Repaying Evil with Good / The Dispute Generated by Righteous People is for a Person’s Benefit / Medicinal Herbs and Springtime / Medicinal Herbs and the Land of Israel / The Holy Shabbat Meals / Small Steps on the Shabbat When wicked people attack an individual, he should not confront them directly, repaying them as they are treating him, for that would make it possible for them to overcome him. Rather, he should judge them positively and do them favors. In this way, he makes himself like the earth. Everyone tramples on the earth, yet it generously provides all good things: fruits and vegetables, gold, silver and precious stones. His opponents may be compared to people attempting to breach someone’s house by digging a tunnel under it. If he digs back, the intruders will get in more easily. But if he shovels dirt into the tunnel, he will overcome them. Sometimes righteous people attack a person. Their intent is only for the good. By attacking him, they are lifting him up and sweetening judgments against him in a secret, hidden way. They may be compared to people digging a tunnel under someone’s house so that they can secretly throw in a gift. When righteous people engage in dispute against a person and judgments against him are sweetened at their root, then he blossoms. * The earth yields medicinal herbs. Medicinal herbs that are picked in the springtime are the most powerful. Herbs picked at other times of the year lack the same efficacy. The power of these herbs is ultimately derived from the Land of Israel, which is the principal land, from whose essence all other lands receive their power. The Land of Israel has two levels, called “land of Canaan” and, simply, “land.” In a time of dispute, it is called the “land of Canaan.” The word KaNa’AN (“Canaan”) may be read as KaN ONi (“Here is a poor person”). Dispute deprives people of their livelihood. Moreover, during a time of dispute, the medicinal herbs cannot derive power from the Land of Israel, and so they lack efficacy. When there is peace, however, the Land of Israel is called “land.” At that time it gives its power to all the produce of the world, including medicinal herbs. * The Shabbat meals are the essence of the Shabbat. They are very precious, entirely holy and Godly. A person cannot entirely avoid desecrating the Shabbat. Eating the Shabbat meals rectifies that desecration. The mechanism behind this works as follows. The Shabbat is compared to a man’s first wife. The desecration of the Shabbat constitutes, in a sense, the death of this first wife. And our sages teach that “when a man’s first wife dies, his steps are shortened” (Sanhedrin 22a). Thus, it would seem that honoring the Shabbat should be associated with long steps. But, to the contrary, our sages teach that a person should not take long steps on the Shabbat (Shabbat 113b). The answer to this apparent contradiction is as follows. Every mitzvah is a complete structure. On a weekday, the “feet” of a mitzvah descend into the realm of the “husks” of evil. Therefore, when a person performs a mitzvah on a weekday, the Side of Evil derives benefit from its “feet.” On the Shabbat, however, the “feet” of the mitzvah rise from the “husks” to the realm of holiness, and so the Side of Evil cannot derive any benefit from a person’s mitzvah. Then this mitzvah proceeds before HaShem hesitantly and uncertainly, like a toddler beginning to walk. Although this toddler cannot yet walk well, his father lovingly helps him, praising and encouraging his every accomplishment. So too, when this mitzvah begins to “walk,” HaShem supports it and ultimately lengthens its steps. And this is connected to the mitzvah of eating the Shabbat meals, for eating the Shabbat meals gives power specifically to the “feet.” Thus, our eating the Shabbat meals rectifies these initial, small steps. And so, corresponding to the process of rectifying the “steps” of the mitzvot on the Shabbat, we take small steps when we walk on the Shabbat. Judging Everyone Favorably “My God, guard my tongue from evil and my lips from speaking deceit. May my spirit be silent to those who curse me; may my spirit be like dust to all.”
Master of the world, Master of peace, graciously help me be a person of peace, a person who loves peace and purses peace always, with all my heart. May I never engage in any dispute, even against those who rise against me, undermine me or act against me.
As the verse states, “Do not say, ‘As he has done to me, so will I do to him, I will respond to a man in accordance with his deed.’” “Do not say, ‘I will repay him evil.’ Hope in HaShem, and He will save You.”
“May my spirit be like dust to all.” May I be like the earth upon which all trample, yet which yields all good things. When You see this, please override the counsel of all of those who scheme against me. May I nullify the thoughts of my enemies, “so that their hands will not act with cunning.” Then “the person who digs a pit will fall into it, and when that person rolls a rock, it will return to him.”
The Dispute of Tzaddikim Open my eyes, my heart and my mind so that I may distinguish between the dispute fostered by wicked people and the holy dispute of Tzaddikim. May I believe that the dispute of Tzaddikim does much good for the person whom they criticize, for it elevates him and sweetens judgments against him.
May I not treat the dispute of Tzaddikim as though it is entirely contentious, for that is an error, and that error would infect it with the disputatiousness of the Side of Evil.
“May my eye gaze upon those who lie in wait for me; may my ears hear if it is evildoers who rise up against me. The Tzaddik flourishes like the palm tree; he grows tall like the cedar of Lebanon.”
Dispute and Dissension My Father in Heaven, King of peace, dispute has multiplied in our generation among everyone: wicked people, average people, even righteous people.
So much division exists among Torah sages and their followers that it is hard to distinguish between their disagreements that are in the realm of holiness and disputes that come from the Side of Evil. As a result, many people have lost their faith in the sages and have fallen spiritually. Faith in the sages is the basis of the Torah. The sages are our life and the length of our days. Without them, we cannot take a single step in any holy undertaking.
In these oppressive times, when we have suffered such a long exile and servitude, our minds are no longer clear. Therefore, I do not know what to do and how to direct my thoughts in order to find the holy Tzaddikim.
“I look about me, but I am like a bird alone on the roof.” I do not know where my help will come from. “I am more animal than man, and I lack human understanding.” I cannot identify the true Tzaddikim and sages who can give me good advice, guide me on the right path, and bring me close to You.
My mind is so constricted that I do not even know how to speak to You properly. The troubles of my heart are so many and dispute has increased in so many ways that I do not know what to do, what to say, or how to express myself in prayer before You.
At Peace with All Jews God, full of compassion, “You save the poor person from the one who is stronger than he, and the poor man and the impoverished man from the one who robs him.” Teach me how to pray to You in order to arouse Your compassion on my behalf.
Rescue me from dispute. May others not fight with me, either in the physical or the spiritual realms, and may I not dispute any worthy person. May I not harbor even the slightest bad feeling against true Tzaddikim — particularly against those who have passed away.
Imbue the produce of the Land with the power to heal all of the diseases of Your nation, the House of Israel — particularly in the month of Iyar, which is also called the month of Ziv, when the produce of the Land flowers and bears fruit.
May we never require recourse to doctors. Bless all of the produce of the Land with the power to heal all of the diseases of Your nation, the House of Israel. Quickly bring healing to all of our illnesses, pains and wounds,24 If you wish at this point to pray on behalf of someone who is ill, add here, “and in particular, [name], son/daughter of [mother’s name].” for You are a faithful and compassionate God, our King and Healer.
May we never need to rely on the assistance of doctors, but on You alone. Creator of healing, “heal us, HaShem, and we will be healed, save us, and we will be saved, for You are our praise.”
“May all those who seek to sweep away my spirit be turned back in shame.” “May those who desire my evil be ashamed and destroyed. May those who hate me, those who seek my downfall, be covered in shame.” “May all of my enemies be exceedingly shamed and frightened. May they return and be suddenly ashamed.”
You know that I desire peace and truth. But what can I do if I have enemies who fight against me for no reason? “I am for peace, but when I speak, they are for war.”
Have compassion on me and on everyone who desires to attain the ways of holiness. Protect us from those people who hate us for no reason, who persecute us in every way possible and menace us without cause.
“Rescue me from my enemies; my God, lift me above those who have risen against me.” “Guard my soul and rescue me. May I never be ashamed, for I have taken refuge in You.”
May I eat freely on the Shabbat. May I not be stingy regarding expenses for the Shabbat and festivals. May I have the fortitude to spend money and acquire delicacies, fine foods and drinks with which to honor the holy Shabbat. May I eat liberally on the holy Shabbat, in keeping with the verse, “Eat today,” and in keeping with Your holy sages’ command that we delight in the Shabbat as much as we can.
By eating on the holy Shabbat, may I rectify the blemishes that I caused when I desecrated the Shabbat. It is very hard for a creature of flesh and blood to keep the Shabbat without ever transgressing it. You alone protect me from doing so. But even so, I have at times desecrated the Shabbat. May I merit to eat freely on the Shabbat in order to rectify every blemish that I brought about by desecrating the Shabbat.
You know the bitterness suffered by a man whose first wife has died. His steps are shortened and the world is dark before him, and it is as though the Temple has been destroyed in his days.
The Paths of the Tzaddikim As a result of holy eating on the Shabbat — particularly the holy eating of the greatest Tzaddikim — please expand the holy paths that these Tzaddikim laid down.
You alone know all of their struggles: how they toiled, how many difficulties they suffered, how many hardships they endured, until they forged paths through a desolate desert where no road had ever been before, in regions where no human being had ever passed.
But due to our many sins, due to the coarse physicality of the world and its evil desires, due to a multitude of disputes, scorn, jealousy, lust and honor, these holy paths are hidden from most people.
They revealed an immeasurable amount of counsel; they provided unlimited avenues so that every individual — no matter who he is or wherever he is, whatever the moment in his life — can find a path that will lead him to You, a path that conforms to the advice, teachings and hints of the Tzaddikim, which they revealed in their holy and awesome books that have been published in our time.
“How great are Your deeds, HaShem; how very deep are Your thoughts.” This refers to the concepts that have now appeared in the holy books that these Tzaddikim revealed to us.
But it is very hard to help a person who has free will. Therefore, all of their awesome paths still remain concealed from us. These paths seem shrunken in the context of our materiality, the confusion of our minds and the foolishness of our intellect, due to our evil deeds.
The Shabbat and the Paths of Holiness Master of compassion, You Who show us the path upon which to return to You, help me celebrate the Shabbat in holiness and joy. May I eat freely on the Shabbat so that I will broaden and expand all of the holy paths upon which one can travel to You.
By means of the holiness of the Shabbat, may we raise our feet to holiness. As the verse states, “If you turn your foot aside due to the Shabbat.” May all of the mitzvot that we performed on the six days of the week lift their feet from the “husk” and the Side of Evil — which derive energy from them — to stand before You.
In Your love of Your nation, the Jewish people, accept all of our mitzvot and good deeds — even the mitzvot of an unworthy person such as myself, which I performed in a state of constriction and, moreover, imperfectly.
Accept us as a father accepts his son. Love, magnify and broaden our good deeds, which are insignificant and small in character, quantity and quality. Magnify and broaden the holy path that our deeds construct.
May the verse be realized, “Righteousness will go before him and he will place his steps upon the path.” May the steps of the mitzvot and good deeds that we Jews perform — particularly that the greatest of the true Tzaddikim perform — construct a broad and paved path.
In the merit of the holiness of eating on the Shabbat, broaden these paths, expand them and reveal them to Your entire nation, the House of Israel, so that we will proceed upon them and return to You from all of the badlands and roads on which we went astray.
“Guide me in the path of Your mitzvot, for that is what I have desired.” “Guide me in Your truth and teach me, for You are the God of my salvation; I have hoped for You all day long.”
“HaShem, teach me the path of Your laws, and I will keep it at every step.” “HaShem, teach me Your ways. I will walk in Your truth. Unify my heart to fear Your Name.”
Peace on Every Level Master of salvation, my needs are many and my mind too limited to express the slightest part of them. Please save me in every way that I require.
Rescue me from argument and dispute. Help me attain peace, gain the love of friends, and walk on the paths forged by the true Tzaddikim. As a result, may I live in accordance with Your will and with the will of those who fear You.
[עַל־פִּי תּוֹרָה רע"ז - צַדִּיק כַּתָּמָר יִפְרָח]
אֱלֹהַי נְצֹר לְשׁוֹנִי מֵרָע וּשְׂפָתַי מִדַּבֵּר מִרְמָה, וְלִמְקַלְלַי נַפְשִׁי תִדּוֹם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה.
Repaying Evil with Good / The Dispute Generated by Righteous People is for a Person’s Benefit / Medicinal Herbs and Springtime / Medicinal Herbs and the Land of Israel / The Holy Shabbat Meals / Small Steps on the Shabbat
When wicked people attack an individual, he should not confront them directly, repaying them as they are treating him, for that would make it possible for them to overcome him. Rather, he should judge them positively and do them favors. In this way, he makes himself like the earth. Everyone tramples on the earth, yet it generously provides all good things: fruits and vegetables, gold, silver and precious stones.
His opponents may be compared to people attempting to breach someone’s house by digging a tunnel under it. If he digs back, the intruders will get in more easily. But if he shovels dirt into the tunnel, he will overcome them.
Sometimes righteous people attack a person. Their intent is only for the good. By attacking him, they are lifting him up and sweetening judgments against him in a secret, hidden way. They may be compared to people digging a tunnel under someone’s house so that they can secretly throw in a gift. When righteous people engage in dispute against a person and judgments against him are sweetened at their root, then he blossoms.
*
The earth yields medicinal herbs. Medicinal herbs that are picked in the springtime are the most powerful. Herbs picked at other times of the year lack the same efficacy.
The power of these herbs is ultimately derived from the Land of Israel, which is the principal land, from whose essence all other lands receive their power. The Land of Israel has two levels, called “land of Canaan” and, simply, “land.” In a time of dispute, it is called the “land of Canaan.” The word KaNa’AN (“Canaan”) may be read as KaN ONi (“Here is a poor person”). Dispute deprives people of their livelihood. Moreover, during a time of dispute, the medicinal herbs cannot derive power from the Land of Israel, and so they lack efficacy.
When there is peace, however, the Land of Israel is called “land.” At that time it gives its power to all the produce of the world, including medicinal herbs.
*
The Shabbat meals are the essence of the Shabbat. They are very precious, entirely holy and Godly.
A person cannot entirely avoid desecrating the Shabbat. Eating the Shabbat meals rectifies that desecration. The mechanism behind this works as follows.
The Shabbat is compared to a man’s first wife. The desecration of the Shabbat constitutes, in a sense, the death of this first wife. And our sages teach that “when a man’s first wife dies, his steps are shortened” (Sanhedrin 22a).
Thus, it would seem that honoring the Shabbat should be associated with long steps. But, to the contrary, our sages teach that a person should not take long steps on the Shabbat (Shabbat 113b).
The answer to this apparent contradiction is as follows.
Every mitzvah is a complete structure. On a weekday, the “feet” of a mitzvah descend into the realm of the “husks” of evil. Therefore, when a person performs a mitzvah on a weekday, the Side of Evil derives benefit from its “feet.”
On the Shabbat, however, the “feet” of the mitzvah rise from the “husks” to the realm of holiness, and so the Side of Evil cannot derive any benefit from a person’s mitzvah. Then this mitzvah proceeds before HaShem hesitantly and uncertainly, like a toddler beginning to walk. Although this toddler cannot yet walk well, his father lovingly helps him, praising and encouraging his every accomplishment. So too, when this mitzvah begins to “walk,” HaShem supports it and ultimately lengthens its steps.
And this is connected to the mitzvah of eating the Shabbat meals, for eating the Shabbat meals gives power specifically to the “feet.” Thus, our eating the Shabbat meals rectifies these initial, small steps. And so, corresponding to the process of rectifying the “steps” of the mitzvot on the Shabbat, we take small steps when we walk on the Shabbat.
Judging Everyone Favorably
“My God, guard my tongue from evil and my lips from speaking deceit. May my spirit be silent to those who curse me; may my spirit be like dust to all.”
רִבּוֹנוֹ שֶׁל עוֹלָם, אֲדוֹן הַשָּׁלוֹם, זַכֵּנִי לִהְיוֹת אִישׁ שָׁלוֹם בֶּאֱמֶת, שֶׁאֶזְכֶּה לִהְיוֹת אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם תָּמִיד בֶּאֱמֶת וּבְלֵב שָׁלֵם, וְלֹא אַחֲזִיק בְּמַחֲלֹקֶת כְּלָל לְעוֹלָם, וַאֲפִלּוּ נֶגֶד הַחוֹלְקִים עָלַי וְקָמִים כְּנֶגְדִּי וְחוֹתְרִים חֲתִירוֹת תַּחְתַּי חַס וְשָׁלוֹם, וְעוֹשִׂים לִי מַה שֶּׁעוֹשִׂים, הָרַחֲמָן יִשְׁמְרֵנִי,
Master of the world, Master of peace, graciously help me be a person of peace, a person who loves peace and purses peace always, with all my heart. May I never engage in any dispute, even against those who rise against me, undermine me or act against me.
תְּזַכֵּנִי וְתַעַזְרֵנִי שֶׁלֹּא אֶעֱמֹד כְּנֶגְדָּם לַעֲשׂוֹת לָהֶם כְּנֶגְדָּם כְּמוֹ שֶׁהֵם עוֹשִׂים לִי, רַק אַדְרַבָּא אֶזְכֶּה לָדוּן אוֹתָם לְכַף זְכוּת וְלַעֲשׂוֹת לָהֶם כָּל הַטּוֹבוֹת,
May I not treat them as they treat me. To the contrary, may I judge them favorably and desire only their good.
וּלְקַיֵּם בֶּאֱמֶת וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה, כְּמוֹ שֶׁכָּתוּב, אַל תֹּאמַר כַּאֲשֶׁר עָשָׂה לִי כֵּן אֶעֱשֶׂה לוֹ אָשִׁיב לָאִישׁ כְּפָעֳלוֹ. וּכְתִיב. אַל תֹּאמַר אֲשַׁלְּמָה רָע קַוֵּה לַיהֹוָה וְיוֹשַׁע לָךְ.
As the verse states, “Do not say, ‘As he has done to me, so will I do to him, I will respond to a man in accordance with his deed.’” “Do not say, ‘I will repay him evil.’ Hope in HaShem, and He will save You.”
וְאֶזְכֶּה לִהְיוֹת כְּעָפָר מַמָּשׁ, שֶׁהַכֹּל דָּשִׁין עָלֶיהָ וְהִיא נוֹתֶנֶת לָהֶם כָּל הַטּוֹבוֹת, וְעַל־יְדֵי־זֶה אֶזְכֶּה לְבַטֵּל וּלְהָפֵר מַחְשְׁבוֹת אוֹיְבַי וְשׂוֹנְאַי, וְלֹא תַעֲשֶׂינָה יְדֵיהֶם תֻּשִׁיָּה. וִיקֻיַּם בָּהֶם, כּוֹרֶה שַּׁחַת בָּהּ יִפֹּל וְגוֹלֵל אֶבֶן אֵלָיו תָּשׁוּב. וְכָל הַקָּמִים עָלַי לְרָעָה מְהֵרָה הָפֵר עֲצָתָם וְקַלְקֵל מַחֲשַׁבְתָּם:
“May my spirit be like dust to all.” May I be like the earth upon which all trample, yet which yields all good things. When You see this, please override the counsel of all of those who scheme against me. May I nullify the thoughts of my enemies, “so that their hands will not act with cunning.” Then “the person who digs a pit will fall into it, and when that person rolls a rock, it will return to him.”
וְתִפְתַּח עֵינַי לִבִּי וְדַעְתִּי, שֶׁאֶזְכֶּה לֵידַע וּלְהַבְחִין בֵּין מַחֲלֹקֶת שֶׁל רְשָׁעִים לְמַחֲלֹקֶת שֶׁל צַדִּיקִים. וְאֶזְכֶּה לְהַאֲמִין בֶּאֱמֶת שֶׁהַמַּחֲלֹקֶת שֶׁל צַדִּיקִים הִיא טוֹבָה גְּדוֹלָה לְזֶה שֶׁהֵם חוֹלְקִים עָלָיו, כִּי מְרִימִין וּמְנַשְּׂאִין אוֹתוֹ עַל־יְדֵי־זֶה וּמַמְתִּיקִים דִּינִים מֵעָלָיו,
The Dispute of Tzaddikim
Open my eyes, my heart and my mind so that I may distinguish between the dispute fostered by wicked people and the holy dispute of Tzaddikim. May I believe that the dispute of Tzaddikim does much good for the person whom they criticize, for it elevates him and sweetens judgments against him.
וְלֹא תַנִּיחֵנִי לִטְעוֹת חַס וְשָׁלוֹם בְּהַמַּחֲלֹקֶת שֶׁל צַדִּיקִים, כְּאִלּוּ הִיא מַחֲלֹקֶת גְּמוּרָה חַס וְשָׁלוֹם, כְּדֵי שֶׁלֹּא לִתֵּן אֲחִיזָה לְהַמַּחֲלֹקֶת דְּסִטְרָא אַחֲרָא בְּזֹאת הַמַּחֲלֹקֶת דִּקְדֻשָּׁה שֶׁל צַדִּיקִים,
May I not treat the dispute of Tzaddikim as though it is entirely contentious, for that is an error, and that error would infect it with the disputatiousness of the Side of Evil.
וִיקֻיַּם בִּי מִקְרָא שֶׁכָּתוּב, וַתַּבֵּט עֵינִי בְּשׁוּרָי בַּקָּמִים עָלַי מְרֵעִים תִּשְׁמַעְנָה אָזְנָי. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה:
“May my eye gaze upon those who lie in wait for me; may my ears hear if it is evildoers who rise up against me. The Tzaddik flourishes like the palm tree; he grows tall like the cedar of Lebanon.”
אָבִינוּ שֶׁבַּשָּׁמַיִם, מֶלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ, אַתָּה יוֹדֵעַ אֶת כָּל רִבּוּי הַמַּחֲלֹקֶת, שֶׁנִּתְרַבָּה בְּדוֹרוֹתֵינוּ בְּכַמָּה אֳפָנִּים, בֵּין צַדִּיקִים בֵּינוֹנִים וּרְשָׁעִים,
Dispute and Dissension
My Father in Heaven, King of peace, dispute has multiplied in our generation among everyone: wicked people, average people, even righteous people.
וְהַמַּחֲלֹקֶת דְּסִטְרָא אַחֲרָא רוֹצָה לְהִתְגַּבֵּר וּלְהִתְפַּשֵּׁט בְּכָל יוֹם, בְּאִתְגַּלְיָא וּבְאִתְכַּסְּיָא, עַד אֲשֶׁר רַבִּים נִכְשְׁלוּ וְנָפְלוּ עַל־יְדֵי רִבּוּי הַמַּחֲלֹקוֹת וְחִלּוּקֵי הַדֵּעוֹת וּפֵרוּד לְבָבוֹת שֶׁנִּתְרַבָּה מְאֹד בְּדוֹרוֹתֵינוּ בַּעֲוֹנוֹתֵינוּ הָרַבִּים,
Dispute that comes from the Side of Evil rises and spreads out every day, in both revealed and hidden ways.
כִּי נַעֲשָׂה קַטֵּגוֹרְיָא בֵּין תַּלְמִידֵי חֲכָמִים וּבֵין הַנִּלְוִים אֲלֵיהֶם, עַד אֲשֶׁר קָשֶׁה לְהַבְחִין וּלְהַבְדִּיל בֵּין הַמַּחֲלֹקֶת דִּקְדֻשָּׁה לְמַחֲלֹקֶת דְּסִטְרָא אַחֲרָא, וְרַבִּים נָפְלוּ מֵאֱמוּנַת חֲכָמִים עַל־יְדֵי־זֶה לְגַמְרֵי, וְעַל־יְדֵי־זֶה נָפְלוּ לְמַה שֶּׁנָפְלוּ רַחֲמָנָא לִצְלָן. כִּי אֱמוּנַת חֲכָמִים יְסוֹד כָּל הַתּוֹרָה כֻּלָּהּ, כִּי הֵם חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ, וּבִלְעָדָם לֹא נָרִים אֶת יָדֵינוּ וְאֶת רַגְלֵינוּ בְּשׁוּם דָּבָר שֶׁבִּקְדֻשָּׁה.
So much division exists among Torah sages and their followers that it is hard to distinguish between their disagreements that are in the realm of holiness and disputes that come from the Side of Evil. As a result, many people have lost their faith in the sages and have fallen spiritually. Faith in the sages is the basis of the Torah. The sages are our life and the length of our days. Without them, we cannot take a single step in any holy undertaking.
וּבְצוֹק הָעִתִּים אֲשֶׁר אָרַךְ עָלֵינוּ הַגָּלוּת וּמָשַׁךְ עָלֵינוּ הַשִּׁעְבּוּד וְדַעְתֵּנוּ אֵינָה צְלוּלָה כְּלָל, אֵין אִתִּי יוֹדֵעַ עַד מָה, אֵיךְ לְהִתְנַהֵג בָּזֶה וְאֵיךְ לְכַוֵּן דַּעְתִּי בָּזֶה, אֶל מִי מִקְּדוֹשִׁים אֶפְנֶה,
In these oppressive times, when we have suffered such a long exile and servitude, our minds are no longer clear. Therefore, I do not know what to do and how to direct my thoughts in order to find the holy Tzaddikim.
שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל גָּג, וְאֵינִי יוֹדֵעַ מֵאַיִן יָבוֹא עֶזְרִי, כִּי בַעַר אָנֹכִי מֵאִישׁ וְלֹא בִינַת אָדָם לִי, לְהַבְחִין וְלֵידַע מִי הֵם הַצַּדִּיקִים וְהַחֲכָמִים הָאֲמִתִּיִּים שֶׁיֵשׁ לָהֶם כֹּחַ לְיָעֵץ אוֹתִי עֵצוֹת אֲמִתִּיּוֹת, וּלְהַדְרִיכֵנִי בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת, וּלְקָרְבֵנִי אֵלֶיךָ אָבִי שֶׁבַּשָּׁמַיִם,
“I look about me, but I am like a bird alone on the roof.” I do not know where my help will come from. “I am more animal than man, and I lack human understanding.” I cannot identify the true Tzaddikim and sages who can give me good advice, guide me on the right path, and bring me close to You.
וּבַעֲוֹנוֹתַי הָרַבִּים דַּעְתִּי קְצָרָה כָּל כָּךְ, עַד אֲשֶׁר אֵינִי יוֹדֵעַ אֲפִלּוּ לְפָרֵשׁ שִׂיחָתִי לְפָנֶיךָ בָּזֶה בִּשְׁלֵמוּת כָּרָאוּי, כִּי צָרוֹת לְבָבִי הִרְחִיבוּ מְאֹד מְאֹד בְּלֹא זֶה, וְנוֹסַף לָזֶה רִבּוּי הַמַּחֲלֹקֶת וּפֵרוּד לְבָבוֹת שֶׁנִּתְרַבָּה בָּעוֹלָם, בְּכַמָּה בְּחִינוֹת וָאֳפַנִּים וְעִנְיָנִים שׁוֹנִים. וְעַתָּה אֵינִי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת, אֵיךְ לְהִתְנַהֵג וְאֵיךְ לְדַבֵּר וְאֵיךְ לְצַפְצֵף וְאֵיךְ לְרַמֵּז וְאֵיךְ לְהִתְפַּלֵּל עַל זֶה,
My mind is so constricted that I do not even know how to speak to You properly. The troubles of my heart are so many and dispute has increased in so many ways that I do not know what to do, what to say, or how to express myself in prayer before You.
וַאֲנִי מְבֻלְבָּל כַּשִּׁכּוֹר וְאֵינִי יוֹדֵעַ כְּלָל הֵיכָן אֲנִי בָּעוֹלָם, וּמַה יִּהְיֶה הַסּוֹף וְהַתַּכְלִית מִמֶּנִּי.
I am as bewildered as someone who is intoxicated. I do not know where I am in the world and what my end will be.
מָלֵא רַחֲמִים, חוֹמֵל דַּלִּים, מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ וְעָנִי וְאֶבְיוֹן מִגּוֹזְלוֹ, לַמְּדֵנִי אֵיךְ לְפָרֵשׁ שִׂיחָתִי לְפָנֶיךָ עַתָּה, אֵיךְ לְעוֹרֵר רַחֲמֶיךָ הָאֲמִתִּיִּים עָלַי עַתָּה.
At Peace with All Jews
God, full of compassion, “You save the poor person from the one who is stronger than he, and the poor man and the impoverished man from the one who robs him.” Teach me how to pray to You in order to arouse Your compassion on my behalf.
הַצִּילֵנִי מֵרִיב וּמַחֲלֹקֶת בְּכָל הָאֳפַנִּים, עָזְרֵנִי וְהוֹשִׁיעֵנִי וְהַצִּילֵנִי שֶׁלֹּא יַחֲלֹקוּ וְלֹא יָרִיבוּ עָלַי לֹא בְּגַשְׁמִיּוּת וְלֹא בְּרוּחָנִיּוּת, לֹא לְמַעְלָה וְלֹא לְמַטָּה. וְשָׁמְרֵנִי וְהַצִּילֵנִי שֶׁאֲנִי לֹא אֶהְיֶה חוֹלֵק עַל שׁוּם אִישׁ כָּשֵׁר שֶׁבָּעוֹלָם, מִכָּל שֶׁכֵּן שֶׁלֹּא יִהְיֶה בְּלִבִּי שׁוּם צַד מַחֲלֹקֶת עַל צַדִּיקִים אֲמִתִּיִּים, וּבִפְרָט עַל צַדִּיקִים שׁוֹכְנֵי עָפָר קְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה.
Rescue me from dispute. May others not fight with me, either in the physical or the spiritual realms, and may I not dispute any worthy person. May I not harbor even the slightest bad feeling against true Tzaddikim — particularly against those who have passed away.
וְלֹא אֵצֵא לָרִיב עִם שׁוּם אָדָם, רַק אֶזְכֶּה לֶאֱהֹב אֶת כָּל יִשְׂרָאֵל וּלְהַחֲזִיק בְּשָׁלוֹם עִם כֻּלָּם, וּלְקַיֵּם בֶּאֱמֶת מִקְרָא שֶׁכָּתוּב, סוּר מֵרָע וַעֲשֵׂה טוֹב בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ:
May I love all Jews and be at peace with them, “turning aside from evil and doing good, seeking peace and pursuing it.”
לְחֹדֶשׁ אִייָּר
וּתְזַכֵּנִי לְהַמְשִׁיךְ עָלַי וְעַל כָּל יִשְׂרָאֵל קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל,
The Land of Israel and Healing
Help me draw onto myself and onto all Jews the holiness of the Land of Israel.
וּתְבַטֵּל אֲחִיזַת הַמַּחֲלֹקֶת מֵאֶרֶץ יִשְׂרָאֵל וְלֹא תִהְיֶה נִקְרֵאת בְּשֵׁם אֶרֶץ כְּנַעַן, רַק בְּשֵׁם אֶרֶץ הַקְּדוֹשָׁה, אֶרֶץ יִשְׂרָאֵל.
Free the Land of Israel from the grip of dispute. May it never be called “the land of Canaan,” but only the holy “Land of Israel.”
וְתַמְשִׁיךְ שֶׁפַע טוֹבָה וּבְרָכָה גְּדוֹלָה מֵאֶרֶץ יִשְׂרָאֵל לְכָל הָאֲרָצוֹת,
And then send a flow of goodness and blessing from the Land of Israel to all other lands.
וּתְבָרֵךְ אֶת יְבוּל הָאָרֶץ וְאֵת כָּל פְּרִי הָאֲדָמָה, וִיקֻיַּם מִקְרָא שֶׁכָּתוּב, אֶרֶץ נָתְנָה יְבוּלָהּ יְבָרְכֵנוּ אֱלֹהִים אֱלֹהֵינוּ.
Bless the produce and fruits of the Land, so that “the land will give its produce; may God, our God, bless us.”
וּבְרַחֲמֶיךָ הָרַבִּים, תִּתֵּן כֹּחַ בְּכָל יְבוּל הָאָרֶץ לְרַפְּאוֹת אֶת כָּל תַּחֲלוּאֵי וּמַכְאוֹבֵי עַמְּךָ בֵּית־יִשְׂרָאֵל, וּבִפְרָט בְּחֹדֶשׁ אִיָּר הוּא יֶרַח זִיו, שֶׁבּוֹ פּוֹרְחִים וְחוֹנְטִים כָּל יְבוּל הָאָרֶץ.
Imbue the produce of the Land with the power to heal all of the diseases of Your nation, the House of Israel — particularly in the month of Iyar, which is also called the month of Ziv, when the produce of the Land flowers and bears fruit.
רַחֵם עָלֵינוּ שֶׁלֹּא נִצְטָרֵךְ לַעֲסֹק חַס וְשָׁלוֹם עִם שׁוּם דָּאקְטוֹרִים וְרוֹפְאִים שֶׁבָּעוֹלָם, רַק תְּבָרֵךְ אֶת כָּל יְבוּל הָאָרֶץ וְתַשְׁפִיעַ בָּהֶם כֹּחַ לְרַפְּאוֹת כָּל תַּחֲלוּאֵי וּמַכְאוֹבֵי עַמְּךָ בֵּית־יִשְׂרָאֵל וְתַעֲלֶה מְהֵרָה רְפוּאָה שְׁלֵמָה לְכָל תַּחֲלוּאֵינוּ וּלְכָל מַכְאוֹבֵינוּ וּלְכָל מַכּוֹתֵינוּ (וּבִפְרָט וְכוּ'), כִּי אֵל מֶלֶךְ רוֹפֵא נֶאֱמָן וְרַחֲמָן אָתָּה.
May we never require recourse to doctors. Bless all of the produce of the Land with the power to heal all of the diseases of Your nation, the House of Israel. Quickly bring healing to all of our illnesses, pains and wounds,24 If you wish at this point to pray on behalf of someone who is ill, add here, “and in particular, [name], son/daughter of [mother’s name].” for You are a faithful and compassionate God, our King and Healer.
וְאֵין לָנוּ שׁוּם סְמִיכָה עַל שׁוּם רְפוּאָה שֶׁל הָרוֹפְאִים וְהַדָּאקְטוֹרִים, כִּי אִם עָלֶיךָ לְבַד, בּוֹרֵא רְפוּאוֹת. רְפָאֵינוּ יְהֹוָה וְנֵרָפֵא הוֹשִׁיעֵנוּ וְנִוָּשֵׁעָה כִּי תְהִלָּתֵנוּ אָתָּה.
May we never need to rely on the assistance of doctors, but on You alone. Creator of healing, “heal us, HaShem, and we will be healed, save us, and we will be saved, for You are our praise.”
וְתַמְשִׁיךְ שָׁלוֹם גָּדוֹל בָּעוֹלָם. וְכָל שׂוֹנְאֵינוּ יִפְּלוּ תַחְתֵּינוּ וְיִכָּלְמוּ וְיֵבֹשׁוּ.
Bring peace into the world. May all of our enemies fall beneath us in shame.
יֵבֹשׁוּ וְיַחְפְּרוּ יַחַד מְבַקְשֵׁי נַפְשִׁי לִסְפּוֹתָהּ יִסֹּגוּ אָחוֹר וְיִכָּלְמוּ חֲפֵצֵי רָעָתִי. יֵבֹשׁוּ יִכְלוּ שׂוֹטְנֵי נַפְשִׁי יַעֲטוּ חֶרְפָּה וּכְלִמָּה מְבַקְשֵׁי רָעָתִי. יֵבֹשׁוּ וְיִבָּהֲלוּ מְאֹד כָּל אוֹיְבָי יָשׁוּבוּ יֵבֹשׁוּ רָגַע.
“May all those who seek to sweep away my spirit be turned back in shame.” “May those who desire my evil be ashamed and destroyed. May those who hate me, those who seek my downfall, be covered in shame.” “May all of my enemies be exceedingly shamed and frightened. May they return and be suddenly ashamed.”
וְתִשְׁמְרֵנִי וְתַצִּלֵנִי בְּרַחֲמֶיךָ הָרַבִּים, מֵעֲנִיּוּת וְדַלּוּת וְחֶסְרוֹן הַפַּרְנָסָה הַבָּא עַל־יְדֵי רִיב וּמַחֲלֹקֶת חַס וְשָׁלוֹם,
Freedom from Poverty and Dispute
Rescue me from poverty, which comes as a result of argument and dispute.
כִּי גָלוּי וְיָדוּעַ לְפָנֶיךָ שֶׁאֲנִי חָפֵץ בְּשָׁלוֹם וֶאֱמֶת מְאֹד, וּמָה אֶעֱשֶׂה אִם נִמְצָאִים שׂוֹנְאִים וְחוֹלְקִים עָלַי בְּחִנָּם, אֲנִי שָׁלוֹם וְכִי אֲדַבֵּר הֵמָּה לַמִּלְחָמָה.
You know that I desire peace and truth. But what can I do if I have enemies who fight against me for no reason? “I am for peace, but when I speak, they are for war.”
מָלֵא רַחֲמִים, רַחֵם וְחוּס וַחֲמֹל עָלַי וְעַל כָּל הַחֲפֵצִים לְהִתְקָרֵב לְדַרְכֵי הַקְּדֻשָּׁה בֶּאֱמֶת, אֲשֶׁר מִתְעוֹרְרִים עֲלֵיהֶם שׂוֹנְאֵי חִנָּם, וְרוֹדְפִים אוֹתָם בְּכַמָּה מִינֵי רְדִיפוֹת, וְחוֹרְקִים שִׁנָּם עֲלֵיהֶם חִנָּם עַל לֹא דָבָר.
Have compassion on me and on everyone who desires to attain the ways of holiness. Protect us from those people who hate us for no reason, who persecute us in every way possible and menace us without cause.
רַחֵם עֲלֵיהֶם וְעָלֵינוּ לְמַעַנְךָ וְהַצִּילֵנִי מֵהֶם, הַצִּילֵנִי מֵאוֹיְבַי אֱלֹהָי מִמִּתְקוֹמְמַי תְּשַׂגְּבֵנִי. שָׁמְרָה נַפְשִׁי וְהַצִּילֵנִי אַל אֵבוֹשׁ כִּי חָסִיתִי בָךְ:
“Rescue me from my enemies; my God, lift me above those who have risen against me.” “Guard my soul and rescue me. May I never be ashamed, for I have taken refuge in You.”
לְשַׁבַּת־קוֹדֶשׁ וְזַכֵּנִי בְּרַחֲמֶיךָ הָרַבִּים, לְקַבֵּל שַׁבָּתוֹת כָּרָאוּי מִתּוֹךְ רֹב שִׂמְחָה וּמִתּוֹךְ עֹשֶׁר וְכָבוֹד וּמִתּוֹךְ מִעוּט עֲוֹנוֹת.
Celebrating the Shabbat Properly
Help me keep the Shabbat properly — with joy, wealth and honor, and without any sins.
וְאֶזְכֶּה לְהַרְבּוֹת בַּאֲכִילַת שַׁבָּת וְלֹא יִהְיֶה אֶצְלִי שׁוּם קְפֵּדָא עַל הוֹצָאוֹת שַׁבָּת וְיוֹם־טוֹב, רַק אֶתְחַזֵּק וְאֶתְאַמֵּץ בְּכָל עֹז לְהַרְבּוֹת בְּכָל מִינֵי מַעֲדַנִּים וּמַאֲכָלִים וּמַשְׁקָאוֹת טוֹבִים לִכְבוֹד שַׁבַּת־קֹדֶשׁ, וְלֶאֱכֹל הַרְבֵּה בְּשַׁבַּת־קֹדֶשׁ, כְּמוֹ שֶׁהִזְהַרְתָּ אוֹתָנוּ בְּתוֹרָתְךָ הַקְּדוֹשָׁה, כְּמוֹ שֶׁכָּתוּב, אִכְלוּהוּ הַיּוֹם. וְכַאֲשֶׁר הִזְהִירוּ אוֹתָנוּ חֲכָמֶיךָ הַקְּדוֹשִׁים הַרְבֵּה לְעַנֵּג אֶת הַשַׁבָּת בְּכָל עֹז,
May I eat freely on the Shabbat. May I not be stingy regarding expenses for the Shabbat and festivals. May I have the fortitude to spend money and acquire delicacies, fine foods and drinks with which to honor the holy Shabbat. May I eat liberally on the holy Shabbat, in keeping with the verse, “Eat today,” and in keeping with Your holy sages’ command that we delight in the Shabbat as much as we can.
כִּי אֲכִילַת שַׁבָּת כֻּלּוֹ אֱלָהוּת, כֻּלּוֹ קֹדֶשׁ, וְעוֹלֶה לְמָקוֹם אַחֵר לְגַמְרֵי מֵאֲכִילַת חֹל.
Eating on the Shabbat is complete Godliness and holiness. It rises to an entirely different plane than does eating on weekdays.
וְאֶזְכֶּה עַל־יְדֵי אֲכִילַת שַׁבַּת־קֹדֶשׁ לְתַקֵּן פְּגָם חִלּוּל שַׁבָּת, כִּי אַתָּה יוֹדֵעַ שֶׁקָּשֶׁה מְאֹד לְבָּשָׂר וָדָם לִהְיוֹת נִזְהָר וְנִשְׁמָר בִּשְׁלֵמוּת מֵחִלּוּל שַׁבַּת, רַק אַתָּה לְבַד תִּשְׁמְרֵנִי וְתַצִּילֵנִי מִכָּל מִינֵי חִלּוּל שַׁבָּת שֶׁבָּעוֹלָם, וּתְזַכֵּנִי לְהַרְבּוֹת בַּאֲכִילַת שַׁבָּת עַד שֶׁאֶזְכֶּה עַל־יְדֵי־זֶה לְתַקֵּן כָּל פְּגָם חִלּוּל שַׁבָּת שֶׁפָּגַמְתִּי מֵעוֹדִי:
By eating on the holy Shabbat, may I rectify the blemishes that I caused when I desecrated the Shabbat. It is very hard for a creature of flesh and blood to keep the Shabbat without ever transgressing it. You alone protect me from doing so. But even so, I have at times desecrated the Shabbat. May I merit to eat freely on the Shabbat in order to rectify every blemish that I brought about by desecrating the Shabbat.
וְרַחֵם עָלֵינוּ וְשָׁמְרֵנוּ וְאֶת כָּל יִשְׂרָאֵל, וְהַצִּילֵנוּ מֵעֹנֶשׁ אַלְמָן חַס וְשָׁלוֹם,
Not to Be a Widower
Rescue all Jewish men from the suffering of being a widower.
וְיִחְיוּ וְלֹא יָמוּתוּ נְשׁוֹתֵינוּ הָרִאשׁוֹנוֹת, רַק נִזְכֶּה אֲנַחְנוּ וְכָל עַמְּךָ יִשְׂרָאֵל לְהַאֲרִיךְ יָמִים וְשָׁנִים עִם נְשׁוֹתֵינוּ הָרִאשׁוֹנוֹת בִּקְדֻשָּׁה וְטָהֳרָה בֶּאֱמֶת,
May our first wives live and not die. May we and Your entire nation, the Jewish people, live long lives with our first wives, in holiness and purity.
כִּי אַתָּה יוֹדֵעַ מְרִירוּת הַצָּרָה שֶׁל מִי שֶׁמֵּתָה אִשְׁתּוֹ הָרִאשׁוֹנָה חַס וְשָׁלוֹם, שֶׁפְּסִיעוֹתָיו מִתְקַצְּרוֹת וְעוֹלָם חָשַׁךְ בַּעֲדוֹ וּכְאִלּוּ נֶחֱרַב בֵּית הַמִּקְדָּשׁ בְּיָמָיו וְכוּ', רַחֲמָנָא לִצְלָן, רַחֲמָנָא לְשֵׁזְבָן:
You know the bitterness suffered by a man whose first wife has died. His steps are shortened and the world is dark before him, and it is as though the Temple has been destroyed in his days.
וּתְזַכֵּנוּ עַל־יְדֵי קְדֻשַּׁת אֲכִילַת שַׁבַּת־קֹדֶשׁ, וּבִפְרָט עַל־יְדֵי אֲכִילַת שַׁבַּת שֶׁל גְּדוֹלֵי הַצַּדִּיקִים הָאֲמִתִּיִּים, שֶׁנִּזְכֶּה עַל־יְדֵי־זֶה לְהַרְחִיב וּלְהַגְדִּיל הַדְּרָכִים הַקְּדוֹשִׁים שֶׁגִּלּוּ הַצַּדִּיקִים הָאֲמִתִּיִּים בָּעוֹלָם.
The Paths of the Tzaddikim
As a result of holy eating on the Shabbat — particularly the holy eating of the greatest Tzaddikim — please expand the holy paths that these Tzaddikim laid down.
רִבּוֹן כָּל הָעוֹלָמִים, אֱלֹהֵי כָל הַצַּדִּיקִים הָאֲמִתִּיִּים, אַתָּה לְבַד יוֹדֵעַ אֶת כָּל מַה שֶּׁפָּעֲלוּ וְעָשׂוּ גְדוֹלֵי הַצַּדִּיקִים בָּעוֹלָם, אֶת כָּל הַדְּרָכִים הַקְּדוֹשִׁים וְהַנּוֹרָאִים וְהַנִּפְלָאִים שֶׁחָתְרוּ וְחָפְרוּ וְהִמְשִׁיכוּ בָּעוֹלָם, וְכַמָּה יְגִיעוֹת יָגְעוּ וְכַמָּה טִרְחוֹת טָרְחוּ בְּלִי שִׁעוּר וָעֵרֶךְ וּמִסְפָּר, וְכַמָּה עִנּוּיִים וִיסּוּרִים סָבְלוּ בִּמְסִירַת נֶפֶשׁ בְּכָל־עֵת, עַד אֲשֶׁר חָתְרוּ וּמָצְאוּ דְרָכִים יְשָׁרִים וְנִפְלָאִים בִּמְקוֹמוֹת מִדְבַּר שְׁמָמָה שֶׁלֹּא הָיָה בָּהֶם דֶּרֶךְ מֵעוֹלָם, בִּמְקוֹמוֹת שֶׁלֹּא עָבַר בָּהֶם אִישׁ.
You alone know all of their struggles: how they toiled, how many difficulties they suffered, how many hardships they endured, until they forged paths through a desolate desert where no road had ever been before, in regions where no human being had ever passed.
וְהָלְכוּ בִּמְסִירַת נֶפֶשׁ וְעָבְרוּ הַרְבֵּה אָנֶה וָאָנָה כַמָּה פְּעָמִים כְּדֵי לַעֲשׂוֹת בָּהֶם דֶּרֶךְ כְּבוּשָׁה לָרַבִּים.
They proceeded with dedication and worked there at length, constructing paths for the masses.
אֲבָל בַּעֲוֹנוֹתֵינוּ הָרַבִּים, מֵחֲמַת עֹצֶם עֲכִירַת גַּשְׁמִיּוּת הָעוֹלָם וְתַאֲווֹתָיו הָרָעִים, וּמֵרִבּוּי הַמַּחֲלֹקוֹת וְהַלֵּיצָנוּת וְהַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד, עַל־יְדֵי־זֶה עֲדַיִן הַדְּרָכִים הַקְּדוֹשִׁים נֶעֱלָמִים מֵרֹב הָעוֹלָם,
But due to our many sins, due to the coarse physicality of the world and its evil desires, due to a multitude of disputes, scorn, jealousy, lust and honor, these holy paths are hidden from most people.
וַאֲפִלּוּ מְעַט מִזְּעֵיר הַמְּבַקְּשִׁים אֶת יְהֹוָה וְצַדִּיקָיו, וְרוֹצִים לֵילֵךְ בְּדַרְכֵיהֶם הַנּוֹרָאִים, נִסְתְּרָה דַּרְכָּם מֵהֶם בְּכַמָּה הַסְתָּרוֹת.
Almost no one seeks You and Your Tzaddikim with the desire to travel on their awesome paths, which are hidden from us in a variety of ways.
אַךְ אַתָּה יָדַעְתָּ, כִּי כְבָר גִּלּוּ עֵצוֹת וּדְרָכִים הַרְבֵּה בְּלִי שִׁעוּר, עַד אֲשֶׁר כָּל אָדָם, יִהְיֶה מִי שֶׁיִּהְיֶה, יָכוֹל לִמְצֹא דֶּרֶךְ וְעֵצָה בְּכָל מָקוֹם שֶׁהוּא, כִּי אֵין מָקוֹם וְאֵין אָדָם וְאֵין שָׁעָה שֶׁלֹּא יוּכְלוּ לִמְצֹא דֶרֶךְ כְּבוּשָׁה לְהִתְקָרֵב אֵלֶיךָ עַל פִּי דַּרְכֵי עֵצוֹתֵיהֶם וְשִׂיחוֹתֵיהֶם וְתוֹרוֹתֵיהֶם וּרְמָזֵיהֶם, אֲשֶׁר גִּלּוּ לָנוּ בְּסִפְרֵיהֶם הַקְּדוֹשִׁים וְהַנּוֹרָאִים שֶׁנִּתְפַּשְׁטוּ בְּדוֹרוֹתֵינוּ אֵלֶּה,
They revealed an immeasurable amount of counsel; they provided unlimited avenues so that every individual — no matter who he is or wherever he is, whatever the moment in his life — can find a path that will lead him to You, a path that conforms to the advice, teachings and hints of the Tzaddikim, which they revealed in their holy and awesome books that have been published in our time.
מַה גָּדְלוּ מַעֲשֶׂיךָ יְהֹוָה מְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ, אֲשֶׁר זִכִּיתָ אוֹתָנוּ בְּדוֹרוֹת אֵלֶּה לְאוֹר הַסְּפָרִים הַקְּדוֹשִׁים הָאֵלֶּה שֶׁגִּלּוּ לָנוּ הַצַּדִּיקִים לְפָנֵינוּ.
“How great are Your deeds, HaShem; how very deep are Your thoughts.” This refers to the concepts that have now appeared in the holy books that these Tzaddikim revealed to us.
אֲבָל כְּבָר גִּלִּיתָ לָנוּ עַל יָדָם שֶׁלְּבַעַל בְּחִירָה קָשֶׁה מְאֹד לַעֲזֹר, עַל כֵּן כָּל דַּרְכֵיהֶם וְעֵצוֹתֵיהֶם הַנּוֹרָאִים הֵם עֲדַיִן בְּהֶעְלֵם וְהֶסְתֵּר מֵאִתָּנוּ, וְדַרְכֵיהֶם הָרְחָבִים הַנּוֹרָאִים וְהַנִּפְלָאִים הֵם עֲדַיִן קְצָרִים וְדַקִּים מְאֹד בְּעֵרֶךְ גַּשְׁמִיּוּתֵנוּ וּבִלְבּוּל דַּעְתֵּנוּ וּכְסִילוּת שִׂכְלֵנוּ מֵחֲמַת מַעֲשֵׂינוּ הָרָעִים.
But it is very hard to help a person who has free will. Therefore, all of their awesome paths still remain concealed from us. These paths seem shrunken in the context of our materiality, the confusion of our minds and the foolishness of our intellect, due to our evil deeds.
עַל כֵּן בָּאתִי לְפָנֶיךָ בַּעַל הָרַחֲמִים, מוֹרֶה דֶרֶךְ לַשָּׁבִים, שֶׁתַּעַזְרֵנִי וּתְזַכֵּנִי לְקַבֵּל שַׁבָּת בִּקְדֻשָּׁה גְּדוֹלָה וּבְשִׂמְחָה רַבָּה וַעֲצוּמָה כָּרָאוּי, וּלְהַרְבּוֹת בִּסְעֻדַּת שַׁבָּת, עַד אֲשֶׁר אֶזְכֶּה עַל־יְדֵי אֲכִילַת שַׁבַּת־קֹדֶשׁ לְהַרְחִיב וּלְהַגְדִּיל אֶת כָּל הַדְּרָכִים הַקְּדוֹשִׁים הָאֲמִתִּיִּים שֶׁאָנוּ צְרִיכִים לֵילֵךְ בָּהֶם לְהִתְקָרֵב אֵלֶיךָ בֶּאֱמֶת.
The Shabbat and the Paths of Holiness
Master of compassion, You Who show us the path upon which to return to You, help me celebrate the Shabbat in holiness and joy. May I eat freely on the Shabbat so that I will broaden and expand all of the holy paths upon which one can travel to You.
וְנִזְכֶּה עַל־יְדֵי קְדֻשַּׁת שַׁבָּת לְהַעֲלוֹת אֶת הָרַגְלִין אֶל הַקְּדֻשָּׁה, כְּמוֹ שֶׁכָּתוּב, אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ. וְכָל הַמִּצְוֹת שֶׁאָנוּ עוֹשִׂין בְּכָל שֵׁשֶׁת יְמֵי הַחֹל, יַעֲלוּ רַגְלֵיהֶם מִן הַקְּלִפָּה וְהַסִּטְרָא אַחֲרָא שֶׁיָּנְקָה מֵהֶם בִּימֵי הַחֹל, בְּאֹפֶן שֶׁתּוּכַל כָּל מִצְוָה וּמִצְוָה לֵילֵךְ וְלַעֲלוֹת לְפָנֶיךָ,
By means of the holiness of the Shabbat, may we raise our feet to holiness. As the verse states, “If you turn your foot aside due to the Shabbat.” May all of the mitzvot that we performed on the six days of the week lift their feet from the “husk” and the Side of Evil — which derive energy from them — to stand before You.
וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים וּבְאַהֲבָתְךָ הַגְּדוֹלָה שֶׁאַתָּה אוֹהֵב אֶת עַמְּךָ יִשְׂרָאֵל, תְּקַבֵּל כָּל הַמִּצְוֹת וּמַעֲשִׂים טוֹבִים שֶׁלָּנוּ אֲפִלּוּ הַמִּצְוֹת שֶׁל קְטַנֵּי עֵרֶךְ כָּמוֹנִי הַיּוֹם הַנַּעֲשִׂים בְּקַטְנוּת גָּמוּר וּבְלִי שׁוּם שְׁלֵמוּת כְּלָל.
In Your love of Your nation, the Jewish people, accept all of our mitzvot and good deeds — even the mitzvot of an unworthy person such as myself, which I performed in a state of constriction and, moreover, imperfectly.
אַתָּה בְּרַחֲמֶיךָ וּבְאַהֲבָתֶךָ, תְּקַבֵּל כֻּלָּם בְּאַהֲבָה וּבְחֶמְלָה גְּדוֹלָה, וּתְחַבֵּב אוֹתָם וְתִתְפָּאֵר וְתִשְׁתַּעֲשַׁע בָּהֶם בְּשַׁעֲשׁוּעִים גְּדוֹלִים מְאֹד,
Accept all of them with love and mercy, and take pride and delight in them.
וּכְאָב אֶת בֵּן תִּרְצֵנוּ, וּתְחַבֵּב וְתַגְדִּיל וְתַרְחִיב אֶת מְעַט מַעֲשֵׂינוּ הַטּוֹבִים, הַקְּטַנִּים בְּמַהוּת וְכַמּוּת וְאֵיכוּת, עַד אֲשֶׁר מֵרֹב הָאַהֲבָה וְהַשַּׁעֲשׁוּעִים תַּגְדִּיל וְתַרְחִיב אֶת הַדֶּרֶךְ הַקֹּדֶשׁ הַנַּעֲשֶׂה עַל־יְדֵי מִצְוֹתֵינוּ,
Accept us as a father accepts his son. Love, magnify and broaden our good deeds, which are insignificant and small in character, quantity and quality. Magnify and broaden the holy path that our deeds construct.
וִיקֻיַּם מִקְרָא שֶׁכָּתוּב, צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו, שֶׁתַּרְחִיב וְתָשִׂים דֶּרֶךְ רְחָבָה וּכְבוּשָׁה מִפַּעֲמֵי הָרַגְלִין שֶׁל הַמִּצְוֹת וּמַעֲשִׂים טוֹבִים שֶׁלָּנוּ, וּבִפְרָט הַדְּרָכִים הַקְּדוֹשִׁים הַנּוֹרָאִים וְהַנִּפְלָאִים שֶׁעָשׂוּ גְדוֹלֵי הַצַּדִּיקִים הָאֲמִתִּיִּים בָּעוֹלָם,
May the verse be realized, “Righteousness will go before him and he will place his steps upon the path.” May the steps of the mitzvot and good deeds that we Jews perform — particularly that the greatest of the true Tzaddikim perform — construct a broad and paved path.
תְּרַחֵם עֲלֵיהֶם בִּזְכוּת קְדֻשַּׁת אֲכִילַת שַׁבָּת, וְתַרְחִיבֵם וּתְגַדְּלֵם וּתְגַלֶּה אוֹתָם לָנוּ וּלְכָל עַמְּךָ בֵּית יִשְׂרָאֵל, בְּאֹפֶן שֶׁנִּזְכֶּה לֵילֵךְ בְּדַרְכֵיהֶם הַקְּדוֹשִׁים בֶּאֱמֶת, וְלָשׁוּב אֵלֶיךָ בִּתְשׁוּבָה שְׁלֵמָה מִכָּל הַמְּקוֹמוֹת וְהַדְּרָכִים רָעִים שֶׁנִּתְעֵינוּ בָּהֶם.
In the merit of the holiness of eating on the Shabbat, broaden these paths, expand them and reveal them to Your entire nation, the House of Israel, so that we will proceed upon them and return to You from all of the badlands and roads on which we went astray.
רַחֵם עָלֵינוּ וְאַל תַּשְׁחִיתֵנוּ, חוּס וַחֲמֹל עָלֵינוּ וְהוֹלִיכֵנוּ וְהַדְרִיכֵנוּ בְּכָל־עֵת בִּדְרָכֶיךָ הַקְּדוֹשִׁים שֶׁגִּלִּיתָ עַל־יְדֵי צַדִּיקֶיךָ הַנּוֹרָאִים, אֲשֶׁר אַתָּה לְבַד יוֹדֵעַ נִפְלְאוֹת אֲמִתַּת דַּרְכֵיהֶם הַנִּפְלָאִים,
Have compassion on us and do not destroy us. Lead us at every moment upon Your holy paths that You revealed to us through Your awesome Tzaddikim.
הַדְרִיכֵנִי בִּנְתִיב מִצְוֹתֶיךָ כִּי בוֹ חָפָצְתִּי. הַדְרִיכֵנִי בַאֲמִתֶּךָ וְלַמְּדֵנִי כִּי אַתָּה אֱלֹהֵי יִשְׁעִי אוֹתְךָ קִוִּיתִי כָּל הַיּוֹם.
“Guide me in the path of Your mitzvot, for that is what I have desired.” “Guide me in Your truth and teach me, for You are the God of my salvation; I have hoped for You all day long.”
הוֹרֵנִי יְהֹוָה דֶּרֶךְ חֻקֶּיךָ וְאֶצֳּרֶנָּה עֵקֶב. הוֹרֵנִי יְהֹוָה דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ יַחֵד לְבָבִי לְיִרְאָה שְׁמֶךָ.
“HaShem, teach me the path of Your laws, and I will keep it at every step.” “HaShem, teach me Your ways. I will walk in Your truth. Unify my heart to fear Your Name.”
עָזְרֵנִי בַּעַל הַיְשׁוּעוֹת, הוֹשִׁיעֵנִי בְּכָל מַה שֶּׁאֲנִי צָרִיךְ לְהִוָּשֵׁעַ, כִּי צְרָכַי מְרֻבִּים מְאֹד מְאֹד וְדַעְתִּי קְצָרָה לְבָאֵר וּלְפָרֵשׁ אֶפֶס קָצֶה מֵהֶם.
Peace on Every Level
Master of salvation, my needs are many and my mind too limited to express the slightest part of them. Please save me in every way that I require.
הַצִּילֵנִי מֵרִיב וּמַחֲלֹקֶת, זַכֵּנִי לְשָׁלוֹם בֶּאֱמֶת בְּכָל הַבְּחִינוֹת, זַכֵּנִי לְאַהֲבַת חֲבֵרִים בֶּאֱמֶת לַאֲמִתּוֹ. זַכֵּנִי לֵילֵךְ בְּדַרְכֵי הַצַּדִּיקִים הָאֲמִתִּיִּים עַד שֶׁאֶזְכֶּה לִהְיוֹת כִּרְצוֹנְךָ וְכִרְצוֹן יְרֵאֶיךָ בֶּאֱמֶת מֵעַתָּה וְעַד עוֹלָם.
Rescue me from argument and dispute. Help me attain peace, gain the love of friends, and walk on the paths forged by the true Tzaddikim. As a result, may I live in accordance with Your will and with the will of those who fear You.
וְתָשִׂים חֶלְקֵנוּ עִמָּהֶם וּלְעוֹלָם לֹא אֵבוֹשׁ כִּי בְךָ בָּטָחְתִּי וְעַל חַסְדְּךָ הַגָּדוֹל בֶּאֱמֶת נִשְׁעָנְתִּי.
Place my portion with them. May I never be shamed, for I have trusted in You and relied on Your kindness.
יִהְיוּ לְרָצוֹן אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְהֹוָה צוּרִי וְגוֹאֲלִי.
“May the words of my mouth and the meditation of my heart be acceptable before You, HaShem, my Rock and my Redeemer.”
עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הוּא בְּרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ, וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן:
“May He Who makes peace in His heights, in His compassion make peace upon us and all Israel, and let us say, ‘Amen.’”