Chapter 129

We prayed Maariv after Shabbos with intent and awakening through the Shemoneh Esrei, and the Shemoneh Esrei itself with awakening, and so forth. This was followed by Vihi Noam, VeAtah Kadosh, and Aleinu. Havdalah was then made beside the holy tomb over wine and myrtle, and so forth, and “HaMavdil” was sung. We recited VeYiten Lecha and folded our talleisim, as is customary after Shabbos. We sat briefly to rest, each person conversing with his fellow as he wished concerning Rabbainu and his teachings, all with mutual love and affection. Hot tea was also prepared, in accordance with the post-Shabbos custom of drinking a warm beverage, as the Gemara states: “Warm water after Shabbos is a remedy,” and so forth.

We spent some time in loving and affectionate conversation among friends. R. Yisrael Dov related to the newly drawn adherents the course of his drawing near to Rabbainu, of blessed memory, and the devotional practices of his teacher, R. Yisrael of Kardan, of blessed memory. We drank tea and rested briefly, after which extensive dancing began. They played every kind of melody and danced many dances. For several consecutive hours the dancing scarcely ceased. They played melodies of Rosh Hashanah, Yom Kippur, and so forth. Whenever one person became tired, another replaced him. In this manner the dancing and melodies continued until close to midnight, all with wholehearted and soulful love and joy.

We then sat down together for the Melaveh Malkah meal, drinking tea repeatedly. We washed our hands for the meal and ate bread and vegetables, as we had throughout the Shabbos. We spoke at length concerning Rabbainu, of blessed memory, and his followers, and related to one another the accounts of our own drawing near to Rabbainu. We spent a long time over Melaveh Malkah and sang its hymns with sweetness and melody.

We recited the entire passage beginning “And he sent” through “And she went forth,” and so forth, as well as “Master of all worlds,” and so forth. We danced still more and afterward recited Birkas HaMazon with a minyan. They then resumed the dancing. Midnight had already arrived, and we performed Tikkun Chatzos beside the holy tomb—Tikkun Leah alone—because it was still the night after Shabbos, we had not yet slept, and the additional soul had not yet departed, and so forth.

The dancing did not cease. They began anew with dances and melodies and continued for several more hours, nearly until the morning watch. In sum, thank God, they spent almost the entire night in melodies, joy, and dancing—something we had not merited for a long time. We were exceedingly satisfied. They continued singing and dancing, one replacing another whenever the first became tired, and so forth.

When dawn was already near, R. Avraham entered from his room and aroused us to recite the Selichos for the Fast of Gedaliah. We went to the mikveh and summoned the other men. These Selichos are lengthy, like those of the eve of Rosh Hashanah. R. Avraham served as the emissary of the congregation, and we recited them with intent and awakening. They continued so long that the time for Shacharis had already arrived; he recited the remainder more rapidly so that we could hasten to pray with the vasikin minyan.

We completed the Selichos with intent and weeping, put on tallis and tefillin, and began the Morning Blessings and the blessings over Torah study. We prayed through Hodu, appointed an emissary of the congregation, and continued from Hodu through Barchu with intent. We then recited the blessings of Kreyas Shima, Kreyas Shima itself, and the blessings following it, and stood for the Shemoneh Esrei of the Ten Days of Teshuvah. The leader afterward repeated the Shemoneh Esrei, including Aneinu as on a public fast. Afterward we recited Tachanun and Avinu Malkeinu, as is done morning and evening throughout the Ten Days of Teshuvah, all with intent. We then read “Vayechal” from the Torah; I received an aliyah, and we completed the service.