Chayei Moharan, His travels and his settling in Uman, subsection 16:
    “He spoke up and said: ‘It is very good that they send foolishness into this world, because everyone fools someone, and that someone is himself.’ Meaning, the person errs and fools himself. ‘And anyone who takes care not to fool himself can fool the entire world.’ Meaning, each person errs in their understanding of what this person’s true intention was, and he doesn’t have to fool them at all, since they are already fooling themselves. For each person falls into a different error with regards to him, as was said earlier.”
    “The meaning of this is that everyone fools themselves”—because a person has to serve Hashem without any ulterior motive, just purely for the sake of heaven, purely to unify the Holy One and His Shechinah. “Yet there isn’t anyone whose intention in his every action is purely for the sake of heaven without any ulterior motive, rather everyone fools themselves.” The entire matter of being human is about reaching this level of acting truly for the sake of heaven. “Anyone who really does act purely for the sake of heaven without any ulterior motive or interest in personal gain, anyone who doesn’t fool himself in the least way…” He doesn’t lie with any of his motions, he doesn’t act falsely for an instant and everything that he does is only for the sake of heaven… With every motion, with every word, with his every statement, everything is for the sake of heaven. “Then everything he does is a huge wonder [in the eyes of others].” Since this world is all about [seeking] honor, people simply don’t understand someone who is acting purely for the sake of heaven. They can’t understand this; they can’t grasp a man whose every movement is for the sake of heaven. That is why everything he does is such a huge wonder in the eyes of others.
    Everyone fools themselves. People chase after honor, they chase after money, and so they think that everyone else  must also be chasing after money or honor.
    “Everyone errs about him [this genuine man], because it is impossible to really understand his lofty motivations.” The moment that a person is free of all ulterior motives, and this is something that Rabbeinu merited achieving completely, then no [other] Tzaddik was able to grasp his lofty motivations.
    “We see from this that he put his error into the world.” If a person doesn’t seek honor or physical gain, if he serves Hashem in the way that we spoke about in the previous lecture—about Avraham who spent ten years in prison, Moshe sat in prison…Yosef spent twelve years in prison and was a slave for another year… Afterward, he spent nine years in a place that was much worse than prison, much worse than any of these things. He was in the palace, and that is the worst place in the world. Yet all of his actions were for the sake of heaven. He didn’t, “lose his thoughts.” [See commentaries on Tehillim 146:4] He didn’t become confused, not from prison and not from anything else. “Because he didn’t want to fool himself.”
    “For he didn’t want to fool himself. And that is why the world errs in him, and understand this point. It is impossible to explain this in mere writing.”
    A person has to always check himself to see whether all of his actions are for the sake of heaven. If his every movement, his every thought, is only being thought in order to unify the Holy One and His Shechinah. He has to want only to unify G–d, to glorify G–d. A person seeks all kinds of positions, all kinds of powerful positions, prominent positions. This is what allows him to function. If he has a prominent position, then he can function. If he doesn’t have one, then he commits suicide. He wants to commit suicide.
    That is why the Rebbe said that the more a person acts for the sake of heaven, the more mystifying his actions are in the eyes of others. The Rebbe, who acted entirely for the sake of heaven, was therefore a complete wonder in the eyes of others.
    “On another occasion, he mocked this fact that the world errs about him.” All of them err, because Rabbeinu was the only Tzaddik in the world who merited to always infuse his every movement, his every thought, with the intention of furthering the sake of heaven. People offer false interpretations of his conduct. This is why, if all of a person’s actions are for the sake of receiving honor or for amassing power, or to attain some position, he assumes that the other person has the same motivations that he has. Just as he is possessed by the lust for money, he thinks that the other person is also doing everything because of the lust for money.
    This is why every Tzaddik interpreted our holy Rebbe according to his own desires and according to his own small–mindedness—according to his own vested interests. “They offered false interpretations to explain Rabbeinu’s behavior and his ways. Each of them said his own opinion on the matter.”
    The Rebbe just laughed at this. He had to laugh at the way people thought that they could understand a single motion of his, a single breath or word of his. Even a breath didn’t escape his lips without [it expressing] total spiritual renewal. “I am the eldest of the elders,” the Rebbe said, “the ninth elder” [referring to the story of the Seven Beggars, on the first day]. The Rebbe merited that not a breath escaped him without it [expressing] total spiritual renewal. 
    The Rebbe’s every movement was done with this renewal. The Rebbe said that he had already accomplished all the good that Moshiach would bring to the Jewish people. “It’s just that people will believe Moshiach, while they don’t believe in me.” That which Moshiach will do for you, I’ve already done it all. Anyone who learns Likutei Moharan, Likutei Halachos, will find everything there. But me, people don’t believe. They don’t believe that Melech HaMoshiach can already have arrived and there still is free will. With Moshiach himself, there will no longer be free will at all. Now, a person knows that it is possible to believe or not to believe, but when Moshiach arrives, people will have to believe. Moshiach will have leave to show all of the light. That leave hasn’t yet been given. 
Rabbeinu was, in essence, Melech HaMoshiach. He just didn’t yet have leave to reveal all of the light. But when Melech HaMoshiach really will be revealed, he will have leave to reveal all of the light. Then free will won’t exist any longer. There will no longer be free will. It will be impossible not to believe in Melech HaMoshiach, and anyone who doesn’t will just be swallowed up by the earth, as happened with Moshe Rabbeinu, when the people [who didn’t believe] were swallowed by the earth.
    Rabbeinu says that this is why we see now such terrible decrees being leveled against the Jewish people, such terrifying decrees. The Rebbe says that anyone who merits it can truly feel the terrible tragedies. Two Jews were killed just today. Jews are being murdered all the time. It is absolutely impossible to sleep at night when you hear that Jews are being killed. There is no such thing as sleeping at night, no such thing at all.
    All those who have been killed are like the ten martyrs. They are now able to mitigate the heavenly decrees. It appears as though there might just be a decree of destruction hanging over the Jewish people, and those who are privileged to die as martyrs every single day are the ones who are mitigating the decrees hanging over us. They are the ones who are mitigating the terrible decrees. The truth is that I ought to be killed, because I am the one who is doing the sins. They are the clean ones, they are the pure ones. 
    This is just as we said about Shoshana, who was killed in Chadera. Everyone spoke about how there had never been anyone as giving in all of Chadera. They had never seen such a giving person in their lives. She used to run to all of the hospitals to help the wounded, to comfort the miserable. She used to run to every traffic accident to bandage the wounded.
    So we have here precisely the holiest souls, the purest and cleanest souls that are completely giving. They have no point that is for themselves, they have no will for themselves, no will for themselves. It is these very souls that are the most wonderful that are taken from us. It is precisely those [souls] that are chosen to atone for us. We aren’t even worth getting spat at. We pass through Damascus Gate, and we don’t even get spat at. Nothing. Not even, “And her father will surely spit in her face” (Bamidbar 12:14). 
    This is what the holy Arizal explains here in the Sha’ar HaKavanos. The holy Arizal explains the matter of dying to sanctify G–d’s Name, that a person must sacrifice himself every single day, sacrifice himself to Hashem (Sha’ar HaKavanos, Nefilas Apayim #3). This is the esoteric meaning of the prostration (Nefilas Apayim) after the Shemonah Esrei. That is the time of the unification of Yisrael with Leah. “The unification of Yisrael and Leah takes place during the recitation of the words beginning with ‘Vaya’avor.’” Now, during the prostration part of the prayers, when we say, “And Hashem passed ‘vaya’avor’ before him, and He called…” (Shemos 34:6). “When the word “vaya’avor” is said, it is the time of the unification of Yisrael and Leah.” It is literally at that time. Then, during the actual prostration itself, the unification of Yaakov and Rachel takes place. [The blessing of Shemonah Esrei called,] “grant peace” [“sim shalom”] is the preparation for this. The actual unification is Yaakov and Rachel. The matter of the confession that we say before reciting the thirteen attributes of mercy… A person must say, “We are guilty; we have betrayed; we have robbed; we have spoken slander; we have acted wrongly to others; we have caused others to sin; we have sinned willfully; we have been violent; we have joined other sinners; we have given wrongful advice; we have lied; we have mocked; we have rebelled; we have provoked; we have turned from the right path; we have transgressed; we have openly rebelled; we have caused harm to others; we have been obstinate; we have acted wickedly; we have destroyed; we have committed abominations; we have strayed; we have led others astray.” A person who gives Torah classes has to confess, “We have led others astray.” This is because he causes the people to err. People come, and they think that they’ll hear words of Torah. And Hashem should have mercy, they hear the very opposite. “We have led others astray.” I cause people to stray. That is the most terrible thing. A person will go to heaven after one hundred and twenty years, and they will say to him, “You have already been speaking [in public] for sixty or seventy years, and all you did was cause people to err.” We have led others astray. This is the most important element of the confession, because a person causes others to err. It’s because of me that people don’t learn, it’s because of me that people don’t pray. I am causing others to err.
    “This joining of Yisrael and Leah is accomplished through the recitation of the word, ‘vaya’avor.’ And during the actual prostration itself, the unification of Yaakov and Rachel takes place.” Before the thirteen attributes of mercy, one must say, “We are guilty; we have repaid good with bad; we have robbed; we have spoken slander; we have acted wrongly to others; we have caused others to sin; we have sinned willfully; we have been violent; we have joined other sinners; we have given wrongful advice; we have lied; we have mocked…”
    A person is full of cynical mockery. “We have rebelled.” He rebels against Hashem. A person has to say this every day, and feel that he isn’t just spouting forth words. It is the truth that I am rebelling against Hashem. “We have rebelled; we have provoked…” I have provoked Hashem. I have despised the words of the Torah. I don’t learn. “We have turned from the right path.” I have turned my back. I am the wayward and rebellious son. “We have turned from the right path; we have transgressed, corrupted.” I corrupt everything, I twist everything. “We have transgressed; we have openly rebelled.” “Pashanu” means sinning and rebelling openly. “We have openly rebelled; we have caused harm to others; we have been obstinate.” We have a stiff neck. I don’t hear what others tell me. I don’t listen to what others say to me. “We have acted wickedly; we have destroyed.” “Acting wickedly” also means causing others to act wickedly. “We have destroyed.” A person destroys things every day. With every forbidden glance, he destroys something. Every forbidden glance, every thought, causes destruction. “We have destroyed; we have committed abominations, loathsomeness.” I have loathed the words of the Torah, and I don’t learn. I find the words of the Torah loathsome. I am completely loathsome, I loathe holy things. “We have committed abominations; we have strayed.” I have strayed. I have wandered like a lost sheep. “We have led others astray.” I have caused others to stray.
    “This is the matter of the confession that we recite before the thirteen attributes of mercy. At the time of the blessing, ‘Grant peace’ the drop [of Chassadim] descends from the [level of the] mind until the [level of the] chest, but it hasn’t yet been revealed. It is after the confession that the Chassadim descend to the level of the heart. The drop first descends from the mind to the chest. That happens during the blessing, ‘Grant peace.’ Afterward, through the confession, the Chassadim descend down to the heart, to the place of revelation.” “Afterward we say, ‘vaya’avor.’ Then we accomplish the unification of Yisrael and Leah from the chest and upward, since the drop of the Chassadim has already descended [to the level of the chest] and been revealed at the place of the heart. Now the drop of the Chassadim descends [further].”
    The joining of Yisrael and Leah is a unification from the chest and up, because Leah is at the level of the chest and above it. This is the joining of “vaya’avor.”” The unification of “vaya’avor” is the unification of Yisrael and Leah, since the drop of Chassadim has already descended to the level of the chest and has been revealed there in the place of the heart. 
    “Now, during the actual prostration, the drop of the Chassadim descends further, until the level of Yesod of Zeir Anpin. It emerges from there and is placed within the [sefirah] of Da’as of Yaakov, which is parallel and opposite to the level of Yesod of Zeir Anpin, as is known. From there, it descends to the level of Yesod of Yaakov, and is given to Rachel.” From there, it descends to the Yesod of Yaakov, and Yaakov gives it to Rachel during the actual prostration prayer.
    And this is similar to the explanation that was offered above, in the section on “vaya’avor.” During “vaya’avor” Yisrael gives to Leah. During Nefilas Apayim, Yaakov gives to Rachel. Then Leah and Rachel achieve completion. Afterward, the Gevuros and Chassadim descend from the feet of Leah, to Yaakov and Rachel. Afterward, the Chessed and the Gevurah descend, they descend from the feet of Leah. Leah bestows the Chessed and the Gevurah, she bestows it to Yaakov and Rachel. That is why Yaakov has no conceptual grasp of Leah.” 
    In just a little while we’ll be reading Parshas Vayeitzei. Next Shabbos during Mincha, we’ll already read Parshas Vayeitzei.
    “And it seems to my limited understanding that this is why we actually have to prostrate ourselves during Nefilas Apayim. It is such a lofty unification, [we do it] to show that the Chassadim are descending all the way down with this lower joining. This is not the case in the loftier joining (of Leah), which is above.”
    “This is Nefilas Apayim—for now is the time of the descent of the masculine waters of the Chassadim into Nukva / Rachel, and so the feminine waters must first be raised up so that the masculine waters can be received. Leah first raises up feminine waters, as does Rachel, and through this they receive the masculine waters. Then, afterward, they can receive the masculine waters. This is the esoteric meaning of the verse, ‘A woman, when she gives seed and she bears a male’ (Vayikra 12:2). The Sages said that the woman bestows [seed] first, because abundance flows from the feminine aspect, from Malchus. ‘A woman of valor is the crown of her husband’ (Mishlei 12:4). That is the place of the revelation of the lights, the three hundred and seventy myriad lights. This has already been explained in many places, as well as in the explanation of the verse, ‘G–d of vengeance, Hashem, G–d of vengeance appear” (Tehillim 94:1),” [where the word “vengeance” appears between two names of Hashem.]
    This is the time of, “G–d of vengeance, Hashem…” We will not be still, Hashem. We will not be still. The entire world will be filled with blood. This is what Reb Ahrele [Roth, the author of the work “Shomrei Emunim”] said, which is that in the future, the entire world will be filled with blood. The blood of all those who were killed during all the last four thousand years [of our history] will bubble forth. This blood will rise up to G–d’s throne of glory and will drown all the wicked in the world in a great sea of blood. As the verse says, “And the earth will reveal its blood” (Yeshayahu 26:21). The verse that describes this terrible event is found in the Tanach, and Reb Ahrele says that this will actually happen in the future. This is the Reb Ahrele who founded the Chassidus called “Toldos Aharon,” whose Chassidim are all holy and pure.
    A person has to know that we have yet to come up to the dust on the sole of a Reb Ahrele Chassid, to touch their holiness or their purity. We are only beginning to be Jews now. We are just starting to be Jews, only starting!
Reb Ahrele felt the suffering of the Jewish people, he felt the pain of the Jewish people, and he said that there will be a sea of blood, an ocean of blood. All of the blood will bubble up and rise, and all of this is in accordance with the verses in Yeshayahu 26:20-21, the final verses. It is written there, “Come, my people, enter into your chambers and shut your doors around you. Hide yourself for a little moment, until the indignation be past. For, behold, Hashem comes out of His place to punish the inhabitants of the earth for their iniquity. The earth also will disclose her blood, and will no more cover her slain.” The earth will disclose all the blood.
    Jews are getting killed every day. Buses are exploding every day here. This is “Rabin’s legacy.” We have been privileged to receive Rabin’s legacy, G–d save us. One should rend one’s garment over Rabin’s legacy. Rabin quite simply deceived the entire world. He knew all that would happen; he knew exactly what would happen. He deceived everyone. He wanted everyone to vote for him. He came with false slogans so that people would vote for him. He deceived the entire Jewish people. He knew all that would happen. He was a smart man, and he really knew. This has just recently been publicized, that he knew exactly what would happen. The main thing was that he should gain the chair for four years, for eight years. That way he could rule over the entire country. They know everything. They knew all that would happen in advance. This was no surprise for them. No surprise. There was one surprise, that it all blew up so quickly. They did not even have time to give everything back before the talks broke down. Otherwise there would no longer be any Meah Shearim or HaChoma HaShlishit. There wouldn’t be anything. They would have already torn down all the houses. They already took down one hundred and thirty homes in Gilo. They hoped that the border would be here and they would tear down all the houses here, together with all of Meah Shearim, right up until the Knesset, until Barak’s seat. Aside from Barak’s throne, they couldn’t care less about anything else.
    They know everything. They are wise and insightful people. They aren’t exactly sane, but they do know all about what will happen. They know all that will happen. We’ve come now to inherit “Rabin’s legacy.” Buses are exploding; people are getting killed every day. This is the legacy that he left us. This is how he started, and this is how he finished.
    “For, behold, Hashem comes out of His place to punish the inhabitants of the earth for their iniquity. The earth also will disclose her blood, and will no more cover her slain.” The earth has revealed its blood and it will no longer cover up its dead. Now all the blood, all the blood of the Jewish people… “G–d of vengeance, Hashem, G–d of vengeance, appear.” Hashem will not rest; will not be still, until He avenges all the blood. He will avenge all of the blood! [He will exact vengeance] from all those who caused the blood [to be spilled.] All those who brought about this bloodshed. He will exact vengeance from them all. He will exact vengeance from them all. He will not miss out a single one. People are sitting now in their seats, but Hashem will not let a single one of them off the hook. Despite the fact that they are only puppets. They’re just puppets.
    “Ashur is the rod of My anger, for the staff in their hand is My indignation.” (Yeshayahu 10:5) They are like Ashur—“the rod of My anger, for the staff in their hand is My indignation.” They are Hashem’s stick; they are the rod that Hashem uses to beat us, to cause our bloodshed. But Hashem will ultimately take revenge on Ashur. He will take revenge on all the wicked amongst the non–Jews. “For, behold, Hashem comes out of His place to punish the inhabitants of the earth for their iniquity. The earth also will disclose her blood, and will no more cover her slain.”
This is what Reb Ahrele is saying here. An ocean of blood will come out. The blood will bubble up and rise and spread like geysers. It will spread forth from the depths of the earth. The blood is bubbling like the blood of Zecharia ben Yehoyada the Kohen. His blood bubbled for a few hundred years. The blood is already bubbling for thousands of years within the earth, and all of it will come out and there will be an ocean of blood that will reach until Hashem’s throne. All of the nations of the world will drown in this blood, all those who aided and rejoiced and encouraged the bloodshed of the Jewish people. 
    “This is the terrible mystery of Nefilas Apayim.” The truth is that it is possible to atone for everything during Nefilas Apayim. When we say, “Hashem is one,” it is possible to rectify everything through our daily prayers. “We constantly need to sift–out [the fallen Divine sparks] over and over again [from the seven kings that died]. When we do that work of spiritual clarification, then we are able to raise up the feminine waters.”
    “These kings who were not able to be clarified at the time of Creation, and have remained unclarified, their place is within the three [lower] worlds of Beriyah, Yetzirah, and Asiyah, in the following fashion: In the world of Asiyah there are klippos [impure husks], and since these kings are related to the world of Asiyah, they are close to these husks, the ones that exist in the world of Asiyah, and they are placed among them.” [So too in the world of Yetzirah.] 
Now is the time to go and arouse the entire nation to repent. You are the shadarim [G–d’s agents], you are the guards. You are called the guard, but you aren’t really guards. You are the awakeners: your job is to arouse others, rather than guard them. You awaken the Jewish people to repentance. You must awaken the Jewish people to repentance with every telephone call. 
    Except for the ten insane people (of whom I am the leader), I am the number one unbalanced person here. This is exactly what we said last week to Rav Nissim Kalfa in the Rabbinical Kollel, that I am the chief unbalanced individual here. Because if I can stand to pray Shemonah Esrei and finish it off in two minutes, then I am the most unbalanced person there is. You stand opposite Hashem, face to face, and beg, “He who grants man knowledge and teaches humanity understanding…He grants man knowledge. Return us, our Father, to Your Torah, and draw us close to Your service, and bring us back in complete repentance before You.” And if I skip words, if I swallow the letters, if I say, “And give blessing on the face of the earth. And we will be satisfied from its good. And bless our years like the good years. And give dew and rain for blessing on the face of the earth, and we will be satisfied from its good. And bless our years like the good years for a blessing.” Hashem has treasuries of jewels, billions of jewels. He wants to give us billions of gems, and I am prepared to give up on it all. It must mean, then, that there is no one as mentally unbalanced as I am, as I say every, “give blessing,” or “give dew and rain for blessing.” There are billions of jewels prepared for each and every person. And people swallow the words. Hashem says, “Say it clearly and I’ll give you billions of treasuries of gems. I’ll give you treasuries full. Just say it clearly.”
    Therefore I am the most unbalanced person of all. In the meantime, though, Jews are getting killed. In the meantime, the blood of the Jewish people is crying out. In the meantime, we hear every day about another tragedy and another tragedy. We have to shudder. We have to be unable to sleep at night. All of our bones should be shaking. Another Jew and yet another Jew is getting killed every minute. Jews are afraid to travel on the buses. Five years ago, the buses were empty, completely empty. People weren’t prepared to travel by bus.
    For my part, what I can suggest personally is that everyone should come to the Moslem Quarter. I can promise you that there aren’t any buses there. There’s no problem. Everyone can come, we’ll set everyone up in Shuvu Bonim. We can fit twenty into a room. I don’t know if they will allow it. I’ll try and use my influence. Maybe they will allow it. Even fifty people to a room.
    It’s already impossible to walk in the streets. You walk in the street and a bus explodes. The explosion is outside [the bombs are put on the outside of the buses], and those who were outside were wounded. Those who were severely wounded were outside. Those who were inside were less critically wounded. They were also seriously wounded, just less so than those who were outside.
    It’s impossible to walk in the streets. “They hunt our steps, that we cannot walk in our broad streets.” (Eichah 4:18) “For death is come up into our windows” (Yirmiyahu 9:20). 
    The firing is breaking into people’s homes. In Gilo, they’ve already torn down one hundred and thirty apartments. They took them down. Now is the time. So you are not guards, you are awakeners. You have to make telephone calls twenty–four hours a day. From eight in the morning until midnight. People are waiting for a phone call, people are waiting for encouragement. Everyone is completely broken. They see ten insane people running the country, the Israeli Authority. This Authority (“rashus”) is making everyone poor (“rashim”) and miserable. This is not a country; this is an Authority that is making everyone poor and miserable—poor and miserable. People are walking around with their heads down, completely broken. They see that they’ve fallen into the garbage bin. They’ve fallen into the hands of ten crazy men. They don’t know that I am the most insane of them all. They don’t know that it begins with me. Otherwise, they would have shot me already. I’m only revealing this to you, that I am the most insane one of all. If people would know this, then they would already have taken care of me. But I am the chief crazy man, since with a single Shemonah Esrei prayed with the proper concentration, I could take care of all of these decrees. Everyone must believe that a single Shemonah Esrei prayed properly could take care of all of these decrees. If we will stand and pray Shemonah Esrei for an hour, we will certainly take care of all these decrees.
    Now, the spiritual work of clarification can only be done through the letters of the Shemonah Esrei prayer, only through the letters of the prayers. Here, no plan will help; no intellect or demonstration or expression of indignation will help. There isn’t anyone to get angry with. The police are in their hands, the army is in their hands. But what remains for us to know is that we are the cause. I am the cause, I am the most unbalanced person here. Every day, through our prayers and only through our prayers. A person sees such tragedies happening every day, so he has to stand and pray Shemonah Esrei for an hour, for two or three hours. He has to focus on every word, on every letter, because he can save hundreds and thousands of Jews by doing this.
    “[Regarding the feminine waters,] every single day, through our prayers we rectify the seven kings that died.” We must clarify the kings that died. We now find ourselves in the situation of the seven kings (Bereishis 36:31). “And Bela ben Be’or died…and Yovav ben Zerach of Batzrah died…” Afterward is Chusham from the land of the Temani, and then Hadad ben Bedad who smote Midyan in the field of Moav. Afterward is Samla of Masreka, and after that is Shaul from Rechovot HaNahar. After that is Chanan ben Achbor, until Hadar comes—and he is Melech HaMoshiach. This is our holy Rebbe, Hadar. He is called Hadar; he is Hadar (“splendor”). He embodied the verse, “The wisdom of a man illuminates his countenance” (Koheles 8:1). The skin of his face actually shone.
    “This is in the world of Asiyah.” Right now, we are in the world of Asiyah where there are impure husks. “And the aspect of the kings who are related to the world of Asiyah, the seven kings who require us to rectify them, are [connected to the concept of] the two hundred and eighty–eight [fallen] Divine sparks. The only way that they can be rectified is through praying with proper concentration. They are close to these impure husks and are placed among them. So too in the world of Yetzirah. In Yetzirah, there is also an impure husk, and there [among] the aspect of the kings stands those that are related to the world of Yetzirah. There are also impure husks in the world of Beriyah. There are kings there that are related to the world of Beriyah. And there are impure husks there as well. The spiritual work of sweetening must also be done in the world of Atzilus.” Korach was already in the world of Atzilus, and he erred nevertheless. He saw Hashem face to face. He was already in the world of Atzilus. “It comes out, then, that we must raise up all of these aspects of the kings that died who exist within the worlds of Beriyah and Yetzirah, just like the feminine waters [are raised up]. And we must raise up a portion of feminine waters from Asiyah, from Yetzirah, and from Beriyah.”
    “This is what one must focus on during Nefilas Apayim when one falls prostrate. For we are now in the world of Atzilus when we pray Shemonah Esrei, and this idea is explained more in its proper place. It is there that we are incorporated.” When we stand to pray Shemonah Esrei, we have reached the world of Atzilus. We must stand there for an hour, for two hours, and patiently recite every letter without rushing. “In the world of Atzilus, in its place, it is there that we are incorporated and incorporate ourselves within Nukva of Zeir Anpin within Rachel.” When we are in Shemonah Esrei, we are incorporated within the soul of Rachel.
    Those fighters, Commando 17, Commando 30… Commando 30 are already invisible. Anyone who has merited to be part of Commando 30 can’t be seen at all.
    So these two commando forces who merit coming to Kever Rachel, are her servants. They are Rachel’s servants; they are Rachel’s children. You see who gets to Rachel. All of them come to Rachel with thermoses, with bottles of Coca Cola, and with bags of cake.
    [But] Rachel wants that we should come with self–sacrifice, that we should have to dodge the bullets to get to her. They are called her servants—they are called her children—those who merit traveling to Rachel Imeinu with self-sacrifice. They are her servants—they are her true children—the ones who don’t give up on Mamma, who run to Mamma!
    Who will we run to? Only to Mamma! She can help us. Only Mamma!
    They already had a plan to give Kever Rachel back. They had a secret plot under the table. Everything was prepared, but owing to the present circumstances, they aren’t capable [of carrying it out] any longer.
    Mamma still wants us to come to her. The mother’s son [Yosef] already sacrificed his life—he already sacrificed his place for the sake of the Jewish people. Those who have died have sacrificed themselves for the sake of the Jewish people. And Mamma is still prepared to receive us. So those who break through, who break through the roadblock, they are the true servants, the true children of Rachel.
    We are her servants—we are her children—those who break through to Rachel with self–sacrifice every night. They pass through the roadblocks by going through the courtyard, through the houses, through the fences, among the Arab houses. They go through the terrorists, and they dodge the bullets. They are the servants; they are the true children.
    “And they raise up [the feminine waters] for her.” They raise up the feminine waters; they raise the feminine waters up to Rachel, so that Rachel can accomplish all of the unifications. “Rachel cries for her children.” “Cries out” Rachel screams. Rachel cries out; Rachel weeps day and night. She is waiting for us to come and weep with her—not that we should come there to eat cake. People sit there with lecterns and Gemaras, as if it’s the lobby of some hotel.
    Rachel wants us to come to her with self–sacrifice—with self–sacrifice. And then she can raise up the feminine waters. When people go to her with self–sacrifice, then she can raise up the feminine waters—the feminine waters to Abba and Imma, to Zeir Anpin, to Arich, to Atik, to Adam Kadmon. Through these feminine waters, Hashem saves the Jewish people. Those who find the way to Rachel are the Commando 17, the Commando 30 who merit to break through all the paths, all the roadblocks. They merit to raise up the feminine waters with their self–sacrifice. With it, Rachel can raise up the feminine waters, raise up the feminine waters.
    “Afterward comes Nefilas Apayim.” After we were praying Shemonah Esrei, after we were in the world of Atzilus, meaning within Rachel of Atzilus—Rachel is Malchus within Atzilus, and we were [there during] the entire Shemonah Esrei, during the recitation of the entire twenty blessings (including “Elokai Netzor”). Altogether, there are twenty blessings. We should sit on each blessing for no less than three minutes. If we do, then it will take us a total of one hour for all of Shemonah Esrei. If we spend six minutes on each blessing, then it would take us two hours. Little by little, we would enter the world of Rachel—to enter into the world of Rachel—and then Rachel could raise up the feminine waters.
    “After this, we suddenly fall.” As soon as the Shemonah Esrei is finished—meaning  [our time in] the world of Atzilus—we fall from a great height to a deep abyss. We fall into the place of the impure husks, and we draw souls out of the depths of the impure husks.
    You are the awakeners. We won’t call you guards; we’ll call you awakeners. You awaken and bring all of the Jewish people to repentance. By making telephone calls, it is possible to bring the entire Jewish people to repentance. People will sell their homes. They will sell their homes!
    We just now spent time in prison, and we were about to close the yeshiva. But people then came and offered to sell their homes. These are people who have nothing to do with the yeshiva at all. “Come on, that’s it. We are closing the yeshiva.” And people came and offered to sell their homes. They wanted this place to continue. Here, people are serving G–d; here people are getting up for Chatzos. Here we have people who are going out to the fields to pray.
    Who will protect the Jewish people if not this yeshiva, if not this place? People came and actually wanted to sell their homes. They offered their homes up for sale. They had gone to agents. These are people who have no connection whatsoever to the yeshiva. They just heard about this terrible tragedy, that the yeshiva is about to close. They immediately said, “This can’t be. We won’t allow it. We live on knowing that there is such a yeshiva. This is where we get our life–force from!”
    People who break through to Kever Rachel… Commando 17, Commando 20, Commando 25, I don’t know how many Commando forces there are here. It’s a secret. If the number of Commando forces that are here were revealed, then this state, everyone would already run away from here. Everything is about to fall apart now.
    So those servants and children of Rachel, those Commandos who break through to Rachel, who infiltrate Khalkhul, Kvar Cheres, who go to Yehoshua bin Nun, to Calev ben Yefuneh, to Osniel ben Kenaz…He said, “What is this?” He’d never seen anything like it! Osniel ben Kenaz! People had already given up [on going there at all]. They travel in caravans with Jeeps, with automatic weapons, with tanks…that is how they get there. And these people break through all the roadblocks. The Arabs are chasing them, shooting at them, and they just keep on going! Who has ever seen anything like this? People don’t know what is going on here at all. But these are the children of Osniel ben Kenaz. He was the first Judge, and he is the last Judge. He is protecting us. Osniel ben Kenaz saved us from Kushan Rishasayim, and he is saving us now too from Kushan Rishasayim, the one who did two acts of evil (“rish’us”) (Shoftim 3:9). Those who break through, who break through to all these places, they are the true children. They raise up the feminine waters. They raise up the feminine waters.
    The everyday act of Divine service, however, is the service of standing and praying Shemonah Esrei. One cannot substitute this [going out to the graves of Tzaddikim] for Shemonah Esrei. One cannot just give up on Shemonah Esrei. With every single letter and word that we utter as we pray Shemonah Esrei, we find ourselves rising higher and higher. Rising to the world of Atzilus, we become incorporated within Rachel of the world of Atzilus, Malchus of Atzilus. And then suddenly, we fall. Shemonah Esrei is over. We finish “Grant peace.” We finish, “Elokai Netzor.” We finish, “May the words of my mouth and the meditation of my heart be desirable before You, Hashem my rock and deliverer.” “He who makes peace in His high places will make peace upon us and all the Jewish people, and let us say amen.” Then, suddenly, we fall from the highest heights to the deepest abyss. We suddenly fall, all at once, from Atzilus. We fall from Mars, we fall off the moon. Boom! We transverse millions of kilometers in an instant—millions of kilometers. We fall suddenly—Nefilas Apayim. To where do we fall? [We fall] together with all of the outcast souls, the lost and wandering souls that despair and are miserable, the ones who don’t find the way, who are still searching for the truth. They still have a trace of Divinity that pulses within them, and they don’t know what this trace wants, they don’t know what it longs for. These are the people that you need to awaken now with your telephone calls that you’re making for hours and hours every day. It is possible to arouse the entire Jewish people to repentance. There is nothing to be afraid of. All of the Jewish people must have a copy of the Tikkun HaKlali with them. You can travel on the buses, you can tell people that anyone who carries a copy of Tikkun HaKlali in their pocket has nothing to worry about. He can travel through a maelstrom of bullets, a blizzard of shells, and they will explode underneath the bus, to the side of the bus. One hundred explosions could happen and nothing will occur. Anyone who has a copy of Tikkun HaKlali must keep it in his pocket. We should print on it that it is an anti–explosive device. It is an anti–car bomb device. One can travel on the buses anywhere; one can go to work, for there is nothing to fear. Someone should make copies of Tikkun HaKlali condensed onto a single page and should start handing it out throughout the country. The entire country! 
    “So we fall,” explains the holy Arizal. We fall suddenly, all at once from the top to the bottom, from the world of Atzilus down to the deepest abyss. During Nefilas Apayim, we fall to the deepest abyss and as we rise up—we have to release the holy sparks from the depths of the impure husks. Yochanan Kohen Gadol was no longer able to release the holy sparks when he was eighty years old. A person has to release the sparks. The sparks attach themselves to him, and he must, with the power of the Tzaddik, the Rebbe… anyone who knows who the Tzaddik of the generation is can use the power of the Tzaddik of the generation to release souls from the deepest depths of the impure husks. The souls that are the most outcast, the most miserable, the most lost.
    This is the secret of Nefilas Apayim, that one must focus on this as one throws oneself off the roof [so to speak]. When we reach the point of Nefilas Apayim, we are falling off of the rooftop down to the ground. We fall from the rooftop down to the ground; we literally fall into a deep abyss. A person falls from the rooftop, and he gets smashed to pieces.
    The Baal Shem Tov explains how one has to serve Hashem. He was shown in a dream, [a vision] of a man climbing to the rooftop and then falling down and being smashed to pieces. This is how one has to serve Hashem! One climbs to the rooftop and falls down, and gets smashed to pieces. “We throw ourselves down from above, from the world of Atzilus, down to the bottom of the world of Asiyah,” from the rooftop down to the ground. “And this is the esoteric meaning of Nefilas Apayim, which is the everyday form of Divine service.”
    Kever Rachel is the Divine service of Chatzos, the service of the night. However, it cannot replace Shemonah Esrei, it cannot replace Nefilas Apayim. It cannot replace praying with proper concentration. It cannot replace reciting each and every letter slowly and deliberately. You need to do everything together. All of the [different forms] of Divine service have to be performed together.
    This is why, when a person reaches Shemonah Esrei, he must say it for an hour, for two hours, letter by letter, word by word, with the utmost patience. He doesn’t gain by hurrying. He doesn’t gain anything by skipping words. He doesn’t gain by swallowing words. He only loses. He loses infinite wealth, infinite holy awareness, and infinite intelligence. The slower a person prays, the more miracles and wonders he sees. His mind will open. The ten veils of the mind that are discussed by the Chessed L’Avraham completely disintegrate. All of the ten veils of the mind that prevent him from learning can only be destroyed by praying Shemonah Esrei with the proper concentration. This is the main act of Divine service, praying Shemonah Esrei with the proper concentration.
    “To the bottom of the world of Asiyah.” He falls like a person who throws himself down from the rooftop, like a person who throws himself from the rooftop down to the ground. “This is the esoteric meaning of his falling down [prostration]. He falls down to the deepest depths of hell, and even below that. At the age of eighty, Yochanan Kohen Gadol was no longer able rise up again.”
    “This is the esoteric meaning of Nefilas Apayim which one must keep in mind, for now that you threw yourself down…” A person who falls prostrate must bear this in mind. We will continue to say the Nefilas Apayim prayer until Rosh Chodesh Nissan, and we will say it almost the entire month, aside from Rosh Chodesh itself. After that [we won’t say it] on Tu B’Shevat and Purim. Aside from those times, however, we still say Nefilas Apayim. And we have long [nights for] Chatzos where we can cry for the Jewish people, to literally sit on the ground, to fall prostrate on the ground on some blanket or some sheet, some garment, and to place ashes [on our foreheads]. These ashes [EPheR] mitigate the Pa”R judgments, this is the esoteric meaning of the verse, “Beauty [Pe’ER] in place of ashes [EPheR].”
    One should literally fall on the ground and cry and cry and cry. Jews are getting killed every day. Nosson Rubinstein met a secular Jew at the grave of Binyamin ben Yehoyada who said, “When I hear that a Jew has been killed, I just fall to the ground straight away and start to cry.” This was a Jew from Har Kena’an, the epitome of secularism in Tzefas, and even with all this secularism, he said, “When I hear that a bus has exploded, I cry for hours. I fall on the ground. More Jews have been killed? More Jews have been killed? More Jews have turned to ashes? People have lost their legs—girls have had to have their legs amputated?” This is something so terribly shocking. They most certainly must be holy and righteous Jews, but it comes to show us that a person must make sure that his daughters cover their legs. It can shock them into wearing thick stocking, and dresses that reach down to the floor, as long as possible. The minute that a man looks at a woman, he simply murders her. He kills her. He has cut off her legs. People must know this!
    And a woman must take care that people shouldn’t look at her. Just like the young girl who prayed every day with such terrible weeping that no one should see her (Sotah 22a). This is the secret of Rivka. “No man knew her.” Also it is written about Yiftach’s daughters in the Midrash. This is a very ancient Midrash. It says that no man ever even knew the daughters of Yiftach. They never knew a man in their lives. It is forbidden for a boy to look at a girl. It is forbidden for a girl to look at a boy. It is pure murder. A man looks, and afterwards he gets killed. He saw the angel of death—he saw impurity—because the spirits of impurity surround a person. This is just what we learned today, that someone who touches a corpse becomes ritually impure. The corpse isn’t impure. The corpse is holy; the corpse is pure. 
    This is like the Holocaust, when they murdered millions of Jews. Two million were killed in Auschwitz. Half a million—one million—were killed in Treblinka. Where then do we have the other three and a half million? That really comes out to be five and a half million. Where are the rest who make up the total of six and a half million Jews? All of them were killed in pits. They took twenty thousand Jews from four in the morning until eight at night and took care of them. Afterward, when they opened the mass graves as they withdrew… [The Nazis wanted] to burn the bodies and reduce them to ash so that no trace would remain of them. They found all of them intact in all the locations, in all the countries. It is discussed in the “Black Book.” [The author] brings the testimony of Jewish eyewitnesses who survived after the mass graves were re–opened, people…they managed to flee from the Nazis afterward. They weren’t killed. They found all of them whole and undecayed, as they had been at the moment they were murdered.
    The body of anyone who dies to sanctify Hashem’s Name becomes holy and pure. He becomes completely sanctified, completely spiritual; he rises to the level of a soul. This is why he remains intact, as long as he hasn’t been literally reduced to ashes through burning, which seems to be an even greater level of spiritual rectification which he has merited. His body remains intact: no decay, no insect, can touch that body.
    Now when we fall prostrate during Nefilas Apayim, we release lost souls. Those who make the telephone calls, those who awaken the lost souls, [should know] that now is the time. This [situation] looks as though it will last at least nine months. Who knows if it won’t be even longer than that? Now is the time.
    They knew everything. What surprised them was that [it happened] before they managed to give back Yerushalayim. They had already planned to give Yerushalayim back too, and that way the Arabs could take care of the Choma HaShlishit. That also might have been part of their calculation. They know that the Choma HaShlishit is Commando 20. We have here 25, 30, 40, 50… We have so many commando forces here. They came here with the largest commando force in the entire land of Israel, and they sent people to prison. They brought all the commando forces of Yerushalayim here. They know what kind of commando force we have here. They didn’t do it for nothing. They aren’t stupid—they’re smarter than we are. They know what there is here and we don’t know what Shuvu Bonim has. They know what there is here in Shuvu Bonim better than we do. So they certainly wanted to take care of the Choma HaShlishit. They would have given the Arabs [territory] up until here, and in a single day they would have taken everything down here. They gave them guns so that they could take care of what had to be taken care of. They knew everything. They really are smarter than us. We are simple people. We learn a little Gemara, a little bit of Sha’ar HaKavanos, but they are clever and plan ahead. They plan things out like a person who sits down to play chess. He plans out every move. He can sit and plan each move out for an hour—an hour and a half. Everything is well thought out and planned with them down to the least detail. The only thing that surprised them a little was that [fighting broke out] before they had a chance to give back Yerushalayim. They thought that they would give Yerushalayim away first, and that they would do their deed afterward. This is their greatest disappointment.
    But even they can be brought back in repentance, because everything begins with us, with our focusing properly as we say Shemonah Esrei. Every Jew is connected to a letter [of the prayers]. Every Jew is connected to a letter.
    “And bear in mind, for now that you have thrown yourself down prostrate…” Those who merit to concentrate properly during Nefilas Apayim, “Bear in mind that now that you have thrown yourself down to the bottom of the world of Asiyah, the bottom of Asiyah; you gather up and sift out [holy sparks] from Nukva of Asiyah. Afterward, focus on the fact that you are rising up out of there to the world of Yetzirah, and you rise from there to the world of Yetzirah and gather and sift there too. Afterward, focus on rising up from the depths of the impure husks to release souls to the world of Asiyah within the realm of holiness. After that, raise them up from the world of Asiyah within the realm of holiness to the world of Yetzirah within the realm of holiness. Afterward, [raise them] to the world of Beriyah, and after that to the world of Atzilus, to Malchus. Malchus is Rachel. Malchus within the world of Atzilus is Rachel, and there you would give them over and place them within Rachel, just as the feminine waters are raised up.”
    Know that one sifts out Divine sparks during every prayer. All those who return to Jewish observance only do so through the [power of] Shemonah Esrei. All those who now repent, those who are aroused to return to Jewish observance, only do so through [the efforts of] those who focus properly during Shemonah Esrei, [as they recite] every single letter. This is especially so during the Nefilas Apayim prayer.
    Know that all of these sparks that are sifted out cannot rise up on their own. “A prisoner cannot release himself from the prison.” Aside from ten unbalanced individuals, all of the secular Jews want to return to Judaism—all of them, including Meretz. Everyone sees the tragedy that they’ve brought upon themselves. All of them see the tragedy that they’ve brought upon themselves, this tragedy that [is so enormous] that one cannot even describe it. One cannot even understand it. It is impossible to comprehend the terrible tragedy that they’ve brought upon us, and now everyone is broken and miserable.
    Now is the time [for us] to say, “We have a G–d. We have One G–d.” Just say that “G–d is One.” Tikkun HaKlali must be printed out on one page [with the entire Tikkun HaKlali condensed onto it], and we must make fifty thousand copies and take them out and distribute them. They should be handed out and people should be told that anyone who keeps a Tikkun HaKlali in his pocket can travel under any circumstances, no matter how dangerous. And this is really the way it is, and they should tell people this, and certainly [it is so].
    This only depends on our concentrating properly on the letters of Shemonah Esrei. Only this can bring the people back to repentance. A Jew is connected to every letter. Several Jews are connected to each and every letter, and it is only when we will merit to focus on every single letter of the prayers properly [that they will return]. That is the only thing that will help. “Know that those sifted–out sparks cannot rise on their own. It is only through [the efforts] of those who know how to concentrate properly, who pray with the proper concentration…[This is] only if a person focuses on uniting his nefesh–ruach–neshamah with them, and so raises up those sifted–out sparks together with his nefesh–ruach–neshamah.” Then the sifted–out sparks rise together with his nefesh–ruach–neshamah. The sparks will rise. This is how he will raise up all the sifted–out sparks. He can raise up an infinite number of souls. During these nine months, it is possible to bring the entire Jewish people back to repentance through focusing properly during prayer alone. This is what they are waiting for, for us to arouse them, and then they will certainly repent. That is what they are waiting for. They are waiting for an inspiring phone call, an encouraging telephone call.
    “Know that those sparks [awaiting] clarification are standing among the impure husks themselves. Therefore, focus so that you can cause your soul to descend into the world of Asiyah, and it will gather up and sift out those sparks from there and they will then rise together with you. This will happen through the power of the merit of the mitzvah of prayer.” This will happen through the power of the merit of the mitzvah of prayer that you fulfill—that you fulfill. Through prayer, you can raise up an infinite number of souls. With a single Shemonah Esrei, you can raise up an infinite number of souls.
    This is similar to the Tzaddikim who enter into Gehinnom. That which a person does during every Nefilas Apayim and Shemonah Esrei is like that which we say, “Those who, passing through the vale of tears, turn it into a waterspring. Moreover, the early rain [‘moreh’ / teacher] covers it with blessings” (Tehillim 84:7). The commentary of the Iyun Yaakov says that, “Those who pass through the vale of tears,” are the Tzaddikim who enter into Gehinnom. “[They] turn it into a waterspring.” There, the Tzaddikim shed tears that run like rivers. “Moreover, the early rain covers it with blessings.” [This can also be read, “Moreover, the teacher enclothes himself in blessings.”] And they enclothe themselves in all the souls.
    Tzaddikim enter into Gehinnom every day to release more souls. [They can do this] because the Tzaddik is like fire. He is like a burning flame, like Rabbi Zeira who merited entering into the fire. That was what made his face shine. They enter into Gehinnom, and all the wicked people who the Tzaddikim see have finished their term of punishment, who have suffered enough…Perhaps they once gave charity, like the baker who came to the Rebbe [for a tikkun]. In truth, all he had done was sell his broken up leftover cakes that he hadn’t sold on Friday for a few pennies less than usual. Still, [that made him] considered like a regular person, and the Rebbe was able to provide him with his tikkun.
    Anyone who has some connection to Rabbeinu, who signed on to give a set sum every month, who once gave a penny to charity… Even that baker who, when it comes down to it, what had he done? He had some broken cakes, some burned cakes, that he didn’t manage to sell on Friday, and it was those cakes that he would sell to the Breslovers for a few pennies less than usual. [It was about him that they said] when they came to buy them on Motzei Shabbos, that in the merit of these few pennies that he took off the price for the Breslovers for Melave Malkah, the Rebbe would rectify his soul. The Rebbe showed them, “Here, this baker has arrived now, and now I will rectify him.” He saw that he had come completely broken. But the moment that a person gives a penny to our holy Rebbe, he can already receive the rectification, and the Rebbe can release him from Gehinnom.
    This is what the Tzaddikim do, they enter into Gehinnom to release all kinds of souls that had some connection to Tzaddikim in this world, who gave some charity, who fasted on some Yom Kippur. The Arizal says that each and every person does the same action. Each and every person has this same aspect during Nefilas Apayim. It is as though he descends into Gehinnom to release souls.
    This is the language of the holy Arizal: “Behold this is similar to the statement of the Sages that the Tzaddikim descend to Gehinnom after their deaths. They descend to Gehinnom—this is the mystery of the place of the abode of the impure husks. They descend to Gehinnom, which is the mystery of the abode of the impure husks, and they grab hold of the wicked and save them from there. As the verse says, ‘Moreover, the early rain covers it with blessings.’ ‘Covers it’ means to become enclothed within it. They enclothe themselves. The teacher—the Tzaddik—enclothes himself with all the souls.”
    Even after their deaths, the Tzaddikim descend into Gehinnom.
    This is what every Jew does when he goes out to bring other Jews back to Jewish observance, and when he recites Nefilas Apayim. “This is the mystery of the place of the abode of the impure husks, and they grab hold of the wicked and save them.” There are no wicked among the Jewish people. There are no wicked people. Even the ten unbalanced individuals who are the present government, who are making everyone poor and miserable, they too could repent. They too could repent. It is just that everything depends on us. Everything depends on us, that we should concentrate properly on every letter, on every word, [of the prayers].
    “The secret of this matter is that at the time of their deaths the Tzaddikim cause a supernal joining above. As it is written in Chagigah 15b, ‘Rabbi Yochanan said: When will I die and put out the smoke on his grave?’” Elisha (Acher) was in the fire of Gehinnom for close to two hundred years until Rabbi Meir brought him into Gehinnom. They didn’t even want to let him enter Gehinnom. It is written that other people are unwilling to accept the wicked into Gehinnom. They cry out when they see that they are about to bring in some wicked individual. They cry out because the impurity of the wicked is even worse than all of the fire. The fire purifies. When they see that they are about to bring in a new wicked person, they cry and weep, “Not into our section! Take him somewhere else!” They really scream so horribly, “We don’t want this wicked person in our Gehinnom!”
    They don’t want to let him into Gehinnom. Anyone who tried to get him [Elisha] into Gehinnom was met by these people who started to scream, “Such impurity! Such impurity! They’re cleaning us here, they’re washing us and rinsing us, and now you’re bringing more impurity to this place?” Rabbi Meir then pulled some strings. He said, “I’ll raise up smoke from his grave.” Rabbi Yochanan then said, “It’s no trick to burn your Rebbi—one has to know how to put out the fire.” [I.e. Rabbi Meir was able to get him into Gehinnom but only Rabbi Yochanan was able to get him out.] Rabbi Yochanan then said, “I’ll will release him from Gehinnom. He’s already been there close to two hundred years. So when Rabbi Yochanan passed away… When Rabbi Meir passed away, people saw smoke rising, they saw a fire coming out of the grave of Elisha ben Avuyah. When Rabbi Yochanan passed away, the smoke stopped rising. Rabbi Yochanan had said, “When will I die and put out the smoke [rising] from his grave?”
    “This mystery, that with their deaths the Tzaddikim cause a supernal joining above, is that they cause a supernal joining of the male and female principles [Zachar ve’Nukva] above.” At the time of their deaths, the Tzaddikim do greater spiritual unifications than they’ve done all their lives long. At the moment that the Tzaddik dies, he can raise up more souls than he did during his entire lifetime. This is the esoteric meaning of the verse, “He killed more with his death than he did in his lifetime” (Shoftim 16:30). This is the mystery of the “kiss of death” with which the Tzaddikim like Moshe, Aharon, and Miriam leave the world. Rabbi Yehuda HaNasi reappeared for years [in this world] after he had died.
    This is the inner meaning of that which is written in the Zohar, Parshas VaYakhel, 200b: “When the lower Tzaddik dies, then the upper Tzaddik, ‘wears jealously.’ Then a unification within Nukva takes place, for this is Malchus within the world of Atzilus. Then the soul of the Tzaddik sifts out those souls that are stuck in Gehinnom.”
    Just as the Tzaddik, through his death, releases infinite souls from Gehinnom, so too every person, at the time of his descent, can release an infinite number of souls as long as he holds strong. It is precisely at the time of descent, when he is in the place of the abode of the impure husks that he can raise them up like the feminine waters are raised up. This causes a unification in the upper world, and all the souls are rectified.
    This matter itself is accomplished through Nefilas Apayim, and that is what is written in the Zohar, Parshas VaYakhel 200b: “For during Nefilas Apayim, a person entrusts his soul within the tree of death.” We fall from the tree of life to the tree of death. We fall suddenly, all at once, from Mars. The distance from Mars is two hundred and thirty–six million kilometers. This is the greatest possible distance, that is, two hundred and thirty–six kilometers. The earth itself is one hundred and fifty–two kilometers [deep], and if we add them together, it comes out to be exactly three hundred and eighty–eight kilometers. The maximum distance that they can send a person is three hundred and eighty–eight million kilometers. They’re afraid to send now, since they lost several space shuttles. Everything that they do, since they began to continually oppose Israel, everything that they do [goes wrong]. They couldn’t even elect a President—nothing. They were waiting for the pageants, but then there weren’t any. What a disappointment. He [Gore] nearly fainted; he almost wanted to commit suicide. Hashem overturned their minds. These Democrats who had caused so much trouble to Israel [the Clinton administration] all of them despaired. All of them wanted to commit suicide. They were certain of victory, and then everything got reversed.
    They sent space shuttles Erev Sukkos, Erev Chanukah. They sent space shuttles, but they suddenly lost communication with them. They exploded. They were amazed. They had made mistakes involving inches, centimeters. They made the kinds of errors that little children in first grade make. “The wisdom of the wise was lost” (Yeshayahu 29:14). Hashem confounded the greatest sages in the world. All those who were against Israel lost everything. The Russians lost an entire submarine—one hundred and seventy soldiers dead. They came, and they heard their knocking. They heard the tapes. They traveled with recording devices to record what happened. They lowered recording devices into the water. They heard how they were knocking with hammers on the walls for days, so that someone should come to save them. But the Russians didn’t want to save them. The Russians hate themselves, so they certainly hate the Jews too.
    All kinds of strange things are going on now. All of the English submarines are also in a terrible state. One submarine approached Spain. Suddenly it developed a leak in the core of its nuclear reactor. The Spanish wanted to destroy the submarine, and right away there was really almost a war. They thought that they were going to lose all of southern Spain, Gibraltar—everything.
    Ships sink. There isn’t any guarantee of safety, so now they aren’t allowing any nuclear submarines to sail. This was already a month ago, and since then everything has been quiet with them. Hashem has shut up the entire world. A Concorde was smashed to pieces. Everything is getting smashed to pieces. Everything that they do—space shuttles, the Concorde, submarines—everything is smashed to pieces and they don’t understand why. They don’t understand why!
    It is because they are anti–Israel. They are against the Jewish people. They are against the Jews. The entire world is trying right now to tear Israel apart. They support the Arabs. “Shoot them; take care of them. We are against their taking action against you.” This is how it was with the Nazis who said, “The Jews are acting against the Nazis, not the Nazis against the Jews.” They taught this in the Kibbutzim, but no one believes that nonsense. “A Jew always remains a Jew. A Jew can’t be fooled. It’s impossible to fool the Jewish people.” 
    So all that the non–Jews are doing now is getting into worse trouble.
    There has never been an election like this. They haven’t had something happen like this in two hundred years, such incredible disappointment: hand counting. They said that they would start to count all the votes by hand. They’ll do it all by hand in the year 2000? Ultimately, they see that it has to be done manually. All of the electronic devices and electronic ballots and electronic paperwork didn’t help them at all. So they started to count manually, and the other side opened legal proceedings to oppose the manual counting. The Democrats lost nineteen thousand votes in Florida, where we stayed. [The Rav and Rebetzin had been visiting Florida.] They didn’t fill out the forms properly, and so the Democrats had nineteen thousand votes in their favor invalidated. All of this happened so that they would be thrown down to the dust after making so much trouble for the Jewish people.
    We see how Hashem smites all the nations now with all kinds of troubles. Until Melech HaMoshiach comes, however, we are still in big trouble. The non–Jews are constantly looking for ways and opportunities to destroy us. “Your destroyers and those that lay you waste will emerge from you” (Yeshayahu 49:17). Jews are helping them. These Jews aren’t to blame, they’re ensnared. When a person becomes secular, [he can’t help but] begin to hate the Jewish people. He says that the whole trouble is that we are religious—that’s the entire problem. We have to intermarry with the Arabs in order to save the Jewish people. They’ve already been saying this for ten years. They say this in all their broadcasts. [You hear them say this] wherever you travel in a taxi. You can’t help but hear a few words [of the news] without meaning to. You don’t want to hear it, but you’ve already heard it. It bothers them that they are Jews. They feel bad that they are Jewish, and they are [even more] upset that we are Jews. If we were Arabs, then we’d be living good lives. But this blew up in their faces prematurely. They wanted that it would explode in another year, when there wouldn’t be any more Yerushalayim at all. They wanted that everything would already be Arabic when suddenly the whole thing blew up.
    Hashem performed a miracle that it blew up prematurely. They aren’t at fault; they are more righteous than we are. It is because they are Tzaddikim that they are searching for absolute righteousness. Why is the secular Jew secular? Generally, it is because he is seeking such perfection that it causes him to fall.
    Reb Nosson says in Likutei Halachos that all secularism is because of “ribui ohr” [“too much light”]. He isn’t satisfied being a little bit Jewish, praying Shemonah Esrei a little, and putting on tefillin a little. He wants such perfection, and this is, “too much light” says Reb Nosson. This is what prevents him from repenting. So it comes out that they are more righteous than we are, since they are seeking a greater level of perfection than we are.
    “Now that a person has finished praying, and he suddenly falls all at once” hundreds of millions of kilometers. He falls from a great height to a deep abyss. He was in the world of Atzilus, and now he falls all at once to the tree of death. He falls from the tree of life—because the Shemonah Esrei is the tree of life—and he falls to the tree of death. He has to sacrifice himself to die. All of this is in the Zohar at the end of Bamidbar, at the end of Parshas Bamidbar.
    “The matter is thus, that the aspect of actual death is the place of impure husks, and this is part of the mystery of the verse, ‘Her feet go down to death.’ A person must sacrifice himself to die, and intend to lower his soul down to the place of death, which is the [place of] the impure husks, and to know that during Nefilas Apayim, he falls to the place of the impure husks.” This is why Rabbi Yochanan Kohen Gadol did not merit escaping from there. At the age of eighty, he had apparently become weak, and no longer had the power to escape.
    “And he should focus on releasing them from there through the power of the “zechus” [“merit”] of his prayer.” “Zechus” can also be read, “zakus” [“purity”]: the purity of his prayer. [This refers to] “Those sifted–out souls that are there, and this is accomplished through his nefesh, which is itself from the world of Asiyah. He should join them together with it [his nefesh].” 
    The more lowly a person is, the more he is able to raise up souls. On the contrary, he has even more of a connection to those souls. This is what he should focus on: sending his nefesh down to the place of death which is the impure husks and focusing on releasing the souls awaiting spiritual clarification from there, through the power of the merit of his prayer. This will be accomplished with his nefesh, which is itself from the world of Asiyah. “And he should join them together with it, and they will rise up out of there with it to the world of Yetzirah.” He raises them up from the “ten crowns of filth” [the ten sefiros within the realm of unholiness]. He raises them up to the world of Asiyah and from the world of Asiyah to the world of Yetzirah. From Yetzirah he raises them up to Beriyah, and from Beriyah he raises them up with his neshamah to Atzilus. When his neshamah ascends from Beriyah, he passes through more clarifications. He raises them up from Beriyah to Atzilus.
    “He should focus there on joining his nefesh–ruach–neshamah with the three sections of these sifted–out sparks, and bring them all into Yesod of Nukva, of Zeir Anpin within Atzilus. Then masculine waters will descend from above, from this [masculine] Yesod, and then an abundance of great light will also descend within those masculine waters to the nefesh–ruach––neshamah of this person who has [done this during] Nefilas Apayim.”
    All of this takes place during Nefilas Apayim; it is then that he raises up souls. 
    “For the one who caused all of this mitzvah, the power of the proper great light will be bestowed upon his soul from above. For it is without a doubt that [one who does this] has done a great mitzvah, by sacrificing himself to death.” Without a doubt [one who does this] has done a great mitzvah, by sacrificing himself to death. And if a person will maintain the proper concentration—for the truth is that one must say, “Mizmor of David, to You, Hashem, I lift my soul” (Tehillim 25:1). This is the true psalm [of Nefilas Apayim], and there are still communities around where they say this. “I lift my soul.” I am prepared to die for Your sake. 
    One must focus on the four types of capital punishment when one says, “Hashem is One.” One focuses on the four types of capital punishment when one pronounces the “dalet” of “echad.” Afterward, one focuses on “To You, Hashem, I lift my soul.” Focus literally on death, actual death, real death. The truth is that the real text of the prayer is the psalm, “I lift my soul.” This alludes to actual death, and it is then that a person focuses on actual death, if he merits to do so.
    “The nefesh–ruach–neshamah of the person who did this during Nefilas Apayim and caused all of this mitzvah, will have a great light that befits his soul bestowed upon him from above, for without a doubt the one who does this great mitzvah of literally sacrificing himself to die in all three worlds that were mentioned.” He sacrifices his life to die in the worlds of Asiyah, Yetzirah, and Beriyah. He sifts out souls from there, for there are souls from the world of Beriyah and souls from the world of Yetzirah. It is possible to find a soul that is secular and is actually from the world of Beriyah, one that is very refined, very noble, but is nevertheless irreligious. [Such souls] can’t return to Judaism because they are afraid of repentance. A person has to raise this soul up, because this soul is higher than we are, than our own souls are. We have to raise this soul up through Shemonah Esrei and Nefilas Apayim. There are souls from the world of Asiyah, and there are souls from the world of Yetzirah, and there are souls from the world of Beriyah. All of them must be sifted out during Nefilas Apayim, to release all of them from Asiyah, Yetzirah, and Beriyah—from the impure husks that are in the worlds of Asiyah, Yetzirah, and Beriyah—and to raise them up into the worlds of Asiyah, Yetzirah, and Beriyah within the realm of holiness, and then up to Atzilus.
    “To sacrifice himself to die in all three worlds that were mentioned, in order to sift out those souls and cause a joining of Zeir Anpin and Nukva. Without a doubt, his reward for this is very great.” Anyone who merits this, to raise up souls out of those worlds, without a doubt and certainly his reward is very, very great. “Therefore, prior to this, a drop of the masculine waters of the masculine principle descends to mix together with those sifted out souls that are called the feminine waters, to rectify them and recreate them into new beings” They are literally recreated into new beings, for all of the ba’alei teshuva are [created] by those who pray Shemonah Esrei with the proper focus, who say Nefilas Apayim with the proper concentration. They re–create them as entirely new beings. They create such Tzaddikim that are so holy, that one ought to feel shamed before them. People who ate on Yom Kippur are, today, such Tzaddikim, so holy, so pure. They are careful to guard their eyes; they are so refined. They are souls from the world of Atzilus, from the world of Atzilus. They were from the world of Atzilus of the side of unholiness, and now we release them. If we were to work for a billion years, we would never reach the dust of the soles of their feet. We have no idea what incredible souls are within the realm of impure husk.
    “I have found David, My servant. I found him in Sedom.” David was in Sedom. Hashem released him from the impure husk of Sedom. The greater a soul is, the more it is surrounded by terrible impure husks. The Satan knows that when they repent, he’ll be finished, so he surrounds them with infinite veils, with infinite walls. And we release them through praying Shemonah Esrei with the proper focus. It is only through praying Shemonah Esrei with the proper concentration that we release them, only through praying Shemonah Esrei with the proper focus. We re–create them as entirely new beings. This, however, is mainly achieved through Nefilas Apayim. [It is then too] that we re–create them as entirely new and good beings.
    “Prior to this, the supernal masculine waters first descend for the use of this person who recites Nefilas Apayim. This light gestates [becomes manifest] within his soul.” The person who does Nefilas Apayim receives a profound light. After a person prays Shemonah Esrei, he is about to fall Nefilas Apayim, and he then receives a great light. He receives a profound light, and this light gestates within his soul. It is the power of this light that enables him to release an infinite number of souls. “And this light gestates within his soul, it enters there and renews his soul. This light gestates within his soul; it enters there and renews his soul and rectifies it to the utmost level of perfection.” That soul is rectified to the ultimate level of perfection. He, himself, is rectified by virtue of his raising up other souls, souls from the world of Beriyah and from the world of Atzilus. He, alone, receives a profound light, even though he is a small soul from the world of Asiyah. Since he is now religious and he now prays and he now falls for Nefilas Apayim, he now releases souls from the world of Beriyah and Atzilus, from the impure husks that surround them. He brings down such a great light to the entire world at the moment that he releases these souls, and he himself also receives some of this light. He also rises to Atzilus by virtue of his having released souls from the world of Atzilus. He too merits rising to the world of Atzilus together with all of the souls that he released and raised up. He rises as well.
    These souls that are [stuck] among the impure husks are generally much greater than us. That is why the impure husks surround them and drive them crazy and cause them to fall. By praying every letter of Shemonah Esrei with proper concentration, we release them from there, and this is all the more true of saying Nefilas Apayim with the proper concentration. Then we receive an incredible and profound light, and then the supernal masculine waters descend for the use of this person who does Nefilas Apayim. This light gestates within his soul that has entered there, and it renews his soul and rectifies it to the utmost level of perfection. And he begins to raise up souls.
    This is the inner meaning of that which is written in the Zohar, Parshas VaYakhel at the beginning of page 200b, “The person who does Nefilas Apayim with the proper concentration takes a portion of its blessing.” The one who does Nefilas Apayim with the proper concentration and raises up the souls, receives the light first. For the light of the souls that are in the world of Atzilus and the light of the souls that in the world of Beriyah are amazing lights. I myself am in the world of Asiyah, and perhaps even below the level of Asiyah. I’m certainly below the level of Asiyah, but I then receive the lights of these souls since I caused them to escape from the impure husks. So I also merit receiving this amazing light, and through this my soul also is rectified to the utmost level of perfection.
    This is the inner meaning of that which is written in the Zohar, Parshas VaYakhel, the beginning of page 200b: “When a person does Nefilas Apayim with the proper concentration, he takes a portion of its blessing at the beginning of all the blessings.” He receives, “Blessings to the head of the Tzaddik.” He becomes the head; he receives the head. He receives the first blessings before anyone else, because he caused all the blessings [to come down]. He arouses all the souls; he caused all of these blessings. “He takes a portion of its blessing at the beginning of all the blessings, because he caused all this good to happen.” He caused all this good. A person doesn’t know what he is doing during Nefilas Apayim, how much he has rectified, or how much he has repaired. 
    Today, Chatzos is already at 10:58 PM and it will stay that way until the fifteenth of Kislev. After that, it will be at 10:59 PM, and by the end of Kislev it will be 11:01 PM. Chatzos is so early right now, it is so easy to get up for Chatzos, and easy to travel to the field afterward. You get up for Vasikin, and you fall prostrate for Nefilas Apayim, and you raise up all the souls that fell into the depths of the impure husks. For they fall lower and lower every single day, and we are the ones who raise them up. We, by praying Shemonah Esrei and saying Nefilas Apayim with the proper focus, raise them up and also receive the light first. For they are much greater souls than we are. They are much greater. 
    When we returned to Jewish observance the Satan said, “Let them return! What do I care? They’re nothing—I’m not afraid of them. Let them repent, what of it? What harm do they cause me? Either way, they don’t pray. They don’t learn. They don’t do anything. They don’t have any brains. What do I care?” But we are now the messengers, we are the goads and we have to now release the truly great souls so that they will return to Jewish observance. Then all of the Jewish people will really repent. People see Uri Zohar; a thousand people have already repented in his merit alone. Anyone who knows what Uri Zohar was before he repented—he was worse than Barak, worse than Sarid, worse than Lapid, worse than all of them—he was infinitely worse than all of them. And just from knowing that he repented, hundreds, thousands, of people have already repented. We must bring back great souls like that, and cause great souls like that to escape from the impure husks. Then the Jewish people will automatically repent. The Jewish people will automatically repent.
    This person who caused all of this good receives the light first. He caused these souls to be released from the impure husks through praying Nefilas Apayim and Shemonah Esrei with proper concentration, and he caused all of this good. 
    “And they will give him peace from the heavens, like Abba Umna who received greetings [from heaven] every day.” What did Abba Umna do? All in all, he was just a blood letter. Abaye would receive [such a greeting] only on Fridays. Rava would only receive it on Erev Yom HaKippurim. Abaye asked, “What is going on here? I am the Rosh Yeshiva. How could it be that Abba Umna, who is only a blood letter, a simple Jew who lets blood [receives it every day]? Yet he caused all of the holy unifications with his holiness and his modesty. He never saw a woman in his life. He never saw a woman in his whole life. If a man never saw a woman in his life, he is able to do greater spiritual rectifications than the greatest Rosh Yeshiva can. He was a blood letter, and also women would come to him. He would wrap them in a sheet… Every woman who entered would first wrap herself in a sheet from top to toe. He only kept a hole in the sheet open at the place from which he would be taking the blood. Aside from that, he had separate reception hours for men and women, a separate waiting area for men and women. Women and men never, ever, intermingled in his office. It never happened that a woman would see a man, or that a man would see a woman. Such a thing never happened.
    One waits there on line for a few hours at the medical clinic, and he sees so many forbidden sights—boys and girls come there and see each other. Hashem should have mercy. That alone is a terrible stumbling block. They come to get healed, and in the meanwhile they enter into Gehinnom. But such a thing never happened by Abba Umna. No one saw. No boy saw a girl, and no girl saw a boy. They didn’t see each other. There was no such thing! There was no such thing! He took care of this completely. In addition, he didn’t take money from anyone. He would heal everyone for free. Still, one has to make a living, so he had a box outside, and everyone could put in however much he felt was appropriate as payment.
    They told all of this to Abaye, but Abaye said that it isn’t enough [to explain that he receives a greeting from heaven every day]. It isn’t enough, it still isn’t enough. To receive a greeting from heaven? You guard your eyes? Everyone who guards his eyes should receive a greeting from heaven now. Fine, he guards his eyes, he separates men and women, and he makes separate waiting rooms. Every woman gets wrapped up in a sheet. These are all wonderful things, but this still doesn’t generate enough merit for a person to receive a greeting from heaven every single day. 
    He sent two Torah scholars to test him. One day, they knocked on his door, these scholars. “Can we sleep here? Can we eat here?” “With pleasure, eat, drink.” He spread out for them all his most expensive linens, the most expensive blankets and pillows. At midnight, they stole everything. They took everything, and in the morning he saw them standing in a booth at the fair [where they knew he would pass by]. He saw his blankets, his bedspreads, and his pillows that were covered in gold—that were embroidered in gold—all for sale! He passed by and did he care? He was completely indifferent. He didn’t even acknowledge them. They saw that he wasn’t aroused, so they began to start up with him. “Hello, mister, mister! Maybe you can help us? We’re new in town and we don’t know the prices. We don’t know how much to ask for these things. We just came from a town far away. Tell us, how much is this pillow worth?”
    Abba Umna answered, “This pillow is worth two hundred dollars.”
    “And how much is this item worth?”
    “That is worth a thousand dollars!”
    They asked, “How do you know the prices? Do you deal in pillows and blankets?”
    He answered them, “No. I bought these things myself a year ago at the price I told you.”
    “So tell us, are you made out of wood or something? Are you made out of wax? Don’t you have any blood? People take your pillows and sell them in the middle of the marketplace, and you provide them with the prices?”
    Abba Umna said, “G–d forbid that I should suspect that Torah scholars are thieves? I thought that there was some ransoming of captives going on in the middle of the night. Someone came and kidnapped Jews.” 
    There was a time when people would kidnap Jews in the middle of the night. A person could be walking at midnight and suddenly robbers would pounce on him. He would start to scream and scream, and someone would come with a thousand dollars to ransom him straight away. 
    “I thought that you heard some screaming in the middle of the night, and before I woke up you had to go and pay the ransom for someone. I didn’t think that you were thieves, G–d forbid. I thought that you had taken a thousand dollars from your own pockets and now you want to redeem the money.”
    Then they said, “Now we understand. Now we can already understand that you are genuine. Such a thing isn’t at all normal”
    You see people who are careful to guard their eyes. You see people who are careful to maintain a separation between men and women. But such a situation, a person comes to such a circumstance that people come and take away his home, take away his belongings, take away everything, and he doesn’t care at all! He doesn’t care at all! That is when he receives [a greeting from heaven] every single day.
    How much more so does this apply to the person who releases souls from the impure husks. He merits receiving a greeting from heaven every day. Greetings from heaven every single day. “And they give him peace from the heavens,” which is the aspect of Yesod which is called “peace.” This is explained clearly in the discourse on the feminine waters [that they give him greetings from the heavens every day] and the manner of their clarification and rectification.
    This Tzaddik who releases souls from the depths of the impure husks is given greetings from the heavens every day. One must know that not everyone can think that he is able to do this. Only the true Tzaddik, our holy Rebbe, does this. Perhaps, perhaps, we in our attachment to him [can also].
    The person who can do this has to be an amazing Tzaddik—only someone unique and singular can accomplish this entire amazing process about which we’ve read just now. Not everyone who wants to take upon himself such a high level can so easily achieve it. But we, through the power of the Tzaddik, we believe that we too might be able to do a few rectifications like this. We too will release a few souls from the impure husks.
    “However one must know that not everyone who wants to take upon himself such a high level can so easily achieve it.” For one must be a complete and utter Tzaddik to be able to concentrate properly so that one can release souls from the depths of the impure husks. Even Yochanan Kohen Gadol who entered into the Holy of Holies every single year didn’t merit in the end of his life [to achieve this]. He entered the Holy of Holies for eighty years, and in the end he stumbled in this matter of Nefilas Apayim “which saves all the souls.” Only a complete and utter Tzaddik who is worthy through his purity and his merit to descend and sift out these fallen souls from the midst of the impure husk against their will...” 
    He releases them against their will from the impure husks. He breaks the impure husks for them and releases them, for they are already so stuck in the impure husks—which are to these souls like drugs—and they can’t separate from them. They sustain their possessors, but also destroy them. They destroy their minds; they are attached to them twenty–four hours a day. They put him in prison and he gets beaten. They give him electric shock; it doesn’t help. These souls are already so mixed in and entwined with the impure husks, just like a person addicted to drugs, and they don’t even know what is going on with them.
    Yet we can. We have the power of Nefilas Apayim to break all of the barriers for them, to break them from their bonds even against their wills. We can break them and release them against their will from the depths of the impure husks. There is such a power within Nefilas Apayim, it can break them out of the impure husk even against their wills. But one must be very careful. We are already speaking here about Yochanan Kohen Gadol. Yet we are going with the power of the Rebbe. For we say [should have said] this psalm every day, “To You, Hashem, I lift my soul.” [But instead we say the psalm,] 

“And David said to Gad: I am in great distress, let me fall rather into the hand of Hashem, for very great are His mercies. But let me not fall into the hand of man. Merciful and compassionate one, I have sinned before You. G–d, full of mercy, have mercy on me and accept my supplication. Hashem, do not chastise me in Your anger, and do not afflict me in Your wrath. Pity me, Hashem, for I am miserable. Heal me, Hashem, for my bones are confounded. And my soul is greatly confounded, and as for You, Hashem, how long? Return, Hashem, save my soul. Save me for the sake of Your loving kindness. For there is no memory of You in death, who praises You in the grave? I have worn myself out with sighing; I speak upon my bed every night. I melt my couch with my tears. My eye is dimmed from anger; it has grown old through all my sufferings. Cast off all the workers of iniquity from me, for Hashem has heard me cry. Hear my supplication, Hashem, take my prayer Hashem. All my enemies will be shamed and confounded, they will return and feel shamed in an instant.”

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