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You revealed Yourself in the cloud of Your glory upon Your holy people to speak with them. In thunders and lightnings did You reveal Yourself to them, and in the sound of the shofar did You appear to them, when You revealed Yourself, our King, upon Mount Sinai to teach Your people Torah and commandments. And therefore may it be Your will, Hashem our G‑d and G‑d of our fathers, that You help us through Your abundant mercies to fulfill Your commandments with great joy, and grant me merit through Your abundant mercies to pray before You with all my strength — and every manner of strength found in me, in my 248 limbs [evarim] and 365 sinews [gidin], in flesh and sinews and bones and veins, in the fat and in the blood, and all the power in the brain in the head, and the brain that spreads throughout the entire body, and all the power in the five senses — and all the other varieties of power — may they all be included within the prayer, so that I merit to bring forth the voice and the speech of the prayer with great power. And may I merit that my voice be heard like the thunder of Your might, and this voice shall awaken the intention [kavvanah] of my heart — that my heart shall hear and understand well what I am praying before You, so that I merit to pray with the intention of the heart. And grant me merit that I have awe of Heaven, the awe of [Divine] transcendence [yiras haromemus], and that I be guarded from having any external fear [yirah chitzonah] whatsoever — that I fear and tremble from nothing in the world: neither from a minister or lord, nor from any person in the world, nor from wild beast or robber, nor from anything in the world; and let me have no outer fear whatsoever — but only from You alone shall I fear and tremble always, and may I merit through Your mercies to the supernal fear, the awe of transcendence.

And grant me merit through Your abundant mercies and Your great lovingkindnesses to clear my mind and my thought from external wisdoms [chachmos chitzoniyos] and from extraneous thoughts — that I not dull my mind and my thought with desires and lustful thoughts, G‑d forbid. And may I not sour my mind and my thought with external wisdoms and with desires, G‑d forbid. And may I not entertain evil thoughts — let there be in my mind no extraneous thought or reflection at all; rather, let my mind and my thought be clean and pure and bright, that no extraneous thought enter my mind at all. And give me the power to overcome all the evil thoughts, extraneous thoughts and reflections that come upon me to confuse my mind — that I give them no place at all to enter my mind, and may I merit to rebuke them and to dispute with them, to drive them away from me and from my domain, so that they have no power to enter my mind at all, and may I merit to sanctify my thought always.

Please, Hashem — Merciful One, filled with mercy, good and beneficent to all — You know the greatness and intensity of the enormous and awesome blemish that touches the supernal worlds through every evil thought; and all the more so through an evil lustful reflection, G‑d forbid — which blemishes and corrupts terribly in all the worlds, and uproots a person, G‑d forbid, from the source of life, until it is very hard for him to return and attain paths of life. And all the other vast and awesome blemishes reaching to the heights of the heavens, touching where they touch, that are caused by every evil thought and lustful reflection that enters the mind, G‑d forbid. And You also know the greatness of the intensity of the overpowering force that overpowers us at every moment, to confuse our mind with evil thoughts and evil reflections. And through my many iniquities I was not careful to guard myself from them and to overcome them, until I have blemished my mind greatly through the evil thoughts I brought into my mind — until my entire mind is filled with extraneous thoughts; and I transgressed the prohibition of leavening [chametz], for I would leaven my mind with desires and reflections and confusions and all manner of foolishness. And not only did I not overcome the evil thoughts — I even gave them power to enter my mind, and I did not try to drive them away at all, and I did not follow Your holy counsels which You revealed to me through Your abundant mercies — to drive them away from me by simply sitting and refraining from action [shev v'al ta'aseh] — and I did not hearken to the voice of my teachers. Woe to me, woe to me, for the days that have passed in confusion of the mind and evil thoughts! "I have sunk in the mire of the deep and there is no foothold; I have come into the depths of the waters and the flood has swept over me" [Psalms 69:3]. All my mind and my brain became so entangled in evil thoughts and confusions, that even at the hour when I wish to overcome them and flee from them, it is very hard for me. "Hashem G‑d, You know my folly, and my guilt has not been hidden from You" [Psalms 69:6]. Upon all of these have I come before You, Hashem my G‑d and G‑d of my fathers — with a broken and crushed heart, in prostration and kneeling and bowing down, in supplication and request, like a pauper at the door: sighing and crushed, asking and begging for a free gift and a generous grant of lovingkindness — that You be gracious to me through Your mighty mercies and Your wondrous lovingkindnesses, and bring me forth from darkness to light, and help me from this day to sanctify my thought always, from now and forever.

Master of the Universe — O You Who perceives the insult of the silent ones — may my wretched soul be precious in Your eyes, and have compassion upon me with Your compassion and Your graciousness, and help me and support me and strengthen me and embolden me, and sanctify me with Your supernal holiness — that holiness and purity be drawn down upon me from You — in such a way that I may merit from now on to guard myself so as not to allow any extraneous thought in the world to enter my mind at all, and no confusion of the mind. And all the more so: may I not entertain any reflection in the world at all — rather, let my thought be holy always, pure and clean from all dross and refuse. And so, grant me merit through Your abundant mercies to believe in the true tzadikim — and let no reflection or thought whatsoever enter my mind or my understanding regarding the disputes that exist between the true tzadikim; rather, may I merit to believe in the true tzadikim with complete faith, and let me have no doubt or challenge against them and against the disputes between them at all. Master of the Universe — if indeed I have blemished the drops of my brain, through which I am not worthy or deserving to draw near to the true tzadikim and to merit to believe in them truly; and because of this, extraneous thoughts and reflections come upon me to reflect against them, G‑d forbid — please, Hashem, do not deal with me according to my sins and do not judge me according to my deeds; act for Your sake and not for mine, and fulfill my request with mercy. And grant me merit that no challenge or reflection whatsoever enter my heart against the true tzadikim and against the disputes between them — rather, may I merit to believe in them always with complete and true faith. And have compassion upon me through Your abundant mercies, and grant me merit to return to You truly and to attain paths of life, and in the place where I have corrupted, there shall I be rectified. And return me through Your mercies and Your great lovingkindnesses — from death to life, from leavening to unleavened bread, from evil fear to good fear, from a blemished voice and blemished wisdom to a good voice and good wisdom. "Make known to me the path of life; fullness of joy in Your presence, pleasantness at Your right hand forever" [Psalms 16:11]. "For with You is the source of life; in Your light shall we see light" [Psalms 36:10]. Our Father in Heaven — Who carves out life for every living being. Living G‑d, our Portion, our Rock — redeem us from death, rescue us from the pit. And save me and all Your people the House of Israel from all manner of evil thoughts and reflections, which are called the sitra d'mosa [side of death]. And be gracious to me from Yourself through Your abundant mercies, and give me good life — a long life, a true life, an eternal life. And help me to merit to sanctify my mochin [brain-consciousness], which are called bayr mayim chayyim [a well of living waters].

And grant me merit to love Your great Name truly with a love of uprightness [ahavas hamishor], and unify my heart to love and to fear Your Name. And save me from fallen fears [yiros hanfulos] — that I not fear anything in the world, but only from You alone shall I fear and tremble always — so that Your fear be upon my face, that I sin not forever. And help me to pray before You with all my strength, that I put all my strength into the words of prayer, and bring forth the voice and the speech of prayer with great power — until my voice strikes into my brain and is heard by my heart like the sound of thunder — until the heart hears the words of prayer well and is aroused to Your service in truth, and my voice and speech become of the quality of re'amim [thunders]. And grant me merit to have true awe of Heaven, until my words be heard by the creatures for Your service and Your fear — and the voice of our prayer ascend before You for favor, like the seven voices that David spoke upon the waters, as it is written: "The voice of Hashem upon the waters, the G‑d of glory thunders; Hashem upon the great waters. The voice of Hashem is with power" [Psalms 29:3-4]. And grant me merit that the crookedness [ikkimus] in my heart be straightened out — that there be no crookedness or stubbornness in my heart at all. "A perverse heart shall depart from me; I will not know evil" [Psalms 101:4]. Rather, may I merit to uprightness of heart in truth, that my heart be upright with Hashem always.

And therefore may it be Your will, Hashem my G‑d and G‑d of my fathers, that You help me and save me through Your abundant mercies to merit great and true joy in Your service, as it is written: "Serve Hashem with joy, and exult with trembling" [Psalms 100:2, 2:11]. And grant me merit through Your abundant mercies to perform all the commandments with great and true joy — that I have great joy from the mitzvah [commandment] itself, that I rejoice and am very glad at the moment of performing each and every mitzvah, in that I have merited through Your mercies to perform the mitzvah — and all my joy shall be only from the mitzvah alone, and not for the sake of reward in the World to Come. All the more so, let it not enter my mind, G‑d forbid, any ulterior motive of foolishness for the sake of people, or for the sake of the affairs of this world, G‑d forbid. Rather, may I merit to perform all the commandments with great joy from the mitzvah itself. And let all of my World to Come be in the mitzvah itself — until I desire no reward of the World to Come for the mitzvah; rather, my entire reward shall be that You grant me merit to perform another mitzvah as the reward for this mitzvah — as our Sages of blessed memory taught: the reward of a mitzvah is a mitzvah [s'char mitzvah, mitzvah]. And may I merit to be included in You through Your holy commandments, which are Your unity. And may the verse be fulfilled among us: "Hashem will rejoice in His works; let Israel rejoice in its Maker" [Psalms 104:31, 149:2] — that You rejoice in us when You grant us merit to do good deeds in Your eyes, and we shall rejoice and be glad in You. And help us through Your abundant mercies to draw vitality and an overflow of goodness and blessing through the performance of our commandments with great joy — to our 248 limbs and 365 sinews, and to the whole world, and to the entire year. And all three structures [komas] — the structure of the world [olam], the structure of the year [shanah], and the structure of the soul [nefesh] — may they all be blessed and receive life and goodness and blessing and holiness and purity through the fulfillment of our commandments with great joy. And help us through Your abundant mercies that we be able to pray on behalf of the entire world and to fill the deficiency of the world. And all manner of decrees decreed upon the world — may we merit to annul them all through our prayer. And may we merit to know and to perceive whether it is before the verdict or after the verdict. And grant us merit to know how to pray before You and to clothe our prayer in narratives [sipuray devarim] when the hour requires it. And though indeed at this time we are very far from this knowledge and perception — even so, all is in Your hand and nothing is withheld from You. "You, Hashem, will not withhold Your mercy from me; Your lovingkindness and Your truth shall guard me always" [Psalms 40:12]. And help me and grant me merit to reach and to come to all that I have requested before You. Sanctify us with Your commandments and gladden our soul with Your salvation, and purify our hearts to serve You in truth — the service of the heart, which is prayer [avodah sheba'lev, zo tefilah] — to merit to pray before You with all my strength in truth, and to perform Your commandments with joy always. "May my meditation be pleasing to Him; I will rejoice in Hashem" [Psalms 104:34]. "And my soul shall exult in Hashem, rejoice in His salvation. All my bones shall say: Hashem, who is like You — who saves the poor from one stronger than he, and the poor and the destitute from his robber" [Psalms 35:9-10]. "Light is sown for the righteous, and for the upright of heart — joy. Blessed is Hashem forever, Amen and Amen" [Psalms 97:11, 89:53].