The Yenuka
Rabbi Shlomo Yehuda Be'ri (the Yenuka) provides a fascinating case of a hidden tzadik who has transitioned into the public eye.
The Yenuka is a descendant of the Arizal from his mother's side. Like his great ancestor, from a very young age, he devoted himself entirely to G-d, reaching extraordinary heights in Torah mastery and spiritual purity. His daily schedule consisted of learning about 20 hours per day besides hitbodedut (personal prayers), etc. He slept only about 2 hours per day[src]. He was mostly isolated from the world though he did cross path and learn from hidden tzadikim which he encountered.
Due to his great purity and innocence, he did not even realize that he was anything special until people started to flock to him.
I had the privilege of visiting his synagogue in Petah Tikva, Israel in 2021. Seeing him up close in the light as he stopped and walked by me, I can testify that I have never seen a face so radiant with purity and humility. It is a spiritual presence that a camera cannot fully communicate; one has to experience it in person.
I have heard many first hand accounts of his clairvoyant powers and that G-d is with him and performs miracles for him. The greatest and most tangible miracle though is his extraordinary mastery of the entire spectrum of torah at such a young age. Anyone who has studied a page of talmud seriously knows how incredibly difficult it is to master even one tractate. There is clearly something miraculous going on here... Old highly respected sharp torah scholars with a lifetime of study were left awestruck by him when he was just 16 years old.
Anyone who is around the Yenuka receives much holiness. He is very pure. It is difficult to describe him. Words fall short when describing such a person. I've been wanting to write about him for years but did not quite find the words, not knowing where to start as there are no reliable books on him. That changed when I watched an interview he gave in Hebrew about his life. I felt then that this is the best way to provide a direct look into his perspective and to help convey his essence.
The following is his story in his own words (from a hebrew youtube video):
I came from a very simple family. My grandmother, tzadeket, was a very holy woman. I did not merit to know my grandfather. The family, my cousins, were mesortiim (modern religious). I don't come from a Haredi family. We were from Bnei Brak.
I had a childhood very not easy due to my father having financial difficulties. Until today, my sister lives outside Israel.
I very much liked to learn physics. I once spoke to a scientist at a Brit (circumcision). I was 8 years old. I very much liked physics, quantum mechanics, things like that..
I never thought to become big. I always thought to become small. I was drawn to be small. Nobody knows me as someone who wanted to become big.
I was very broken, very withdrawn.
You know you don't ask on your life. You are born by force. You are born into the existence G-d decided to put you in. For me, in a simple family.
I was alot with my grandmother. But I also wanted to be alone.
I was alone in such a way that brings a person to "psychological breakdown" (mashber nafshi). Difficulty and lack of connection to those around you. Confusion, being pulled this way and that way. Different views... I was very lonely and closed.
This is what brought me to much prayer to G-d and it brought me to a very true connection to G-d.. I was put in several places, in Israel and outside Israel.
But my connection to G-d was always always very great..
I was very simple. I always loved simplicity. I never wanted to be big. I never sought to become big. Truly, I want only torah and G-d. This confusion brought me to very great closeness to G-d.. I would recite Tehilim (Psalms) at a window, crying..
I found myself very scared. The financial situation was not stable. My mother was in Israel, my father was outside Israel, my grandmother says "come to me".
I was in a situation that brought me close to G-d and detached me from my surroundings. I was in an unusual life situation.
This brought me to contemplate G-d in such a way that implanted in me that I cannot forget Him nor leave Him ever. I "lived" with Him.
I was already at the age of Bar Mitzvah (13). I was here in Israel more. I travelled sometimes to Switzerland by my sister.
I did not know myself. This confusion built in me my vessels and most of all my broken heartedness.
I have an old Tehilim which I keep. My father gave it to me when I was 10.
I would take this Tehilim and pray to G-d and He would, simply - answer me! Really like that.
I would say a chapter and I would feel Him and this followed me everywhere. Until today, I guard these Tehilim.
This connection, this simplicity, I would sit in the synagogue and the gabbai gave me a key and I would learn. And I would be unaware, unaware that a world existed around me.
I was very closed off. I did not understand how big this world is. I was sitting and always seeking He who created the world, not the world He created. He who is standing behind all this... I would cry alot and speak to G-d... I felt Him very much...
In the synagogue there was "Mori Shmuel". He was very very wise. He taught me very much a lot of Torah. He was 84 years old. I would kiss his hand and ask him many many questions. He had torah wisdom broad as the sea.
Then when I was about 15 years old, one day I was accompanying him and he told me: "you don't need me. be calm. you don't need me. I love you. Do what you want, everything. I see your heart. You don't need me. Everything is ok."
I asked him: "why are you saying this. I do want." Then I went to him again on Shabbat and I saw he looked weak. He said to me sadly: "everything will be ok. You don't need me. Do not be in pain. Do not be in pain."
Two days later, on the 9th of Av, he passed away. I did not understand him previously what he meant "you don't need me". I was very much broken. I merited to be there at his burial. I was broken...
At 16 years old, I met the Chacham (wise man) Avraham Chai from Bnei Brak (picture on right). Once we sat together and we learned Zohar together and he called me "Yenuka". He gave me this name. Why? He asked me on a Zohar in Parsha Shelach Lecha that he could not find. He said an insight on it and I brought to him that Zohar.He was taken aback. He got up and kissed me on the forehead and pointed to me and yelled affectionately: "Yenuka, Yenuka, this is the Yenuka, you are Yenuka". From then on, people called me the Yenuka because he called me that...
(note: in the Zohar (parsha Balak), the "Yenuka" is a famous, mysterious child. This incredibly young boy stuns a group of traveling rabbis by sharing profound, advanced Torah insights, divine mysteries, and mystical explanations)
During that time, I met Rabbi Ovadiah Hadad. He was very close to the Steipler and R.Chaim Kanievsky. He is a very big talmid chacham (Torah scholar). I was very close with him. He loved me alot and was among the first to write down my classes.
At 17, already I was starting to become known. All sorts of people. Students, and people who heard of me. It was difficult because since I did not come from anywhere, I went through enormous pains, suspicions, tests, etc. I don't think there is anyone else who has been more tested, questioned, suspected, investigated, interrogated, so much like they did to me...
Until today, I am a very closed person. My heart is very closed. I am very like "only with G-d". Everything was pure and suddenly, people come to me and I start to understand that I am "abnormal". Then at age 18 I became very well known. Many spoke about me. Many came to me. This stressed me. This made me feel pressured. I did not understand who are these people, what do they want. But I was very simple. I also wanted very much to get married..
Many Rabbis came to me. Everyone wanted to "check me" on my knowledge endlessly. Since I came from a simple family, etc. This was fatiguing for me..
I am someone who loves "heart", nigunim (melodies), this is something inseparable to me...
At age 20, many Rabbis came to the conclusion that all the torah that I know is simply not understandable and thus they came to the conclusion that I am a "demon".
His torah is a "demon", his powers. For there were also some miracles, you know. Really it is not miracles. Miracles are just that G-d hears (and answers) you when you pray. For G-d there is no such thing as a Miracle. Everything is easy for Him.
So they concluded that I am "Sitra Achra", a demon. Literally these words behind my back. What hurt me the most was that it was a time when I needed to get married and this hurt me in all shiduchim (marriage proposals).
Every shiduch that came up, they simply annulled it. They told the other side that I am something strange, a demon, something not good. These powers are mystical, too great, not from the side of holiness.
I tried to explain to them in many ways and even debated them in torah but nothing helped.
Then I had no shiduch (marriage proposal). 7 months passed, no shiduch came up. Then one time a shiduch came up, and I was on the way. And they again called the other side, and said I am a demon, etc. they broke up my shiurim (classes). My writings they threw in the geniza (garbage). My books they stole. They were against me on everything. I understood only after this that really they are afraid of me. They did not really see it that I am a demon. For I sent someone to him always to ask him "do you really believe these things, that I am a demon"?
He answered: "I'll tell you the truth, no. But what do you want, that I lose the students here and lose the yeshiva?" Things like this.
Other than that, I don't have many enemies. For I did not do bad to any person, ever. One cannot say that I did bad to anyone. I did only good and gave light to others.
This path I passed is one of blood, of toil, and on this I am joyous. Specifically from this, from struggle and simplicity. From this, G-d is with you. When you are mosser nefesh (self-sacrificing) to G-d, you want G-d, then He is with you. That you are going on the right path. This is what is important. That you care about what G-d thinks of you.
You know that if you are with G-d but the whole world is not with you - you will defeat the whole world. But if the whole world is with you, but G-d is not with you - you lost. For you will be all alone in the end. "the body will be sent to the grave" and "his soul mourns on himself" (Job 14:22).
The most important that He be with me always, the Holy One, blessed be He. I am always thinking - "what does He think? What does He want? What does He think? How should I conduct myself?"(note: picture on right taken while he was saying this)
With all the pain I experienced, all the tears I experienced, all the sufferings, in life, all the difficulties, questions - I only thank.. On every day that I had difficulties in life, and every pain and every effort, and that I utilized the time (nitzalti hazman, did not waste time).
I learned torah not in order to learn the whole torah.. Suddenly i found that i finished a tractate or that I finished 5 books. I did not even think about this. I did not seek to finish, I sought to begin.
When you learn in order to seek G-d (lechapes HKBH), you seek to know who is the King, your learning is different.
When you learn in order lekanter, to be proud, to be called Rebbi, this is study that is a death poison...
I was never like this. When someone asks me to test him and I see he does not know, I don't want to embarass, I try to help him. I answer with him so he does not feel bad.
There is no reason to use the torah, the most pure thing in the world, to extinguish Israel, one needs to always arouse/strengthen Israel.
To see what a Jew knows, not what he does not know. Not why a Jew is not ok, rather why he is ok and good and to bring him closer...
I'll tell you something. It could be my problem is my shiflut (lowliness). If I were proud and tried to make noise with everyone and contend with them, then maybe the direction would have been more towards winning. But I am not like this. I do not seek to accuse anyone. I do not seek to defeat anyone.
I do not care about anything in the world except what does the King think of me. Because I know that the King is Eternal.
My way is that the torah needs to be clean, one needs to learn the torah lishma (with pure motives).
We have reached the situation where we lost the torah, we took it to places of commerce, rivalry, war, arguments (machloket). to speak in the name of G-d.
Suddenly you realize the world is a place of rivalry and you understand the world needs to be most clean. For it is a world of trust in G-d.
There is room for everyone. Instead it is a world of worries. Today the torah is learning not to seek the pure and good. It is sought for not good. This is the brokenness and distancing you see. People that it is hard for them.
Today they judge everything. Young students are thrown out of yeshivas [on the street]. Where will he go? A whole generation is gone. This does not interest. The main thing is the honor of this not be hurt. In the end though everything is hurt and the place closes down.
One needs to help grow, elevate, strengthen a person....
If you serve G-d, there is no such thing that G-d is not with you. G-d sees you. Look at how G-d saw me, a nobody with nothing. He saw that there is here "Emet" (truth/sincerity) and He elevated this Emet (truth). He knows that this is clean...
(see the hebrew video for more).
Question: How did the Rav connect to Torah study? We see a level of torah knowledge, everywhere the Rav is asked, he knows and answers. How does one reach such a knowledge of torah and also at what age?
answer: I learn torah to show that G-d is great and that you come to me, that you are great. I do not seek to make myself great. I learn torah from a place that I want to make great, so that G-d will be great. The connection to prayers, tehilim, and simplicity, this is what opened my heart. In the Amidah prayer we say "open my heart to Your torah". We don't say "open my mind to Your torah".
When the heart is opened to torah, suddenly you understand it in a different perspective.
The mishna is a different mishna. When I learn a mishna, I will see G-d. When you learn Gemorah (Talmud), you will see G-d. When you learn Gemorah, it is not in order to.. good. You learn because you are curious (sakran) to know what stands behind this wisdom and who these were that were so much [G-d] fearing. This was my baseline.
From this I learned the Talmud Yerushalmi, from this I finished the Talmud Yerushalmi and suddenly I realized I finished it 3 times. I would learn and then realize "I learned this already. Ok, again." But you don't learn to use it (arrogantly) telling yourself "I know it, who doesn't know it?"
I was not in such a place. I did not even know that there is such a place. I am telling you. Thus one needs to learn torah..
One needs to learn torah in order to seek Who is standing behind this book, not for anything else. If you don't learn like this, you have never started to learn torah.
If one learns in order to know what is written, then you can do for any book. Also every computer can know exactly what is written there and be more precise than me and it can show you the cross-references, etc. But there is no need for this.
G-d had the Vilna Gaon, He had the Rashba, the Ritva, the Maharam of Rottenberg, all the great sages, all the tannaim, but He wants to see you, He wants to see who you are, He wants to see what you give Him, what you will do for Him, He wants that you use this book to seek Him.
When you seek the [Talmud] Yerushalmi whose holiness is greater than the [Talmud] Bavli. It was only 100 years before the Bavli, but the level of holiness is awesome and very very intense.
This is the maalah (quality) and importance (chashivut) - when you learn torah only in order to know "He who spoke and the world came to existence". The connection to torah, the connecting with the torah, the understanding in torah, when you get up from it, you feel a different light altogether. And He also opens up differently and you remember it more.
I want to give you an analogy: a man experienced a tragedy, some trouble. For example, he saw a terrorist or something bad. Will he remember for all his life, the color of the terrorist, the color of the man, the number, the date, the day. He will remember, right? He will give you all the details. "In the year 1993, etc." How does he remember all this?
Will someone praise him saying: "what a memory he has!"
Nobody will say this. What will they say? "He remembers due to the fear".
I don't have an exceptional memory. I don't build what I have on memory. I build it because I fear G-d. When you fear G-d, you remember the Torah. You understand that He who created this big world, who created all the galaxies, all this awesome world, the sun, the moon, the galaxies, all the seas and all that is in them. He kills and grants life. The heart for example is a muscle which pumps every second. If it stops, a man finds himself in the grave and it's over.
There is Someone who rules over all this. This scares you. And you say this is His book. Here is revealed His will and wisdom. He wants you to know this Gemorah, this Mishna. Otherwise, you are liable to err.
When you learn this out of this fear - you will not forget it forever.
This is my direction, this is my learning, this is my strength. Thus, I learned. This is my way. It did not come to me in a different way. I tell you, I am happy that thus it happened to me. And thus G-d wanted. If He wanted it differently, He would have caused my whole life to have been different. He causes all the causes and guides all the wonders in the world...
QUESTION: We see by the Rav supernatural miracles and wonders. We hear stories and many people believe it is not possible for such things to exist. What is the explanation of this? How does the Rav succeed in performing such things?
ANSWER: You asked a good question. I want to explain to you something. You know G-d does endless wonders every day, all day, every second to each of us...
Look, do you understand that there is a King over you? There is the Holy One, blessed be He, over the world. When you think on this you wonder, how can the world not grasp this?
There is someone who created the world. The world does not have fear and awe of this. They tell themselves: "fine there is someone in heaven, we need to pray to Him. He needs to do my request, to give me a match for my children, to give me this, healing this, etc."
We approach G-d in a mistaken manner.
I come to the King in a simple manner and you ask in a very simple manner. This is something which brings you to an understanding and He suddenly listens.
I do not attribute anything to myself. For it is clear to me as light that I do not exist. We are flesh and blood. Every person has no ability to do anything. These powers of miracles, etc. it is something solely in the hands of the King, He who created the world.
Only He who created the world has the ability to change what He ordained in the world. Only He who created man can tell the [cancerous] growth - enough, disappear. Only the King can do this, I cannot. The person had some merit here or there and I was just like the "final hammer blow". One final little prayer.
I tell people all the time, say: "Give thanks to G-d, for He is good; His mercy/loving-kindness endures forever" (Psalms 136:1). It is Him.
I also think that G-d does these miracles as a mercy on me. I see horrible things. For to hear so many troubles befalling people - this breaks you. I see things very difficult. Children, people, very difficult things.. You can't eat after that, you can't drink. Thus, G-d does these miracles as a mercy to me. "See also good, you hear see so many troubles, etc." He encourages me to continue.
It is good that G-d answers us. I think just the opposite, if someone like me who is nothing of nothing of nothing who comes from nowhere, all the more so, all of them are much bigger than me and much better than me. Certainly, He will answer them.
(now for the main answer:)
One just needs to serve G-d in truth. People want this and that and that and on the side also the torah. Why does G-d not answer him? Be with G-d until the end. G-d loves that you are with Him until the end (i.e. all the way, wholeheartedly). He does not like when people have one foot here and one foot there "hopping between two ideas" (I Kings 18:21). Go with Him until the end, and He will be with you until the end. He does not like the switching...
End Quote (see the video for more)
How to Attain Peace of Mind
QUESTION: (from here)How can one overcome over this inner war of feeling calm and at peace even when there are difficulties and this can come to unhealthy communication, etc.
ANSWER: first of all there is a segulah for this. In Sefer Hamidot of Rabbi Nachman to read the prayer of Chavakuk al shigyonot. This is "Sefer Chavakuk" chapter 3, to read this every day. There Rabbi Nachman writes that he whose mind is confounded and confused - he should habituate himself in the prayer of Chavakuk.
A man who has "behala" (panic/disturbed), that his head is not settled. He does not succeed to be settled in his sedarim (activities), in all things. He sometimes loses things, goes out, returns, again, he does not have yishuv hadaat (tranquility of mind). His spirit is not tranquil.
First of all he needs to read the prayer of Chavakuk. There is the prayer with the commentary of Rabbi Abishalom. He explained this according to our view, a very nice commentary, word by word. If one reads the prayer every day, it is a segulah that his mind will be tranquil and not confounded and panicky/disturbed - that for all he needs his mind will be tranquil. This is first of all, a segulah.
The second thing is that one needs to "settle his mind in the next world" (leyashev daato shel adam b'olam haba). What does this mean? The behala (panic/disturbed) and bilbul (confusion) comes to a man because he does not "settle his mind on the purpose" (meyashev daato al hatachlit).
When a man "settles his mind on the purpose", he thinks "what is the purpose from all this world". He thinks on Ha-shem blessed be He. He thinks only on Ha-shem, blessed be He. He "settles his mind on the next world". Then his mind on this world is settled. But when a man does not "settle his mind on the next world", then his mind in this world is confounded (mebulbelet). It is because of this.
For the more a man "settles his mind on the next world", he thinks on the purpose. He settles his mind on the purpose, then everything he wants to do, everything he does in this world - his mind will be at peace (daato mityashevet).
For that which Ha-shem hints to a person whose mind is panicky and disturbed is only because he does not "settle his mind" (meyashev daato) on the purpose, on Ha-shem blessed be He.
QUESTION: (from here. see also here)
He asked what do you think is the greatest character trait that one could attain in the service of G-d?
ANSWER: One person said "fear of Heaven", another said "humility", another said this, etc. But the Yenuka answered: "the greatest thing is loyalty (ne'emanut). Being loyal. There's nothing greater than being loyal. That you're loyal to the Creator of the world, you're loyal to your wife, you're loyal to your students, you're loyal to your boss, you're loyal to your friends, you're loyal to another Jew, you're loyal to humanity, you're loyal to everything. Because when you are loyal, you come along with responsibility.
QUESTION: What is called a successful person.
ANSWER: a successful person is one who is full of hope always, he is not broken by anything, he knows that G-d is with him, he turns to G-d, this is called success. But not a person who walks without Hashgacha pratit (providence), who lives only out of the physicality (gashmiut) of this world, he does not pray to G-d. He may have light of physicality (gashmiut) but this is not success according to the Torah (see the video for more).
QUESTION: What can I do for you and for the people of Israel? What mission do you send me to?
ANSWER: "I send you to reveal all the treasures hidden inside you". "How do I do this?" answer: "Through prayer, that you seclude yourself (hitboded) every day to G-d and you raise your eyes to heaven - then you bring the entire creation to its purpose. When you speak to G-d and ask Him what is my purpose in the world - this is the highest moment in the creation. When you start to speak to Him from your heart and tell Him all that happens to you, this elevates you in the greatest way and that moment you fulfill the purpose for which you were created and then you can reach the true purpose in this world... this whole world is one big lie. Everything is a lie. True truth is attained through seeking, investigating, and nullifying oneself.. (see the video for more)
see also:
Testimonies from his youth (with english subtitles) part 2
Yenuka Documentary (english subtitles)
Shiur of the Yenuka from 6 years ago.
The Yenuka and Rabbi Avraham Chai (hebrew)
Rabbi Yitzchak Breitowitz on the Yenuka
note: this entire page on the Yenuka is not in the book
22 Principles of Rabbi Shlomo Yehuda Be'eri (Yenuka)
כ"ב עיקרים של הרב שלמה יהודה בארי (הינוקא)
(these 22 principles were from an early shiur of the Yenuka)Whoever persists in reading these 22 principles will merit to see a change in his mind, in his soul, and in his life. And one who is in need of salvation, if he persists in reading them for forty days—they are capable of awakening mercy and hastening his salvation, G-d willing
המתמיד לקרוא כ"ב כללים אלו יזכה לראות שינוי בנפשו בשכלו ובחייו, והצריך לישועה, אם יתמיד לקראם ארבעים יום - מסוגלים לעורר רחמים ולהחיש ישועתו אי"ה
1. To know that there is no existence besides Hashem (G-d), blessed be He.
לָדַעַת שֶׁאֵין שׁוּם מְצִיאוּת מִבִּלְעֲדֵי ה' יִתְבָּרַךְ.
2. To always remember that Hashem, blessed be He, is with you at every time and moment. Whatever will be—He, blessed be He, is with you.
לִזְכֹּר תָּמִיד שֶׁהַשֵּׁם יִתְבָּרַךְ אִתְּךָ בְּכָל עֵת וָרֶגַע. יִהְיֶה אֲשֶׁר יִהְיֶה - הוּא יִתְבָּרַךְ אִתְּךָ.
3. To know that Hash-em loves us more than we love Him, and more than any love that exists in the world.
לָדַעַת שֶׁהַשֵּׁם יִתְבָּרַךְ אוֹהֵב אוֹתָנוּ יוֹתֵר מִמָּה שֶׁאֲנַחְנוּ אוֹהֲבִים אוֹתוֹ, וְיוֹתֵר מִכָּל אַהֲבָה שֶׁיֵּשׁ בָּעוֹלָם.
4. "And you shall love Hashem your G-d" — to love Hashem truly and tangibly, as it is written, "for I am lovesick" (Song of Songs 5:8). For the love of the heart was created only for the purpose to reach the love of He who created all creatures and all loves.
"וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ" — לֶאֱהֹב אֶת הַשֵּׁם בֶּאֱמֶת מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב "שֶׁחוֹלַת אַהֲבָה אָנִי" (שִׁיר הַשִּׁירִים ה:ח). שֶׁלֹּא נִבְרָא אַהֲבַת הַלֵּב אֶלָּא לְהַגִּיעַ בְּתַכְלִיתָהּ לְאַהֲבָה אֶת מִי שֶׁבָּרָא אֶת כָּל הַנִּבְרָאִים וְכָל הָאַהֲבוֹת כֻּלָּם.
5. To thank Hashem (G-d) for every single breath and for every moment in life
לְהוֹדוֹת לַהַשֵּׁם עַל כָּל נְשִׁימָה וּנְשִׁימָה וְעַל כָּל רֶגַע בַּחַיִּים.
6. To thank Hashem for hearing, for sight, for speech, for the ability to move, to walk, to eat, to digest, to think, to contemplate, and more.
לְהוֹדוֹת לַהַשֵּׁם עַל הַשְּׁמִיעָה, עַל הָרְאִיָּה, עַל הַדִּבּוּר, עַל הַיְּכֹלֶת לְהִתְנוֹעֵעַ, לָלֶכֶת, לֶאֱכֹל, לְעַכֵּל, לַחְשֹׁב, לְהִתְבּוֹנֵן וְעוֹד.
7. To thank Hashem for all the good you have in life—all that He has done with you, is doing with you, and will do with you in the future.
לְהוֹדוֹת לַהַשֵּׁם עַל כָּל טוֹב שֶׁיֵּשׁ לְךָ בַּחַיִּים — כָּל מָה שֶׁהוּא עָשָׂה אִתְּךָ, עוֹשֶׂה אִתְּךָ וְעָתִיד לַעֲשׂוֹת אִתְּךָ.
8. To always look at the essence and the purpose of everything and at the good in everything. For in everything you experience there is good.
לְהִסְתַּכֵּל תָּמִיד בַּמָּהוּת וְהַתַּכְלִית שֶׁל כָּל דָּבָר וּבַטּוֹב שֶׁל כָּל דָּבָר. כִּי בְּכָל מְצִיאוּת שֶׁאַתָּה עוֹבֵר יֵשׁ טוֹב.
9. To think good thoughts about yourself, and to connect with the clean and pure point in your heart.
לַחְשֹׁב מַחֲשָׁבוֹת טוֹבוֹת עַל עַצְמְךָ, וּלְהִתְקַשֵּׁר עִם נְקֻדָּה נְקִיָּה וּטְהוֹרָה שֶׁבְּלִבְּךָ.
10. To find good in every Jew; to find the good and the light in every person. For in every person there is a unique divine "point" (spark) dwelling within him.
לִמְצֹא טוֹב בְּכָל יְהוּדִי; לִמְצֹא בְּכָל אֶחָד אֶת הָאוֹר וְהַטּוֹב שֶׁבּוֹ, כִּי בְּכָל אֶחָד יֵשׁ נְקֻדָּה אֱלֹהִית יִחוּדִית הַשּׁוֹכֶנֶת בְּתוֹכוֹ.
11. To remember that man was created in the "image of G-d" (Genesis 1:26) and one needs to honor every person. And from this is drawn the hidden light which grants life to the world.
לִזְכֹּר שֶׁאָדָם נִבְרָא בְּצֶלֶם אֱלֹהִים. וְצָרִיךְ לְכַבֵּד כָּל אָדָם. וּמִכָּךְ נִמְשָׁךְ אוֹר הַגָּנוּז הַמְּחַיֶּה אֶת הָעוֹלָם.
12. To love every Jew with a love that is not dependent on anything.
לֶאֱהֹב כָּל יְהוּדִי אַהֲבָה שֶׁאֵינָהּ תְּלוּיָה בְּדָבָר.
13. At the time that you meet a Jew or remember a Jew, pray to Hashem in your heart that you merit to love him truly.
בָּעֵת שֶׁתִּפְגֹּשׁ יְהוּדִי אוֹ תִּזָּכֵר בִּיהוּדִי תִּתְפַּלֵּל לַהַשֵּׁם בְּלִבְּךָ שֶׁתִּזְכֶּה לֶאֱהֹב אוֹתוֹ בֶּאֱמֶת.
14. To bless every Jew with intent of heart and to believe in the power of the beracha (blessing).
לְבָרֵךְ כָּל יְהוּדִי בְּכַוָּנַת הַלֵּב וּלְהַאֲמִין בְּכֹחַ הַבְּרָכָה.
15. When you encounter a Jew, give him encouragement and true hope from within your heart, and be careful not to be 'one in the mouth and another in the heart' (insincere)!
כַּאֲשֶׁר תִּפְגֹּשׁ יְהוּדִי, תִּתֵּן לוֹ עִדּוּד וְתִקְוָה אֲמִתִּית מִתּוֹךְ לִבְּךָ, וְהִזָּהֵר מֵאֶחָד בַּפֶּה וְאֶחָד בַּלֵּב!
16. Try to contemplate the greatness of Hashem, blessed be He, and the greatness of the soul that is hidden within you. Believe in the power of the soul that was given to you, and know that there is nothing that has the ability to delay or restrict you. For the soul emanated from the Creator, blessed be He, and He is all-powerful, and there is no one who can hinder Him; it follows that everything is open before you! And through this contemplation, you will bring forth from potential to actuality the treasures hidden in your soul."
לְנַסּוֹת לְהִתְבּוֹנֵן בִּגְדֻלַּת הַשֵּׁם יִתְבָּרַךְ וּבִגְדֻלַּת הַנְּשָׁמָה אֲשֶׁר טְמוּנָה בְּךָ. לְהַאֲמִין בְּכֹחַ הַנְּשָׁמָה שֶׁנִּתְּנָה בְּךָ, וְלָדַעַת שֶׁאֵין שׁוּם דָּבָר שֶׁיֵּשׁ בִּיכָלְתּוֹ לְעַכֵּב וּלְהָצֵר לְךָ. כִּי הַנְּשָׁמָה נֶאֱצְלָה מֵהַבּוֹרֵא יִתְבָּרַךְ. וְהוּא כֹּל יָכוֹל, וְאֵין מִי שֶׁיָּכוֹל לְעַכֵּב בַּעֲדוֹ; נִמְצָא שֶׁהַכֹּל פָּתוּחַ לְפָנֶיךָ! וְעַל יְדֵי הִתְבּוֹנְנוּת זוֹ תּוֹצִיא מֵהַכֹּחַ אֶל הַפֹּעַל אֶת הָאוֹצָרוֹת הַטְּמוּנִים בְּנִשְׁמָתְךָ.
17. Awaken hope in your heart by thinking and picturing in your mind's eye the time of future salvation, when all the veils and the hiding of the light of Hashem's countenance have already passed.
תִּתְעוֹרֵר תִּקְוָה בְּלִבְּךָ עַל יְדֵי שֶׁתַּחְשֹׁב וּתְצַיֵּר בְּעֵינֵי שִׂכְלְךָ אֶת זְמַן הַיְשׁוּעָה בֶּעָתִיד, בּוֹ כְּבָר חָלְפוּ כָּל הַמָּסַכִּים וְהַסְתָּרַת אוֹר פְּנֵי הַשֵּׁם.
18. Be strong in your spirit through everything that happens to you, without ever weakening in your mind.
לִהְיוֹת חָזָק בְּרוּחֲךָ בְּכָל מָה שֶׁיַּעֲבֹר עָלֶיךָ מִבְּלִי לְהֵחָלֵשׁ בְּדַעְתְּךָ לְעוֹלָם.
19. Remember all the Tzadikim (righteous), the mighty, true, and steadfast, throughout all the generations - learn from their way of contemplation and their trials. Remember their devotion and their cleaving to the goal, and the strength of heart they possessed, and long to be stronger and more courageous more and more.
לִזְכֹּר כָּל הַצַּדִּיקִים הַגִּבּוֹרִים הָאֲמִתִּיִּים וְהָאַמִּיצִים שֶׁהָיוּ בְּמֶשֶׁךְ כָּל הַדּוֹרוֹת — לִלְמֹד מִדֶּרֶךְ הַהִתְבּוֹנְנוּת שֶׁלָּהֶם וְהַנִּסְיוֹנוֹת שֶׁלָּהֶם. לִזְכֹּר אֶת מְסִירוּתָם וּדְבֵקוּתָם בַּמַּטָּרָה, וְחֹזֶק הַלֵּב שֶׁהָיָה לָהֶם, וְלִכְסֹף לִהְיוֹת יוֹתֵר וְיוֹתֵר חָזָק וְאָמִיץ.
20. To be in tranquility and composure of mind, without pressure or confusion, and especially in the service of G-d. In moments of tranquility and composure, you can achieve your desire in a short time - what you would not achieve in many years of toil arising from a lack of composure. And [remember], 'Better is a little with intention [than much without it].
לִהְיוֹת בְּנַחַת וּבְיִשּׁוּב הַדַּעַת לְלֹא לַחַץ וּבִלְבּוּל, וּבִפְרָט בַּעֲבוֹדַת הַשֵּׁם. בִּרְגָעִים שֶׁל נַחַת וְיִשּׁוּב הַדַּעַת תּוּכַל לְהַשִּׂיג חֶפְצְךָ בִּזְמַן קָצָר, מַה שֶּׁלֹּא תַשִּׂיג בְּשָׁנִים רַבּוֹת שֶׁל יְגִיעָה מִתּוֹךְ חֹסֶר יִשּׁוּב הַדַּעַת. וְ"טוֹב מְעַט בְּכַוָּנָה".
21. To be patient and authentic, and to always seek and yearn for integrity, truth, and good character traits.
לִהְיוֹת סַבְלָן וַאֲמִתִּי וּלְחַפֵּשׂ וְלִכְסֹף תָּמִיד אֶת הַיֹּשֶׁר, הָאֱמֶת וְהַמִּדּוֹת הַטּוֹבוֹת
22. "To habituate yourself to pray with your lips and your tongue; before everything that you do, say in a simple way: 'Master of the Universe, help me with such and such,' 'Give me success in such and such.'"
הַרְגִּיל אֶת עַצְמְךָ לְהִתְפַּלֵּל בִּשְׂפָתֶיךָ וּבִלְשׁוֹנֶךָ; לִפְנֵי כָּל דָּבָר שֶׁתַּעֲשֶׂה תֹּאמַר בְּצוּרָה פְּשׁוּטָה: "רִבּוֹנוֹ שֶׁל עוֹלָם עֲזֹר לִי בְּכָךְ וְכָךְ", "תֶּן לִי הַצְלָחָה בְּכָךְ וְכָךְ".
♫ Music of Yenuka at the grave of Samson
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