ח"ב א

Master of all; Ruler of all: You created Israel Your people — so that they merit to the true purpose; to the eternal purpose; until they have dominion over the angels [ memshala al ha'malachim ]. For this is the purpose and the end of the Jewish person — that he was created for this purpose: to have dominion over the angels. And now my Father — see, yes see: how very far I am from this purpose from one end to the other in ultimate distance. And it is not enough that I have not merited this purpose — but I have also worsened my deeds and forfeited my goodness and my holiness. For I have sinned; I have acted iniquitously; and I have transgressed before You — and I have added each time sin upon transgression; days upon days; years upon years; until there has not passed over me a single day of all the days of my life without many great and immense sins and blemishes — great and small — until my iniquities have multiplied more than the sand of the seas and the dust of the earth and the drops of the ocean; and exceeded the hairs of my head and risen above the breath of my nostrils; until I do not know how I can live even one hour from the immensity of the bitterness of my very many iniquities. Woe unto me — what have I done? And when I remember and am terrified — I writhe in hearing; I am terrified in seeing; my heart has wandered; dread has frightened me; the twilight that I longed for has been turned to trembling for me; yet the King is in his resting place — my spikenard gave its fragrance [ Song of Songs 1:12 ]. What shall I say; what shall I speak; how shall I justify myself? For I have already poured out my conversation before the Examiner of minds [ bochein kelayos ] in words such as these many many times — and still I have not truly been aroused to return to You as is fitting in truth. And in truth I know — Hashem my G‑d: that my complaint is not against You, G‑d forbid; but rather against myself and against my soul. I myself have encompassed in my soul all of these. The iniquity is in me — my lord; and the King and His Throne are clean. Yet even so I said: whatever may be — I shall run these words of mine before You; perhaps now I shall find favor and grace in Your eyes; that You deal with me according to the greatness of Your awesome wonders; and that You dig a tunnel from beneath the Throne of Your Glory; and return me in complete repentance before You in truth and with a whole heart; in such a manner that I merit from now to truly pursue the true purpose — for which I was created; until I merit to attain it in truth.

Master of the Universe — Master of all worlds; Knower of all hidden things; Who watches and gazes to the end of all generations: You know the immensity of the jealousy with which the angels were jealous of us — because we have in our power to attain this purpose; to rule over them. And in particular regarding the weaklings among Israel such as I — the poor and the destitute; the blemished and the corrupted — who from our youth they provoked us and kindled within us the fire of the desires. For the inclination of man's heart is evil from his youth [ Genesis 8:21 ]; and through the immensity of the foolishness of our mind we did not have compassion on our own souls — to be clever and to overpower the desires; until all the evil desires became habitual with us. And through this we came to many sins and iniquities and transgressions — unwittingly or deliberately; under compulsion or willingly; as each and every one knows the wounds of his heart and the pains of his soul; until our iniquities have passed over our heads like a heavy burden heavier than we [ Psalms 38:5 ]. And now what shall we do and what shall we effect — for we know no path or counsel how to overpower all the evil desires with which we have become so greatly habituated. Alas Hashem — how shall we act? Alas Hashem — where shall we flee? Alas my Lord — and I am a loan in this world for a very brief time like a passing shadow and like flying dust; and what shall I return to my Sender for a word; and what shall I do on the day of accounting; and what shall I do when G‑d rises — and when He visits — what shall I return to Him? [ Job 31:14 ].

Master of the Universe: Your Throne is established from of old — You are from eternity. Your testimonies are very faithful; holiness befits Your house, Hashem , for length of days [ Psalms 93:2–5 ]. For You are full of mercy — and only You alone can judge every person to the side of merit; even the most degraded and lowest among Israel. For You alone know the place of each and every one from beginning to end; and how he was born and how his soul was drawn into this world; and in what place he was — in material and spiritual matters. And also how much heat of the desire of cohabitation entered into many people of Israel through the suckling — when they suckled milk from women who were not upright; as You know. In iniquity I was formed — and in sin my mother conceived me [ Psalms 51:7 ]; until the depths of the sea overpowered us — very many evil thoughts and imaginings. And He bowed down their heart through toil — they stumbled and there was none to help [ Psalms 107:12 ].

Please Hashem — good and beneficent to the wicked and to the righteous: grant us merit through Your abundant mercies; and give us power and strength from now; in such a manner that we merit to the true purpose — until we have dominion over the angels; and may You give us the power to stand in this dominion — that our dominion over them shall endure forever and eternal. And grant us merit and help us and give us knowledge — that we merit to grasp ourselves to the Throne of Your Glory; which is the root of the souls of Israel. And so grant us merit through Your abundant mercies to guard the awe in the heart [ shemiras ha'yirah sheba'lev ]. And grant us merit to receive the three Festivals — which are: Pesach; Shavuos; Sukkos — with great and immense joy and exultation; and with awe and love and great holiness and purity in ultimate perfection as Your good will desires. And may I merit to honor them with all manner of honor and delight: with eating and drinking and good delicacies and garments of honor; and with prayer with concentration [ kavvanah ] and great joy and great arousal. And may we merit to draw upon ourselves great and new knowledge at each and every one of the three Festivals; and may we merit to repair and to renew all three minds [ mochin ] in the three chambers of the skull — which are: Wisdom [ Chochmah ] and Understanding [ Binah ] and Knowledge [ Da'as ] — through the three Festivals; until we merit through this to break and to nullify all the three evil desires — which are: the desire for money; the desire for cohabitation [ ta'avas ha'mishgal ]; and the desire for eating; which have been our downfall; and through which we have lost what we lost; and come to what we came. Please Hashem ; please Hashem — have pity and compassion upon us; have pity and compassion upon our souls; have compassion upon our infants and children; have compassion upon us and upon all who depend upon us; have compassion upon Your honor. And grant us merit from now and strengthen us and embolden us and gladden us with holy joy; in such a manner that great and holy power and might shall be drawn upon us; until we speedily merit to break and to nullify all three of these desires. And may we merit to draw the holy knowledge into our hearts through the holiness of the three Festivals. And through this may we merit to repair our hearts; to nullify from our hearts all these three desires; and may there remain at us no trace whatsoever of them.

And grant us merit to receive the festival of Pesach in great holiness — the season of our freedom; and through this may we merit to draw mind and knowledge to break the desire for money. And in the merit of the holiness of the festival of Shavuos — may You grant us merit to draw mind and knowledge to break the desire for cohabitation. And in the merit of the holiness of the festival of Sukkos — the festival of the ingathering [ Chag ha'Asif ]: may You grant us merit to draw mind and knowledge to break the desire for eating.

Please Hashem — have pity and compassion upon us and fill our desires for good with mercy; for You through Your abundant mercies revealed to us these good and holy counsels — how to be saved from all evil. And You made known to us a good and straight counsel to break all three principal desires through receiving the three Festivals in holiness as is fitting. But You know the evil of our heart and the stubbornness of our neck and the confusion and turbidity of our mind and the immensity of our weakness; until even the counsel itself is difficult for us to fulfill. For there is no one among us who knows to any degree any path or scheme — how and in what manner we merit to receive the three Festivals as is fitting; as is revealed before You — Master of all: how far we are from the holiness of the three Festivals; for we have blemished all Your holy Torah; and in particular the holiness and joy of Shabbos and Yom Tov; and also in the three Festivals themselves we blemished very many blemishes.

Please Hashem — make known to us Your ways; and may we know how to find favor in Your eyes; and how to merit to effect our request before You; in such a manner that we merit to draw close to You in truth; and merit to fulfill all the true good counsels that You revealed to us through Your true tzadikim ; until we merit to return to You in truth and with a whole heart. Have pity and compassion upon us; may Your innards move and Your mercies be aroused upon us. Merciful King — have mercy upon us. Good and beneficent One — be sought by us; return to us in the multitude of Your mercies — for the sake of the fathers who did Your will. Grant us merit and grace through Your abundant mercies — that we all merit to receive all three Festivals with great and immense joy beyond end. And may You grant us merit to the joy of Yom Tov in truth as Your good will desires. Have pity and compassion upon us — for we know no path at all how to merit to the joy of Yom Tov; except through Your great power alone. Sanctify us through Your commandments and give us our portion in Your Torah; satisfy us from Your goodness and gladden us in Your salvation; and purify our heart to serve You in truth; and cause us to inherit, Hashem our G‑d, with joy and exultation Your holy festival seasons [cf. Shabbos and Yom Tov Amidah ]; until we merit through the merit and power of the holiness of the three Festivals to break and to nullify all three evil desires — which are: the desire for money; the desire for immorality [ ni'uf ]; and the desire for eating. And may we merit to be holy and pure in truth. And may You bring me out from darkness to light; from dimness to great light. And may we merit to draw the holy knowledge into the heart — to repair and to purify and to cleanse the heart from all three of these desires. And may the verse be fulfilled in us: And you shall know today — and take it back to your heart: that Hashem is G‑d in the heavens above and upon the earth below — there is nothing else [ Deuteronomy 4:39 ]. And may You save us through Your abundant mercies to repair and to purify the blood within us; and may we merit to subdue the blood in the left chamber of the heart. And help us that we merit to purify and to cleanse our hearts from the blemish of the poison of the turbidity of the blood that is within us from our infancy — because of the turbidity of the milk that was not good which we suckled then; through which the heat of the desire of cohabitation is intensified, G‑d forbid. Please Hashem — grant us merit to repair and to purify all this speedily; until we merit to completely break the desire of cohabitation. And grant us merit to the holiness of the Bris in truth. And have mercy upon us and upon our infants and children and upon all the children of Your people the House of Israel; and through Your abundant mercies may You arrange for all our offspring fitting and worthy nurses — whose milk shall be pure and kosher; clear and radiant. And may You guard and save all our seed — that they not suckle from brazen women whose milk is impure; that they not draw upon them, G‑d forbid, the poison of the desire of cohabitation. For in truth there is no knowledge in us to guard our seed from this — only through Your mercies alone may You guard our seed that they not suckle from milk that is not good and pure. And may You help us and our seed always; in such a manner that we all — we and our seed — merit to guard the holy Bris in truth; and to repair and to purify ourselves from all three of these traits that we mentioned before You. And through this may we merit to guard the complete awe in the heart; and may we merit to the building of Jerusalem speedily; and there shall we serve You in awe as in the days of old and as in former years [ Malachi 3:4 ]. And to be in awe of You always; to be in awe of this glorious and awesome Name — Hashem our G‑d. Before Him shall we serve in awe and dread; and we shall give thanks to His Name always; until we merit through the complete awe in the heart — to create an angel who shall cause prophecy to flow to the vessels of prophecy; and the flow of prophecy shall be drawn in the world. And may the verse be fulfilled: And your sons and your daughters shall prophesy [ Joel 3:1 ]. And may You guard and save us from appointment [ hismannus ] — that we have no desire or craving for any appointment whatsoever; neither great appointment nor small appointment; and may You not impose upon us any communal burdens at all. Rather may we merit to serve You in truth — in awe and in love; in great wholesomeness and simplicity; for Your sake and for Your Name alone; without any ulterior motives or alien thoughts at all. And may we flee from honor and appointment in the ultimate degree; and distance ourselves from appointment to the uttermost end in truth.

And so — have mercy upon us, full of mercy; and have pity and compassion upon our days and years; and benefit us from Your true goodness. And grant us merit to prayer in perfection. And may we merit to pray all our prayers before You with all heart and soul; and may we not treat lightly, G‑d forbid, the things that stand at the very pinnacle of the world — which is prayer; and may we not make our prayer into a fixed rote [ keva ] but rather into mercy and supplication. And may our prayer not seem to us like a burden, G‑d forbid; rather may we merit through Your abundant mercies to exert ourselves and to strengthen and to overpower with all power and might and strength in all manner of forces — to pray a complete prayer before You with the concentration of the heart in truth as is fitting. For You know — our Father in Heaven — how very difficult and heavy it is for us to open our mouths in our prayer; and our prayer is very blemished. Have pity upon us according to the multitude of Your mercies; and grant us merit to redeem and to ransom the prayer from the great and bitter exile in which it has fallen by us now — through our many iniquities. Have pity; have compassion; have pity and save speedily — for Your Name's sake alone; for Your sake; for Your sake and not for our sake. Open Your mouth for the mute [ Proverbs 31:8 ] such as I. O Lord — open my lips; and my mouth shall declare Your praise [ Psalms 51:17 ]. Prepare my heart — bend Your ear [ Psalms 10:17 ]. Help us — full of mercy; Dweller amid the praises of Israel [ yoshev tehillos Yisrael ] — that our prayer shall be fluent in our mouths always. And may the verse be fulfilled: 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 we merit through the power of our prayers to subdue and to humble and to break and to nullify all the natural remedies of the physicians; and may the truth be revealed in the world — that there is no physician in the world who knows at all how to heal any illness whatsoever. Rather all the healings — all of them — are only through the word of Hashem alone; through the prayers and the requests and the supplications of the tzadikim — the masters of prayer who pray for Israel; and who appease and reconcile You; and draw healings in the world. For all the grasses and the medicinal herbs; and all the stars and the constellations appointed over them — all receive their power from the angels appointed over them; and those angels receive their power from the higher angels above them; and all of them receive and lend one from another — higher and higher; until all of them receive power from the great lender [ ha'malveh ha'gadol ] — which is the master of prayer who merits to the word of Hashem ; which is the supernal root of all creation from beginning to end; as it is written: By the word of Hashem the heavens were made — and by the breath of His mouth all their host [ Psalms 33:6 ]. Therefore it is impossible to draw any healing in the world except through prayer and supplication alone. And may You grant us merit to know this in complete truth and in complete faith. And through Your abundant mercies may we merit to draw and to receive all the healings for us and for all of Your people Israel — through the word of Hashem of prayer alone.

And help us and save us — that we merit to draw all the powers of all the healings into all the things of the world; into the bread and the water and all manner of food and drink that You arrange to come into our mouths to eat and to drink — whatever it may be: may the power and the segulah of the healings of all the grasses and medicines be drawn into them; until we have a complete healing at every time we need through bread and water alone. And may the verse be fulfilled in us: And He shall bless your bread and your water; and I shall remove illness from your midst [ Exodus 23:25 ]. And may You heal us through Your mercies with a complete healing in body and soul — for all 248 of our limbs and 365 of our sinews; for You alone know all our pains; and our illnesses — both those revealed to us and those hidden from us. Please Hashem — heal us, Hashem , and we shall be healed; save us and we shall be saved — for You are our praise [ Jeremiah 17:14 ]. And may You raise up a complete healing for all our maladies and all our pains and all our blows (and in particular to pray for the children of the sons of the tzadikim who experienced great suffering in raising children, G‑d save us) (and in particular for so-and-so son/daughter of so-and-so). Please G‑d — please heal him [ Numbers 12:13 ] — with a complete healing; and give him long and good life; and may he live and lengthen days and years in goodness and pleasantness; and heal him and restore him and give him life. And may his father and his mother who bore him merit to raise him up in ease and in joy — for Torah and for the wedding canopy and for good deeds; for length of good and pleasant days and years. And may they merit to see from him children and grandchildren engaging in Torah and in commandments. Master of all worlds — have pity and compassion upon them and upon us and upon the entire collective of Your people Israel Your holy people — whom You have chosen. And say to their troubles: enough! For they have already endured the suffering of raising children far too much — through our many iniquities.

Please Hashem — have pity and compassion and mercy upon them and upon us and upon our remnant. May the multitude of Your innards and Your mercies move and be aroused now please — over the boiling of their tears and their grief; and their moaning and their sighing and the pining of their eyes that they have every day and every time and every hour; while their eyes are suspended to You alone — like the eyes of slaves to the hand of their master; like the eyes of a maidservant to the hand of her mistress; so their eyes are to Hashem their G‑d until You are gracious to them [ Psalms 123:2 ]. And heal and strengthen and restore and give life to their son; in such a manner that no illness or pain or ache come upon him at all; for for this child we prayed [ I Samuel 1:27 ]. And grant them merit through Your abundant mercies and Your immense lovingkindnesses — to raise him up in ease and peace and serenity for length of good and pleasant days and years. Have mercy upon them for Your Name's sake; for Hashem did not say to erase the name of Israel — G‑d forbid; for Your Name is connected with our name; and You have already promised to stand in our help always. Master of the Universe — You know that there is no power or wisdom in us how to beseech and to appease You for this; for in truth we should fall upon our faces always and prostrate ourselves to the dust of the earth; by day without rest; at night without lying down; without silence and without quiet — and not give You any rest; and constantly remind You to have mercy upon the holy offspring that went forth from them — upon each and every one; and heal them with a complete healing. For we have no knowledge or wisdom how to pray for them — except that You alone through Your abundant mercies shall pray for them always and bless them and may they live; may You add days upon their days — years of life [ Psalms 61:7 ]; may they see seed and lengthen days and years [ Isaiah 53:10 ]; may they spend their days in goodness and their years in pleasantness; and may sons and grandsons go forth from them — generations and generations of generations until the end of all generations forever and ever.

And so have mercy upon us — mighty Redeemer; and redeem us speedily from the three evil servitudes — which are: idolatry [ avodah zarah ]; sexual immorality [ giluy arayos ]; and bloodshed [ shfichas damim ]. And may You guard us and save us always from the blemish of idolatry, G‑d forbid — which is the blemish of faith [ pegam ha'emunah ]; and may no alien thought or confusion come upon our hearts at all in any matters pertaining to Your holy faith. Rather have mercy upon us through Your great compassion; and cause to flow upon us Your holy faith; and plant and fix in our hearts complete and straight faith — pure and radiant and clean; holy and pure from all dross and refuse; and may I not blemish Your holy faith at all. Full of mercy; full of mercy; full of lovingkindness; full of will; full of goodness — Master of truth and faith: give us as a free gift and as a generous gift of lovingkindness the holy faith; and may no difficulty or confusion or investigation arise in our hearts at all in matters of the holy faith. Rather may we merit to complete and straight faith in truth as is fitting as Your good will desires. Bring us out from darkness to light; from dimness to great light; from servitude to freedom; from the blemish of faith to complete faith in truth. And have mercy upon us; and grant us merit and redeem us from the immensity of the bitterness of the hard and heavy and very bitter servitude — which is the desire of cohabitation [ ta'avas ha'mishgal ]. For the exile and servitude of this evil and bitter desire stands and overpowers against us at every time; until they embittered our lives with hard labor and they made us labor with backbreaking toil [ Exodus 1:14 ]; as You know the wounds of each and every one's heart. And through our many iniquities my life has been consumed in grief and my years in sighing [ Psalms 31:11 ]; my strength has stumbled through my iniquity and my bones have wasted away [ Psalms 31:11 ]. And He bowed down their heart through toil — they stumbled and there was none to help [ Psalms 107:12 ]. My Father — my Lord; my Creator and my Maker; my King and my Holy One; my Redeemer and my Ransomer; Who watches over the wicked and desires his acquittal; and desires my true good; and devises thoughts lest any outcast be expelled from Him. Have mercy upon me through Your great compassion; and bring me out from servitude to freedom. Be gracious to me Hashem — see my affliction from those who hate me; raise me up from the gates of death [ Psalms 9:14 ]. Redeem me from the pit; ransom me from death; bring me out from the house of bondage. Redeem me from these three servitudes; save me from the blemish of faith and from the blemish of the Bris and from the contempt of people [ bizzuy anashim ]. And may You guard me and save me — that I not scorn any person in the world; and may I merit to fulfill the words of our masters of blessed memory who warned: Do not be scornful of any person [ Avos 4:3 ].

And save me and help me always through Your help and Your great salvation — that I be very careful from bloodshed; and not scorn or shame any Jewish person in the world; and not put to shame the face of my fellow, G‑d forbid. Please Hashem — guard me and save me from this. Whatever I have blemished in this from my youth — and I have shamed and disgraced the faces of my fellows and my teachers; whether unwittingly or deliberately; whether under compulsion or willingly: please Hashem — full of mercy: help me and grant me merit to repair all this speedily. And may You arrange circumstances through Your mercies for good — in such a manner that I merit to gather together with all the people that I shamed or blemished their honor; and may I merit to appease and to reconcile them. And You through Your mercies shall give in their hearts — that they forgive me with complete forgiveness in truth; and may there remain in their hearts no trace or irritation at all. And if there are among them some who have already departed to their world; or if sometimes insolent speech went out from my mouth and I blemished the honor of people who had already died; and all the more so if through my many iniquities I blemished the honor of sages and tzadikim and upright ones who have already died and gone to their world: please Hashem — true merciful One: behold I am appeasing them; and behold I am requesting forgiveness and pardon and atonement from their great honor — for I have sinned; I have acted iniquitously; and I have transgressed against You and against them; and I blemished Your honor. I have sinned before the G‑d of Israel; and before many righteous and wise and upright people — whose honor I blemished in their lives and in their deaths. I declare myself answerable to them and to their holy bones — may they forgive me.

Please Hashem — forgive me; pardon me; atone for me. And give in the hearts of all the tzadikim and sages and upright men and all the people whose honor I blemished — in their lives and in their deaths; from the great to the small — that they all forgive and pardon the iniquity of Your servant who acted iniquitously against them. And may they return toward me and have mercy upon me; and may they entreat on my behalf before G‑d Most High; and may they intercede on my behalf always before the Throne of Your Glory; and seek mercies for me; and stand in my aid to redeem me and to save me from all evil. In such a manner that I merit to return in complete repentance before You; and to stand among the true tzadikim in the World to Come; and my portion shall be with them after my departure from the world. Master of the Universe — full of many mercies; compassionate Father: fill my requests with mercy. Teach me what to say; make me understand what to ask. Grant me merit and redeem me and ransom me from all these three servitudes; grant me merit to complete and holy faith; and to the repair of the Bris ; and to the honor of people. And from now may I not scorn any person in the world — even in my thought alone may I not be scornful of any person in the world. And may I merit to believe with complete faith in every person in the world — even in the most lowly and degraded among Israel: that they are all very important and beloved in the eyes of the blessed Name; and all of them are prepared and worthy to receive all the goodness and all the honor and greatness in the world; and they are able to merit all the levels in the world — in material and spiritual matters in this world and in the World to Come.

And may we merit through the repair of these three traits to prayer in perfection. And help us to pray our prayer before You as is fitting — in ultimate perfection; until we merit through the prayer to draw a complete healing to us and to our seed and to all of Your people the House of Israel (and in particular to so-and-so son/daughter of so-and-so). For You are G‑d the faithful and merciful healing King. And may we merit through our prayers that all the grasses and all the plants of the field — all of them together shall return and all their powers shall return within the words of our prayer — which is the word of the blessed Name; which is their supernal root. And may all the powers of all the healings of all the grasses and medicines in the world be encompassed within our prayers; and may our prayer be in great perfection — encompassed of all goodness; of all the powers of all the grasses and all the plants of the field in all their varieties. And may You grant us merit to raise them all up before You as a pleasing aroma; to return them and to restore them to their supernal root through our prayer that shall be encompassed of all of them. And through this may we merit to draw the powers of all the healings of the world into bread and water and into all the things that we eat and drink; until there be for us a complete healing for all our maladies and for all our pains — through all the things of the world — without any physicians or doctors [ doktoyrim ] at all. Rather You Yourself and in Your own glory shall heal us with a complete healing; as it is written: For I am Hashem your healer [ Exodus 15:26 ]. And may we merit to receive from You a complete healing at the time of the sprouting of the illness — at the time when the ailment is hidden and buried within us and is known not at all; for You alone know all the hidden things within us. Have mercy upon us through Your abundant mercies; and may You precede the remedy to the blow [ refuah la'makkah ]; and heal us before the sprouting of the illness — at the time when some ache begins to grow and to sprout from it whatever it may sprout, G‑d forbid: You through Your mercies alone shall heal us from all this. For we know no counsel or scheme and no healing for any illness or blow or pain — whether at the time when the illness is hidden; or at the time when it has already manifested, G‑d forbid: in all of them we have no hope for any natural healing whatsoever. For we know and believe with complete faith that no remedies of any doctors are of any use at all — all the idolatrous physicians are entirely vanity and vapor; together from nothing they shall profit and they shall not save for they are vapor [cf. Isaiah 44:9 ]. For we lean only upon You and to Your healings do we hope and wait; for You are a faithful Healer; a true Healer; a free Healer; with lovingkindness and mercy. And help and save and protect us; and distance us from physicians and doctors always; and subdue and topple and humble all the doctors with all their remedies — for You know that they harm the world very greatly and kill many souls every day and every hour whether unwittingly or deliberately. Rescue us from them — our Father in Heaven; guard us from them: us and our seed and the seed of our seed and all the seed of Your people the House of Israel from now and forever. Grant us merit to receive all the healings of the world through prayer alone; and may the truth be revealed in the world — that there are no healings in the world except through prayer alone. And may we merit to fulfill the verse: And it shall be — if you hearken diligently to the voice of Hashem your G‑d; and what is straight in His eyes you do; and you listen to His commandments and observe all His statutes: all the illness that I placed upon Egypt I shall not place upon you — for I am Hashem your healer [ Exodus 15:26 ]. And through Your abundant mercies may You speedily cause to sprout the horn of David Your servant; and may You hasten and speed to redeem us speedily; and may the scintillating of Mashiach [ hisnot'tzuts shel Mashiach ] scintillate in the world; and may You arouse the heart of Mashiach ben David Your servant — that he receive our prayers and raise them up as a pleasing aroma before Your Throne of Glory. And all the prayers with all the good fragrance of all the plants of the field encompassed within them — all of them shall be encompassed in the spirit of our nostrils — the Anointed of Hashem [ Lamentations 4:20 ]; and he shall raise them all up as a pleasing aroma before You. And may You hasten and speed to redeem us through our righteous Mashiach — he shall come; he shall not delay [ Habakkuk 2:3 ]; and may he redeem us with an eternal redemption speedily. And have mercy upon us and give us favor in the eyes of all who see us; and may we merit to find favor and good insight [ saichel tov ] in the eyes of G‑d and man; and in the eyes of all the angels and ministers above and below — all of them shall have mercy upon us; and we shall find favor in the eyes of all of them.

And so save me and help me through Your abundant mercies — that we merit to know and to recognize all those who are renowned in the world; and to know and to discern between good and evil; that we merit to know the truth truly: who are the true and renowned tzadikim ; and who are the false renowned leaders [ mefursamim shel sheker ] — whose greatness is only through brazenness [ azzus ]; which is a kingship without a crown [ malchusa b'lo taga ]. And may we merit to prayer in perfection in all aspects. And through the merit and power of the prayers of the true tzadikim — who are the root of all; from whom all receive; may all the brazenness of all the false renowned ones be nullified and fall. All of them shall bow and fall before the prayer of the true tzadikim ; and they shall not be able to raise their head against them and against those who depend upon them and who are supported by them in truth. And may You grant us merit always to know the truth truly; and to connect ourselves in truth to all the true tzadikim — who are the roots of the souls of all Israel; for all the souls are apportioned under them; until we merit to connect and to hold fast in truth to all the roots of the souls of Your people the House of Israel — hewn from beneath the Throne of Glory. And through this may we merit that we have dominion over the angels; and may our dominion over them be established with force and might forever and ever; and they shall never topple us. For You are exalted forever Hashem ; and Your hand shall always be the higher; and You help the powerless; and in Your hand is power and might; and in Your hand it is to magnify and to strengthen all [ I Chronicles 29:12 ]. You alone are Hashem — You made the heavens; the heavens of the heavens and all their host; the earth and all that is upon it; the seas and all that is in them; and You give life to all of them; and the host of the heavens bow to You [ Nehemiah 9:6 ]. And through Your will may You raise up our horn; for who can say to You what You shall do? For You alone created us for this purpose — that we merit to reach this goal: that we have dominion over the angels. Grant us merit through Your abundant mercies to fulfill Your good will; to complete Your supernal intent; that we speedily merit to return in complete repentance before You; and to break all the evil desires; and all the evil servitudes; and all the evil traits; until we merit to prayer in perfection and to serve You with wholesome service in truth and in wholesomeness as Your good will desires; until we merit to reach speedily this goal: that we have dominion over the angels. And may our dominion be established forever; for this was we created.

And so have mercy upon us through Your abundant mercies and Your immense lovingkindnesses — that we merit to receive the holy Rosh Hashana in great holiness and purity; in awe and love and joy and great exultation. For You through Your mercies chose us from all the nations and sanctified us with Your commandments; and You did this great lovingkindness with us; and gave us this good gift — which is the holy Rosh Hashana; a holy and awesome and very fearsome day; on which Your kingship shall be exalted and Your Throne shall be established in lovingkindness and You shall sit upon it in truth. And through Your abundant mercies and immense lovingkindnesses You established for us the great and holy day of Rosh Hashana — the day of the great and awesome judgment; at the New Moon of Tishrei; which is a great and wondrous lovingkindness from You — Master of lovingkindness and mercy; Who plans from afar to benefit our end. And You are good and beneficent to the wicked and to the righteous; and You preceded the remedy and the balm for our wounds; for You knew: for flesh and blood are we; and from clay were we formed; in iniquity I was formed — and in sin my mother conceived me [ Psalms 51:7 ]; and the inclination of man's heart is evil from his youth; and there is no righteous man on earth who does good and does not sin [ Ecclesiastes 7:20 ] — and how much more those of lesser worth; low of stature; weak of power; sad of spirit; infants who have not seen light; soiled with the sins of their youth; filled with sin and iniquity and transgression. Were it not for Your immense and very awesome mercies and lovingkindnesses — we would have had no hope at all, G‑d forbid. For how could we open our mouths and how could we lift our eyes; and how could we come before You with our sins and brazen our face and harden our neck; to come and to confess before You — Hashem our G‑d and G‑d of our fathers; and to regret our deeds and our iniquities. But Your lovingkindnesses are very great; Your lovingkindness, Hashem , fills the earth [ Psalms 119:64 ]; the lovingkindnesses of Hashem — for they are not exhausted; for His mercies have not ceased [ Lamentations 3:22 ] — forever. For the mountains shall depart and the hills shall totter — but My lovingkindness shall not depart from you [ Isaiah 54:10 ] forever; even though we have done what we have done. Therefore You revealed to us from afar the immensity of the wonders of Your immense and many and awesome and very great lovingkindnesses — beyond measure and value and number; unto infinity and unto the ultimate end. And You established for us the holy day of Rosh Hashana — the day of the great and awesome judgment; at the New Moon. For on that day You Yourself seek atonement — as it were; as our masters of blessed memory said: Bring upon Me atonement for having diminished the moon [ Chullin 60b ]. And You Yourself regret — as it were — Your deeds; for having diminished the moon; from which all our sins are drawn. Therefore You gave us an opening — to come and to confess before You and to regret our deeds on the day of the great judgment — which is Rosh Hashana. For You too regret and seek atonement then — as it were.

Therefore have we come before You — Hashem our G‑d and G‑d of our fathers; G‑d of lovingkindness and mercy: grant us merit through Your mercies and immense lovingkindnesses; that we merit to receive this great lovingkindness on the holy Rosh Hashana that is coming upon us for good. Have mercy upon us for Your Name's sake; and grant us merit to receive the holy Rosh Hashana in great holiness. For You know that in these generations — in the footsteps of the Mashiach [ b'ikva d'Meshicha ] — we have no hope except in the gathering of the holy Rosh Hashana; when we gather together in all the places of Israel in their settlements. Knower of hidden things; Examiner of hearts; Master of lovingkindness; full of mercy: teach us and guide us how to draw Your great lovingkindnesses upon us; in such a manner that we merit to return to You in truth and with a whole heart. And if we have sinned; acted iniquitously and transgressed before You very greatly; and blemished Your honor greatly; and followed after the desires of our hearts and drawn upon ourselves the evil inclination; and blemished and corrupted what we corrupted — until we have no advocate of righteousness and no merit by the law of the holy judgment: for this very reason have we come before You — to beseech Your face and to prostrate ourselves before the mercies of Your Throne of Glory. And we suspend our eyes toward You — Hashem our G‑d and G‑d of our fathers: that You deal for the sake of Your simple mercies and lovingkindnesses; and that You Yourself sit in judgment upon us. For the judgment belongs to G‑d [ Deuteronomy 1:17 ]; and may You not give power or permission, G‑d forbid, to any person in the world; and not to any court above or below; and not to any angel or seraph; and not to any creature in the world — to judge us, G‑d forbid. Far be it from You to do such a thing. Rather You alone shall judge and adjudicate us through Your abundant mercies and Your great lovingkindnesses; from before You let our judgment go forth — may Your eyes behold uprightness [ Psalms 17:2 ]. For You alone know our place; for You are the place of the world — and the world is not Your place; and only You alone know to judge all of us always to the side of merit. Your mercies are many, Hashem — according to Your judgments revive me [ Psalms 119:156 ]. For You know the place of each and every one of us — Your people Israel; how he was born and how his soul was drawn into this world; and in what place he was — in material and spiritual matters from his very beginning until this very day. And You are full of mercy and tilt always toward the side of lovingkindness. Our Father in Heaven — true merciful One; true gracious One: have compassion upon us in this time of distress; for children have come to the birth-stool and there is no strength to give birth [ Isaiah 37:3 ]. Do with us an act of pure lovingkindness from what shall not be lacking with You; and grant us merit from now to be as Your will desires in truth — to turn from evil and to do good in Your eyes always. And through Your abundant mercies may You draw upon us the holiness of Rosh Hashana always; and forgive and pardon us for all our transgressions and sins and iniquities. And may You fill the deficiency of the moon [ pgiimas ha'levanah ] and may there be in it no diminishment; and may the light of the moon be as the light of the sun; as the light of the seven days of Creation; as it was before its diminishment [ Sanhedrin 42a ]. And may You grant us merit and help us — that we merit to grasp ourselves to the Throne of Glory in the roots of the souls of Israel; until we have the power to make Rosh Hashana; to draw and to illuminate upon us and upon all of Israel the holiness of Rosh Hashana always. And may we merit to judge every person to the side of merit always; and to tip the entire world to the side of merit; to acquit each and every one according to his place. And may we merit to truly know the place of each and every one; and to draw merit and lovingkindness and mercy upon each and every one of the totality of Israel Your holy people — whom You have chosen; even upon the most degraded of the degraded and the lowest of the lowest. And may You open for us the light of knowledge that we merit to find merit for all of them. And have mercy upon us and guard us and save us always — that we not speak ill, G‑d forbid, of any Jewish person in the world. And save us through Your mercies from lashon hara and even the dust of lashon hara ; and may we not begin to judge any Jewish person to the side of guilt, G‑d forbid. Rather may we merit to judge everything to the side of merit always; and to compel ourselves with all our powers until we merit to find merit and lovingkindness and good for each and every one — even to the utmost lowest degree; of the utmost unworthiness and meanness. And to tip everything to the side of merit always.

Full of mercy — fill our desires for good with mercy; and give us all our wishes and requests for good speedily. And may You take pride in all of Your people Israel forever — from great to small; for all of them are precious and beloved in Your eyes like the apple of the eye; and everything is in Your hand. You can do all things — and no purpose can be withheld from You [ Job 42:2 ]. And through the immensity of our lowliness and unworthiness and meanness and our oppression and our labor; and the immensity of our distance from You through our iniquities and sins — many and immense; even so You are able to raise us and to elevate us and to draw upon us holiness and purity; and to return us in complete repentance before You; and to bring us close to Your service in truth; until we merit to reach all that we requested before You. For He raises the poor from the dust — from the ash-heaps He lifts the destitute; to seat him with princes — with the princes of His people [ I Samuel 2:8 ]. And You humble the haughty and raise up the lowly; and You are full of mercy upon us and upon all of Israel always at every time and every moment; and You do great wonders alone; for His lovingkindness endures forever . Who does great deeds beyond searching — wonders beyond number [ Job 9:10 ]; as it is said: There is none holy like Hashem — for there is none beside You; and there is no Rock like our G‑d [ I Samuel 2:2 ]. Hashem causes death and gives life — brings down to She'ol and raises up. Hashem makes poor and makes rich — lowers and also raises. He raises the poor from the dust — from the ash-heaps He lifts the destitute; to seat him with nobles — and He causes them to inherit a throne of glory; for the pillars of the earth are Hashem 's and He set the world upon them. He guards the feet of His pious ones — but the wicked shall be cut off in darkness; for not by strength does a man prevail. Hashem — those who contend with Him shall be shattered; against them He shall thunder in the heavens; Hashem shall judge the ends of the earth; and He shall give strength to His King and raise the horn of His anointed [ I Samuel 2:6–10 ]. And it is said: More than the voices of many waters; mightier than the breakers of the sea — mighty on high is Hashem . Your testimonies are very faithful; holiness befits Your house, Hashem , for length of days [ Psalms 93:4–5 ]. May the words of my mouth and the meditation of my heart be acceptable before You — Hashem , my Rock and my Redeemer [ Psalms 19:15 ]. Amen — so may it be His will.

It is good to give thanks to Hashem — and to sing praises to Your Name, Most High [ Psalms 92:2 ]. I shall bless Hashem at all times — always His praise in my mouth [ Psalms 34:2 ]. I give thanks to Hashem with all my heart — in the council of the upright and the congregation [ Psalms 111:1 ]. May my mouth be filled with Your praise — all the day Your glory [ Psalms 71:8 ]. The praise of Hashem my mouth shall speak — and may all flesh bless His holy Name forever and ever [ Psalms 145:21 ]. And we shall bless Hashem [Yah] from now and forever — Halleluyah [ Psalms 115:18 ].

Master of the Universe — full of goodness: grant us merit to give thanks to You — Selah. Help us and save us and grant us merit to the true good; to the delight of the World to Come — which is thanksgiving to Your great and holy Name. And may I merit every single day to say blessings and thanksgivings and many songs and praises to Your great and holy Name; to give thanks to You and to bless You for all the lovingkindnesses and the goods and the miracles and the wonders that You have done with me from my very beginning until this very day; for Your miracles that are with us every day; and for Your wonders and Your goods at every time — evening and morning and noon. With what shall I come before Hashem ; how shall I bow before G‑d on high? Who can glorify; who can adorn; who can praise; who can relate; who can laud — even one from among a thousand thousands of thousands of ten thousands upon ten thousands of times — the goods; the miracles and wonders that You have done with our fathers and with us? Not all the rams of Navaiot [ Isaiah 60:7 ] would suffice to explain a single point like a drop from the ocean — from all the multitude of goods and miracles and great and awesome wonders that You have done with us; with each and every one of Israel individually. For You brought us out from all the impurities and all the defilements; and brought us close through Your mercies to Your great and holy Name; and entered us into the holiness of Israel. And You perform great and awesome deeds every single day; and You devise thoughts in such a manner that we merit to draw close to Your service — in order to give us life as this day; so that we merit to true life; to eternal life. For Your lovingkindness is great upon us — and You have delivered our soul from the lowest She'ol [ Psalms 86:13 ]. For were it not that Hashem was our help — our soul would almost have dwelt in silence [ Psalms 94:17 ]. What shall we say; what shall we speak; what shall we say; what shall we speak; what shall we return to Hashem — for all His bounties toward us? Were our mouth filled with song like the sea; and our tongue with joyous singing like the multitude of its waves; and our lips with praise like the expanses of the firmament; and our eyes as radiant as the sun and the moon; and our hands spread like the eagles of the sky; and our feet as swift as hinds — we could not suffice to give thanks to You and to laud You and to glorify You and to bless and to sanctify Your Name — our King; for even one from the thousand thousands of thousands upon thousands of ten thousands of times the goods; the miracles and wonders that You have done with our fathers and with us; with each and every one individually. [ Shabbos Nishmas ] Not in the manner of my willfulness and the evil of my deeds have You repaid me — but rather according to Your lovingkindness alone; according to Your lovingkindness You have given us life; and You planned from afar to benefit my end; and You brought me close — my King — to Your great and holy Name. And what more can Your servant add to speak before You — Hashem my G‑d and G‑d of my fathers; for You know Your servant [ II Samuel 7:20 ].

And behold I am grateful for the past and I cry out for the future — full of mercy; Who repays the guilty with goods; Who dealt me all goodness; and entered me into the holiness of Israel and did not make me a gentile. And even this was small in Your eyes and You added upon me lovingkindness and goodness — doubled and redoubled goodness. And You brought me close — my King — to the true tzadikim and upright and truly G‑d-fearing; full of mercy; full of goodness: as You began to show Your lovingkindnesses toward me — to draw me close and to make known to me and to let me taste from the glow; the pleasantness; the sweetness; the charm; the deliciousness; the holiness of the holy true tzadikim — so may the multitude of Your innards and Your mercies move and be aroused toward me now. And have mercy upon me and save me from now; and grant me merit to guard and to perform and to fulfill all the words of the Torah study of their holy teaching; which the true tzadikim have made known and revealed to us. And may You hasten and speed to redeem me and to bring me out from all the troubles and evils that have surrounded me. Hashem — how many are my adversaries; many rise against me. Many say of my soul: there is no salvation for him in G‑d — Selah. But You Hashem are a shield for me; my honor and the lifter of my head [ Psalms 3:2–4 ]. Many troubles have surrounded us; we have called upon You — Hashem our G‑d. In my distress I call upon Hashem — and I cry to my G‑d; He hears my voice from His palace; and my cry before Him comes into His ears [ Psalms 18:7 ]. From the narrow confines I called to G‑d [Yah] — He answered me with expansiveness [ Psalms 118:5 ]. I called out of my distress to Hashem and He answered me; from the belly of the grave I cried out and You heard my voice [ Jonah 2:3 ]. And You cast me into the deep — into the heart of the seas; and a river surrounded me; all Your breakers and Your waves passed over me. And I said: I am driven from before Your eyes; yet I shall continue to gaze toward Your holy palace. Water encompassed me to the soul — the deep surrounded me; reeds were wrapped around my head. To the bases of the mountains I descended — the earth with its bars was upon me forever; and You raised my life from the pit — Hashem my G‑d. When my soul fainted within me — I remembered Hashem ; and my prayer came to You — into Your holy palace. Those who observe the vanities of falsehood forsake their lovingkindness. But I — with a voice of thanksgiving I shall sacrifice to You; what I have vowed I shall fulfill. Salvation is Hashem 's [ Jonah 2:4–10 ]. And so grant me merit through Your abundant mercies and Your great lovingkindnesses — that I merit to study halacha [Torah law] every single day — a fixed and irrevocable portion all the days of my life; and may not a single day pass by me without the study of halacha . Until I merit through the halacha to the delight of the World to Come; to know and to recognize You Blessed be He for eternity. And help me that I merit to clarify the practical ruling of the halacha in truth; and may You always be with me; and draw upon me lovingkindness [ chesed chinam ] — the faithful lovingkindnesses of David [ Isaiah 55:3 ]. And may I merit to arrive at the true practical ruling [ l'asukei shema'atsa aliba d'hilchasa ]; until I speedily merit to know all the halachos of all the commandments of the Torah in their complete truth; and to renew in them true novellae. And may You cause to flow upon me complete and holy knowledge; until I merit to know and to recognize You in truth; and to be close and near to You; and to give thanks to You and to bless You always; and to cleave to You in truth in this world and in the World to Come from now and forever. And save me from all trouble and distress; for You know the many and very heavy troubles of my heart; until the strength of the carrier [ koach ha'sabbal ] has given out. For I am in great distress — my Father in Heaven; for it is evil and bitter; for it has touched the very soul. And I have no brother or friend to whom I might unfold my very heavy and very very bitter conversation. And I carry hard stones upon my heart; my heart languishes over me; for only my heart knows the bitterness of my soul — more bitter than wormwood and gall; which cannot be believed or told. And all the blood in my limbs — all of them converge to the heart and heavily weigh upon the heart; and all my limbs and veins and sinews along with all the blood in them — all of them seek and search counsel and scheme; how to escape and how to be saved from the pit; from the harsh judgment of Gehinnom and the harsh judgment of the future. And how to be saved from all the sins and iniquities and transgressions and all the blemishes and all the afflictions of the world, G‑d forbid. My hope has been disappointed; I do not know my own soul. What shall I do and what shall I effect; and from where shall I seek remedy for my mortal wound? Hashem G‑d — You know. Have pity and compassion upon me; have pity and have mercy upon the little that is left of my remaining remnant. And may You reveal Yourself upon me from Your holy abode with salvation and mercy; and save me from now from all manner of troubles and evils — for I have no one to lean upon except upon You alone — my Father in Heaven. You are my shelter — from the adversary You protect me; with songs of deliverance You surround me — Selah [ Psalms 32:7 ]. Save me and help me and grant me merit that the blood that flows upon my heart shall return and go back to proceed in ordered ordered movement. And may You do with me abundant lovingkindnesses always at every time; and help me and save me and rescue me always from all trouble and distress; and grant me merit to give thanks to You always for all the lovingkindnesses that You have done with me and that You are destined to do with me.

And have mercy upon us and upon all of Your people Israel; and help us that we merit to be supporters of Torah [ tomchei Oraisa ] — that we merit to support those who study Torah who engage in Torah and the service of Hashem in truth; to support them and to sustain them and to hold them up and to provide for them all that they lack — with great honor; and to do all their needs and the needs of their children and their households; in such a manner that they merit to engage in Your Torah and Your service with expansiveness of heart — without any interruption or confusion at all; so that they shall be able to bring forth and to renew true halachos and novellae in Your holy Torah. And may You cause to flow great lovingkindness through this; and may there be drawn upon us and upon all of Your people Israel an abundance of goodness and blessing and good livelihood and great holy wealth; and mercy and life and peace and all goodness. And may You fill the deficiency of the moon; and may the verse be fulfilled: And the light of the moon shall be as the light of the sun [ Isaiah 30:26 ].

And have pity and compassion through Your abundant mercies upon all those of Your people the House of Israel who sit upon the birthing stool [ yoshvos al ha'mashber ]; and save them from all suffering and harm. And have mercy upon their hard and heavy suffering as is revealed before You — Master of all. And have pity upon them and help them and save them through Your awesome compassion and Your abundant lovingkindnesses — that they all merit to give birth with ease; without any difficulty of childbirth at all. Full of mercy — have compassion upon them; for You know their suffering and their pain. Have compassion upon them for Your sake; and save them from all suffering and harm; and from all manner of evil eye; and from all manner of husks [ klippos ] and Other Sides that impede the birth; and desire, G‑d forbid, what they desire. Please Hashem — through Your abundant mercies save them and guard them from all (evil); and may they all merit to give birth speedily with ease; without any difficulty of childbirth at all; and may the newborn emerge to peace — without any harm. And may all of Your people Israel merit to raise their sons and daughters for length of days and years — in Your service and in Your awe; and may no woman miscarry the fruit of her womb; and may Your people Israel multiply like the sand of the sea which cannot be measured or counted — from the multitude.

And so have mercy upon us through Your abundant mercies and Your true lovingkindnesses; and help us and save us — that we merit to draw the illumination of truth; and may truth illuminate in speech and complete the holy speech. And may You guard us and save us — that no word of falsehood go forth from our mouths at all; even by mistake; rather all our words shall always be words of truth — forever and ever. And may You grant us merit to draw the illumination of the three lines of truth — which are: prayer; and Torah; and proper matchmaking [ shidduchim hagunim ]. And help us through Your abundant mercies — that we merit to pray before You with all heart and soul; and may our prayer be in ultimate perfection as Your good will desires in truth. And may You always be with us; and save us — that we merit to bring forth all the words of the prayers and supplications and requests from our mouths in truth and to its very truth; without any ulterior motives or confusions and without any alien thoughts at all. Rather all the words of our prayer shall be in truth and to its very truth; in clear and pure truth; in the truth that You desire; until You always hear our prayer. For You desire truth alone; as it is written: Hashem is close to all who call upon Him — to all who call upon Him in truth [ Psalms 145:18 ]. And may we merit through our prayer to conduct the world as we wish; and to nullify all the harsh decrees that were decreed upon us, G‑d forbid — whether before the verdict or after the verdict. And may You deliver Your power and might into our hands — that we have all the power and might that is Yours; to change nature and to conduct all the world. And may the verse be fulfilled in Your people Israel: And he called him El Elohei Yisrael [ Genesis 33:20 ] — that Israel shall be called by the Name of El [God]; that they shall have divine power to conduct all the worlds as their holy will desires. And grant us merit to engage in Your holy Torah always for its own sake [ lishmah ] in truth; and give us a fitting and true teacher [ rav hagun v'emes ] — that we merit to receive from him the straight path; and know the way to walk in it and the deed to do all the days of our lives forever; and may he lead us always in the path of truth as Your good will desires.

And have mercy upon us and upon all of Your people Israel; and arrange for our sons and daughters their fitting match from Heaven; and may the matches not be exchanged, G‑d forbid, through our iniquities. Rather may each and every one merit to find his fitting match from Heaven (and in particular for so-and-so son/daughter of so-and-so). And may You guide us always in the path of truth; and may we merit to make good and fitting matches in truth as Your good will desires; as it is written: And from Hashem is an insightful wife [ Proverbs 19:14 ].

Full of mercy — fill our desires with mercy; until we merit that the three lines of truth illuminate in speech; and complete the holy speech — all four aspects of speech. And grant us merit to be generous in charity always; until we merit to the speech of charity [ dibbur shel tzedakah ]; as it is written: I — Hashem — speak in righteousness; mighty to save [ Isaiah 63:1 ]. And may You draw upon us mercy and nullify from us all the cruelty of our hearts [ achzariyus ]; and may we merit to go out from the animal level to the human level — which has compassion. And may we merit to have compassion upon creatures always with true compassion; and to be generous in charity always to worthy poor people as Your good will desires; until we merit to complete the speech of charity; as it is written: A good man — he who is gracious and lends — shall sustain his matters with justice [ Psalms 112:5 ].

And grant us merit to the speech of repentance [ dibbur shel teshuvah ]; and help us to speak many words of repentance before You. And may we merit to fulfill the verse: Take with you words and return to Hashem [ Hosea 14:3 ]. And may You send into our mouths fitting and acceptable words; until we merit to arouse our hearts before You in truth; and to pour out our heart like water before Your face — Hashem ; as it is written: Pour out your heart like water before the face of Hashem [ Lamentations 2:19 ].

Master of the Universe — grant me merit to complete repentance before You. Master of the Universe — grant me merit to speech such as shall truly arouse my heart; until I merit to return to You speedily in truth and with a whole heart. Grant me merit; grant me merit; have mercy upon me; have mercy upon me; be gracious to me; be gracious to me. Return me in complete repentance before You. Bring me back and I shall return — for You are my G‑d [ Jeremiah 31:18 ]. Give me hope and may I not be lost. Give me space and true salvation; space and eternal salvation. Give me speech of true repentance. Have pity and compassion upon me for Your Name's sake; act for Your sake and not for my sake. See my standing — poor and empty and lacking; blemished and corrupted and destroyed greatly; very confused and very shattered. Rescue a ship tossed in the sea with none to help or support. Rescue one pursued by murderers and ambushers and bandits and enemies and haters — harsh and bitter and cruel with none like them in the world. Please rescue me through Your abundant mercies. Please save me — my Father; compassionate Father. Please bring me success — true success; eternal success; that I merit from now to succeed in this world with eternal success; that I merit to gain the true gain — that which is possible to gain in this world beyond measure and value and number. Help me to be as Your good will desires in truth from now and forever. And grant us merit to complete the speech of wealthy ones close to royalty [ ashirim kerovim la'malchus ]; and help and save and protect all those who are close to kings and ministers and counselors — who stand for the sake of the salvation and rescue of Israel in truth. And may You cause to flow upon them gracious words on their lips; and may they find favor in the eyes of the Emperors and Kings and ministers and counselors; and may they nullify the thoughts of our enemies. And give them favor and good insight — in such a manner that they merit to nullify all the harsh and evil decrees; and to enact good decrees upon Israel Your people. And may they overturn the heart of the Emperors and Kings and ministers toward us for good. For You alone know the situation and the state of Your people Israel at this time; for many rise against us — very many. Against Your people they scheme a secret plot — and they counsel against Your hidden ones [ Psalms 83:4 ]. And not one alone stands against us — for many rise against us and plan thoughts at every time; how to do evil to Israel, G‑d forbid. And we have no one to lean upon except upon our Father in Heaven; for You have always been with us in every generation. Have compassion upon us also now — in this poor generation in the footsteps of the Mashiach; for there is none who stands in our defense. Your great Name shall stand for us in time of distress. And may You overturn the hearts of the Emperors and the Kings and the ministers toward us for good — for everything is in Your hand alone; as it is said: The heart of kings and ministers is in the hand of Hashem [ Proverbs 21:1 ]. And it is written: The channels of water — the heart of a king is in the hand of Hashem ; to wherever He wishes He turns it [ Proverbs 21:1 ].

And grant us merit to complete the speech of holy kingship [ malchus di'kedushah ]; and bring us our righteous Mashiach speedily in our days; and may he reign over us forever and ever. And may we merit to hear his holy and pure and awesome words from his holy mouth. Have mercy upon us for Your Name's sake; and grant us merit that truth illuminate in the fourfold of speech; in the four aspects of speech; until we merit to complete holy speech in truth. And may we merit to the perfection of the holy tongue — which is connected to Shabbos; to the speech of truth that encompasses within it blessing and holiness. And may You nullify and subdue and break the stammering tongue [ leshon ilgim ] — which is the tongue of the nations; that they have no dominion or hold upon Your people Israel; and may we not learn their language at all. Rather may we and all of Your people Israel merit to the complete speech in truth — which is the perfection of the holy tongue. Until we merit to draw the holiness and the joy of Shabbos into the six weekdays; and may we merit to rejoice always also on the weekdays — for Your Name and for Your service.

And help us and save us and grant us merit to receive Shabbos in great holiness and great exultation and immense joy and with a good heart; and may there arise upon our heart on the holy Shabbos no worry and no sadness; and no suffering whatsoever; and may You remove from us grief and sighing. With Your will — grant us rest, Hashem our G‑d; that there be no trouble and grief and sighing on the day of our rest [ Shabbos Amidah ]. And may we merit to greatly rejoice on every single Shabbos with true joy — with gladness; with joy; with delight; with great exultation as Your good will desires. And help us and grant us merit to draw the holiness of Shabbos into the six weekdays; until we merit to also be in joy always on the weekdays — to exult and to rejoice in You always. And may we merit to perform all the commandments also on the weekdays with great joy and exultation; and to be only joyful always. Let us exult and rejoice in Your salvation — Selah . And may we merit to always fulfill the verse: Serve Hashem with joy — come before Him with joyous singing. Know that Hashem is G‑d — He made us and we are His; His people and the flock of His pasture [ Psalms 100:2–3 ]. And help us always at every time to draw the joy of Shabbos into the six weekdays; until we merit that the simple unity [ achdus ha'pashut ] be revealed in the world; and all shall know and believe — that all the varying actions are drawn from the simple One Blessed be He; and every created being shall know that You made it; and every formed being shall understand that You formed it; and all that has breath in its nostrils shall say: Hashem G‑d of Israel is King — and His kingship rules over all. And may Your simple unity be revealed to all who come into the world through Your people Israel; whom You chose — one people in the land; from all the nations upon the face of the earth. For You are One and Your Name is One — and who is like Your people Israel one people in the land. Until Your simple unity be revealed also above in all the worlds; through the revelation of the simple unity from within the varying actions below in this world — through Your holy people Israel. And may You nullify all manner of disputes from the world; and draw great peace in the world.

And grant us merit to fulfill the commandment of lighting the Chanukah lamp as is fitting — in all its particulars and details and intentions and the 613 commandments dependent upon it; and to fulfill all the commandments of Chanukah with great joy; to give thanks to You and to bless You and to say the complete Hallel with joy and great exultation and great arousal — in holiness and great purity. For through Your abundant mercies You established for us the eight days of Chanukah — to give thanks and to praise Your great Name; which are the delight of the World to Come. Grant us merit through Your abundant mercies to fulfill Your commandments in truth; until we truly merit to draw upon ourselves the delight of the World to Come always — which is thanksgiving to Your great and holy Name. And in particular in the holy days of Chanukah — which are days of thanksgiving; until we merit to draw close to You in truth; and to know and to recognize You and to give thanks to You and to bless You — Selah; in truth forever; for He is good ; as it is written: Give thanks to Hashem for He is good — for His lovingkindness endures forever [ Psalms 136:1 ]. And may we merit to draw the holiness of Shabbos into the six weekdays; until we merit to always be in joy as Your good will desires in truth. Please Hashem — fill our desires with mercy; and grant us merit speedily to all that we have requested before You; in such a manner that we speedily merit to be as Your good will desires in truth; to the end that all peoples of the earth shall know that Hashem — He is G‑d; there is nothing else [ I Kings 8:60 ]. A Psalm for thanksgiving — raise a shout to Hashem all the earth. Serve Hashem with joy; come before Him with joyous singing. Know that Hashem is G‑d — He made us and we are His; His people and the flock of His pasture. Come to His gates with thanksgiving; to His courts with praise. Give thanks to Him; bless His Name — for Hashem is good; His lovingkindness is forever; and to generation and generation His faithfulness. Blessed is Hashem G‑d of Israel from the world and until the world — Amen and Amen [ Psalms 100; Psalms 41:14 ].

(And this prayer is good to say for a woman having difficulty in labor [ makkshah leiled ]. And they should then say "Mizmor l'Sodah" — Psalm 100 — many many times; for the recitation of Mizmor l'Sodah is a great segulah for one who has difficulty in labor — that she merit to give birth with ease. Amen.)

Healer of the sick of Your people Israel — true Healer; faithful and merciful Healer: have mercy upon us and upon all of Your people the House of Israel; and guard us from doctors and physicians [ rofe'im v'daktarim ]. And through Your abundant mercies — always bring the remedy before the affliction [ hakdim refuah la'makkah ]; and guard us and save us that we not come to any illness or pain or ache at all. And even at the time when You send upon us, G‑d forbid, some illness or ailment according to the decree of Your holy and true judgments — please, merciful One, through Your abundant mercies: guard us and save us that we not err, G‑d forbid, to surrender ourselves, G‑d forbid, into the hands of the doctors and physicians; for they are all doctors of vanity [ rofei elil ] — they are of nothingness altogether [ Job 13:4 ]. For You know the truth: that there is no doctor who knows how to cure the illness and the ailment as is truly fitting in truth — not even the most expert and knowledgeable doctors who are exceedingly advanced in their wisdom. For there is no expert and wise doctor who can know and determine the specific remedy for that sick person — according to the decree of Your judgment that You decreed: that this sick person shall be healed only through such and such a person and such and such a medicine on such and such a day. And therefore it is in no way possible that the sick person be healed except through exactly those causes that were decreed for his healing. And who is the wise one who knows all this? — all the more so since most of the doctors and physicians are ignorant of the wisdom of the healing arts; and they are not truly well-versed in the wisdom of medicine — for it is a deep wisdom containing divisions and distinctions without measure or end; such that most of the time it is impossible to determine the truth to its very truth. And with a slight movement they cause great harm and loss and ruin — more than they repair at times. And they kill and murder souls with their own hands; and how many and many souls have sunk through them — for many who died through the doctors and physicians exceeded those who died of their own illness; as is revealed before You — Master of all; and as the true doctors themselves acknowledge: that it is impossible to fully know this wisdom as it truly is. And they acknowledged and were not ashamed: that it is better to withhold medicines [ tov yoter limno' merefuos ].

Master of the Universe — full of mercy; Creator of healings [ borei refuos ]; Master of wonders: You know that the world has already sunk greatly into this error of engaging with medicines — for many days and years; until it is difficult to take them out of this confusion. And especially because of the immensity of the pain and suffering of all those who bear illnesses — G‑d have mercy — they surrender themselves into the hands of doctors to seek a cure and remedy for their afflictions. But most of them all — their hope is disappointed [ Jeremiah 14:19 ]; and the doctor heals nothing of theirs. Rather it is through Your mercies and Your immense lovingkindnesses — when Your mercies overpower them — that their wound is healed and their illness is bound up [ Isaiah 30:26 ]. Master of the Universe — Giver of the Torah; full of mercy and lovingkindness: have mercy upon us and help and save us and strengthen us in Your great Name; that we merit to engage in Your holy Torah always for its own sake [ lishmah ] — in truth; with great diligence; day and night; and not interrupt it; and not let pass any day and any night of all the days of our lives without engaging in Your holy Torah very much. For You know our poverty and the weakness of our minds; and You know the multitude and variety of the obstacles and the delays from the Torah study that befall us at every time from everywhere; and from ourselves as well. And how the evil inclination overpowers us and confuses us at every time. Therefore we have come before You — Master of the Torah; Master of mercy: that You have mercy upon us and help us and strengthen us at every time to engage in Your holy Torah very much without interruption at all. And may You grant us merit at every time to find good novellae [ chiddushim ] in Your holy Torah; and to bring them out into the world — that all the Torah students and those who engage in Your Torah shall hear them and benefit from them and be attracted through them close to You and to Your Torah and to Your service in truth. And may the three lines of truth illuminate always in the speech of the Torah — and in prayer; and in proper matchmaking [ shidduchim hagunim ]; and in charity [ tzedakah ]. And may we merit always to true and complete speech in holiness; until the truth prevails and overcomes all the falsehood and all the impurity in the world.