BIRKAT HA'MAZON

  

PRAYERS AFTER MEAL

עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם בָּכִינוּ, בְּזָכְרֵנוּ אֶת צִיּוֹן: עַל עֲרָבִים בְּתוֹכָהּ, תָּלִינוּ כִּנּרוֹתֵינוּ: כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה, שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן: אֵיךְ נָשִׁיר אֶת שִׁיר יי, עַל אַדְמַת נֵכָר: אִם אֶשְׁכָּחֵךְ יְרוּשָׁלִָם, תִּשְׁכַּח יְמִינִי: תִּדְבַּק לְשׁוֹנִי לְחִכִּי אִם לא אֶזְכְּרֵכִי, אִם לא אַעֲלֶה אֶת יְרוּשָׁלִַם עַל ראשׁ שִׂמְחָתִי: זְכר יי לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלִָם, הָאמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ: בַּת בָּבֶל הַשְּׁדוּדָה, אַשְׁרֵי שֶׁיְּשַׁלֶּם לָךְ אֶת גְּמוּלֵךְ שֶׁגָמַלְתְּ לָנוּ: אַשְׁרֵי שֶׁיּאחֵז וְנִפֵּץ אֶת עלָלַיִךְ אֶל הַסָּלַע: 

שִׁיר הַמַּעֲלוֹת. בְּשׁוּב יי אֶת שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים: אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה. אָז יאמְרוּ בַגּוֹיִם הִגְדִּיל יי לַעֲשׁוֹת עִם אֵלֶּה: הִגְדִּיל יי לַעֲשׁוֹת עִמָּנוּ. הָיִינוּ שְׂמֵחִים: שׁוּבָה יי אֶת שְׁבִיתֵנוּ כַּאֲפִיקִים בַּנֶּגֶב: הַזּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצרוּ: הָלוֹךְ יֵלֵךְ וּבָכה נשֵׂא מֶשֶׁךְ הַזָּרַע. בּא יָבא בְרִנָּה. נשֵׂא אֲלֻמּתָיו:

אם מברכים בזימון המברך אומר: 

רַבּוֹתַי נְבָרֵךְ: 

המסובים עונים: 

יְהִי שֵׁם יי מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם:

המברך אומר: בִּרְשׁוּת מָרָנָן וְרַבָּנָן וְרַבּוֹתַי נְבָרֵך (בעשרה: אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ: 

המסובים עונים: בָּרוּךְ (בעשרה: אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִינוּ: בָּרוּךְ הוּא וּבָרוּך שְׁמוֹ: 

בָּרוּךְ אַתָּה יי אֱלהֵינוּ מֶלֶךְ הָעוֹלָם. הַזָּן אֶת הָעוֹלָם כֻּלּוֹ. בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים. הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר. כִּי לְעוֹלָם חַסְדּוֹ: וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל. כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכּל וּמֵטִיב לַכּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא: בָּרוּךְ אַתָּה יי. הַזָּן אֶת הַכּל: 

נוֹדֶה לְּךָ יי אֱלהֵינוּ. עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָה טוֹבָה וּרְחָבָה. וְעַל שֶׁהוֹצֵאתָנוּ יי אֱלהֵינוּ מֵאֶרֶץ מִצְרַיִם. וּפְדִיתָנוּ מִבֵּית עֲבָדִים. וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ. וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ. וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ. וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ. וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד. בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה:

 

עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת. שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה: 

בִּימֵי מַתִּתְיָהוּ בֶּן יוֹחָנָן כּהֵן גָּדוֹל חַשְׁמוֹנַאִי וּבָנָיו. כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךָ יִשְׂרָאֵל. לְהַשְׁכִּיחָם תּוֹרָתֶךָ וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנֶךָ. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים. עָמַדְתָּ לָהֶם בְּעֵת צָרָתָם. רַבְתָּ אֶת רִיבָם. דַּנְתָּ אֶת דִּינָם. נָקַמְתָּ אֶת נִקְמָתָם. מָסַרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים. וְרַבִּים בְּיַד מְעַטִּים.וּטְמֵאִים בְּיַד טְהוֹרִים. וּרְשָׁעִים בְּיַד צַדִּיקִים. וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ. וּלְךָ עָשִׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶךָ. וּלְעַמְּךָ יִשְׂרָאֵל עָשִׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה. וְאַחַר כֵּן בָּאוּ בָנֶיךָ לִדְבִיר בֵּיתֶךָ. וּפִנּוּ אֶת הֵיכָלֶךָ. וְטִהֲרוּ אֶת מִקְדָּשֶׁךָ. וְהִדְלִיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶׁךָ. וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵלּוּ. לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל:

 

בִּימֵי מָרְדְּכַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה. כְּשֶׁעָמַד עֲלֵיהֶם הָמָן הָרָשָׁע. בִּקֵּשׁ לְהַשְׁמִיד לַהֲרג וּלְאַבֵּד אֶת כָּל הַיְּהוּדִים. מִנַּעַר וְעַד זָקֵן. טַף וְנָשִׁים. בְּיוֹם אֶחָד. בִּשְׁלשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים הֵפַרְתָּ אֶת עֲצָתוֹ. וְקִלְקַלְתָּ אֶת מַחֲשַׁבְתּוֹ. וַהֲשֵׁבוֹתָ לּוֹ גְּמוּלוֹ בְּראשׁוֹ. וְתָלוּ אוֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ: 

וְעַל הַכּל יי אֱלהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ. יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד: כַּכָּתוּב. וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יי אֱלהֶיךָ עַל הָאָרֶץ הַטּבָה אֲשֶׁר נָתַן לָךְ: בָּרוּךְ אַתָּה יי. עַל הָאָרֶץ וְעַל הַמָּזוֹן: 

רַחֶם נָא יי אֱלהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ. וְעַל יְרוּשָׁלַיִם עִירֶךָ. וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ. וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ. וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו: אֱלהֵינוּ. אָבִינוּ. רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ. וְהַרְוַח לָנוּ יי אֱלהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יי אֱלהֵינוּ לא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלא לִידֵי הַלְוָאָתָם. כִּי אִם לְיָדְךָ הַמְּלֵאָה. הַפְּתוּחָה. הַקְּדוֹשָׁה וְהָרְחָבָה. שֶׁלּא נֵבוֹשׁ וְלא נִכָּלֵם לְעוֹלָם וָעֶד: 

חַג הַמַּצוֹת הַזֶּה / חַג הַסֻּכּוֹת הַזֶּה: / ראשׁ הַחֹדֶשׁ הַזֶּה 

אֱלהֵינוּ וֵאלהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וּפִקְדוֹנֵנוּ וְזִּכְרוֹן אֲבוֹתֵינוּ וְזִּכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶךָ וְזִכְרוֹן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם בְּיוֹם. 

זָכְרֵנוּ יי אֱלהֵינוּ בּוֹ לְטוֹבָה וּפָקְדֵנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּנוּ וְרַחֵם עָלֵינוּ וְהוֹשִׁיעֵנוּ כִּי אֵלֶיךָ עֵינֵינוּ כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה: 

וּבְנֵה יְרוּשָׁלַיִם עִיר הַקּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יי. בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם: אָמֵן: 

בָּרוּךְ אַתָּה יי אֱלהֵינוּ מֶלֶךְ הָעוֹלָם. הָאֵל. אָבִינוּ. מַלְכֵּנוּ. אַדִּירֵנוּ. בּוֹרְאֵנוּ. גּוֹאֲלֵנוּ. יוֹצְרֵנוּ. קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקב. רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל. הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכּל. שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב הוּא מֵטִיב הוּא יֵיטִיב לָנוּ. הוּא גְמָלָנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח. הַצָּלָה וְהַצְלָחָה. בְּרָכָה וִישׁוּעָה. נֶחָמָה. פַּרְנָסָה וְכַלְכָּלָה. וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב. וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ: 

הָרַחֲמָן הוּא יִמְלךְ עָלֵינוּ לְעוֹלָם וָעֶד: הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ: הָרַחֲמָן הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים. וְיִתְפָּאַר בָּנוּ לָעַד וּלְנֵצַח נְצָחִים. וְיִתְהַדַּר בָּנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים: הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד: הָרַחֲמָן הוּא יִשְׁבּר עֻלֵנוּ מֵעַל צַוָּארֵנוּ וְהוּא יוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ: הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו: 

הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשׁוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת:

BLESSING PARENTS OR HOSTS

הָרַחֲמָן הוּא יְבָרֵךְ אֶת (אָבִי מוֹרִי) בַּעַל הַבַּיִת הַזֶּה וְאֶת (אִמִּי מוֹרָתִי) בַּעֲלַת הַבַּיִת הַזֶּה. אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם.

PERSONAL

(הָרַחֲמָן הוּא יְבָרֵךְ אוֹתִי וְאֶת אִשְׁתִּי וְאֶת זַרְעִי וְאֶת כָּל אֲשֶׁר לִי), אוֹתָנוּ וְאֶת כָּל אֲשֶׁר לָנוּ. כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקב, בַּכּל. מִכּל. כּל. כֵּן יְבָרֵךְ אוֹתָנוּ כֻּלָּנוּ יַחַד בִּבְרָכָה שְׁלֵמָה. וְנאמַר אָמֵן: 

בַּמָּרוֹם יְלַמְּדוּ עֲלֵיהֶם וְעָלֵינוּ זְכוּת שֶׁתְּהֵא לְמִשְׁמֶרֶת שָׁלוֹם. וְנִשָּׂא בְרָכָה מֵאֵת יי. וּצְדָקָה מֵאֱלהֵי יִשְׁעֵנוּ. וְנִמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלהִים וְאָדָם:

בראש חודש: 

הָרַחֲמָן הוּא יְחַדֵּשׁ עָלֵינוּ אֶת הַחֹדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה: 

בסוכות: 

הָרַחֲמָן הוּא יָקִים לָנוּ אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת: 

הָרַחֲמָן הוּא יְזַכֵּנוּ לִימוֹת הַמָשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא: [מִגְדּוֹל / מַגְדִּיל] יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם: עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן: 

יְראוּ אֶת יי קְדוֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו: כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדוֹרְשֵׁי יי לא יַחְסְרוּ כָל טוֹב: הוֹדוּ לַיי כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ: פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן: בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיי וְהָיָה יי מִבְטַחוֹ: נַעַר הָיִיתִי גַם זָקַנְתִּי וְלא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם: יי עֹז לְעַמּוֹ יִתֵּן יי יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם:

BENDIGAMOS AL ALTÍSIMO - LET'S BLESS THE MOST HIGH 

A LADINO HYMN FOR THE MEAL 

-

BY RABBI SHUVIEL MA’ARAVI AND JOSHUA POLAK

Bendigamos al Altísimo, Al Senyor ke nos krió, Démosle agradesimiento Por los bienes ke nos dió.

Alabado sea su Santo Nombre, Porke siempre nos apiadó. Load al Senyor ke es bueno, ke para siempre es su mersed.

2

Bendigamos al Altísimo, Por su Ley primeramente, ke liga a nuestra raza kon el sielo kontinuamente,

Alabado sea su Santo Nombre, Porke siempre nos apiadó. Load al Senyor ke es bueno, ke para siempre es su mersed.

3

Bendigamos al Altísimo, Por el pan segundamente, Y también por los manjares ke komimos juntamente.

Pues komimos y bebimos alegremente Su mersed nunka nos faltó. Load al Senyor ke es bueno, ke para siempre es su mersed.

4

Bendita sea la kasa esta, El hogar de su presensia, Donde guardamos su fiesta, kon alegría y permanensia.

Alabado sea su Santo Nombre, Porke siempre nos apiadó. Load al Senyor ke es bueno, ke para siempre es su mersed.

ENGLISH 

Let us bless the Most High, The Eternal who created us, Let us give thanks For the good things which he gave us. Praise his Holy Name, Because he always took pity on us. Praise Adonai for he is good; Let your mercy endure forever. Let us bless the Most High, First for his Torah, Binding our people With the heavens continuously, Praise his Holy Name, Because he always took pity on us. Praise Adonai for he is good; Let your mercy endure forever. Let us bless the Most High, Secondly for the bread, And for the delicacies We ate together. As we ate and drank merrily His mercy never failed us. Praise Adonai for he is good; Let your mercy endure forever. Bless this house, Home to his presence, Where we keep his festival, With joy and permanence. Praise his Holy Name, Because he always took pity on us. Praise Adonai for he is good; Let your mercy endure forever.

BRINGING ABOUT MIRACLES THROUGH PRAYER

Parshat Mikeitz:   Transcribed and translated from recordings of the Tzaddik; Rav Eliezer Berland Shlit”a

“Elokim has made me forget (all my hardship and) all my father’s household” (41:51)

Every Jew comes into the world in order to do miracles and wonders. The only reason the Hashem created the world was so that there should be miracles and wonders. Miracles and wonders are not just for when there is no choice or other way to do it.

Rabbeinu HaKadosh says in Torah 97, “Before the creation of the world, HashemYisborach refined and adorned Himself with the prayers of the tzaddikim.” Hashem saw that there would betzaddikim who would be able to do whatever they wished, who could change the systems and laws of nature with their prayers. And this is the impetus forHaKadosh Baruch Hu’s creating the world: for the pleasure that He would get from the tzaddikim who would be engaged in prayer and would change the laws of nature. Even before the creation of the world, Hashem delighted in all the miracles and wonders that each person would bring about with his prayers, and this was His pleasure and delight, and this is the reason that He created the world. And this, Rabbeinu continues, “is the explanation of ‘for me is Gilad’: that the pleasure that Hashem had before the creation of the world should be revealed.” “Gilad” refers to the revelation of his refinement (“gilui ha-eidon”), the revelation of his pleasure, because there is no pleasure as great for Hashem Yisborachas when he sees how a person is using prayer to achieve his desires and draw miracles and kindness into the world.

If a person wants to change nature and do miracles, he needs to pray with humility and a sense of his own lowliness. He needs to have focused intention and to feel that “I am a small person, smaller than every other Jew in the world.” Then, he can do anything he wants to through prayer. This is the secret of why Yosef called his son “Menashe,” because “Elokimhas made me forget all my hardship and all my father’s household.” How can we seemingly understand Yosef? How could he give a name like Menashe to his son, a name whose meaning is, “I forgot about my father. I forgot about my brothers, from all the mothers. I forgot everyone—the entire house of my father?” Could Yosef give a name in order to forget his father? Only according to that which Rabbeinu explains in Torah 97, can we understand this secret: Yosef merited reaching the level of “Menashe,” which is humility and a sense of lowliness. And this is the explanation of the verse, “Elokimhas made me forget all my father’s household” meaning his yichus, “and all my hardship,” that he worked hard to serve the Creator. A person strengthens himself in prayer, in avodas Hashem, because he has an important father, an important mother, and important grandfather, but Yosef HaTzaddik said, “I serve Hashem.” I am not praying because I have an important father or grandfather. I am praying for Hashem’s sake! My strength comes from the fact that Hashem created me, from the fact that there is a G-d in the world. Hashem Yisborach is alive and exists! I see Him alive and existing and so I serve Hashem. Yosef drew his life force from Hashem, and this is how he achieved all of his levels. And this is why he called his son “Menashe,” in the language of forgetting. “I forgot all my hardship and all my father’s household.” To merit powerful prayer which can create miracles in the world, a person needs to forget his yichus and all his work in avodas Hashem.

Rabbeinu revealed that there is such a power in the world, which is the power of prayer, and with this power a person can get whatever he wants, everything. And every single Jew can reach this level, of control through his prayer. “Your nation is all tzaddikim.” This applies to each and every Jew, because every Jew can achieve through prayer, because every good thing that a Jew wants he can achieve. Every Jew can bring about miracles and wonders through prayer. This is the purpose of creation. This is Hashem’s will, that each and every person will bring about miracles ad wonders. Hashem is the Master of Miracles. Hashem is the Master of Wonders. He intended this even before the creation of the world. All of the miracles and salvations Hashem prepared before the creation of the world, but in order to reveal them, to activate them, to bring them out of hiding and into the open, we need prayer. If we don’t pray the miracles won’t happen. Hashem prepared for everyone unlimited miracles and wonders. Prayer is the strongest thing in the world. There is nothing stronger than prayer. No gate is sealed closed before prayer. There is no force that can stop prayer. Prayer is like knives and swords which can rip apart the heavenly firmament and all the barriers. All your salvations are prepared and waiting. Everything is ready. Just ask, pray, and Hashem will hear you! Every Jew should have an unlimited number of miracles. You just need to pray and request.

Hashem stipulated with each act of creation, before the actual creation of the world, that when a Jew would stand and pray, he would be given everything he asked for. Hashem stipulated with the sea, even before the creation of the world, that it would split for the Bnei Yisrael. Hashem stipulated with the fire, and said, “Know that there will be Chanania, Michael and Azariah, and you do not have permission to burn them.” When Hashem created the lions on the sixth day, he said to them, “I am creating you on the condition that you do not swallow up Daniel, and you shouldn’t swallow up any tzaddik.” He made this condition for every lion in the world, for all the generations, that if a Jew would stand and pray then no lion has permission to touch him. So, Hashem made conditions before the creation of the world that everything that a person would ask for, everything that he would pray for, Hashem would give him. You want an apartment, wealth, health, children? Hashem will give you everything, if you just pray. Open your mouth: everything is promised to you. Even before Hashem created you, he already prepared everything for you, all the miracles, all the salvations. Just know that the channel is prayer; the vessel is prayer.

Every day Hashem makes a new prevention for a person—a new problem, a child who is sick, a sick wife, lack of income. It is all in order that a person should pray. The result will be a miracle followed by another miracle, etc. This is why Hashem created the world, so that there should be miracles and wonders. The work of every Jew is to feel as if he is non-existent, to be completely cancelled to Hashem. It is hard for a person to pray, because it is hard for him to be cancelled to Hashem. It is hard for him to humiliate himself before Hashem. A person thinks, “How will Hashem help me? Will he give me an income? I’ll manage on my own. I have brains. I have two hands. I have two legs. Do I need Hashem?” This is terrible! The curse, “the snake will eat dust,” refers to such an attitude, because the snake doesn’t need to pray and doesn’t need to request. And this is essentially the punishment of the snake, that wherever he goes he finds food. The food is ready for him like dust, and he doesn’t’ need to pray. All the animals cry to Hashem, “like a deer yearning for rivers of water.” The deer cries to Hashem. The deer asks for rivers of water, and he cries to Hashem. “Like a horse amassed, so I will neigh.” The horse neighs to Hashem. All the animals cry to Hashem. The only animal that doesn’t cry to Hashem is the snake. If a person doesn’t cry to Hashem, doesn’t pray the way he should, knows how to manage on his own, doesn’t need Hashem’s help, then Hashem have mercy: this is the curse of the snake.

A person prays three prayers a day, prays mincha for two minutes, ma’ariv for five minutes, and that’s it. He goes home and discovers that his child is sick. His wife is sick. There is no money. So he asks, “Why is my wife sick? Why don’t I have money?” I have paos and a beard, etc. But, in truth, everything is dependent on prayer. What about praying? Where is the prayer? Did you ask Hashem for healing? Did you say barech aleinu very slowly? Start opening your mouth and say the words very slowly. Don’t rush—don’t run. All the miracles and wonders are prepared already for every Jew. Just start asking. Don’t just look for the quickestminyan so that you can run home. “My wife is waiting for me; I have to run.” In the end, when he arrives home his wife is sick. Pray the shmonei esrei very slowly, and when you get home your wife will be healthy, your children will be healthy—you will see miracles and wonders.

True humility is: “There is nothing but Hashem.” Only Hashem—humility is knowing that only Hashem can help me. If a person would know how great Hashem is, how infinite Hashem is, how much He can help me, he would pray to Hashem and get everything in the world. During the three prayers, one can get everything. One needs to ask for all his wishes, everything that he needs. Pray. Request! Don’t have mercy on HaKadosh Baruch Hu. Don’t have mercy on Him. Hashem wants that you should ask for everything in the world, and you have mercy on Him? Should a person ask, “Give me another month to live?” “Give me a little bit of money.” No! Ask for everything. Ask for everything you need. For you, for your wife, your children, shiduchim, money, long life—ask for everything. Pray and create wonders because Hashem created the world only so that you should have wonders and miracles.

CLICK TO ACCESS:

PRAYERS TO GET OUT OF DEBTS 1

PRAYERS TO GET OUT OF DEBTS 2

PRAYER FOR AGILITY AND WEALTH 1

PRAYER FOR BEFORE THE MIKVEH

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