כז

May it be Your will, Hashem our G‑d and G‑d of our fathers — Lord of peace, King Whose peace is His own — that You make peace among Your people Israel; and may peace multiply until it flows among all who enter the world. And may there be no hatred or jealousy or competition or contention or quarreling between one person and his fellow — only love and great peace between all of them. And may each person know in the love of his fellow — that his fellow seeks his benefit and desires his affection and wishes for his eternal success; until they can assemble and gather together — every person with his companions; and speak with one another, and explain the truth to one another; until they can stir one another and remind one another to look deeply at themselves — in this world that passes like the blink of an eye, a fleeting shadow: not like the shadow of a palm tree, not like the shadow of a wall, but like the shadow of a bird in flight [cf. Talmud Yerushalmi Berachos 1:1]. And let every person speak and converse with his fellow — about what the purpose is of all the desires of this world and its vanities; and why we came into this low world. And may they speak much with one another in love and brotherhood and great affection — truly and in truth from the very depth of the heart, without any contention or quarreling at all; until each one stirs his fellow to return to Hashem in truth — and to cast away his silver idols and his golden idols [Isaiah 30:22]; and no longer to follow the stubbornness of their evil hearts; and not to pursue after ill-gotten gain all their days; and not to pursue luxuries to multiply worthless wealth. And may they drive the spirit of folly [ruach shtus] from within them — and may peace multiply and grow great in the world; until all of Israel return to You in truth in complete teshuvah as You truly desire. Until all the nations of the world also be stirred — and may they recognize the truth in truth and all return to You; and may they all accept the yoke of Your kingship upon themselves. And may the verse be fulfilled: For then I shall turn to the peoples a pure tongue — that they all call upon the Name of Hashem, to serve Him with one accord [Tzefaniah 3:9].

And therefore may it be Your will, Hashem our G‑d and G‑d of our fathers — full of mercy, Who has compassion on the destitute, Who keeps the covenant and lovingkindness, Who bestows goodness upon the undeserving: bestow goodness upon Your servant and let me live. And grant me merit through Your abundant lovingkindnesses and Your true mercies — and help me and save me: that I merit from now to the guarding of the holy covenant [shmirat habris kodesh] in truth as You truly desire; and may You save me from now from all kinds of blemishes of the covenant and from all kinds of sinful musings and evil thoughts; and may You be with me to help me and give me wisdom and understanding and knowledge, and counsel and might — that I merit to overpower all evil thoughts and sinful musings: to escape from them and to be saved from them completely through Your great power; to drive them away and break them and nullify them from upon me and from my borders. And may I merit through Your mercies to drive away all the spirit of folly [ruach shtus] from within me — that the spirit of folly have no hold near me at all. Rather may I break it and drive it away and nullify it from upon me and from my borders from now and forever. And may You help me and grant me merit to bring out all the holy sparks that fell through me into the kelipas — among the spirit of folly and the sitra achra — through the blemish of the covenant. And may You help me through Your enormous mercies that I merit to perfect compensatory teshuvah [teshuvas hamishkal mamash] — and in the very place where I corrupted, there may I repair through Your mercies. And at every time and every place where evil thoughts and sinful musings seek to overpower me, G‑d forbid — there may I merit to break my desire and to bend my inclination; to break and drive away from me and to avert my mind from it completely: to drive away and remove and burn away and nullify all the evil thoughts and musings from me. Until I merit through this to clarify and to elevate all the holy sparks that fell and became mixed through me among the kelipas — to clarify them and to raise them all and to return them to holiness; and let none of His dispersed be cast away from Him [cf. II Samuel 14:14] — through Your abundant mercies and Your great lovingkindnesses; and through the merit and power of the true elders of holiness [zeikanim shebikdushah] who merited to the guarding of the covenant in truth with the ultimate completeness. And may I merit from now to draw upon myself at every time and every hour a holy and pure spirit — and may the verse be fulfilled in me: And the spirit of Hashem shall rest upon him — a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of Hashem [Isaiah 11:2].

Please Hashem — full of mercy, Master of all: Who devises thoughts so that none of His dispersed be cast away from Him [cf. II Samuel 14:14]; Who bestows upon me goodnesses and great and mighty lovingkindnesses at every time and every moment literally. How great is Your goodness that You have done with me — how great is Your lovingkindness that You have wondrous wrought with Your servant [Psalms 31:22]. How many are Your wondrous works, Hashem my G‑d — Your thoughts toward us; none can be compared to You. I would tell and speak of them — yet they are too many to count [Psalms 40:6]. And after all the lovingkindnesses and the great and awesome and mighty and very extraordinary goodnesses that You have bestowed upon me beyond all measure, reckoning, and number — what shall I say and what shall I speak? How can this servant of my master speak with my master? And in what language can I give a name to the coat of mail of the leprosy of the afflictions of my soul and my many pains — through my sins and iniquities and transgressions that I sinned and transgressed and rebelled before You, Hashem my G‑d and G‑d of my fathers; through which there are drawn and come upon us at every time sinful musings and alien and shameful thoughts? I have sunk in deep mire where there is no foothold — I have come into the depths of the waters, and the current has swept over me [Psalms 69:3]. For according to the holiness of a Jewish person at his root — when a single sinful musing comes upon him even at a distant time, it is called the mold of deep mire [matbe'a biyon metzulah], in the depths of the sea. And now — how shall we describe our sufferings, and how shall we set forth our speech? In what language can I recount the afflictions of my heart and my pains — for the depths of the sea overpower us at every time; they do not allow me to regain my breath. What shall I say and what shall I speak? A man's own folly perverts his way — yet his heart rages against Hashem [Proverbs 19:3]. For I myself have caused all this through my evil deeds and my confusing thoughts — for I followed after them and did not overpower to break and drive them away from me; until I came to what I came to and became as distanced as I became. Woe to me, woe to me — woe to my soul. And You know that I have no counsel or stratagem — except to cry out and to beseech You and to gaze and to hope for Your mercies. And I shall sit and wait and look forward to Your lovingkindnesses — that You be gracious to me as a complete free gift entirely; and that You sanctify me with Your supernal holiness. For in all the counsels I have blemished — and even when You pour a good counsel upon me, it is hard for me to fulfill the counsel itself; for I am hard of heart. And I know no stratagem or counsel or support except upon Your abundant mercies and Your great lovingkindnesses. For upon Your abundant mercies do we trust; and upon Your lovingkindnesses do we lean; and for Your forgiveness do we hope; and for Your salvation do we look — that You have mercy upon us and save us in the merit of the true elders of holiness [tzadikim amitiyim zeikanim shebikdushah] who were in every generation from the days of our forefathers until now. And upon their power alone have we relied — to cry out and to call and to beseech You like a child who entreats before his father; and to hope for Your mercies and to look forward to Your salvation: that You swiftly return us in complete teshuvah before You.

Therefore I have come before You, Hashem my G‑d and G‑d of my fathers — G‑d of Avraham, G‑d of Yitzchak, and G‑d of Yaakov; G‑d of all the true tzadikim; G‑d of the first ones and the last ones; G‑d of all Israel. And my palms are spread out before the Ark of Your covenant — and my eyes hope for the multitude of Your lovingkindnesses; and my thoughts gaze toward Your holy dwelling-place. That You stir Your abundant and great mercies upon me — in the merit and power of the true tzadikim and the holy elders [zeikanim dikdushah]; and may You draw and pour upon me and upon all Your people the House of Israel: a holy and pure spirit — a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of Hashem [Isaiah 11:2]. In such a way that I merit to overpower all sinful musings and evil thoughts — to break them and drive them away and nullify them from me. And at every time that some improper musing comes upon me, G‑d forbid — may I merit through Your power to break my desire and to bend my inclination: to break and drive it away from me and to completely avert my mind from it. And may I merit to bring out from the kelipas all the holy sparks that fell through me among them — and to separate the good spirit from the spirit of folly [ruach tovah min haruach shtus]; and in the very place where I corrupted — there may I repair. Until I merit through Your mercies to drive away and nullify the spirit of folly from me and from all of Israel completely — that the spirit of folly have no dominion or hold whatsoever: not in my body, not in my soul and spirit and neshamah — from now and forever; not in this world and not in the World to Come. And may I merit from now to always have holy and pure thoughts — and may You save me from now from all kinds of muddling of the mind in the world. Rather may I merit that my thought be always holy and pure, clear and clean. And may You help me to sanctify myself with the holiness of the covenant in all kinds of holiness. And may You forgive and pardon me for all that I blemished until now in the blemish of the covenant — both what I blemished in thought, speech, and deed; and what I blemished through the sight of the eye and the hearing of the ear and through the other senses: whether in error or in willfulness; whether under compulsion or willingly — from my youth until this very day. Over all of them may You forgive and pardon and atone for me, O G‑d of forgiveness [Nechemiah 9:17] — and may You fill in all the Names [shemos] that I blemished in Your great Name. And from now may You be with me to help me and save me and cause me to succeed and help me at every time — in such a way that I merit to the holiness of the covenant in truth.

Master of the Universe — Heal me, Hashem, and I shall be healed; save me and I shall be saved — for You are my praise [Jeremiah 17:14]. For You know the bitterness of my heart — the bitterness of my very grievous wounds; the bitterness of my wretched soul. For my soul is very bitter to me — and to what shall I compare and liken my bitterness? Bitter than death; bitter than wormwood and gall; bitter than all the bitternesses in the world. And You know, Master of the Universe — that according to the very essence of the weakness of my soul; according to the very essence and multiplicity of the ills and the evil and bitter pains and the enormous blemishes that I have cast upon my soul through my evil deeds: there is no healing in the world that can benefit me. And even if You find through Your mercies some healing that benefits me — it is impossible for me to endure the bitterness of the healing according to my very grievous wounds. For it is impossible for me to endure the bitterness of the healing and the teshuvah that one must endure to repair the blemish of even a single sinful musing — how much more so so many musings and blemishes and great and mighty sins such as these. And if I were to recount even a fraction of the blemishes of a single day — time would expire. Even the blemishes of a day that we call somewhat good — even so it is impossible to estimate or evaluate the blemishes at every time and every hour; how much more so the bad days that I had. Woe and woe and alas — woe and bitterness: what shall I say and what shall I speak? The bitterness of my soul reaches to the heavens; the pain of my neshamah — who can estimate it? Master of the Universe — You know: and even if You cast all my sins behind Your back [cf. Isaiah 38:17] — as You conduct Yourself with Your creatures with mercy — and clothe my healing in only the very slightest bitterness; even so it is impossible for me to endure it at all. For according to the very magnitude of the bitterness that is necessary for my healing — according to the very essence of the illness of my soul — it is impossible for me to receive or endure even one part in thousands of thousands and tens of thousands of tens of thousands of the bitterness necessary for my healing; according to the very essence of my many sins and iniquities and transgressions. For You have cherished my soul from the pit of destruction [Isaiah 38:17] — and You cast all my sins behind Your back; and You have clothed my peace and my healing in only the very slightest bitterness according to my ability. And even so — even this little bitterness is hard for me to receive and endure. For according to the very essence of my illness and weakness and the very grievous wounds of my soul and my confused mind — it is impossible for me to endure any bitterness at all.

And for this reason I have come to cast my supplication before You, Hashem my G‑d and G‑d of my fathers — great of counsel and mighty of deed [Jeremiah 32:19]; Who does great things beyond all searching out; wonders and miracles beyond all number. And nothing is withheld from You — for You are all-powerful and no scheme is beyond You; and You are a faithful and compassionate Healer in truth; and everything is in Your hand; and in Your hand are power and might and in Your hand it is to make great and to strengthen all. And who shall say to You what to do? Therefore upon my watch shall I stand — and I shall cry out and call and shout to You always; until You be gracious to me and sweeten the bitterness of my healing [t'mitik es marirus r'fuasi]. And may You guide me through Your mercies to the Tree of Life [etz hachayim] — to sweeten and nullify the bitterness of the bitter waters [cf. Exodus 15:25]; and may You remove from me all kinds of bitterness through Your mercies. And may You give me power and might and strengthening — to endure and to accept upon myself with love the little bitterness that I am compelled to endure for my healing. And may You minimize through Your lovingkindness the bitterness of my healing to the utmost minimization — and may You hasten to heal me with a complete healing: a healing of the soul and a healing of the body. For I see from afar Your great lovingkindnesses that You deal with me greatly at every time and every hour beyond all measure, reckoning, and number. Therefore I cast my burden upon You alone [cf. Psalms 55:23] — that You have mercy upon me and shield me and spread over me the sukkah of Your peace [sukkas shlomecha]; and may You bring up a complete healing for all my illnesses and the pains of my soul and body. And may You fulfill in me the verse: Creator of the fruit of the lips: peace, peace — to the far and to the near, says Hashem — and I shall heal him [Isaiah 57:19]. And may You grant me merit from now to the holiness of the covenant in truth — and may You pour and illuminate upon me with the light of Your face; and may You draw upon me a radiance of the face [haras panim]; that I merit to the adornment of the face and the radiance of the holy face [hadaras panim v'haras panim dikdushah]. And may You open my mind — and may You pour upon me the overflow of wisdom and understanding and knowledge from You; and may You illuminate my eyes through the light of Your Torah; until I merit to innovate in the Torah at every time true novellae. And may I merit to expound the Torah through the thirteen hermeneutical principles by which the Torah is expounded [yud-gimel middos shehaTorah nidreshes bahen] — and to reveal and explain through this true discourses and explanations and novellae in the Torah. And may You draw upon me through Your mercies and Your true lovingkindnesses the ointment of holy greatness [meshach ravsas kudsha] — an overflow of holy knowledge and intellect [shefa hada'as v'haseichel dikdushah]; from the thirteen rectifications of the holy beard [talis'ar tikkunei dikna kadisha]; and may You grant me merit to be included in the category of the holy elders [zeikanim shebikdushah] — until I merit to the radiance of the face and the adornment of the face [haras panim v'hadaras panim].

And help me and grant me merit — that my voice be refined through this; and that I merit to honor Hashem from my wealth and from my throat [cf. Proverbs 3:9 and the homiletical reading]: that You be with me to help me — that I merit to serve You always in joy; with a voice of singing and melody and songs and holy tunes [nigunei dikdushah]; and may my tunes resound all the days of my life for the house of Hashem [cf. Psalms 27:4]. And may I merit that my voice of song be so refined — until through the very tune alone that we sing and chant before You; through this may You see our distress that we endure from every people and tongue; and may You see our troubles and our afflictions; and may You look and pay attention through Your mercies — which nation is oppressing us; and may You save us and deliver us from them. And may the verse be fulfilled in us: And He saw their distress when He heard their song [Psalms 106:44].

Master of the Universe — You know the thoughts that are thought and plotted against us at every time: among the nations that now rule over us — they conspire with a common purpose and make a covenant against You: Come, let us wipe them out as a nation — that the name of Israel be remembered no more [Psalms 83:4–5]. You know all their thoughts against us for evil, G‑d forbid. And in these difficult times there is no one to stand up for us — the pious man has perished from the earth, and there is no one to breach the gap [cf. Michah 7:2; Ezekiel 22:30]. Upon whom do we have to lean — upon our Father in Heaven. O Full of mercy upon Your people Israel always: look at our situation for our pains are many and the distresses of our heart [are great]; and see Your people Israel — deeply crushed; and there is no helper and no supporter; and none is shut up or free to help [cf. Deuteronomy 32:36]. Act for Your sake and not for our sake. Act for the sake of the true tzadikim who dwell in the dust — the holy ones who are in the earth, the mighty in whom is all my delight [Psalms 16:3]. Act for Your sake and save us. And may You incline the heart of the government and the ministers and the counselors over us toward goodness — and may You drive away and break and nullify all their evil thoughts against Your holy people Israel. And may You nullify through Your mercies all the evil decrees and all the harmful edicts against Israel — both those decrees and edicts that have already been decreed, and those they still seek to decree, G‑d forbid: may You break and uproot and nullify them all with complete nullification. And may You turn the hearts of all the emperors and kings and ministers toward us always for goodness. For You know, Hashem our G‑d — that there is no one to stand up for us now, in the footsteps of Mashiach in this time of distress, except Your abundant mercies alone. Turn back from Your fierce anger and be comforted over the evil against Your people [Exodus 32:12]. Grant us merit through Your abundant mercies — that our voice of song be refined; until we merit to sweeten all the harsh judgments and nullify all the sufferings and all the decrees from upon us and from upon all Your people the House of Israel — through the tunes alone: that You hear the voice of our song and that our song be pleasing to You; and may You have mercy upon us and save us.

And may we merit to sing and to chant and to play before You tunes and songs and praises to Your Name and Your service in truth always — until we merit through Your mercies to stir the Song of Songs which is Solomon's: the song that is elevated above all songs [cf. Talmud Yadayim 3:5]. And may we merit to all ten kinds of melody with which the Book of Psalms was said [cf. Talmud Pesachim 117a]. And may You bless us with Your good peace — and may You pour peace upon Your people Israel forever: that there be peace among all of Israel; between one person and his fellow; and between a man and his wife. And may there be no hatred or jealousy or competition or quarreling among all Your people Israel forever — and may peace multiply and grow great until it flows to all who enter the world; until every single person can stir his fellow toward the truth: to look at his eternal purpose and not waste his days in vanity and emptiness; until they all cast away each man his silver idols and his golden idols and return to You in truth — to serve You in truth with awe and fear and love. And may we merit to receive the Shabbos in peace with very great joy and exultation always — and may You spread over us the sukkah of Your peace [sukkas shlomecha]. And may we merit to have peace in our bodies — and may You heal us with a healing of the soul and a healing of the body: that there be no strife among the four elements within our bodies [cf. Likutay Moharan I, §27]; rather may they all conduct themselves with an even balance, in great peace. And may You remove illness from our midst and send a complete healing to the sick of Your people the House of Israel — (and in particular to [name] son/daughter of [name], etc.).

And help us that there be peace in our money — and may You send blessing and success in all the work of our hands. And may no jealousy arise in the heart of any person of Israel over the money and possessions of his fellow. And may there be no robbery or exploitation among us — and may no person's jealousy rise against me, nor my jealousy against others. And may You provide our livelihoods before we need them — and may You not make us need the gifts of flesh and blood nor their loans.

And may You grant us merit that there be peace in our Torah — without difficulties; and may we merit to understand well with great swiftness in every place that we study; and may we merit to understand all the words of Your Torah clearly without any difficulty at all. And may You help us and grant us merit to always innovate explanations and true novellae in Your holy Torah — in holiness and in purity, in truth and in faith as You truly desire. And may we merit to all the aspects of peace in the ultimate completeness — until we merit to stir the entire world to Your service in truth; and may they all return to You and serve You with awe and fear and love. Have pity and compassion upon us and fill our requests with mercy — bless us with peace, O G‑d exalted and sublime. Hashem will give strength to His people — Hashem will bless His people with peace [Psalms 29:11]. And fulfill for us the verse: For with joy shall you go out and in peace shall you be led — the mountains and the hills shall break forth before you in singing, and all the trees of the field shall clap their hands [Isaiah 55:12]. Great peace have the lovers of Your Torah — and they have no stumbling [Psalms 119:165]. He Who makes peace in His heights — may He in His mercy make peace upon us and upon all Israel; and say: Amen [Kaddish].