The Field of Souls and the “Master of the Field” / Making a Unity of the Prayer Service / Seeing the Goal of Existence / One’s Troubles are Divine Favors/Joy Comes from the State of Self-Nullification / Creating New Torah Insights and Relieving Suffering There is a field where beautiful “trees” and “grasses” grow. These trees and grasses are holy souls. There is also a “master of the field,” who involves himself in watering and tending these plants and seeing to their rectification. There are also other souls, naked souls, which wander about outside this field waiting to be rectified by the “master of the field” so they will be able to return to their places. When the souls in the field bear fruit — that is, when they do God’s will—the master’s eyes are illumined. Then he can look at every individual and bring him to the ultimate goal of existence. In particular, he can look at every individual’s words of prayer and see whether or not they are properly rectified. When a person recites the words of prayer, he is gathering beautiful flowers, like one who gathers blossoms to create a bouquet. He proceeds from letter to letter until a word is formed. Then he joins together two words, and then completes a blessing. He proceeds from the first blessing of the prayers to the second, and so forth. But as soon as the very first letter emerges from his soul, it begs his soul not to part from it, pleading, “There is such a deep connection and love between us. You see my loveliness, radiance, glory and beauty. How can you leave me? It is true that you must go on to gather more blossoms. But how can you go away from me? At least see to it that wherever you go, you do not forget me.” Similarly, when this person finishes an entire word, the word embraces him and does not want to let him leave. However, he is obligated to recite more words and blessings until he finishes the entire order of prayer. And so, in order to please the letters and words of prayer even as he fulfills his obligation, he must make a unity of the entire prayer. With every word that he speaks, all the other words must be present. He must turn his entire prayer, from beginning to end, into a single unity. When he reaches the last word of prayer, he should still be standing at the first word. In this way, he can recite the entire prayer without being separated from even the first word of prayer. This is a unity that reflects the ultimate goal, which is entirely one, entirely good. A person suffers when his clear mindfulness is taken away from him and he cannot see that ultimate goal. When he wants to look at the goal, he must close his eyes to the desires and vanities of this world. Then he sees the light of that ultimate goal. He is nullified to the ultimate reality, and all his suffering is nullified as well. Upon seeing the ultimate goal, this person realizes that all the troubles he experienced were not evils but great favors, for they came from God for his benefit, whether to remind him to repent or to erase his sins. Now, as he focuses on God’s intent, he is filled with joy, because he sees so much good in the ultimate meaning of his suffering. He sees that there is no evil in the world. Everything is one; everything is good. But a person cannot remain in that state forever. Otherwise, he would no longer be a human being. So he must flit in and out of that state, “running and returning.” When his mind returns from that state of self-nullification back to his normal consciousness, it cannot integrate the awareness of that transcendent reality, which is on the level of infinity, complete oneness, complete goodness. As a result, his suffering temporarily grows even worse. Originally, his suffering led him to a state of self-nullification to the ultimate source. While he was in that state, he understood that his troubles are Divine favors and he was filled with joy. After he returns from that state of self-nullification, an after-impression remains. The joy remains with him and forms a vessel in which he can create new Torah insights. As he attains these new insights, he slakes the thirst of his soul and his suffering is mitigated. And so, when a person’s suffering is followed by the creation of Torah insights, that is a sign that he attained a state of self-nullification to the ultimate reality, and that he has worked through his suffering and received it properly. God — You Who are unique and alone, You Who were, are and will be — guide me to be absorbed into Your oneness.
Compassionate God, help me to gain the strength to close my eyes to the vanities and desires of this world. May I be blind to the world. May I not gaze or look at it at all, so that it will never divert me.
May I direct my eyes and mind only to the true and eternal goal, until I understand and know Your goodness, and realize that there is no evil in the world at all. Rather, everything is good and kind, and You do a vast amount of good for all beings at every moment. Your intent is always for the good. You wish to give us merit and bring us to the true goal, which is eternal life.
The Purpose of Suffering God, You Who are awesome and holy, do not let me suffer. Be with me always. When You send me troubles in accordance with Your good judgment, save me at every moment by giving me the strength and awareness to look upon the true goal, the good purpose of suffering. Then, in my troubled moments, I will be absorbed into You, nullifying myself and closing my eyes to the sight of this world with its desires and vanities — until, if only from afar, I can gaze upon the good and eternal goal that I will reach as a result of this suffering, which will be nullified.
Bring Me Back to Holiness Compassionate God, You know the wounds of my heart and the suffering of my soul. You know the great damage that I have caused in both the material and spiritual realms with my eyes of flesh and my mind’s eye. I have looked at things that are forbidden to look at, causing great damage to my eyes and my soul. I have engaged in sinful, foreign and evil thoughts, and I have gone beyond the boundaries of holiness and peered at matters beyond the purview of a person on my level, which has brought foreign and evil thoughts into my mind. I have gazed beyond the boundaries of holiness. Thousands of times — times without number — I have interrupted my mind and thoughts when they were thinking of You and Your holy Torah, until doing so has become second nature. I have grown so accustomed to external thoughts beyond the bounds of holiness, and my mind and my soul have grown so corrupted, that I have been rendered incapable of praying to You.
I have yet to repent of my errors. I do not know how to return to You when I am so weak and my mind is so confused, when I am so far from You and at the mercy of dangers and onslaughts — whether from within myself or from external enemies — coming from innumerable hostile forces in both the material and spiritual realms. These enemies launch all sorts of attacks against me, on various levels, and they can originate from anyone — whether righteous, intermediary or wicked.
Have compassion on me, a noxious creature, a corrupt individual. There is no way to describe the flaws, weakness, confusion and baseness of my mind, the troubles of my heart, the wounds of my soul, and my bitter pains in both the material and spiritual realms.
You commanded us to close our eyes to the sight of this world. But I have rebelled and done exactly the opposite. I have turned all my days to the foolishness and vanities of this degraded world. During the day I do not rest and at night I am not quiet, but I think constantly about this-worldly, vain desires. I have grown accustomed to focusing solely on earning a living and taking care of my many needs, and on this-worldly passions such as jealousy, desire, honor and all their ramifications, until I have thrown away my awareness of the true goal. I have grown so habituated to this way of thinking that even when I want to think about the true goal, I find it difficult to do so, and I cannot concentrate on it for any length of time. Even when I learn Torah, pray and serve You, my thoughts are scattered in every direction, intermingled with foreign ideas and mental confusion.
Woe is me! Where am I in the world? Where has my wisdom disappeared to? Where have my intelligence and mindfulness gone? I am no longer thinking about You, HaShem, and why I came into this lowly world. Is it possible that I came to this world for lowly thoughts, Heaven forbid? No — I came here only to break my free will and turn my mind, eyes and heart away from the world and to focus on the true goal as I cling to You.
As the verses state: “Do not wander after your hearts and stray after your eyes.” “Fear HaShem your God; serve Him, cling to Him and swear in His name.” “Go after HaShem your God. Fear Him and guard His commandments. Heed His voice, serve Him and cling to Him.”
“I have brought the heavens and the earth as witnesses for you today. I have placed before you life and death, the blessing and the curse. Choose life, so that you may live, you and your offspring, and love HaShem your God, and listen to His voice and cling to Him — for that is your life and the length of your days.”
But now, how have I changed! “Does the snow of Lebanon cease because of the rock in the field? Does the cold, flowing waters from a distance leave?” Is it conceivable that I turn my thoughts away from You, the Source of true and eternal life, and away from Your holy Torah, and instead think about the things to which I have grown accustomed, as so many of us do, each individual on his level of foolishness and error?
Woe, HaShem! Woe, my Master and King! What will I do on the Day of Judgment? What will I do when I come to the eternal world, to the day that is entirely Shabbat and tranquility?
A person can enter and be absorbed into that reality only if he has adorned himself with holiness and removed his mind entirely from the sights of this world, clinging instead to the true and eternal goal.
What will I do? My sins have so affected me that “I have sunken into the deep mud, and there is nowhere to stand. I have entered into the depths of the water, and the current has swept over me.”
My Father, my Master, “My King and my God, I pray to You.” I throw myself before You in prayer. Act for Your own sake in Your great compassion and bring me back to You in complete repentance. Grant me merit from this moment on. Help me, save me, be with me always.
Guide me to seal my eyes, heart, mind and thoughts from the sight of this lowly world. May I never look at the vanities, desires and troubles of this world. The entire world is not worth the blink of an eye, “for it is all vanity and an evil spirit; and what advantage does a person have of all his toil,” of all his desires and vanities?
Your Goodness Never Ends God, You Who are good at all times to all — to the wicked and to the good — do good with me, although I am so far from goodness; although I have rebelled thousands of times against Your goodness, accidentally or on purpose, against my will or willingly.
You have offered me a great deal of true and eternal good. But I have pushed it away with both my hands so many times that “it can no longer be counted, for there is no number.”
Guide me so that I will truly be absorbed into Your oneness with an ultimate nullification — in the proper way and in accordance with Your desire, which is that of “running and returning” — until I will know that everything is exceedingly good, even all my troubles and suffering, and that there is no evil in the world at all. May I then be able to nullify all my troubles, eradicating all my suffering by nullifying myself to the ultimate goal.
In this way, may I accept necessary suffering with love and joy. And after I return from that state of self-nullification, may I attain the joy that comes from its afterglow. With that joy, may I illuminate my consciousness with the “waters of Torah,” “drawing water in joy from the wellsprings of salvation.”
May this afterglow illuminate the vessels of my consciousness and make it possible for me to comprehend the secrets of the Torah. And as a result of understanding the Torah, may I diminish my suffering and extinguish the thirst of my soul. May the verse then be realized in me, “Fortunate is the man whom You rebuke, HaShem, and whom You teach from Your Torah.”
Perfect Prayer God, have compassion on me. Help me to attain perfect prayer so that I will make a unity of all prayer. May all my prayers unite together in an ultimate oneness, so that every day I will have the strength to recite songs, praises, prayers and requests before You with ultimate perfection, in accordance with Your desire.
Beautiful Words of Prayer God, You Who are good and do good, You Who desire the prayers of Your nation, the Jewish people, You know the precious beauty and glorious holiness of the words of holy prayer that we pour forth before You.
You know the splendid beauty and precious holiness of each letter of prayer. Who can express the glory of these bouquets of wondrous, awesome, precious and lovely blossoms and other plants that we gather together from the holy, supernal fields with each letter and word — and most of all with each blessing — that we recite in prayer?
If we could hear and appreciate the pearls and precious stones that we express with our mouths, if we could comprehend the precious beauty and glory of the awesome words of prayer, the holiness of each phrase, we could not complete a single blessing or even a single word, for we would be bound to the first letter of the first word. How is it possible to leave that letter, since it is so precious, beautiful, radiant and glorious, a glory that cannot be verbalized — which, because of the strength of its connection with the soul, does not allow the soul to leave it and go on?
Unifying Prayer Master of the World, filled with goodness, kindness and compassion, You have taught us that attaining the level in which one hears the beauty of prayer in a single word to such a degree that one cannot move past that word is insufficient and imperfect. For we must recite all the blessings and complete the entire order of prayer — and then recite even more prayers and Psalms. Prayer is perfected when we incorporate it into a unity — which is the unified and ultimate goal.
HaShem, You know my lowliness and worthlessness, how far I am from any of this. I am so distant from prayer and my heart is so sealed that I cannot hear my own words of prayer. Although I pray with my mouth and lips, my heart is far from the holy words and I cannot gather the strength to make my ears hear what I am expressing with my mouth.
And even if You help me at times, so that I begin to hear some letter and word of holy prayer as from a distance, I am still far from the true goal of unification. When I begin to comprehend a word, I usually remain connected to it, and I cannot leave it to go onward and say more. But this is not ideal. I must recite the entire order of prayer and then add many other prayers as well, for my needs are so many.
I Hope for Your Salvation And so I have come to You, Compassionate Master of all deeds and all beings, with the request that You have compassion on the souls of the Jewish people, and particularly on my own soul, which has grown impoverished due to my evil deeds and the many sins that I have committed so liberally against You.
I have transgressed, I have sinned, I have acted wickedly and done wrong in Your eyes. My soul has been expelled from the holy field where all the holy souls grow, and it has wandered for days and years in an exile where it remains unrecognized. There it grows ever more agitated, lacking “rest for the sole of its foot; all its pursuers have caught it between the straits.”
How can I pray to You, my Master, since I am so far from my soul? How can I — an unformed, decayed, confused and maddened lump of clay — speak the words of the Living God? My only hope to come back to You in prayer is the help that I receive from the true “master of the field.”
I come before You, HaShem, my God and the God of my fathers, You Who are filled with compassion, to cast my prayer before You with a broken and dispirited, torn and shaken, trembling and sighing heart; with stuttering lips and a stammering tongue.
I look to You and await Your compassion and graciousness. I hope silently for Your salvation, HaShem, which comes in the blink of an eye. I dare not speak or even raise my head, because with my own hands I have spoiled all the favors and holy counsel that You have constantly sent me. What more charity can I expect of You? How can I continue to cry out to You, my King?
A Plea for Compassion God, have compassion on my soul. You alone know the pitiable condition it has been in for so many years. Arouse Your compassion for my corrupted soul and for all the souls that wander about without garments due to my many sins. What can I say? What words can I speak?
Have compassion on the souls of Your entire nation, the House of Israel — both the living and the dead. Send us a genuine “master of the field” who can bring all exiled souls into the holy field, rectify them and provide them with their needs — planting them, sowing them, watering them, causing them to blossom and give forth a multitude of fruits, and placing a proper distance between them so that they do not stifle each other.
May the passage be speedily realized, “He will turn the wilderness into a pool of water, and a dry land into springs of water. He will place those who are hungry there, and they will establish a city in which to dwell. They will sow fields and plant vineyards and bring forth the fruit of the crop. He will bless them so that they will be very many and their flocks will never be diminished.”
The Masters of the Field God, have compassion on the righteous “masters of the field” who work to rectify the holy field, and upon their offspring and all who depend on them. Guard them from all their enemies, from all who are hostile to them, and from all who persecute them. You know of the great attacks to which they are subject and the hatred, jealousy, suffering and persecution that they endure. Have compassion on them and on us. Tell their sorrows, “Enough!” Guard them and save them. Revive them, maintain them, strengthen them and bless them so that they will be able to rectify us and the entire field.
Have compassion on suffering souls that have lacked rectification for hundreds of years and that have undergone troubles and misadventures, many of them in repeated reincarnations. Have mercy on these weary and persecuted souls — particularly on the souls that cannot clothe themselves in any body. You know how pitiable they are. Have mercy on their tears, outcries, sighs and moans. Have mercy on their suffering. Have mercy on their wanderings, so difficult that “the strength of bearing suffering has collapsed.” Have mercy on them for the sake of Your Name, for the sake of Your great compassion.
I lack the strength and mental capability to pray for them, and for myself as well. Act for Your own sake and not for ours. Do not recall the sins of any of us. “Hurry, may Your compassion come to meet us, for we are deeply impoverished.”
Help us all, because we rely on You. Guide us to return to You fully, until the eyes of the “master of the field” will be illuminated. May the field be called “the field of the seers” and not, Heaven forbid, “the field of weeping.”
Save us in Your great compassion, so that the “master of the field” will have the strength to be a seer gazing upon every far-flung Jew in order to bring him to the true goal; so that everyone will be able to close his eyes and mind to the sight of this world and will be absorbed constantly, with an ultimate nullification, “running and returning,” into the true goal, which is entirely one and entirely good, integrating his prayer into oneness.
God, You Who are good to all, help me to nullify my physical being so thoroughly that I will be absorbed into Your oneness, which is entirely good, and my prayer will be absorbed from beginning to end into Your ultimate oneness.
May I never forget a single letter or word of my prayer. Even when I come to the end of the prayer service, may I still recall its first letter and word.
May I permit no differentiation or distance to divide the words of holy prayer. May my entire prayer be joined together, from beginning to end, with an ultimate oneness and perfection — for it is all one, all good.
Every day, may I recite before You songs, praises, prayers, confessions and requests with a clear pronunciation, deep feeling and the ultimate intent of my heart, in accordance with Your desire. May all these be incorporated into Your unique Name with an ultimate oneness, until You hear my cry and prayer, and compassionately fulfill all my requests for the good as I swiftly repent before You, in accordance with Your desire.
Place my portion together with that of the tzaddikim and worthy people who sit before You in the Garden of Eden. Delight with my spirit forever. May I live to see and inherit the goodness and blessing of the days of the Mashiach and the life of the World to Come.
Guide me to be joyful always. In Your compassion, allow me to see the circle-dance that You will fashion for the righteous in the future, when each one will point and say, “This is HaShem for Whom we have hoped.” As the verse states, “[A person] will say on that day, ‘Behold, this is our God for Whom we have hoped; may He save us. This is HaShem for Whom we have hoped. May we delight and rejoice in His salvation.’” Fortunate is the person who awaits this era. Fortunate is the person whom You will choose to peer through the cracks at that joyful dance.
Grant Our Requests God, You Who desire to do good to all Your creatures, have compassion upon us as long as our spirits are within us. Give us life and merit. With Your knowledge of all that we need, save us so that we will swiftly attain everything that we request of You, and not stand before You in shame.
“May the words of my mouth and the meditation of my heart be pleasing to You, HaShem, my Rock and my Redeemer.” “Rejoice in HaShem and delight, righteous ones, and sing, all who are straight of heart.” “May the heavens rejoice and the earth delight, and may the nations say, ‘HaShem has ruled!’”
May the verse be realized, “HaShem will be King over all the earth. On that day, HaShem will be one and His Name will be one.” As it is written in Your Torah, “Hear O Israel, HaShem our God, HaShem is one.”
[עַל־פִּי תּוֹרָה ס"ה - וַיֹּאמֶר בֹּעַז אֶל רוּת]
אֶחָד יָחִיד וּמְיֻחָד, הָיָה הוֶֹה וְיִהְיֶה, זַכֵּנִי בְּרַחֲמֶיךָ הָרַבִּים לִכָּלֵל בְּאַחְדּוּתְךָ בֶּאֱמֶת.
The Field of Souls and the “Master of the Field” / Making a Unity of the Prayer Service / Seeing the Goal of Existence / One’s Troubles are Divine Favors/Joy Comes from the State of Self-Nullification / Creating New Torah Insights and Relieving Suffering
There is a field where beautiful “trees” and “grasses” grow. These trees and grasses are holy souls. There is also a “master of the field,” who involves himself in watering and tending these plants and seeing to their rectification. There are also other souls, naked souls, which wander about outside this field waiting to be rectified by the “master of the field” so they will be able to return to their places.
When the souls in the field bear fruit — that is, when they do God’s will—the master’s eyes are illumined. Then he can look at every individual and bring him to the ultimate goal of existence. In particular, he can look at every individual’s words of prayer and see whether or not they are properly rectified.
When a person recites the words of prayer, he is gathering beautiful flowers, like one who gathers blossoms to create a bouquet. He proceeds from letter to letter until a word is formed. Then he joins together two words, and then completes a blessing. He proceeds from the first blessing of the prayers to the second, and so forth.
But as soon as the very first letter emerges from his soul, it begs his soul not to part from it, pleading, “There is such a deep connection and love between us. You see my loveliness, radiance, glory and beauty. How can you leave me? It is true that you must go on to gather more blossoms. But how can you go away from me? At least see to it that wherever you go, you do not forget me.”
Similarly, when this person finishes an entire word, the word embraces him and does not want to let him leave. However, he is obligated to recite more words and blessings until he finishes the entire order of prayer. And so, in order to please the letters and words of prayer even as he fulfills his obligation, he must make a unity of the entire prayer. With every word that he speaks, all the other words must be present. He must turn his entire prayer, from beginning to end, into a single unity. When he reaches the last word of prayer, he should still be standing at the first word. In this way, he can recite the entire prayer without being separated from even the first word of prayer. This is a unity that reflects the ultimate goal, which is entirely one, entirely good.
A person suffers when his clear mindfulness is taken away from him and he cannot see that ultimate goal. When he wants to look at the goal, he must close his eyes to the desires and vanities of this world. Then he sees the light of that ultimate goal. He is nullified to the ultimate reality, and all his suffering is nullified as well.
Upon seeing the ultimate goal, this person realizes that all the troubles he experienced were not evils but great favors, for they came from God for his benefit, whether to remind him to repent or to erase his sins. Now, as he focuses on God’s intent, he is filled with joy, because he sees so much good in the ultimate meaning of his suffering. He sees that there is no evil in the world. Everything is one; everything is good.
But a person cannot remain in that state forever. Otherwise, he would no longer be a human being. So he must flit in and out of that state, “running and returning.”
When his mind returns from that state of self-nullification back to his normal consciousness, it cannot integrate the awareness of that transcendent reality, which is on the level of infinity, complete oneness, complete goodness. As a result, his suffering temporarily grows even worse.
Originally, his suffering led him to a state of self-nullification to the ultimate source. While he was in that state, he understood that his troubles are Divine favors and he was filled with joy. After he returns from that state of self-nullification, an after-impression remains. The joy remains with him and forms a vessel in which he can create new Torah insights. As he attains these new insights, he slakes the thirst of his soul and his suffering is mitigated.
And so, when a person’s suffering is followed by the creation of Torah insights, that is a sign that he attained a state of self-nullification to the ultimate reality, and that he has worked through his suffering and received it properly.
God — You Who are unique and alone, You Who were, are and will be — guide me to be absorbed into Your oneness.
אָנָּא מָלֵא רַחֲמִים, זַכֵּנִי וְעָזְרֵנִי וְהוֹשִׁיעֵנִי שֶׁאֶזְכֶּה לְהִתְגַּבֵּר בְּכָל עֹז וְתַעֲצוּמוֹת, לִסְגֹּר וְלִסְתֹּם עֵינַי מֵחֵיזוּ דְּהַאי עָלְמָא לְגַמְרֵי. לְהַעֲצִים וְלִסְגֹּר עֵינַי בְּחָזְקָה מְאֹד, לִבְלִי לְהִסְתַּכֵּל כְּלָל עַל הַבְלֵי עוֹלָם הַזֶּה וְתַאֲווֹתָיו. וְאֶהְיֶה בְּזֶה הָעוֹלָם כְּעִוֵּר וְסוּמָא מַמָּשׁ, שֶׁלֹּא יִהְיֶה לִי שׁוּם רְאִיָּה וְהִסְתַּכְּלוּת וְהַבָּטָה בְּזֶה הָעוֹלָם כְּלָל,
Compassionate God, help me to gain the strength to close my eyes to the vanities and desires of this world. May I be blind to the world. May I not gaze or look at it at all, so that it will never divert me.
רַק אֶזְכֶּה לְכַוֵּן אֶת עֵינַי וְדַעְתִּי וְשִׂכְלִי לְהִסְתַּכֵּל תָּמִיד עַל הַתַּכְלִית הָאֲמִתִּי תַּכְלִית הַנִּצְחִי, עַד שֶׁאֶזְכֶּה לֵידַע וּלְהָבִין בֶּאֱמֶת טוּבְךָ הָאֲמִתִּי. וְאֶזְכֶּה לָדַעַת בֶּאֱמֶת שֶׁאֵין שׁוּם רַע בָּעוֹלָם כְּלָל, רַק כֻּלּוֹ טוֹב וָחֶסֶד, וְאַתָּה מַרְבֶּה לְהֵטִיב עִם כָּל בָּשָׂר בְּכָל עֵת וּבְכָל שָׁעָה, כִּי כַּוָּנָתְךָ לְטוֹבָה תָמִיד, כִּי אַתָּה חָפֵץ לְזַכּוֹת אוֹתָנוּ לַהֲבִיאֵנוּ לַתַּכְלִית הָאֲמִתִּי לְחַיִּים נִצְחִיִּים,
May I direct my eyes and mind only to the true and eternal goal, until I understand and know Your goodness, and realize that there is no evil in the world at all. Rather, everything is good and kind, and You do a vast amount of good for all beings at every moment. Your intent is always for the good. You wish to give us merit and bring us to the true goal, which is eternal life.
וְאֶזְכֶּה לִהְיוֹת מָלֵא שִׂמְחָה תָמִיד:
And may I always be filled with joy.
אָנָּא נוֹרָא קָדוֹשׁ תַּצִּילֵנִי מִצָּרָה, וְתִהְיֶה עִמִּי תָמִיד בְּכָל עֵת, וְתַעַזְרֵנִי וְתוֹשִׁיעֵנִי בְּכָל עֵת שֶׁתִּשְׁלַח עָלַי יִסּוּרִין חַס וְשָׁלוֹם עַל פִּי מִשְׁפָּטֶיךָ וּדְרָכֶיךָ הַטּוֹבִים, שֶׁתִּתֶּן לִי כֹחַ וָשֵׂכֶל לְהִסְתַּכֵּל עַל הַתַּכְלִית הָאֲמִתִּי, עַל הַתַּכְלִית הַטּוֹב שֶׁל הַיִּסּוּרִין. וְאֶזְכֶּה לְהִכָּלֵל בְּךָ בֶּאֱמֶת בִּשְׁעַת הַיִּסּוּרִין, וַאֲבַטֵּל עַצְמִי לְגַמְרֵי וְאֶסְתֹּם עֵינַי מֵחֵיזוּ דְּהַאי עַלְמָא לְגַמְרֵי, שֶׁאֶזְכֶּה לִסְגֹּר וּלְהַעֲצִים עֵינַי מִתַּאֲוַת עוֹלָם הַזֶּה וַהֲבָלָיו, בְּכֹחַ וּגְבוּרָה גְּדוֹלָה, עַד שֶׁאֶזְכֶּה לִרְאוֹת לְמֵרָחוֹק לְהִסְתַּכֵּל עַל הַתַּכְלִית הַטּוֹב הַנִּצְחִי שֶׁיַּגִּיעַ לִי עַל־יְדֵי הַיִּסּוּרִין, עַד שֶׁיִּתְבַּטְּלוּ אֶצְלִי כָּל הַיִּסּוּרִין לְגַמְרֵי עַל־יְדֵי־זֶה:
The Purpose of Suffering
God, You Who are awesome and holy, do not let me suffer. Be with me always. When You send me troubles in accordance with Your good judgment, save me at every moment by giving me the strength and awareness to look upon the true goal, the good purpose of suffering. Then, in my troubled moments, I will be absorbed into You, nullifying myself and closing my eyes to the sight of this world with its desires and vanities — until, if only from afar, I can gaze upon the good and eternal goal that I will reach as a result of this suffering, which will be nullified.
אָנָּא מָלֵא רַחֲמִים, אַתָּה יָדַעְתָּ אֶת נִגְעֵי לְבָבִי וּמַכְאוֹבִי, אַתָּה יָדַעְתָּ אֶת נִגְעֵי נַפְשִׁי, אַתָּה יָדַעְתָּ אֵת אֲשֶׁר פָּגַמְתִּי בְּעֵינַי הַרְבֵּה מְאֹד בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת, בְּעֵינֵי בָּשָׂר וּבְעֵינֵי הַשֵּׂכֶל, אֲשֶׁר הִסְתַּכַּלְתִּי בַּמֶּה שֶׁאָסוּר לְהִסְתַּכֵּל וּפָגַמְתִּי עֵינַי מְאֹד, וְעַל־יְדֵי־זֶה פָּגַמְתִּי אֶת נַפְשִׁי מְאֹד, וְהִרְהַרְתִּי הִרְהוּרִים רָעִים וְחָשַׁבְתִּי וְעִיַּנְתִּי בְּדַעְתִּי בְּמַחֲשָׁבוֹת זָרוֹת וְרָעוֹת הַרְבֵּה מְאֹד, וְיָצָאתִי מִגְּבוּל הַקְּדֻשָּׁה לִימִין וְלִשְׂמֹאל, כִּי הִסְתַּכַּלְתִּי וְהֵצַצְתִּי בְּדַעְתִּי לְמַעְלָה מִמַּדְרֵגָתִי בַּמֶּה שֶּׁאָסוּר לְהָצִיץ. וּלְהֵפֶךְ הִכְנַסְתִּי בְּדַעְתִּי מַחֲשָׁבוֹת רָעוֹת וְזָרוֹת וְעִיּוּנִים רָעִים, וְהִסְתַּכַּלְתִּי הַרְבֵּה מִן הַצַּד, מִגְּבוּל הַקְּדֻשָּׁה וְלַחוּץ, וְהִפְסַקְתִּי אֶת דַּעְתִּי וּמַחֲשַׁבְתִּי מִמְּךָ וּמִתּוֹרָתְךָ הַקְּדוֹשָׁה אֲלָפִים וּרְבָבוֹת פְּעָמִים עַד אֵין מִסְפָּר, עַד אֲשֶׁר הַהֶרְגֵּל נַעֲשָׂה טֶבַע אֶצְלִי לִהְיוֹת רָגִיל מְאֹד בְּמַחֲשָׁבוֹת חוּץ, שֶׁיּוֹצְאִים מִגְּבוּל הַקְּדֻשָּׁה וְלַחוּץ, עַד אֲשֶׁר נִפְגַּם דַּעְתִּי וְנַפְשִׁי כָּל כָּךְ, עַד אֲשֶׁר אֵינִי יָכוֹל לְדַבֵּר כְּלָל, וְאֵינִי יוֹדֵעַ אֵיךְ לְסַדֵּר תְּפִלָּתִי לְפָנֶיךָ.
Bring Me Back to Holiness
Compassionate God, You know the wounds of my heart and the suffering of my soul. You know the great damage that I have caused in both the material and spiritual realms with my eyes of flesh and my mind’s eye. I have looked at things that are forbidden to look at, causing great damage to my eyes and my soul. I have engaged in sinful, foreign and evil thoughts, and I have gone beyond the boundaries of holiness and peered at matters beyond the purview of a person on my level, which has brought foreign and evil thoughts into my mind. I have gazed beyond the boundaries of holiness. Thousands of times — times without number — I have interrupted my mind and thoughts when they were thinking of You and Your holy Torah, until doing so has become second nature. I have grown so accustomed to external thoughts beyond the bounds of holiness, and my mind and my soul have grown so corrupted, that I have been rendered incapable of praying to You.
וַעֲדַיִן לֹא שַׁבְתִּי מִטָּעוּתִי, וְאֵינִי יוֹדֵעַ שׁוּם דֶּרֶךְ אֵיךְ לָשׁוּב אֵלֶיךָ בַּחֲלִישׁוּת כֹּחַ כָּזֶה, בְּבִלְבּוּל הַדַּעַת כָּזֶה, בְּרִחוּק כָּזֶה, בְּסַכָּנוֹת וּרְדִיפוֹת כָּאֵלֶּה, שֶׁיֵּשׁ לִי מֵעַצְמִי וּמִשּׂוֹנְאִים וְאוֹיְבִים וְרוֹצְחִים הַרְבֵּה בְּלִי שִׁעוּר, בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת, בְּכַמָּה אֳפָנִּים וּבְחִינוֹת, מִצַּדִּיקִים וּבֵינוֹנִים וּרְשָׁעִים.
I have yet to repent of my errors. I do not know how to return to You when I am so weak and my mind is so confused, when I am so far from You and at the mercy of dangers and onslaughts — whether from within myself or from external enemies — coming from innumerable hostile forces in both the material and spiritual realms. These enemies launch all sorts of attacks against me, on various levels, and they can originate from anyone — whether righteous, intermediary or wicked.
יְהֹוָה מָה רַבּוּ צָרָי רַבִּים קָמִים עָלָי. רַבִּים מְאֹד, גְּדוֹלִים בַּתּוֹרָה, גְּדוֹלִים בְּעֹשֶׁר, גְּדוֹלִים בְּחָכְמָה.
“HaShem, how many are my enemies, how many are those who stand against me” — including people who are great in Torah, wealth and intelligence.
חֲמֹל עַל זְבוּב נִמְאָס כָּמוֹנִי, עַל פָּגוּם כָּמוֹנִי, שֶׁאֵין לוֹ שׁוּם דִּמְיוֹן לְכַנּוֹת וּלְהִדַּמּוֹת בּוֹ פְּגָמוֹ וַחֲלִישׁוּתוֹ, וְרִפְיוֹן יָדוֹ וּבִלְבּוּל עֲכִירַת דַּעְתּוֹ, וְצָרוֹת לְבָבוֹ וְנִגְעֵי נַפְשׁוֹ וּמַכְאוֹבָיו הַקָּשִׁים וְהַמָּרִים מְאֹד מְאֹד בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת.
Have compassion on me, a noxious creature, a corrupt individual. There is no way to describe the flaws, weakness, confusion and baseness of my mind, the troubles of my heart, the wounds of my soul, and my bitter pains in both the material and spiritual realms.
וּכְמוֹ שֶׁהִזְהַרְתָּ אוֹתָנוּ לִסְתֹּם וְלִסְגֹּר עֵינֵינוּ מֵחֵיזוּ דְהַאי עַלְמָא לְגַמְרֵי, כֵּן מָרַדְנוּ וּפָגַמְנוּ בָּזֶה מֵהֵפֶךְ אֶל הֵפֶךְ, כִּי כָל יָמֵינוּ פָּנוּ בִּשְׁטוּתִים וַהֲבָלִים דְּהַאי עַלְמָא שְׁפֵלָה. יוֹמָם לֹא נָנוּחַ לַיְלָה לֹא נִשְׁקֹט מִלַּחְשֹׁב בְּכָל עֵת עִנְיָנֵי הָעוֹלָם הַזֶּה וְתַאֲווֹתָיו וַהֲבָלָיו, עַד אֲשֶׁר הֻרְגְּלוּ מַחְשְׁבוֹתֵינוּ לַחֲשֹׁב בְּכָל עֵת רַק בְּעִנְיָנֵי הַפַּרְנָסָה וְהַהִצְטָרְכוּת הַמְּרֻבָּה, וּבְעִנְיָנֵי תַאֲווֹת וְהַבְלֵי עוֹלָם הַזֶּה, קִנְאָה וְתַאֲוָה וְכָבוֹד וְתוֹלְדוֹתֵיהֶן, עַד אֲשֶׁר עִקָּר הַתַּכְלִית הָאֲמִתִּי הִשְׁלַכְנוּ אַחֲרֵי גֵוֵנוּ, וְהַהֶרְגֵּל גָּבַר כָּל כָּךְ, עַד אֲשֶׁר אֲפִלּוּ כְּשֶׁאָנוּ רוֹצִים לַחְשֹׁב עַל סוֹפֵנוּ וּלְהִסְתַּכֵּל עַל הַתַּכְלִית הָאֲמִתִּי, קָשֶׁה וְכָבֵד עָלֵינוּ מְאֹד, וְאִי אֶפְשָׁר לְצַמְצֵם וּלְכַוֵּן דַּעְתֵּנוּ אֶל הַתַּכְלִית אֲפִלּוּ שָׁעָה אַחַת. וַאֲפִלּוּ בִּשְׁעַת הָעֵסֶק בְּתוֹרָה וּתְפִלָּה וַעֲבוֹדָה, גַּם אָז מַחְשְׁבוֹתֵינוּ מְשׁוֹטְטוֹת לְכָל צַד אֶל הַחוּץ, וְהֵם טְרוּדִים וּמְבֻלְבָּלִים אָז בְּמַחֲשָׁבוֹת זָרוֹת וְעִרְבּוּב הַדַּעַת הַרְבֵּה מְאֹד.
You commanded us to close our eyes to the sight of this world. But I have rebelled and done exactly the opposite. I have turned all my days to the foolishness and vanities of this degraded world. During the day I do not rest and at night I am not quiet, but I think constantly about this-worldly, vain desires. I have grown accustomed to focusing solely on earning a living and taking care of my many needs, and on this-worldly passions such as jealousy, desire, honor and all their ramifications, until I have thrown away my awareness of the true goal. I have grown so habituated to this way of thinking that even when I want to think about the true goal, I find it difficult to do so, and I cannot concentrate on it for any length of time. Even when I learn Torah, pray and serve You, my thoughts are scattered in every direction, intermingled with foreign ideas and mental confusion.
אוֹי וַאֲבוֹי, הֵיכָן אֲנַחְנוּ בָּעוֹלָם, אָן חָכְמָתֵנוּ, אָן שִׂכְלֵנוּ, אָן דַּעְתֵּנוּ, מַה נַּחְשֹׁב עַל יְהֹוָה, וְעַל מָה אֲתִינָן לְהַאי עַלְמָא שְׁפֵלָה. הֲיִתָּכֵן שֶׁבָּאנוּ חָלִילָה לְזֶה הָעוֹלָם בִּשְׁבִיל דְּבָרִים כָּאֵלֶּה, בִּשְׁבִיל מַחֲשָׁבוֹת כָּאֵלֶּה חָלִילָה, הֲלֹא לֹא בָּאנוּ לְזֶה הָעוֹלָם כִּי אִם לְשַׁבֵּר הַבְּחִירָה וְלַהֲפֹךְ דַּעְתֵּנוּ וְעֵינֵינוּ וְלִבֵּנוּ מִזֶּה הָעוֹלָם לְגַמְרֵי, וּלְהִסְתַּכֵּל רַק עַל הַתַּכְלִית הָאֲמִתִּי וּלְהִתְדַּבֵּק בְּךָ,
Woe is me! Where am I in the world? Where has my wisdom disappeared to? Where have my intelligence and mindfulness gone? I am no longer thinking about You, HaShem, and why I came into this lowly world. Is it possible that I came to this world for lowly thoughts, Heaven forbid? No — I came here only to break my free will and turn my mind, eyes and heart away from the world and to focus on the true goal as I cling to You.
כְּמוֹ שֶׁכָּתוּב, וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זוֹנִים אַחֲרֵיהֶם. וּכְתִיב, אֶת יְהֹוָה אֱלֹהֶיךָ תִּירָא, אוֹתוֹ תַעֲבוֹד, וּבוֹ תִדְבָּק, וּבִשְׁמוֹ תִּשָּׁבֵעַ. וּכְתִיב, אַחֲרֵי יְהֹוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאוֹתוֹ תִּירָאוּ, וְאֶת מִצְוֹתָיו תִּשְׁמֹרוּ וּבְקוֹלוֹ תִשְׁמָעוּ וְאוֹתוֹ תַעֲבוֹדוּ וּבוֹ תִדְבָּקוּן.
As the verses state: “Do not wander after your hearts and stray after your eyes.” “Fear HaShem your God; serve Him, cling to Him and swear in His name.” “Go after HaShem your God. Fear Him and guard His commandments. Heed His voice, serve Him and cling to Him.”
וּכְתִיב הַעִדֹּתִי בָּכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה, וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ, לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקוֹלוֹ וּלְדָבְקָה בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ.
“I have brought the heavens and the earth as witnesses for you today. I have placed before you life and death, the blessing and the curse. Choose life, so that you may live, you and your offspring, and love HaShem your God, and listen to His voice and cling to Him — for that is your life and the length of your days.”
וְעַתָּה עַתָּה, אֵיךְ נֶהֶפַּכְנוּ, הֲיַעֲזֹב מִצּוּר שָׂדַי, מַיִם קָרִים נוֹזְלִים, לַחְצֹב לָהֶם בֹּארוֹת נִשְׁבָּרִים אֲשֶׁר לֹא יָכִילוּ הַמָּיִם. הֲיִתָּכֵן לְהַפְסִיק חַס וְשָׁלוֹם הַמַּחֲשָׁבָה מֵחַי הַחַיִּים וּמִתּוֹרָתוֹ הַקְּדוֹשָׁה, מְקוֹר הַחַיִּים הָאֲמִתִּיִּים וְהַנִּצְחִיִּים, לַחְשֹׁב בִּדְבָרִים כָּאֵלֶּה שֶׁאָנוּ רְגִילִים בָּהֶם כָּל אֶחָד כְּפִי שְׁטוּתוֹ וְטָעוּתוֹ וּכְסִילוּתוֹ.
But now, how have I changed! “Does the snow of Lebanon cease because of the rock in the field? Does the cold, flowing waters from a distance leave?” Is it conceivable that I turn my thoughts away from You, the Source of true and eternal life, and away from Your holy Torah, and instead think about the things to which I have grown accustomed, as so many of us do, each individual on his level of foolishness and error?
אֲהָהּ יְהֹוָה, אֲהָהּ אֲדוֹנֵנוּ מַלְכֵּנוּ, מַה נַּעֲשֶׂה לְיוֹם פְּקֻדָּה, מַה נַּעֲשֶׂה לָעוֹלָם הַנִּצְחִי, מַה נַּעֲשֶׂה לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה,
Woe, HaShem! Woe, my Master and King! What will I do on the Day of Judgment? What will I do when I come to the eternal world, to the day that is entirely Shabbat and tranquility?
אֲשֶׁר אִי אֶפְשָׁר לְהִכָּנֵס וּלְהִכָּלֵל שָׁם כִּי אִם מִי שֶׁמְּקַשֵּׁט עַצְמוֹ בָּעוֹלָם הַזֶּה, וּמַפְשִׁיט דַּעְתּוֹ לְגַמְרֵי לְגַמְרֵי מֵחֵיזוּ דְּהַאי עַלְמָא, וּמְדַבֵּק אֶת עַצְמוֹ רַק בְּהַתַּכְלִית הָאֲמִתִּי וְהַנִּצְחִי.
A person can enter and be absorbed into that reality only if he has adorned himself with holiness and removed his mind entirely from the sights of this world, clinging instead to the true and eternal goal.
וּמַה נַּעֲשֶׂה, וַחֲטָאֵינוּ עָשׂוּ לָנוּ מַה שֶּׁעָשׂוּ, עַד אֲשֶׁר טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד בָּאתִי בְמַעֲמַקֵּי מַיִם וְשִׁבֹּלֶת שְׁטָפָתְנִי.
What will I do? My sins have so affected me that “I have sunken into the deep mud, and there is nowhere to stand. I have entered into the depths of the water, and the current has swept over me.”
אָבִי אָבִי אָבִי, אֲדוֹנִי אֲדוֹנִי אֲדוֹנִי, מַלְכִּי וֵאלֹהָי אֵלֶיךָ אֶתְפַּלָּל, אֵלֶיךָ אֶשְׁתַּטֵּחַ, אֵלֶיךָ אֶתְנַפֵּל וְאֶתְחַנֵּן, עֲשֵׂה לְמַעַנְךָ לְבַד, עֲשֵׂה מַה שֶּׁתּוּכַל בְּרַחֲמֶיךָ הָרַבִּים, וְהַחֲזִירֵנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ בֶּאֱמֶת, זַכֵּנִי מֵעַתָּה עָזְרֵנִי מֵעַתָּה הוֹשִׁיעֵנִי מֵעַתָּה וֶהְיֵה עִמִּי תָמִיד.
My Father, my Master, “My King and my God, I pray to You.” I throw myself before You in prayer. Act for Your own sake in Your great compassion and bring me back to You in complete repentance. Grant me merit from this moment on. Help me, save me, be with me always.
וְעָזְרֵנִי וְזַכֵּנִי לִסְגֹּר וּלְהַעֲצִים וְלִסְתֹּם עֵינַי וּלְבָבִי וְדַעְתִּי וּמַחֲשַׁבְתִּי מֵחֵיזוּ דְּהַאי עַלְמָא שְׁפֵלָה לְגַמְרֵי, וְלֹא אֶסְתַּכֵּל עַל הַבְלֵי עוֹלָם הַזֶּה וְתַאֲווֹתָיו וְטִרְדּוֹתָיו כְּלָל, כִּי כָל הָעוֹלָם הַזֶּה אֵינוֹ עוֹלֶה כְּהֶרֶף עַיִן, כִּי הַכֹּל הֶבֶל וּרְעוּת רוּחַ, וּמַה יִּתְרוֹן לָאָדָם, מִכָּל עֲמָלוֹ וּמִכָּל תַּאֲווֹתָיו וַהֲבָלָיו:
Guide me to seal my eyes, heart, mind and thoughts from the sight of this lowly world. May I never look at the vanities, desires and troubles of this world. The entire world is not worth the blink of an eye, “for it is all vanity and an evil spirit; and what advantage does a person have of all his toil,” of all his desires and vanities?
טוֹב וּמֵטִיב לַכֹּל, טוֹב וּמֵטִיב תָּמִיד, טוֹב וּמֵטִיב לָרָעִים וְלַטּוֹבִים, טוֹב וּמֵטִיב בֶּאֱמֶת, הֵטִיבָה בִּרְצוֹנְךָ עִם רָחוֹק מִטּוֹב כָּמוֹנִי, אֲשֶׁר מָרַדְתִּי בְּטוּבְךָ בְּיָדַיִם, בְּמֵזִיד וּבְשׁוֹגֵג בְּאֹנֶס וּבְרָצוֹן אֲלָפִים וּרְבָבוֹת פְּעָמִים,
Your Goodness Never Ends
God, You Who are good at all times to all — to the wicked and to the good — do good with me, although I am so far from goodness; although I have rebelled thousands of times against Your goodness, accidentally or on purpose, against my will or willingly.
אֲשֶׁר הִתְחַלְתָּ לְהֵטִיב עִמִּי הַרְבֵּה טוֹב הָאֲמִתִּי וְהַנִּצְחִי, וְאָנֹכִי דָחִיתִי בְּיָדַיִם טוּבְךָ הָאֲמִתִּי כַּמָּה וְכַמָּה פְּעָמִים, עַד כִּי חָדַל לִסְפֹּר כִּי אֵין מִסְפָּר.
You have offered me a great deal of true and eternal good. But I have pushed it away with both my hands so many times that “it can no longer be counted, for there is no number.”
אָנָּא הָאֵל הַטּוֹב אֲשֶׁר טוּבְךָ אֵינוֹ נִפְסַק לְעוֹלָם, זַכֵּנִי מֵעַתָּה לְטוּבְךָ הָאֲמִתִּי, שַׂבְּעֵנִי מִטּוּבְךָ הַנִּצְחִי.
God, Your goodness never ceases. Guide me from this moment on to attain Your true goodness. Satiate me with Your eternal goodness.
עָזְרֵנִי וְזַכֵּנִי לִכָּלֵל בְּאֶחָד בֶּאֱמֶת, בְּתַכְלִית הַכְּלָלִיּוּת, בְּתַכְלִית הַבִּטּוּל כָּרָאוּי, בְּרָצוֹא וָשׁוֹב, כִּרְצוֹנְךָ הַטּוֹב. עַד שֶׁאֶזְכֶּה לָדַעַת שֶׁכֻּלּוֹ טוֹב וְאֵין שׁוּם רַע בָּעוֹלָם כְּלָל, וְכָל הַצָּרוֹת וְהַיִּסּוּרִין הַבָּאִין בָּעוֹלָם כֻּלָּם הֵם טוֹבוֹת גְּדוֹלוֹת, עַד שֶׁאֶזְכֶּה לְבַטֵּל כָּל הַצָּרוֹת וְהַיִּסּוּרִין שֶׁבָּעוֹלָם עַל־יְדֵי־זֶה.
Guide me so that I will truly be absorbed into Your oneness with an ultimate nullification — in the proper way and in accordance with Your desire, which is that of “running and returning” — until I will know that everything is exceedingly good, even all my troubles and suffering, and that there is no evil in the world at all. May I then be able to nullify all my troubles, eradicating all my suffering by nullifying myself to the ultimate goal.
וְנִזְכֶּה לְקַבֵּל הַיִּסּוּרִים הַמֻּכְרָחִים לָבוֹא בְּאַהֲבָה וּבְשִׂמְחָה גְּדוֹלָה, וּלְבַטֵּל כָּל הַיִּסּוּרִין עַל־יְדֵי הַבִּטּוּל אֶל הַתַּכְלִית הַטּוֹב בֶּאֱמֶת, עַד אֲשֶׁר נִזְכֶּה לְקַבֵּל וּלְהַמְשִׁיךְ מֵימֵי הַתּוֹרָה עַל־יְדֵי הַשִּׂמְחָה מֵהָרְשִׁימוּ שֶׁל הַבִּטּוּל שֶׁתָּאִיר אֶל הַמֹּחִין. וְנִזְכֶּה לִשְׁאֹב מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְּשׁוּעָה.
In this way, may I accept necessary suffering with love and joy. And after I return from that state of self-nullification, may I attain the joy that comes from its afterglow. With that joy, may I illuminate my consciousness with the “waters of Torah,” “drawing water in joy from the wellsprings of salvation.”
וְעַל־יְדֵי הַשָּׂגַת הַתּוֹרָה נִזְכֶּה לְקָרֵר הַיִּסּוּרִין וּלְכַבּוֹת צִמְאוֹן הַנֶּפֶשׁ גַּם בְּעֵת שֶׁנָּשׁוּב מֵהַבִּטּוּל אֶל הַדַּעַת. וְלֹא יִהְיֶה שׁוּם כֹּחַ לְהַיִּסּוּרִין לְהִתְגַּבֵּר עָלֵינוּ חַס וְשָׁלוֹם אַחַר כָּךְ, אַחַר שֶׁנָּשׁוּב מֵהַבִּטּוּל, רַק נִזְכֶּה לְבַטְּלָם אָז עַל־יְדֵי הַשָּׂגַת הַתּוֹרָה שֶׁתְּזַכֵּנוּ לְקַבֵּל וּלְהַשִּׂיג עַל־יְדֵי הַשִּׂמְחָה מֵאוֹר זְרִיחַת הָרְשִׁימוּ הַקְּדוֹשָׁה שֶׁנִּשְׁאַר מֵהַהִסְתַּכְּלוּת וְהַבִּטּוּל אֶל הַתַּכְלִית, שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד, שֶׁתָּאִיר הָרְשִׁימוּ אֶל כְּלֵי הַמֹּחִין הַשָּׂגַת סִתְרֵי אוֹרַיְיתָא, וִיקֻיַּם בָּנוּ מִקְרָא שֶׁכָּתוּב, אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָהּ וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ:
May this afterglow illuminate the vessels of my consciousness and make it possible for me to comprehend the secrets of the Torah. And as a result of understanding the Torah, may I diminish my suffering and extinguish the thirst of my soul. May the verse then be realized in me, “Fortunate is the man whom You rebuke, HaShem, and whom You teach from Your Torah.”
וּבְכֵן תְּרַחֵם עָלֵינוּ וְתוֹשִׁיעֵנוּ שֶׁנִּזְכֶּה לִתְפִלָּה בִּשְׁלֵמוּת, וְנִזְכֶּה לַעֲשׂוֹת אֶחָד מִכָּל הַתְּפִלָּה, וְתִהְיֶה כָּל תְּפִלּוֹתֵינוּ וּתְחִנּוֹתֵינוּ וּבַקָּשׁוֹתֵינוּ כְּלוּלִים יַחַד בְּתַכְלִית הָאַחְדּוּת, בְּאֹפֶן שֶׁיִהְיֶה לָנוּ כֹחַ לְסַדֵּר לְפָנֶיךָ בְּכָל יוֹם תָּמִיד שִׁירוֹת וְתִשְׁבָּחוֹת וּתְפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת הַרְבֵּה בְּתַכְלִית הַשְּׁלֵמוּת כִּרְצוֹנְךָ הַטּוֹב.
Perfect Prayer
God, have compassion on me. Help me to attain perfect prayer so that I will make a unity of all prayer. May all my prayers unite together in an ultimate oneness, so that every day I will have the strength to recite songs, praises, prayers and requests before You with ultimate perfection, in accordance with Your desire.
אָנָּא הַטּוֹב וְהַמֵּטִיב, הָרוֹצֶה בִּתְפִלַּת עַמּוֹ יִשְׂרָאֵל, אַתָּה יוֹדֵעַ אֶת עֹצֶם יְקַר יֹפִי הַדְרַת קְדֻשַּׁת דִּבּוּרֵי הַתְּפִלָּה הַקְּדוֹשָׁה, שֶׁאָנוּ זוֹכִים לְהִתְפַּלֵּל וּלְהִתְחַנֵּן לְפָנֶיךָ.
Beautiful Words of Prayer
God, You Who are good and do good, You Who desire the prayers of Your nation, the Jewish people, You know the precious beauty and glorious holiness of the words of holy prayer that we pour forth before You.
אַתָּה יוֹדֵעַ אֶת הוֹד פְּאֵר יִקְרַת קְדֻשַּׁת כָּל אוֹת וָאוֹת מִדִּבּוּרֵי הַתְּפִלָּה, כִּי מִי יְהַדֵּר מִי יְפָאֵר גֹּדֶל פְּאֵר הַלִּקּוּטִים וְהַקִּבּוּצִים שֶׁאָנוּ מְלַקְּטִים וּמְקַבְּצִים שׁוֹשַׁנִּים וּפְרָחִים וּצְמָחִים נִפְלָאִים וְנוֹרָאִים מְפֹאָרִים וּמְהֻדָּרִים, סְגֻלּוֹת יְקָרוֹת וַחֲמוּדוֹת גְּדוֹלוֹת, בַּשָּׂדוֹת הַקְּדוֹשׁוֹת הָעֶלְיוֹנוֹת, עַל־יְדֵי כָּל אוֹת וְעַל־יְדֵי כָּל דִּבּוּר וְדִּבּוּר, וּמִכָּל שֶׁכֵּן עַל־יְדֵי כָּל בְּרָכָה וּבְרָכָה שֶׁל הַתְּפִלָּה הַקְּדוֹשָׁה.
You know the splendid beauty and precious holiness of each letter of prayer. Who can express the glory of these bouquets of wondrous, awesome, precious and lovely blossoms and other plants that we gather together from the holy, supernal fields with each letter and word — and most of all with each blessing — that we recite in prayer?
וְאִם הָיִינוּ זוֹכִים לְהַטּוֹת אָזְנֵינוּ לִשְׁמֹעַ מַה שֶּׁאָנוּ מוֹצִיאִים בְּפִינוּ, מַרְגָּלִיּוֹת יְקָרוֹת וַאֲבָנִים טוֹבוֹת וִיקָרוֹת כָּאֵלּוּ, לְהָבִין וּלְהַשְׂכִּיל אֶת יְקָר תִּפְאֶרֶת גְּדֻלַּת הוֹד יֹפִי הַדִּבּוּר הַקָּדוֹשׁ וְהַנּוֹרָא שֶׁל הַתְּפִלָּה הַקְּדוֹשָׁה, אֶת עֹצֶם יִקְרַת קְדֻשַּׁת כָּל דִּבּוּר וְדִּבּוּר, לֹא הָיִינוּ יְכוֹלִים לְהַשְׁלִים לְדַבֵּר אֲפִלּוּ בְּרָכָה אַחַת, וַאֲפִלּוּ דִּבּוּר אֶחָד. כִּי הָיִינוּ נִקְשָׁרִים וְנִכְרָכִים וּמְהֻדָּקִים בָּאוֹת הָרִאשׁוֹנָה שֶׁל הַדִּבּוּר, כִּי אֵיךְ אֶפְשָׁר לֵילֵךְ מִן אוֹת הָרִאשׁוֹנָה שֶׁל הַדִּבּוּר, לְגֹדֶל עֹצֶם יְקַר יָפְיָהּ וְזִיוָהּ וַהֲדָרָהּ, הֲדָרָא דְּלָא אֶפְשָׁר לְמִפְרַט בְּשִׂפְוָתָא, וּלְגֹדֶל עֹצֶם תֹּקֶף הִתְקַשְּׁרוּת הַדִּבּוּר עִם הַנֶּפֶשׁ, עַד אֲשֶׁר אֵין הַדִּבּוּר מַנִּיחַ אֶת הַנֶּפֶשׁ לֵילֵךְ מֵאִתּוֹ לְהַלָּן יוֹתֵר:
If we could hear and appreciate the pearls and precious stones that we express with our mouths, if we could comprehend the precious beauty and glory of the awesome words of prayer, the holiness of each phrase, we could not complete a single blessing or even a single word, for we would be bound to the first letter of the first word. How is it possible to leave that letter, since it is so precious, beautiful, radiant and glorious, a glory that cannot be verbalized — which, because of the strength of its connection with the soul, does not allow the soul to leave it and go on?
רִבּוֹנוֹ שֶׁל עוֹלָם, מָלֵא טוֹב וָחֶסֶד, מָלֵא רַחֲמִים רַבִּים, אַתָּה הוֹדַעְתָּנוּ בְּרַחֲמֶיךָ הָרַבִּים, שֶׁגַּם מִי שֶׁזּוֹכֶה לִבְחִינָה זֹאת לִשְׁמֹעַ הוֹד יֹפִי הַדִּבּוּר, עַד אֲשֶׁר אֵין הַדִּבּוּר מַנִּיחַ אוֹתוֹ לֵילֵךְ לְהַלָּן יוֹתֵר, גַּם זֶה אֵינוֹ טוֹב, וְאֵין זֶה שְׁלֵמוּת הַתְּפִלָּה. כִּי צְרִיכִין דַּיְקָא לְהִתְפַּלֵּל כָּל הַבְּרָכוֹת וְהַהוֹדָאוֹת וּלְהַשְׁלִים כָּל סֵדֶר הַתְּפִלָּה בִּשְׁלֵמוּת, וְגַם לוֹמַר עוֹד אַחַר כָּךְ הַרְבֵּה תְּחִנּוֹת וּבַקָּשׁוֹת, וּמִזְמוֹרֵי תְהִלִּים וְשַׁאֲרֵי תְּפִלּוֹת הַרְבֵּה. עַל כֵּן עִקָּר שְׁלֵמוּת הַתְּפִלָּה הוּא כְּשֶׁזּוֹכִין לִכְלֹל הַתְּפִלָּה בְּאֶחָד, שֶׁהוּא הַתַּכְלִית, שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד.
Unifying Prayer
Master of the World, filled with goodness, kindness and compassion, You have taught us that attaining the level in which one hears the beauty of prayer in a single word to such a degree that one cannot move past that word is insufficient and imperfect. For we must recite all the blessings and complete the entire order of prayer — and then recite even more prayers and Psalms. Prayer is perfected when we incorporate it into a unity — which is the unified and ultimate goal.
וְאַתָּה יְהֹוָה יָדַעְתָּ שִׁפְלוּתֵנוּ וּפְחִתוּתֵנוּ, כַּמָּה אָנוּ רְחוֹקִים מִכֹּל וָכֹל מִשְּׁנֵי הַבְּחִינוֹת הָאֵלֶּה, כִּי אָנוּ רְחוֹקִים מִתְּפִלָּה מְאֹד מְאֹד בְּתַכְלִית הָרִחוּק, בְּכַמָּה הַרְחָקוֹת בְּלִי שִׁעוּר, וְלִבֵּנוּ אָטוּם מְאֹד, עַד אֲשֶׁר אֵין אָנוּ זוֹכִים לְהַטּוֹת אָזְנֵנוּ וְלִשְׁמֹעַ מַה שֶּׁאָנוּ מְדַבְּרִים בְּפִינוּ בִּשְׁעַת הַתְּפִלָּה, וּבְפִי וּבִשְׂפָתַי אֲנִי מִתְפַּלֵּל וְלִבִּי רָחוֹק מֵהַדִּבּוּרִים הַקְּדוֹשִׁים, וְאֵינִי מִתְגַּבֵּר לְהַשְׁמִיעַ לְאָזְנַי מַה שֶּׁאֲנִי מוֹצִיא בְּפִי.
HaShem, You know my lowliness and worthlessness, how far I am from any of this. I am so distant from prayer and my heart is so sealed that I cannot hear my own words of prayer. Although I pray with my mouth and lips, my heart is far from the holy words and I cannot gather the strength to make my ears hear what I am expressing with my mouth.
וְאִם לִפְעָמִים אַתָּה עוֹזֵר לִי, עַד שֶׁאֲנִי מַתְחִיל לְהַטּוֹת אָזְנַי וְלִשְׁמֹעַ מֵרָחוֹק אֵיזֶה אוֹת וְדִבּוּר שֶׁל הַתְּפִלָּה הַקְּדוֹשָׁה, עֲדַיִן אֲנִי רָחוֹק מֵהַתַּכְלִית הָאֲמִתִּי, מִתַּכְלִית הָאַחְדּוּת. וְעַל כֵּן עַל פִּי רֹב אֲנִי נִשְׁאָר כָּרוּךְ מְאֹד אַחַר אֵיזֶה דִּבּוּר שֶׁאֲנִי מַתְחִיל לְשׁוֹמְעוֹ, וְאֵינִי יָכוֹל לִפְרוֹד מִמֶּנּוּ וְלֵילֵךְ לְהַלָּן לְדַבֵּר יוֹתֵר, וְאַתָּה יוֹדֵעַ שֶׁגַּם זֶה אֵינוֹ שְׁלֵמוּת, כִּי אֲנִי צָרִיךְ לְדַבֵּר הַרְבֵּה, לְהִתְפַּלֵּל כָּל סֵדֶר הַתְּפִלָּה וּלְהוֹסִיף עוֹד תְּחִנּוֹת וּבַקָּשׁוֹת הַרְבֵּה, כִּי צְרָכַי הֵמָּה מְרֻבִּים מְאֹד:
And even if You help me at times, so that I begin to hear some letter and word of holy prayer as from a distance, I am still far from the true goal of unification. When I begin to comprehend a word, I usually remain connected to it, and I cannot leave it to go onward and say more. But this is not ideal. I must recite the entire order of prayer and then add many other prayers as well, for my needs are so many.
וּבְכֵן בָּאתִי לְפָנֶיךָ מָלֵא רַחֲמִים, רִבּוֹן כָּל הַמַּעֲשִׂים אֲדוֹן כָּל הַנְּשָׁמוֹת, שֶׁתִּמָּלֵא רַחֲמִים עַל נְשָׁמוֹת יִשְׂרָאֵל, וּבִפְרָט עַל נִשְׁמָתִי הָעֲנִיָּה וְהַדַּלָּה עַל־יְדֵי מַעֲשַׂי הָרָעִים, אֲשֶׁר הִרְבֵּיתִי לִפְשֹׁעַ נֶגְדֶּךָ,
I Hope for Your Salvation
And so I have come to You, Compassionate Master of all deeds and all beings, with the request that You have compassion on the souls of the Jewish people, and particularly on my own soul, which has grown impoverished due to my evil deeds and the many sins that I have committed so liberally against You.
חָטָאתִי עָוִיתִי וּפָשַׁעְתִּי וְהָרַע בְּעֵינֶיךָ עָשִׂיתִי. עַד אֲשֶׁר זֶה יָמִים וְשָׁנִים הַרְבֵּה אֲשֶׁר נִשְׁמָתִי הוֹלֶכֶת נָעָה וְנָדָה, וְנִתְרַחֲקָה וְנִתְגָּרְשָׁה מִן הַשָּׂדֶה הַקְּדוֹשָׁה שֶׁשָּׁם גְּדֵלִים כָּל הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת, וְיָצְאָה בַּגּוֹלָה וְאֵין לָהּ מַכִּיר, וְהִיא הוֹלֶכֶת וּמְטֹרֶפֶת וְאֵין לָהּ מָנוֹחַ לְכַף רַגְלָהּ. כָּל רוֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים.
I have transgressed, I have sinned, I have acted wickedly and done wrong in Your eyes. My soul has been expelled from the holy field where all the holy souls grow, and it has wandered for days and years in an exile where it remains unrecognized. There it grows ever more agitated, lacking “rest for the sole of its foot; all its pursuers have caught it between the straits.”
וּמָה אֶעֱשֶׂה וַעֲוֹנוֹתַי גָּרְמוּ כָּל אֵלֶּה וְיוֹתֵר מִזֶּה, לוּלֵא רַחֲמֶיךָ וַחֲסָדֶיךָ אָז אָבַדְתִּי בְעָנְיִי חָלִילָה.
What can I do? My sins have caused all this and more. If not for Your compassion and kindness, I would have been lost in my suffering, Heaven forbid.
וְעַתָּה אֵיךְ יוּכַל עֶבֶד אֲדוֹנִי זֶה לְדַבֵּר עִם אֲדוֹנִי זֶה, מֵאֲחַר שֶׁאֲנִי רָחוֹק מִנִּשְׁמָתִי כָּל כָּךְ, וְאֵיךְ יוּכַל גֹּלֶם סָרוּחַ מְבֻלְבָּל וּמְטֹרָף לְדַבֵּר דִּבְרֵי אֱלֹהִים חַיִּים. עַל כֵּן אֵין לִי שׁוּם תִּקְוָה לָשׁוּב וּלְהִתְחַנֵּן, כִּי אִם עַל־יְדֵי בַּעַל הַשָּׂדֶה הָאֲמִתִּי.
How can I pray to You, my Master, since I am so far from my soul? How can I — an unformed, decayed, confused and maddened lump of clay — speak the words of the Living God? My only hope to come back to You in prayer is the help that I receive from the true “master of the field.”
וְעַל זֶה בָּאתִי לְפָנֶיךָ יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, לְהַפִּיל תְּחִינָתִי לְפָנֶיךָ מָלֵא רַחֲמִים, בְּלֵב נִשְׁבָּר וְנִדְכֶּה, בְּלֵב קָרוּעַ וּמֻרְתָּח, בְּלֵב חָרֵד וְנֶאֱנָח, בְּלַעֲגֵי שָׂפָה וּבִלְשׁוֹן עִלְּגִים.
I come before You, HaShem, my God and the God of my fathers, You Who are filled with compassion, to cast my prayer before You with a broken and dispirited, torn and shaken, trembling and sighing heart; with stuttering lips and a stammering tongue.
צוֹפֶה וּמַבִּיט וּמְיַחֵל וּמְחַכֶּה לְרַחֲמֶיךָ וַחֲנִינוֹתֶיךָ הָאֲמִתִּיּוֹת, יוֹשֵׁב וְדוֹמֵם לִתְשׁוּעַת יְהֹוָה כְּהֶרֶף עַיִן, כִּי אֵין לִי פֶּה לְדַבֵּר וְלֹא מֵצַח לְהָרִים רֹאשׁ, כִּי קִלְקַלְתִּי וְשִׁחַתְתִּי בְּיָדַיִם כָּל טוֹבוֹתֶיךָ וְעֵצוֹתֶיךָ הַקְּדוֹשׁוֹת, אֲשֶׁר הִשְׁפַּעְתָּ עָלַי בְּכָל עֵת, וְעַתָּה מַה יֵּשׁ לִי עוֹד צְדָקָה וְלִזְעֹק עוֹד אֶל הַמֶּלֶךְ:
I look to You and await Your compassion and graciousness. I hope silently for Your salvation, HaShem, which comes in the blink of an eye. I dare not speak or even raise my head, because with my own hands I have spoiled all the favors and holy counsel that You have constantly sent me. What more charity can I expect of You? How can I continue to cry out to You, my King?
רַחֲמָן מָלֵא רַחֲמִים, רַחֵם עַל נַפְשִׁי וְרוּחִי וְנִשְׁמָתִי, כִּי אַתָּה לְבַד יוֹדֵעַ עֹצֶם הָרַחֲמָנוּת שֶׁעֲלֵיהֶם זֶה יָמִים וְשָׁנִים הַרְבֵּה. יֶהֱמוּ מֵעֶיךָ וְרַחֲמֶיךָ עַל נִשְׁמָתִי הַפְּגוּמָה מְאֹד, וְעַל כָּל הַנְּשָׁמוֹת הָעֲרֻמּוֹת דְּאָזְלִין עַרְטִלָּאִין בַּעֲוֹנוֹתַי הָרַבִּים. אוֹי אוֹי אוֹי, מָה אוֹמַר מָה אֲדַבֵּר,
A Plea for Compassion
God, have compassion on my soul. You alone know the pitiable condition it has been in for so many years. Arouse Your compassion for my corrupted soul and for all the souls that wander about without garments due to my many sins. What can I say? What words can I speak?
אוֹי אוֹי אוֹי, מָתַי אֶזְכֶּה לְתַקֵּן פְּגָמִים גְּדוֹלִים גְּבוֹהִים וַעֲצוּמִים כָּאֵלֶּה, אֲשֶׁר פָּגַמְתִּי וְקִלְקַלְתִּי בְּמָקוֹם שֶׁפָּגַמְתִּי.
When will I rectify these blemishes that reach so high, that are so powerful, that have caused such damage?
חֲמֹל וְרַחֵם עַל נִשְׁמוֹתֵינוּ וְעַל כָּל עַמְּךָ בֵּית־יִשְׂרָאֵל, עַל כָּל נְשָׁמוֹת וְרוּחוֹת וְנַפְשׁוֹת הַחַיִּים וְהַמֵּתִים, וְתֵן לָנוּ בַּעַל שָׂדֶה אֲמִתִּי שֶׁיּוּכַל לַעֲסֹק בְּתִקּוּן נַפְשֵׁנוּ וְרוּחֵנוּ וְנִשְׁמוֹתֵינוּ, שֶׁיִּהְיֶה לוֹ כֹחַ לְתַקֵּן כָּל הַנְּשָׁמוֹת שֶׁל הַחַיִּים וְהַמֵּתִים, לְהַכְנִיס כָּל הַנְּשָׁמוֹת מִחוּץ לִפְנִים לְתוֹךְ הַשָּׂדֶה הַקְּדוֹשָׁה, וְלַעֲסֹק בְּכָל תִּקּוּנֵיהֶם וּצְרָכֵיהֶם, לְזוֹרְעָם וּלְנוֹטְעָם וּלְהַשְׁקוֹתָם וּלְגַדְּלָם וּלְהַצְמִיחָם וּלְהַרְבּוֹת פֵּירוֹתֵיהֶם, וְלִתֵּן הַרְחָקָה כָּרָאוּי בֵּין כָּל הָאִילָנוֹת וְהָעֲשָׂבִים שֶׁלֹּא יַכְחִישׁוּ אֶחָד אֶת חֲבֵרוֹ חַס וְשָׁלוֹם,
Have compassion on the souls of Your entire nation, the House of Israel — both the living and the dead. Send us a genuine “master of the field” who can bring all exiled souls into the holy field, rectify them and provide them with their needs — planting them, sowing them, watering them, causing them to blossom and give forth a multitude of fruits, and placing a proper distance between them so that they do not stifle each other.
וִיקֻיַּם מְהֵרָה מִקְרָא שֶׁכָּתוּב, יָשֵׂם מִדְבָּר לַאֲגַם מַיִם וְאֶרֶץ צִיָּה לְמוֹצָאֵי מָיִם. וַיּוֹשֶׁב שָׁם רְעֵבִים וַיְכוֹנְנוּ עִיר מוֹשָׁב. וַיִּזְרְעוּ שָׂדוֹת וַיִּטְּעוּ כְרָמִים וַיַּעֲשׂוּ פְּרִי תְבוּאָה. וַיְבָרְכֵם וַיִרְבּוּ מְאֹד וּבְהֶמְתָּם לֹא יַמְעִיט:
May the passage be speedily realized, “He will turn the wilderness into a pool of water, and a dry land into springs of water. He will place those who are hungry there, and they will establish a city in which to dwell. They will sow fields and plant vineyards and bring forth the fruit of the crop. He will bless them so that they will be very many and their flocks will never be diminished.”
וּתְרַחֵם בְּרַחֲמֶיךָ הָרַבִּים עַל הַצַּדִּיקֵי אֱמֶת הָעוֹסְקִים בְּתִקּוּן הַשָּׂדֶה הַקְּדוֹשָׁה הַנִּקְרָאִים בַּעֲלֵי הַשָּׂדֶה, וְעַל כָּל יוֹצְאֵי חֲלָצֵיהֶם וְעַל כָּל הַתְּלוּיִם בָּהֶם, וְתִשְׁמְרֵם וְתַצִּילֵם מִכָּל אוֹיְבֵיהֶם וּמִכָּל שׂוֹנְאֵיהֶם וּמִכָּל רוֹדְפֵיהֶם. כִּי אַתָּה יוֹדֵעַ גֹּדֶל הַהִתְגָּרוּת שֶׁמִּתְגָּרִין בָּהֶם, וְגֹדֶל הַשִּׂנְאָה וְהַקִּנְאָה וְהַיִּסּוּרִים וְהָרְדִיפוֹת שֶׁבָּאִים עֲלֵיהֶם עַל־יְדֵי־זֶה. חוּס וַחֲמֹל עֲלֵיהֶם וְעָלֵינוּ וֶאֱמֹר לְצָרוֹתֵיהֶם דַּי, וְשָׁמְרֵם וְהַצִּילֵם, הַחֲיֵם וְקַיְּמֵם וְחַזְּקֵם וְאַמְּצֵם וּבָרְכֵם, בְּאֹפֶן שֶׁיּוּכְלוּ לַעֲסֹק בְּתִקּוּנֵנוּ וּבְתִקּוּן כָּל הַשָּׂדֶה כֻּלָּהּ.
The Masters of the Field
God, have compassion on the righteous “masters of the field” who work to rectify the holy field, and upon their offspring and all who depend on them. Guard them from all their enemies, from all who are hostile to them, and from all who persecute them. You know of the great attacks to which they are subject and the hatred, jealousy, suffering and persecution that they endure. Have compassion on them and on us. Tell their sorrows, “Enough!” Guard them and save them. Revive them, maintain them, strengthen them and bless them so that they will be able to rectify us and the entire field.
רַחֵם מָלֵא רַחֲמִים, עַל נְשָׁמוֹת עֲשׁוּקוֹת כָּאֵלּוּ, עַל נְשָׁמוֹת רְחוֹקוֹת מִתִּקּוּן זֶה כַּמָּה וְכַמָּה מֵאוֹת שָׁנִים, וְכַמָּה גִּלְגּוּלִים עָבְרוּ עֲלֵיהֶם וְכַמָּה יִסּוּרִין וְצָרוֹת וְהַרְפַּתְקָאוֹת עָבְרוּ עֲלֵיהֶם בְּכָל גִּלְגּוּל וְגִלְגּוּל. חֲמֹל עַל נְשָׁמוֹת עֲיֵפוֹת וְנִרְדָּפוֹת, וּבִפְרָט עַל נְשָׁמוֹת הָעֲרֻמּוֹת דְּאָזְלִין עַרְטִלָּאִין, שֶׁאֵינָם יְכוֹלִים לְהִתְלַבֵּשׁ בְּשׁוּם גּוּף, אֲשֶׁר אַתָּה יָדַעְתָּ עֹצֶם הָרַחֲמָנוּת שֶׁעֲלֵיהֶם. חֲמֹל עַל דִּמְעָתָם וְצַעֲקָתָם, חֲמֹל עַל אַנְחָתָם וּגְנִיחָתָם וְאֶנְקָתָם, חֲמֹל עַל צַעֲרָם הַמַּר, חֲמֹל עַל טִלְטוּלָם הַקָּשֶׁה וְהַכָּבֵד מְאֹד אֲשֶׁר כָּשַׁל כֹּחַ הַסַּבָּל. חֲמֹל עֲלֵיהֶם לְמַעַן שְׁמֶךָ לְמַעַן רַחֲמֶיךָ הָרַבִּים לְבַד,
Have compassion on suffering souls that have lacked rectification for hundreds of years and that have undergone troubles and misadventures, many of them in repeated reincarnations. Have mercy on these weary and persecuted souls — particularly on the souls that cannot clothe themselves in any body. You know how pitiable they are. Have mercy on their tears, outcries, sighs and moans. Have mercy on their suffering. Have mercy on their wanderings, so difficult that “the strength of bearing suffering has collapsed.” Have mercy on them for the sake of Your Name, for the sake of Your great compassion.
כִּי אֵין בָּנוּ כֹּחַ וָדַעַת לְהִתְפַּלֵּל עֲלֵיהֶם וְעָלֵינוּ, עֲשֵׂה לְמַעַנְךָ וְלֹא לְמַעֲנֵנוּ, וְאַל תִּזְכֹּר לָהֶם וְלָנוּ עֲוֹנוֹתֵינוּ. מַהֵר יְקַדְּמוּנוּ רַחֲמֶיךָ כִּי דַּלּוֹנוּ מְאֹד.
I lack the strength and mental capability to pray for them, and for myself as well. Act for Your own sake and not for ours. Do not recall the sins of any of us. “Hurry, may Your compassion come to meet us, for we are deeply impoverished.”
עָזְרֵנוּ כִּי עָלֶיךָ נִשְׁעָנְנוּ. וְזַכֵּנוּ לָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ בֶּאֱמֶת עַד שֶׁיָּאִירוּ עֵינֵי בַּעַל הַשָּׂדֶה, וְתִהְיֶה הַשָּׂדֶה נִקְרֵאת שְׂדֵה־צוֹפִים וְלֹא תִהְיֶה נִקְרֵאת חַס וְשָׁלוֹם שְׂדֵה־בּוֹכִים.
Help us all, because we rely on You. Guide us to return to You fully, until the eyes of the “master of the field” will be illuminated. May the field be called “the field of the seers” and not, Heaven forbid, “the field of weeping.”
שֶׁתַּעֲזֹר וְתוֹשִׁיעַ בְּרַחֲמֶיךָ הָרַבִּים וּבַחֲסָדֶיךָ הָעֲצוּמִים, שֶׁיִּהְיֶה כֹּחַ לְהַבַּעַל הַשָּׂדֶה לִהְיוֹת צוֹפֶה וּמַבִּיט וּמִסְתַּכֵּל עַל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל הָרָחוֹק מִן הַתַּכְלִית, לַהֲבִיאוֹ אֶל הַתַּכְלִית הָאֲמִתִּי, שֶׁיִּזְכֶּה כָּל אֶחָד לִסְתֹּם עֵינָיו וְדַעְתּוֹ מֵחֵיזוּ דְּהַאי עַלְמָא לְגַמְרֵי, עַד שֶׁיִּהְיֶה נִכְלָל תָּמִיד בְּתַכְלִית הַבִּטּוּל בְּרָצוֹא וָשׁוֹב בְּתוֹךְ הַתַּכְלִית הָאֲמִתִּי שֶׁהוּא כֻּלּוֹ אֶחָד כֻּלּוֹ טוֹב, בְּאֹפֶן שֶׁיִּזְכֶּה כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל לִכְלֹל תְּפִלָּתוֹ בְּאֶחָד.
Save us in Your great compassion, so that the “master of the field” will have the strength to be a seer gazing upon every far-flung Jew in order to bring him to the true goal; so that everyone will be able to close his eyes and mind to the sight of this world and will be absorbed constantly, with an ultimate nullification, “running and returning,” into the true goal, which is entirely one and entirely good, integrating his prayer into oneness.
עָזְרֵנוּ טוֹב לַכֹּל, שֶׁנִּזְכֶּה לְבַטֵּל כָּל גַּשְׁמִיּוּתֵנוּ, עַד שֶׁנִּזְכֶּה לְבַטֵּל עַצְמֵנוּ לְגַמְרֵי לִכָּלֵל בְּאַחְדּוּתְךָ בֶּאֱמֶת, שֶׁהוּא כֻּלּוֹ טוֹב תָּמִיד, עַד שֶׁתִּהְיֶה תְפִלָּתֵנוּ בְּתַכְלִית הַשְּׁלֵמוּת כְּלוּלָה יַחַד מִתְּחִלָּתָהּ וְעַד סוֹפָהּ בְּתַכְלִית הָאַחְדּוּת,
God, You Who are good to all, help me to nullify my physical being so thoroughly that I will be absorbed into Your oneness, which is entirely good, and my prayer will be absorbed from beginning to end into Your ultimate oneness.
וְלֹא נִשְׁכַּח שׁוּם אוֹת וְדִבּוּר שֶׁל הַתְּפִלָּה לְעוֹלָם. וַאֲפִלּוּ כְּשֶׁנַּעֲמֹד בְּסוֹף הַתְּפִלָּה, נִזְכֹּר עֲדַיִן אֶת אוֹת וְדִבּוּר הָרִאשׁוֹן שֶׁל הַתְּפִלָּה, וְלֹא נֵלֵךְ וְלֹא נַעֲבֹר וְלֹא נִפְסֹק לְעוֹלָם מֵאוֹת וְדִבּוּר הָרִאשׁוֹן שֶׁל הַתְּפִלָּה, אֲפִלּוּ כְּשֶׁנָּבוֹא לְסוֹף הַתְּפִלָּה,
May I never forget a single letter or word of my prayer. Even when I come to the end of the prayer service, may I still recall its first letter and word.
וְלֹא נַעֲשֶׂה שׁוּם פֵּרוּד וְהֶבְדֵּל וְהַרְחָקָה בֵּין דִּבּוּרֵי הַתְּפִלָּה הַקְּדוֹשָׁה, רַק כָּל הַתְּפִלָּה כֻּלָּהּ תִּהְיֶה כְּלוּלָה וּמְחֻבֶּרֶת וּמְקֻשֶּׁרֶת יַחַד מֵרֹאשָׁהּ לְסוֹפָהּ, וּמִסּוֹפָהּ לְרֹאשָׁהּ בְּתַכְלִית הָאַחְדוּת, בְּתַכְלִית הַשְּׁלֵמוּת, כִּי כֻּלּוֹ אֶחָד כֻּלּוֹ טוֹב.
May I permit no differentiation or distance to divide the words of holy prayer. May my entire prayer be joined together, from beginning to end, with an ultimate oneness and perfection — for it is all one, all good.
וְעַל־יְדֵי־זֶה נִזְכֶּה לְסַדֵּר וְלוֹמַר לְפָנֶיךָ בְּכָל יוֹם וָיוֹם שִׁירוֹת וְתִשְׁבָּחוֹת וּתְפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת וּוִדּוּיִים וּפִיּוּסִים הַרְבֵּה בְּפֶה מָלֵא, בְּכַוָּנָה גְּדוֹלָה, בְּתַכְלִית כַּוָּנַת הַלֵּב בֶּאֱמֶת כִּרְצוֹנְךָ הַטּוֹב. וְכֻלָּם יִהְיוּ כְּלוּלִים יַחַד בְּשִׁמְךָ הַמְיֻחָד בְּתַכְלִית הָאַחְדּוּת, עַד אֲשֶׁר תִּשְׁמַע שַׁוְעָתֵנוּ וְתַאֲזִין תְּפִלּוֹתֵינוּ וְתַקְשִׁיב תְּחִנּוֹתֵינוּ, וּתְמַלֵּא כָּל מִשְׁאֲלוֹתֵינוּ לְטוֹבָה בְּרַחֲמִים, שֶׁנִּזְכֶּה חִישׁ קַל מְהֵרָה לָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ וְלִהְיוֹת כִּרְצוֹנְךָ הַטּוֹב בֶּאֱמֶת.
Every day, may I recite before You songs, praises, prayers, confessions and requests with a clear pronunciation, deep feeling and the ultimate intent of my heart, in accordance with Your desire. May all these be incorporated into Your unique Name with an ultimate oneness, until You hear my cry and prayer, and compassionately fulfill all my requests for the good as I swiftly repent before You, in accordance with Your desire.
וְתָשִׂים חֶלְקֵנוּ עִם הַצַּדִּיקִים וְהַכְּשֵׁרִים הַיּוֹשְׁבִים לְפָנֶיךָ בְּגַן־עֵדֶן, וְתִשָּׁעֲשַׁע עִם נַפְשֵׁנוּ לְעוֹלְמֵי עַד וּלְנֵצַח נְצָחִים, וְנִזְכֶּה וְנִחְיֶה וְנִרְאֶה וְנִירַשׁ טוֹבָה וּבְרָכָה לִשְׁנֵי יְמוֹת הַמָּשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא.
Place my portion together with that of the tzaddikim and worthy people who sit before You in the Garden of Eden. Delight with my spirit forever. May I live to see and inherit the goodness and blessing of the days of the Mashiach and the life of the World to Come.
וְתַעַזְרֵנוּ וְתוֹשִׁיעֵנוּ שֶׁנִּזְכֶּה לִהְיוֹת בְּשִׂמְחָה תָמִיד, וּתְרַחֵם עָלֵינוּ בְּרַחֲמֶיךָ וַחֲנִינוֹתֶיךָ, וּתְזַכֵּנוּ בַּחֲסָדֶיךָ הָעֲצוּמִים שֶׁנִּזְכֶּה לַעֲמֹד וְלִרְאוֹת אֶת הַמָּחוֹל שֶׁתַּעֲשֶׂה לַצַּדִּיקִים לֶעָתִיד לָבוֹא, וְכָל אֶחָד יִהְיֶה מַרְאֶה בְּאֶצְבָּעוֹ וְאוֹמֵר, זֶה יְהֹוָה קִוִּינוּ לוֹ, כְּמוֹ שֶׁכָּתוּב, וְאָמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ, זֶה יְהֹוָה קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. אַשְׁרֵי הַמְּחַכֶּה לָזֶה, אַשְׁרֵי תִּבְחַר וּתְקָרֵב שֶׁיִּזְכֶּה לְהָצִיץ מִן הַחֲרַכִּים שִׂמְחַת הַמָּחוֹל הַזֶּה:
Guide me to be joyful always. In Your compassion, allow me to see the circle-dance that You will fashion for the righteous in the future, when each one will point and say, “This is HaShem for Whom we have hoped.” As the verse states, “[A person] will say on that day, ‘Behold, this is our God for Whom we have hoped; may He save us. This is HaShem for Whom we have hoped. May we delight and rejoice in His salvation.’” Fortunate is the person who awaits this era. Fortunate is the person whom You will choose to peer through the cracks at that joyful dance.
מָלֵא רַחֲמִים, חָפֵץ לְהֵטִיב לְכָל בְּרִיּוֹתֶיךָ. רַחֵם עָלֵינוּ כָּל עוֹד נַפְשֵׁנוּ בָּנוּ, וְחַיֵּינוּ וְזַכֵּנוּ וְעָזְרֵנוּ וְהוֹשִׁיעֵנוּ בִּישׁוּעָתְךָ הָאֲמִתִּיִּית, כְּמוֹ שֶׁאַתָּה יוֹדֵעַ אֶת כָּל הַיְשׁוּעוֹת שֶׁאָנוּ צְרִיכִין, בְּאֹפֶן שֶׁנִּזְכֶּה לְהַגִּיעַ לְכָל מַה שֶּׁבִּקַּשְׁנוּ מִלְּפָנֶיךָ חִישׁ קַל מְהֵרָה, וְלָא נֵעוּל בְּכִסּוּפָא קַמָּךְ.
Grant Our Requests
God, You Who desire to do good to all Your creatures, have compassion upon us as long as our spirits are within us. Give us life and merit. With Your knowledge of all that we need, save us so that we will swiftly attain everything that we request of You, and not stand before You in shame.
יִהְיוּ לְרָצוֹן אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְהֹוָה צוּרִי וְגוֹאֲלִי. שִׂמְחוּ בַיהֹוָה וְגִילוּ צַדִּיקִים וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהֹוָה מָלָךְ.
“May the words of my mouth and the meditation of my heart be pleasing to You, HaShem, my Rock and my Redeemer.” “Rejoice in HaShem and delight, righteous ones, and sing, all who are straight of heart.” “May the heavens rejoice and the earth delight, and may the nations say, ‘HaShem has ruled!’”
וִיקֻיַּם מִקְרָא שֶׁכָּתוּב, וְהָיָה יְהֹוָה לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְהֹוָה אֶחָד וּשְׁמוֹ אֶחָד. וּבְתוֹרָתְךָ כָּתוּב לֵאמֹר, שְׁמַע יִשְׂרָאֵל יְהֹוָה אֱלֹהֵינוּ יְהֹוָה אֶחָד:
May the verse be realized, “HaShem will be King over all the earth. On that day, HaShem will be one and His Name will be one.” As it is written in Your Torah, “Hear O Israel, HaShem our God, HaShem is one.”