# Prayer for Torah 71

> מקור: https://rabenu.app/books/kitvey-en/71/prayer-71/

71.

“Portions have fallen to me in pleasant places.” In Your great mercy, please help me and merit to holy brains, refined and pure brains, Jewish brains and brains of the Lord of Israel. Save us from blemished brains, from the brains of outside Israel. Grant us wisdom, understanding and knowledge of holiness, from You. Save me to go and travel quickly to the Land of Israel, the Land of Holiness, the Land of Life, where the main wisdom and brains of holiness exist. Raise me very soon from outside Israel to the Land of Israel. Please perform this wonder for me.

Merit me and help me to rectify during my lifetime any blemish to Your glory. I know I have blemished Your glory a lot through my evil physical cravings. They have caused me to stumble into sins and iniquities which I have committed since my youth until now. I have blemished Your great and holy glory and this has led my brain to be blemished, like the brains of outside Israel. I have become distant from the holiness of the brains of the Land of Israel.

Master of the Universe, king of Glory, Who created the world in Ten Sayings so that Your holy honour will be revealed, increased and extolled in the world. This is the purpose and source of all creation, as it says; “Everyone who is called by My Name and whom I have created for my glory whom I have formed and made.” In Your bountiful compassion, let me always run away from honour and, when You send me some honour, help me and save me; give me strength to overcome any desire to take the honour for myself. I don’t want to take any pleasure from it. Rather, merit me to raise all the honour to the Holy One, the king of all honour, the source of honour. Let me receive the honour in holiness and purity, only to increase the honour of God for this is what sustains the world. Master of the Universe, grant me the strength to merit to all this land to be able to stand in the palace of the King.

Let me throw off everything and travel to the holy Land of Israel very soon and there may I recognise the greatness of the creator and the greatness of the Holy One. So, I have come to pray and ask from God to help and strengthen my heart so that I merit to yearn and crave to come to the Land of Israel.

Therefore, please have mercy on me; merit me to give a lot of charity, especially for the sake of the Land of Israel and the poor people who live there. When I give such charity let me have no ulterior motives such as my own honour. By giving charity to these poor people in Israel, may me merit to open the paths in our hearts and, thereby, to receive the flames of holy compassion. In other words, let our hearts burn with enthusiasm and yearning for You with great love and strong desire. Furthermore, merit me, by this charity, to crate a vessel to receive the bounty of sublime pleasantness, with great holiness and purity. Let me feel the wonderful pleasantness and sweetness that is in Your holy Torah to such a degree that all the physical cravings become nullified, especially the craving for and love of women. Rather, may my intention in having children always be for Your Name’s sake, to fulfill You mitzvot in order to raise children to serve and fear You. Merit us to have generations of descendents who will study Your Torah and perform You mitzvot. May they always perform Your will and increase Your glory in the world. By this, may they fulfill the intention of the creation which is to reveal Your glory in the world. As a result merit us to the brains of the Land of Israel, which are called pleasant; and to rectify all the brains from outside Israel which are called ‘spoilers’ (because they cause controversy). May these foreign brains become nullified from the world. Then great peace will reign in the world between one person and another, between husband and wife, and especially between those who fear Your Name.

Merit us to always feel the pleasantness and sweetness in the words of Your holy Torah. “They are more desirable than gold, than even much fine gold; and sweeter then honey.” It says “Its ways are ways of pleasantness and all its pathways are peace.” Blessed is the Name of His glorious kingdom for ever and ever, and may His glory fill the entire world. Amen and Amen.

72. ETERNAL LIFE

(a) By meriting to see oneself with the true tzaddik one receives greatness and a position of power, but the essence of greatness is humility. This is like we find with G-d, 'in every place that you find the greatness of the Holy One, there we find His humility'. The main resurrection in the future, when the dead will rise and come to life and live the eternal life depends only on the humility of each one. That's to say, that only the humility of each person will come alive and arise to life in the future. For the essence of the wonderful delight which is the eternal life of the World to Come is impossible to receive except for the real humility and lowliness of each person. To the degree that he really nullifies and lowers himself, so he will merit to live and receive the delight of the World to Come.

(b) By seeing oneself with the true tzaddik, one's mind and understanding are made to shine and, as a result, one receives greatness and a position of power according to that shining of the mind. Then one merits to make appropriate Torah innovations, according to one's mind.

(c) Through Torah innovations shame is drawn upon each person, for a person has to feel very, very ashamed of himself. A sin is certainly a shameful thing, Heaven forbid; it has no connection to, nor is it fitting at all for a Jew. According to the holy source of a Jewish soul, it is certainly not becoming for him to have a sin. However, even when he wants to perform a mitzvah, he should also feel great shame, for what merit does he have to merit to perform the mitzvah. How can he dare to enter the palace of the King to perform a mitzvah. He should also consider in his mind before Whom he is doing the mitzvah and also the greatness of the virtue of the mitzvah, for the immense preciousness of each mitzvah is beyond measure. It is certainly fitting that great shame descend upon a person when he comes to perform a mitzvah; how can he come to grab the tefillin which are the crown of the King and put them suddenly on his head. Certainly it is fitting that great shame fall upon him. If a person had a sense of shame he would feel shame before the Holy One even to put food in his mouth, for what merit has he to deserve the food. One merits to shame primarily by seeing oneself with the true tzaddik for then one's mind shines and receives greatness and merits to make Torah innovations, as mentioned. This is like the time of Matan Torah when Moshe drew down the Torah for the Jewish People for about that it says, "In order that His fear may be on your faces" etc. which our Sages explained (Nedarim,20) refers to shame.

(d) By means of shame one merits to repentance for the essence of repentance, which is not to sin again, comes from shame, as it says, "in order that fear may be on your faces" (which is shame) "so as not to sin". Repentance is an aspect of the eternal life of the World to Come, as it says, "Return and live" (Yechezkiel, 18:31). The essence of life will be only the humility of each person, as mentioned. And therefore through repentance the humility of each person returns, is revived and arises. Rooted in all the 248 limbs of every Jew is the humility of Moshe but this humility and lowliness is hidden in each person in an aspect of 'death' so he doesn't feel in himself this humility and therefore he becomes far from this feeling of lowliness. However, through his bringing himself close to the true tzaddik and seeing him, and even more so when he merits to hear Torah from him, and he merits through this to also make Torah innovations, and by this, he merits to shame and repentance. And he merits that this humility and lowliness in him come to life. Through this, each person sees and feels his own lowliness.

(e) We have to pray and ask a lot from the Holy One to merit to true lowliness and humility for we do not know at all what true lowliness and humility is. Certainly the purpose is not to become disspirited and lazy (called an 'unfortunate') for humility is the essence of life of every single limb; it is the entire delight of the World to Come. The purpose of the World to Come is surely not to be disdained and lazy etc. Heaven forbid. Therefore we have to just ask from G-d that He help us to merit to genuine lowliness and humility which is the essence of life and the delight of the World to Come, as mentioned previously.

(f) Through the true leader of the generation we merit to all these rectifications. This leader has to be set apart and very holy with a holiness and great separation from the desire of sexual immortality; then he is worthy of being a leader of the Jewish People. Just by his looking at Jews their minds will shine. He will dispense to each one a status which is appropriate for him and they will merit to Torah innovations, and to shame and repentance and humility, as mentioned above, which is an aspect of the eternal life of the World to Come. He also draws to every individual holiness and abstention from this sexual desire. But, when the Jewish People have no such leader, Heaven forbid, then all the world is confused and whoever wants to take leadership, takes it.

(g) The general rule from this is that when one comes to a tzaddik and you hear Torah from his mouth one gets a sense of shame and one begins to feel one's own lowliness. This is a sign that you were in the presence of a true tzaddik. However, if someone comes to a famous leader and hears Torah from him and then feels self-importance as a result etc. (the opposite is understood automatically).