Master of the World, merit me, in Your bountiful compassion, to give lots of charity every day at any hour of the day. Give me the strength and courage to subdue my evil urge and my hard heart so as to break the feeling of cruelty in my heart and to turn it into compassion. Let me feel kind so that I will want to donate charity. Merit me fully to a degree that is beyond my natural desire. Merit me to give with both hands, without any reluctance, with great joy and goodness in my heart. May my hand be open at all times, ready to give to deserving poor people, anything they lack. So, please arrange for us worthy, deserving poor people in order for me to merit to give them charity. Guard and save us from poor people who are not honest.
Please G-d, help me to begin to give lots of charity as You expect of me and in the merit of this open up all the openings and gateways of holiness. You know my heart, Master of the World, how difficult it is to make any kind of real beginning in the service of G-d. Every kind of service that I want to begin is very difficult and burdensome for me such that I lack the strength to persevere. You know how very many groans, shouts from the depths of the heart we have to let out before we merit to any kind of beginning in the service of G-d. And because of the immense burden involved, I still have not really begun to serve You. Many days and years of those designated to me have already passed and I still have not finished making a beginning in Your service. Nevertheless, I still hope, wait and yearn and wish for Your salvation at every moment. All the time my soul is till within me I hope for a real and complete salavation. For that I will cry and shout out to You. Have mercy on my impoverished, weak and pained soul. Master of the World, strengthen my hands. Let me start from now on to enter into Your service, from day to day adding real holiness, purity, wisdom and understanding every day. May each day radiate more with the light of holiness.
Similarly, in the merit of holy charity and in the merit of the true tzaddikim, the elders of wisdom, let us subdue, break, uproot and nullify the root of the nourishment of the brazenness of the serpent which is the source of the belief in the natural sciences. Then merit us to uproot, destroy and nullify the belief in nature and atheism from the world. Help us to extract their life-force from them through the giving of charity by the Jewish People. Merit us to elevate and clarify holy understanding and all the fallen days of the old-aged seniors who lack perfection and who do not add holiness from day to day; through them the serpent draws its power which is the root of belief in natural sciences. So, Merciful One, pleas help us to subdue these elders by the giving of charity. Save us from the hands of our enemies and persecutors. Have mercy on us, help us and save us so we merit to sanctify all our days in great holiness.
Help me, my Father in Heaven, merciful Father, to start from now on to really enter into Your service and merit me to add the light of holiness and understanding every day. May every day of my life radiate with greater holiness and understanding than the previous day. At the end of my life , merit me to come before You with all my days in a state of utmost perfection such that they are worthy to clothe my neshama before Your Throne of Glory. Sanctify me with Your sublime holiness at all times so that I can add holiness and purity from day to day. Let me be counted among the elders of holiness whose desire is to come close to You. Guard me and save me from the blemish of the elders who lace perfection; bring me close to the true tzaddikim, the elders of holiness for You have already begun to bring me close. It is not worthy of You to desert me now, so merit me to really sanctify and purify myself in Your holiness.
I await Your salvation. Return me in complete repentance before You very speedily until I merit to become as You desire. Have compassion on me Help us, in the strength and merit of the true tzaddikim, to arouse and reveal and radiate the light of the source of desire which is the desire of all desires. Then may this subdue, break, uproot and nullify the poison of the brazenness of the serpent, from the world which is the belief in the laws of nature. Reveal to the world that there is no nature at all; everything occurs only according to Your will. Let everyone believe that You created the physical world from nothing. There is not nature at all. Give the true, holy scholars of Torah the power to attach all the desires (in the events that occur) to the Source of Desire until we all continually yearn to serve You with a very strong desire.
Merit us to hear the call of the holy Festival Days which call to us and reveal Your holy desire. For in Your bountiful compassion You performed for us great and awesome miracles and wonders, wonders upon wonders, on all the Three Festivals. These are the appointed Festivals of G-d, holy convocations.
For in Pesach You took us out of Egypt with awesome wonders, in a war and with Your strong hand and outstretched are. And on Shavuot You gave us Your holy Torah, revealing awesome signs with thunder and lightening. You spoke to us face to face and spoke to us from within the fire. Nothing like this has ever been seen or heard on earth.
On Succot we remember the clouds of Glory which encompassed us in the Wilderness for forty years. Seven clouds of Glory. You have performed many wonders for us. In Your bountiful mercy, merit us to celebrate the Three Festivals with great joy, holiness and purity. May we hear on every Festival the great voice of the Festival calling us, declaring and revealing Your desire in everything so we recognize that there is no nature at all. You desired to exile us among the nations for our own good, to atone for our sins and You will soon extract us from this exile, while taking vengeance for all the Jewish blood spilt. By this we will really be happy on the Festival, as commanded. And You shall be happy on Your Festival . We will have joy beyond end in Your Salvation. So, uproot, break, cease and nullify the roar of the enemies, the evil animals who trample and devour many of our people with their natural sciences. Many of the Jewish People have fallen prey and been trapped in this foolish belief in nature. This belief in nature and atheism has spread throughout the world like never before.
My Father, merciful Father, draw us to Your will so that all our desire and yearning will be just to merit to come close to You and Serve You. Let me never look at the vanities of This World nor let my mind or desire chase after money. When a person dies neither silver nor gold accompany him; only Torah and good deeds accompany him. Have mercy on me; guard and save me at all times from falling into old-age; don’t let my service of You become old and stale but rather merit me to always renew myself every day and every hour. Save me the old-age of the Other Side. Don’t caste me into the period of old-age and when my strength runs out, don’t desert me. Help me to always wish and yearn for the utmost perfection as is fitting for a Jew. For this I was created. May I never weaken or lose my holy desire. Rather, strengthen me continually so that I can always renew my holy desire, more and more, starting each time from anew to yearn and long for You and Your service.
In Your great compassion bring a complete cure to all our illnesses, all our pains and all our afflictions. Cure physically and spiritually all the afflictions of Your Nation, Israel, through all the remedial aspects of their cures. In the merit and strength of charity, have mercy upon all those who are sick among Your Nation, Israel, to whom You sent Your afflictions because of our many sins. Help them, that the head of the infection open; draw and extract all the impairments and all the bad, unhealthy fluids and all the polluted and spoiled blood from within the afflictions of Your Nation, Israel, in the merit of the true tzaddikim, the elders of holiness who acquired real wisdom, and in the merit of the three Festivals, “Feasts of G-d, holy gatherings” which call and reveal the Desire of G-d. By this, may we merit to purify, clean and wash all the blood until all the blood be clear, fresh and pure, in order that all the blood in all our 248 limbs and 365 sinews can circulate properly at great speed, as it should.
Draw upon us from Yourself, great loving-kindness and by this, may we merit that the head of all our afflictions and infections be closed in such a way that all of us, together with all Your Nation, Israel, merit to a complete cure from Heaven for all our afflictions; as we do not rely at all upon any natural cure or cause, but rather in You alone we trust, and we wait and hope for Your cures, for “You heal the brokenhearted and bind up their wounds”. I plead with You; please cure all our afflictions in all aspects, physically and spiritually, for You are G-d, Kin, faithful and merciful Healer.
May the words of my mouth and the contemplation of my heart find favour before You, my Rock and Redeemer.
5. BLOW THE SHOFAR FAITH
(a) The main thing is faith and each person has to look at himself and examine if his faith is perfect; he has to strengthen himself at all times in faith for, as a result of a blemish in faith, wondrous afflications come upon a person against which no medicine helps, nor prayer or the merit of ancestors. All the medicines are made with plants and they only grow through belief. Also the main power to cure that is in each and every plant is according to the growth process of each plant, which is according to its place and time. That's to say, one has to cut them in the proper place since when they grow in that place they have power to cure but not if they grow in another place. Similarly one has to cut them at the time that is right for them, for there is a plant whose entire power to cure is when it is cut before it reaches a third of its growth and not afterwards. Whereas another plant’s maximum curative power is only when it has grown fully and withers by itself but not prior to this. By faith, order is made regarding the plants so that we cut them in their right place and time in order for them to have the power to cure. However, when faith falls, the result is that we cut the plants themselves needed for medicine but not in the right place or the proper time. Thus they have no power to cure. Furthermore, the primary revelation of the merit of our ancestors, needed in order to cure, is also dependent on faith alone. And the main reason why prayer has the power to bring a fulfillment of one's requests is also only because of faith. But when a person's faith falls, then the cries of 'ouch' and the groans of the sick person are not beneficial even when they would normally have mercy on him from Heaven because of his prayers. When his faith falls, even this doesn't help.
(b) When a person falls from his faith and even his crying out without words is of no avail then he has to cry out from the depths of his heart, in the aspect of "From the depths I called to You G-d."- from the depths of the heart. By this, very deep advice is revealed such that each person can give advice to his soul as he needs. As a result, faith grows and is rectified and then all the above mentioned things, which are cures, the merit of ancestors and prayer etc., come back and become rectified.
(c) The main way to increase faith is in the aspect of "And Your faith in the nights", that's to say however much more part of the night is pushed off and a portion of the night departs, one comes closer to the light of day, so faith grows more, until, in the light of day, faith grows to perfection, as it says "They are new every morning; your faith grows greater" (Lam.3:23). Then is the time of the main growth of healing, in the aspect of "Then your light will break forth like the morning and your health shall spring forth speedily" (Isaiah,58:8). Similarly, by revelation of advice, which is also an aspect of the revelation of light out of darkness, faith also grows and this brings about the main cure, as explained.
(d) As a consequence of the fall of holy faith, false beliefs are created and strengthened. So also the opposite, when we raise and rectify the holy faith this weakens and makes false beliefs fall; then the other nations withdraw and leave their false beliefs and come to our holy faith and they become converts. And sometimes converts are created in potential, meaning that although they don't actually convert in practice, nevertheless, wherever they are they recognize the Holy One. They know and believe that there exists the Unique and Infinite One, may He be blessed. Yet, sometimes actual converts are really made when they come and actually convert.
(e) These converts are troublesome and cause damage to the People of Israel for they instill pride in us.
(f) By this pride that enters us as a result of the converts, the false leaders of the generation receive the sword of pride, an aspect of "the sword of your pride" (Deut. 33) and then they take pride in themselves over the generation without justification for they weren't granted their high status from Heaven at all. These leaders have the power to even punish anybody who doesn't want to subdue himself to their rule. The truth is that this is not called punishing but rather, damaging, for they are destructive forces. All this power they receive through the sword of pride.
(g) Through the pride of these leaders of the generation, the craving for sex becomes stronger in the world, Heaven forbid. This leads to the wasting of semen, Heaven forbid, which is an aspect of "Whether his flesh was sealed"(Lev.15:3); this is the seal of the Other Side on a person so that he can't get out of it. It is impossible to be saved from this other than through the power of the defenders of the generation who are the tzaddikim and kosher Jews called the 'defenders of the land'. They have a great war in this issue. They raise the aspect of "flesh was sealed" to the aspect of the seal of holiness which is associated with tefilin, as is known, for they are a sparkling of the brains in order to know and make known the Holy One's presence in the world. By this, a person draws upon himself a radiance of the Seven Shepherds which correspond to the seven heads of the two letters 'shin' on the tefilin which represent the brains. For the main rectification of the brain is according to the breaking of this craving. That's to say, when unclean thoughts begin to overcome a person very strongly indeed and could lead him to a nocturnal emission, Heaven forbid, which is an aspect of "flesh was sealed", then he has to strengthen himself very much to break and drive out these evil thoughts and draw upon himself holy thoughts. Through this he raises the "flesh was sealed" to the aspect of tefilin which are the seal of holiness and the sparkling of the brains. From these 'defenders of the land' each person has to draw strength to overcome these evil thoughts and to turn them into brains of holiness, as mentioned. Thus a person has to know that however much more these evil thoughts overcome him yet when he fights against them, fleeing from them and breaking them, he creates a much greater rectification. He raises the holiness from out of the husks and draws the aspect of the holiness of the tefilin which are the sparkling of the brains, to know and make known G-d's presence in the world. When these thoughts overcome him more and more yet he fights against their spreading in order to break them, this makes an aspect of the rectification of the tefilin even more; just for this purpose such evil thoughts and ideas were sent to him in order that he overturn them, turning them specifically into the rectification of the tefilin, as explained previously.
(h) When a person merits to a rectification of the brains, each and every one has to limit his brain so as not to let it go beyond its own limit. Even in the realm of holiness and in the sparkling of godliness, one must not let the brain go outside its limits, Heaven forbid, so as not to become severely damaged.
(i) By performing the mitzvah of tefilin, we draw upon ourselves a sparkling of the brains, as mentioned, and we also draw upon ourselves, by the tefilin, a proper limiting of the brains, as mentioned.
(j) By breaking the craving for sex, we merit to holy words which have the power to revitalize and restore those souls who fell and need to be revived and restored with all kinds of explanations which restore the soul. Through the rectification of the brit we merit to a rectification of the brains and this leads a person to have holy words which can revitalize and restore the soul.
(k) When one breaks lewd thoughts and merits to a rectification of the brains, through this one merits to have a dream through an angel; then one is called a man. So also the opposite, when the brains are not pure then the dream comes through a demon, Heaven forbid, and then the person is like an animal.
(l) Even when the angel has a part in the dream, nevertheless it is sometimes blemished by this aspect of a dream through a demon, Heaven forbid, because of the foods that the person ate. Then he can come by this to the impurity of a nocturnal emission, Heaven save us. The way to avoid this is to be happy, to strengthen oneself to be happy all the time. By joy, one gives strength to the angels who receive the bounty of the foods and subdue the demons so that they will not draw sustenance from the bounty more than is appropriate for them. Through this we are saved from the impurity of an emission, Heaven preserve us, which comes sometimes as a result of the foods when the angels lack strength, for the main strengthening of the angel is by means of joy.
(m) In the month of Nissan the power of the angel is strengthened (see inside). This means that Nissan is the time for the rectification of the brit. By happiness we draw the holiness and joy of Nissan into the whole year and we merit to a rectification of the brit and to be saved from any nocturnal emission, Heaven forbid.
(n) However, sometimes also because of rabbis and 'dayanim' (judges in religious courts) who are not kosher and who distort justice, a person comes to the impurity of an emission, Heaven forbid. The rectification for this is the connecting of the Holy Chariot. (Ed. In the Lekutei Halachot, Rosh Chodesh, 5:7 it explains that the connecting of the Chariot means to connect and join one's mind together to one place, only to the Holy One and His holy Torah, as it explains in the Tikkunim that bad thoughts are an aspect of impure creatures, and holy thoughts are an aspect of the creatures of the Holy Chariot. See there.) This is the reason that the rabbis of ancient times established to recite before going to bed "in the Name of G-d" etc. "On my right, Michael" etc. for this is the connecting of the Chariot. This has the special power to save a person from the above-mentioned impurity which comes about through the distortion of justice by the 'dayanim' who are not kosher.
(o) Rosh Hashana is an aspect of the rectification of faith. By the great ingathering of all the holy communities who gather together on Rosh Hashana, especially those who gather around the true tzaddikim, all the different facets of holy faith are collected and gathered together; then faith is rectified perfectly. Also the brains sparkle and are rectified on Rosh Hashana; so also during all the Ten Days of Repentance, through our repentance, we draw this sparkling of the brains associated with tefilin , an aspect of the seal of holiness, as explained. On Yom Kippur the rectification of the seal of holiness, which is the rectification of the sparkling of the brains, is completed. Then, during Succot, we draw upon ourselves happiness which elevates the foods so that they will not spoil our dreams and lead to the impurity of a nocturnal emission, Heaven forbid, caused by the foods. On Shemini Atzeret we draw down a rectification to justice and that saves us from the blemish of an emission, Heaven save us, which comes about through the 'dayanim' who are not kosher. Also specifically, on Rosh Hashana itself, all of the above is rectified through the blowing of the shofar with the notes: tekiah, teruah, shevarim. By the first note, tekiah, we merit to rectify faith; by teruah we merit to draw upon ourselves the holiness of the tefilin which is the sparkling of the brains. And by the shevarim we rectify the dream and the power of justice and this saves us from a nocturnal emission in all its aspects.
(p) By the gathering of a true rebbe with his students all these rectifications are brought about as well; that's to say faith is rectified. For faith is an aspect of "an inhabited land" (Ex.16:35), the opposite of "an unsown land" (Jeremiah, 2:3) which alludes to a lack of faith which spoils the growth process of the plants. The true rabbi looks after all the facets of faith of each Jew in order to gather and raise them. That is why studying with the rabbi is called a 'yeshiva' (literally 'sitting') which alludes to the gathering of all the facets of faith, an aspect of "an inhabited land". Furthermore, through the gathering of the rebbe and his students the brit is rectified and this elevates the brains and rectifies sleep so that it will be in holiness and purity; then we are saved from the impurity of nocturnal emissions, whether caused by foods or by rabbis who are dishonest, as explained. Furthermore, all the five senses of the brain are rectified by coming to the tzaddik who is the true rabbi (teacher). Just by the power of sight itself, that one sees the tzaddik, the sense of sight is rectified. For the sight itself of seeing the rabbi (tzaddik) is a very great thing. By hearing ethical teachings from the rabbi one rectifies the sense of hearing. And by the effort and overcoming the difficulties that each person has in traveling and coming to the tzaddik, for it is impossible to come to the rabbi and draw and derive sustenance from his holy wisdom other than by these efforts, one rectifies the sense of smell. And by meriting to taste and to feel the taste of the pleasantness of his words one merits to rectify the sense of taste. By means of the expenses, that each person spends his money and the efforts of his hand in order to come to the rabbi, this rectifies the sense of touch. And the main time of gathering around the true rabbi is on Rosh Hashana for then all the five senses are rectified. All the above-mentioned rectifications are carried out in a wonderful way. For the rectification of the five senses through the rabbi with the students and the rectification of the five senses through Rosh Hashana itself radiate and strengthen each other.
(q) By fasting one merits to joy. According to the number of days one fasts, so one merits to a corresponding level of joy. And the main rectification of dreams is by joy. Therefore the custom is to fast after a bad dream in order to draw happiness for this is the main rectification of the dream. Thus someone who doesn't want to fast because of a dream, the people who solve his dream say to him: 'Go and eat your bread in joy!' For the main rectification of the dream is through joy.
(r) Each person has to throw away all his cleverness and serve the Holy One in simplicity and purity. His deeds have to be greater than his wisdom, for studying is not the main thing, rather deeds. Needless to say the wisdoms of ordinary people are really nonsense and foolishness which certainly have to be thrown away completely, but even real wisdoms, and even someone who has a truly great mind, when he comes to serve G-d he has to throw away all his wisdoms and engage in serving G-d in simplicity and purity. He has to even conduct himself and do things that appear to be mad for the sake of the service of G-d, for, at times, one has to do things that appear to be mad in order to fulfill G-d's will. One has to be prepared to roll in all kinds of dirt and filth for the sake of serving G-d and performing His mitzvot. And not only for an actual mitzvah but even for anything which reflects G-d's will for that is also called a mitzvah. He has to be prepared to roll in all kinds of dirt and filth in order to perform G-d's will and provide Him with pleasure. When one's love is so strong for G-d, then one is in the aspect of a precious son who is very much cherished by the Holy One. Then the Holy One will have mercy on him and allow him to search in the treasury of the King, even in the most hidden away treasuries, until he merits to have revealed to him why ‘a tzaddik suffers, while a wicked person prospers’. He then merits to grasp the secrets of the Torah and to elevate and rectify justice which has fallen into the depths.