A Prayer written by HaRav Eliezer Berland, shlit"a, for Rosh Hashana in Uman.

1. Master of the Universe, by coming to visit the grave of our holy and awesome Rebbe which is the source of the fire which burns in the heart of every Jew, in order to raise the Shechina up from the dust and save Am Yisrael from those who try to destroy us in each and every generation, we show that we have never lost hope. We steadfastly continue to visit the grave of Rabbeinu HaKadosh, the one who is able to hold onto the corners of the earth and shake the evildoers from it, to eliminate the enemies of Israel from within and without, the tyrannical leaders who are constantly searching for new ways to plot against us and to annihilate the Jewish people. It is in his merit that “He neither slumbers nor sleeps—the Guardian of Israel.” As long as we continue to come to visit our holy and awesome Rebbe, especially on Rosh HaShana, to pray at his holy grave site and to thereby continue drawing his infinite power down to the world, in the aspect of ‘pi shnayim’, we will never fall into the hands of our enemies, G-d forbid, because we are protected by the one who has never seen or listened to any aspect of this world; he has no part of this world, and no tyrant or ruler, whether he be a Jew or not, can have the slightest control over him.

2. Master of the Universe, thank You for allowing me to be worthy of being included in the exalted level of mesirus nefesh of all those that travel here from the corners of the earth to seek Your face at such a holy grave site. For only here can we merit to draw down the power of the Tzaddik Yesod Olam to the world, in the aspect of ‘pi shnayim’, to return the light of the holy Torah to the chosen nation and to cause all of Am Yisrael to make teshuva, until the Beis HaMikdash is rebuilt, may it be quickly and in our days, amen, forever and ever.

3. O Master of Mercy, please help me to be worthy of believing with all my 248 limbs and 365 vessels in the holy and awesome Tzaddik, Rabbeinu Nachman ben Simcha ben Faige, and raise me up higher and higher as quickly as possible in the merit of this faith, until I myself also merit to become a Tzaddik. Please help me that I should merit to see him with my every movement and to feel him with each and every breath. I should believe with perfect faith that he is alive and exists, and his holy and pure body is greater and holier even than my neshama. And each time that I merit to come on Erev Rosh HaShana to his holy grave, I will believe with perfect faith that he sees me and hears me and feels me and wants to make me holy with all types of holiness and purify me with all the different types of purifications. He is the only one who truly wants whatever is good for me and wants me to be holy and wants to draw down for me parts of the wondrous soul which have never yet come into this world, because he can do anything. It is into his hands that You Hashem conferred the power of ruling this world—both the spiritual and the physical—because he never ever opened his eyes to so much as look at the world even for a second, and he never payed any attention to what was happening in this world. All his holy thoughts and desires were bound to You, the Blessed One, and thus he merited more than any other mortal man. Please, my Father in Heaven, in his merit, awaken Your mercy upon me that I should begin to believe in him from now and forever, with perfect faith, in all my 245 limbs and 365 channels, in my nefesh, ruach and neshama.

4. We have come to the absolute epicenter, the heart of the flame, the fire which devours the fire, the source of the creation, the place of the Foundation Stone, the point from which the world was established, to the Tzaddik who is the foundation of the world, for whom the whole world was created, the ultimate purpose of the creation [ברא״שית ברא], the ‘head of the household,’ the one for whom “He proclaimed the generations from the beginning,” from whom would evolve all the future generations and all the intelligence in the world—to the mind of the Ancient Hidden One, which cannot be understood or grasped at all—the infinite mind, [the one who took upon himself the suffering of all the generations until eternity, such that through the terrible suffering he endured he could have bitten right through a thick splinter of wood]. He is the root of all the souls of Israel until the final generation. His holy and awesome grave site is the secret of “the cleft in the rock,” within which the light of the first seven days of creation is hidden—the light which outshines even the light of the sun and the moon. Here is the source and the root of all miracles and wonders, the great and the hidden, the infinite and impossible to understand—the Tzaddik who has the power to heal both great and small, the sinners and the righteous, and with whom lies all healing, all shidduchim, and all salvations until the final generations, about whom it is written, “The scepter shall not depart from Yehudah nor a scholar from among his descendants, until Shiloh shall arrive and his will be an assemblage of nations.” This is the Tzaddik where the fire is burning day and night and is never extinguished, the fire which lights the spark hidden in each and every Jew on whatever level he is, the hidden and concealed spark in all Am Yisrael. The Tzaddik who has an unlimited amount of kindness and a mercy which has no bounds or constriction at all. At this holy grave site, all are awakened to true teshuva from the depths of their hearts. Here is the spark which breaks through all the barriers of the heart and mind, engendering both enthusiasm and intelligence—the holy spark that lights the fire, which then turns into rivers of tears, about whom it is written, “And His arrow will go forth like lightening, and the Lord Hashem Elokim will blow with a shofar and go forth in southern tempests.” Here is “the spark that burns all the flax on the camel,” which represents the snake on which the Satan rode when he caused Adam to sin. The true Tzaddik whom only his spark can instantly burn the entire yetzer hara, which is referred to as “the flax,” [“the flax” has the gematria of 10 times Elokim which are the five gevurot which rise and fall, because Cain came from the five Gevurot] which is Gevurot and from which are drawn down all the evil desires [from the time of The Shattering of the Vessels and the Diminishment of the Moon and the Sin of Adam, the time when all the holy judgments from nukva came out of the Great Depths]. He is the one who is greeted every day from the Heavenly Academy [the one about whom it is said: “Who can oppose me, if I am holding his hand who can take him away from me.” Rashi explains: if I hold his hand to bring him to the World to Come, who will grab him from me”]. He is the one who merely by speaking can take out a person out of the seven levels of Gehinnom, and bring him to the life of the World to Come—and without whom one cannot be a truly righteous person nor can he do true teshuva or truly regret his past. Only he can draw out our nefesh, ruach and neshama from the treacherous waters which are the impure thoughts that come to us at all times because of The Shattering of the Vessels, in order to cleanse the mind. He took pride in himself that he is the only one that can fix all the broken vessels in the world so that there should be not so much as an imprint [of former sin] left on them at all. He is the one who hears at every moment the wondrous angel with 1000 heads, each head with 1000 tongues, each tongue with 1000 voices and each voice with a 1000 tunes. And by coming to his grave site we merit to connect ourselves to this Tzaddik with a strong yearning and dvekus. We arrange the strings of ben David’s harp which has 72 strings, on which the “new song” will be played, the song of the wonders of the World to Come which will reveal the praise and the greatness of the Creator forever. On this harp the King Moshiach will play and thereby conquer all, with his songs and tunes, which were arranged from the supreme mesirus nefesh, which no mind can grasp, mesirus nefesh created from the wondrous paths travelled by everyone to get here. These tunes will be heard, and their awesome eternal lights will be seen which will enlighten the whole creation which is longing for Rabbeinu.

5. Master of the Universe, let me merit to yearn and long for this delightful light with sublime dvekus and mesirus nefesh. I should also merit to hear the sublime tune of the World to Come, the wonderful song, the song of the King Moshiach, which will be played on the harp of 72 strings.

6. Master of the Universe, please let us merit drawing close to this Tzaddik who can protect us and save our bodies and our souls from the hand of our enemies. We should merit to cling to the Tzaddik who can kindle within us the fire that will burn up our evil inclinations from inside us and will turn the seventy fires that burn inside us day and night into innumerable fires of love and clinging to Hashem Yisborach, in the aspect of “A permanent fire shall remain aflame on the altar; it shall not be extinguished.” This is the fire that burned in the heart of the Kohen Gadol 24 hours a day, and which gave him the strength and merit to go into the Holy of Holies accompanied by an angel of the Lord of Hosts—like Shimon HaTzaddik who’s image would battle against the enemies of Israel who came to destroy us in our holy land.

7. To the heart of the fire, the heart of joy and faith, to the unknown—the Head that cannot be known, the intelligence that is higher than any other intelligence, the truth that is higher than any truth, the knowledge that is higher than any other form of knowledge and higher than all the Names, as he said about himself, “I have no name,”—to him the myriads of the House of Israel now approach, from the ends of the earth, in trembling and fear, shaking with emotion, with palpitations and perspiring.

8. Was there ever such an amazing thing as this? Has such a thing ever been heard of? Just as when after almost 50 years Jericho was completely closed off and no one could leave or enter, there were three generations of true Tzaddikim, lofty holy people, generations of amazing and holy chasidim that didn’t merit to come here [to the tzion of Rabbeinu]. But we, sinners and transgressors who have committed every sin there is—there’s no law that we haven’t transgressed—we do merit to come here. Does it make any sense whatsoever that particularly upon us should be bestowed such an exalted mercy? A mercy beyond all understanding and conception. That we should be deemed worthy of coming to the understanding that is above all understanding, the wisdom that is above all wisdom, to the neshama who includes within him the Three Patriarchs as well as the Seven Shepherds.

9. An unstoppable ocean of mercy has suddenly risen up and enveloped us and is pulling us toward the source of light, the source of mercy and teshuva, the source of holiness and purity. There is a limitless flow of purifying waters being showered upon us at this very moment. We are about to immerse in the infinite pure and holy water which will renew our nefesh, ruach, neshama, chaya and yechida, until we will merit “being exactly like him,” reaching yechida shel yechida which is on the level of that which is hidden and concealed, and we will have a new holy spirit of purity so that we should know that there is nothing other than Him, that He existed before the world and that He was never created.

10. “If only my head would turn into water and my eyes a spring of tears.” We should cry day and night about the days and years that we allowed to pass without Torah and tefilla, without teshuva and regret, which passed with stubbornness, arrogance and pride, and with the most terrible pegam habris. Even if we say, “We are guilty; we have betrayed; we have robbed...we have caused perversion; we have caused wickedness...we have been abominable; we have strayed; we have led others astray” many, many times over the course of our lives, even if we were to live for a thousand years and confess and cry day and night, we could not atone for even one smallest sin from all of our sins, because all of our days from the day we first attained the slightest knowledge have been spent in a pit of turbulent waters and a pile of refuse.

11. “Save me, oh G-d, for the waters have reached until the soul.” The waters have reached above our heads. We behaved improperly and we have been sentenced. There is no one that can save us from all the evil and forbidden thoughts and sights and from all the other terrible character flaws that chase after us day and night. We have no peace and quiet, the damage we have done causes us to have no rest. Even so, our hope is not lost and our faith is not weakened, because the closer that we come to the source of teshuva—which was created before the world and is higher than the Torah—we trust that we will merit to true and complete teshuva until we merit to receive a new nefesh, ruach, neshama, chaya and yechida, and we will not return to our foolishness ever again.

12. Our Father, merciful Father, we stand in trepidation, our eyes full of tears, and our hearts shout to the Heavens. Will our prayers rise up to Your Will? Will we truly be worthy that You should accept our teshuva? Today, will we truly abandon our sinful thoughts and forbidden sights? Will we truly merit to go up to the mountain of G-d with clean hands and a pure heart? Will we truly merit that the waters of pleasantness and purity will cleanse the filth of our evil thoughts? With this journey, in which thousands of people merit to renew their nefesh, ruach and neshamos, will we also be among those who merit this? Will a pure and holy new world—with absolute holiness and purity—open up for us? From this day onward, will we truly merit closing our eyes from gazing at this fallen world so that we can purify our thoughts, speech, and actions—what we see and imagine—and not fall ever again into any forbidden sights? Will no thoughts or imaginations about this empty world which has been swallowed up by the filth of the innards of “the crooked and twisted serpent” ever bother us again?

13. We have come now to the Tzaddik who, in the blink of an eye, can take us out from the innards of the snake that has swallowed us all from the tips of our toes to the top of our heads, without even even a single hair protruding that has not been swallowed up into the innards of the “bar-like serpent” and “the twisting serpent.” We have now come to the Tzaddik who is called “Leviathan,” [As explained in the holy Zohar: because you are the Leviathan of the sea, which is how the Torah defines it, because all fish are called Leviathan, and all the tzaddikim are called Leviathan according to the Torah because it says regarding it, “because they are a graceful accompaniment to your head”...who is this Leviathan, he answered him, a holy light, these are the levels of the middle column, and the tzaddik regarding whom it is said, the body and the covenant are counted as one, and they multiply in the sea, you should understand that this is the Exalted Mother. (Rav Nachman ben Faige has the same gematria as Leviathan = 496)] whose 248 inner and outer limbs (248 X 2 = 496 = Leviathan) have transformed into a flaming torch from within and without (לפיד = (torch) X 2 = 248). Only he can take us out from the innards of the serpent, from the teeth of the Samech Mem. (Just as Rebbeinu Hakadosh said about himself, that he had literally pulled people out from between the teeth of the Samech Mem.) His power is growing from day to day, from hour to hour, continuously without interruption, until with his strength, he can pull also us out—after thousands of years of reincarnations of sin, transgression, and evildoing, to redeem us even though we have split open the depths with our sins and sunk way down to the Pit of Hell and even lower, as it is written, “like one who penetrates and splits, our bones have been scattered by the Pit’ (Likutei Tefillos, 64)—until even the Pit of Hell and lower even than that is like a minor thing for us, and all the seven levels of fire of Gehinnom are not enough for us. But we are relying on and certain of Your mercy, Hashem our Redeemer, “and He will be the final One remaining on the earth.” The One who has endless power to save us. You have infinite ways and salvations which are drawn from the Spring of Salvations, which are endless without bounds or measure, because You will save us in the merit and strength of this Tzaddik. Due to our infinite pride and our distance from any truth and humility, and because our lives are full of the most terrible jealousy, envy and the most awful pegam habris, we have still not merited to true teshuva from true regret from the depths of our hearts, which has prevented our ultimate tikkun; because if we would truly sincerely regret our evil deeds, we would have been saved from this already many ages ago.

14. Compassionate and gracious One, who extends His hand to evildoers and desires their repentance, from where will our help come and from where our salvation? We are so far from any true regret and being able to change our future behavior in any real way so that we should never commit any sins ever again. But we won’t let ourselves despair, since there is no sin worse than this: letting ourselves become broken, chas v’shalom. Because even though we are far from teshuva, we believe with perfect faith and we clearly know that the holy and awesome Tzaddik that we have traveled to now has the great power to awaken us to real teshuva and real regret from the depths of our hearts. He has the necessary great power to eliminate our baseness and uproot our pride which is “a root flourishing with gall and wormwood.” He can eradicate once and for all all our forbidden evil thoughts and gazing, that are the fruit of tens and hundreds of reincarnations gone through, from the Pit of Hell and even lower, from the time of the Sin of the Tree of Knowledge until today.

15. Master of the Universe, Our Father, Merciful Father, we have come all this way to the awesome and holy grave site, that shines with the radiance of Adam HaRishon, to the neshama that never sinned, to the soul that evolved from Adam HaRishon previous to all perceptions and thoughts, who had never tasted from the Tree of Knowledge—not in action, not in sight, not in thought, and not in any realm of imagination, cognition, or soul, and there was never ever any moment that he wasn’t clinging to You, who never looked at this world, to the neshama that passed through this world without eyes, without ears, without a mouth, and without arms and legs, never really breathing in the air of this world, and its feet never treading on the earth, to this wondrous neshama that could not grasped by any intelligence or makif [surrounding level of intelligence not yet achieved], and not even by the makif shel makif. There is no gate which is closed before it, nor any heart so closed that cannot be opened or encouraged to bloom. We are now drawing close to the great fire that can burn up and incinerate every trace of impurity. Please, in Your abundant mercy, help us at this time to fulfill the awesome verse, “Everything that can withstand the fire—you shall pass through the fire,” that we should burn up our errors, iniquities, and willful sins from all of our incarnations with a truly broken heart and copious tears, with crying from a truly pained heart, with tears that are drawn from the heart of the world, from the heart which is the source of all hearts, that the tip of the nail of the foot of this heart is the paradigm of all other hearts, the true merciful one, more than all other merciful ones, who worries about us and about all Am Yisrael more than any other, who wants the best for us and for all Am Yisrael, who promised faithfully, without any compromise or prevarication that he is going to help all that come to him in truth and purity, to help all those who truly desire to return in teshuva, with purity of heart and a heart which is shattered into tiny pieces, who are ready to rise up to the highest heavens in order to merit to real teshuva from true humility and a truly broken spirit, with true regret covering all their incarnations, even for the klippah of the sin of the Tree of Knowledge [about which the Arizal says that one cannot achieve true teshuva other than through the sufferings of death.]

16. Our Father, Merciful Father, You desire the teshuva of those who are distant and estranged from You as we are. May we merit that our traveling here and prostrating ourselves will cause You to remove this terrible klippah which has been stuck to us ever since we first heard the voice of the serpent. Our tears should be sufficient—together with our broken hearts—to have wondrous vessels made from them, through the power of the awesome and wondrous Tzaddik who rests here, who exonerates all our sins and raise up our prayers so that our teshuva will be accepted, until we all truly merit—the whole gathering here and all of your nation Israel—to be bound together and to rise up to our source in the Heavenly Throne, and be included there in the root of all the souls of Israel. May we truly merit from the depths of our hearts to feel our lowliness and smallness—because surely everyone else is closer to true teshuva than I am. Truly, I am the worst, the worst of everyone who has come to this holy and awesome gathering, worse than every other Jew, wherever he is holding. Because I am so distant from You in so many ways, and I am sunk in my own haughtiness more than any other being. And truly, there is no hope for me to make everlasting and true teshuva without the awesome and holy Tzaddik who rests here, who has promised to come to the aid of everyone, and he will even help a poor and destitute person like me. “As for me being poor and needy, my Master, be aware of me; my help and my rescuer are You, My G-d, tarry not.” “Conceal not Your presence from me, do not turn your servant away in anger, You have been my help; neither cast me off nor abandon me, G-d of my deliverance.” So I have come to beg of You, that you should enlighten me with the seven names ע"ב, ס"ג, מ"ה, ב"ן, קס"א, קנ"א, קמ"ג. [עזרתי (My help) = 577 אורות (lights) (+1 for the kollel), which is equivalent to “A charming son is Joseph, a charming son to the eye,” which is “It will be health (= 687) to your navel and marrow to your bones.”] Through them, the Tzaddik has the power to purify all those who come to him, and he can elevate all their prayers to their source—according to the gate of each person’s tribe. My I be worthy, in his merit and his power, that You should accept all of the prayers and efforts to return in teshuva, even from poor and destitute people like us, whose poverty is unending, and there are no words to describe our lowliness and inferiority. But even so, we are totally dependent on the merit of the Flaming Torch that rests here to purify us from any trace of sin or wrongdoing, until our Redeemer shall come, speedily and in our days, even in this year, in the merit of Rabbeinu HaKadosh, amen, amen, forever and ever.

17. With our coming now to the focal point, the Infinite Light, that is drawn down via the World of Purification and the World of Enclothement via Adam HaKadmon, Atika Kaddisha, Arich Anpin, Abba and Ima, Zer Anpin, and Malchus to this holy, awesome grave site of Rabbeinu Nachman ben Simcha ben Faige, who merited to the seven awesome levels of the seven beggars, we will pray and entreat the One who dwells on High, that we shall all be worthy in the merit of the strength of this place of great light, to turn fire into light, a burning fire into a burning light, until all of the evil desires that we were born with and were drawn down to us since the Sin of the Tree of Knowledge until today will turn into a blazing holy fire, in the aspect of, “A permanent fire shall burn on the Altar; it shall not be extinguished.” A blazing fire for serving Hashem that will turn all of our base desires into a flaming fire for Hashem Yisborach, a flaming fire that will encompass all of our 248 limbs and 365 sinews [because 248 is twice the gematria of “lapid”—torch: 2 X 124. This is the secret of “Devorah the wife (אשת) of Lapidot.” The Wife is the secret of “of whole stones shall you build [the altar]”—the first letters of אבנים שלמות תבנה spell אשת. “What have you to do with this basket? It belongs to the wife of Rabbi Chanina ben Dosa (Likutei Moharan 18).] We should merit to pray before the Blessed One, trembling and with fear. All our bones will say—sing joyously our 248 limbs and our 365 sinews to the living G-d—“Of whole stones shall you build [it]” as our defense, word by word, in the merit and clarity of the songs and tunes, until we are worthy to the three shades of the rainbow, which sweeten all the harsh judgments in the world.

18. Master of the Universe, in the power of the Rosh HaShana of the blind beggar, [see here for the whole story] who never ever looked at the world at all, even for a blink of the eye, from the time he was born until the day he died, not while he was awake, not in a dream, and not in his thoughts [until he merited becoming one with Abba and Ima, Arich Anpin, Adam HaKadmon, Olam HaMalbush, and Olam HaTehiru], for he only longed to serve Hashem Yisborach, may we also merit to shut our own eyes, and the angel called Sagron, who is in charge of keeping the eyes closed, should attach itself to us, especially on this trip to the Tzaddik Yesod Olam, until we merge with the infinite [Ain Sof] completely and with the soul of the holy and awesome Rabbeinu HaKadosh who said, “I would have been happy to take off my mantle [of leadership] already, because I can’t remain on one level.” With this trip, he will return to us everything we have lost since the beginning of the world—from the Sin of the Tree of Knowledge until today and from all our previous incarnations and this incarnation—by subduing all of our desires with the blowing of the shofar on Rosh HaShana [תר"ת in the aspect of “the desire of the wicked will perish” and “And let them be humiliated and perish.” And thus, we should merit returning to our homes and families with exuberance and great joy.

19. Master of the Universe, we have come to the holy and awesome Tzaddik who is also the deaf beggar, who from the day he was born never heard any voice or sound from the sounds of this world. He is the unique gardener who is the only one who understands all the plantings in the garden in which gold, silver, precious stones and pearls grow, along with all the pleasures of the world. He is the light of the Infinite Light, the light of the seven days of creation, whose “heart is hollow within him,” and he is the only one who can instantly remove all the stupidity from within us. Only he can rectify the wondrous garden, which contains all the most beautiful sights, tastes and smells and expel the three groups of slaves from this marvelous garden—which is this world, which was created for the delight and pleasure of all who completely purify themselves from the three impurities of the three terrible desires of the three groups of slaves who controlled the garden. Please, let us merit to come close to him, to this unique gardener so that we can free ourselves from the three groups of slaves who prevailed over us. They controlled us and they defiled us with their impurities, and prevented us from enjoying the wonderful visions, tastes and fragrances that are in the garden which You created, which is Heaven on Earth. Please, in the merit of the Tzaddik Yesod Olam who rests here, let us be released from the three groups of slaves who control and destroy this wondrous garden. And save us with an eternal salvation, and with us save also the entire world. Please, let us merit to become one with him and to hear like he does—with pure ears—the hidden and lofty songs of the angel with a thousand heads, each head with a thousand tongues, each tongue with a thousand voices, and each voice with a thousand songs.

20. May I merit attaching myself to this Tzaddik who is the true beggar with a speech defect, who from the day he was born never let forth any sound or speech about this world, who is the Heart of the World, and whose toenail has more of the essential nature of a heart than the heart of anything else. He gathers all the true acts of kindness that are done during each day and at the end of each day he gives them to the True Man of Kindness who creates from them the new day, which is given over to the Heart and the Spring—the Tzaddik who knows all the songs in the world, which are the root and source of all wisdom. With his songs and tunes, he creates the new day, weekdays, Shabbas, Rosh Chodesh, and Chagim.

21. May I merit being cancelled to this Tzaddik, who is also the beggar with the crooked neck, whose neck is extremely wondrous and beautiful, who by using the wondrous voice that comes from this crooked neck he can save the two countries which are next to each of the two birds, which are the Keruvim, whose wailing fills the expanse [between the two countries] at night and the songs of consolation [from the birds consoling them] fill it by day. He merits to unify the two Keruvim, the two birds, which are Kudsha Berich Hu and the Shechina, because he is the only one who can raise up the voice of prayer and cries for help of every person.

22. May I merit to be included in this Tzaddik who is also the beggar with a hunchback, who can bring everyone—because of the wonderful peace that is between them—to the tree which is found between the realm of “space and above the concept of space.” Under this tree’s branches, all the animals in creation dwell in peace, and on its branches are all the birds, and to experience the great pleasure that is found there is unimaginable.

23. May I merit to receive the light of this Tzaddik, who is also the beggar who has no hands, who can shoot the 10 types of arrows which are dipped in the ten types of poison, and he can retrieve them and remove them after they were already shot and hit a person. In his hands are the 10 portions of wisdom, through which he knows the 10 types of pulses. In his hands are the 10 types of charity, through which it turns out that by receiving he is actually giving. With his hands he can stop the 10 storm winds, which hold up the walls of water in the Water Castle, whose floor and trees and the fruits which are on it are all water. This is where the Princess—which is the neshama—fled, from the cruel king—who is the Evil Inclination. When she was there he shot into her all of the 10 types of arrows, which contained all the evil desires in the world, the Lord have mercy. Only the Tzaddik can remove the arrows from the Princess and heal her with the 10 types of melody.

24. Master of the Universe, may I merit to the complete tikkun from this Tzaddik, who is also the beggar who has no legs, who fixes the souls of Israel with his leaping and dancing until he brings the world to its complete tikkun. This is achieved specifically by means of intense prayer at his holy grave site, and through this he will be able to complete the Tikkun Olam—by virtue of his Torah teachings, songs, dancing and parables—until Moshiach ben David will come and build the Beis Hamikdash quickly in our days, in the blink of an eye, Amen, forever and ever.

25. The Ancient Elder (Saba d’Sabin), the Tzaddik who includes all the Tzaddikim, the intelligence that includes all intelligence, the eternal that includes all eternity, the wisdom that includes all wisdom, the fire that includes all the types of holy fire—in the aspect of “A permanent fire shall burn on the Altar; it shall not be extinguished.” This fire turns all the “luminaries of fire” into “luminaries of light.” The true Tzaddik, who is the aspect of “the merchant” who lowers himself down from the highest heights, from Atika Kaddisha, to the lowest possible place: to the souls who are bound in the place of the “Ten Crowns of Impurity,” who are held captive by the cruel general, in whose hands are all the captive souls. The Tzaddik who heals the neshama, which is the aspect of the Princess who flees to the Water Castle—which is the Rebbe’s holy and awesome grave site—the refuge for all nefashos, ruchos and neshamos, which scream out in desperation to be saved from the hands of the cruel king who shoots immeasurable arrows, specifically at all who flee to the Water Castle. This is the secret of the letter צ [which has the gematria of mayim – water: 90] for those who run on the ground which is made of water between walls of water. There is no barrier that can stand and separate between them—between the holy desire to be saved within the Castle of the Water of Torah and Prayer. Even though he came down from the highest heights, from Atika and from Arich to the place of the klippot, this merchant, who did a totally crazy thing—saving such lowly souls as these, even though he must be truly moser nefesh, ruach, neshama, chaya and yechida for us and forfeits everything to save our souls, and even though the neshama—which is the aspect of the Princess—passes over oceans and rivers and seas which are all the walls of water to come to the inner point which is the Water Castle. Nevertheless, the general’s soldiers still chase after her, and the arrows of the cruel king pierce the Princess’ holy nefesh, ruach and neshama. Likewise, at the place of this holy and awesome grave site, and especially when one is returning [home] from there, the cruel king continues to shoot an infinite number of arrows which are dipped in an infinite number of cruel and toxic poisons, which penetrate and seep into the pure nefashos, ruchos, and neshamos. Thus, at this moment, when we have come to this holy and awesome grave site with truly pure and holy thoughts, we will take upon ourselves new levels of Divine service, showing strength and faithfulness, to continuously study Torah day and night, because only the three chambers of the mind, which are full of an infinite amount of words of Torah and holy thoughts, can serve as mechitzos (divisions) which can protect us from the infinite number of the Sitrah Achra’s arrows, which pierce our body and soul every single moment and every single second, without giving us a second to refresh our spirits. Our Father, Merciful Father, hear out voice and our plea, and cover us and protect us in the merit of what we have taken upon ourselves now, and spread over us the Sukkah of Peace of this Ancient Elder, that he should protect us from all the terrible arrows—which are the terrible destructive thoughts—that can completely destroy the nefesh, ruach and neshama. Only through studying Torah lishma (for its own sake) will we be able to push them away and distance them, until they are uprooted completely. And the entire Sitra Achra will be eliminated from the world, “and all wickedness will evaporate like smoke, when You will remove evil’s domination from the earth” (Shemoneh Esrei prayer of Rosh HaShana & Yom Kippur).

26. Please, Merciful and Compassionate One, You can do anything and there is nothing beyond your ability, let me merit to be worthy to become part of this epicenter of fire and light which burns with an infinite number of flames which are the source of happiness and rejoicing and the light of clarity which has no beginning or end. This is the rejoicing of the soul, the spiritual elevation, and the eternal clinging of the neshama to its G-d. It is the light which is unknown and will forever remain unknown. No one can understand its existence, and it cannot be grasped at all. One cannot conceive of what this light is because not the slightest facet of it can be known or understood. The central source of the light, which is above nefesh, ruach and neshama, in the aspect of grasping but not grasping. The light which nullifies a person’s existence, and the mind becomes one with the Infinite Light, which is the light of awesome Rabbeinu HaKadosh, whose physical body was completely bound up with his neshama, and his neshama with his yechida, from before whose eyes the Shem Havayeh never departed, and his entire existence was contained in the tip of the letter yud (י). There was never anyone like him. He has no beginning or end, because he preceded everything that was created. He eclipses everyone; all the intelligence and all creations are drawn from him, and the infinite sparks of his soul include all lights and all the Tzaddikim. He strikes the two Ariels of Moav and also “the lion on the day of snow.” There was never one like him, not in the first Temple and not in the Second. He is the source of all the creativity and influences, of the chiddushim and the Torah teachings of all the true Tzaddikim who have ever given over original Torah thoughts, and of all the new ideas that will ever be given over, all come from him. He is like a spring which is overflowing with wisdom, joy and faith for all created beings. He is wise—but his wisdom is unknowable and beyond our mind’s ability to grasp. It is not within our realm of knowledge or understanding. His understanding is from the upper realms of knowledge, above all forms of intelligence, of which we have no grasp whatsoever.

27. Please, Merciful and Compassionate One, for whom all is possible and who has no deficiency, let me become part of this epicenter of fire and light. But, even so, this great fire should not burn me up at all, and I should not be damaged by the great light. May the verse be fulfilled in me, “and Moses approached the thick cloud where G-d was,” that I should become part of the Infinite Light. And since You allowed me to merit to come to the epicenter of fire—to the holy and awesome grave site—through miracles and wonders, so too should You build for me vessels of humility and lowliness, in the merit of the holy and awesome Rabbeinu, who can contain the fire which blazes here day and night and turn the fire of desire—which burns in me 24 hours a day without stopping for a moment—into a blazing fire for Hashem Yisborach, until the tikkun of after [the sin of] the Tree of Knowledge will be more beautiful and better than before the sin. And I should merit to receive humility and lowliness and a broken heart precisely from the multitude of my many sins, that are “more abundant than the hairs on my head,” heavier than the sand by the seas, and they come and rise up above my head. “I am sunk in the mire of the shadowy depths, and there is no foothold; I have entered the watery depths, and a rushing current sweeps me away.”

28. “My Redeemer lives and He will be the final one remaining upon the earth.” You are the first and You are the last. In this generation, You sent us a Tzaddik Yesod Olam [a Tzaddik who is the foundation of the world], the one and only unique one, and there is no one like him and no one even similar to him. He has no body nor anything even resembling a body at all. He is at the head of all Your righteous ones, Rabbeinu Nachman ben Faige ben Simcha, [as the Rambam explains, the Wise man who detaches himself from the world stands out from the masses, and you will only find one person like this in a generation]. Please, Merciful and Compassionate One, for whom all is possible and who has no deficiency, You can do anything, everything is within Your power and You lack no ability, may I merit immediately to become part of the existence of this awesome Tzaddik—the likes of whom has not been seen in many many generations—until I merit being absorbed into the totally holy and awesome being of this Tzaddik, who includes all the seven beggars. I should become truly and honestly detached from this world by being one with the Tzaddik who has never “seen” this world, and has never “heard” this world, and has never “spoken” in this world any form of speech, the one who never let the slightest vapour come out of his mouth here in the world, the one who never “smelled” the smells of this world and never made the slightest step in his life that was not completely according to Your will. Rather, all of his thoughts and purpose and desires were only to fulfill Your will to the best of his ability, and to detach himself from this world with the utmost detachment.

29. Please, Merciful and Compassionate One, since the only reason I was created was to connect myself to him (as it is written: I saw people on a high level yet they were very few, and the entire world was only created so that people could connect themselves to them). May I merit to prostrate myself with humility and a broken heart on his holy and awesome grave site and to speak only praises of the Tzaddik, and to pass on his holy and pure awesome teachings to the next generation. “Each generation will praise Your deeds to the next and of Your mighty deeds they will relate.” “Parents will reveal Your truth to their children.” “I waited patiently like a lion until dawn—even so all my bones were broken; from day and night You made an end of me.”

30. Please, Merciful and Compassionate One, You can do anything and nothing is too miraculous for You. Please allow me the merit to be mesirus nefesh (to sacrifice myself), even to “break all my bones” for the true Tzaddik. May I merit at the time of the tekios (shofar blowing) that hearing the tekiah-shvarim-truah-tekiah will break my entire body into tiny pieces, and to smash it into infinite bits (just as You answered the Baal Shem Tov when he asked, How should one serve You? You showed him a man jumping from a high mountain and getting smashed up into an infinite number of bits and pieces), until I will not retain any physicality at all. Please, Merciful and Compassionate G-d, let me merit through the power of the holy and awesome Tzaddik who rests here: to sacrifice my soul for him, until all my bones are literally broken to pieces, and to jump into fire, to fulfill what was written on the small tzetil [note] (Beis Avraham, page 161), to see the great fire burning up until the heart of the Heavens, and to throw myself into the fire from love of Hashem, and to allow all my bones to be broken from love of the Tzaddik.

31. Master of the Universe, protect me and all Israel in the merit of the awesome Tzaddik that rests here, for whom I went through tremendous suffering in order to come here, and make all those who are far from him love and fear him. “For Sheol cannot thank You, nor Death praise You; those who descend to the pit cannot hope for Your truth. Only the living can thank You, as I do today! The father will make Your truth known to the children.” And fulfill in us, “Never again will your sun set, and your moon will wane no more.” We should merit to this Tzaddik’s light, which is the permanent flame, and to see him face to face and the verses should be fulfilled in us, “I will rejoice intensely with Hashem, my soul will exult with my G-d, for He has dressed me in the raiment of salvation, in a robe of righteousness has He cloaked me, like a bridegroom who exalts himself with splendor, like a bride who bedecks herself with her jewelry. For as the earth sends forth its growth and as a garden sprouts forth its seedlings, so will my L-rd cause righteousness and praise to sprout in the presence of all nations.” And fulfill in me the verse, “For the sake of Zion I will not be silent, and for the sake of Jerusalem I will not be still, until her righteousness emanates like bright light, and her salvation blazes like a torch.”

32. Rabbeinu HaKadosh is the Ultimately Purified Light which has no beginning or end, whose soul was drawn from the Infinite Light, from the highest heights, from the Foundation Stone of the Worlds, which raises up the whole world to Atika Kadisha, to the highest Heavens, to Adam HaKadmon. “Hashem contemplated on the souls of the Tzaddikim and created the world according to them.” Rabbeinu HaKadosh is the guarantor of the whole world, and about him it is said, “They were the potters who dwelled in Netaim and Gadera; they resided there in service of the king.” He is “The continual fire that shall remain alight on the Altar; it shall not be extinguished.” He is the source of humility and lowliness who merited to achieve the level of “I remember absolutely nothing.” He merited the level of Atik, Yisrael Saba, Chochma, Binah and Daas, Chessed, Gevurah, Tiferes, Netzach, Hod, Yesod, Malchus, about whom it is written, “Moreover, the Eternal One of Israel does not lie or change His mind, for He is not a human that He should relent.” He promised that he would extract all of the souls who come to him, from even the lowest depths of Hell and even lower than that, and he fulfills his promise. Even such a contemptible soul such as me, since there is no one worse than I am, no one more despicable and evil. Even for me, in the sorry state that I am in, in the place where I am, at whatever distant levels to which I have fallen, he promised to save and extricate from the lowest depths of Hell, from the most far-flung places—that no other Jew has ever fallen to such places—and from there to bring me to him, to his holy and awesome grave site.

33. Please Hashem, You can do anything, and only You know the intense pain I am going through, the miserable state I have fallen to and the place of my exile. I have tried so many times to become a holy and moral person and I did not succeed. Redeem me and save me, because despite all this, I believe and trust, “I know that my Redeemer lives, and that in the end He will stand on the earth.” In the merit of the trait of true humility that I will achieve by prostrating myself here, in the aspect of “let my soul be like dust to everyone,” in its four levels, in the aspect of “How high was Mount Tabor? Four miles,” until I should completely believe that I am infinitely more terrible than even I know I am. Let me merit being included in the tip of the letter yud, in the aspect of Atika, and through this I should merit to Truth, in the aspect of: those that are insulted but do not insult, who hear their disgrace and do not respond, who act out of love and rejoice in their suffering. About them it is written, “And let those who love Him be like the powerful rising sun,” until I merit to eradicate all the bad that is in me.

34. And now, on Rosh HaShana, may it be Your will that all the souls will be raised up, even my own wretched soul, to gather together all the scattered sparks and to gather up all those who were exiled, to elevate them from M”n to Abba and Ima, and from there to Arich Anpin and to Atika.

35. Master of the Universe, now that I am standing here facing the centre of the extraordinary fire, the devouring flame, the fire that blazes day and night at this awesome grave site, the fire of the wondrous Rabbeinu HaKadosh who said, “My fire will burn until Moshiach will come”—this majestic fire, with which we are advancing toward the time of the Moshiach, with which we are hastening the final redemption and the building of the Beis HaMikdash, which is the fire that will come down on to the altar of the elevation offering, the altar made of earth, for those who are in the aspect of “let my soul be like dust to everyone”—I will seek your countenance, that you should allow me to merit to such incredible humility that my soul shall truly be like dust to everyone, so that I should merit to cling to this holy fire, to the awesome Rabbeinu HaKadosh, in total self-nullification, until in my standing here next to the holy and awesome grave site, all the senses in my 248 limbs and 365 sinews will be included in my complete cancellation to Rabbeinu HaKadosh, regarding whom we have no grasp or conception of who he was at all, the Tzaddik who had no body and not even the slightest form of a body, who can turn our tzara (distress) into tzura (form), until also our own bodies—which are the cause of all our troubles and distress—will be totally nullified in their form, and the body will turn into neshama, and from neshama to chaya and from chaya to yechida, as he said, “I have no name,” meaning, he had no letter and vowelization. This is because he merited to nullify himself completely to the Ain Sof (Infinite), until he merited to be above any image or form, and he merited to be a Yesod HaPashut (simple element) because he completely canceled himself to the aspect of his most simple G-dly Existence with the utmost simplicity. He merited to be included in the source of the light of the Ain Sof, which is why he can enlighten an infinite number of souls, because he preceded all who were created—before any image or form, and he was the first development which evolved from the light of Ain Sof, and from him came all the creations and forms, the intelligence and the intelligent, the wisdom and the wise.

36. Please, Merciful and Compassionate One, may I merit to roar out awesome cries and heart-felt groans from the deepest depths of my soul, infinite and endless, until the sound of my cry will break through all the barriers and separations which cause all my suffering and obstacles. And I should merit shouting out with a great and strong voice, to the maximum that I am able, from the deepest depths of the heart, that I should nullify myself completely to the light of the Ain Sof Yisborach, and I should nullify my body completely, and merit to totally cancel myself, about which it is said, “at the image of Hashem does he gaze.” Let me merit at each moment and with every second to see Hashem face to face and also the Seven Shepherds: Avraham, Yitzhak, Yaakov, Moshe, Aaron, Yosef and David. He merited that they became part of him, and they hover over his awesome and holy grave site, and are present in the gathering here for Rosh HaShana. They join in with our prayers and voice of our cries, all in order to be nullified into His simple unity, the ultimate simplicity in the aspect of the simple element, which includes all the four elements that develop from it.

37. Master of the Universe, in the merit of the one who was worthy of being included in the back-point of the letter dalet and the tip of the letter yud, by whom is distributed the spirit to all, about which it is said, “Come, O breath, from the four winds,” let me merit to the spirit of a new life this year, that it should pulsate within me this whole year long and all the days of my life, that I should serve You in honesty and purity, Amen, for ever and ever.

38. Since I am standing here, before the grave site of the awesome Rebbeinu HaKadosh, I shall take this opportunity to implore You, that You should unlock my closed heart and my tears should pour like water, and that I should confess before You all my sins, and I should truly return in complete teshuva before You, until the soul of the holy and awesome Rebbeinu attaches itself to me and I reach his level, as he promised, [anyone can be...] “Literally, like me.”

39. Master of the Universe, as I stand here before the holy grave site of the true Tzaddik, root of all the souls, light of lights, let me merit to transform all my physicality into spirituality, that my whole body should become completely angelic—pure and holy with the ultimate purity and holiness, and that I should have not even the slightest passing thoughts of sin or wrongdoing, no thoughts of physicality, G-d forbid, all in the power of the awesome and holy Tzaddik that rests here. He merited to raise his physical body actually up to the level of soul—and his soul is higher than all other souls—until his pure and holy body which he nullified till it was literally nothing, dissolved from fear of Your great Name from enormous love and clinging to You. He would inspire and radiate to every single soul, precious light from holiness and purity.

40. Please Merciful One, nothing is beyond Your ability, because You can do everything, please help me to merit to always choose only good, because even though You created the heavens, the seas, the earth, the sun, moon and stars, and infinite hosts of angels and Seraphim through Your will, it is specifically man who because he has free choice, he is the one who is above them all. Therefore I request that You raise up my point of free choice to the heights of holiness and purity until I have no interest in this-worldly life at all, and all my yearning and desire will be only to cling to and love and fear Your great and awesome Name. And let me merit that the light of my soul will enlighten everything that was created or formed, even inanimate objects, plants, animals and people, until all their desires will be “only to Hashem alone.” And I should merit being pure and holy in all my thoughts, speech, and actions, and no foreign thought should come into my mind. Help me that I should busy myself always and only with spiritual matters like spreading Torah and fear of Heaven until I merit to become cleansed and purified with the utmost holiness and purity, for there is nothing higher than this.

41. Please Hashem, have mercy on me. Listen, Hashem, to my voice calling out to You and help me reveal all the sparks of holiness that have been hidden in me so that I will be completely holy and pure. Let me merit to purify all the seven “candles” in my head which are the eyes, ears, nostrils and mouth, and through this I should merit drawing down the lights that surround me (makifim). Let me merit to true Ruach HaKodesh (Divine Spirit), to understand and to become wise to the infinite depths of Your secrets, and to receive a new makif (surrounding light) each time and new holy understanding. Let me merit knowing You in this world, and I should recognize that You live and exist and there is none other than You, because this is why I was created: to know and comprehend You.

42. Help me, in Your mercy, to rise up level by level in holiness and the utmost purity. Let me merit to truth and faith, the absolute epitome of faith, as is written, “Descend from the peak of Amana,” and to the complete heavenly song, the song of faith, which is the source of all songs, which only the true Tzaddik—who is the aspect of Moshe Rabbeinu—knows. May I merit to intend with all of my prayers and with my every movement for the truth of Your good will. I should make every effort and put all my strength into knowing and comprehending You wholeheartedly and in truth. Strengthen and fortify me so that I should be strong willed, together with all of Your nation Israel, to entreat You always and to implore and pray to You about all these things, day and night, especially at this holy grave site, because You are our Father and You desire from Your true goodness to help us improve, with all types of true kindness, and You always look for ways of revealing Your true goodness to us. Let me merit, together with all Your nation Israel, to request this from You day and night, indeed, each and every day, and thereby, I and all of your nation Israel will merit to a surfeit of abundance both materially and spiritually, to have children, a good long life, a sufficient income and that we all should never be lacking for anything until the end of all the generations.

43. Master of the Universe, You can do anything and Your wonders are without comparison and nothing is beyond Your abilities. Simply by being here at the holy grave site of the awesome Rabbeinu HaKadosh—who merited to be included in Abba and Ima, Arich Anpin, Atika Kaddisha, Adam HaKadmon, Reisha d’lo Ityada, Stima d’col Stimin and the seven beggars: the blind beggar, the deaf beggar, the beggar with a speech impediment, the crooked necked beggar, the hunchback beggar, the beggar with no hands, and the beggar with no legs—may I merit reaching all these lofty levels. Please help me to be worthy of receiving a spark of this marvelous and awesome soul which never once opened its eyes and never saw the world even for a split second, the neshama that merited to say, “I even remember [when there was] nothing at all.” He has the neshama which is included in nothing, which merited not to hear the slightest sound from all the sounds of this world, while at the same time, all of whose speech is only in praise and thanksgiving to Hashem Yisborach, because never did he make the slightest utterance or speech about this-worldly matters. The soul that is privy to all the melodies that have ever existed since the beginning of Creation right up until the Resurrection of the Dead and even after the resurrection, and who knew already in this world all the melodies that the Tzaddikim hear in Gan Eden. This soul merited hearing the melodies of the aforementioned angel who has the power to draw down into the world the soul of the Melech HaMoshiach—who will be completely song and melody, joy and dancing. Please, Merciful and Compassionate One, You can do anything and nothing is beyond Your ability, may I also merit along with all the souls of Israel to be included in this awesome soul and to merit, like he did, sealing off my ears to the sounds of this world until I merit through this to hear the wonderful angel and his infinite number of melodies every day of my life, every moment and every second, from now and forever, Amen.

44. Please, Merciful and Compassionate One, You can do anything, and there is nothing which is beyond Your ability. Enlighten my eyes with the infinite lights, that in this holy and awesome place, from where light emerges into the world, I should be able to see from one end of the world to the other, because You are good and do good to all and cause everyone to improve, both the bad and the good ones. Let me merit to the level of the Tzaddik, to break out of all my base and bitter desires and from all my damaged and offensive thoughts. Please help me from now on and forever to walk the paths of humility and lowliness, and to love every Jew with all my heart and soul and with all my 246 limbs and 365 sinews and all my being. And let me merit that the soul of the Tzaddik should enter into me like the blessing of the Tzaddik, “[...anyone who desires it enough can be] literally like me.”

45. Please, Merciful and Compassionate One—victorious over all the victors, let me merit to win in this terrible war, abandoned as I am here in the world, which is the victory of the soul over the damaged and base body. Because in my many sins, I fell and damaged my body very much, so that instead of my body being a vessel for the Infinite Light and instead of [my body] following after the soul, everything has been turned upside down, and the soul, rachmana litzlan, follows after the body.

46. Please, Merciful and Compassionate One—mightiest of the mighty who showers both us and Your whole creation with kindness day and night—please bring me back in complete teshuva before You, until all of my sins, which interfere and separate between me and this infinite abundance, are wiped out. You who are full of mercy, strengthen and fortify me to truly trust in You, and not to let my thoughts terrify me nor my numerous sins [stop me] from strengthening myself in You with great trust that You will save me from my sins and wrongdoings. May I merit to fulfill the verse, “Trust in Hashem forever, for in G-d, Hashem, is the strength of the worlds,” until I will remember everything You did for me from the moment that my nefesh, ruach and neshama entered into me. And I should merit to completely fix everything that happened to me in this incarnation and in all my previous incarnations, and everything that happened to me according to the earliest memories of all the eight elders, who remembered the appearance, the taste and the smell, and also the wise men who remembered the invention of the seed, and the time that the seed was drawn into the fruit, and the time the fruit came into being and developed, and the time that the candle was lit, and the time when the fruit was cut from the tree. Let me merit being included in the ninth elder who rests here, who remembered absolutely nothing and also everything that I went through in all of my incarnations up until this very day. Please, may I be worthy of all this, in the merit of the awesome Rabbeinu HaKadosh, who is the ninth elder, the blind man, who rests here, and in his merit forgive me for all that I transgressed in all my reincarnations, accidentally or intentionally, through force or through my own will, in thought, speech or action, because You “do not desire the death of him who dies” but rather “his repentance from his ways in order that he should live.” You know that I do not have the ability to open my mouth before You, because everything that I am is from You. Please just support me, my Stronghold, in Your infinite mercy with your 13 Attributes of Mercy, which are never-ending.

47. Master of the Universe, with my prostration on the grave site of the awesome Rabbeinu HaKadosh, who never looked at any sight in the world, never heard any sound in the world, never spoke any word here in this world, and never breathed in the air of this world, and he merited through this to carry the whole world on his back, that he bent his shoulder to endure the burden of Torah and mitzvos day and night until he merited holding in his mind all the souls of Israel, all that were and all that will ever be. During these holy and awesome moments, let me merit pouring out my heart out like water and confessing all of my sins before You. And let me truly merit to complete teshuva, until I merit that the soul of the awesome Rabbeinu HaKadosh will attach itself to me as he promised: “Literally like me.” In addition, may my soul be bound to all the Seven Shepherds—all the seven beggars—so that I should never again see any impure sights here in the world, and that I should hear no more sounds of this world or speak any unnecessary speech. Also that I should never again breathe in the filthy air of this world nor so much as touch anything whatsoever that is impure, and also I should not take any steps that do not make awesome and holy unifications. And I should merit with each and every step to take a part in the building of the structure of the holy Shechina which will help in bringing it to completion, until I merit to be like the wife of Rebbe Channina ben Dosa who did not want to enjoy anything in this world, even the tiniest amount. Thus, she will merit in the World to Come to weave the threads of techeles for the Tzaddikim, which were woven from all the good points of each and every Jew, which are the rashei teivos (א״ש״ת״) of “whole stones shall you build,” from which is built the structure of the Shechina. Please, my Father in Heaven, in the merit of the holy Rabbeinu who sees the splendor of Your Blessed Name in each and every Jew and grants everyone who looks at him this splendor—through which the Land of Israel is maintained—let me be worthy, in his merit, to good character traits, to be good-hearted and have a good eye until I also merit to find only good points in each and every Jew, from which wondrous melodies are composed, until I will also have a part in building the structure of the Shechina and the Beis HaMikdash, which should be built and established quickly and in our days Amen.

48. I have come to the heart of the fire, to the soul which is the source of the flames which are drawn from the Heavenly letter yud which is the upper yud of the letter aleph in the word anochi, in “I [anochi] am Hashem, your G-d,” which is formed from 3 points which are the secret of the segol [vowel] about which it is said, “his throne shall be like the sun before Me.” It is from this yud, which is drawn from the World of Enclothement which is the tip of the letter dalet, which takes all of Bnei Yisrael out from “other gods” to “Hashem Echad,” in order to know “that Hashem, He is G-d. There is none beside Him.” This is the root from which the soul of the awesome Rabbeinu HaKadosh was drawn, in the secret of “Israel is for me the head,” [ישראל – is the letters of – לי ראש] (because Yaakov Avinu, after he defeated the angel and merited breaking through all the partitions, merited rising up to this yud). Every experience from the worlds of Atzilut, Briah, Yetzirah, and Asiah are drawn from it, which is the point which is drawn from the Yesod of the World of Enclothement to the G-dliness of Ain Sof, which is the World of Purification, and it awakens all mortals to the service of the Blessed One. From this, the nefesh, ruach, neshama, chaya and yechida of all of the Tzaddikim are drawn down as Rabbeinu HaKadosh testified about himself, that he reached Yechida of Yechida, which refers to this yud. It emerged from the World of Purification and then it began to develop all the lights which are the partzufim of Adam Rishon, Atika Kaddisha, Arich Anpin, Abba and Ima, Zer Anpin and Malchus.

49. With our coming to this holy and awesome grave site—which is the wondrous secret of the letter yud which is restrained and confined to the World of Purification (regarding which it is written [in the Sefer Yetzirah] that their end is confined to their beginning and their beginning to their end), which never ever changes, not above and not below, and enlightens all the worlds until Asiah of Asiah and breaks through all the separations that remained from the sin of Adam Rishon until today—of each and every person, of every nefesh, ruach and neshama, let us merit, our Father, at this hour, when we are at the awesome and holy grave site which is the awesome secret of this yud, to make teshuva from love, to confess our sins and feel regret from the depths of our hearts, so that through this all the terrible damage that we did in the world will turn into innumerable vessels for receiving the awesome light of this yud, and all of the lights that the World of Purification received from this yud. This is what Rabbeinu merited, to be able to drawn down into the vessels that each person prepared with his journey to this grave site (just as Elisha said to the wife of Ovadiah: “Go out and borrow empty vessels from all your neighbors—as many as you can. Then go in and shut the door behind you and all your sons. Pour [oil] into all the vessels, and as each is filled, put it to one side.” Because this oil came down to Yaakov Avinu from heaven after he achieved the secret of the letter yud, and from this oil the Mishkan was anointed and all of the Kohanim and all of the Kings, until Ovadiah came and in the merit of him and his wife, the oil burned in the cave day and night, and some of it was even set aside for the days of Moshiach and the Resurrection of the Dead, because the procedure of the Resurrection of the Dead will be in the power of this yud). Rabbeinu HaKadosh will pour from this oil on to our heads and into our nefesh ruach and neshama until we merit to reach the chaya and yechida of “There is none other than Him,” just like this yud’s yearning which wants to expand into the Ain Sof and enlighten all the levels and all the empty vessels which are the most broken, without any separation of upper and lower, close and far, in the aspect of “Peace, peace for the far and near’ said Hashem, ‘and I will heal him.” Thus, the more broken the vessels which one brings to Rabbeinu, and the more one feels himself completely empty—just like when we were coming to him for the first time in our lives—so much more will we merit to the light of this yud.

50. Please let me merit, merciful Father, coming to Rabbeinu HaKadosh and making a completely new beginning, as if I had never been here before, and this were the very first time I were by the awesome Rabbeinu Hakadosh, as Rabbeinu himself said, “Each and every time that you travel to the Tzaddik it should seem to you as if you are coming for the very first time. It shouldn’t be as if you had already been by the Tzaddik, and now you are coming for the second time. Rather, it should be as if you had never ever been to the Tzaddik, and now you are coming for the very first time.”

51. Please, Merciful and Compassionate One, please help me to merit to feel my own nothingness, my sins and wrongdoings, and the infinite damage that I have done since the first day that I had the slightest knowledge until today, since the sin of Adam HaRishon and through all the reincarnations. Help me to feel my own guilt and how much I was responsible for all the holocausts that the nation of Israel has suffered—the destruction of the First and Second Temples and all of the exiles and other punishments. And may I merit to say like Yaakov Avinu: “I am unworthy of all the kindness and faithfulness you have shown your servant. I had only my staff when I crossed this Jordan,” until I merit to the “river that comes out of Eden to water the garden,” which is the river which is drawn from the letter yud, about which it is said, “And a spring will flow from the house of Hashem,” which is the aspect of the Holy of Holies which is the awesome elucidation of the grave site of Rabbeinu HaKadosh which is itself the aspect of the Holy of Holies which has the power to draw down to us all the rectifications done by the Kohen Gadol who entered into it on Yom HaKippur to sprinkle all the blood between the curtains, which was spilled from us each year. And in the merit of this awesome and holy Tzaddik, it will rise to Ratzon — Will, in the same way that it goes up via the Kohen Gadol to the Holy of Holies, and it is as if he himself had sprinkled it between the curtains to purify our terrible impurities which we drew down into the Holy of Holies until it was destroyed and was turned into a Devouring Fire due to our sins, since we were not careful to transform the fire of the gevurot of the seventy flames that burn inside us into flames of holy fire burning for Hashem Yisborach, (similar to Devora the Prophetess who merited to the aspect of Moshe Rabbeinu may he rest in peace. And the whole nation saw the voices and the flames above her tent, until they merited hearing the Ten Commandments — and in particular the First Commandment: “I am Hashem, your G-d, Who has taken you out of the land of Egypt from the house of slavery,” which is the gematria of Avraham, Yitzhak, Yaakov, Moshe, Aharon, Yosef, David, Sara, Rivka, Rachel and Leah = 2495).

52. We have come to the holy and awesome Tzaddik who includes the Seven Shepherds and the Four Mothers about whom it is said, “Then we will raise up against him seven shepherds and eight princes of men,” [who are Adam, Shes, Metushelach, Avraham, Yaakov, Moshe, and David in the middle, Yishai, Shaul, Shmuel, Amos, Tzfania, Chizkiah, Eliyahu and Moshiach]. The one who merits being included with all of them and with all the Tzaddikim from all of the generations, who were reincarnated into his soul, about whom it is said, “No eye has seen any God besides You.” We have no understanding of him at all, and compared to him the whole world is as inconsequential as the peel of a piece of garlic. And he can do with it whatever he wants, just as he merited to transform all the swords in the world into “a garden spring of waters flowing from Lebanon,” because he is the Tzaddik who merited to the Ohrot HaTzachtzachot [Shining Lights], as it is said, “Then Hashem will guide you always, sate your soul in times of drought and strengthen your bones; and you will be like a well-watered garden and a spring of water, whose waters never fail. Ancient ruins will be rebuilt through you and you will restore generations-old foundations; and they will call you ‘repairer of the breach’ and ‘restorer of paths for habitation.” “Then you will delight in Hashem, and I will mount you astride the heights of the world; I will provide you the heritage of your forefather Yaakov; for the mouth of Hashem has spoken.” The pure and refined neshama that merited seeing the Ohrot HaTzachtzachot in every single moment and second, even about whom it is said, “for they are merely mortal.” Despite the fact that it was clothed in flesh, tendons, and bones, it merited always to “b’shgam” (despite), which are the Ohrot HaTzachtzachot about which it is said, “The light of the moon will be like the light of the sun, and the light of the sun will be seven times as strong, just like the light of the seven days,” [‘seven times’ 7 times 7 is the gematria of שגם (shgam) = 343]. Through this yud — which is the aspect of the soul of this awesome Tzaddik which is drawn from the World of Enclothement and which erupted from the World of Purification — Gan Eden was formed and along with it the river that comes out of the garden. And this river — which is called Pras and is created anew every year through the five voices which are the five prayers of Yom Kippur (voice: “kol” X 5 = 680: Pras) — becomes five rivers: the river that comes out of Eden with four rivers which divide out from it. And through this Rachel goes up to Dikna of Arich Anpin in the Neilah prayer which is equal to the crown of Zer Anpin, until they merit to the complete unification in the crown of Simchas Torah.

53. We are here at the source of the fire whose flames glow and blaze in the heart of each and every Jew at whatever level he is on, and which burn mainly at this holy and awesome grave site and which are drawn into every mortal being wherever they are located, through coming to Rabbeinu with a truly broken heart and eyes dripping with tears for all the terrible damage he did. This is transformed at the holy grave site into countless vessels to contain the Purified Light which is drawn from the Infinite Lights through our awesome Rabbeinu HaKadosh about which it is written, “Arise! Shine! for your light has arrived, and the glory of Hashem shines upon you. For, behold, darkness may cover the earth and a thick cloud [may cover] the kingdoms, but upon you Hashem will shine, and His glory will be seen upon you. Nations will walk by your light and kings by the brilliance of your shine. Lift up your eyes all around and see, they are all assembling and coming to you; your sons will arrive from afar and your daughters will be raised at [their] side. Then you will see and be radiant, your heart will be startled and broadened, for the affluence of the West will be turned over to you, and the wealth of the nations will come to you. An abundance of camels will envelop you, camel colts of Midan and Ephah, and all of them will come from Sheba; gold and frankincense will they bear, and the praises of Hashem will they proclaim.”

54. The awesome neshama which rests here inside the holy and awesome grave site, which elevates us from Asyiah via Yetzirah and Briah to Atzilus, from Malchus of Zer Anpin to Arich Anpin, Atika Kaddisha and Adam Kadmon (about which it is written “And Hashem alone will be exalted on that day” “His garment was white as snow, and the hair on his head like clean wool.” There everything becomes white, which is the secret of Lavan being the father of Rachel and Leah. There, the two souls of Rachel and Leah unify (= 274), “and then the chieftains of Edom were confounded, trembling gripped the powers of Moav (= 274),” which is the secret of “Migdal-Eder” (Tower of the Flock) (= 274). There the soul of Moshiach will be revealed, which is the soul which raises us up to “the opened eye that never slumbers” about which it is said, “They filled three hundred barrels with the oil from one eyeball,” which is the aspect of the mind of the Tzaddik (because the holy anointing oil is the aspect of the mind, and “three hundred” is the aspect of Moshe, which is the aspect of when the Tzaddik makes himself small in the aspect of “mah-מַה” in 3 ways, as it is written: “Thus said Hashem: Let the wise man not glorify himself with his wisdom, and let not the strong man glorify himself with his strength, and let not the rich man glorify himself with his wealth.” And through these three aspects the awesome Rabbeinu HaKadosh merited to “the open eye” (the one eye of compassion), and to this “eye” in it’s wholeness one merits during the Neilah prayer on Yom HaKippur, about which it is written, “More than the roars of many waters, mightier than the waves of the sea, You are mighty on high, Hashem.” This has the rashei teivos (first letters) אמ"י אב"י (“my nation, my father”), because through the awesome voices that we cry out here on the holy and awesome grave site, we merit that the awesome Rabbeinu HaKadosh lifts up the voices to Arik Anpin, Atika Kadisha and Adam Kadmon, until all the worlds and the partzufim are included in Dikna of Arik Anpin and Rachel and Leah go up to the Keter of Zer Anpin and together with him and with the Upper Ima are included in Dikna of Arik Anpin, which is drawn from the primal light which enlightens from one end of the world until the other and does not congeal or change from how it is in its source in Adam Kadmon. And then the Chessed of Abba (which is יו״ד ה״י וי״ו ה״י), is enclothed in the Chessed of Ima (which is אל״ף ה״י יו״ד ה״י), which is the secret of ע (ע״ב = 72 קס״א = 161 + 5 = 238) ע״ב קס״א which is the secret of the intention for the month of Elul (including 5 for the letters), which is the secret of Rachel (= 238) who finished her seal on Neilah of Yom Kippur.

55. Master of the Universe, our Father, Merciful Father, with our coming to the grave site of Rabbeinu HaKadosh who is the true treasury of fear of heaven and in whose hand are all the keys of the resurrection of the dead, causing the infertile to conceive, the rains, matchmaking and livelihood, about which it is said, “Fortunate are you, O Israel: Who is like you! O people delivered by Hashem the Shield of your help, Who is the Sword or your grandeur; your foes will try to deceive you, but you will trample their haughty ones.” In this awesome place, we merit to the cry “Who is like You among the heavenly powers, Hashem! Who is like You, mighty in holiness,” and through this “Who is like You” to escape from “Your ruin is as vast as the sea” (מי – who = ים – sea), to turn all of the limitations and constrictions to an inheritance without constriction until also the klippah of Pharaoh announces and says, “Who is like You, mighty in holiness.” “Who is like Your people Israel, the one nation on earth.” And in the power of this true Tzaddik, all of the spiritual failings are overturned and all of the constrictions become their exact opposite: an inheritance without restrictions, vessels for the light of Ain Sof. And through the separation of the orlah that is done here on the holy and awesome grave site, the klippot of Pharaoh and Orpah turn into praise and thanksgiving and all of our downfalls and humiliations become the 70 faces of the Torah.

56. Please Merciful and Compassionate One, may we merit, in the merit of the true Tzaddik who dwells here to see Hashem face to face and from all the horrible falls and the limitless backsliding and failures we should break out of the depths of the 50^th gate of Impurity and merit to the 70 faces of the Torah. And in the merit of the true Tzaddik, who sacrificed himself for all of Klal Yisrael day and night—he did not eat bread nor drink water—until he atoned for the terrible sin of the making of the Golden Calf in the midst of the Torah being given and he turned even this into merits, in the aspect of “My malodorous deed gave forth its scent.” (This is what Bilaam saw, that the sin of the Golden Calf would be turned into incense and tents, as was hinted at in the verse “How goodly are your tents, O Jacob, your dwelling places, O Israel.” And in his merit, we should merit that the desolate and arid land should turn into a lush and fruitful land, and that all of the preventions should become delights [same letters in Hebrew: meniot should become neimot] and all of our accusers should become our advocates and should say Amen even against their will. And even though we have lost hope and have slept for over 70 years, we will merit to the aspect of the “pupil of the eye” and see Hashem face to face and through this the eyes of Arik Anpin who is completely mercy will be included in the eyes of Zer Anpin, and any impression of redness will be wiped away, until its eyes are also turned into the Upper Whiteness without any judgment or accusation at all, chas v’chalila, about which it is said, “With their own eyes they will see the return of Hashem to Zion.”

57. Please Hashem, have mercy on all those who deserve a punishment of death, and take us out from death to life, through the Tzaddik who awakens us to make teshuva from love, who changes our sins into merits and all of the constrictions into vessels for containing the light of Ain Sof, all of our concealed behavior into wondrous vessels for fantastic revelations that have never yet been revealed in the world, as it is said about Rebbe Akiva, “and his eyes saw everything precious;” things that were not revealed to Moshe Rabbeinu were revealed to Rebbe Akiva and his companions who were Rabbi Shimon bar Yochai and his holy companions who revealed the Zohar and all of its secrets which are overflowing with wisdom from Adam Kadmon via Atika Kaddisha, Arich Anpin, Abba and Ima, Zer Anpin and Malchus. And in the merit of our coming to the holy and awesome grave site, may we merit, in the power of the true Tzaddik to reveal each moment and day completely new workings of the creation, things that were never yet revealed to the world, like Yaakov Avinu who achieved, specifically in Egypt, the highest levels, as is written, “Jacob lived in the land of Egypt 17 years,” and there “And Joseph shall place his hand on your eyes,” that through the power of Yosef HaTzaddik, completely new wells of wisdom were opened for Yaakov Avinu until her merited to see Hashem anew, eye to eye.

58. Please Hashem, let us merit, just by standing next to this holy and awesome grave site, to rivers of tears until we merit to be completely and utterly cancelled to the Tzaddik who rests here, without whose help it would not be possible to be a truly kosher person and to make true teshuva until we merit to the aspect of the tribe of Zevulun who was completely cancelled to the tribe of Yissachar and merited through this to the aspect of “who arrayed themselves without hesitancy,” between those who have kavannah and those who do not have kavannah, who go down to the war and are victorious.

59. Please Hashem, let me merit, in the merit of the true Tzaddik to reveal “And my goblet—the silver goblet,” and through this to subdue the klippah of Haman [= 95 = my goblet]. And I should merit to circumcise the orlah of my heart [goblet = milah = 85] and to feel the pain of my sins, because as long as my heart is uncircumcised and sealed up, there is no possibility that I will feel the true severity of all my deliberate transgressions and all the damage I have caused and the multitude of my sins whose great number is uncountable. And only the Tzaddik who dwells here can heal me with an eternal healing. Please, Hashem my G-d, in the merit of the kavannot of Elul, “He Who made a way through the Sea,” split open the sea for us, and let us merit to pave a way through the sea, as it is written, “Who caused His splendrous arm to go at Moses’ right side? Who split the Sea before them to make Himself eternal renown? Who led them through the depths as a horse in the desert, so they would not falter?” We are so utterly broken, as much as the vastness of the sea, “Who will heal us?” But we are depending on and certain of Your help, because through “Who is like you among the heavenly powers Hashem,” we will turn the “Sea” to “Who” (י״ם למ״י) because “Fortunate are you Israel! Who is like you, a people saved by Hashem.”

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Lessons given by  the Rav

HaRav Levi Itzchak Bender, zt"l.