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Why do You hide Your face — forgetting our affliction and our oppression? [Psalms 44:25]. Why, Hashem, do You cast off my soul — hiding Your face from me? [Psalms 88:15]. Why does Hashem stand from afar — hiding Himself in times of trouble? [Psalms 10:1]. How long, Hashem, will You be hidden forever — shall Your wrath burn like fire? [Psalms 89:47]. How long, Hashem, will You forget me forever — how long will You hide Your face from me? How long must I take counsel in my soul — sorrow in my heart by day; how long shall my enemy be exalted over me? [Psalms 13:2–3]. Do not hide Your face from me on the day of my distress — incline Your ear to me; on the day I call, answer me speedily [Psalms 102:3]. Answer me speedily, Hashem — my spirit fails; do not hide Your face from me — lest I become like those who descend to the pit [Psalms 143:7]. Answer me, Hashem — answer me, for I am in great trouble. Do not hide Your face from me — and do not conceal Yourself from my supplication.

Master of the Universe — Eternal King; Master of all; Ruler of all; hidden G‑d [El misstatir]; full of mercy. You alone know the immensity of the intensity of the concealment of the hiding — which has greatly strengthened now in these times in the footsteps of Mashiach [b’ikvah diMeshicha]. For You have hidden Your face from us and melted us in the hand of our iniquity — and it has been fulfilled in us now through our many iniquities: And I will surely hide My face on that day on account of all the evil he has done — because he has turned to other gods [Deuteronomy 31:18]. For You have greatly hidden Yourself from us — until Your power and Your greatness and Your splendor and Your sovereignty and Your great dominion that rules over all have become hidden and concealed from us. For I sinned and transgressed and rebelled before You and did evil in Your eyes from my youth until this very day — and I transgressed and repeated many times until it became for me like something permitted; and I overturned the words of the Living G‑d and corrupted the combinations of letters of the holy Torah. Until it became for me that the forbidden became permitted to me. And not only was this not sufficient for me — but I added to performing great abominations even more than these; and doubled and tripled them many times without measure and reckoning. Until I have wearied of counting the multitude of the days of my sins — how many times I angered You. Until the yoke of my many and immense iniquities entwined and rose upon my neck and stopped counting because there is no number. Until through my many iniquities the concealment within concealment grew powerful over me [hahastara shebetoch hahastara] — for You have hidden Yourself from me in many and many concealments within concealments. For even the hiding itself is hidden from us — and we do not know even this: that You are hidden from us; for we do not know anything of You at all; and the iniquities have been transformed for us into flatness. Woe to us — for we are devastated. What shall we say before You Who dwell on high — and what shall we recount before You Who reside in the heavens? For You know all the hidden things and the revealed things. And now, our Father in Heaven — what shall we do and what shall we act? And in particular I — the poor and destitute one: from where shall I seek help for myself to reveal the immensity of the concealment within concealment — in which You have hidden from me very greatly? Until I forgot my goodness and neglected my holiness — and You rejected peace from my soul; I have forgotten goodness [Lamentations 3:17]. And even if I still sometimes remember a little of the immensity of Your G‑dliness and Your power and Your greatness and Your dominion and Your exaltedness — blessed forever and for all eternity — and my soul yearns for You, G‑d, very greatly; and my longing and desire and yearning is very firm and strong to truly return to You. But my strength has dried up and it is not in my power to prevail over my evil and bitter desires — through which my life has been consumed in grief and my years in sighing. And I know not where to flee; where to hide from my evil desires and my immense confusion of mind. And the sadness and the black bile that have all overpowered me together do not allow me to catch my breath. My Father in Heaven — have mercy upon me and see my affliction and my toil. See, Hashem — for I am in distress; my innards churn; my heart is overturned within me — for I have greatly rebelled [Lamentations 1:20]. See, Hashem — that strength is gone; and there is neither shut-up nor abandoned [Deuteronomy 32:36]. You have covered Yourself with a cloud so that prayer cannot pass through [Lamentations 3:44]. You pursued us in anger and slew without pity [Lamentations 3:43]. Master of the Universe — full of mercy; full of abundant lovingkindnesses: Be gracious to me, Hashem — see my affliction from those who hate me; raise me from the gates of death [Psalms 9:14]. Remember me please with Your good will. Remember please in Your mercies — after whom are You pursuing? After whom has the King of Israel gone out? After a dead dog; after a single flea; shall you be overawed by a leaf that flies [Job 13:25]? And a dry straw — shall You pursue?

And through this may our faith grow strong — and may we merit to believe in You, Hashem our G‑d, with all our heart and soul.

Master of the Universe! Master of the Universe! Master of the Universe! I have no mouth to speak and no forehead to raise my head — for there is no word on my tongue; behold, Hashem — You know it all [Psalms 139:4]. For You have borne me and cast me away. Hashem — by Your will You had set up my mountain in strength; You hid Your face and I was confounded [Psalms 30:8]. Answer me, Hashem — for Your lovingkindness is good; according to Your abundant mercies turn toward me [Psalms 69:17]. And do not hide Your face from Your servant — for I am in distress; answer me speedily [Psalms 69:18]. To Hashem I shall call and to Hashem I shall entreat [Psalms 30:9]. What gain is there in my blood — in my going down to the pit? Will the dust acknowledge You? Will it tell Your truth? [Psalms 30:10]. Hear, Hashem, and be gracious to me — Hashem, be my helper [Psalms 30:11]. For I know no path at all how to reveal the immensity of the concealment within concealment — which is comprised of thousands and ten-thousands of concealments; until I know not how to escape from them and how to rescue my soul from the fowler’s snare.

But through Your abundant mercies — You have thought from afar to improve our final end; and You have promised us that through the engagement in the holy Torah we merit to find You always at every time — even in these last days; in the intensity of the concealment within concealment. As it is written: And I will surely hide My face on that day on account of all the evil he has done — because he has turned to other gods. And this song shall testify before him as a witness — for it shall not be forgotten from the mouth of his offspring [Deuteronomy 31:18–19]. Therefore I have come before You, Hashem my G‑d and G‑d of my fathers — full of mercy; full of graciousness; good and doing good for all; Who has mercy upon the creatures; Whose mercy is upon all Your works. That You grant me merit through Your abundant mercies to engage in Your holy Torah for its own sake always day and night — in great holiness and purity. In such a manner that I merit through the engagement in Torah to reveal the concealment within concealment — and to find Your G‑dliness always at every time and in every season and in every place. And may no thing and no matter in the world have any power to conceal from me Your G‑dliness and Your Providence and Your exaltedness, blessed be He. And help me and save me to engage in the holy Torah with a full mouth — to bring forth the words of Torah from my mouth in completeness. And may You give us the power to call You the Living of the Living through the holy Torah — which is Your Name. And through this may we merit to receive and draw upon ourselves good and long life from You — for You are the Living of the Living; and You enliven all the worlds from beginning to end through the holy Torah which is Your Name. For it is our life and the length of our days. And grant us merit to receive the life gradually and in measure — through the holy vessels made through the passages and the verses and the portions and the words and the cantillation [taamim] and the vowels [nekudos] and the crowns [tagin] and the letters [osiyos] of the holy Torah. And may we merit through them to good and long life and mercy and peace and holy da’as.

Master of the Universe — close to those who call upon Him in truth: grant us merit to call upon You in truth — in such a manner that You answer us speedily. And may we call upon You and You answer us; and may we entreat You and You be entreated by us. Be gracious to us from Yourself with knowledge, understanding and discernment. Grant us merit to draw from Yourself through the engagement in the holy Torah — good and long life and length of days and years; and holy wisdom, understanding and da’as. In such a manner that we merit to know that You are always found at every time and in every person and in every place — and even in the intensity of the concealment within concealment; there too You are found. For You Yourself are hidden within all the concealments in the world — and even within concealment within concealment; and even within thousands of thousands and ten-thousands of ten-thousands of concealments without end: there too You are found. For there is no place void of You [leis atar panui minak] — and You enliven them all. And without You there is no vitality for any thing in the world — even all the klippos and all the impurities in the world; and all the Sitra Achrins; and all the concealments in the world that conceal Your G‑dliness: all of them have no vitality and power except what they receive from You Yourself, blessed be He — forever. And You rule over all — and Your sovereignty rules over all; and without You no concealment in the world has the power to conceal and to hide You, blessed be He. And grant me merit through Your abundant mercies — to know all this with complete knowledge in truth and in faith. Until I merit through this to reveal the concealment within concealment and to transform it into da’as: so that from all the concealments there be made holy Torah. And may the concealed holy Torah be revealed — the one hidden there within the intensity of the concealment within concealment. And may we merit to the revelation of the hidden [secrets] of Torah — to understand and to attain the mysteries of the Torah [razin d’Oraisa]. Until we merit to hear the great proclamation of the holy Torah — which continually roars and calls out in a very great and immense voice: At the head of the noisy places she cries out — how long will the simple ones love simplicity? [Proverbs 1:21–22]. And through our many iniquities we do not hear this proclamation. Therefore have mercy upon us for the sake of Your Name. And grant us merit to engage in the holy Torah with a full mouth in great holiness — until we merit to hear the great proclamation of the holy Torah: the voice of the words of the Living G‑d and the Eternal King; a great voice that did not cease [Deuteronomy 5:19]. And may the Torah itself rebuke us with revealed rebuke from hidden love [tochachas megulah me’ahavah mesuteres] — as it is written: Her mouth she opens with wisdom — and the Torah of lovingkindness is upon her tongue [Proverbs 31:26]. Until we merit through this to speedily return to You in truth — and may You bring us close to Your service and return us in complete repentance before You. And help us and save us and grant us merit to reveal and to raise up the letter-combinations [tzirufei osiyos] of the holy Torah from within the concealments — and to return and to turn them toward holiness; and to restore them to their original place and position; and to combine them with holy combinations [tzirufim dikdushah]. Until through them there be revealed true and wondrous and awe-inspiring Torah novellae. And may You reveal to us the hidden secrets of the Torah [sitrei Oraisa] — wonders and hidden things of Your holy Torah that You have stored away and hidden for those who fear You. And may we merit to know and to distinguish between the forbidden and the permitted; between the holy and the profane; between the impure and the pure; between the valid and the invalid. And help us to separate ourselves from the evil and the forbidden completely — and to attach ourselves to holiness in truth and in complete faith; to turn from evil and do good in Your eyes always as Your good will desires in truth. And grant us merit to complete holy da’as — until we merit to adorn ourselves and to adorn others as well in complete repentance before You in truth. That we merit through our engagement in the holy Torah to stir even others in complete repentance — even those very far from us. To bring them out from darkness to light; from darkness to illumination; from the profane to the holy. And help us — that we merit to draw good and long life into our own sovereignty [malchus]: which each and every one of us has some portion in the aspect of sovereignty — in the revealed and in the hidden. And may we not use our sovereignty for our own needs at all; and may our sovereignty not be like a servant — rather may we merit that our sovereignty be free [ben chorin]. And may we not make use of the sovereignty and the dominion that each and every one of us has — except for Your Name and Your service alone in truth. And may You be gracious to us from Yourself with holy intellect and da’as — that we merit to know how to admonish and rebuke all the people who are under our dominion: both our sons and daughters and the members of our household; and our brothers and companions and other people who follow our guidance. May we merit to rebuke and admonish all of them in the Torah of Hashem — that they return to Hashem in truth and not follow the obstinacy of their evil heart. Rather may they look at themselves and have compassion upon their souls — to always cleave themselves to the ways of the Torah of Hashem; to turn from evil and do good; and not to deviate from the commandment right or left. And guard us and save us and shield us — that our sovereignty and our dominion not harm us, G‑d forbid. Rather may we merit to draw good and long life into the sovereignty. And may we merit to restore and to return all the sovereignty and the dominion to the blessed Name — not to use the sovereignty for our own needs at all; except for Your Name alone in truth. As it is written: And the sovereignty shall be Hashem’s [Obadiah 1:21].

And may the verse be fulfilled: The wicked watches for the righteous and seeks to put him to death.

And therefore — have mercy upon us through Your abundant mercies and save us from the desire for money [ta’avas mamon]; and help us to shatter the desire for prominence and wealth [ta’avas hanegidus v’ha’ashirus]. And may we not covet and not desire at all to gather wealth in the world — which is not ours. Rather may we merit that all our desire and longing and aspiration and occupation be only in the holy Torah: to acquire holy wisdom and complete da’as; and to cleave to Your holy commandments. And grant us merit to repair in our lifetime all the blemishes that we blemished before You through the desire for money — and may we merit to bring out all the holy sparks that the klipah swallowed through our many iniquities through our evil desires; and in particular through the desire for money. And may the verse be speedily fulfilled: Wealth he swallowed and will vomit — G‑d will dispossess it from his belly [Job 20:15].

And may You save us and guard us — us and our offspring always; that no evil eye ever have dominion over us: from any person or any created being in the world.

And may we merit to humble and shatter and nullify and obliterate and destroy and uproot the klipah of Haman Amalek from the world — which is the desire for money. And to bring out all the holy vitality from it — and to restore and return all the holy sparks and all the holy vitality to their supernal root in holiness; and to turn and make from them holy Torah. And may we merit to always draw upon ourselves the holiness of Mordechai the Jew and Queen Esther. And help us and grant us merit to reveal and to illuminate all the supernal colors [gavvanin ila’in] that are in gold and silver and copper — in great holiness and purity as Your good will desires. And have compassion upon us through Your abundant mercies — and may You pour upon us the attribute of compassion in truth. And may we merit to have compassion upon the creatures and to greatly multiply in charity. And You shall have mercy upon us from the heavens — and may You draw for us livelihood and an overflow of goodness and charity and blessing and mercy and life and peace and complete holy da’as and all good. And may You nullify the strife from the world — and may You remove every kind of hatred and jealousy and contentiousness and quarreling from all Your people the House of Israel forever. And may You draw compassion and peace in the world — that there be great and true peace among all Your people the House of Israel and in the entire world; and may all who come into the world have compassion upon one another with great love and great mercy in truth. And may You give us good livelihood from the heavens — and just as You sustained Your people Israel in the wilderness for forty years; and gave them the manna to eat; and they lacked nothing — for You provided them all their needs: so may You have compassion upon us through Your lovingkindnesses. And may You pour upon us good livelihood from the heavens — and may You give us all our needs without any toil or burden or disturbance at all. In such a manner that we merit to do Your will and to observe Your statutes and Your judgments — and to engage in Your Torah always day and night without any neglect at all. For all our days of life are vanity — and our days are like a passing shadow; and if not now — when?

And may You always save us through immersion in the holy and very awesome mikveh.

And help us and grant us merit and save us — that we merit to purify and sanctify ourselves at every time through immersion in the mikveh [ritual pool]. And may we merit to draw upon ourselves great purity and holiness through immersion in the mikveh — to purify ourselves from all the impurities; from all the sins and iniquities and transgressions that we sinned and transgressed and rebelled before You from our youth until this very day. And to draw great holiness upon ourselves through the holy mikveh. And may You pour upon us through this great da’as and abundant mercy. And may You give us the power and help us — that we merit through the immersion in the mikveh to sweeten all the judgments in the world from upon us and from upon our offspring and from upon all Your people the House of Israel. And to nullify through this all the troubles and all the evil decrees. And may You always save us through the holy and most awe-inspiring immersion in the mikveh. And may the verse be fulfilled: The hope [{hb("mikveh")}] of Israel is Hashem — its savior in the time of trouble [Jeremiah 17:13]. And may You grant us merit to draw upon ourselves the holiness of the mikveh of the holy festival of Shavuos — which is the time of the giving of our Torah; when Israel drew near to You and merited to receive the holy Torah through immersion in the mikveh. And may all of us merit on the festival of Shavuos to immerse ourselves in the supernal mikveh — in the mikveh of the fiftieth gate of holiness [sha’ar hachamishim shel hakedushah]; which is abundant and great mercy; and supernal lovingkindness; and very great da’as. And help us — that we merit to draw the holiness of this mikveh upon ourselves throughout the entire year. And may we merit to always purify and sanctify ourselves — and to speedily go out from the fifty gates of impurity and to enter within the fifty gates of holiness. And may the verse be speedily fulfilled in us: And I shall sprinkle upon you pure water and you shall be purified — from all your impurities and from all your idolatries I shall purify you [Ezekiel 36:25]. And grant me merit to the faith in the sages [emunah b’chachamim] in truth — and may You pour upon me complete da’as: that I merit to truly know and believe in all the true tzadikim and sages. And may the great dispute between them not confuse me at all. And may I merit to know and to believe in truth: that truly these and these are words of the Living G‑d [eilu v’eilu divrei Elokim chayyim] — and all their words are truth and righteousness. And may I not disgrace, G‑d forbid, any one of them — even the truly wise ones whose ruling is not accepted [as normative]; for these are the ways of Hashem — wonders of perfect knowledge; and it is impossible for us to attain this. And I shall not investigate this at all — rather only to believe that these and these are words of the Living G‑d. And have compassion upon me — and save me from the sadness of the hands [itzavon yadayim]; and nullify from me every kind of sadness and worry and black bile. And in particular the sadness and worry from the burden of the livelihood [tirdat haparnasah] — may You remove and nullify from me through Your abundant mercies. For through my many iniquities — from the immense heaviness and sadness and black bile that overpowered my heart through my evil desires; and added to this the yoke and burden of the livelihood: through all this my spirit of the heart has been blocked; until the holy pulse of the heart [ruach hadofek dikdushah shebilvavi] cannot proceed in an orderly movement through all the limbs as is fitting. And because of this my hands and my limbs are very heavy — and from the immensity of the heaviness the pulse weakens even more; and so it goes around in a cycle. Until from the immensity of the heaviness and the weakness and the blocking of the heart from the great sadness — my soul nearly departs, G‑d forbid; for there is barely a measure between me and death. Master of the Universe — You know all this. You know my bitter and hastened heart — the bitterness of my heart reaches the heights of the heavens; until the burden-bearer’s strength fails. Woe to me, my mother, that you bore me! Woe to me upon my soul! Woe and very bitter to me! Woe and alas! Woe and alas! Ahah, Hashem! O heavens — intercede for me! Full of mercy — have compassion upon me. For I know not at all how to begin and to speak — for how shall I open a mouth; and how shall I raise an eye; and how can this servant of my Master speak with his Master? For truly — I have sinned before Hashem the G‑d of Israel; I have sinned, transgressed, violated — and have done evil in Your eyes. Like vinegar to the teeth and smoke to the eyes — so have I made for myself. Like a murderer of souls — so was I to my own soul; and I had no compassion upon myself at all. Woe upon the days that have passed over me! My Father — the Compassionate Father! My Father — the Father of lovingkindness! My Father — my Rock, my Redeemer, my Ransomer; my Fashioner and my Maker and my Creator; my G‑d, my King and my Holy One — Who has thought to improve my final end: teach me and instruct me counsel and strategy that I merit to fulfill; in such a manner that I merit to complete repentance before You in truth; and may I not return again to foolishness forever. For I know of no strategy — except to beseech You that You have mercy upon me and help me and bend my inclination to submit to You in truth. Grant me merit through Your abundant mercies to a true sigh from the depth of my heart in truth — in such a manner that I merit through my sigh to return to revive and to restore the holy pulse of the heart [ruach hadofek dikdushah] within my heart. And may the pulse return and proceed and move through all the limbs in order — and in particular through the hands. Until my hands be thereby rectified and purified. And may I speedily merit to repair the blemish of the hands — all that I blemished with my hands from my youth until this very day. Until I merit to raise and to lift my hands to Hashem — G‑d Most High, Possessor of heaven and earth. And may I merit to fulfill the verse: Let us lift up our heart with our hands to G‑d in heaven [Lamentations 3:41]. And grant me merit to always be in joy — and may no sadness or black bile come upon me at all. And may I merit to holiness and purity in truth — and to ascend each time from level to level in great holiness. Until I merit through the power of the true tzadikim — to receive words from Heaven. And may I merit to know and to understand and to attain the holy dispute [machloket dikdushah] — to know that in truth this is no dispute at all; rather great love and fraternity and fellowship and peace; for these and these are words of the Living G‑d. And may You make known to me Your ways — and grant me merit to increasingly draw near and cleave to the true tzadikim whose ruling is normative everywhere. Our Father, our King — You know that it is impossible for me to set forth my speech before You in completeness in any manner. You know all that I have lost until now through my many iniquities. Full of mercy — say “enough” to my troubles! Have compassion upon me with Your great compassion. Grant me please speedily to complete repentance before You — and give me my livelihood from You before I need it; and save me from debts and loans. Master of the Universe — save me from the sadness of the hands [itzavon yadayim]! Save me please from the burden of the livelihood! Comfort us please in the merit of the true tzadikim. And may You bring us our righteous Mashiach. And may the verse be fulfilled: This one shall comfort us from our work and from the sadness of our hands [Genesis 5:29]. Help us! Help us! Be gracious to us! Be gracious to us! Turn toward us and save us — and do not hide Your face from us. Turn to me and be gracious to me — give Your strength to Your servant; and save the son of Your handmaid [Psalms 86:16]. Perform for me a sign for good — and may my enemies see and be ashamed; for You, Hashem, have helped me and comforted me [Psalms 86:17]. Amen and Amen.