New Prayer for the Molad of the Month of Shevat by the Gaon and Tzaddik Rabbi

New Prayer for the Molad (New Moon) of the Month of Shevat by the Gaon and Tzaddik Rabbi Eliezer Berland shlit"a:

Master of the World, at the Molad of Shevat which equals Ish (Man)—as it is written, "Hashem is a Man of War, Hashem is His Name"—occurring on Friday night at 5:15 and 8 chalakim (parts). This is the time when we read Shabbat Shirah (The Sabbath of Song), the Song of the Sea and the Song of Deborah, and we ascend to Olam HaAkudim (The World of Binding). From there, all victories, songs, and praises originate. For the Nation of Israel recited song over the well, but they did not recite song over the downfall of Sichon and Og. Therefore, King David came and repeated the thanksgiving multiple times: "To Sichon, King of the Amorites, and to Og, King of the Bashan" (Psalm 136). For these two terrible klipos (husks of impurity) nursed from the heels of Leah—Og from the right heel and Sichon from the left heel. It is impossible to subdue them except through an illumination from the Nukva d'Pardashka (The Nostrils of the Divine Countenance)—subduing Og from the right and Sichon from the left. And had they recited song over the downfall of Sichon and Og, the spirit of Mashiach would have immediately awakened, just as in the days of Hezekiah, when five cities in Egypt fulfilled the 613 commandments and the rest of the land swore in the name of Hashem, Master of Legions.

And had he [Hezekiah] recited song, he would have immediately been revealed as King Mashiach. He would have rectified the two [inverted] letters Nun that appear before and after the verse "And it was when the Ark traveled" (Numbers 10:35). For all the journeys of the Ark are to reach Olam HaAkudim. Therefore, the bearers of the Ark all flew in the air—including Korach, who, instead of accepting humility and nullifying himself to Aaron, became haughty and thought he was greater than Moses because he was one of the Ark bearers.

For only one who reaches complete bittul (self-nullification)—which we merit on Rosh Chodesh Shevat, the time when Moses began to explain the Torah in seventy languages—merits this. For he merited the Aleph Ze'ira (Small Aleph) [111] + [288] which is the gematria of Rabbi Akiva [399], whose flesh was combed with iron combs. Only through him was Moses able to receive the entire Torah [Megaleh Amukos on Parashat Ekev]. As the Zohar writes in Parashat Balak (192b), it is only by connecting to those who are killed for the Sanctification of Hashem's Name that one merits for their prayer and Torah to be accepted.

And every 70 years, the Leviathan swallows all the waters in the world—"The deep is considered hoary (old age)" (Job 41:24)—for the Leviathan makes furrows in the sea, and only after seventy years does the deep return to its strength. Through this, the accusations from the time of Ahab are nullified. For on every single furrow, he placed two idols, and floods came down such that it was impossible to leave the house, for "Ephraim is joined to idols" (Hosea 4:17). Yet, in the merit of unity and sustaining the prophets, they merited floods of blessing the likes of which had not been seen since the creation of the world. For Elijah the Prophet then raised the entire Nation of Israel to Olam HaAkudim, where there is no accusation, only blessing and peace.

And after we were in the "cleft of the rock" throughout the month of Teves, in the secret of "Come with me from Lebanon, my bride, come with me from Lebanon" (Song of Songs 4:8), we shall merit in the month of Shevat—the month of Song. Its acronym is "Achen Ruach Hi B'enosh" (Indeed, there is a spirit in man) spelling 'Arbeh' (I will increase/Locust)—to the revelation of the song of Mashiach ben David, which is comprised of all the songs in the world. Then, in the month of Shevat, on the 15th day (Tu B'Shevat), we read the Song of the Sea, which includes all songs in the world until the end of all generations, and even after the Resurrection of the Dead.

The Molad of the month of Shevat will be on Friday night at 5:15, 10 minutes after sunset, and 8 chalakim. At this time, Moses began to explain the Torah in seventy languages, with all its details, grammatical nuances, and decrees until the end of all generations.

At that time, the Skull of Zeir Anpin (The Small Face/Microprosopus) was emanated. According to Beis Shammai, this is on the 1st of Shevat; according to Beis Hillel, on the 15th of Shevat. Forty days before the emanation of the world is Zeir Anpin; the emanation of the world is Zeir Anpin. The Head of Zeir Anpin is the essence of the Skull which contains the Chochmah (Wisdom), Binah (Understanding), and Da'at (Knowledge) of Zeir Anpin. However, regarding the essence of the Skull of Zeir Anpin—the secret of the Keter (Crown)—there is no comprehension whatsoever, and there never will be any comprehension, except for the five souls of Moses. For the Keter of Zeir Anpin is high above high; very supernal mohin (brains/mentalities) surround it, and within the essence of the Skull itself, there are also very awesome mohin. However, regarding the Surrounding Lights of the Keter—which are the two letter Shins of the Tefillin, the Shin of three heads and the Shin of four heads—their secret can only be grasped through "iron combs." Therefore, Moses Rabbeinu said on the 1st of Adar, "Let me cross now (E'ebrah-na) and see." 'E'ebrah' is the acronym for Rabbi Akiva Eliezer ben Hyrcanus [Megaleh Amukos on Parashat Va'etchanan].

For Moses wanted Hashem to comb him with iron combs as well, so that he could say "Hashem Echad" (God is One). This corresponds to the mohin of the two Shins of the Tefillin, which is the Surrounding Light of the Keter of Zeir Anpin, revealed on the 1st of Shevat according to Beis Shammai and on the 15th of Shevat according to Beis Hillel. Then the sap rises in the trees, which are the new mohin of the New Year. For the Keter of Zeir Anpin is formed from the lower third of the Tiferet (Beauty) of Imma Ila'ah (The Supernal Mother), which is the secret of Teshuvah (Repentance). For "From my flesh I shall see God," and "Beloved is man who was created in the Image (Tzelem)." This is the Tzelem that hovers above the Keter of Zeir Anpin = Keter d'Zeir Anpin. For beloved is the man who merits to grasp the secret of the Tzelem hovering above the Keter of Zeir Anpin; this is the true Tzaddik, the aspect of Moses, for only he can grasp the secret of the Tzelem.

For the Keter of Zeir Anpin has no connection to Zeir Anpin itself at all, because it is from the external aspect of the third of Tiferet, the aspect of Leah. For all the essence and vessels of the Keter of Zeir Anpin—which was emanated on the 1st of Shevat (Beis Shammai) and the 15th of Shevat (Beis Hillel)—are from the essence of the third of Tiferet of Imma Ila'ah. Only Moses, who merited the level of Nefesh of Yechida; Rabbi Shimon bar Yochai, who merited Ruach of Yechida; the Ari, who merited Neshama of Yechida; the Baal Shem Tov, who merited Chaya of Yechida; and Mashiach, who will merit Yechida of Yechida—they merited and will merit to grasp the essence of the Keter of Zeir Anpin. Its illumination is revealed every single year on the 1st of Shevat according to Beis Shammai, when "Moses began to explain," and on the 15th of Shevat according to Beis Hillel, when the buds of the almond fruit appear. Its illumination is drawn from the Keter of Zeir Anpin. Therefore, the almond is called Luz, which contains the secret of the Resurrection of the Dead. This will be revealed only to Mashiach, who will attain Yechida of Yechida. Therefore, in [the city of] Luz, people never die. And thus, "Jacob took for himself a fresh rod of poplar, and of almond (Luz) and of plane" (Genesis 30:37), in order to draw down the secret of the 'Luz bone' and the 'City of Luz' where one never dies.

For the Merit of the Many - Format for Download and Printing

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