לא

The lovingkindnesses of Hashem I shall sing forever; from generation to generation I shall make known Your faithfulness with my mouth [ Psalms 89:2 ]. And I hereby declare my belief with complete faith — in Your Unity and Oneness; in the renewal of the world [ chidush ha'olam ]; in Your true tzadikim and in Your holy Torah — in the Written Torah and the Oral Torah; and in all the books of the true tzadikim ; and in the totality of Your people Israel, whom You have chosen. For You are Hashem the G‑d in the heavens and in the earth and in the highest heavens above — it is true that You are the first and You are the last, and besides You there is no G‑d; and You created the heavens and the earth and all their hosts, and upon it You created the first man [ Adam HaRishon ] — in the six days of Creation; and on the seventh day You rested and ceased and were at ease. And from Your love, Hashem our G‑d, and from Your great compassion upon Israel Your people — You gave us the day of Your rest as an inheritance: a day of rest and holiness, a great and holy and awesome day, a day of cessation and rest and repose for the bodies and the souls — in the physical and in the spiritual, in this world and in all the worlds together. A day on which all the worlds ascend above their ordinary rung to the ultimate height of the highest rung, to the ultimate supernal holiness, to the ra'ava d'ra'avin [Aramaic: the will of wills], the desire beyond all desires. A day in which there is no grip of judgment whatsoever and no grip of the Sitra Achra [the Other Side] and the klippos [husks] at all. A day that is entirely Shabbos and goodness and will and love and chesed [lovingkindness] and great and simple mercies. A day that is entirely holy and awesome — in which, from the very force of the sanctity and the essence of the holy day, we are able to cleave to You and to be absorbed into Your Unity, and to draw upon ourselves Your holy faith in the ultimate completeness throughout all six days of the work week.

The lovingkindnesses of Hashem I shall sing forever; from generation to generation I shall make known Your faithfulness with my mouth [ Psalms 89:2 ]. And I hereby declare my belief with complete faith — in Your Unity and Oneness; in the renewal of the world [ chidush ha'olam ]; in Your true tzadikim and in Your holy Torah — in the Written Torah and the Oral Torah; and in all the books of the true tzadikim ; and in the totality of Your people Israel, whom You have chosen. For You are Hashem the G‑d in the heavens and in the earth and in the highest heavens above — it is true that You are the first and You are the last, and besides You there is no G‑d; and You created the heavens and the earth and all their hosts, and upon it You created the first man [ Adam HaRishon ] — in the six days of Creation; and on the seventh day You rested and ceased and were at ease. And from Your love, Hashem our G‑d, and from Your great compassion upon Israel Your people — You gave us the day of Your rest as an inheritance: a day of rest and holiness, a great and holy and awesome day, a day of cessation and rest and repose for the bodies and the souls — in the physical and in the spiritual, in this world and in all the worlds together. A day on which all the worlds ascend above their ordinary rung to the ultimate height of the highest rung, to the ultimate supernal holiness, to the ra'ava d'ra'avin [Aramaic: the will of wills], the desire beyond all desires. A day in which there is no grip of judgment whatsoever and no grip of the Sitra Achra [the Other Side] and the klippos [husks] at all. A day that is entirely Shabbos and goodness and will and love and chesed [lovingkindness] and great and simple mercies. A day that is entirely holy and awesome — in which, from the very force of the sanctity and the essence of the holy day, we are able to cleave to You and to be absorbed into Your Unity, and to draw upon ourselves Your holy faith in the ultimate completeness throughout all six days of the work week.

The lovingkindnesses of Hashem I shall sing forever; from generation to generation I shall make known Your faithfulness with my mouth [ Psalms 89:2 ]. And I hereby declare my belief with complete faith — in Your Unity and Oneness; in the renewal of the world [ chidush ha'olam ]; in Your true tzadikim and in Your holy Torah — in the Written Torah and the Oral Torah; and in all the books of the true tzadikim ; and in the totality of Your people Israel, whom You have chosen. For You are Hashem the G‑d in the heavens and in the earth and in the highest heavens above — it is true that You are the first and You are the last, and besides You there is no G‑d; and You created the heavens and the earth and all their hosts, and upon it You created the first man [ Adam HaRishon ] — in the six days of Creation; and on the seventh day You rested and ceased and were at ease. And from Your love, Hashem our G‑d, and from Your great compassion upon Israel Your people — You gave us the day of Your rest as an inheritance: a day of rest and holiness, a great and holy and awesome day, a day of cessation and rest and repose for the bodies and the souls — in the physical and in the spiritual, in this world and in all the worlds together. A day on which all the worlds ascend above their ordinary rung to the ultimate height of the highest rung, to the ultimate supernal holiness, to the ra'ava d'ra'avin [Aramaic: the will of wills], the desire beyond all desires. A day in which there is no grip of judgment whatsoever and no grip of the Sitra Achra [the Other Side] and the klippos [husks] at all. A day that is entirely Shabbos and goodness and will and love and chesed [lovingkindness] and great and simple mercies. A day that is entirely holy and awesome — in which, from the very force of the sanctity and the essence of the holy day, we are able to cleave to You and to be absorbed into Your Unity, and to draw upon ourselves Your holy faith in the ultimate completeness throughout all six days of the work week.

And 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 Most High [ Ail Elyon ]; Bestower of good lovingkindnesses [ gomeil chasadim tovim ]. That You be gracious to me with Your true lovingkindnesses and grant me merit through Your abundant mercies and help me with all might — that I merit through Your abundant mercies to receive the Shabbosos in great holiness and in great and tremendous and very, very mighty joy: as befits a person of Israel to exult and rejoice and be glad with all his might on this great and holy and awesome day — on the holy Shabbos day, a day of exultation and joy and delight throughout all the worlds, a day of the great wedding-feast [ hilulah rabbah ] of the King and the Matron [ Malka u'Matronisa ], a day in which there is no sadness or sorrow or sighing whatsoever, a day on which even those condemned to Gehinnom have rest [ naychin beih ], a day that is entirely light and good, a day on which the supernal radiance [ nehiru ila'ah ] shines throughout all the worlds — the light of the face of the living King [ or penei Melech Chayyim ], a day on which holy and awe-inspiring additional souls [ neshamos yesairos ] are drawn down upon each and every member of Israel Your people. Our Father, our King, our Mighty One, our Creator, our Redeemer, our Fashioner, our Holy One — Holy One of Yaakov: sanctify us in the holiness of holy Shabbos always; and help us to receive the Shabbosos as is fitting; and may we merit to honor and to delight in the Shabbos with every kind of honor and delight — both in food and drink, that we merit to have on holy Shabbos many and good foods and drinks and all kinds of delicacies and every kind of pleasure; and may there be no anxiety at all with us over the expenses of Shabbosos and festivals, and may we trust in You that You shall fill for us all that we expend for the honor of Shabbos and holy festival. And in garments of honor — that we merit through Your mercies to have many Shabbos garments: precious, clean, holy, and pure garments. And may You grant us merit to a beautiful dwelling in honor of holy Shabbos — and to have many candles on the night of holy Shabbos.

And may You grant me merit and guard me through Your abundant mercies from all the thirty-nine [ lamed-tes ] principal categories of labor [ avos melachos ] and their derivatives [ toldoseihen ]; and may You shelter us and save us that we not stumble in any labor forbidden by Torah or in any rabbinically-decreed rest-prohibition [ shevus d'rabbanan ] on the holy Shabbos day. And may You help us to sanctify our mouths and our speech on the Shabbos day — that our speech on Shabbos not be like our speech on a weekday. Master of the Universe — have mercy upon us and sanctify us with every kind of Shabbos holiness, in joy and great and tremendous and very mighty delight, and in awe and love; until we merit to be absorbed into the holiness of holy Shabbos and to draw the holiness of Shabbos upon the six weekdays — and may we merit to always remember the Shabbos, as it is written: Remember the Shabbos day to sanctify it [ Exodus 20:8 ].

And may You grant us merit through Your abundant mercies to complete and true faith always — that we merit to believe in You, Hashem our G‑d, and in Your holy Torah — both Written and Oral — which You gave us through Moshe Your prophet, the faithful of Your house; and in all Your true tzadikim who have been in every generation; and in all Your true tzadikim and truly fit and upright people who are in this generation; and in the totality of Your holy people Israel — in whom You take pride in every generation. In all of them may I merit through Your mercies to believe with complete, strong, and firm faith — and may I stand firm in Your holy faith; and may I be strong in Your faith like a solid mirror [ ki're'i mutzak ], never wavering forever.

And may You grant us merit through Your abundant mercies to complete and true faith always — that we merit to believe in You, Hashem our G‑d, and in Your holy Torah — both Written and Oral — which You gave us through Moshe Your prophet, the faithful of Your house; and in all Your true tzadikim who have been in every generation; and in all Your true tzadikim and truly fit and upright people who are in this generation; and in the totality of Your holy people Israel — in whom You take pride in every generation. In all of them may I merit through Your mercies to believe with complete, strong, and firm faith — and may I stand firm in Your holy faith; and may I be strong in Your faith like a solid mirror [ ki're'i mutzak ], never wavering forever.

And may You grant us merit through Your abundant mercies to complete and true faith always — that we merit to believe in You, Hashem our G‑d, and in Your holy Torah — both Written and Oral — which You gave us through Moshe Your prophet, the faithful of Your house; and in all Your true tzadikim who have been in every generation; and in all Your true tzadikim and truly fit and upright people who are in this generation; and in the totality of Your holy people Israel — in whom You take pride in every generation. In all of them may I merit through Your mercies to believe with complete, strong, and firm faith — and may I stand firm in Your holy faith; and may I be strong in Your faith like a solid mirror [ ki're'i mutzak ], never wavering forever.

Master of the Universe — You know my bitter and hasty heart; You know the very many sorrows of our soul that are impossible to bear; You know the bitterness of our sighing and our very many troubles, and our straits and our affliction and our toil and our oppression. Alas, Hashem — alas for our souls; woe to our spirits and our souls; woe and bitter for our bodies. Behold, we cry out and sigh before You from the depths of the exile, from the very depths of the deep — like a man through whose body have passed every kind of arrow and spear and sword, and all of them are still embedded in his body; and in every single limb there are embedded thousands and myriads of arrows and spears and bows — smeared with every kind of bitter and harsh and venomous poison. And many evil beasts and serpents and scorpions surround him from every side; and he is locked in confinement upon confinement; and thousands of thousands and myriads of guards and ambushers stand over him and watch his heel — and they do not let him lift his head even by a hair's-breadth, even for a brief moment; and they stop his mouth and confuse his mind and twist his heart at every time and every moment, so that he not cry out to You, and so that he not look toward Your mercies, and so that he not hope for Your salvation. And I, poor and aching, am even worse than all this that I have described before You — for my troubles and the pain of my soul and the afflictions of my heart are very, very much greater than all this; for there is no language in the world through which I can set forth my speech. It is very bitter to me, Master of the entire universe [ Ribon d'alma kola ] — it is very bitter to me, my Father in Heaven — it is very bitter to me with every kind of bitterness in the world; my soul is bitter to me; my heart moans over me — my innards, my innards, I writhe [ Jeremiah 4:19 ]. Hashem — how many are my tormentors; many rise up against me [ Psalms 3:2 ]. And even though I know something of all this — how my distance and my fall are deeper than the depths of the abyss, more than I can know at all — even so, at every time when I wish to speak of my many troubles, false intentions and arrogance and confusions come upon me; until I cannot speak even a single word without many false intentions and lies. And now — from where shall my help come? From where shall I seek a resting-place for me, where it shall be good for me forever? From where shall I seek rescue and refuge? Look upon my affliction, for my pains and the sorrows of my heart are many. See my affliction and release me, and with Your lovingkindness alone sustain me [ cf. Psalms 25:17–18 ]. How long, Hashem — will You forget me forever? How long will You hide Your face from me? How long shall I take counsel in my soul — sorrow in my heart all the day? How long shall my enemy be exalted over me? [ Psalms 13:2–3 ].

And behold — in my bitter affliction and my straitness and my oppression and my confusion and my disturbance, for I have become as distant through my many iniquities as I have become; and even when I sometimes merit to do some thing of holiness, it is full of wounds — of sadness and confusions and false intentions and madness and great turbidity of mind. And in the force of my bitter exile I have no vitality or consolation or hope except upon Your holy and pure and perfect faith. This is my consolation in my affliction — that at least I merited to be from the seed of Israel Your servants, believers the children of believers [ ma'aminim bnei ma'aminim ]. Therefore I have come to spread out my palms to Your mercies and Your true lovingkindnesses. Do not forsake me and do not abandon me [ Psalms 27:9 ]. Deal bountifully with Your servant and I shall live — deal bountifully with me with Your true lovingkindnesses [ cf. Psalms 119:17 ]. And grace me with Your holy faith always — that I merit to remain standing and strong in Your holy faith always, without any confusion or wavering whatsoever; for we have no vitality or hope except upon Your holy faith — as it is written: And the righteous one shall live by his faith [ Habakkuk 2:4 ].

Master of the Universe — You know the immense abundance of the denials and the heresy [ kfirot v'apikorsus ] that grow ever stronger now at this time in these generations — in the footsteps of Mashiach [ b'ikvah d'Meshicha ] — the like of which has never been since ancient times; and there is no one to stand up for us. And You promised us: Counsel has perished from their children; their wisdom has become putrid [ Deuteronomy 32:28 ] — that when there is no one among Israel to stand up and answer the heretics [ apikorsim ], then the wisdom of the heretics and the sectarians also becomes putrid. But now — through our many iniquities, You have struck us with a blow that is not written in the Torah, and You have made our blows wondrous from every side. For the true tzadikim who could have drawn complete holy faith down to us have been removed through our iniquities — and the sect of the heretics and the philosophers grows ever stronger now; until they shoot their evil arrows and spread their nets and snares even upon the upright and the perfect — those who walk about innocently. For they deceive them and present themselves before them as upright people — and as though they desire the good and the benefit of Israel; until many even upright and worthy souls are caught in their nets. And they introduce denial and philosophy and heresy into the hearts of Israel Your holy people — and they grow strong to accustom Israel to the ways of the nations: to dress in their garments and to walk in their ways and to study their books and their languages. Woe to us for we are ruined — for such a trouble as this has never yet befallen Israel since ancient times. And upon whom can we lean, to whom can we flee for help, and where is the place to hide from them and to save our children and our offspring and all the offspring of Your people the House of Israel from their nets and their arrows? Who among us shall sojourn with a consuming fire — who among us shall sojourn with the everlasting flames? [ Isaiah 33:14 ] — who will be such a fiery champion for us? Who shall take pity upon us, who shall have mercy upon us, from where shall our help come?

Master of the Universe — You alone know the immensity of this trouble. Help us — for upon You we lean; for our strength is only in the mouth [ cf. Midrash on Psalms ]. Have pity and mercy upon us and help us to be strong and firm in Your holy faith always as Your good will desires. And may no reasoning from their reasonings rise in my heart, and no difficulty from their difficulties, and no way from their ways. Rather may I — and my offspring and all our company and all Your people the House of Israel — always walk in the ways of our holy fathers: Avraham, Yitzchak, and Yaakov; Moshe and Aharon; Yosef and Dovid; and in the ways of all the true prophets — first and last; and the Tannaim and Amoraim; and in the ways of all the true tzadikim and the upright and the perfect who have been in every generation. And in their merit — rescue us and save us from every kind of denial and confusion and doubt; and grant us merit through Your mercies to complete and strong faith — in truth, in holiness and purity, always forever.

And grant me merit through Your abundant mercies to give much charity to many fitting poor people — and may I merit to give greatly in charity with great generosity; and help me to fulfill the verse: He scattered, he gave to the poor — his righteousness endures forever [ Psalms 112:9 ]. And may You grant me merit to the charity of Shabbos — that I merit to give to fitting poor people for the needs of holy Shabbos; and to bring fitting guests to my table on every holy Shabbos. And may I merit to draw upon myself the holiness of Shabbos always — and through this may I merit to complete faith: to believe in You and to trust in You always. And to scatter much money to charity with a good heart and great joy; until my mitzvas of charity be very esteemed before You — through the complete faith with which You shall grant me merit, which is the essence of the worth and the completeness of the charity and of the entire Torah. And may the verse be fulfilled in me: And he believed in Hashem and He reckoned it to him as righteousness [ Genesis 15:6 ]. And may I merit that the light of my charity shine with a great light through the holiness of holy Shabbos — and may the verse be fulfilled: And there shall shine for you who fear My Name a sun of righteousness with healing in its wings [ Malachi 3:20 ]. And may You draw upon us blessing from the source of all blessings — and may the blessing flow from the holy faith that is drawn upon all six days of the work week through holy Shabbos, for it is the source of the blessing. And may there be drawn upon us an overflow of goodness and blessing and mercy and knowledge and life and peace and all good — upon us and upon all Your people Israel always; and may You provide our livelihoods in great abundance before we need them, with ease and not with suffering, in what is permitted and not in what is forbidden, with honor and not with disgrace — from beneath Your open and full hand; and may You not make me need the gifts of flesh and blood nor their loans.

And help me and grant me merit to the guarding of the bris [ shemiras habris ] in truth in the ultimate completeness as Your good will desires — and save me from now through Your immense mercies; and guard me with Your great and awesome lovingkindnesses from every kind of blemish of the bris in the world: that I not blemish the drops of the brain [ tipei hamoach ], G‑d forbid — neither in error nor in deliberation, neither under compulsion nor willingly. And forgive me and pardon me and atone for me for what I have blemished in the holy bris from my youth until this very day; and grant me merit speedily to the rectification of the bris in completeness, in holiness and in purity as Your good will desires. And save me through Your abundant mercies from the danger of the roads [ sakanas derachim ] — and guard me and save me from every kind of pain and suffering and impediment on the way, and from every ambusher and enemy and adversary. And may You be always with me — in my sitting in my home and in my going on the way. In Your Name shall I go out to the road in peace, and in Your Name shall I traverse the road in peace; and shall I return to my home in peace. And save me from every kind of harm and loss on the road — in the physical and in the spiritual, in body and soul and money. And guard our going out and our coming in for a good life and for peace, from now and forever. And grant me merit to give charity before I go out on the road — as it is written: Righteousness shall walk before him and shall set its steps on the way [ Psalms 85:14 ]. And through this may the road be established before me. And You — in Your abundant mercies — shall walk before me to lead me on the road which I shall walk, and shall illuminate before me with Your great light; and may You bring me and lead me to my desired destination for life and for peace, as Your good will desires.

And therefore have mercy upon me through Your abundant mercies — and be gracious to me with Your great lovingkindnesses; and guard me and save me from every kind of Torah prohibition and rabbinical prohibition [ issurim d'Oraisa u'd'rabbanan ]. And grant me merit to engage in Your holy Torah always day and night; and help me to study with great diligence the books of the legal decisors [ sifrei haposkim ]; and be with me always; and grace me from Yourself with knowledge, understanding, and discernment [ da'as, binah, v'haskeil ] — to clarify all the laws of forbidden and permitted [ dinei issur v'heiter ]. And may I merit to know with clarity all the legal rulings in their truth — until I merit through this to clarify the good from the evil, the fit from the unfit, the pure from the impure, the permitted from the forbidden. And may You grant me merit to study in great holiness and purity — to study and to teach, to guard and to do and to fulfill all the words of Your Torah with love and great holiness. And may I merit to be a true tzadik and a scholar [ lamdan ] in truth. And may You grant me merit to the guarding and rectification of the bris in all its aspects, in the ultimate completeness — the guarding of the supernal bris and the guarding of the lower bris [ shemiras bris ila'ah v'shemiras bris tata'ah ] — in great holiness and purity in truth.

And therefore have mercy upon me through Your abundant mercies — and be gracious to me with Your great lovingkindnesses; and guard me and save me from every kind of Torah prohibition and rabbinical prohibition [ issurim d'Oraisa u'd'rabbanan ]. And grant me merit to engage in Your holy Torah always day and night; and help me to study with great diligence the books of the legal decisors [ sifrei haposkim ]; and be with me always; and grace me from Yourself with knowledge, understanding, and discernment [ da'as, binah, v'haskeil ] — to clarify all the laws of forbidden and permitted [ dinei issur v'heiter ]. And may I merit to know with clarity all the legal rulings in their truth — until I merit through this to clarify the good from the evil, the fit from the unfit, the pure from the impure, the permitted from the forbidden. And may You grant me merit to study in great holiness and purity — to study and to teach, to guard and to do and to fulfill all the words of Your Torah with love and great holiness. And may I merit to be a true tzadik and a scholar [ lamdan ] in truth. And may You grant me merit to the guarding and rectification of the bris in all its aspects, in the ultimate completeness — the guarding of the supernal bris and the guarding of the lower bris [ shemiras bris ila'ah v'shemiras bris tata'ah ] — in great holiness and purity in truth.

And therefore be gracious to me through Your abundant mercies — and help me and save me always; and grant me merit to holy yearning [ kisufin dikdushah ]: that I always be yearning and longing and thirsting for You and for Your service in truth, for Your awe and Your love. And all the day may my longing and my hope and my yearning and my thirsting be only toward You and Your service in truth — and may my eyes be wasting away the entire day to attain Your true service, as it is written: My soul pined for Your salvation; I hoped for Your word. My eyes wasted away for Your word — saying: when shall You comfort me? [ Psalms 119:81–82 ]. My soul yearned and also wasted away for the courtyards of Hashem; my heart and my flesh shall sing to the living G‑d [ Psalms 84:3 ]. My flesh and my heart wasted away — O Rock of my heart and my portion, G‑d, forever [ Psalms 73:26 ]. My soul thirsts for You; my flesh longs for You in a land parched and exhausted without water [ Psalms 63:2 ]. My soul thirsts for G‑d, for the living G‑d — when shall I come and appear before the face of G‑d? [ Psalms 42:3 ].

My Father, my Father — chariot of Israel [ rechev Yisrael ]! My Father, my Father — my Master, my King, and my G‑d! Rock of my heart and my Holy One — You know the immensity of our distance from You now, which cannot be named in any language in the world; and we have no support whatsoever — except to yearn and to long and to thirst 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 yearnings and the holy longings are in themselves very good. Therefore I have come to beseech before You, Hashem my G‑d and G‑d of my fathers — You Who desire my rectification and strive for my salvation — that You grant me merit through Your abundant mercies and accustom me to yearn and to long and to thirst for You always in truth and with a whole heart. And may You save me through Your abundant mercies and guard me and rescue my soul from every kind of evil yearning — and from every kind of evil longing and thirsting, and from every kind of evil desires and evil thoughts; and may no evil yearning or evil longing rise in my heart whatsoever from now and forever.

My Father, my Father — chariot of Israel [ rechev Yisrael ]! My Father, my Father — my Master, my King, and my G‑d! Rock of my heart and my Holy One — You know the immensity of our distance from You now, which cannot be named in any language in the world; and we have no support whatsoever — except to yearn and to long and to thirst 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 yearnings and the holy longings are in themselves very good. Therefore I have come to beseech before You, Hashem my G‑d and G‑d of my fathers — You Who desire my rectification and strive for my salvation — that You grant me merit through Your abundant mercies and accustom me to yearn and to long and to thirst for You always in truth and with a whole heart. And may You save me through Your abundant mercies and guard me and rescue my soul from every kind of evil yearning — and from every kind of evil longing and thirsting, and from every kind of evil desires and evil thoughts; and may no evil yearning or evil longing rise in my heart whatsoever from now and forever.

My Father, my Father — chariot of Israel [ rechev Yisrael ]! My Father, my Father — my Master, my King, and my G‑d! Rock of my heart and my Holy One — You know the immensity of our distance from You now, which cannot be named in any language in the world; and we have no support whatsoever — except to yearn and to long and to thirst 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 yearnings and the holy longings are in themselves very good. Therefore I have come to beseech before You, Hashem my G‑d and G‑d of my fathers — You Who desire my rectification and strive for my salvation — that You grant me merit through Your abundant mercies and accustom me to yearn and to long and to thirst for You always in truth and with a whole heart. And may You save me through Your abundant mercies and guard me and rescue my soul from every kind of evil yearning — and from every kind of evil longing and thirsting, and from every kind of evil desires and evil thoughts; and may no evil yearning or evil longing rise in my heart whatsoever from now and forever.

And help me through Your abundant mercies — that I merit to speak and to express with my mouth my good yearnings and longings; and help me always to set forth all my speech before You with all my heart and soul. And may I merit to multiply [the practice of] hisbodidus [ seclusion and personal prayer ] and conversation between myself and my Maker always — and may I merit to pour out all my speech before You always. And all that is in my heart — I shall set forth before You, O Full of Mercy, in truth and sincerity, with great yearnings and with burning longing toward You. Until I merit to make many holy souls [ nefashos rabbos dikdushah ] through my holy yearnings — that I merit to express and to articulate them with my mouth in explicit words each and every day as a permanent obligation that shall not pass. And may I merit through this to make holy points [ nekudos kedoshos ] for the letters of the Torah — and to form the letters of the Torah for good; and may all the words of the holy Torah become for me a potion of life [ sam chayyim ]; and may I merit to cleave to You and to Your service always forever. And may You guard me and save me always that no evil soul, G‑d forbid — that comes into being and is made from evil yearnings, G‑d forbid — be rolled upon me or cleave to me or to my offspring. And help me that holy and good souls continuously issue from me — through our good yearnings that we express with our mouths; and may these souls grow strong and stir the entire world to complete repentance in truth — until they all return to You to do Your will in truth.

And therefore have mercy upon us and save us and grant us merit to eat with great and awe-inspiring holiness — until our eating be in the aspect of the showbread [ lechem hapanim ]; and help us that all the nations and all the stars and constellations be laboring for the sake of our sustenance; and may You remove their shadow from over them, and may the verse be fulfilled: Their shadow has departed from over them — and Hashem is with us; do not fear them [ Numbers 14:9 ]. And may You nullify the wisdom of nature from the world — and may You uproot and shatter and nullify their erroneous ideas from the world; and may Your sovereignty and Your Providence be revealed to all who come into the world; and may everyone know that there is no nature whatsoever in the world — rather everything is conducted only through Your Providence. And may You illuminate us with the light of Your face and do not hide Your face from us. Cause Your face to shine upon Your servant — save me through Your lovingkindness [ Psalms 31:17 ]. And may every creature know that You made it, and may every being understand that You fashioned it; and may everyone know that You watch over every matter in the world with particular Providence [ hashgachah peratis ] — in the most detailed particularity, at every time and every moment; and that there is no way of nature in the world whatsoever — rather everything is from You alone. Turn to me and be gracious to me — give Your strength to Your servant and save the son of Your handmaid [ Psalms 86:16 ]. Cause Your face to shine upon Your servant and teach me Your statutes [ Psalms 119:135 ]. Lift upon us the light of Your face, Hashem [ Psalms 4:7 ]. And may You nullify the wisdom of nature — the wisdom of the stars and constellations from the world, which is drawn from the hiding of the face of Hashem . And may You reveal the truth of the wisdom of the governance of the light of Your Providence in the world — how the light of the face of Hashem hovers over us all day and governs His world with particular Providence, with wondrous and awesome wisdom that is impossible to attain; and [how] He now conceals His governance in the way of nature. And may everyone know that even nature itself — You govern it through Your Providence alone; and even nature is [an expression of] Providence. And may You be filled with mercy upon us — and draw down even now the governance that will prevail in the future, when You shall nullify nature entirely and govern Your world through Your Providence alone; and may we merit that even now You govern us through Your Providence alone, without any way of nature whatsoever.

And help us that our eating be in such great holiness — until our table atone like the altar; and may it be said of our table: This is the table that is before Hashem [ Ezekiel 41:22 ].

And hasten and hurry to redeem us with an eternal redemption — and bring us our righteous Mashiach [ Mashiach tzidkainu ]; and build for us our holy and glorious House [ Beis Mikdashainu v'tifartainu ]; and there shall we go up and be seen and bow down before You on our three pilgrimage festivals — as it is written in Your Torah: Three times a year shall all your males appear before the face of Hashem your G‑d in the place which He shall choose — at the Festival of Matzos and at the Festival of Shavuos and at the Festival of Sukos; and none shall appear before the face of Hashem empty-handed. Every man according to the gift of his hand — according to the blessing of Hashem your G‑d which He has given you [ Deuteronomy 16:16–17 ]. And may we merit to arrange the showbread [ lechem hapanim ] in the Beis HaMikdash before You always. And may You bring the sun out of its sheath [ tozi chamah miniartikah ] and may the sun be revealed in its full force; and may You sanctify us with Your supernal holiness, and give us the strength to receive the very light of the sun as it shall be revealed in the future in its force and its might. And may it heal us through it from all our ailments and all our pains — a healing of the soul and a healing of the body. And may You repair through Your mercies all the blemishes that we have blemished before You in all the worlds. And may the verse be fulfilled: And there shall shine for you who fear My Name a sun of righteousness with healing in its wings [ Malachi 3:20 ]. And may You bring the abundance and the sustenance from the outside inward — into holiness; and may the multiplication of abundance and sustenance no longer go to the nations and the wicked, G‑d forbid. Rather may all the overflow of goodness and sustenance and wealth be drawn to us from You. And may You fulfill for us the verse: Hashem shall open for you His good treasury — the heavens — to give the rain of your land in its season, and to bless all the work of your hands; and you shall lend to many nations, but you shall not borrow [ Deuteronomy 28:12 ]. For Hashem your G‑d has blessed you as He spoke to you; and you shall lend to many nations, but you shall not borrow; and you shall rule over many nations, but they shall not rule over you [ Deuteronomy 15:6 ].