Chapter Thirteen (פֶּרֶק שְׁלֹשָׁה עָשָׂר)

And when he is a Ba’al Teshuvah [Master of Repentance] (וּכְשֶׁהוּא בַּעַל תְּשׁוּבָה), when he stands in the immersion (כְּשֶׁעוֹמֵד בַּטְּבִילָה), and the water reaches his throat (וְיַגִּיעוּ הַמַּיִם עַד גְּרוֹנוֹ), he should whisper these verses (יִלְחֹשׁ פְּסוּקִים אֵלּוּ): “Who is a God like You...” (מִי אֵל כָּמוֹךָ...) (Micah 7:18–20), “He will again have compassion upon us...” (יָשׁוּב יְרַחֲמֵנוּ...) (Micah 7:19), “You will give truth to Yaakov...” (תִּתֵּן אֱמֶת לְיַעֲקֹב...) (Micah 7:20), “From the straits I called upon Yah...” (מִן הַמֵּצַר קָרָאתִי יָהּ...) (Psalms 118:5). And he should say (וְיֹאמַר): “Just as I purify myself and my body, formed from matter, below (כְּשֵׁם שֶׁאֲנִי מְטַהֵר אוֹתִי וְאֶת גּוּפִי הַקָּרוּץ מֵחוֹמֶר לְמַטָּה), so may the ministering angels above purify my Nefesh, my Ruach, and my Neshamah in the River of Dinur (כָּךְ יְטַהֲרוּ מַלְאֲכֵי עֶלְיוֹן מַלְאֲכֵי הַשָּׁרֵת אֶת נַפְשִׁי וְרוּחִי וְנִשְׁמָתִי בִּנְהַר דִּינוּר).

And just as I sanctify myself below (וּכְשֵׁם שֶׁאֲנִי מִתְקַדֵּשׁ לְמַטָּה), so may the ministering angels above sanctify my Nefesh, Ruach, and Neshamah above in the River of Dinur (כָּךְ יְקַדְּשׁוּ מַלְאֲכֵי עֶלְיוֹן מַלְאֲכֵי הַשָּׁרֵת אֶת נר״ן לְמַעְלָה בִּנְהַר דִּינוּר), in the Name YHVH, He is Elohim (בְּשֵׁם יהוה הוּא הָאֱלֹהִים), and in the Name Adonai, Yah, Rock of all worlds (וּבְשֵׁם אֲדֹנָי יָהּ צוּר כָּל עוֹלָמִים), blessed be the Name of the glory of His kingdom forever and ever (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד).”

And if he has sinned greatly (וְאִם חָטָא הַרְבֵּה), he should recite the entire passage of the Akedah [Binding of Yitzchak] (יֹאמַר פָּרָשַׁת הָעֲקֵדָה), and immerse fourteen immersions (וְיִטְבֹּל י״ד טְבִילוֹת), if he is healthy (אִם הוּא בָּרִיא), and He will cause fourteen favorable times to rule over him (וְיַשְׁלִיט עָלָיו י״ד עִתִּים טוֹבִים), for as long as the moon, namely the Shekhinah, is in her fullness (כָּל זְמַן שֶׁהַלְּבָנָה, דְּהַיְינוּ הַשְּׁכִינָה, בִּמְלוֹאָהּ). And they rule by means of him over the fourteen times (וְהֵם שׁוֹלְטִים עַל יָדוֹ עַל י״ד עִתִּים), when the moon, namely the Shekhinah, is in her diminution (שֶׁהַלְּבָנָה, דְּהַיְינוּ הַשְּׁכִינָה, בְּחֶסְרוֹנָהּ), and these are ancient matters (וְהַדְּבָרִים עַתִּיקִים), let them enter the treasury of Hashem (אוֹצַר ה׳ יָבֹאוּ), in the rectification of the goat of Rosh Chodesh (בְּתִקּוּן שָׂעִיר רֹאשׁ חֹדֶשׁ), and the secret of (וְסוֹד): “Bring atonement for Me because I diminished the moon” (הָבִיאוּ כַּפָּרָה עָלַי שֶׁמִּעַטְתִּי אֶת הַיָּרֵחַ) (Chullin 60b).

There you will find everything necessary concerning this matter (שָׁם תִּמְצָא כָּל הַצָּרִיךְ לְעִנְיַן זֶה). And two times fourteen have the numerical value of twenty-eight (וּב׳ פְּעָמִים י״ד גִּימַטְרִיָּא כ״ח), so that he will have the strength to transform them into good for himself (שֶׁיִּהְיֶה לוֹ כֹּחַ לְהָפְכָם עָלָיו לְטוֹבָה), and to have the strength to stand in the Heikhal [Palace] of the King of the Universe (וְלִהְיוֹת לוֹ כֹּחַ לַעֲמֹד בְּהֵיכַל מַלְכּוֹ שֶׁל עוֹלָם), in the secret of (בְּסוֹד): “And now, let the power of Hashem be magnified...” (וְעַתָּה יִגְדַּל נָא כֹּחַ ה׳...) (Numbers 14:17), meaning (רָצָה לוֹמַר), from Ze’ir Anpin the twenty-eight times shall be rectified (מִן ז״א, יְתֻקְּנוּ הַכ״ח עִתִּים), “as You have spoken, saying” (כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר) (Numbers 14:17), together with the abundant kindness of the Thirteen Attributes of Mercy (עִם רֹב חַסְדֵּי י״ג מִדּוֹת שֶׁל רַחֲמִים), which shall rectify everything (שֶׁיְתַקְּנוּ הַכֹּל), as it is said (שֶׁנֶּאֱמַר): “And with great mercies I will gather you” (וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7). And afterward (וְאַחַר כָּךְ), he should recite the entire passage of the Akedah [Binding of Yitzchak] (יֹאמַר פָּרָשַׁת הָעֲקֵדָה כֻּלָּהּ), and afterward (וְאַחַר כָּךְ), he should accept upon himself the four deaths of the Beit Din [Rabbinical Court] (יְקַבֵּל עָלָיו ד׳ מִיתוֹת ב״ד). And this is the prayer (וְהִיא זֹאת הַתְּפִלָּה):

“May it be Your will before You, Hashem my God and the God of my fathers (יְהִי רָצוֹן מִלְּפָנֶיךָ י״י אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי), that if I have blemished the first letter of Your great, mighty, and awesome Name (שֶׁאִם פָּגַמְתִּי בָּאוֹת רִאשׁוֹנָה שֶׁל שִׁמְךָ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא), which is the letter Yud of the Name Havayah (שֶׁהִיא אוֹת י׳ שֶׁל שֵׁם הויה), which is the illumination of Atika Kadisha [the Holy Ancient One] (שֶׁהִיא הֶאָרַת עַתִּיקָא קַדִּישָׁא), shining through the two Mazalot, Notzer [Preserver] and Venakeh [and He cleanses] (הַמֵּאִיר בְּתַרֵין מַזָּלִין נוֹצֵר וְנַקֵּה), into Mocha Setimah [the Concealed brain] (אֶל מוֹחָא סְתִימָאָה), by way of the palate and the throat (דֶּרֶךְ הַחֵךְ וְהַגָּרוֹן), to Abba and Imma in the supernal Partzufim [Configurations] (אֶל או״א בְּפַרְצוּפִין הָעֶלְיוֹנִים), which shine in Atzilut (הַמְאִירִים בַּאֲצִילוּת), and in the letters Vav-Dalet of the word Yud (וּבְאוֹתִיּוֹת ו״ד דְּמִלַּת יוּד), which shine in the secret of Yisrael Saba and Tevunah (הַמְאִירִים בְּסוֹד יִשְׂרָאֵל סָבָא וּתְבוּנָה), which are their lower Partzufim [Configurations] of Abba and Imma (שֶׁהֵם פַּרְצוּפֵיהֶם הַתַּחְתּוֹנִים דְּאו״א), or in the other letters dependent upon the Yud of Havayah (אוֹ בִּשְׁאָר אוֹתִיּוֹת הַתְּלוּיוֹת בְּאוֹת יו״ד דַהֲוָיָה), which are YAA (שֶׁהֵם יאא), and I have become liable before Your Throne of Glory to stoning (וְנִתְחַיַּבְתִּי לִפְנֵי כִּסֵּא כְבוֹדֶךָ סְקִילָה), or its judgment, its derivatives, and the like (אוֹ דִינָהּ וְתוֹלְדוֹתֶיהָ וְכַיּוֹצֵא בָּהּ), may the righteousness of Avraham Avinu, peace and blessing be upon him, Your beloved (תַּעֲמֹד לְפָנֶיךָ צִדְקַת אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה יְדִידְךָ), who was cast into the fiery furnace for the sanctification of Your Name (שֶׁהֻשְׁלַךְ בְּכִבְשַׁן הָאֵשׁ עַל קְדֻשַּׁת שִׁמְךָ), stand before You, and may this confession be acceptable before You (וְיִרְצֶה לְפָנֶיךָ וִדּוּי זֶה), as though I had been cast down from the height of two statures (כְּאִלּוּ הֻשְׁלַכְתִּי גּוֹבַהּ ב׳ קוֹמוֹת), and a great stone had been placed upon my heart (וְשָׂמוּ אֶבֶן גְּדוֹלָה עַל לִבִּי), and all the House of Israel had stoned me (וּסְקָלוּ אוֹתִי כָּל בֵּית יִשְׂרָאֵל), and my soul departed (וְיָצְאָה נַפְשִׁי). And I was stoned according to the law and according to the halakhah (וְנִסְקַלְתִּי כַּדָּת וְכַהֲלָכָה), by the command of Your Beit Din [Court] of great righteousness in Yerushalayim (בְּמִצְוַת בֵּית דִּינְךָ הַצֶּדֶק הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם), for the honor of Your Name (וְעַל דְּבַר כְּבוֹד שִׁמְךָ). And now may the merit of Avraham stand for me (וְתַעֲמֹד לִי עַתָּה זְכוּת אַבְרָהָם), for the sake of the honor of Your Name (בַּעֲבוּר כְּבוֹד שִׁמְךָ), and purify me through this immersion (וְתַטְהֲרֵנִי בַּטְּבִילָה זוֹ), my body in this world (גוּפִי בָּעוֹלָם הַזֶּה), and my Ruach and my Neshamah Above in the River of Dinur (וְרוּחִי וְנִשְׁמָתִי לְמַעְלָה בִּנְהַר דִּינוּר).” And in Your abundant mercies (וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים), may You again unite the first three letters (תָּשׁוּב תְּיַחֵד ג׳ אוֹתִיּוֹת רִאשׁוֹנוֹת), of Your three precious Names (שֶׁל ג׳ שְׁמוֹתֶיךָ הַיְקָרִים), YHVH, Ehyeh, Adonai (יְדָוְדָ אֶהְיֶה אְדֹנָי), which are YAA (שֶׁהֵם יאא), and Your holy Name in the Milui [spelling-out] of Yudin (וְשֵׁם קָדְשְׁךָ שֶׁל מִלּוּי יוּדִין), which is the Name A"B (שֶׁהוּא שֵׁם ע״ב), Yud Heh Yud, Vav Yud Vav, Heh Yud (יו״ד ה״י וי״ו ה״י), and may it shine by Your will in the World of Atzilut through the hand of the King (וְיָאִיר בִּרְצוֹנְךָ בְּעוֹלָם הָאֲצִילוּת בְּיַד הַמֶּלֶךְ), and let there be no hindrance (וְאַל יְהִי מוֹנֵעַ). And so may it be Your will before You, Hashem my God and the God of my fathers (וְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ י״י אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי), that if I have sinned, committed iniquity, or transgressed before You (אִם חָטָאתִי עָוִיתִי וּפָשַׁעְתִּי לְפָנֶיךָ), and blemished the letters of Your great, mighty, and awesome Name (וּפָגַמְתִּי בְּאוֹתִיּוֹת שֶׁל שִׁמְךָ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא), namely the first Heh (שֶׁהִיא אוֹת ה׳ רִאשׁוֹנָה), of Imma, Who nests in the holy Throne (דְּאִימָא הַמְקַנֶּנֶת בְּכוּרְסְיָא קַדִּישָׁא), or in the other letters dependent upon it (אוֹ בִּשְׁאָר אוֹתִיּוֹת הַתְּלוּיוֹת בָּהֶם), which are HHD (שֶׁהֵם ההד), and I have become liable before Your Throne of Glory to burning (וְנִתְחַיַּבְתִּי לִפְנֵי כִּסֵּא כְבוֹדֶךָ שְׂרֵפָה), or its judgment and its derivatives and the like (אוֹ דִינָהּ וְתוֹלְדוֹתֶיהָ כַּיּוֹצֵא בָּהּ), may the righteousness of Yitzchak, Your bound one, stand before You (תַּעֲמֹד לְפָנֶיךָ צִדְקַת יִצְחָק עֲקִידְךָ), and may this confession be acceptable before You (שֶׁיִּרְצֶה לְפָנֶיךָ וִדּוּי זֶה), as though I had been sunk in dung up to my knees (כְּאִלּוּ נִטְבַּעְתִּי בְּזֶבֶל עַד אַרְכֻּבּוֹתַי), and they had placed a hard cloth inside a soft one around my neck (וְשָׂמוּ סוּדָר קָשֶׁה לְתוֹךְ רַכָּה עַל צַוָּארִי).

And this one pulls from his side (וְזֶה מוֹשֵׁךְ אֶצְלוֹ), and that one pulls from his side (וְזֶה מוֹשֵׁךְ אֶצְלוֹ), until I opened my mouth (עַד שֶׁפָּתַחְתִּי פִּי), and they cast a wick of molten lead into my mouth (וְהִשְׁלִיכוּ פְּתִיל עוֹפֶרֶת רוֹתַח לְתוֹךְ פִּי), and my inward parts were scorched (וְנֶחְמְרוּ בְּנֵי מֵעַי), and my Neshamah [Soul] departed (וְיָצְאָה נִשְׁמָתִי), and I was burned according to the law and according to the halakhah (וְנִשְׂרַפְתִּי כַּדָּת וְכַהֲלָכָה), by the command of Your Beit Din [Court] of great righteousness in Yerushalayim (בְּמִצְוַת בֵּית דִּינְךָ הַצֶּדֶק הַגָּדוֹל שֶׁבִּירוּשָׁלָיִם). And purify me through this immersion (וְתַטְהֲרֵנִי בַּטְּבִילָה זוֹ), my body in this world (גוּפִי בָּעוֹלָם הַזֶּה), and my Ruach and my Neshamah Above in the River of Dinur (וְרוּחִי וְנִשְׁמָתִי לְמַעְלָה בִּנְהַר דִּינוּר), through the merit of Yitzchak, Your bound one (זְכוּת יִצְחָק עֲקִידְךָ).

And You, in Your abundant mercies (וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים), may You again unite the second three letters (תָּשׁוּב תְּיַחֵד ג׳ אוֹתִיּוֹת שְׁנִיּוֹת), of Your three precious Names (שֶׁל ג׳ שְׁמוֹתֶיךָ הַיְקָרִים), which are HHD, YHVH, Ehyeh, Adonai (שֶׁהֵם ההד יְדָוִד אֶהְיֶה אֲדֹנָי), which are HHD (שֶׁהֵם ההד), and Your holy Name, which is the Name S"G (וְשֵׁם קָדְשְׁךָ שֶׁהוּא שֵׁם ס״ג), which is Yud Heh Yud, Vav Aleph Vav, Heh Yud (שֶׁהוּא יו״ד ה״י וא״ו ה״י), together with the Partzufim [Configurations] that emerge from it (עִם הַפַּרְצוּפִין הַיּוֹצְאִים מִמֶּנּוּ), and may it shine by Your will from Imma Ila’ah of Atzilut (וְיָאִיר בִּרְצוֹנְךָ מֵאִימָא עִלָּאָה דַאֲצִילוּת), in the World of Beri’ah through the hand of the King (בְּעוֹלָם הַבְּרִיאָה בְּיַד הַמֶּלֶךְ), and let there be no hindrance (וְאַל יְהִי מוֹנֵעַ).

And so may it be Your will before You, Hashem my God and the God of my fathers (וְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ י״י אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי), that if I have sinned and blemished the third letter of Your great, mighty, and awesome Name (שֶׁאִם חָטָאתִי וּפָגַמְתִּי בָּאוֹת שְׁלִישִׁית שֶׁל שִׁמְךָ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא), which is the letter Vav of Ze’ir Anpin (שֶׁהוּא אוֹת ו׳ דְּז״א), which shines in the World of Yetzirah (הַמֵּאִיר בְּעוֹלָם הַיְצִירָה), in two Partzufim [Configurations] (בְּב׳ פַּרְצוּפִין). From his navel and upward are the youths Yisrael and Leah (מִטַּבּוּרוֹ וּלְמַעְלָה נַעַר יִשְׂרָאֵל וְלֵאָה), and from his navel and downward are Yaakov and Rachel (וּמִטַּבּוּרוֹ וּלְמַטָּה יַעֲקֹב וְרָחֵל), or in the other letters dependent upon it (אוֹ בִּשְׁאָר אוֹתִיּוֹת הַתְּלוּיוֹת בּוֹ), which are VYN (שֶׁהֵם וין), and I became liable before Your Throne of Glory to execution by the sword (וְנִתְחַיַּבְתִּי לִפְנֵי כִּסֵּא כְבוֹדֶךָ הֶרֶג), or its judgment (אוֹ דִינָהּ). May the righteousness of Yaakov, Your servant, stand before You (תַּעֲמֹד לְפָנֶיךָ צִדְקַת יַעֲקֹב עַבְדֶּךָ), for the sake of the honor of Your Name (בַּעֲבוּר כְּבוֹד שִׁמְךָ), and may this confession be acceptable before You (וְיִרְצֶה לְפָנֶיךָ וִדּוּי זֶה), as though my head had been struck off with the sword (כְּאִלּוּ הוּתַז רֹאשִׁי בַּסַּיִף), and my Neshamah [Soul] had departed (וְיָצְאָה נִשְׁמָתִי), and I had been executed according to the law and according to the halakhah (וְנֶהֱרַגְתִּי כַּדָּת וְכַהֲלָכָה), for the honor of Your Name (עַל דֶּרֶךְ כְּבוֹד שִׁמְךָ). And You, in Your abundant mercies (וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים), may You again unite the third three letters (תָּשׁוּב תְּיַחֵד ג׳ אוֹתִיּוֹת שְׁלִישִׁיּוֹת), of Your three Names (שֶׁל ג׳ שְׁמוֹתֶיךָ), YHVH, Ehyeh, Adonai (יְדָוִד אֶהְיֶה אֲדֹנָי), which are VYN (שֶׁהֵם וין), and Your holy Name in the Milui [spelling-out] of Alephs (וְשֵׁם קָדְשְׁךָ בְּמִלּוּי אַלְפִין), whose numerical value is Adam (שֶׁעוֹלֶה בְּחֶשְׁבּוֹנוֹ אָדָם), namely Yud Heh Aleph, Vav Aleph Vav, Heh Aleph (וְהוּא יו״ד ה״א וא״ו ה״א), which is Ze’ir Anpin (שֶׁהוּא ז״א), Who nests in Yetzirah through Metatron (הַמְקַנֵּן בִּיצִירָה בְּמֶטַטְרוֹן), may He shine by Your will in the World of Yetzirah (הוּא יָאִיר בִּרְצוֹנְךָ בְּעוֹלָם הַיְצִירָה), through the hand of the King (בְּיַד הַמֶּלֶךְ), and let there be no hindrance (וְאַל יְהִי מוֹנֵעַ).

And so may it be Your will before You, Hashem my God and the God of my fathers (וְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ י״י אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי), that if I have sinned and blemished the final letter of Your Name (שֶׁאִם חָטָאתִי וּפָגַמְתִּי בָּאוֹת אַחֲרוֹנָה שֶׁל שִׁמְךָ), namely the final Heh of Malchut (שֶׁהוּא אוֹת ה׳ אַחֲרוֹנָה שֶׁל מַלְכוּת), the Nukvah of Ze’ir Anpin, Who nests in Asiyah (נוּקְבָא דְז״א הַמְקַנֶּנֶת בַּעֲשִׂיָּה), or in the other letters dependent upon it (אוֹ בִּשְׁאָר אוֹתִיּוֹת הַתְּלוּיוֹת בָּהּ), which are HHY (שֶׁהֵם ההי).

And I became liable before Your Throne of Glory to strangulation (וְנִתְחַיַּבְתִּי לִפְנֵי כִּסֵּא כְבוֹדֶךָ חֶנֶק), or its judgment (אוֹ דִינָהּ). May the righteousness of Avraham, Yitzchak, and Yaakov, Your servants, stand before You (תַּעֲמֹד לְפָנֶיךָ צִדְקַת אַבְרָהָם יִצְחָק וְיַעֲקֹב עֲבָדֶיךָ), and may this confession be acceptable before You (וְיִרְצֶה לְפָנֶיךָ וִדּוּי זֶה), as though I had been sunk in dung (כְּאִלּוּ נִשְׁקַעְתִּי בְּזֶבֶל...), and they had placed the hard cloth within the soft one (וְשָׂמוּ סוּדָר הַקָּשֶׁה לְתוֹךְ הָרַכָּה...), until my Neshamah [Soul] departed and I was strangled according to the law and according to the halakhah (עַד שֶׁיָּצְאָה נַפְשִׁי וְנֶחֱנַקְתִּי כַּדָּת וְכַהֲלָכָה), by the command of the Beit Din [Court] of righteousness (בְּמִצְוַת בֵּית דִּין צֶדֶק...), for the honor of Your Name (עַל דְּבַר כְּבוֹד שִׁמְךָ).

And so may You do for the sake of the honor of Your Name (וְכֵן תַּעֲשֶׂה לְמַעַן כְּבוֹד שִׁמְךָ), and purify me through this immersion (וְתַטְהֲרֵנִי בַּטְּבִילָה זוֹ), my body in this world (גוּפִי בָּעוֹלָם הַזֶּה), and my Nefesh, Ruach, and Neshamah Above in the River of Dinur (וְנֶפֶשׁ רוּחַ נְשָׁמָה לְמַעְלָה בִּנְהַר דִּינוּר). And You, in Your abundant mercies (וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים), may You again unite (תָּשׁוּב תְּיַחֵד...), Your holy Names (שְׁמוֹתֶיךָ הַקְּדוֹשִׁים), namely YHVH, Ehyeh, Adonai (שֶׁהֵם יְדָוִד אֶהְיֶה אֲדֹנָי), which are HHY (שֶׁהֵם ההי), and Your holy Name in the Milui [spelling-out] of Hehs (וְשֵׁם קָדְשְׁךָ בְּמִלּוּי הֶהִין), which is the Name B"N (שֶׁהוּא שֵׁם ב״ן).

And it is Yud Heh Heh, Vav Vav, Heh Heh (וְהוּא יו״ד ה״ה ו״ו ה״ה), of Malchut, the Nukvah of Ze’ir Anpin (שֶׁל מַלְכוּת נוּקְבָא דְז״א), Who nests in the World of Asiyah (הַמְקַנֶּנֶת בְּעוֹלָם הָעֲשִׂיָּה), namely Sandalphon and Eliyahu, of blessed memory (דְּאִינוּן סַנְדַלְפוֹן, אֵלִיָּהוּ ז״ל), may it shine by Your will in the World of Asiyah through the hand of the King (יָאִיר בִּרְצוֹנְךָ בְּעוֹלָם הָעֲשִׂיָּה כְּיַד הַמֶּלֶךְ), and let there be no hindrance (וְאַל יִהְיֶה מוֹנֵעַ). “Hashem, hear; Hashem, forgive; Hashem, attend; and act, do not delay” (יְדוָד שְׁמָעָה, יְדוָד סְלָחָה, יְדוָד הַקְשִׁיבָה, וַעֲשֵׂה וְאַל תְּאַחַר) (Daniel 9:19). And he should intend the initial letters (וִיכַוֵּן בְּרָאשֵׁי תֵבוֹת): Hear, Forgive, Attend, Act (שְׁמָעָה סְלָחָה הַקְשִׁיבָה וַעֲשֵׂה), which are the four deaths of the Beit Din [Rabbinical Court] (שֶׁהוּא ד׳ מִיתוֹת בֵּית דִּין): burning, stoning, execution by the sword, and strangulation (שְׂרֵפָה סְקִילָה הֶרֶג וְחֶנֶק), that he accepts them upon himself (שֶׁיְקַבְּלֵם עַל עַצְמוֹ), as stated in this confession (הַנֶּאֱמָרִים בְּוִדּוּי זֶה). And afterward he says (וְאוֹמֵר אַחַר כָּךְ): “You shall arise and have mercy upon Tziyon, for it is time to favor her, for the appointed time has come” (אַתָּה תָקוּם תְּרַחֵם צִיּוֹן כִּי עֵת לְחֶנְנָהּ כִּי בָא מוֹעֵד) (Psalms 102:14). And afterward he recites the Name of Forty-Two Letters (וְאוֹמֵר אַחַר כָּךְ שֵׁם מ״ב): “Ana BeKoach...” (אָנָּא בְּכֹחַ...), for in it is the ascent of all the prayers and the souls (כִּי בְיָדוֹ עֲלִיַּת כָּל הַתְּפִלּוֹת וְהַנְּשָׁמוֹת), which ascend every night (הָעוֹלִים בְּכָל לַיְלָה). And after the passing of every Tzaddik [Righteous One] (וְגַם אַחַר פְּטִירַת כָּל צַדִּיק), the angel Yofiel raises his soul by means of this Name (מַעֲלָה אוֹתָהּ יוֹפִיאֵל הַמַּלְאָךְ בְּשֵׁם זֶה), as will be explained in the ascent of Shir haShirim [Song of Songs] (כְּמוֹ שֶׁיִּתְבָּאֵר בַּעֲלִיַּת שִׁיר הַשִּׁירִים). Therefore every Tzaddik [Righteous One], before his passing (וְלָכֵן כָּל צַדִּיק קֹדֶם פְּטִירָתוֹ), after the confession (אַחַר הַוִּדּוּי), should recite this prayer (יֹאמַר תְּפִלָּה זֹאת), for this Name raises the souls every night (וְהַשֵּׁם הַזֶּה הַמַּעֲלֶה הַנְּשָׁמוֹת בְּכָל לַיְלָה), as it is stated in the Zohar Chadash and in the Tikkunim (כִּדְאִיתָא בַּזֹּהַר חָדָשׁ וּבַתִּיקּוּנִים).

And concerning it, it is said (וְעָלָיו נֶאֱמַר): “Seraphim stood above Him” (שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ) (Isaiah 6:2), namely Metatron (דְּהַיְינוּ מֶטַטְרוֹן). And this Yofiel (וְיֵשׁ לְיוֹפִיאֵל זֶה), who is one Name among his seventy Names, namely those of Metatron (שֶׁהוּא שֵׁם אֶחָד מֵע׳ שֵׁמוֹת שֶׁלּוֹ [שֶׁל מט״ט]), when he ascends (כְּשֶׁמִּתְעַלֶּה), has sixty Seraphim who raise the souls (שִׁשִּׁים שְׂרָפִים הַמַּעֲלִים הַנְּשָׁמוֹת), and clothe them in this Name (וּמַלְבִּישִׁים אוֹתָם בְּשֵׁם זֶה), to protect them from the Klipot (לְהָגֵן מִן הַקְּלִיפּוֹת), and to soar with them and cover themselves with them (וְלִפְרוֹחַ בָּהֶם וּלְכַסּוֹת עַצְמוֹ בָּהֶם), “With two he covered his face...” (בִּשְׁתַּיִם יְכַסֶּה פָנָיו...) (Isaiah 6:2). And because there are six letters in every word of his seven Names, namely ABGITTZ (וּמִפְּנֵי שֶׁיֵּשׁ בְּכָל תֵּבָה שֶׁבְּז׳ שֵׁמוֹת שֶׁלּוֹ אַבְגִית״ץ ו׳ אוֹתִיּוֹת), therefore they are called six wings with which to soar (לָכֵן נִקְרָאוֹת ו׳ כְּנָפַיִם לִפְרוֹחַ בָּהֶם), and he requires two letters from each Name, for his right and for his left (וְצָרִיךְ ב׳ אוֹתִיּוֹת מִכָּל שֵׁם לִימִין וְלִשְׂמֹאלוֹ), to cover himself and soar with them (לְכַסּוֹת וְלִפְרוֹחַ בָּהֶם), and the one who understands will understand its explanation on his own (וְהַמֵּבִין יָבִין בֵּאוּרוֹ מֵעַצְמוֹ).

And this is the prayer specifically associated with the permutation of this Name (וְזֹאת הִיא הַתְּפִלָּה הַמְיֻחֶדֶת עַל צֵרוּף שֵׁם זֶה), and they are seven words (וְהֵם ז׳ תֵּבוֹת), for everything that exists Above and below was created in the number seven (כִּי כָּל מַה שֶּׁיֵּשׁ לְמַעְלָה וּלְמַטָּה נִבְרָא בְּמִסְפַּר ז׳), “seven and seven pipes” (שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת) (Zechariah 4:2), the seven days of the week (ז׳ יְמֵי הַשָּׁבוּעַ), the seven weeks of the Omer (ז׳ שָׁבוּעוֹת הָעֹמֶר), the seven Sabbatical years (ז׳ שְׁנֵי שְׁמִטָּה), seven Sabbatical cycles constitute one Jubilee (ז׳ שְׁמִטּוֹת הֵם יוֹבֵל אֶחָד), seven days (ז׳ יָמִים), the seven climates of the world (ז׳ אַקְלָמִים שֶׁל הָעוֹלָם), the seven lands, one above another (ז׳ אֲרָצוֹת זוֹ לְמַעְלָה מִזּוֹ), the seven firmaments (ז׳ רְקִיעִים), the seven planetary bodies, Shabtai [Saturn], Tzedek [Jupiter], Ma'adim [Mars], Chammah [Sun], Nogah [Venus], Kokhav [Mercury], Levanah [Moon] (ז׳ כּוֹכְבֵי לֶכֶת שצ״ם חנכ״ל), the seven Heikhalot [Palaces] Above in the Upper and Lower Gan Eden (ז׳ הֵיכָלוֹת לְמַעְלָה בְּגַן עֵדֶן עֶלְיוֹן וְתַחְתּוֹן), and there are also seven abodes (וְגַם יֵשׁ ז׳ מְדוֹרִים).

Therefore one must soar by means of these seven Names (וְלָכֵן צָרִיךְ לִפְרוֹחַ בְּז׳ שֵׁמוֹת הַלָּלוּ), to come to the seven abodes and the seven Heikhalot [Palaces] of Gan Eden (לָבוֹא לְז׳ מְדוֹרִין וְז׳ הֵיכְלֵי גַן עֵדֶן), and the one who understands will understand (וְהַמֵּבִין יָבִין). And this is the prayer (וְזֹאת הִיא הַתְּפִלָּה):

“Please, by the power of the greatness of Your right hand, release the bound one” (אָנָּא בְּכֹחַ גְּדֻלַּת יְמִינְךָ תַּתִּיר צְרוּרָה), Chesed, Kodesh haKodashim [Holy of Holies], including Chokhmah, Binah, Da’at of Yetzirah (חֶסֶד קֹדֶשׁ קָדָשִׁים כּוֹלֵל, חב״ד דִּיצִירָה).

ABGITTZ (אבג יתץ)

“Receive the song of Your people; strengthen us, purify us, O Awesome One” (קַבֵּל רִנַּת עַמְּךָ שַׂגְּבֵנוּ טַהֲרֵנוּ נוֹרָא), Gevurah, the Heikhal [Palace] of Ratzon [Will], Gevurah of Yetzirah (גְּבוּרָה הֵיכַל הָרָצוֹן, גְּבוּרָה דִּיצִירָה).

KRA SATAN (קרע שטן)

“Please, O Mighty One, guard as the pupil of the eye those who seek Your unity” (נָא גִבּוֹר דּוֹרְשֵׁי יִחוּדְךָ כְּבָבַת שָׁמְרֵם), Tiferet of Yetzirah, the Heikhal [Palace] of Love (תִּפְאֶרֶת דִּיצִירָה, הֵיכַל אַהֲבָה).

NGD YKSH (נגד יכש)

“Bless them, purify them; in Your righteous mercy always bestow upon them” (בָּרְכֵם טַהֲרֵם רַחֲמֵי צִדְקָתְךָ תָּמִיד גָּמְלֵם), Netzach, the abode and the Heikhal [Palace] of Merit (נֶצַח, מָדוֹר וְהֵיכַל זְכוּת).

BTR TZTG (בטר צתג)

“O Mighty and Holy One, in Your abundant goodness lead Your congregation” (חֲסִין קָדוֹשׁ בְּרֹב טוּבְךָ נַהֵל עֲדָתֶךָ), Hod of Yetzirah, the abode and the Heikhal [Palace] of Nogah (הוֹד דִּיצִירָה, מָדוֹר וְהֵיכַל נֹגַהּ).

CHKB TNA (חקב טנע)

“O Unique and Exalted One, turn to Your people who remember Your holiness” (יָחִיד גֵּאָה לְעַמְּךָ פְּנֵה זוֹכְרֵי קְדֻשָּׁתֶךָ), Yesod of Yetzirah, the abode of Etzem haShamayim [the Essence of Heaven] (יְסוֹד דִּיצִירָה, מָדוֹר עֶצֶם הַשָּׁמַיִם).

YGL PZK (יגל פזק)

“Receive our cry and hear our supplication, Knower of hidden things” (שַׁוְעָתֵנוּ קַבֵּל וּשְׁמַע צַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת), Malchut of Yetzirah, the abode of Livnat haSapir [the Sapphire Pavement] (מַלְכוּת דִּיצִירָה, מָדוֹר לִבְנַת הַסַּפִּיר).

SHKV TZIT (שקו צית)

“Blessed is the Name of the glory of His kingdom forever and ever” (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד).

And he should intend the initial letters of these words (וִיכַוֵּן בְּרָאשֵׁי תֵבוֹת דְּאֵלּוּ הַמִּלִּים), and you will see the Name in its letters (וְתִרְאֶה הַשֵּׁם בְּאוֹתִיּוֹתָיו), but it is forbidden to pronounce the Name except by way of supplication (אֲבָל אָסוּר לַהֲגוֹת הַשֵּׁם שֶׁלֹּא בְּדֶרֶךְ בַּקָּשָׁה). And afterward you shall say (וְאַחַר כָּךְ תֹּאמַר): “This petition of mine contains many mysteries and Names (בַּקָּשָׁתִי זֹאת יֵשׁ בָּהּ הַרְבֵּה סוֹדוֹת וְשֵׁמוֹת), which are effective in bringing my prayer before the Creator of Bereshit [Creation] (הַמּוֹעִילִים לְהָבִיא תְּפִלָּתִי לִפְנֵי יוֹצֵר בְּרֵאשִׁית).

I composed it, and My Name is within it (חִבַּרְתִּיהָ וּשְׁמִי בְּקִרְבָּהּ), as you will see (כְּמוֹ שֶׁתִּרְאֶה), and it is founded upon the order of the intentions and unifications of the Ari, of blessed memory (וְהִיא עַל מַצַּב כַּוָּנוֹת יִחוּדֵי הָאֲרִ״י ז״ל), and upon the teachings of our Rabbis of blessed memory (וְעַל מַאֲמָרֵי רז״ל), I arranged them according to their statement (סִדַּרְתִּים כְּמַאֲמָרָם ז״ל): ‘Israel denied three things, and they will not be redeemed until they pray and confess concerning them’ (יִשְׂרָאֵל כָּפְרוּ בְּג׳ דְּבָרִים, וְאֵינָם נִגְאָלִים עַד שֶׁיִּתְפַּלְּלוּ וְיוֹדוּ עֲלֵיהֶם) (Midrash Shmuel 13), namely (וְהוּא): that they rebelled against the kingdom of the House of David (שֶׁמָּרְדוּ בְּמַלְכוּת בֵּית דָּוִד), and said, ‘We have no portion in David’ (וְאָמְרוּ אֵין לָנוּ חֵלֶק בְּדָוִד...) (II Samuel 20:1), and against the Beit haMikdash [Holy Temple] (וּבְבֵית הַמִּקְדָּשׁ), and against the Holy One, blessed be He (וּבַקָּדוֹשׁ בָּרוּךְ הוּא).”p1-0

Therefore he should recite it with great and mighty intention (וְלָכֵן יֹאמְרֶהָ בְּכַוָּנָה גְדוֹלָה וַעֲצוּמָה), and this is the prayer (וְזוֹ הִיא הַתְּפִלָּה):

“May it be Your will before You, Hashem our God and the God of our fathers (יְהִי רָצוֹן מִלְּפָנֶיךָ י״י אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ), that the Yichudo [Unification] of the Holy One, blessed be He (י׳חִידוּ ה׳קָדוֹשׁ וּבָרוּךְ הוּא), I beseech (א׳נָא), O God (ה׳אֵל), by Your unifications (יִחוּדֶיךָ), of intellect and wisdom (ה׳שֵּׂכֶל וְהַחָכְמָה), from which is drawn the dew of our lights (מִמֶּנּוּ נִמְשָׁךְ טַל אוֹרוֹתֵינוּ), alluded to in the verse (הַמְרֻמָּז בַּפָּסוּק): “And to the gathering of the waters He called Seas, and God called the dry land Earth” (וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ) (Genesis 1:10), that it may become a flowing stream upon us (לִהְיוֹת נַחַל שׁוֹפֵעַ עָלֵינוּ), “a garden fountain, a well of living waters, and flowing streams from Lebanon” (מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים, וְנֹזְלִים מִן לְבָנוֹן) (Song of Songs 4:15), to turn away the fierceness of Your wrath stretched out against us (לְהָשִׁיב חֲרוֹן אַפְּךָ הַנְּטוּיָה עָלֵינוּ), and to redeem us (לְגָאֳלֵנוּ). And through this immersion of mine (וּבִטְבִילָתִי זֹאת), may Yaakov, the middle man (יָבֹא יַעֲקֹב אִישׁ הַבֵּינִים), come through the sweetening of the five Chasadim [Kindnesses] (בְּמִיתּוּק ה׳ חֲסָדִים), to sweeten the judgments of Charan (לְמַתֵּק דִּינֵי חָרָנָה), through the two Mochin [Intellectual Lights] (בְּתַרֵין מוֹחִין), and the two Atarot [Crowns] (וְתַרֵין עַטְרִין), which Abba and Imma bequeath to him (דִּירְתִין לֵיהּ או״א), and may there come a sweetening to extinguish the fire of the judgments (וְיָבֹא מִיתּוּק לְכַבּוֹת אֵשׁ הַדִּינִים), in all the worlds of Atzilut, Beri’ah, Yetzirah, and Asiyah (בְּכָל עוֹלָמוֹת אבי״ע), from Atik Yomin [the Ancient of Days] (מֵעַתִּיק יוֹמִין), and from His Dikna Kadisha [Holy Beard] (וּמִדִּיקְנָא קַדִּישָׁא דִּילֵיהּ).

And through this (וּבָזֶה), manna shall be prepared for the righteous (יִשַּׂחֲקוּ לַצַּדִּיקִים מָן), in the Heikhal [Palace] of Love (בְּהֵיכַל אַהֲבָה), the Merkavah [Chariot] of Argaman (מֶרְכָּבָה אַרְגַמָ״ן), and strength shall be given to elevate Nogah to holiness (וְיַגִּיעַ כֹּחַ לְהַעֲלוֹת נֹגַהּ אֶל הַקְּדֻשָּׁה), to ascend with the Shekhinah Above (לַעֲלוֹת עִם הַשְּׁכִינָה לְמַעְלָה), “to grasp the corners of the earth, that the wicked might be shaken from it” (לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה) (Job 38:13). And the wing of the earth (וּכְנַף הָאָרֶץ), which is Nogah (שֶׁהִיא נֹגַהּ), shall ascend by itself Above (תַּעֲלֶה לְבַדָּהּ לְמַעְלָה), through the reading of the portion Shemot twice in the Hebrew text and once in the Targum (בִּקְרִיאַת הַפָּרָשָׁה שְׁמוֹת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם), and “the children of wickedness shall afflict them no more, as at the first” (וְלֹא יוֹסִיפוּ בְנֵי עַוְלָה לְעַנּוֹתוֹ כַּאֲשֶׁר בָּרִאשׁוֹנָה) (II Samuel 7:10). And the seventy ministering princes of the nations (וְהָע׳ שָׂרֵי אֻמּוֹת), shall be cast down from the ladder of the Youth below (יוּשְׁלְכוּ מִסֻּלַּם הַנַּעַר לְמַטָּה), they who are called “the reproach of My people” (הֵם הַנִּקְרָאִים חֶרְפַּת עַמִּי), as it is said (שֶׁנֶּאֱמַר): “And the spirit of impurity I will remove from the earth” (וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ) (Zechariah 13:2), from Nogah, which is called “from the earth” (מִן נֹגַהּ הַנִּקְרָא מִן הָאָרֶץ), “for the mouth of Hashem has spoken” (כִּי פִּי ה׳ דִּבֵּר) (Isaiah 40:5).

“Please, Hashem, atone now for the sins, the iniquities, and the transgressions (אָנָּא הַשֵּׁם כַּפֶּר נָא לַחֲטָאִים וְלָעֲוֹנוֹת וְלַפְּשָׁעִים), with which I have sinned, committed iniquity, and transgressed before You (שֶׁחָטָאתִי וְשֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי לְפָנֶיךָ), I and my household (אֲנִי וּבֵיתִי), as it is written (כַּכָּתוּב): ‘I, even I, am He Who blots out your transgressions for My own sake, and your sins I will not remember’ (אָנֹכִי אָנֹכִי הוּא מֹחֶה פְשָׁעֶיךָ לְמַעֲנִי וְחַטֹּאתֶיךָ לֹא אֶזְכֹּר) (Isaiah 43:25). Please, Hashem my God (אָנָּא ה׳ אֱלֹהַי), do not bring me before the judgment of the seventy-one angels (אַל תְּבִיאֵנִי לִפְנֵי מִשְׁפַּט הָע״א מַלְאָכִים), who are the seventy-one members of the Sanhedrin (הֵם הָע״א סַנְהֶדְרִין), who sit in the Heikhal [Palace] of Merit to judge me (הַיּוֹשְׁבִים בְּהֵיכַל זְכוּת לָדוּן אוֹתִי), but rather (רַק): ‘May my judgment come forth from before You; may Your eyes behold uprightness’ (מִשְׁפָּטִי מִלְּפָנֶיךָ יֵצֵא, עֵינֶיךָ תֶּחֱזֶינָה מֵישָׁרִים) (Psalms 17:2).

For You are the Master of mercy (כִּי אַתָּה בַּעַל הָרַחֲמִים), and You abound in lovingkindness, inclining toward kindness (וְאַתָּה רַב חֶסֶד מַטֶּה כְּלַפֵּי חֶסֶד), for with You is forgiveness, that You may be feared (כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא) (Psalms 130:4). ‘Hashem is our Judge, Hashem is our Lawgiver, Hashem is our King; He will save us’ (ה׳ שֹׁפְטֵנוּ ה׳ מְחֹקְקֵנוּ ה׳ מַלְכֵּנוּ הוּא יוֹשִׁיעֵנוּ) (Isaiah 33:22), through the Thirteen Attributes of Mercy (בְּי״ג מִדּוֹת שֶׁל רַחֲמִים): ‘Hashem, Hashem, God, compassionate...’ (ה׳ ה׳ אֵל רַחוּם...) (Exodus 34:6–7), ‘Who is a God like You, Who bears iniquity...’ (מִי אֵל כָּמוֹךָ נֹשֵׂא עָוֹן...) (Micah 7:18), ‘He will again have compassion upon us...’ (יָשׁוּב יְרַחֲמֵנוּ...) (Micah 7:19), ‘You will give truth to Yaakov...’ (תִּתֵּן אֱמֶת לְיַעֲקֹב...) (Micah 7:20). These are the Thirteen Rectifications of the Dikna [Beard] of Ein and Arich (הֵם י״ג תִּיקּוּנֵי דִּיקְנָא דְּאַיִן וַאֲרִיךְ), and may it be fulfilled in us (וִיקֻיָּם בָּנוּ): ‘And with great mercies I will gather you’ (וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7).

Please, Hashem our God (אָנָּא ה׳ אֱלֹקֵינוּ), we have sinned together with our fathers (חָטָאנוּ עִם אֲבוֹתֵינוּ), we have committed iniquity and acted wickedly (הֶעֱוִינוּ וְהִרְשָׁעְנוּ), and we denied Your Divinity, our King David, and Your Holy House and Your glory (וְכָפַרְנוּ בֶּאֱלֹהוּתְךָ וּבְדָוִד מַלְכֵּנוּ וּבְבֵית קָדְשְׁךָ וְתִפְאַרְתֶּךָ), and we said (וְאָמַרְנוּ): ‘We have no portion or inheritance in Ben Yishai, Your Mashiach’ (אֵין לָנוּ חֵלֶק וְנַחֲלָה בְּבֶן יִשַׁי מְשִׁיחֶךָ), ‘Every man to his tents, O Israel!’ (אִישׁ לְאֹהָלָיו יִשְׂרָאֵל) (I Kings 12:16).

And now we have returned and repented (וְעַתָּה שַׁבְנוּ וְנִחַמְנוּ), and we have regretted our deeds in complete repentance before You (וְנִתְחַרַטְנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ), and we ask these three things before You (וּשְׁלָשְׁתָּם אָנוּ מְבַקְשִׁים מִלְּפָנֶיךָ), and before Your Throne of Glory (וּמִלִּפְנֵי כִּסֵּא כְבוֹדֶךָ): Hashem our God, we beseech You (אֶת ה׳ אֱלֹקֵינוּ אָנוּ מְבַקְשִׁים), that You reveal Yourself to us through the two Atarot [Crowns] and the two Mochin [Intellectual Lights] (שֶׁיִּתְגַּלֶּה אֵלֵינוּ בְּתַרֵין עַטְרִין וְתַרֵין מוֹחִין), and that the moon may be in its perfection (וְיִהְיֶה סִיהֲרָא בִּשְׁלֵמוּתָא), from what had been concealed from Him (מַה שֶּׁהָיָה מִסְתַּתֵּר מִמֶּנּוּ), as it is said (שֶׁנֶּאֱמַר): “I will hide My face from them; I will see what their end shall be” (אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם) (Deuteronomy 32:20). And You, Master of mercy (וְאַתָּה בַּעַל הָרַחֲמִים), receive us in complete repentance before You (קַבְּלֵנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ), and have mercy upon us as a father has mercy upon his children (וְרַחֲמֵנוּ כְּרַחֵם אָב עַל בָּנִים). And may You dwell in our midst (וְתִשְׁכּוֹן בְּתוֹכֵנוּ), and lead us upright to our land (וְתוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ), and plant us within our borders (וְתִטָּעֵנוּ בִּגְבוּלֵנוּ), and there we shall serve You in awe (וְשָׁם נַעֲבָדְךָ בְּיִרְאָה), as in the days of old and as in former years (כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת), according to that which is said (כַּדָּבָר שֶׁנֶּאֱמַר): “Afterward shall the children of Israel return and seek Hashem their God and David their king, and they shall come trembling unto Hashem and unto His goodness in the latter days” (וְאַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת ה׳ אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם, וּפָחֲדוּ אֶל ה׳ וְאֶל טוּבוֹ בְּאַחֲרִית הַיָּמִים) (Hosea 3:5).

Please, Hashem our God and the God of our fathers (אָנָּא ה׳ אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ), be found and sought by us (הִמָּצֵא וְהִדָּרֵשׁ לָנוּ), and perform a sign for good on our behalf (וַעֲשֵׂה עִמָּנוּ אוֹת לְטוֹבָה), that our enemies may see and be ashamed (וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבֹשׁוּ), for You, Hashem, have helped us and comforted us (כִּי אַתָּה ה׳ עֲזַרְתָּנוּ וְנִחַמְתָּנוּ), and let Your face shine upon Your desolate Sanctuary for the sake of Hashem (וְהָאֵר פָּנֶיךָ עַל מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן ה׳) (Daniel 9:17), and gather our dispersed ones from the four corners of the earth (וְקַבֵּץ נְפוּצוֹתֵינוּ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ).

For You will never forsake those who hope in You and those who seek You (כִּי לֹא תַעֲזֹב קוֶּיךָ וְדוֹרְשֶׁיךָ לְעוֹלָם), nor shall any who trust in Your great Name be put to shame (לֹא יִכָּלְמוּ כָּל הַבּוֹטְחִים בְּשִׁמְךָ הַגָּדוֹל). And may You destroy the temples of the priests of abominations (וְתַהֲרֹס הֵיכְלֵי כֹּהֲנֵי שִׁקּוּצִים), which stand in the courts of Your Sanctuary (הָעוֹמְדִים בַּחֲצֵרוֹת קָדְשְׁךָ), and in Your holy city and near it (וּבְעִיר קָדְשְׁךָ, וְסָמוּךְ לָהּ), and may the temples of impurity be cut off from the Holy Land (וְהֵיכְלֵי טֻמְאָה יִכָּרְתוּ מִן הָאָרֶץ הַקְּדוֹשָׁה).

Behold, we know that You have chosen Ben Yishai, Your Mashiach (הֲלֹא יָדַעְנוּ כִּי בוֹחֵר אַתָּה בְּבֶן־יִשַׁי מְשִׁיחֶךָ), and through him You will pour out upon us a spirit from on high (וְעַל יָדוֹ יַעֲרֶה עָלֵינוּ רוּחַ מִמָּרוֹם), to comfort us (לְנַחֲמֵנוּ). And then (וּבְכֵן), may Your Name, Hashem our God, be magnified, sanctified, and made known (יִתְגַּדַּל וְיִתְקַדַּשׁ וְיִתְוַדַּע שִׁמְךָ ה׳ אֱלֹהֵינוּ), which are the Mochin [Intellectual Lights] of Ze’ir Anpin (שֶׁהֵם מוֹחֵי ז״א), which He received at the time of the redemption from Egypt (שֶׁקִבְּלָם בִּשְׁעַת גְּאֻלַּת מִצְרַיִם). And the Explicit Name, YHVH (וְהַשֵּׁם הַמְּפֹרָשׁ יְדֹוָד), descended from the womb of Imma into Elohim (יָרַד מִמְּעֵי אִימָא לֶאֱלֹהִים), which are His Kelim [Vessels] (הוּא הַכֵּלִים שֶׁלּוֹ), and when they are united together they are called (וּבְחִבּוּרָם יַחַד נִקְרָאִים): “Hashem, He is the Elohim” (ה׳ הוּא הָאֱלֹהִים) (I Kings 18:39), and through Him the dominion of Elohim, the judges in the earth, is sweetened (וְנִמְתָּקִים עַל יָדוֹ מֶמְשֶׁלֶת אֱלֹהִים שֹׁפְטִים בָּאָרֶץ).

Thus now, at the redemption through our Mashiach, the son of David (כֵּן עַתָּה בִּגְאֻלַּת מְשִׁיחֵנוּ בֶּן דָּוִד), the greatness of the Chasadim [Kindnesses] shall descend (יֵרְדוּ גְּדֻלַּת הַחֲסָדִים), from YHVH (מִן יְדֹוָד), from the womb of Imma (מִמְּעֵי אִימָא), Who sat over the Flood in the twelve permutations (אֲשֶׁר לַמַּבּוּל יָשַׁב בִּי״ב צֵרוּפִין) [Gloss: The twelve permutations of Havayah have the numerical value of 312, namely “sat” (יָשַׁב)] ([הגה״ה: י״ב צֵרוּפֵי הויה בְּגִימַטְרִיָּא שי״ב הַיְנוּ יָשַׁב]), and the Mochin [Intellectual Lights] shall enter him in haste (וְיִכָּנְסוּ הַמּוֹחִין בּוֹ בְּחִפָּזוֹן), and he shall cast off the yoke of our exiles (וְיִפְרוֹק עֹל גָּלֻיּוֹתֵינוּ), and remove the nurture of the Chitzonim [External Forces] from his Keli [Vessel] (וִיסַלֵּק יְנִיקַת הַחִיצוֹנִים מִן הַכְּלִי שֶׁלּוֹ).

And through His sweetening (וּבְמִתּוּקוֹ), the eyes of the Mashiach shall likewise be rectified (יְתֻקְּנוּ גַּם כֵּן עֵינֵי מְשִׁיחָא), who is “ruddy, with beautiful eyes” (אֲשֶׁר הוּא אַדְמוֹנִי עִם יְפֵה עֵינַיִם) (I Samuel 16:12), they shall be washed with milk (יְרֻחֲצוּ בְּחָלָב), through the eyes of Ze’ir Anpin (עַל יְדֵי עֵינֵי ז״א), whose numerical value is forty Se’ah of the waters of the Mikveh [Ritual Immersion Pool] (אֲשֶׁר חֶשְׁבּוֹנוֹ מ׳ סְאָה שֶׁל מֵי הַמִּקְוֶה), in which I have now immersed (שֶׁטָבַלְתִּי בָהּ עַכְשָׁיו), as it is said (שֶׁנֶּאֱמַר): “And I will sprinkle clean water upon you, and you shall be clean; from all your impurities and from all your idols I will cleanse you” (וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם) (Ezekiel 36:25). And may the verse be fulfilled in us (וִיקֻיָּם בָּנוּ מִקְרָא שֶׁכָּתוּב): “And saviors shall ascend Mount Tziyon to judge the mountain of Esav, and the kingdom shall be Hashem’s” (וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו, וְהָיְתָה לַה׳ הַמְּלוּכָה) (Obadiah 1:21).