Through Rabbi Shimon bar Yochai, the Jewish People Will Not Forget the Torah / In the Merit of Rabbi Shimon’s Zohar, the Jewish People Will Emerge from Exile Rabbi Shimon bar Yochai promised the Jewish people that through him, the Torah would not be forgotten. When the sages entered the yeshivah in Yavneh, they said, “The Torah will one day be forgotten by the Jews,” but Rabbi Shimon said it would not be, quoting the verse, “For it will not be forgotten from the mouth of his offspring (כי לא תשכח מפי זרעו, ki loa tisha’khach mipiy zaro)” (Deuteronomy 31:21). Moreover, it states in the Zohar, “With this Zohar, they [the Jews] will be redeemed from exile” (Zohar III, 124b). The final letters of the words in the verse from Deuteronomy, kI loA tisha’khaCh mipiY zarO, spell YOChAI. Thus, the verse is hinting that the Torah will not be forgotten from the mouth of his offspring — namely, the offspring of Yochai: the sage Rabbi Shimon. Because of Rabbi Shimon’s Zohar, the Jews will be redeemed from exile. The mystery of Rabbi Shimon himself is alluded to in another verse, “A wakeful, holy angel descended from Heaven (עיר וקדיש מן שמיא נחית, Ir Ve-kaddish Min Shemaya Nachit)” (Daniel 4:10), the first letters of which spell ShIMON. The following prayer is based on the awesome secret that Rebbe Nachman revealed regarding the greatness of Rabbi Shimon bar Yochai, who promised the Jewish people that through him, the Torah would not be forgotten — because “with this Zohar, they will be redeemed from exile.” If a person has the privilege of being at Rabbi Shimon bar Yochai’s holy gravesite, it is good to recite this prayer there. However, one does well to recite it anywhere, because — as the holy Zohar states — the Tzaddik’s soul spreads throughout the entire world.
For Lag BaOmer, the Hilula of Rabbi Shimon bar Yochai May Rabbi Shimon bar Yochai and the Other Tzaddikim Help Us Rabbi Shimon bar Yochai, “a wakeful, holy angel descended from Heaven,” a holy light, an exalted light, a great light, a precious light — you promised the Jewish people that because of you, they will never forget the Torah, for “with this Zohar they will be redeemed from exile.”
Even in the midst of concealment within concealment, in the “footsteps of the Mashiach” at these end of days, Rabbi Shimon bar Yochai, you have promised that the Torah will not be forgotten from the mouths of our children.
As the verse states, “When I hide My face on that day … this song will speak before [the Jews] as a witness, for it will not be forgotten from the mouths of [their] children.”
And now, days have come from which we derive no pleasure. Our exile has grown long and our subjugation has been protracted, and every day we grow poorer and our hands are feeble.
“The enemy’s hand gains strength and there is no savior to strengthen us.” We are left like orphans without a father, with no one to stand up on our behalf.
In the denouement of this bitter exile, the spark of the Mashiach began to shine in the days of the Godly ARI,11 Acronym for Adoneinu Rabbeinu Yitzchak, Rabbi Isaac Luria (1534-1572), founder of the modern study of Kabbalah. may the memory of a Tzaddik be for a blessing, and Your nation, the House of Israel, yearn and languish profoundly for HaShem, may He be blessed.
“I have reached the end, and I am still with You.” I have come to the end of all of the generations, and I continue to be with You. We continue to hold on to You, and we yearn to serve You with an outpouring of our soul.
Nevertheless, our great distance from You in these times is also without measure, because we are sunken into the deep mire, without a place to stand. We have entered into the depths of the waters, and the floodwaters have poured over us.
Look: Your nation, the Jewish people, are deeply downtrodden. It is impossible to describe or recount the tremendous temptations of the Evil One, who has enticed us so considerably and cast us down so tremendously.
In my poverty, who am I to tell the troubles of the Jewish people? Only you, Rabbi Shimon bar Yochai, know the totality of the circumstances and situation of the Jewish people at this end of days.
However, I have come to recount and cry out in regard to myself and my soul, in regard to my intense distance from HaShem, and in regard to my intense blemishes, my many sins and my profound iniquities.
“I have not known my soul.” “Where will I go?” Where will I bear my intense humiliation? Where will I flee? Where will I hide from my shame and self-reproach? I tell the mountains, “Cover me!” and the hills, “Fall on me!” Woe, what has become of me? Woe, what has happened to me?
“Therefore, I said, ‘Leave me alone; let me cry bitterly.’” Perhaps He will have pity. Perhaps He will have compassion. Nothing can keep HaShem from saving even me at this time, because He has such power to rescue.
As the verses state, “You can do everything; no purpose can be withheld from You,” and, “Who tells You, ‘What are You doing?’” Therefore, I have come like a pauper at the door — impoverished, gaunt, needy, plagued and tormented, so confused that I am driven mad, poor and pained — to cry out and call out before Rabbi Shimon bar Yochai’s splendid holiness.
My master! My master! My master! “My father, my father, chariot of Israel and its horsemen,” light of the lamp of the Torah, “awake, why do you sleep?” Rabbi Shimon bar Yochai, how can you bear the sufferings of the Jewish people?
Arise and awaken together with all of the true Tzaddikim to look and see the bitter sufferings of our soul. “You who dwell in the dust, awake and sing!” Arise, you who sleep in the Cave of Makhpelah,12 Reb Noson refers to the Patriarchs and Matriarchs buried in the Cave of Makhpelah in Hebron — Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. to assist us!
Tzaddikim, foundations of the world, arise to help us at this time of trouble. Have pity and mercy on the entire congregation of the children of Israel — including me, the sinner and blemished person filled with transgressions from head to foot.
Tzaddikim, you know “all of the hardship that has befallen us” from the day of the exile from the Holy Land until now — all that has occurred to the Jewish people collectively and that has occurred to every individual.
In particular, the Tzaddikim know what I have undergone since the day that my soul and body were emanated, created, formed and made — all that I have experienced in every incarnation.
And, in particular, the Tzaddikim know what I have undergone in this body, everything that I have experienced from my beginning until this day — that which I remember and that which I have forgotten.
Parchment made of the hides of all of the “rams of Nebayot” would not suffice to describe or relate the slightest fraction of the blemishes that I have incurred in a single day — blemishes that reach the levels that they reach, in accordance with the level of the root of my soul.
And how much more is this true of the blemishes that I have incurred all of the days that I have lived, from the day that I came into being until this day (and, in particular, [add your own words here])? Who can tell, who can imagine? How can I speak? How can I complain? What will I say? How will I speak and how can I justify myself?
Master of the world, place me in the heart of this holy and awesome Tzaddik (if you have the privilege to be in the Land of Israel, standing at the gravesite of Rabbi Shimon bar Yochai, add, “who dwells here”), and in the hearts of all of the true Tzaddikim, so that they will not hide their faces from me, but stand on my behalf as my upright advocates to consider my merit, and seek and find my good points.
May they advocate on my behalf so that You will compassionately bring me close to You and give me a new heart and a new spirit. May I truly be inspired from now on to truly return to You with all my heart.
O heavens, speak up on my behalf. All masters of compassion and mercy, have mercy on me. All who sleep in the dust, plead on my behalf, for I am sunken “in the deep mud, without any place to stand.”
Rabbi Shimon’s Promise Rabbi Shimon bar Yochai, bear in mind and place on your heart the fact that in these generations, we have heard of the wondrous awesomeness of your greatness: how the Torah itself hints that through you, the Torah will not be forgotten.
Rabbi Shimon bar Yochai, in the verse that you brought as a proof text, “For it will not be forgotten from the mouth of his offspring,” the final letters spell Yochai. And your own holy name, Shimon, is alluded to in the acronym formed by the verse, “A wakeful, holy angel, descended from Heaven.”13 See above, pp. 460-461.
Rabbi Shimon bar Yochai, you alone know the secret of these words. You alone know the greatness of your promise to the Jewish people, that because of you, they will not forget the Torah — something that Moses prophesied about in his holy Torah.
Therefore, Tzaddikim, my holy masters, I come to remind you to please have mercy on me. Do not look upon any of the evils that I have committed from my beginning until this day in thought, speech and deed, disobeying the word of God and scorning the counsel of the Supernal One. Do not gaze at my evil deeds, do not treat me in accordance with my transgressions, and may I not be burdensome in your eyes.
It is so long that the Tzaddikim have been arousing me with thousands and tens of thousands of hints and types of inspiration, and with all sorts of proper advice every day and every moment to come close to HaShem. But I am stiff-necked and have damaged and blemished all of this, and I have not inclined my ear or my heart to any of this.
Tzaddikim, have pity on me. Do not take heed of any of this. Do not be angry at me, Heaven forbid. Instead, think thoughts from now on so that I will not be cast away from HaShem and from you, Heaven forbid, because “there is no limitation on HaShem’s ability to save” — even now.
My only strength at present is in my mouth. And this, too, comes from Him. He has not withheld His kindness and truth from me, but has given strength to a person as weary as I am to speak these few words now.
I rely on you, Rabbi Shimon bar Yochai, to have compassion on me and act so that I will truly return to HaShem. (And may I come to the Land of Israel quickly and in peace, and recite all this and more at your holy resting place.)
May HaShem, Who is good, compassionately hear your prayer, Rabbi Shimon bar Yochai. May He help, shield and save me and the entire Jewish people for your sake, and bring us back to Him quickly, in complete repentance.
May He hold on to me and never let me go, never abandon me and never desert me in any way, until I truly return to Him and am in accordance with His good will, from now and forever.
In this lifetime, may I rectify everything that I blemished, in the power and merit of the true Tzaddikim. I rely on them alone to arrange these words of mine before them and before HaShem, the Master of compassion, Who knows hidden things.
“HaShem will act on my behalf. HaShem, Your kindness is forever; do not forsake the work of Your hands.” “Bring my soul forth from imprisonment to acknowledge Your Name; because of me, the righteous will crown You, because You will recompense me.”
[עַל־פִּי תְּחִלַּת חֵלֶק א' - הִתְגַּלּוּת נִפְלָא מִסּוֹד גְּדֻלַּת רַשְבִּ"י]
לְל"ג בָּעֹמֶר הִלּוּלָא דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי
תְּפִלָּה זֹאת מְיֻסֶּדֶת עַל פִּי סוֹד הַנּוֹרָא שֶׁגִּלָּה רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה עַל גְּדוֹלַת רַבִּי שִׁמְעוֹן בַּר יוֹחַאי זַ"ל, שֶׁהִבְטִיחַ לְיִשְׂרָאֵל שֶׁלֹּא תִּשְׁתַּכַּח הַתּוֹרָה עַל יָדוֹ כִּי בְּזֹּהַר דָּא יִפְקוּן מִן גָלוּתָא, עַיֵּן שָׁם בִּתְחִלַּת הַסֵּפֶר, וּמַה טוֹב לְאוֹמְרָהּ עַל קִבְרוֹ הַקָּדוֹשׁ שֶׁל רַבִּי שִׁמְעוֹן בַּר יוֹחַאי זַ"ל, מִי שֶׁזּוֹכֶה לָבוֹא לְשָׁם, אַךְ גַּם בְּכָל מָקוֹם הָאוֹמְרָהּ לֹא הִפְסִיד, כִּי הִתְפַּשְּׁטוּת נִשְׁמַת הַצַּדִּיק הוּא בְּכָל הָעוֹלָם כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ:
Through Rabbi Shimon bar Yochai, the Jewish People Will Not Forget the Torah / In the Merit of Rabbi Shimon’s Zohar, the Jewish People Will Emerge from Exile
Rabbi Shimon bar Yochai promised the Jewish people that through him, the Torah would not be forgotten. When the sages entered the yeshivah in Yavneh, they said, “The Torah will one day be forgotten by the Jews,” but Rabbi Shimon said it would not be, quoting the verse, “For it will not be forgotten from the mouth of his offspring (כי לא תשכח מפי זרעו, ki loa tisha’khach mipiy zaro)” (Deuteronomy 31:21). Moreover, it states in the Zohar, “With this Zohar, they [the Jews] will be redeemed from exile” (Zohar III, 124b).
The final letters of the words in the verse from Deuteronomy, kI loA tisha’khaCh mipiY zarO, spell YOChAI. Thus, the verse is hinting that the Torah will not be forgotten from the mouth of his offspring — namely, the offspring of Yochai: the sage Rabbi Shimon. Because of Rabbi Shimon’s Zohar, the Jews will be redeemed from exile.
The mystery of Rabbi Shimon himself is alluded to in another verse, “A wakeful, holy angel descended from Heaven (עיר וקדיש מן שמיא נחית, Ir Ve-kaddish Min Shemaya Nachit)” (Daniel 4:10), the first letters of which spell ShIMON.
The following prayer is based on the awesome secret that Rebbe Nachman revealed regarding the greatness of Rabbi Shimon bar Yochai, who promised the Jewish people that through him, the Torah would not be forgotten — because “with this Zohar, they will be redeemed from exile.” If a person has the privilege of being at Rabbi Shimon bar Yochai’s holy gravesite, it is good to recite this prayer there. However, one does well to recite it anywhere, because — as the holy Zohar states — the Tzaddik’s soul spreads throughout the entire world.
רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, עִיר וְקַדִּישׁ מִן שְׁמַיָּא נָחִית, בּוֹצִינָא קַדִּישָׁא, בּוֹצִינָא עִלָּאָה, בּוֹצִינָא רַבָּא, בּוֹצִינָא יַקִּירָא, אַתֶּם הִבְטַחְתֶּם לְיִשְׂרָאֵל שֶׁלֹּא תִשְׁתַּכַּח הַתּוֹרָה מִיִּשְׂרָאֵל עַל־יֶדְכֶם, כִּי בְּזֹהַר דָּא יִפְקוּן מִן גָּלוּתָא,
For Lag BaOmer, the Hilula of Rabbi Shimon bar Yochai
May Rabbi Shimon bar Yochai and the Other Tzaddikim Help Us
Rabbi Shimon bar Yochai, “a wakeful, holy angel descended from Heaven,” a holy light, an exalted light, a great light, a precious light — you promised the Jewish people that because of you, they will never forget the Torah, for “with this Zohar they will be redeemed from exile.”
וַאֲפִלּוּ בְּתוֹקֶף הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה בְּעִקְּבוֹת מְשִׁיחָא בְּאַחֲרִית הַיָּמִים הָאֵלֶּה, הִבְטַחְתֶּם שֶׁאַף־עַל־פִּי־כֵן לֹא תִשָּׁכַח הַתּוֹרָה מִפִּי זַרְעֵנוּ,
Even in the midst of concealment within concealment, in the “footsteps of the Mashiach” at these end of days, Rabbi Shimon bar Yochai, you have promised that the Torah will not be forgotten from the mouths of our children.
כְּמוֹ שֶׁכָּתוּב: וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא עַל כָּל אֲשֶׁר עָשָׂה, וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ,
As the verse states, “When I hide My face on that day … this song will speak before [the Jews] as a witness, for it will not be forgotten from the mouths of [their] children.”
וְהִנֵּה עַתָּה הִגִּיעוּ הַיָּמִים אֲשֶׁר אֵין לָנוּ בָּהֶם חֵפֶץ, כִּי אָרַךְ עָלֵינוּ הַגָּלוּת וּמָשַׁךְ עָלֵינוּ הַשִּׁעְבּוּד, וּבְכָל יוֹם אָנוּ הוֹלְכִים וְדַלִּים, וּמָטָה יָדֵינוּ מְאֹד,
And now, days have come from which we derive no pleasure. Our exile has grown long and our subjugation has been protracted, and every day we grow poorer and our hands are feeble.
כִּי אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב, כִּי נִשְׁאַרְנוּ כִּיתוֹמִים וְאֵין אָב, וְאֵין מִי יַעֲמוֹד בַּעֲדֵנוּ.
“The enemy’s hand gains strength and there is no savior to strengthen us.” We are left like orphans without a father, with no one to stand up on our behalf.
וְהִנֵּה בְּתוֹקֶף סוֹף הַגָּלוּת הַמַּר הַזֶּה, וּכְבָר הִתְחִיל לְהִתְנוֹצֵץ הִתְנוֹצְצוּת מָשִׁיחַ מִימֵי הָאֱלָהִי הָאֲרִ"י זֵכֶר צַדִּיק לִבְרָכָה, וְעַמְּךָ בֵּית־יִשְׂרָאֵל מִשְׁתּוֹקְקִים וּמִתְגַּעְגְּעִים מְאֹד לְהַשֵּׁם יִתְבָּרַךְ,
In the denouement of this bitter exile, the spark of the Mashiach began to shine in the days of the Godly ARI,11 Acronym for Adoneinu Rabbeinu Yitzchak, Rabbi Isaac Luria (1534-1572), founder of the modern study of Kabbalah. may the memory of a Tzaddik be for a blessing, and Your nation, the House of Israel, yearn and languish profoundly for HaShem, may He be blessed.
וְהַכֹּל חֲפֵצִים לְיִרְאָה אֶת שְׁמֶךָ בְּהִשְׁתּוֹקְקוּת נִמְרָץ וְנִפְלָא, אֲשֶׁר לֹא הָיְתָה כָּזֹאת מִמֵי קֶדֶם,
Everyone desires to fear Your Name with an urgent and wondrous yearning that has not existed since the earliest days.
הֱקִיצוֹתִי וְעוֹדִי עִמָּךְ, בָּאתִי עַד קֵץ כָּל הַדּוֹרוֹת וְעוֹדִי עִמָּךְ, עֲדַיִן אָנוּ אֲחוּזִים בָּךְ, וּמִשְׁתּוֹקְקִים לַעֲבוֹדָתְךָ בִּכְלוֹת הַנֶּפֶשׁ.
“I have reached the end, and I am still with You.” I have come to the end of all of the generations, and I continue to be with You. We continue to hold on to You, and we yearn to serve You with an outpouring of our soul.
אֲבָל אַף־עַל־פִּי־כֵן, גַּם גֹּדֶל רִחוּקֵנוּ מִמְּךָ בָּעִתִּים הַלָּלוּ הוּא גַם כֵּן בְּלִי שִׁעוּר, כִּי טָבַעְנוּ בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד, בָּאנוּ בְּמַעֲמַקֵּי מַיִם וְשִׁבּוֹלֶת שְׁטָפָתְנוּ.
Nevertheless, our great distance from You in these times is also without measure, because we are sunken into the deep mire, without a place to stand. We have entered into the depths of the waters, and the floodwaters have poured over us.
וּרְאֵה אֶת עַמְּךָ יִשְׂרָאֵל מְרוּדִים מְאֹד, אֲשֶׁר אִי־אֶפְשָׁר לְבָאֵר וּלְסַפֵּר גֹּדֶל הִתְגָּרוּת הַבַּעַל דָּבָר אֲשֶׁר הִתְגָּרֶה בָּנוּ מְאֹד, עַד אֲשֶׁר הִפִּיל אוֹתָנוּ מְאֹד.
Look: Your nation, the Jewish people, are deeply downtrodden. It is impossible to describe or recount the tremendous temptations of the Evil One, who has enticed us so considerably and cast us down so tremendously.
וְהִנֵּה אָנֹכִי בְעָנְיִי מִי אָנֹכִי לְסַפֵּר צָרוֹת יִשְׂרָאֵל, רַק אַתֶּם לְבַד יְדַעְתֶּם אֶת כָּל הַמַּעֲמָד וּמַצָּב שֶׁל יִשְׂרָאֵל בְּאַחֲרִית הַיָּמִים הָאֵלֶּה.
In my poverty, who am I to tell the troubles of the Jewish people? Only you, Rabbi Shimon bar Yochai, know the totality of the circumstances and situation of the Jewish people at this end of days.
אַךְ בָּאתִי לְסַפֵּר וְלִצְעוֹק עָלַי וְעַל נַפְשִׁי, עַל עוֹצֶם רִחוּקִי מֵהַשֵּׁם יִתְבָּרַךְ, וְעוֹצֶם פְּגָמַי וַעֲוֹנוֹתַי הָרַבִּים וּפְשָׁעַי הָעֲצוּמִים,
However, I have come to recount and cry out in regard to myself and my soul, in regard to my intense distance from HaShem, and in regard to my intense blemishes, my many sins and my profound iniquities.
וְעַל אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יוֹרְדָה מַיִם, כִּי אֵינִי יוֹדֵעַ שׁוּם דֶּרֶךְ אֵיךְ לְהַחֲזִיר לִי הַכֹּחַ דִּקְדֻשָּׁה, וְאֵיךְ לִזְכּוֹת לִתְשׁוּבָה שְׁלֵמָה,
“For these I weep — my eye, my eye sheds tears.” I do not know how to restore the power of holiness to myself, or how to attain complete repentance.
וּבְאֵיזֶה דֶרֶךְ אַתְחִיל לַעֲזוֹב דַּרְכִּי הָרָע וּמַחְשְׁבוֹתַי הַמְגֻנּוֹת, וְאֵיךְ וּבַמֶּה אֶזְכֶּה לְתַקֵּן קִלְקוּלִים וּפְגָמִים כָּאֵלֶּה.
How will I begin to abandon my evil ways and despicable thoughts? How will I rectify such damage and blemishes?
לֹא יָדַעְתָּ נַפְשִׁי אָנָה אֲנִי בָא, אָנָה אוֹלִיךְ אֶת חֶרְפָּתִי הָעֲצוּמָה, אָנָה אֶבְרַח, אָנָה אֶטָּמֵן מִפְּנֵי בָשְׁתִּי וּכְלִמָּתִי, וָאוֹמַר לֶהָרִים כַּסּוּנִי וְלַגְּבָעוֹת נִפְלוּ עָלָי. אוֹי מֶה הָיָה לִי, אוֹי מֶה הָיָה לִי,
“I have not known my soul.” “Where will I go?” Where will I bear my intense humiliation? Where will I flee? Where will I hide from my shame and self-reproach? I tell the mountains, “Cover me!” and the hills, “Fall on me!” Woe, what has become of me? Woe, what has happened to me?
עַל כֵּן אָמַרְתִּי שְׁעוּ מֶנִּי אֲמָרֵר בַּבֶּכִי אוּלַי יָחוֹס אוּלַי יְרַחֵם, כִּי אֵין מַעְצוֹר לַיהֹוָה לְהוֹשִׁיעַ גַּם אוֹתִי בָּעֵת הַזֹּאת, כִּי הַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו,
“Therefore, I said, ‘Leave me alone; let me cry bitterly.’” Perhaps He will have pity. Perhaps He will have compassion. Nothing can keep HaShem from saving even me at this time, because He has such power to rescue.
כְּמוֹ שֶׁכָּתוּב: הֵן כֹּל תּוּכָל וְלֹא יִבָּצֵר מִמְּךָ מְזִמָּה, וּמִי יֹאמַר לְךָ מַה תַּעֲשֶׂה, עַל כֵּן בָּאתִי כְּעָנִי בַּפֶּתַח, רָשׁ דַּל וְאֶבְיוֹן, נָגוּעַ וּמְעֻנֶּה, מְבֻלְבָּל וּמְטוֹרָף, עָנִי וְכוֹאֵב, לִצְעוֹק וְלִזְעוֹק לִפְנֵי הַדְרַת קְדֻשַּׁתְכֶם:
As the verses state, “You can do everything; no purpose can be withheld from You,” and, “Who tells You, ‘What are You doing?’” Therefore, I have come like a pauper at the door — impoverished, gaunt, needy, plagued and tormented, so confused that I am driven mad, poor and pained — to cry out and call out before Rabbi Shimon bar Yochai’s splendid holiness.
רַבִּי רַבִּי רַבִּי, אָבִי אָבִי, רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו, נְהִירוּ דְבוֹצִינָא דְאוֹרַיְיתָא, עוּרָה לָמָּה תִישַׁן, אֵיךְ תּוּכְלוּ לִסְבּוֹל צָרוֹת יִשְׂרָאֵל,
My master! My master! My master! “My father, my father, chariot of Israel and its horsemen,” light of the lamp of the Torah, “awake, why do you sleep?” Rabbi Shimon bar Yochai, how can you bear the sufferings of the Jewish people?
קוּמוּ וְהִתְעוֹרְרוּ עִם כָּל הַצַּדִּיקֵי אֱמֶת לְהִסְתַּכֵּל וְלִרְאוֹת בִּמְרִירוּת צָרוֹת נַפְשֵׁנוּ, הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר, קוּמוּ יְשֵׁנֵי מַכְפֵּל לְסַעֲדֵינוּ.
Arise and awaken together with all of the true Tzaddikim to look and see the bitter sufferings of our soul. “You who dwell in the dust, awake and sing!” Arise, you who sleep in the Cave of Makhpelah,12 Reb Noson refers to the Patriarchs and Matriarchs buried in the Cave of Makhpelah in Hebron — Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. to assist us!
צַדִּיקֵי יְסוֹדֵי עוֹלָם, קוּמוּ בְּעֶזְרָתֵנוּ בְּעֵת צָרָה הַזֹּאת, חוּסוּ וְחִמְלוּ עַל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, וּבְתוֹכָם עָלַי הַחוֹטֵא וְהַפָּגוּם הַמָּלֵא חֲטָאִים מִכַּף רֶגֶל וְעַד רֹאשׁ.
Tzaddikim, foundations of the world, arise to help us at this time of trouble. Have pity and mercy on the entire congregation of the children of Israel — including me, the sinner and blemished person filled with transgressions from head to foot.
אַתֶּם יְדַעְתֶּם אֶת כָּל הַתְּלָאָה אֲשֶׁר מְצָאָתְנוּ מִיּוֹם גְּלוֹת הָאָרֶץ עַד הֵנָּה, כָּל מַה שֶּׁעָבַר עַל כְּלָל יִשְׂרָאֵל בִּכְלָלִיּוּת וּבִפְרָטִיּוּת, מַה שֶּׁעָבַר עַל כָּל אֶחָד וְאֶחָד,
Tzaddikim, you know “all of the hardship that has befallen us” from the day of the exile from the Holy Land until now — all that has occurred to the Jewish people collectively and that has occurred to every individual.
וּבִפְרַט מַה שֶּׁעָבַר עָלַי מִיּוֹם שֶׁנֶּאֶצְלוּ וְנִבְרְאוּ וְנוֹצְרוּ וְנַעֲשׂוּ נִשְׁמָתִי וְרוּחִי וְנַפְשִׁי וְגוּפִי, כָּל מַה שֶּׁעָבַר עָלַי בְּכָל גִּלְגּוּל וְגִּלְגּוּל,
In particular, the Tzaddikim know what I have undergone since the day that my soul and body were emanated, created, formed and made — all that I have experienced in every incarnation.
וּבִפְרַט מַה שֶּׁעָבַר עָלַי בַּגּוּף הַזֶּה, כָּל מַה שֶּׁעָבַרְתִּי מֵעוֹדִי עַד הַיּוֹם הַזֶּה, מַה שֶּׁאֲנִי זוֹכֵר עֲדַיִן, וּמַה שֶּׁנִּשְׁכַּח מִמֶּנִּי,
And, in particular, the Tzaddikim know what I have undergone in this body, everything that I have experienced from my beginning until this day — that which I remember and that which I have forgotten.
הֲיַסְפִּיקוּ כָּל אֵילֵי נְבָיוֹת לְבָאֵר וּלְסַפֵּר אֶפֶס קָצֶה מֵהַפְּגָמִים שֶׁפָּגַמְתִּי בְּיוֹם אֶחָד כְּפִי מַה שֶּׁנּוֹגְעִים הַפְּגָמִים בְּמָקוֹם שֶׁנּוֹגְעִים כְּפִי שׁוֹרֶשׁ נִשְׁמָתִי,
Parchment made of the hides of all of the “rams of Nebayot” would not suffice to describe or relate the slightest fraction of the blemishes that I have incurred in a single day — blemishes that reach the levels that they reach, in accordance with the level of the root of my soul.
וּמִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן מַה שֶּׁפָּגַמְתִּי בְּכָל הַיָּמִים שֶׁעָבְרוּ עָלַי מִיּוֹם הֱיוֹתִי עַד הַיּוֹם הַזֶּה (וּבִפְרָט וְכוּ'). מִי יוּכַל לְסַפֵּר, מִי יוּכַל לְשַׁעֵר, מָה אֲדַבֵּר, מָה אֶתְאוֹנֵן, מָה אוֹמַר, מָה אֲדַבֵּר, וּמָה אֶצְטַדָּק:
And how much more is this true of the blemishes that I have incurred all of the days that I have lived, from the day that I came into being until this day (and, in particular, [add your own words here])? Who can tell, who can imagine? How can I speak? How can I complain? What will I say? How will I speak and how can I justify myself?
רִבּוֹנוֹ שֶׁל עוֹלָם, תֵּן בְּלֵב הַצַּדִּיק הַקָּדוֹשׁ וְהַנּוֹרָא הַזֶּה (אִם יִּזְכֶּה לִהְיוֹת בְּאֶרֶץ יִשְׂרָאֵל עַל קֶבֶר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי יֹאמַר: הַשּׁוֹכֵן פֹּה). וּבְלֵב כָּל הַצַּדִּיקִים אֲמִתִּיִּים, לְבַל יַסְתִּירוּ פְּנֵיהֶם מִמֶּנִּי, וְיַעַמְדוּ בַּעֲדִי לִמְלִיצֵי יוֹשֶׁר, לַהֲפוֹךְ בִּזְכוּתִי וּלְבַקֵּשׁ וְלִמְצוֹא בִּי נְקֻדּוֹת טוֹבוֹת,
Master of the world, place me in the heart of this holy and awesome Tzaddik (if you have the privilege to be in the Land of Israel, standing at the gravesite of Rabbi Shimon bar Yochai, add, “who dwells here”), and in the hearts of all of the true Tzaddikim, so that they will not hide their faces from me, but stand on my behalf as my upright advocates to consider my merit, and seek and find my good points.
וְיַמְלִיצוּ טוֹב בַּעֲדִי שֶׁתְּקָרְבֵנִי אֵלֶיךָ בְּרַחֲמִים, וְתִתֵּן בִּי לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה תִּתֵּן בְּקִרְבִּי, שֶׁאֶזְכֶּה לְהִתְעוֹרֵר מֵעַתָּה בֶּאֱמֶת לָשׁוּב אֵלֶיךָ בֶּאֱמֶת וּבְלֵב שָׁלֵם,
May they advocate on my behalf so that You will compassionately bring me close to You and give me a new heart and a new spirit. May I truly be inspired from now on to truly return to You with all my heart.
אִי שָׁמַיִם הַפְגִּינוּ בַּעֲדִי, כָּל בַּעֲלֵי רַחֲמִים וְחֶמְלָה חִמְלוּ עָלַי, כָּל שׁוֹכְנֵי עָפָר הַעְתִּירוּ בְּעַד מוּטְבָּע בִּיוֵן מְצוּלָה וְאֵין מַעֲמָד כָּמוֹנִי:
O heavens, speak up on my behalf. All masters of compassion and mercy, have mercy on me. All who sleep in the dust, plead on my behalf, for I am sunken “in the deep mud, without any place to stand.”
רַבִּי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, זִכְרוּ זֹאת וְתָשִׂימוּ עַל לֵב, שֶׁזָּכִינוּ בַּדּוֹרוֹת הַלָּלוּ לִשְׁמוֹעַ נִפְלָאוֹת נוֹרָאוֹת גְּדֻלַּתְכֶם. אֵיךְ מְרֻמָּז בַּתּוֹרָה שֶׁעַל יֶדְכֶם לֹא תִשָּׁכַח הַתּוֹרָה,
Rabbi Shimon’s Promise
Rabbi Shimon bar Yochai, bear in mind and place on your heart the fact that in these generations, we have heard of the wondrous awesomeness of your greatness: how the Torah itself hints that through you, the Torah will not be forgotten.
כִּי הַפָּסוּק שֶׁהֵבֵאתֶם רְאָיָה מִמֶּנּוּ, שֶׁהוּא כִּי' לֹא' תִשָּׁכַח' מִפִּי' זַרְעוֹ', הוּא סוֹפֵי תֵיבוֹת 'יוֹחָאי', וְשִׁמְכֶם הַקָּדוֹשׁ בְּעַצְמוֹ מְרֻמָּז בַּפָּסוּק, עִ'יר וְ'קַדִּישׁ מִ'ן שְׁ'מַיָּא נָ'חִית,
Rabbi Shimon bar Yochai, in the verse that you brought as a proof text, “For it will not be forgotten from the mouth of his offspring,” the final letters spell Yochai. And your own holy name, Shimon, is alluded to in the acronym formed by the verse, “A wakeful, holy angel, descended from Heaven.”13 See above, pp. 460-461.
אֲשֶׁר אַתֶּם לְבַד יוֹדְעִים סוֹד דְּבָרִים הָאֵלֶּה, אַתֶּם לְבַד יוֹדְעִים גְּדֻלַּת הַהַבְטָחָה שֶׁהִבְטַחְתֶּם לְיִשְׂרָאֵל שֶׁהַתּוֹרָה לֹא תִשָּׁכַח מִיִּשְׂרָאֵל עַל־יֶדְכֶם, וְאֵיךְ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם נִבָּא עַל זֶה בְּתוֹרָתוֹ הַקְּדוֹשָׁה מִקּוֹדֶם.
Rabbi Shimon bar Yochai, you alone know the secret of these words. You alone know the greatness of your promise to the Jewish people, that because of you, they will not forget the Torah — something that Moses prophesied about in his holy Torah.
עַל־כֵּן בָּאתִי לְהַזְכִּיר, נָא רַבּוֹתַי הַקְּדוֹשִׁים, חִמְלוּ עָלַי וְאַל תִּסְתַּכְּלוּ עַל כָּל הָרַע שֶׁעָשִׂיתִי מֵעוֹדִי עַד הַיּוֹם הַזֶּה, בְּמַחֲשָׁבָה דִבּוּר וּמַעֲשֶׂה, אֲשֶׁר הִמְרֵתִּי אִמְרֵי אֵל וַעֲצַת עֶלְיוֹן נִאָצְתִּי, אַל תַּבִּיטוּ בְּמַעֲשַׂי הָרָעִים, וְאַל תַּעֲשׂוּ עִמִּי כַּחֲטָאָי, וְאַל אָקוּץ בְּעֵינֵיכֶם,
Therefore, Tzaddikim, my holy masters, I come to remind you to please have mercy on me. Do not look upon any of the evils that I have committed from my beginning until this day in thought, speech and deed, disobeying the word of God and scorning the counsel of the Supernal One. Do not gaze at my evil deeds, do not treat me in accordance with my transgressions, and may I not be burdensome in your eyes.
עַל אֲשֶׁר זֶה כַּמָּה אֲשֶׁר מְעוֹרְרִים אוֹתִי בַּאֲלָפִים וּרְבָבוֹת רְמָזִים וְהִתְעוֹרְרוּת, וּבְכַמָּה מִינֵי עֵצוֹת נְכוֹנוֹת בְּכָל יוֹם וּבְכָל עֵת לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, וַאֲנִי בְּעֹצֶם קַשְׁיוּת עָרְפִּי קִלְקַלְתִּי וּפָגַמְתִּי בְּכָל זֶה, וְלֹא הִטֵּיתִי אָזְנַי וְלִבִּי לְכָל זֶה.
It is so long that the Tzaddikim have been arousing me with thousands and tens of thousands of hints and types of inspiration, and with all sorts of proper advice every day and every moment to come close to HaShem. But I am stiff-necked and have damaged and blemished all of this, and I have not inclined my ear or my heart to any of this.
חוּסוּ עָלַי וְאַל תָּשִׁיתוּ לֵב לְכָל זֶה, וְאַל יִחַר אַפְּכֶם בִּי חָלִילָה, רַק תַּחְשְׁבוּ מַחֲשָׁבוֹת עוֹד מֵעַתָּה לְבַל אֶהְיֶה נִדְּחֶה מֵהַשֵּׁם יִתְבָּרַךְ וּמִכֶּם חָלִילָה, כִּי עֲדַיִן אֵין מַעְצוֹר לַיהֹוָה לְהוֹשִׁיעַ גַּם בָּעֵת הַזֹּאת,
Tzaddikim, have pity on me. Do not take heed of any of this. Do not be angry at me, Heaven forbid. Instead, think thoughts from now on so that I will not be cast away from HaShem and from you, Heaven forbid, because “there is no limitation on HaShem’s ability to save” — even now.
כִּי אֵין לִי שׁוּם כֹּחַ עַתָּה אֶלָּא בְּפִי לְבַד. וְגַם זֶה מֵאִתּוֹ יִתְבָּרַךְ אֲשֶׁר לֹא עָזַב חַסְדּוֹ וַאֲמִתּוֹ מֵעִמִּי, וְנָתַן כֹּחַ לְיָעֵף כָּמוֹנִי, לְדַבֵּר עַתָּה מְעַט דְּבָרִים הָאֵלֶּה,
My only strength at present is in my mouth. And this, too, comes from Him. He has not withheld His kindness and truth from me, but has given strength to a person as weary as I am to speak these few words now.
וְעַל־זֶה תָּמַכְתִּי יְתֵדוֹתַי, שֶׁתְּרַחֲמוּ עָלַי וְתַעֲשׂוּ אֵת אֲשֶׁר אֶזְכֶּה לָשׁוּב בֶּאֱמֶת לְהַשֵּׁם יִתְבָּרַךְ וְלָבוֹא לְאֶרֶץ־יִשְׂרָאֵל מְהֵרָה בְּשָׁלוֹם, וּלְדַבֵּר כָּל זֶה וְיוֹתֵר מִזֶּה שָׁם עַל צִיּוּן שֶׁלָּכֶם הַקָּדוֹשׁ.
I rely on you, Rabbi Shimon bar Yochai, to have compassion on me and act so that I will truly return to HaShem. (And may I come to the Land of Israel quickly and in peace, and recite all this and more at your holy resting place.)
וַיהֹוָה הַטּוֹב בְּרַחֲמָיו יִשְׁמַע תְּפִלַּתְכֶם וְיַעֲזוֹר וְיָגֵן וְיוֹשִׁיעַ אוֹתִי וְאֶת כָּל יִשְׂרָאֵל לְמַעַנְכֶם, וְיַחֲזִירֵנִי בִּתְשׁוּבָה שְׁלֵמָה לְפָנָיו מְהֵרָה,
May HaShem, Who is good, compassionately hear your prayer, Rabbi Shimon bar Yochai. May He help, shield and save me and the entire Jewish people for your sake, and bring us back to Him quickly, in complete repentance.
וְיֹאחֲזֵנִי וְלֹא יַרְפֵּנִי, וְאַל יַעַזְבֵנִי וְאַל יִטְּשֵׁנִי בְּשׁוּם אֹפֶן, עַד שֶׁאֶזְכֶּה לָשׁוּב אֵלָיו בֶּאֱמֶת, וְלִהְיוֹת כִּרְצוֹנְךָ הַטּוֹב מֵעַתָּה וְעַד עוֹלָם,
May He hold on to me and never let me go, never abandon me and never desert me in any way, until I truly return to Him and am in accordance with His good will, from now and forever.
וּלְתַקֵּן בְּחַיַּי אֵת כָּל אֲשֶׁר פָּגַמְתִּי, בְּכֹחַ וּזְכוּת הַצַּדִּיקִים אֲמִתִּיִּים, אֲשֶׁר עֲלֵיהֶם לְבַד אֲנִי נִשְׁעָן לְסַדֵּר דְּבָרַי אֵלֶּה לִפְנֵיהֶם וְלִפְנֵי הַשֵּׁם יִתְבָּרַךְ בַּעַל הָרַחֲמִים יוֹדֵעַ תַּעֲלוּמוֹת.
In this lifetime, may I rectify everything that I blemished, in the power and merit of the true Tzaddikim. I rely on them alone to arrange these words of mine before them and before HaShem, the Master of compassion, Who knows hidden things.
יְהֹוָה יִגְמוֹר בַּעֲדִי יְהֹוָה חַסְדְּךָ לְעוֹלָם מַעֲשֵׂי יָדֶיךָ אַל תֶּרֶף. הוֹצִיאָה מִמַּסְגֵּר נַפְשִׁי לְהוֹדוֹת אֶת שְׁמֶךָ, בִּי יַכְתִּירוּ צַדִּיקִים כִּי תִגְמֹל עָלָי:
“HaShem will act on my behalf. HaShem, Your kindness is forever; do not forsake the work of Your hands.” “Bring my soul forth from imprisonment to acknowledge Your Name; because of me, the righteous will crown You, because You will recompense me.”