracious to us, we will call to You until You answer us, until we arouse Your true mercies upon us, and we merit to be victorious over You with our prayers, and our entreaties, and our conversing, that You return Your countenance to us and You have mercy on us, and You return us in true complete repentance before You with complete heart and soul. And You should merit us that all these three holy points radiate in us, (the three being-) the radiance of the holy point of the true tzadik of the generation, and the radiance of the holy point of Your nation Israel in general, each one to his friend, that each one will illuminate in his friend the radiance of the holy point that he has in him what his friend doesn’t (have in him), and the radiance of the holy point of each one in himself, that each and every single one will receive from himself from the holy point that he has in himself, that it should illuminate from his mouth to his heart through speaking between himself and his Creator with arousal of the heart, in prayer, and conversing (with G-d), and entreaty, and supplication with truth and wholeheartedness, and through all this we should merit that the radiance of the tzadik who is the foundation of the world (Proverbs 10:25) will radiate in our hearts, and we should merit that our hearts will be truly connected with a strong and durable bond for all eternity to the light of these three holy points which is where the light of the love and the kindness is shoaruh (presides-pervades-fluxes), until through this there will be nullified all the denigrations which are shoareh (preside-pervade-flux) on the heart which are called foreskin of the heart, breakage of the heart, which are all the bad desires and bad thoughts, and I should merit to truly purify my heart from all crookedness of the heart, and from all types of heresy of the heart, and from all evil of the heart. And (You should) help me to break and to nullify all the bad desires, and all the bad thoughts, and all types of bad musings, and all types of confusions, and all types of dregs and turbidity of the heart, until I merit to a pure heart, to a holy heart, to a good heart, to a straight heart, in the utmost truth, as is Your will and as is the will of the true tzadikim. And my heart should be straight with Hashem always, until I merit to be attached (divaikus) to You, and to be included in Your good desire. And with Your great love cover over all our (willful) sins, as it is written (Proverbs 10:12), “and over all (willful sins) love covers.” And pardon, and forgive, and atone us for all our sins, erring, and (willful) sins, and gather away our denigrations, and from now (on) be to our aid that we should not ever sin anymore, neither unintentionally nor intentionally, neither by coercion nor willfully, and save us from all types of defects that are in the world, and we should merit to be truly as Your good will. And merit me to sanctify my mouth with holy speech, and help me rectify all the defects which I defected with my mouth, until I merit that my mouth will be fill with the blessing of Hashem, and my mouth should be filled with Your praise. And my vessels of shefa (provisions and bounty), which are the words of my mouth, should be with great completeness, until I merit to always draw shefa (provisions, bounty) of goodness, and blessings, and mercy, and life, and peace through the words of my mouth. And (You should) always listen to our prayers, and abnegate Your will before our will, so that can decree with our words and it will be enacted, and there should be a fulfillment of the verse which writes, “I am Hashem your G-d who took you up from the Land of Egypt, widen (-express and elaborate with) your mouth and I will fill it (Psalms 81:11).” And (You should) help us with Your mercies that we merit quickly to true holiness of the bris (-circumcision, covenant), and we merit to rectify all types of defects of the bris that we defected until now. And the merit of Josef the tzadik who withstood the test, and the merit of the true tzadikim who withstood many countless tests, and they subjugated their (bad) inclinations (yetzer) for the sake of Your name, should protect us. And in their merit and their power (You should) help me from now (on), Hashem my G-d and the G-d of my fathers, that I should merit also to subjugate my inclination and my desire. And (You should) save me with Your mercies from all types of defects of the bris that are in the world, so that I shall not be embarrassed, and I will not blunder in any pitfall or bad thought whatsoever from now on forever, and (You should) merit me quickly to true and complete rectification of the bris as is Your good will, and I should merit to rectify consummately the bris (-covenant) of the tongue and the bris (-covenant, circumcision) of the pudendum. And (You should) graciously endow us from Yourself, holy wisdom, and understanding, and realization of knowledge, and I should merit to learn and to teach (Torah) with great diligence, and to fulfill all the words of Your Torah with love. Have pity and be gracious with us, and have mercy on us, and fill all our wishes with mercy, be gracious with us, and answer us, and listen to our prayers, because You listen to the prayers of every mouth of Your nation Israel with mercy, blessed are You Who listens to prayer. “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!
Divaikus – Binding Bonding to Hashem “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 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, with the girding of the supernal weapon(s). 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. 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 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. 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, 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 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, 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,” 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) sins, 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.” 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,” “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.” “Help us, for upon You we are dependent.” “He who saves the pauper from one who is stronger than him, and the pauper and destitute from one who would rob him,” 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, 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 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 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, and my very bitter sigh, which is very heavy, very deep. Oh Heavens, awaken 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, 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,” “because He will close the mouth of all those who speak falsehood (Psalms 63:12).” And You should fill their mouths with gravel, 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 mercies, 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” 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. 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, 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, 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 knowledge), 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 burns (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 mercies (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,” 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? Behold all the secrets and all the revealed You know.” 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.
And merit me in Your mercies to receive the Shabbosoas 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), 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. 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). Na Nach Nachma Nachman MayUman!
For Shabbos