A Prayer for the Poor [the Humble Soul] for the Holy Days of Purim by the Gaon

A Prayer for Purim by the Gaon and Tzaddik, Rabbi Eliezer Berland shlit”a (may he live long and good days)

May it be Your will, Hashem our G-d and G-d of our fathers, Who performs miracles and wonders in every generation, “Who fights our battles, judges our claims, avenges our wrongs, pays the recompense to all the enemies of our souls, and exacts punishment for us from our oppressors.” May You have mercy on us in Your great compassion and help us with Your salvation and Your awesome wonders, so that we may merit to receive and fulfill the holy days of Purim in their proper times as is fitting. May we merit to fulfill all the holy mitzvos (commandments) practiced on Purim with great holiness and purity, with joy and a good heart, with exultation, singing, gladness, and very great and immense rejoicing, with all their details, intricacies, intentions, and the 613 mitzvos that depend on them.

Master of the Universe, You have already revealed to our ears that all the miracles and wonders You performed for our ancestors, for which the holy festivals were established, are all performed, revealed, and shine in every generation, in every person, and at every time. We need to draw down the holiness of Purim and the holiness of all the festivals, and the illumination of the miracles and wonders that were performed then, in every single year, in every generation, and for every individual person specifically.

Therefore, I have come before You, Who performs miracles and wonders in every generation, and every day, and every moment, and every hour. Teach me, instruct me, grant me grace, and merit me that I may merit the joy of Purim in complete truth. May I merit to rejoice very, very much with all my heart and soul during the holy days of Purim every single year with a joy that has no end. Until I merit, through the joy and holiness of Purim, to draw upon myself and upon all of Israel the holiness and purity that flows from the Parah Adumah (Red Heifer) which purifies from the impurity of death, which You commanded us to engage in by reading this portion of the Parah Adumah after Purim. You revealed to us that through Purim, one merits the purity of the Parah Adumah, so that we may merit to be pure to receive the holiness of the Korban Pesach (Passover Offering) in its time.

Master of the Universe, You know that in the intensity of our descent and our fall into the depths of this bitter Galus (exile), and the intensity and multitude of the troubles of the soul that pass over every one of Israel and over me specifically, and the intensity and multitude of the depths of the sea that wash over me and pursue me very, very much from all sides—I am in very, very great distress beyond measure or value. I do not know any opening of hope to rectify and be saved from all this. For all these things, I now need wondrous miracles and great and awesome salvations, just as You performed for the community of Israel for all generations—wondrous and awesome miracles the likes of which have never been, in the days of Mordechai and Esther when the wicked Haman, may his name and memory be erased, rose against them. This miracle of Purim is greater than all the miracles You have ever performed for us, as You informed us through Your holy sages of blessed memory: “All the festivals will be nullified, but the days of Purim will not be nullified.” And initially, all beginnings were from Pesach (Passover), for all the festivals are a remembrance of the Exodus from Egypt, and now, etc.

Master of the Universe, Master of the entire world, Lord of wonders, Grower of salvations, You know the truth—that all the miracles and wonders You performed for us in the Exodus from Egypt, in the war with Amalek in the days of Moshe, and in the days of Mordechai and Esther, and all the miracles and wonders You performed for us in the days of Chanukah and in every generation—the essence of the miracle and the salvation is the salvation of the soul. For the main jealousy and hatred of all our enemies and pursuers, physically and spiritually, is only because we believe in You, Hashem our G-d, and yearn to walk in Your holy ways and fulfill Your awesome mitzvos, and to reveal and publicize the truth of Your faith, Your Divinity, Your Providence, and Your rule in the world. It is only for this reason that “not only one has stood against us to destroy us, but in every generation they stand against us to destroy us, and the Holy One, Blessed be He, saves us from their hand.”

Master of the Universe, Awesome and Formidable, Lord of joy and gladness, Unique Lord, of Whom it is said, “Glory and majesty are before Him, strength and gladness are in His place.” In this awesome hour, which is the aspect of Yom Kippur, when the holy Shechinah (Divine Presence) enters the inner courtyard of the King, into the innermost sanctum to seek mercy for Your people Israel who are given over to plunder and spoil, to be killed and destroyed, and it is revealed and known before the eyes of all the nations and no one opens his mouth or chirps. In the hour when the Shechinah says: “Give me children, and if not, I am dead,” return my children to me, and if not, I will return the entire world to Tohu va-Vohu (chaos and void), “she refuses to be comforted for her children because they are not.” On this awesome and holy day of “And Esther clothed herself in royalty,” when the Shechinah puts on her white garments and enters the place she enters and stands in the place she stands, in a place where no angel, seraph, or accuser has permission to enter, “and no man shall be in the Tent of Meeting when he comes to atone in the Sanctuary,” and “the stranger who approaches shall be put to death.” A day when the Sama’el (the Accuser) himself is afraid to approach the Sanctuary, for his law is one: to be put to death. A day when the klipah (husk/impurity) of Haman-Amalek has no dominion. A day of joy and gladness in all the worlds, a day of the elevation of all souls to the level before the Sin [of Adam]. A day in which there is no sadness, grief, or sighing. A day when everyone strips off their garments of the “skin of the serpent,” their garments of pride in which H-a-m-a-n A-h-a-s-u-e-r-u-s—from the head of the serpent—are clothed, and goes out in joy and gladness, with songs and dances in the streets and marketplaces. A day of which it is said, “I would find you outside, I would kiss you, and they would not despise me.” A day when the external is turned into the internal, and all the worlds receive illumination from the Fiftieth Gate, and all physicality is turned into spirituality, and the wine is turned into the “preserved wine,” the wine from before the Sin, the wine that the angels poured for Adam HaRishon. A day when all the worlds rise and are elevated and return to their root as it was before the Sin. A day of which it is said—“And now”... which is the root of all holiness and all joys, in which all the festivals are destined to be nullified, but “these days of Purim shall not pass from among the Jews, and their memory shall not cease from their seed.” A day that is the root of all miracles and wonders, a day of receiving the Torah anew out of love. Please merit me on this day to enter the constant circles of joy that do not cease for even a moment, a joy that has no end or limit. Merit me that You shine upon me with its light throughout all the days of the year without a moment's pause—true joy and gladness in You and in Your true Tzaddikim. A joy through which I will merit to leave all sins and blemishes, all falls and despair, in a way that I will never make another mistake and never stumble again in any sin or iniquity. Please merit me to have Hisbodedus (secluded prayer) of joy, singing, and exultation. Merit me to conduct Chatzos (Midnight Lamentations) in the aspect of David’s harp, until out of the immense joy I pour out my heart like water before the presence of Hashem, at the hour when all the gates of heaven are open, and no sin or iniquity can hinder my prayer.

Master of the Universe, please bestow upon us a very high awe, the highest of high awe on this holy and awesome day, which is in the aspect of Yom Kippur. A day in which You stretch out Your hand from under the wings of the Cherubim and extend to us the golden scepter and bestow upon us the highest of high awe, which is the root of the Gevuros (strengths/judgments), the root of gold. Please merit me through the golden scepter to subdue the “forehead of the serpent” (Nachash d'Nachash = 720 + 100 crowns of impurity + 1 = 821, the numerical value of Ahasuerus = 821), and the klipah of Vashti (Nachash d'Nachash, the klipah of the gnat), which did not rest or be quiet like a gnat until she afflicted the kosher daughters of Israel with every affliction in the world. Please, O Merciful and Gracious G-d, in the merit of rising for Chatzos which we merit to rise for every night—the hour which was the beginning of Haman’s downfall—and in the merit of “the songs of David Your servant (Shirei/Songs with the kollel is the gematria of Sharvit/Scepter) which are heard in Your city, which are said before Your altar,” bestow upon us a wondrous and awesome awe from the awe of Your awesome Tzaddikim. Open for us this good treasury of Yours, from which comes all the gold and all the wealth of holiness, so that we will no longer be debtors and will not need to gather in folly and run and exhaust ourselves after our parnassah (livelihood). Bestow upon us the abundance of holy wealth from the aspect of “And Abraham was old, advanced in days, and Hashem blessed Abraham with everything,” in the aspect of “From the elders I gain understanding,” for through the aspect of the “Elder” we shall come to holy understanding, to the revelation of the Tablets, which are revealed on this holy and awesome day. When the holy Shechinah, which is the Assembly of Israel, rises to the place she rises, and enters the place she enters, and stands in the place she stands—in the place where the stranger who approaches shall be put to death, and anyone who dares to come there and accuse Your holy people, his law is one: to be put to death. In the place of the holy Tablets, the Even HaShetiyah (Foundation Stone), from which the holy Torah is drawn to each and every one according to his request and according to his understanding, in the aspect of “Whoever stretches out his hand, they give to him.” In the place from which one merits the Tablets which are the Torah, and the “refuse of the Tablets” which is wealth, for from there Moshe became wealthy.

Please, Merciful and Gracious One, to You I cry out and plead with all my 248 limbs and 365 sinews, with all the chambers of my heart and my senses. Fear and trembling shall come upon me, and shuddering shall cover me. “My flesh shudders from dread of You, and I am afraid of Your judgments.” “Who would not fear You, O King of the nations? For it is Your due; for among all the wise men of the nations and in all their kingdoms, there is none like You. G-d is greatly dreaded in the council of the holy ones, and awesome to all those around Him.” Therefore, because of You, I am terrified, I contemplate, and I am afraid of You.

Please, Merciful Tzaddik, Mighty, Awesome and Formidable, You know the essence of the holy awe that the true Tzaddikim merited through their service, their toil, and their true self-sacrifice to You, until they merited to know You and to fear You with a wondrous awe, a higher and higher awe. There is power in their holy awe to reach us as well. Have mercy on us for their sake and bestow upon us from their holy and wondrous awe, so that we too may merit a complete awe of You always, and may Your awe be upon our faces so that we do not sin anymore, and we shall return to You in truth and with a perfect heart.

Have mercy on me for the sake of Your Name, and merit me to always yearn and long to draw close to true Tzaddikim and G-d-fearing people, until I merit, through the strengthening of true desire and will, to break all kinds of obstacles in the world, and to suffer all kinds of troubles and distractions, toils and sufferings in order to draw close to true Tzaddikim. Until I merit to draw close to them and to truly cleave to them and to draw and receive from them a truly complete awe, in a way that I will merit to be according to Your good will truly always and forever. And may I merit, through the obstacles, toils, and troubles that I will suffer to draw close to true Tzaddikim, that through this a holy and pure vessel will be made to receive through it an abundance of good and blessing and all good for us and for all the House of Israel.

Master of the Universe, full of mercy, awesome and exalted, grant us grace, answer us, and merit us quickly to a truly complete awe. Holy are You and awesome is Your Name, from Whom all the heavenly hosts crawl and tremble in fear of Your Name. Seraphim, Chayos, and holy Ofanim and all the awesome angels are shaken and terrified by the splendor of Your majesty, and they all do Your will with dread and awe. “Hashem, I have heard the report of You and I was afraid; Hashem, Your work—in the midst of the years give it life, in the midst of the years make it known; in anger, remember mercy.” Give us awe, O Full of Mercy, give us awe. Awesome and Formidable. Give us awe. G-d of all the Tzaddikim who are the root of awe. “Place Your dread, Hashem our G-d, upon all Your works and Your fear upon all that You have created, and all works shall fear You and all creatures shall prostrate themselves before You, and they shall all become one bundle to do Your will with a perfect heart.”

Master of the Universe, “You are awesome, You,” perform awesome and wondrous things with us so that we may merit to return to You in truth. “With awesome deeds in righteousness You answer us, O G-d of our salvation, the trust of all the ends of the earth and the distant seas.” “Teach me, Hashem, Your way, I will walk in Your truth; unite my heart to fear Your Name.” Holy and Awesome One, save us and merit us to achieve all that we have requested before You, and give us a truly complete awe of You, until we merit through the awe to raise great satisfaction and delight before You. Through this, bestow upon us an abundance of good, blessing, mercy, life, and peace, children, life, and ample sustenance, wealth, honor, life, and all good in physicality and spirituality in this world and the next, so that we shall not be ashamed or disgraced and never stumble forever. Elevate us quickly higher and higher until we merit the highest awe in ultimate perfection, and through this may our deeds be completed before You in great perfection, until we merit that Your great and holy Name be completed through us always in ultimate perfection according to Your good will. May Your Name be magnified forever, and may all the inhabitants of the world return to You, and may they all serve You with dread, awe, and great fear. “They shall praise Your Name, great and awesome, it is holy.” And may the verse be fulfilled quickly: “The earth has yielded its harvest; G-d, our G-d, shall bless us. G-d shall bless us, and all the ends of the earth shall fear Him. And it is said: And the nations shall fear the Name of Hashem, and all the kings of the earth Your glory.” And it is said: “For Hashem Most High is awesome, a great King over all the earth.” “May the words of my mouth and the meditation of my heart be acceptable before You, Hashem, my Rock and my Redeemer.” “And I, through Your abundant kindness, shall enter Your house; I shall prostrate myself toward Your holy Temple in awe of You.” “Blessed be Hashem G-d, the G-d of Israel, Who alone performs wonders. And blessed be His glorious Name forever, and may His glory fill the entire earth, Amen and Amen.”

Master of the Universe, please merit us on this day of joy to increase in melodies, dances, and circles (Macholoth) which are capable of bringing forgiveness (Mechilah) for sins, whose root is in teshuvah (repentance) out of love that is drawn from the reading of the Megillah with dread and awe, with repentance and weeping. These are drawn from the highest of high awe that Mordechai the Tzaddik bestowed upon us by tearing his clothes, putting on sackcloth and ashes, and crying out a great and bitter cry to nullify the cry of Esau. Please Hashem, merit us through this highest of high awe to merit the true joy of Purim, a joy that has no end or limit, which awakens and strengthens this awesome awe in the aspect of “and rejoice with trembling.” May we merit thereby to reach the level of “until one does not know” (Ad d'lo yada), in the secret of Arich [the Long Face/Divine Patience], in the aspect of “Even though I walk through the valley of the shadow of death, I will fear no evil for You are with me... You prepare a table before me in the presence of my enemies... my cup overflows (Revayah).” (Revayah = Orech = 221, the aspect of Arich).

Master of the Universe, Great and Awesome G-d, holy are You and awesome is Your Name, merit me to the holiness of Mordechai and Esther, who by the power of their awesome holiness took all the people of Israel out of the klipah (impurity) of Haman-Amalek. Master of the Universe, Whose awe and dread are upon all the angels of the heavens and upon all the Seraphim, Ofanim, and holy Chayos, and upon all the upper and lower worlds, and upon all the inhabitants of the heights and the inhabitants of the depths—they all tremble and fear from the dread of Your Name. Merit me to see Mordechai and Esther in the Megillah. Spare and have pity on me in Your great compassion, and may I merit to stand during the entire time of the Megillah reading in dread, awe, and fear, and to listen to every single word and hear every single letter with awesome awe, with the highest of high awe. May I merit to pour out tears like water during the reading of this awesome Megillah, which requires scoring (lines) like the truth of the Torah, and is equivalent according to the secret to a Sefer Torah. May I merit to feel the magnitude of the awesome trouble that all of Israel were in then, and the magnitude of the awesome troubles that have passed over all of Israel in every generation. May I merit to pour out my heart like water and to tear the enclosure of my heart which is blocked by walls of steel, in the presence of the verse: “And in every province and province, the place where the king’s word and his decree reached, there was great mourning for the Jews, and fasting, and weeping, and wailing; sackcloth and ashes were spread for many.” And I shall pass before my eyes all the generations and all the holy and pure ones who were destroyed by all kinds of strange deaths and all kinds of hard and bitter tortures, and the six million holy and pure Jews who were slaughtered and killed by the most strange deaths, the likes of which have not been among any people or language since the time of the creation of the world. Woe to us that in our generation it has come to this, for “if we had been sold as slaves and handmaids, I would have remained silent, for the adversary is not worth the damage to the King.”

Please Hashem, merit me to be like Esther the Queen, who is the holy Shechinah, of whom it is said: “And Esther spoke again before the king and fell at his feet and wept and besought him to avert the evil of Haman the Agagite and his scheme which he had devised against the Jews.” Merit me to tear my heart into pieces over the many troubles of Israel and over the awesome and strange decrees that are heard every single moment in physicality and spirituality. Merit me at every time and moment to pour out my heart like water, and especially at Chatzos (midnight), at the hour which is a time of favor and the gates of heaven are open and no accusation can hinder the prayers—the hour of which it is said “before the presence of Hashem.” May I merit every day and every hour to pour out my prayer before You from the depths of the heart, from the depth of the heart in truth, and to be like Mordechai the Jew who went out into the street of the city and cried a great and bitter cry. May I also merit, among all Your people the House of Israel, to nullify all the awesome decrees that are renewed every morning, and to nullify the thought of the nations who advise evil against us at every time and hour, who do not rest by day and are not quiet by night from devising awesome decrees against us to destroy, kill, and annihilate us and to finish us from off the face of the earth, as that heretic swore to Rabbi Oshaya: “The Roman wing—with this we descend and with this we ascend.” Therefore, “if it please the king, let my life be given me at my petition, and my people at my request, for we are sold, I and my people, to be destroyed, to be slain, and to perish” and to be finished from off the face of the earth.

Master of the Universe, full of great mercy, Master of the entire world, spare and have mercy on us, for in Your hand are the souls of the living and the dead, and You can sweeten all the decrees in the blink of an eye, especially on this holy and awesome day of Purim. Indeed, You revealed to us that the main sweetening on this day is through songs and melodies, dances and circles in the house and outside, in the streets and marketplaces. Spare and grant us grace on this day in which all the external is turned into the internal, and physicality into spirituality, to sanctify it with Torah and prayer, with fear of heaven, and with holy joy, with guarding of the eyes and holiness of the Bris (Covenant/purity), with clean mind and holy thoughts. For this day, if we only merit to sanctify it—there is no grip of judgment in it at all, and one can even perform the resurrection of the dead on it, as Rabbah acted and revived Rabbi Zera, by drawing illumination from the Fiftieth Gate in the secret of the resurrection of the dead.

Please, Gracious and Merciful G-d, merit us to see Mordechai the Jew going out in garments of blue and white (Chur), and stretching out his hand from the white (Chur), from within all the holes (Churim) and cracks, hinting to us to cast away the soiled garments, the garments of pride. Please, merit us to the aspect of “My beloved stretched his hand from the hole (Chur)” and to the aspect of “What is this (Ma-zeh) and for what is this (Al mah-zeh)” which was turned into “From this side and from that side (Mizeh u'mizeh) they were written” and “engraved (Charut) on the Tablets.” Would that we merit that the words of the Torah be engraved on our hearts from one side to the other, and Mordechai whose name begins with Mem and Esther who is the aspect of “hidden” (Seter) the aspect of Samech—may they be engraved on our hearts from one side to the other, like the Mem and the Samech which were engraved by a miracle on the Tablets, until the words of the Tzaddikim shall not depart from us and shall be engraved in our hearts forever, as was fitting before the Sin, as the words of Torah were engraved on the heart of Adam HaRishon and he merited to see only Divinity. May it be Your will that we shall not retreat from You anymore, and we shall not encroach upon the boundaries of the Sitra Achra (the Other Side/Evil) G-d forbid, and we shall not cross boundaries that the early ones have set.

Master of the Universe, Lord of joys, in Whose place are strength and gladness and there is no sadness, grief, or sighing before You, merit us to fulfill the mitzvah of the Omer of barley, which is the aspect of hands and feet, clapping and dancing which Mordechai and Esther merited. Merit us through this that the revealed and the hidden of the Torah shall be revealed to us, of which it is said: “The Omer of barley of yours came and conquered him and his sons.” Merit us through song and melody to conquer the Sitra Achra and all its hosts and chariots, in the aspect of “Then Moshe and the children of Israel sang this song to Hashem... I will sing to Hashem for He is highly exalted, the horse and its rider He has thrown into the sea.” And to revive myself with all the good points that You have merited me to fulfill from my youth until this day, despite the fact that I have done what I have done and stumbled in what I have stumbled. Merit me to stretch out my hand and my mind and to lift my eyes to the Tzaddikim who fulfill “My beloved stretched his hand from the hole,” in the aspect of Mordechai, who goes out in garments of blue and white and stretches his hand through all the holes and cracks, peering through the lattices to bring close even one as far away as me, who has already been defiled with all the impurities, dived into all the depths, and has already lost, G-d forbid, all hope. Merit me to draw close to the true Tzaddik who does not despair of any person, and acts especially for those who lift their eyes to him and plead and request that he come out toward them. Merit me to draw close to such true Tzaddikim, who hold our hands always, urging and strengthening us to draw close and yearn for You always at every time, however it may be, not to look at any obstacle, hindrance, or confusion, strengthening us with the advice of song and dance, in the aspect of “He saw their distress when He heard their song.”

Master of the Universe, great in counsel and mighty in deed, for You can do everything, and no purpose of Yours can be thwarted. You know all the thoughts of the nations and the enemies and see all their counsel against us. I have come before You, Master of Mercy, by the power and merit of true Tzaddikim. Strengthen us on this day to sing and exult, to dance and whirl for Your sake and not for ours, for the sake of the honor of Your Name and not for our honor, for our honor is very despised, for we have been broken by our rebellious heart into infinite pieces and ground into infinite dust, until we have no interest in honor, but You—act for the sake of Your Name. And in the merit of the song and the dances that we will dance and sing on this day, please incline the heart of the government and the ministers who advise concerning us for good. Please, frustrate all their evil thoughts against Israel Your holy people and nullify in Your mercy all the evil decrees and all the commands that are not good for Israel, both those decrees and commands that have already been decreed, and those that they desire to decree G-d forbid, both those that have already been heard and gone out and those that have not yet been heard. Break, uproot, and nullify them all with a complete nullification. And just as You turned the heart of Ahasuerus, so turn the heart of all the emperors, kings, and ministers toward us for good always.

For You know, Hashem our G-d, that there is no one to stand up for us now in the Footsteps of Mashiach (Ikvesa d'Meshicha) in this time of trouble except for Your abundant mercy alone. “Turn from Your fierce anger and relent from the evil against Your people.” Merit us in Your abundant mercy that the voice of our song be refined, until we merit to sweeten all the judgments and nullify all the troubles and all the decrees from upon us and from upon all Your people the House of Israel through melodies alone, by Your hearing the voice of our song and our singing being pleasant to You, have mercy on us and save us.

And may we merit to sing and chant, to exult and play before You melodies and songs, hymns and praises to Your Name and to Your service in truth always, until we merit to awaken in Your mercy the “Song of Songs which is Solomon’s,” the song that is superior to all songs. And may we merit all the ten kinds of melody with which the Book of Psalms was said, which is drawn through the good points that David revealed in every Jew in the aspect of “In truth (E-k-y-e-h x E-k-y-e-h) they said: The Chazzan (Cantor) sees where the children are reading,” for the true Tzaddik who is the true Chazzan elevates all the prayers by finding an abundance of good points in each and every Jew, for the good points long and yearn to be shown before him and to be included in him, and he builds from them wondrous melodies. All the melodies in the world are revealed to him, all the melodies of all generations, from the greatness of the good that he finds in each and every Jew and in each and every creature. And the purpose of heaven and earth is revealed to him, when he judges all creatures favorably, even the wicked, and knows that they are a high necessity and in all of them are Divine sparks drawn from the Infinite Light (Ohr Ein Sof) and from the Infinite Melody, which is the root of creation in the aspect of “Come, look from the peak of Amanah.”

Therefore, generally in a leap year we read “Vayikra” before Purim, and then the secret of the two months of Adar is revealed, the secret of Menashe and Ephraim, in the secret of “G-d has made me forget” (Nashani Elohim), as if today I was created, in the aspect of “I have begotten you this day,” a small “Aleph,” and in “Vayikra” the children begin to read, for then the good points are revealed, the good in everyone in the aspect of “And you shall see,” an aspect that the Tzaddik merits, who is holy in ultimate holiness and ascetic in ultimate asceticism, who merited the guarding of the Bris (purity) in ultimate perfection beyond which there is no perfection. For through this he merits to see all the good points, and all the good that is in each and every Jew even the least of the least, and through this he merits to make melodies and to sweeten all the judgments.

Please, our Father in Heaven, Merciful and Gracious Father, merit us that the Tzaddik in the aspect of Mordechai be impregnated within us in the six joints of the hands and the six joints of the feet, and wash and cleanse us through this from every trace of blemish and from every thought of pride, until through this we merit not to see a trace of flaw in any Jew in the world, in the aspect of “And what trace of a thing was heard of him.” And may he stretch his hand from the hole and make for us a space in the heart, in the hands, and in the feet, and in every single limb. And may he remove from us the klipah (impurity) drawn from the “Head of the Serpent—H-a-m-a-n A-h-a-s-u-e-r-u-s” which crouches in all the space of our heart and blocks all our limbs, and stops up all our mind and our senses.

Please, Merciful Father, send us the Tzaddik whose spirit will blow within us and among us and awaken us to songs and dances, will break for us all the sinews of our stiff neck and all the blockage of our limbs and senses in the aspect of “His hand has pierced the fleeing serpent.”

Please Hashem, may it be Your will, that through the dances and songs that we shall merit to dance and sing, all the blockage of our heart and mind, our limbs and sinews, our veins and senses shall be broken, and we shall merit to dance and sing over the House of Hashem, and I will play my melodies over the House of Hashem all the days of my life. And may the verses be fulfilled in us: “He makes my feet like hinds’ feet, and sets me upon my high places,” “And I will exult in Hashem, I will rejoice in the G-d of my salvation. G-d the Lord is my strength, He makes my feet like hinds’ feet, and He will make me walk upon my high places. To the Chief Musician with my stringed instruments.”

Master of the Universe, King full of mercy, nullify every evil decree from upon us and redeem us and save us on this day. And even if the couriers have already gone out in haste and urgency, it is in Your hand to return them and turn them into couriers in haste and urgency to bring every good report. “And even if it is sealed with the king’s ring and cannot be revoked,” You can return the mind to us anew and seal us with a ring of salvation for life and peace, for healing and success, for holy wealth and for every good level. For You are all-powerful, and who can tell You what to do.

Please, Merciful and Gracious One, whose mercy has no limit, and whose greatness of kindness has no measure, and whose chariots of salvation have no end, and whose angels of mercy have no finish—spare and have mercy on us, as You spare and have mercy and send salvation to each and every one wherever he is, if he only lifts his eyes to the greatness of Your mercy and kindness and believes in Your infinite salvations. Please, send us salvation and redemption from the springs of salvation that have no end or purpose, which are renewed every single moment with greater strength and greater power.

Our Father, Merciful Father, in the merit of the joy of Purim, nullify from us leaven and sourdough, of the evil inclination of man’s heart that has remained in us from our youth. And as the Baal Shem Tov said: “‘No leaven shall be seen by you and no sourdough shall be seen by you in all your borders’—that you should not have, G-d forbid, any thought of flaw in any Jew in the world.” Please, O Merciful and Gracious G-d, merit us to love each and every one with heart and soul, and may we merit to see only the virtue of our fellows and not their lack. And may the accusation of “a people scattered and dispersed” be nullified from upon us, and may we merit the aspect of “And Israel encamped there before the mountain”—as one man with one heart, each one finding favor in the eyes of his fellow and granting him grace. If we merit this, we will be able to hear the Ten Commandments anew, for according to how much we love one another more, so will we merit to see the light that is in the Torah, to receive it anew and to hear again all the Ten Commandments as if from the mouth of the Almighty.

Please, O Merciful and Gracious G-d, deliver us from folly, which inclines our heart to find flaw in the G-d-fearing and the upright who walk in their integrity. Purify our heart, so that we do not dare to have second thoughts about Torah scholars, saying “this is pleasant and this is not pleasant,” for whoever disqualifies—disqualifies with his own blemish. Because of this blemish, our heart is divided and the seventy-two Tzaddikim who are in every generation have been hidden from us (Chalak Libam/Their heart is divided—is the gematria of 72), and we do not know clearly even one of them. Woe to us, for our iniquities and the division of our hearts have caused all this to us.

Master of the Universe, merit me to remember well that I myself am to blame for all this, for because I did not strengthen myself in the love of friends, the accusation of “a people scattered and dispersed” prevailed over me, which is the accusation of the moon—that it is impossible for two kings to serve with one crown. Because my eye was narrow at the exaltation of my fellow, I blemished the aspect of Mashiach, “beautiful of eyes and good of appearance,” and all the mind departed from me. Because I transgressed “he who utters a slander is a fool” and I put the mouth before the eye, the Holy Temple was destroyed. Because I suspected and said with my mouth things that my eyes did not see, I returned the entire world to Tohu va-Vohu (chaos), and I darkened the face of the world. With my own hands, I brought upon the House of Israel all the hard decrees and I renewed the breaking of the vessels instead of rectifying them. Woe to me for the awesome destructions I caused in all the worlds, for instead of nullifying myself to my fellows and doing their will and meriting through this to unite all the Sefiros (Divine emanations), instead of being like Aharon the Kohen, a lover of peace and a pursuer of peace, and fulfilling the verse “seek peace and pursue it,” instead of being like Mordechai “seeking the good of his people and speaking peace to all his seed”—I went from one extreme to the other and ignited the fire of controversy, and spoke ill of people who are many times better than me, better than me countless times. I spoke even against Torah scholars and was like Korach and his assembly, who disagreed with Moshe and Aharon and with the assembly of the kosher children of Israel and almost returned the entire world to chaos.

Woe is me, for I turned from the straight path and my paths wandered outside. Instead of including the left in the right, and believing that I am the left and my fellow is the right, I did the opposite. I increased the division of hearts with lies and slander, I lost the Image of G-d, and the verse was fulfilled in me: “Because you have rejected knowledge, I will also reject you from being a priest to Me.” I lost the aspect of “Abraham my friend,” and I fell from the love of Hashem to evil loves, animalistic loves, for through slander one loses knowledge and falls into folly and animalism. Woe to me, for I did the act of the serpent, and I fell to a level that is lower than the serpent and I caused “My people are destroyed for lack of knowledge.” I created false heavens and a false earth, I destroyed all the worlds and all the Sefiros and I returned the world to the state of the breaking of the vessels, until the verse was fulfilled in me: “And it was not known that they had come into their midst.” For instead of meriting the good cows, the aspect of “Parah Adumah” (Red Heifer), to the ashes of the heifer that purifies from all sin, the aspect of “And I am dust (Afar) and ashes (Efer),” through which Abraham merited for the children of Israel the ashes (Efer) of the heifer and the dust (Afar) of the Sotah. Instead of meriting the aspect of “Joseph is a fruitful bough (Ben Porat),” who merited the clarification of the imagination (Medameh), the opposite of “My people are destroyed (Nidmu) for lack of knowledge,” and merited the interpretation (Pitron) of the cows (Parot) and to interpret dreams—instead of this I fell to the interpretation of mysteries of things that never were and never were created. I was like Korach in the story of the widow and I brought down Gehenna (Hell) from its concealment, I ignited its fire and blew its furnace until I denied all the work of creation, for the world was only created for the sake of peace and it only stands on peace and the Name of the Holy One, Blessed be He, is called “Shalom” (Peace). Master of the Universe, it is written in the Midrash Peliah: Whoever does not know the reason for the removal of the ring from Pharaoh’s hand to Joseph’s hand, cannot know the secret of the removal of the ring from Ahasuerus’s hand to Haman’s hand. Please, Merciful and Gracious One, just as Joseph the Tzaddik merited by the merit of the portion of the Eglah Arufah (Beheaded Heifer) which his father taught him at the time he accompanied him on his way to his brothers, and in this portion he was engaged all the twenty-two years as it is written: “And he saw the wagons (Agalot) which Joseph had sent,” for Joseph hinted to his father that he still remembers the portion of Eglah Arufah which they learned at the time he departed from him. In this merit, Joseph remembered to have mercy on his brothers, as it is written: “And Joseph sustained his father and his brothers and all his father’s household with bread according to the little ones.” So too, merit us that the portion of Eglah Arufah shall always be before our eyes, and that we shall always pray for the peace of all Israel, that no cause of bloodshed shall be brought about by us G-d forbid, as it is written: “Our hands did not shed this blood.” And five men from the Sanhedrin of the Chamber of Hewn Stone are required to go and measure around the corpse to the nearest city, and according to Rabbi Eliezer ben Yaakov, the King and the High Priest and all the Sanhedrin—all of them have a part in every blood that is shed from Israel. Please, Merciful and Gracious One, spare us please that we should not be a cause G-d forbid of any bloodshed in Israel, certainly that we should not actually cause bloodshed, whether in deed or in speech of pain and deception, that we should not cause any bloodshed. And especially I, who have already shed the blood of kosher and good people, and transgressed “the shaming of people.” Woe to me for this, for if I had been careful in this, I would have merited to draw all the healings to bread and water, I would have merited the aspect of Ben Porat Yosef (the aspect of Purim), who merited to feed and sustain all the people of Israel and to eating in the aspect of Manna, the aspect of “sending portions (Mishloach Manot) one to another.”

Master of the Universe, please merit me to all the virtues hidden in “sending portions one to another,” for on Purim we can merit through Mishloach Manot to see the beauty (Tiferet) in each and every one. And according to the beauty that we merit to reveal in each and every one, so too You will reveal to us all the secrets of creation in all its minute details, from a small gnat to a mighty lion among the beasts, from the mane of the lion to a small worm in the sea (from “Chesed” of “Chesed” of “Chesed” is the gematria of Aryeh/Lion, to the klipah of “Nachash” of “Nachash” is the gematria of Yetush/Gnat).

Please, Gracious and Merciful G-d, merit me to reveal the minute details of the beauty in each and every Jew, from the beauty in a simple Jew who gives a penny to a poor person to the beauty in a Torah scholar who denies sleep to his eyes and slumber to his eyelids. Merit me to see in all of them only the infinite beauty that You take pride in with each and every Jew in the aspect of “Israel in whom I will be glorified,” “His majesty is over Israel and His strength is in the skies,” for all the pride of Hashem, may He be blessed, is over each and every Jew, over every kosher movement of his. Woe to me, for instead of judging each and every Jew favorably and fulfilling “Judge every person favorably”—I acted the opposite, and even in the mitzvos that each and every Jew fulfills, I cast blemish, G-d forbid.

Master of the Universe, full of mercy beyond search and beyond number, I believe with perfect faith that You can change all creatures from one extreme to the other, from evil to good, and it is in Your hand to change me as well. For although it is written “Can the Ethiopian change his skin or the leopard his spots?” You are all-powerful, and no purpose of Yours can be thwarted, and You can make changes beyond search, for You can make a square from a triangle and even make two opposites in one subject. Therefore, I believe with perfect faith that You can improve me as well, to purify and refine even one as evil as me, an evil such as has not been since the time of the creation of the world. For my entire essence, my thoughts and my ideas—are only “evil all day long,” and I am full of evil schemes and evil thoughts, until the verse was fulfilled in me: “The heart is deceitful above all things and desperately wicked; who can know it?” Only You know me, my awesome schemes and my terrible thoughts that wash over my mind and pass through my consciousness at every moment, and cloud my spirit and throw me into ultimate despair, until I have literally loathed my life. For everything I tried to become wise and to have Hisbodedus did not succeed, and I did not go out from the profane to the holy even less than a hair’s breadth. But I knew well and I believe with perfect faith, that even though I was swallowed in the klipah of Haman—I and my soul, my spirit and my breath, and from the sole of the foot to the head there is no soundness in me, and I turned into the ten crowns of impurity, and I was sunk in all fifty gates of impurity—nevertheless, You can fulfill in me “and it was turned about” (V'nahafoch hu) and turn me to the ultimate opposite. And just as You grabbed Jeroboam ben Nebat by his garment and said to him: “Repent,” and promised to bring him into Gan Eden (Paradise), so have mercy on me as well and grab me by my garments and hold the tzitzis (fringes) of my head so that I do not fall anymore.

Please, Merciful and Gracious Father, do not abandon me and do not leave me. Help me to rise at Chatzos (midnight) and to have Hisbodedus as is fitting with song and praise, with the pouring out of the heart like water before Your presence, Hashem. Merit me to true love of friends, to leave the aspect of “scattered and dispersed.” And may my heart not be divided from any Jew in the world, and may I merit to return in complete repentance from anger and from enmity, from jealousy and from mockery.

Master of the Universe, change me from the treacherous waters of the pursuit of money and honor, and deliver me from the hard desire for eating, for all these were my downfall and prevented me from any bit of holiness. Please save me now from all these and especially from the pursuit of money which is equivalent to twice all the desires, for which one must cry out twice seventy voices. For it is the klipah of Haman-Amalek that swallows us and all our good deeds. Save me from this hard klipah, for which one must request from You at every hour and moment, for one must request that we merit to subdue and break, to nullify and erase, to finish and uproot the klipah of Haman-Amalek from the world, which is the desire for money. One must request and plead before You that we merit to take out all the vitality and holiness from it and to return and restore all the holy sparks and all the vitality of holiness to their upper root, and to return and make Torah from them.

Master of the Universe, merit us even now to all the aspects of “sending portions one to another,” which each and every Jew merited in the days of Mordechai and Esther. Merit us to a true nullification in the secret of “one to another” (twice the gematria of Metatron), as each one merited then and achieved the attainment of Metatron, to enter in peace and leave in peace through true love of friends. Merit us to break the desires and mainly the desire for money, for in their nullification one can be included in one another and shine to one another. And this is the secret of “sending portions and gifts to the poor.” Merit me to what they merited in the days of Mordechai and Esther to be included in one’s fellow in the secret of “And Israel encamped there before the mountain,” and through this to receive the Torah anew with love and will.

Merit us, our Father, even now to this inclusion which by its power each one shines in his fellow from his attainments, from his Torah, from his advice, and from his service, with a generous eye, with a good eye, which is drawn from David King of Israel “beautiful of eyes and good of appearance,” which is in the secret of the illumination of Mashiach ben David (gematria 424, like Kedat/according to the law). By which Vashti was erased from the world, in the secret of “according to the law (Kedat) what to do with Queen Vashti.” Merit us to act according to the law today with song and melodies, dances and circles, and to draw down thereby the illumination of Mashiach.

Master of the Universe, please reveal to us the secret of drinking wine, for through it one merits the rectification of the Bris (purity). Reveal to us this secret, for through it one separates the holy spark from the klipah of Haman and rectifies thereby the sin of Adam and Eve, in the secret of “she squeezed grapes and gave to him,” which is the secret of the heel (Ekev, gematria of Anavim/grapes), which dimmed the heel of Adam HaRishon who would dim the orb of the sun, until all the worlds descended below their level. Merit us now through the drinking of wine drawn from the secret of the wine that gladdens, drawn from the Sefirah of Binah (Understanding), and from the secret of the preserved wine that will be revealed in the future, to return all the worlds to their root, as they were before the Sin, until we merit the resurrection of the dead. And just as Rabbah merited by the power of drinking wine to revive Rabbi Zera, so merit us as well to draw down by the power of drinking wine the secrets of the resurrection of the dead. And may we too merit on this Purim the coming of Mashiach ben David and the building of the Holy Temple, the complete Geulah (Redemption) and the resurrection of the dead quickly in our days, Amen.

Master of the Universe, my Father in Heaven. Merit me to the wondrous illumination, the illumination of the resurrection of the dead drawn on Purim from the rectification of the squeezing of the grapes through the drinking of wine in holiness, as Rabbah drew it down when he merited to revive Rabbi Zera anew. For through this illumination, each and every one can begin to live a new life, a life he has never tasted before in the aspect of “I have not yet begun to live at all,” in the aspect of eternal life, which the true Tzaddik merits—eternal life drawn from the wondrous nullification and from the true humility which are the secret of the resurrection of the dead.

Please open for us the gates of love, grace, and kindness and shine Your face upon us, especially on this day of Purim, which is capable of reviving the dead, on which Rabbah revived Rabbi Zera, who would enter with his body into the fire every thirty days, and who was called Zeira in the aspect of the small Aleph, for fire had no dominion over him. Please give us true and eternal life on this day of Purim, in the aspect of “with the lawgiver, with their staves,” in the aspect of “Tzaddikim are destined to revive the dead with their staves.” For Purim is the conclusion of the seven days of mourning for Moshe Rabbeinu, peace be upon him, who is called “Lawgiver” (Mechokek), whose humility and lowliness are engraved in all our 248 limbs. Merit us that we may be able through this to merit the aspect of “The well which the princes dug (Chafru-ha),” the secret of Pur-13, the secret of Purim drawn from the 13 Rectifications of the Beard (Tikkunei Dikna), through which one merits the awesome shame of “And the moon shall be confounded and the sun ashamed” and the aspect of “Well,” new explanations of the Torah and hidden paths, which have the power to save even one as far away and rebuked, a sinner and transgressor like me, who paved new paths within the Sitra Achra. For even in one as blemished as me, You are ready to fulfill the verse: “And I will lead the blind in a way they knew not.”

Master of the Universe, please merit us to rise higher and higher, merit us to rise to wondrous levels and to fulfill the words of our holy sages: for a person is obligated to say “When will my deeds reach the deeds of my ancestors?” For this reason it was written "Abraham Abraham" "Jacob Jacob" "Samuel Samuel" "Moshe Moshe," for there is no generation that does not have one like Abraham, like Jacob, like Samuel, and like Moshe. Moshe, of whom it was said: “His way is in the whirlwind and in the storm, and the clouds are the dust of His feet,” and our sages of blessed memory said: “In the whirlwind” this is Moshe, “in the storm” this is Eliyahu. Therefore Moshe merited that his soul is hidden in the Gan Eden of Atzilus (Emanation), the aspect of “No eye has seen, O G-d, besides You,” for he never opened his eyes and never saw anything besides G-dliness, for in everything he looked at, he saw only Divinity.

Master of the Universe, on this day which is the aspect of Chatzos (midnight), the aspect of Yom Kippur, on the day when “whoever stretches out his hand, they give to him,” on the day of the acceptance of all prayers and requests, I too have come, poor and needy, the most destitute and impoverished of all, to spread my plea before You out of love and cleaving that has no end or purpose. Please, merit me by the power of love and cleaving to strip off my leprous body and put on Sabbath garments, a holy body from Gan Eden. Merit me to the level of Serach bat Asher, who merited through the report of “Joseph is still alive” to enter with her body into Gan Eden. Please merit me also to announce in these days of Purim “Joseph is still alive,” and to dance and sing like Serach bat Asher, who merited because of this that her body was turned into a holy body from Gan Eden. Merit me to the level of Enoch, Eliyahu, Mashiach, Bithiah, Serach, and Yehoshua ben Levi who merited to enter with their bodies into Gan Eden.

Master of the Universe, I know that only in the merit of guarding the holy Bris (purity) is it possible to be worthy of all these. Therefore, merit me please to be like Joseph the Tzaddik, who sanctified all the space of the world by guarding the eyes, until in Shiloh—holy things of lesser sanctity were eaten in any place that sees. Merit me on this day of Purim to leave all the blemishes of the Bris and all the blemishes of the eyes and to be like Moshe Rabbeinu who merited from the 1st to the 7th of Adar in the revelation of the Burning Bush with a holy body from Gan Eden in the aspect of “And behold, it returned as his flesh.” And then I will merit that all the melancholy and mockery will turn into joy and gladness, and the luck of wealth will be revealed in the aspect of “And the wealth of the glory of his kingdom and the honor of the beauty of his greatness... white, green, and blue hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble; the beds were of gold and silver, upon a pavement of red, and blue, and white, and black marble,” and the sadness and all the griefs that come from the blemish of the holy Bris will be nullified, and all evil loves will turn into holy loves, and all the lights of fire into lights of illumination. And may there be fulfilled in me “Open my eyes that I may behold wonders from Your Torah,” “As in the days of your coming out of the land of Egypt I will show him wonders,” and I will merit the Torah of truth and the creation of the world anew. And the “curse” (Me'eirat) shall be nullified, and the light of the moon shall be as the light of the sun, and my two eyes shall shine like the sun and the moon. And may the blessing of Eliyahu to Elisha rest upon me, the blessing of “a double portion,” at the hour when the chariot of fire and horses of fire separated between them, and Eliyahu went up in a whirlwind to heaven and merited that his body was hidden in the Lower Gan Eden and his soul ascended to the Upper Gan Eden.

Master of the Universe, merit me to all the high levels that the Tzaddikim and righteous women merited by the merit of their immense joy in You, a joy that had no end or limit. Merit me to be like Joseph the Tzaddik of whom it was said “a successful man,” for he was always cheerful and happy, jumping and dancing even in the prison, even in the pit of Sheol where he saw no ray of light, for You were an eternal light to him, because he never distracted his mind from You and saw nothing besides You. Merit me with joy like “Joseph is a fruitful bough (Ben Porat), a fruitful bough by a well (Al-ayin),” who merited that his whole life was for him in the aspect of Purim because he never opened his eye [to evil]. Merit me to joy that does not cease, merit me to the circles of joy that have no end or purpose, merit me to the joy You thought of at the hour You created the world and said, “Let there be light,” and the light of the moon was like the light of the sun. For You created Adam HaRishon only to thank and praise and sing to Your Name, and if he had done so, he would have merited to return to the moon its light like the light of the sun, he would have remained in Gan Eden forever, and drunk from the preserved wine all the days of his life, wearing coats of light, and his heel would have shone more than the orb of the sun.

Therefore, help me in Your abundant mercy that I may merit to strip off my leprous body, which is the skin of the serpent, the root of the filth of the serpent drawn from H-a-m-a-n A-h-a-s-u-e-r-u-s—from the head of the serpent, and to put on Sabbath garments, a holy body from Gan Eden.

Master of the entire world, Healer for free, heal me please in Your abundant mercy, healing of the soul and the body. “Heal me, Hashem, and I shall be healed; save me, and I shall be saved; for You are my praise.” Heal me and gather me from my leprosy and hasten to strip from me the leprous body and clothe me in Your kindness with a holy body from Gan Eden. Through this may my luck be raised and may I merit wealth, and with Your blessings bless me and bestow upon me great wealth of holiness in purity. May my good inclination be strengthened, and remove the heart of stone from my flesh and give me a heart of flesh. May the sadness and mockery that come from melancholy be nullified, and may poverty and distress be nullified from me, for the strength to endure the poverty and distress of Your people the House of Israel has failed, especially the greatness of the poverty and distress of the kosher ones who desire to enter the path of holiness in truth. Have mercy on us in Your wondrous kindness and shine upon us the luck of wealth, and may all the wealth be among Your people the kosher House of Israel who desire to serve You in truth, so that Your Name may be magnified and sanctified through this. May the mockery of all those who oppose the kosher and G-d-fearing be nullified from us, and give strength that the heart of the wise shall prevail on the right over the heart of the fool which is on the left. Through this right hand, raise those who have fallen from evil loves and fears—to holy loves and fears, and may the right hand remove the darkness from their eyes, until their eyes see wonders, and the verse be fulfilled: “As in the days of your coming out of the land of Egypt I will show him wonders.”

Master of the Universe, merit us in Your abundant mercy that this holiday of Purim shall be a beginning for Pesach, for Purim is a path to Pesach, and draw upon us the holiness of the holiday of Purim and the holiness of the holiday of Pesach. Help us always to tell and speak of Your wonders and Your true Torah, and may we merit to speak and reveal always the Torah of truth, and may the verse be fulfilled in us: “The Torah of truth was in his mouth.” Have mercy on us and save us quickly and help us to remove and set aside the darkness that covered the face of the deep and to shine the light of truth in the world, until it is considered as if we ourselves created the world.

Master of the Universe, Who puts a mouth for the dumb, give us a mouth to speak of Your Torah and Your true wonders always, so that the last generation may know, children yet to be born shall arise and tell their children. May we merit to make known to our children and our children’s children and to all the children of Israel for their generations all the work of Hashem and His wonders which He performed for us from the day of the Exodus from Egypt until this day, as it is written: “And you shall make them known to your children and your children’s children.” Full of mercy, merit us and all of Israel to the light of true eyes to look and see the truth always, and may we look and see the wonders of Hashem in truth always. Open my eyes and the eyes of all Israel and we shall behold wonders from Your holy Torah which You revealed through Your true Tzaddikim, of whose wonders of Torah only You alone know what they revealed in the world. Through the light of the eyes may all the requests and pleas which we pray toward the Holy Temple ascend, and through this awaken the Geulah (Redemption) which is dependent on the heart, as it is said: “For the day of vengeance is in My heart, and the year of My redeemed has come.”

Merciful and Gracious Father, what will be of me, for I am worse than Lot? For I see how You send to me Your holy and awesome angels to save me from all that comes upon me, and they hold my hand and pull me from the lowest Sheol, pulling me with all their strength and saying to me: “Escape to the mountain,” and the earth is already open beneath me, and I, who am worse than Lot, still continue to run after my folly, after my desires and my crooked ways. I bring shame upon the true Tzaddik and desecrate his great Name, until in the multitude of my iniquities he continues to be in concealment from every creature, and the exile continues from year to year. Woe is me, for I have desecrated specifically the name of the holy Tzaddik who brought me close to him, and I even blamed him: “How long will you let me fall by the sword of that wicked one,” until the verse was fulfilled in me: “The foolishness of man perverts his way, and his heart frets against Hashem.” For instead of understanding that my sins caused all that came upon me—for I ate forbidden foods, I blemished with foreign women, I bowed to an idol, which is my strength and the power of my hand, and I believed in the work of my hands, in my intellect and my wisdom—I transgressed the command of the prophet: “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches.” I was smitten with “Make the heart of this people fat, and make their ears heavy, and shut their eyes,” all my senses, eyes, and ears were blocked from understanding and from looking at the words of the Tzaddikim, until I do not feel any vitality in the study of the holy Torah of which it is said “butter and honey (gematria of Shas/the Talmud) he shall eat.” Instead of finishing the Shas every year and rising from level to level, I spent the year in procrastination, for I made for myself festivals and holidays of my own, and I ate butter and honey every single day.

Master of the Universe, please merit us in Your abundant mercy to draw upon us always the holiness of Mordechai the Jew and Esther the Queen. Help us to reveal and shine all the upper colors that are in gold, silver, and copper, in great holiness and purity according to Your good will. Have pity on us in Your abundant mercy and bestow upon us the attribute of true compassion, and may we merit to have compassion on creatures and to increase in charity.

And You, have mercy on us from heaven, and draw down for us parnassah (livelihood) and abundance, good and blessing, charity and mercy, life and peace. Please bestow upon us a complete holy knowledge and all good. Nullify controversy from the world, remove all kinds of hatred, jealousy, provocation, and quarrels from all Your people the House of Israel forever. Draw down compassion and peace in the world, a truly great peace between all Your people the House of Israel, and in the entire world, until all the inhabitants of the world shall have compassion on one another with great love and truly great mercy. Give us a good parnassah from heaven, and just as You sustained our ancestors and Your people Israel in the desert for forty years and gave them Manna to eat and they lacked nothing, so have pity on us in Your abundant mercy and Your immense kindness and bestow upon us an abundance of good parnassah from heaven. Give us all our needs without any toil or distraction at all, in a way that we may merit to do Your will and keep Your laws and judgments and engage in Your Torah always day and night without any nullification of Torah at all. May we merit to receive the Torah on this day of Purim anew, a receiving out of love from within joy and gladness, for all the days of our lives are vanity and our days are like a passing shadow, and if not now—when?

Master of the Universe, full of infinite great mercy, great in counsel and mighty in deed, doing great things beyond search, miracles and wonders beyond number, nothing is withheld from You, for You can do everything and no purpose of Yours can be thwarted. You know our bad situation now, in these troubled days, when trouble and distress have found us from every side, and all the nations stand against us to destroy us, and our steps are narrowed from walking in the streets; from without the sword bereaves and from within terror, for death has come up into our windows, and the Angel of Death stands behind our shoulders. In everywhere we go, he lies in wait for us physically and spiritually. Please, O Merciful and Gracious G-d, only You Yourself can save us from his hand. Woe to us, for we ourselves have drawn him upon us with our many iniquities, we have blemished all our limbs and senses, our mind and our sight. Above all of them is “an abomination to Hashem is everyone who is proud of heart,” for after all that we have blemished, we still say, “we are righteous and have not sinned,” doing the act of Zimri and asking for the reward of Phinehas. But You in Your abundant mercy, despite all this, You are ready to forgive us even now and to turn our thoughts from evil to good, from pride to humility—to a humility that is the ultimate nullification and lowliness, until we merit the aspect of Mount Tabor of three parasangs, and four parasangs, until we know that we are many times worse than each and every one even from our own perspective.

My Father in Heaven, teach me, instruct me, strengthen me, and encourage me how to merit this—that I should always know my lowliness and my humility in truth. Nevertheless, may I merit to be strong against all those who hinder and weaken the mind, whoever they may be, and I shall not be nullified against them at all. In everything that is the absolute truth, I shall be in the aspect of “And Mordechai would not bow or prostrate himself.” Nevertheless, I shall know in truth that I am worse than everyone, even than the greatest wicked person who says “Who will give me a Torah scholar and I will bite him like a donkey,” I shall know that even he is closer to repentance than me, and will easily merit to return. Whereas for me, most of my days and years have already passed in vanity and emptiness in thoughts of pride and abomination of “I and nothing else,” which have distanced me from You to the ultimate distance, and have hidden from me all the paths of the Tzaddikim, the paths of salvation to ascend on the highway leading to You. All the paths were covered with dust and earth of mountains of laziness and sadness, despair, dejection, and pride, which descend from “all this is not worth anything to me.” Woe, what has happened to me, for through this I turned all the combinations of the Name Havayah (Y-H-V-H) into “Hohi” (woe), and all the orders of creation were changed for me for the worse. For at the hour You created Adam HaRishon, You took him over all the trees of Gan Eden and said to him: “See My works how pleasant and rectified they are; take care that you do not corrupt and destroy My world.” Since he sinned with the Tree of Knowledge and stumbled in the blemish of pride of “and you shall be like G-d,” we have still not left this awesome blemish. It was our downfall and it brought us to all that we stumbled in and to all that we sinned, perverted, and acted wickedly. It led us gloomily before the hosts and threw us from one pit to another, until we lost all the circles of joy and gladness and stumbled in false humility. We nullified ourselves to whoever was convenient for us with the power of “I have a rabbi,” and we left the true Tzaddik in the aspect of Mordechai, who guides us and shows us the way in paths of “pleasantness in Your right hand forever,” with the power of “And may the pleasantness of Hashem our G-d be upon us.” For his ways are ways of pleasantness of studying Torah out of song and melody, dance and circle. If we had merited to walk in his ways, we would have merited true humility in the aspect of “and wash your feet” and we would have merited that the Tzaddik would be impregnated within us “in the six joints of the hands and the six joints of the feet” and he would guide us and show us a straight path how to reach true humility of true nullification to the lowliness of lowliness of lowliness in the aspect of “be very, very humble of spirit.”

And this lowliness is in the aspect of Adar, whose letters indicate lowliness and poverty. “Aleph”—a small Aleph—“And I am like a tamed ox (Aluf),” to be like a tamed ox under You. “Dalet”—poverty (Dalut) and poorness, which has nothing of its own. “Resh”—destitution and impoverishment. For whoever has pride in him, I and he cannot dwell together in one place, it removes the Shechinah from him, and all the paths and ways are hidden from him.

Master of the Universe, bring us close to You, spread Your wings over us and settle Your Shechinah among us in this month, the month of Adar, the language of dwelling (Madur), of which You requested: “Make for Me one small room and I will dwell (Adur) among you,” the time of the shining of Your face to us and You were appeased to return Your Shechinah among us.

Merit me through the humility and silence of Moshe Rabbeinu, peace be upon him, in the aspect of “Be silent, thus it arose in the thought,” to merit “Then Moshe sang,” for through the melody of the Tzaddik in the aspect of “Moshe,” he elevates the souls from heresy, in the aspect of “many of the people of the land became Jews.” For all this Moshe merited in the seven days of the revelation at the Burning Bush in the month of Adar, the aspect of “Mighty (Adir) on high is Hashem,” the aspect of “mightier than the breakers of the sea.” These “mighty ones” are the musical notes (Ta'amim), which are the songs and melodies, called weapons of war, with which the people of Israel prevail over their enemies and haters, breaking and pushing away all the klipos (impurities), and meriting “and it was turned about.”

Master of the Universe, Lord of joy and gladness, before Whom there is no sadness at all, no sleep before Your eyes and no slumber to Your eyelids, You promised us “I will go down with you to Egypt and I will also surely bring you up,” and it has already been one thousand and nine hundred (twenty-five years) {thirty-six years} that we have been sunk in an awesome slumber in the intensity of our hard exile, and the troubles and destruction surround us from every side. Above all, our deep sleep is heavy upon us in the aspect of “there is one people sleeping (Yeshno),” which goes on and increases over us from day to day in the forgetting of Your Divinity. Within this forgetting and this hard slumber, You stand over us, striking us to awaken us from our sleep, awakening us to rise and cry out to You, for You are full of mercy, and there is no end to Your compassion, and no end to Your ability to help us and save us in the blink of an eye, and all Your desire is that we cry out to You even a little.

Please, O Gracious and Merciful G-d, just as You saved Your people Israel through Mordechai and Esther in only three days, so it is Your will to save us in every generation in the blink of an eye, if we only rise and cry out, if we awaken and shout.

My Father, Gracious and Merciful Father, save me please and awaken me from my deep slumber, for I am going and sinking into sleep more and more from day to day. If in the past I would cry out and awaken, today I have already made peace with my situation and fallen into a hard slumber and an awesome despair. Yet Your intention is only for my good, to awaken me from my sleep and my slumber, so that I may cry out and plead, so that I may tear the heavens with my weepings and my cries in the aspect of Moshe’s prayer, which was like a two-edged sword and there was no screen or firmament that was not pierced before it, and it tore all the firmaments and pierced all the heavens. Even though heaven and earth were shaken and all the orders of creation were changed, until all the angels of the heights locked all the gates and all the firmaments, Moshe’s prayer would pierce and ascend in the aspect of “For He has broken the gates of brass and cut the bars of iron asunder.”

Master of the Universe, merit us among all Your people the House of Israel that all our iniquities be forgiven (Yimchalu) through the circles (Macholoth) and dances, the melodies and songs that we shall merit on this day. Merit us to contemplate true repentance, and to return in truth from all our sins. Merit us to feel the truth of Your Divinity over us, to know that there is none besides You, and it is not Haman and Ahasuerus who strike us, but only You in Your abundant mercy and kindness, so that we may awaken and leave our slumber which has lasted for two thousand years, and so that we may merit again all the holy minds that have departed from us.

Master of the Universe, Who hears the cry and listens to the prayer of Your people with mercy, You revealed to us that through a cry and a shout that ascend to the Ancient Holy One (Atika Kadisha), it is possible to draw down new minds even for a fallen one like me, who fell from all the seventy faces [of Torah] and from all the fifty gates of understanding, and lost all the thirty-two paths of wisdom, wandered in paths and ways that never were, and innovated straying and confused paths that since the time of the creation of the world no man had yet trodden.

Please spare and have mercy on us, for we are still going and straying from error to error and from one pit to another, going and getting entangled from one thicket to another. You have already sent us awesome Tzaddikim in all generations, Rabbi Akiva and Rabbi Shimon bar Yochai, the Arizal and the Baal Shem Tov and their students to awaken and rouse us, and we are still dreaming, lying down, loving to slumber, sinking into sleep from day to day more and more. Our sleep and our slumber are very, very deep without dawn or measure, and what more righteousness do we have to cry out to the King? For You are diligent every day, every hour, every moment to awaken us through wondrous Tzaddikim, masters of true mercy, who exert themselves to rouse us through song and melodies, through Tzaddikim who revealed to us that on this day the light penetrates through all the screens and partitions and shines on everything that is in the barrels, in the boxes, and in the hidden places, until there is no point that does not shine in it with precious light. They revealed to us that all the sins and iniquities are turned into merits through repentance out of love, and the broken heart becomes a vessel for the Infinite Light. Specifically through melodies and songs, in which there is apparently none of the seventy faces, specifically through them they elevate the fallen from the seventy faces. Specifically through dances and circles in which there is no form of a letter, they elevate the fallen from every image of a letter, for in truth melodies and songs are higher than all the seventy faces, and in them are rooted and hidden all the seventy faces, the wisdoms and the understandings, and from there are drawn all the intellects, the knowledges, and the ideas. The ten kinds of melody are corresponding to the Ten Commandments, for through them they glue together the broken tablets and every broken heart, and with them the true Tzaddik heals us.

Master of the Universe, spare and have mercy on me and purify me and refine me from the klipah of Haman on this holy and awesome day, which is thirty days before the exodus of Israel from Egypt, a day of which it is said “and for all the children of Israel there was light in their dwellings,” a day on which they merited to see even what was in the holes and cracks, until all their blemishes and iniquities, all their lacks and failures were revealed to them. Through this they knew what to request and what to rectify, so that they could go out after thirty days from slavery to freedom, and receive after fifty days the holy Torah. Sanctify me and elevate me on this holy and awesome day of which it is said one asks concerning the laws of Pesach thirty days before Pesach, on the day in which You reveal to us how to go out from slavery to freedom, how to ascend from Asiyah (Action) to Yetzirah (Formation), from Yetzirah to Beriah (Creation), and from Beriah to Atzilus (Emanation), and how to subdue the root of Haman which is against the Zeir Anpin of Beriah which hinders us from ascending from world to world and from palace to palace. For he was the one who caused Ben Azzai and Ben Zoma to stumble and caused “Acher” (Elisha ben Abuyah) what he caused, until Rabbi Yochanan came and said: Is it a greatness to burn one's master? etc. If I take him by the hand, who will cast him out? Until our holy sages said of him: even the gatekeeper did not stand before you, and Rashi explained: even the gatekeeper of Gehenna did not stand before you, our master, when you came to take “Acher” out from there.

Master of the Universe, spare and have mercy on me, redeem me and save me even though I am much worse than “Acher,” even though I sinned and caused the many to sin with infinite sins. For You revealed to us that in every generation You send awesome Tzaddikim, of whom it is said “even the gatekeeper did not stand before you.” Please in Your abundant mercy reveal them to me, and shine my eyes with their holy books and their awesome prayers and do not strike me anymore with blindness because of the awesome blemishes of the Bris that I have blemished.

Master of the Universe, merit me to the wondrous lights and the exalted worlds that Mordechai and Esther merited and merited their generation with through the immense nullification to the Divine will. For by Mordechai making himself into nothing and naught, “he did not rise or move,” he merited a “great crown of gold”—the light of the moon became for him like the light of the sun in the lights of the Name E-k-y-e-h and thus he ascended to the hidden world, the world of Leah, until the world called the “Head that is not known” (Reisha d'lo Ityada). He merited not to know anything, not to know and not to see what will be and what will happen, he cast all his burden upon Hashem, and His will alone was before his eyes. Esther followed in his footsteps and said “and if I perish, I perish,” thus they both merited to ascend to wondrous worlds and brought down lights from upper and hidden worlds to the Asiyah of Asiyah and to all ten crowns of impurity, they revealed His Divinity in all the hidden places and illuminated all the darknesses, until “many of the people of the land became Jews.” Mordechai the Jew, who is the “pure myrrh” (Mara Dachia), a man of the right (Yemini), the Yesod of Abba, shone into Esther the aspect of Yesod of Imma, the illumination of true nullification to be nothing and naught completely to the will of Hashem, until she ascended to the world called “Abba” and was called “the daughter of Abihail.” Through this he drew down the illumination of the thirteen rectifications of Arich, which are 13 times the Name of 72 (Ayin-Bet), the gematria of Mordechai and Esther, and they raised sparks from the klipos in them, until they succeeded in separating from Haman the holy spark, the sons of Haman who converted, learned, and taught Torah.

Master of the Universe, source of lights and mercy, have mercy on us even though we have fallen in this exile into the ten crowns of impurity and lost all the seventy faces of the Torah. Send us true Tzaddikim, as You sent in those days at this time Mordechai who shone with the light of his holiness to the lowest levels, took the people of Israel out of their great slumber that fell upon them for seventy years, restored to them the minds of the seventy faces that were lost in those seventy years, and raised them from their hard fall into the ten crowns of impurity. For in their fall they raised against them Haman and his sons who are the totality of all the klipos. Mordechai, in the greatness of his righteousness and holiness, his purity and his humility, in the intensity of his nullification to Hashem, merited to subdue them, until he merited a great crown of gold from the side of Abba, great over all in the secret of Adam Kadmon, and from there he drew down the illumination of the resurrection of the dead which is drawn every year on Purim, which is the secret of the rectification of the Tree of Knowledge, the rectification of the death that Adam HaRishon brought, by her “squeezing grapes and giving to him.”

Please, O Gracious and Merciful G-d, do not hide Your face from us. And even if we have sunk in the miry clay and there is no standing, even if we have sunk from the sole of the foot to the crown of the head within awesome klipos below the ten crowns of impurity—do not ignore us, do not hide Your face from us, for it is in Your hand to save us as well, in the merit of awesome, holy, and pure Tzaddikim that You send us in every generation in the aspect of Mordechai and Esther, of whom it is said “Masters of Purity” (Marei Dachia), hidden in the ultimate concealment, and raised above every idea and intellect, every perception and thought, who were not shattered in the world of Tohu, but remained refined and clean from every blemish and stain, whose soul preceded the breaking of the kings, in the aspect of the upper radiance of Adam, who are in the aspect of Esther—gematria of Fire (Esh), Radiance (Nogah), Lightning (Barak), who ignite the hearts of Your people the House of Israel with holy fire, “a constant fire shall burn on the altar, it shall not go out” day and night. Who ignite the hearts with the holy fire that burns in their hearts, from fire consuming fire, drawn from the fire of the Chayos, from the fire of above, which no Sitra Achra can stand against. With this fire of theirs they ignite the hearts not to rest or be quiet day and night, to continue the war of Hashem. And also on the fifteenth..., in the merit of these Tzaddikim who surround us with a seal of holiness, drawn from three E-k-y-e-h of nullification of nullification of nullification, lowliness of lowliness of lowliness, and with a wall of flaming fire in the aspect of “And I will be to her a wall of fire around” “And Hashem will create over every dwelling place of Mount Zion and over her assemblies a cloud by day and smoke and the shining of a flaming fire by night, for over all the glory shall be a canopy”—please shine Your face upon us and save us. Please Hashem, in the merit of these Tzaddikim draw down for us new minds, which were never broken, from the womb of Binah (Understanding) which is called Chamot (mother-in-law), in the secret of “Wall (Chomat) of fire,” a seal (Chotam) within a seal, through Esther the Queen who entered on Purim itself into the house of Ahasuerus, and broke the klipah of the serpent of the serpent—Haman and his ten sons in ultimate perfection, and requested “let it be given also tomorrow... to do according to the law (Kedat) today,” in the secret of Mashiach ben David (gematria 424, like Kedat), through Esther who merited to draw down the illumination of Mashiach forever and ever, for all years and all generations, and to continue the war of Hashem, a war for Hashem against Amalek from generation to generation, especially in cities surrounded by a wall (Chomah) from the days of Joshua ben Nun, who in the perfection of his nullification fought the war of Amalek. And by the power of the Tzaddikim who are called “Wall” (Chomah) and “Seal” (Chotam) who seal us with a seal within a seal, who seal the world from its creation until its end, who descend in every generation to seal us with a seal of holiness, with a seal of fire and with a wall of fire, drawn from the Chamot of the Sefirah of Binah, a Sefirah of fire, which are the Gevuros in the secret of the golden scepter, which consumes all the klipos, from where all the wealth of holiness is drawn, in the secret of “And Mordechai went out from before the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple,” drawn from the light of nullification, in the secret of “and sending portions one to another.”

Please, O Gracious and Merciful G-d, merit us through the joy of Purim, the Purim feast, and drinking on Purim to the minds of Arich, drawn from the Fiftieth Gate, from the Head that is not known, until we merit the upper will and that we shall not know at all in the aspect of “What” (Mah). And may we be included in the attainment of the upper surrounding lights of “what you saw and what you searched,” until we do not know between “cursed is Haman” and “blessed is Mordechai.” Merit us by the power of the illumination of “blessed is Mordechai” to clarify all the sparks from within the klipah of “cursed is Haman” and to rectify the sin of Saul (Sha'ul, gematria of Haman-Amalek with the kollels, gematria of “Agag king of Amalek”), who needed to clarify all the sparks from the depths of the klipos and especially from the klipah of Haman-Amalek.

Our Father, Merciful Father, merit us that all the counsels shall be revealed to us now, which are the wondrous intellect drawn from the Fiftieth Gate, by whose power it is possible to clarify the sparks from the depths of the klipos, by the power of faith in Samuel the Prophet, who is the true Tzaddik in every generation, who draws down for us this wondrous intellect through “sit and do nothing,” through simple faith in the true Tzaddik. For according to the faith that one believes in the Tzaddik of the generation, so one merits to erase all the klipos and the Sitra Achra and its hosts in the aspect of “seven days you shall wait,” for through this Saul could have fallen Amalek in heaps, in the aspect of “Be silent to Hashem and wait patiently (v'hitcholel) for Him,” in the aspect of “And Esther did not tell.” Through this silence the upper point shines in the aspect of Chochmah (Wisdom) and Da'at (Knowledge) and the “Vav” is completed, which is the secret of the Tablets whose length is 6 and width is 6. One then merits the illumination of the Torah anew, and the “Aleph” is completed in the secret of E-k-y-e-h, until one merits a new illumination from the secret of E-k-y-e-h, which Joshua merited and through it received from Moshe, and Moshe who merited this illumination with greater strength and greater power, received the Torah from Sinai. This is the secret of the shame and lowliness that one merits on Purim, which Moshe Rabbeinu, peace be upon him, merited in perfection, until the skin of his face shone, in the secret of “the heel of Adam HaRishon would dim the orb of the sun.”

Master of the Universe, Gracious and Merciful Father, merit us to the complete Geulah (Redemption), when the light of the moon shall be as the light of the sun and the light of the sun sevenfold as the light of the seven days. Merit us to the perfection of this wondrous light by the power of the joy and the songs, the circles and the dances, which we shall merit on this holy and awesome day.

Merit us on this day which is a preparation for Pesach, of which it is said “And now”...—to the illumination of “I and not an angel, I and not a seraph, I am He and not another.” May we merit to know that all the strange actions are in Your hand alone, for only You can turn the heart of the haters and accusers from enemies to lovers, and turn in the blink of an eye the troubles into salvations and make from trouble (Tzarah) a window (Tzohar), from a plague (Nega) a delight (Oneg), from a wicked person (Rasha) wealth (Osher), and from obstacles—“pleasantness in Your right hand forever,” through the Tzaddik called Netzach Pesach Kemach, who is a preparation for Pesach, who reveals to us that “I am He and not another,” for no concealment stands before him, and he pierces all the concealments and draws down for us all the salvations.

Please merit us on this day to true faith in the sages, that we may merit the perfection of faith in Mordechai the Jew who is the Tzaddik in every generation, and we shall not turn from his advice right or left. We shall not be like the generation that participated in the feast and bowed to the idol and to Haman, but we shall accept upon ourselves all that he says, for he is the one, even if according to our human intellect his words are in complete contradiction to reality and as a complete rebellion against the kingdom. We shall be like Esther the Queen who said “and if I perish, I perish,” and by this power we shall merit also in this generation to draw down all the salvations and wonders through the illumination of the will drawn through charity in the aspect of “and gifts to the poor,” which changes nature and all the laws and turns the heart of kings and ministers, turns terrible decrees into wondrous salvations, destruction into will, and heresy into wondrous faith, until faith shall shine in the entire world and among all the nations in the aspect of “and many of the people of the land became Jews.”

Please, Merciful and Gracious Father, please awaken us to repentance through humility and lowliness that flows from true joy that blows in the six joints of the hands and the six joints of the feet, especially on this day when the spirit of the Tzaddik shatters and blows the spirit of pride from us. Merit us to hear the “voice of my beloved knocking,” “the voice of the turtledove heard in our land,” the voice of Esther who is the Shechinah, of whom it is said “and when the turn (Tor) of Esther arrived.” For on this day the turn of the Shechinah arrives to make her voice heard within our limbs, our heart, and our senses. Three hundred and sixty-five days we hear the voice of the evil inclination knocking in us in every sinew and every vein in our 365 sinews and our 248 limbs, infused in us in every sinew and every bone, in every sense and every limb, until the turn of Esther arrives, the turn of the Shechinah. May it be Your will that we hear on this day her voice knocking and crying out from within all our innards, from within all our limbs, from within all our sinews and bones. We shall listen and be awakened by her voice blowing in the six joints of the hands and the six joints of the feet, to repentance out of lowliness and endless joy.

Master of the Universe, “Open my eyes that I may behold wonders from Your Torah,” please merit us to wondrous new explanations of the Torah in the secret of “The well which the princes dug (Chafru-ha),” (Chafru-ha is the secret of Pur-13, 171, drawn from the 13 rectifications of the Ancient One), through which one merits the awesome shame of “And the moon shall be confounded and the sun ashamed” “For the heavens shall vanish like smoke and the earth shall wear out like a garment,” the awesome shame drawn from the light of Purim drawn from the 13 rectifications of the Ancient One from the Holy Beard, in the aspect of “And I saw Hashem,” in the aspect of “I beheld till thrones were placed and one that was Ancient of Days did sit: his raiment was as white snow and the hair of his head like pure wool (Amar Neka)” in the aspect of “and my hands dropped with myrrh and my fingers with flowing myrrh,” the Master of Purity (Mari Dachia), pure wool (Amar Neka), drawn from the light of Hashem before the breaking of the vessels, from a place where the breaking of the vessels caused no blemish, from a place where there is no trace of “Haman-Amalek,” a light that is all good, clear and polished, a light that even the sun and the moon are ashamed and confounded by, the secret of Amram (Amar Neka) the father of Moshe, in which there is no breaking, the secret of “and she saw him that he was good,” it is the light of the seven days, which shines in the seven days of the Hillula (passing) of Moshe Rabbeinu, the Faithful Shepherd, the light of pure faith, in which there is no dominion for the adversary and the annoying and accusing enemy, a light that we shall merit to draw all the year and for all our days forever, for all the generation and for all generations, the light of Mashiach ben David (385+52+14=424) (Kedat today), the light of the resurrection of the dead, of which it is said: “And the moon shall be confounded and the sun ashamed, for Hashem of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory.”

Master of the Universe, merit me on the 7th of Adar to be included in the attributes of Moshe Rabbeinu, peace be upon him, and in the holy spirit of the master of the prophets, who merited to be the “most humble of all men who were upon the face of the earth.” And he merited immediately upon his birth to be included in the light of the seven days in the aspect of “and she saw him that he was good” in the aspect of “and G-d saw the light that it was good,” for he was included from all the lights of all the souls of Israel, for since his soul You hewed from Your very essence which includes all the souls of Your treasured people.

Master of the Universe, there is no end to Your mercy, no finish to the greatness of Your kindness, and no search for Your wonders, and above all is Your humility. For just as Your greatness is infinite, so too is Your humility beyond search. From its light You bestowed upon Moshe the chosen of Your prophets, until by its power he went after Dathan and Abiram who opposed and despised him and sought to establish peace and appease them, and even to Korach he said “I too want you to be a High Priest.”

Please, Gracious and Merciful Father, merit me to be included in the humility of Moshe Rabbeinu in the pursuit of peace and kindness and in his love for creatures, in his clear and pure virtues through which he saw the greatness of each and every Jew and believed that he would surely repent as long as the breath of life was in his nostrils. Merit me to receive from the light of the crowns that You bestowed upon him from the spirit of holiness and from the cutting of the good sapphire stone, which was hidden in two hundred and forty-eight [248] worlds and from which You built his holy body, which had no grip in matter.

Merit us to be included in the humility of Moshe Rabbeinu, who carried us in his bosom, “as a nursing father carries a sucking child.” Merit us to be perfumed by his light and to be elevated in his crowns, for You crowned him with four hundred and twenty-five lights as the numerical value of “Na'aseh” (We will do), by whose power he drew upon Israel the longings and yearnings of “We will do and we will hear” and drew for them in every word a new soul in the aspect of “Let every soul praise (Kol HaNeshamah Tehalel—initials K-H-T) Hashem” and You crowned him with three hundred and sixty-five crowns by whose power he would be renewed every single day.

Master of the Universe, merit me to be included in the purity of his soul, for even before his soul descended to the world, You raised it before Your Throne of Glory and entrusted to its hand all the keys of kindness and mercy for those who do Your will and all the keys of judgment to punish those who turn away from You and those who pursue Your children.

Even before he came to the world, You crowned him with the letter “Mem” which is corresponding to the Throne of Glory itself, and with the letter “Shin” corresponding to the three legs of the Throne, in the aspect of the three Patriarchs, and with the letter “He” corresponding to the Sefirah of Malchus (Kingship), the fourth leg of the Throne. You passed him through all the lights in Gan Eden and through all the hosts and armies of heaven, until all the angels and all the seraphim were shaken, and an awesome and formidable voice was heard that shook all the heavens and announced and said: “This is the soul that is destined to descend among human beings and is destined to give the Torah, a hidden treasure from all treasures, and to shake all the worlds of above and below.” At that same hour all the angels of the heights accepted him upon them and opened and said: “You have caused men to ride over our heads; we went through fire and through water.”

Master of the Universe, just as You merited Moshe Rabbeinu in the month of Adar, whose sign is Pisces (fish), to pray 515 prayers, the gematria of Shira (Song). For he said song before You so that his prayer would be heard, so merit us to open every single prayer with songs and praises, dances and circles, so that it may ascend before You for satisfaction and favor. Master of the Universe, merit me to be included in the love of Israel of the Faithful Shepherd who requested “Let me pass over, please” specifically in the month of Adar, in order to save the people of Israel from all the four future exiles and from the two destructions that passed over us, as hinted in “E'ebra N'a” (Let me pass over, please)—Babylonian exile—Nebuchadnezzar, Ahasuerus; Greek exile—Antiochus, Nicanor; Edomite exile—Nero, Vespasian.

Merit me also to pray and request for the people of Israel as Moshe requested from the 1st to the 7th of Adar, in the month whose sign is Pisces—to save the people of Israel who are compared to fish.

Merit me to sweeten from upon me and from upon all the House of Israel and from upon the entire world all the judgments drawn from blue (Techelet) in the merit of Mordechai who “went out from before the King”—the King of the world—in “garments of blue.” For he merited to sweeten all the judgments included in blue through the garment of “blue and white (Chur),” by the awakening of the soul of “Chur” who sacrificed his life to save Israel from idolatry. And through the “great crown of gold” he merited the aspect of “Tzaddikim sit with their crowns on their heads,” to sweeten all the Gevuros called gold (Zahav), and to merit the light that goes out from Eden, “where there is gold” in the aspect of “and its dust is gold,” for through the aspect of dust coming from the “garment of fine linen (Butz),” who wrapped himself in Butz and threw himself into the mire and clay, he merited a great crown of gold in the secret of Adam Kadmon, and drew lights from Adam Kadmon, until he merited A-r-g-a-m-a-n (Purple), meriting that Uriel, Raphael, Gabriel, Michael, and Nuriel surrounded him and guarded him from every side.

Master of the Universe, merit us to this wondrous illumination that Mordechai drew down for us every single year. Merit us also to these five aspects: to be Butz (fine linen), dust, and ashes and to throw ourselves into the mire and clay for the sake of the honor of His Name, may He be blessed, as Mordechai the Jew did. Through this to merit the garment of blue (Techelet) to sweeten all the judgments drawn from blue. To merit that the Tzaddikim like Chur who sacrificed their lives for the sanctification of Hashem be impregnated within us, and to the “crown of gold” for the aspect of “their crowns on their heads,” for all the holy surrounding lights, until we merit the nullification of choice, to the level of an angel, and we shall be worthy that the angels called “Argaman”—Uriel, Raphael, Gabriel, Michael, and Nuriel—shall surround us day and night and guard us from all evil.

Master of the Universe, just as You drew upon us the light of Atik and Arich which is the light of Purim drawn from the Head that is not known, in the aspect of “until one does not know,” drawn from the Fiftieth Gate even before the building of the Holy Temple, when Israel were still in exile, so draw even now upon us the illumination of the Fiftieth Gate, and draw for us from there wondrous new insights of Torah for the whole year, from which shall be drawn the light of the Geulah (Redemption) and the light of salvation, the light of Mashiach ben David, to cut off all the haters and annoyers, the enemies and pursuers, in the aspect of “according to the law (Kedat) what to do with Queen Vashti,” “and her kingdom He shall give (Yiten)” to the one who merited Y-Ten, to ten aspects of “Mah” (What), until she merited to ascend to Adam in Atzilus, called Mah, and to draw down the lights of Purim, by making herself into crumbs (Pirurim), and by her saying “I remained silent (Hecherashti),” she merited the aspect of “Hashem will fight for you and you shall remain silent (Tacharishun),” until she ascended from Esther (the ultimate concealment) to Astahar (the moon), to the aspect of the moon, she rectified the moon, and drew to it through the awesome shame the light of the seven days, the light that was before the Sin, which was drawn to her through Mordechai the Tzaddik, who merited to go out from before the King, “and a great crown of gold,” the secret of kindness and wisdom, the secret of “the Great, the Mighty, and the Awesome,” which Mordechai merited with all the Men of the Great Assembly, when they rectified for all generations and revealed that from all destructions salvations will grow, and from all concealments a plunder of lights, in the aspect of “and red, and blue, and white, and black marble (Dar v'Socheret),” which are pearls that shone even at night and shone for them like noon, until they became dizzy (Histachreru) from the abundance of light and joy.

So draw even now upon us this great light in the merit of the Eighteen (Amidah) which Mordechai the Tzaddik and his companions rectified, which opens with “G-d of Abraham, Isaac, and Jacob, the Great, the Mighty, and the Awesome.” In this merit send us the three Patriarchs, just as You sent to Esther the Queen, and reveal to us the secret of “the Great, the Mighty, and the Awesome,” which are Your Gevuros (strengths) and Your awesome deeds, until we merit on this day to draw upon us the light of Purim forever and ever, and the light of Purim shall not depart from us and shall not leave us and shall not abandon us. And may there be fulfilled in us “Dar v'Socheret”—Dar is the gematria of Tzaddik, “v'Socheret” in the aspect of surrounding (Sechor Sechor), the aspect of “and Your faithfulness is all around You,” and You shall surround us and protect us, throughout the entire year with Your wondrous and eternal lights that do not cease forever.

Master of the Universe, Giver of the Torah, You renewed for us in Your abundant mercy an additional day in the year for receiving the Torah anew out of love as it is said “they confirmed and accepted.” For if we had merited at the giving of the Torah when their filth ceased—we would have merited that the Tablets would have remained forever in the hands of Moshe which were like the Ark of the Covenant that carried its carriers. Every single student would see in them new insights of Torah and its intricacies and all the advice required for him according to his strength and understanding, and the words of the Torah would be engraved on his heart forever. The light of Moshe would be a thousand times more than what was in the second Tablets, and the Torah would never be forgotten. Everything we would achieve we would remember forever, and the heart of stone would depart from us and we would merit a heart of flesh, we would ascend higher and higher in true humility and infinite minds. Moshe Rabbeinu would enter immediately into the Land of Israel and to Zion, the perfection of beauty, and would build the Holy Temple which would stand forever, and reach the Cave of Machpelah, to the gates of Gan Eden, and remove from there the Cherubim and the flaming sword that turns every way—to reveal the way to the Tree of Life for the righteous nation that keeps faith. If it had been so, we would have merited immediately the resurrection of the dead and the light of the moon like the light of the sun and the light of the sun sevenfold as the light of the seven days.

In Your abundant mercy You sent to us in those days at this time Mordechai and Esther, who are the aspect of sun and moon (Astahar-moon), who shone for us the receiving of the Torah anew out of love as at the time of the giving of the Torah, as the people of Israel shone with upper radiance when the first Tablets were given and their brightness shone from one end of the world to the other. And as Moshe shone then a thousand times more than all the children of Israel.

And now on this awesome and holy day You desire to restore to us all these lights and levels, of which it is said: “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, in the day that Hashem binds up the breach of His people, and heals the stroke of their wound”—for in the future He will double the light of the sun three hundred and forty-three times (in the secret of Beshagam—this is Moshe) from the light of the seven days. Then we shall merit that the verses will be fulfilled: “And the moon shall be confounded and the sun ashamed, for Hashem of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory.” Then all the elders of the Torah scholars and all the Tzaddikim of the generation will shine with a double and redoubled light in the light of the seven days in the secret of “and those who love Him shall be as the sun going forth in its might.” By our meriting the drinking in the aspect of the preserved wine and the eating in the aspect of the Wild Ox and the Leviathan, You will spread from the skin of the Leviathan over the walls of Jerusalem, until their brightness will shine from one end of the world to the other.

And may there be fulfilled in us: “Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem”; “And the nations shall walk by your light, and kings by the brightness of your rising”; “The sons also of them that afflicted you shall come bending to you; and all they that despised you shall bow themselves down at the soles of your feet; and they shall call you, The city of Hashem, The Zion of the Holy One of Israel.”

A Prayer for the Poor [the Humble Soul] for Purim