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a) Someone who wants to taste the hidden light, that's to say, the secrets of the Torah that will be revealed in the future, has to raise the attribute of fear to its source. This one achieves through judgement, which is an aspect of private meditation between yourself and your Maker when you speak out your heart before the Holy One, judging yourself with regard to all your affairs. This removes from upon you all kinds of extraneous fears and, thus, raises holy fear from its fall, for when a person doesn't judge himself, then they judge him in the world above and the result is that fear becomes clothed in all the things of the world; they become messengers from above to make judgement against this person, as decreed, meaning that he can receive his punishment through all the things in the world. We often see that when a person deserves a punishment and suffering, Heaven forbid, it often comes about by a simple cause, by a small thing that one wouldn't have dreamt could cause such a sickness and suffering as this. But this is all because the decree from above has taken the form of this thing in order to carry out the judgement he deserves. When a person doesn't judge himself this happens, but if he judges himself then the decree is nullified in the world above and he doesn't have to afraid of anything; his decree doesn't materialize because he himself cancelled it in the world above. Fear isn't clothed in anything to arouse him for he arouses himself. This raises fear to its source so that it will only be fear of G-d and not fear of any physical thing. By this, a person merits to the hidden light.

b) Whoever wants to taste from this hidden light should pray and speak to G-d a great deal in a quiet place and judge himself regularly if his affairs and actions are fitting and whether it is proper to behave like this against the Holy One who bestows him so much good at all times; "he conducts his affairs justly"( Psalms,112,5). A person should judge himself about everything. By this he will remove from himself all sorts of fears and be saved from fallen fears such as fear of government officials or bosses, animals or thieves or anything else in the world. Rather he will fear and be in awe only of G-d. Through this he will raise fear to its source in holy understanding. He will merit to full understanding, to know Who to fear, to fear the awesome G-d alone, fear of His exaltedness. Then he will merit to understand the revealed aspects of the Torah and attain true humility. This leads to the ability to pray with self-nullification such that one nullifies all one's being and material existence while praying; one prays without any self interest. You must nullify your materialistic aspects completely, as if you weren't in the world at all, as it says, " we are killed all day long." ( Psalms,44,23).Then one can ascertain the hidden secrets of the Torah which is the hidden light which will be revealed in the future. All this one merits to through personal prayers.

c) The essence of understanding is in the heart for even the gentiles have understanding but it is without the heart. The main understanding is in the heart, as it says, "The L-rd has not given you a heart to understand." (Deut.29,3). And there, in the heart, is the place of fear. That means the essence of understanding is in the heart and not in the mind alone. That's to say, a person has to connect his understanding to within his heart such that awe and fear of G-d's greatness overcomes him and arouses him to truly serve G-d. Then he will merit to a sublime, holy fear, fear of G-d's exaltedness so that he knows Who to fear. All this one achieves through meditation and self-

judgement and , by this, one merits to the hidden light. Happy is he who merits to this.

d) When we call G-d using human descriptions, He is close to us in all that we call to Him; this is an act of loving kindness on G-d's part. If not for this loving kindness, it wouldn't be proper to call or refer to Him with such terms, descriptions, praises, words or letters. From this itself, a person should arouse himself and pray with great enthusiasm while remembering the greatness of the Creator, each person according to what he feels in his heart. He is far more sublime and exalted than all these descriptions and praises; it is just His love, mercy and great loving kindness that gave us permission to address Him in these terms and to pray before Him in order to cleave to Him. This being so, it is fitting to say these words and descriptions wholeheartedly, with great concentration and self-sacrifice since we merit, through His great love, to call Him with these terms.

e) There is an aspect of a Snake that entices a person to pray for his own benefit, like a dog that barks ' give me life and food ' or other benefits. One has to overcome this and try to pray without any ulterior motive, as if one doesn't exist in the world. By this, one merits to the light which is hidden away for tzaddikim.

f) The Holy One craves for the prayers of Israel, so when Jews pray before Him they satisfy His desire. Then He receives pleasure from us, like a woman (whose essence is to receive), as it says, "a fire-offering of pleasing odor to the L-rd" (Numbers,28,8). By the pleasing odor He receives, He becomes an aspect of a woman ( 'isha') as alluded to in the word 'burnt offering ( 'ishei'). This is like it says," a woman will surround a man" (Jeremiah,31,21). The Holy One becomes revealed, so to speak, like a garment. That's to say, previously He was hidden, but now, through prayer, He becomes revealed. The Holy One and the Torah are one, so, by prayer, Torah becomes revealed meaning the secrets of the Torah.

g) It is only possible to understand the secrets of the Torah when you "make your face black like a raven's" (Eruvin,54) and act ruthlessly to one's young like a raven. This is a form of self-sacrifice, as is written, "We are killed all day long" (Psalms,44), when one prays with total self-nullification of the physical self.

h) The secret aspects of the Torah are called 'holy' and "no common man shall eat thereof" (Leviticus,21,10). Only those who are His holy ones and those close to Him will eat. They are an aspect of the holy Temple.

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Unique Master, Merciful One, G-d of truth, in Your bountiful mercy, guard me and save me from liars and hypocrites. Have compassion on me and save me so that no element of falsehood, not even a false movement, attach itself to me. Let me never say a word of falsehood or hypocracy; Heaven forbid. May it never enter my mind to claim or take honour from, accomplishes that are beyond me. Don’t let me deceive myself or others.

Master of the Universe, You know the immense exaltedness of the holiness of the true tzaddikim. Their splendour and greatness is very precious. All their words are true and just. Great and wonderful things have been heard from their mouths. It is their custom sometimes to speak of their own greatness and awesome wonders, with truth and simplicity. All their words are true and exact. By hearing these wonders from their mouths, we can understand something of the greatness of the Holy One Who gave His wisdom to those who fear Him. He gave strength to the tzaddikim to ascertain perceptions of godliness like these that they talk about. But You left us with a possibility of erring. There are liars and deceivers who parallel the tzaddikim but who are like a monkey in comparison to man. They also talk of their wonders, as if noting is beyond them. But it is all falsehood and deceit. So, I have to pray before You that You guard and protect us from these liars and deceivers who dress up in a tallit that is not theirs. Let them have no power or control to harm us at all, whether materially or spiritually. Bestow upon us true knowledge so that we can distinguish the true tzaddikim and their followers. Let us always choose the truth and may our portion be with them forever.

Help us to give lots of charity to deserving poor people. By this let us break any cruelty in our character. Come to our help; give us power, through our charity to unite blessings and holiness in all the worlds to the loftiest heights. And, as a result of the charity, merit us to nullify and break the craving for illicit sex from us. Separate us from the liars and deceivers. Let us not stumble into charity to undeserving poor people. Through this, guard us from blemishing this unification of blessing and holiness which prevents the craving for illicit sex from overcoming us. You, Yourself

Guard my charity so that the forces of the Other Side will not take my nourishment from it, Heaven forbid. All my intention in giving charity is just to perform the mitzvah of giving charity in order to give you pleasure for You commanded us in Your holy Torah to give charity. Therefore I give all my charity according to the opinion of the true tzaddikim and they will elevate my charity, rectifying it and creating exalted unification in the loftiest heights with the utmost and sublimist holiness. As a result, You will have great pleasure and delight from my charity.

Through the power and merit of my charity, enable me to break the craving for illicit sex completely and to merit to truly rectify the brit. Furthermore, in Your bountiful mercy, arrange events for the good so that the wicked, fornicators will give all their charity to liars an deceivers. And may the tzaddikim be saved from receiving any blemished charity, from them. Thus the tzaddikim will not lose their holy power of speech which they receive by way of those who donate charity. I pray to You G-d at this special time that in Your abundant loving-kindness You will answer me.

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See inside for the answer to the question that they asked where they asked: Why, when a person asks (prays) for an income is he not given it immediately even when it is already prepared for him but, rather, receives it only by intermediate (natural) causes, each person according to his own efforts.