One of the foundations to Torah and Judaism is the belief in the coming of Mashiach. In the Thirteen Principles of Faith outlined by the Rambam, we declare, I believe with complete emunah in the coming of Mashiach, and even though he may seem to be delaying his arrival, I nevertheless will eagerly await and anticipate his arrival every day. We've discussed many times that our job in this world ultimately is to have emunah, to believe specifically when we don't see and we don't understand. And here we find another area where we are called on to practice our emunah, our belief. It's been thousands of years that we as a nation have existed and Mashiach has not come yet. So logically, why should we think that today should be different to yesterday? If he did not come yet, who knows when he will come? Nevertheless, we are called on to build our belief that Mashiach can arrive at every single moment. It is told of the saintly Chofetz Chaim that he would constantly have a bag ready and packed with clothes and the things he would need if Mashiach would arrive, so that he would be able to leave immediately at every single moment. And similarly, it is told about the great Rav Moshe Feinstein that it was his practice when he needed to carry something around on Shabbos, he would keep it in his hands rather than putting it in his pockets. And the reason for that was because he was concerned that he would encounter a situation where he would mistakenly walk on Shabbos with something in his pockets in an area without an Eruv, which is prohibited. So in order to avoid that, he would never place items in his pockets on Shabbos. And in his elderly years, when he was not able to leave his house because of his health, it once happened that people saw he was carrying something around in his hands on Shabbos and not putting it in his pockets. And when he was asked why he was doing so, because he was clearly not able to leave his house anymore because of the state of his health and his elderly age. So there was no concern anymore that he would mistakenly forget and walk in an area outside of an Eruv on Shabbos. And he responded, Mashiach can come at any given moment. And when Mashiach does come, all the sickly people will be made better. I am waiting for Mashiach to come in the next few moments. And if that does happen, I will get better. And then I will want to keep up my practice of not walking outside on Shabbos with anything in my pockets. Throughout the year, it is not always easy to be constantly mindful of the absence of our Besamikdash. Of course, even throughout the year, we should make our maximum effort to remember Hashem's house, the Besamikdash that has been destroyed, and hope for Mashiach and the rebuilding of the Besamikdash. It is worthwhile to take to heart that as part of the prescribed prayer of Birkas Hamazon, Grace After Meals, there is a preliminary chapter of Tehillim that we say, one during the week, Al-Naharus Bavel, and on Shabbos, Shir Amalos. And both of those chapters ultimately were enacted to be said whenever we eat bread, which is something quite common, in order to remind us of Yerushalayim and the destruction of the Besamikdash. Although we might not be on the level of the Chofetz Chaim or of Moshe Feinstein or the many great other people who were able to hope in a very real, vivid way for the coming of Mashiach at every given moment, whatever we are able to hope for, everyone in their own way, is a tremendous mitzvah. Whether we are able to commit to saying the Animamin of the Rambam, which is our affirmation in the belief of the coming of Mashiach, or whether we are able to commit to saying the preliminary prayer to the Birkas Hamazon both on Shabbos as well as during the week, which is the appropriate thing to do as outlined by the halachic authorities, every small act that we do to remember the destruction of the Besamikdash is saying to Hashem, Hashem, I care about You, and I care about the fact that Your house was destroyed.

One of the many mitzvos that we have is the mitzvah to pay a worker on time for their services. Simply speaking, when somebody does a job for me and the usual expectation is to be paid on the same day, then unless stated otherwise, one is obligated to complete the payment without delay.  The Chofetz Chaim in his Sefer Ahavas Chesed writes that the reason many people do not fulfill the mitzvah of paying a worker on time is because many people are just not aware of the laws. It is important to remind ourselves that a basic extension of living a life of emunah and bitachon is making our maximum effort to follow every detail of halacha. Following halacha is applying emunah in a practical way. If a sick individual in dire need of help were to find a single expert doctor to help them with their case, if I choose to visit this doctor, I am choosing to believe in this doctor, and by making my way to the doctor's office for my appointment, I am expressing my belief in this doctor. Applying that belief in a more practical way will be when the doctor tells me exactly which medications and procedures to follow, that I listen carefully and make sure to treat the information that he is giving me with utmost importance. It would be absurd for me to pay a huge amount of money to get an appointment with this highly sought after doctor, and after his assessment of the situation, upon giving me instructions, I pay no attention and leave the appointment without following any of the guidelines he has given me. In the same vein, as we've learned many times, we are called on to believe in Hashem, and as the commentaries write, our ultimate purpose of being alive in this world is to express our emunah and bitachon. It is important to remind ourselves that one of the highest ways we can express this emunah and bitachon is when we follow the guidelines and instructions Hashem has commanded us.  But as the Chofetz Chaim teaches us, we cannot fulfill the mitzvahs appropriately if we have not learned how to do so. With regards to many mitzvahs, it might be easier for us to fulfill their intricacies because these mitzvahs are more famous and we have been exposed to its details for many years. However, it is important to make every effort to learn halacha with regards to all mitzvahs, both those that are well-known as well as those that are less well-known, so that we can fulfill all of Hashem's instructions in the appropriate way.  "Hashem, my Father, thank you so much for the opportunity to be learning about emunah and bitachon on a daily basis and trying my best to grow in this endeavor, which is ultimately my main purpose and focus whilst I am alive in this world, as you have taught us many times in your Torah sources. Thank you also, Hashem, for teaching me that one of the most basic extensions of practically applying the emunah and bitachon that I have learned is by making my maximum effort to fulfill all of your instructions that you have commanded me, including all of their intricacies, both when I might understand some of the reasons behind the mitzvahs and also with regards to mitzvahs that I have absolutely no understanding. Because obviously, if I believe and trust in you, then included in that would be to follow all your instructions.  But Hashem, you know that some mitzvahs are so difficult for me to fulfill, and I take this opportunity to ask you, please Hashem, help me, that I should do my best to fulfill the mitzvahs with all their details and intricacies. And in the same vein, please help me to internalize the importance of learning all areas of halacha, even the areas which might be less well-known, because obviously, I cannot fulfill your mitzvahs in the best way if I have not learned how to do so. Thank you, Hashem, for the incredible opportunity to talk to you on a daily basis about anything and everything."

There are countless Torah passages which outline the tremendously great value of Torah learning, and the emphasis Hashem places on this great mitzvah. The most famous one, perhaps, is the Mishnah we recite every day in the morning prayers, where the Mishnah says that the value of Torah learning is equal to all of the other mitzvahs put together. So if one thinks of the tremendously great impact that we are taught each mitzvah provides - giving tzedakah; lighting Shabbos candles; putting on tefillin; listening to the shofar; shaking a lulav; and all of the other mitzvahs that we have. We are taught here that the value of Torah learning is on par with all of those mitzvahs put together.  We are also taught in countless Torah passages about the incredibly great value of tefillah, prayer, and many Torah passages seem to indicate that the power and potency of the value of prayer is even greater than the power and potency of Torah learning, such as the teaching of the Sefer Chareidim and the Shelah Hakadosh, which we have quoted numerous times, where they state that the value of secluding oneself and connecting to Hashem with personal prayer is seven times stronger than that of Torah study. Whilst at the same time there are many Torah passages which seem to indicate the exact opposite, that the value of Torah study is in fact greater than the value of tefillah. There is no question that the potency and power of both Torah study and tefillah is beyond anything we can imagine. But at the end of the day, there seems to be a contradiction in many Torah passages. Which is it? Is Torah study greater, or is prayer greater?  Some commentaries resolve the contradiction in the following way. We know that the ultimate purpose of Torah study is "al menas laasos", in order to take the concepts from the Torah study that we learn and use them in a practical way throughout our lives. Although Torah study inherently is tremendously valuable itself, nevertheless, we are taught that the ultimate purpose of Torah study is "al menas laasos", in order to use the Torah study that we have learned in a practical way throughout our lives. And therefore, the commentaries explain that because Torah study is so potent inherently, when one does study Torah, that action automatically brings us closer to Hashem, builds our emunah and bitachon, sometimes even on autopilot without us knowing it, and also improves our character, which is part of the reason we exist in this world.  And therefore, when I am praying, certainly if the prayer is with regards to unimportant matters, such as, "Hashem, I would really like a new car, please can You help me to be able to get this specific car that I would like." Although it is commendable that one is reaching out to Hashem about their interests, and that is certainly some level of emunah, Torah study is certainly considered higher than a prayer of this sort. But even a very necessary prayer, such as if a family member is sick, or one is struggling to find a soulmate, or one might be struggling financially and says, "Hashem, please can You send me more parnassah, so that I can be able to fulfill the mitzvah of tzedakah, and just so that I can provide my family with their needs and have more time to devote my life to You." Although this is certainly a very high level of tefillah, nevertheless we are taught that Torah study still precedes such prayer because ultimately, we are praying to have health, find a soulmate, or have more parnassah, in order to be able to do the ideal, which would be coming closer to Hashem, by having more time to devote to our spiritual pursuits, whereas Torah study itself is the spiritual pursuit itself.  However, the commentaries explain that when our prayer is of the highest form, and we are asking Hashem, "Hashem, please will You send me more emunah, that I should live a life of absolute emunah and bitachon, connected to You, please bring me closer to You, please Hashem, will You correct my character traits, and help me to become the righteous individual that You'd like me to become." When our prayer is of this sort, then the commentaries explain that this prayer is so great and high, that it can even be above the great mitzvah of Torah study. The bottom line is that both Torah study, as well as prayer, are both tremendously powerful conduits of how to connect to Hashem and fulfill our mission and purpose in this world. "Thank you, Hashem, for giving me the opportunity to connect to You and fulfill my mission in this world, both via the incredible and potent mitzvah of Torah study, as well as via the incredible and potent mitzvah of prayer."

We learned a very fundamental and important concept from the Gemara, which teaches us that it is actually considered a sin to be fearful of circumstance and individuals. The more we internalize ein od milvado, that there is no other power in the world outside of Hashem, and v'hu levado asa veoseh veyaaseh l'chol hamaasim - He Hashem exclusively orchestrates every happening down to the most minor detail throughout all of our lives, the more we internalize these concepts, the more we will get closer to living lives free of fear. In the above-quoted episode from the Talmud, where the sage reprimanded the student for being fearful and told him off that that is considered a sin by quoting a verse which dictates so, the student responded back, quoting a different verse which seems to imply that it is actually a commendable thing to do, to feel feelings of fear. The sage then responded back to the student, explaining how to reconcile these two verses. The one verse which states clearly that it is a sin to be fearful is referring to the idea that we've been discussing, that we are to make every effort in growing in our emunah and bitachon, and by doing so, we will be led to living lives free of fear and worry, because it will be clear to us, both intellectually and beezrat Hashem also, on a deeper level emotionally, that Hashem exclusively runs every single detail, and there is no reason to fear anything else. And the other verse which does clearly indicate that it is a good thing to be fearful, explained the sage, is referring to matters of the Torah and mitzvahs. Certainly, we should be very fearful of transgressing any of Hashem's commandments and all the repercussions that we are taught that that entails. And when we have already committed a transgression, it is also appropriate to now be fearful about the consequences in store for us, and by doing so, that can actually be a springboard to motivate me to repent for the transgression. And as the Gemara teaches, that if one repents sincerely and out of love for Hashem, that transgression actually turns into a mitzvah to our credit in our eternal bank account.  The same piece in the Talmud then goes on to say that there was another individual who was groaning and complaining about a certain situation, and this individual was told off by the sages for groaning and complaining. And in fact, the Gemara says that when one groans and complains, that itself is the catalyst that brings suffering upon oneself. "Thank you, Hashem, for teaching me that I need not fear anyone nor anything because You are exclusively running every single detail in my life. And at the same time, thank you, Hashem, for teaching me that it is appropriate and commendable to fear sin and its consequences. And thank you, Hashem, also for teaching me that not only is groaning and complaining about my situation that You've presented me, a lack of my emunah and bitachon, trusting that You would only send me what is best for me, but groaning and complaining itself is the catalyst that will bring me more suffering to my life. Hashem, You and I know exactly what I'm going through, and I'm already struggling in this situation, but at the same time, please help me to be inspired, to internalize that You can and will only always do what is good for me, and there is never ever reason for me to complain. Please help me to internalize, Hashem, that You are with me every single moment of my life."

We've been discussing that one of the automatic extensions of having bitachon in Hashem is that it leads to a life without fear. I don't fear any individuals nor any circumstances because I know that Hashem is exclusively running the show.  We learnt the Gemara which teaches us that it is actually classified as a sin to be fearful. And although initially such a concept might be difficult to digest, upon reflection it is actually very easy to understand. Because if our mission in life is to have emunah and bitachon, as discussed many times, and simple emunah and bitachon means I internalize that Hashem is in absolute control and I also internalize that Hashem only wants to do good for me, then when I begin to fear the repercussions of a certain circumstance or the power of a certain individual, I am in a sense acknowledging a force outside of Hashem. Basic emunah and bitachon would teach us that the most powerful individual in the world cannot even but lift a finger if Hashem does not will so. We are completely under the auspices and guidance of Hashem exclusively.  For anyone serious about emunah and bitachon and our life's mission, this concept that the ideal course that we should be aiming for is a life without any fear whatsoever, should be relatively easy to understand intellectually. However, as Torah commentaries teach, the real work of emunah is not the intellectual understanding but rather to bridge the gap between what we understand intellectually and what we truly internalize on a deeper emotional level. Our job is to make our maximum effort to truly internalize these concepts and eventually be'ezrat Hashem lead to a life of true bitachon, free of fear, in all areas of our lives.  David HaMelech in Tehillim compares the way we should relate to Hashem like that of a baby nursing from its mother. When the baby is hungry, the baby screams and shouts. And suddenly, when the mother brings the baby to nurse, the baby calms down because now it has all the food that it needs. And because of the simplicity of the baby not having a complex mind to worry about what will be for the future, right now when it has its food, it is completely calm without a worry or care in the world. And David HaMelech teaches us in Tehillim, that is the way that we are called on to rely on Hashem, to be completely calm, 24-7. That is a high level, but at least we should know where we are aiming for.  I read a story in one of the fantastic books, Living Emunah, by Rabbi David Ashear. There was a young girl on a flight, sitting all by herself, without a parent or adult accompanying her on the flight. Suddenly, there was tremendous turbulence that even the adult passengers were grabbing onto their seats out of anxiety and fear. One of the passengers noticed that this girl was completely calm. Surprised, he went over to her and asked, "I am feeling tremendously anxious about this turbulence and so are all the many other passengers on this flight. How is it that you are so calm?" And the girl responded simply, "my father is the pilot and I trust him with my life." Hashem is the pilot to our lives and the more we internalize that, the more we will be able to live lives of peace, calm and tranquility.

The Gemara in Brachos page 60a, relates that when one of the sages encountered that one of his students was fearful about something, the sage reprimanded the student, quoting a verse that states that it is a sin to be fearful. The reason for this is because when we internalize that Hashem exclusively orchestrates every happening throughout our lives down to the most minor detail, then when we fear another individual or some circumstance, it's as if we're acknowledging that there is another force outside of Hashem, because if we are to internalize that Hashem is in absolute control, why should we fear anyone or anything? And the sage was therefore teaching the student, if you are fearful, you are committing an actual sin.  We need to internalize and believe these words. When it comes to other sins that are perhaps more logical and easier for us to understand, it is easier to relate to them as a sin, such as to steal or to commit murder, to talk Lashon Hara, and the many other transgressions that exist. Those are much more relatable to us as sins. But one might argue, how can it be classified as a sin just because I am feeling fearful feelings about someone or something? But we learn differently from this gemara, from the only true perspective, Hashem's perspective, that when we build our emunah and our bitachon, we can reach a place where we only fear Hashem because we truly internalize that ein od milvado, there is absolutely no other force whatsoever in the world except for Hashem, and therefore there is no reason to fear anyone or anything outside of Hashem. We must remember the gemara which states, hakol bidei shamayim, everything is in the hands of Hashem. Hashem runs every single detail of the world exclusively. And in the same vein, one of the 13 principles of faith that the Rambam outlines is ve'hu levado asa ve'oseh ve'yaseh lechol hamaasim - and He, Hashem, alone did everything in the past, currently does everything in the present, and will orchestrate every single happening in the future.  It's important to remember that emunah and bitachon, and everything encompassed within them, is our life's work, as we've learnt many times. This is our ultimate purpose of being alive in this world, the main way that we earn our place in the next world, as outlined by the Ramban, the Vilna Gaon, and many many others, and therefore we should take to heart that it is not a one day's journey to excel in emunah and bitachon. Yes, we do need to know where to aim, and therefore it is important to learn the Torah sources such as this Gemara which teaches us that it is actually considered a sin to fear anyone or anything, and ultimately, b'ezrat Hashem, we can all grow more and more to get closer to living our lives in such a way.  Nevertheless, it is important to internalize that every small step that we make is greater than anything we can imagine in Hashem's books. Hashem does not expect us to climb leaps of emunah and bitachon in small periods of time. As taught by many Torah sources, Hashem places much more emphasis and importance on our effort and endeavor to grow in emunah and bitachon than the actual result that we achieve. "Thank you Hashem for teaching me that every single small step that I make in fulfilling my life's mission of growing in emunah and bitachon is greater to you than anything I can imagine."

We've discussed the many Torah sources which teach very clearly that it is Hashem's will for us to pray to Him. According to our own logic and common sense, one might have thought that if one has true bitachon and emunah in Hashem, then if Hashem orchestrates our lives in a way that presents challenges for us, perhaps we might think that the ideal course should be for us to keep quiet and learn to be happy with what Hashem has given us. The bottom line is that it is absolutely clear from many Torah sources that Hashem's will is for us to pray for what we desire. Even if we can't understand this concept fully, as always, we don't follow our understanding and logic, but rather what the Torah sources teach us is Hashem's perspective, which is the only unmistakable perspective.  We are taught many passages of our ancestors, such as Moshe Rabbeinu, who did not stop pleading Hashem on a constant basis to please allow him to enter the land of Israel, which he had been denied entry to. And in the same way, when it comes to our matriarchs, who were initially denied the ability to have children, although one might have expected that they should just accept their destiny to be barren, as Hashem's will, and live their lives happily ever after as such, we are taught that they continued to pray day after day for what they desired, children. And we learn from here a most important principle, that Hashem's true desire in the way He created this world, is that He does want us to talk to Him for what we would like.  Nevertheless, as pointed out previously, we learn from the Gemara about Choni Hameagel, that we are not to be overly brazen and vehement in our requests from Hashem. Although we are to consistently continue to pray for our needs in the way we would like, nevertheless, we are not to outline certain requirements from Hashem in an overly stubborn way. "Hashem, my daughter, currently, is extremely sick. I've been to many doctors, but it is clear that they cannot help her. I know that in truth, the only one that can help her is You, and in one second, You can send her a complete recovery, whilst at the same time, currently, the situation is very serious and dire, and I don't know what to do. Hashem, I have decided that today, I am going to spend the entire day reciting Tehillim for many hours. By the end of the day, I am hoping and begging You that my daughter should be completely healed. In fact, Hashem, I am making a condition right now that I will not stop reciting Tehillim, even for a short moment, to take a break, such as something to eat, to sleep, or anything else I might need, until my daughter is completely recovered, and if You decide not to heal her, well, I will not eat, I will not sleep, and I will not do anything else." Although a prayer of this sort is certainly praiseworthy in many ways in that one is believing in Hashem and davening to Hashem and truly exercising their emunah and bitachon, nevertheless, being so adamant with an outright stubborn condition, the Gemara teaches us, is out of place and wrong. Rather, what could be said is, "Hashem, You know that my daughter is severely sick. I am taking on right now to devote many hours of reciting Tehillim on her behalf, and I beg You with all my heart, Hashem, please heal her. I know that in one second, You could send her complete recovery, and Hashem, if You decide not to send her recovery today, I will continue to serve You, and I will still pray with all my might tomorrow, whatever I can do, but I beg You, Hashem, please come through for her as soon as possible, ideally today. Thank You, Hashem, for giving us these most powerful weapons, emunah, bitachon, and tefillah."

We've been discussing the powerful statement of the Ramban, which teaches us that the opportunity to apply bitachon is completely independent of our actions. Of course, we always have to try to do our best - more mitzvos and less aveiros, whilst at the same time to internalize that the many statements that we are taught from Torah sources about the power of bitachon, that when we trust in Hashem exclusively, He comes through for us and delivers, that applies to any individual who is choosing to place their reliance and trust on Hashem independent of their actions. We also discussed how many Torah sources teach that emunah, bitachon and tefillah are all synonyms, and the famous example from the verse in the Torah which states that Moshe Rabbeinu's hands were emunah, are translated by the Targum Unklus, as "he spread his hands in tefillah." Because again, the more one believes, trusts and relies on Hashem, the more one will pray to Hashem.  We also mentioned the well-known episode in the Gemara of Choni Hameagel, where there was a drought in the land of Israel, and he, being a tremendously pious and righteous individual, was called on to pray on behalf of the people. And as the Gemara recounts, he was extremely stubborn and vehement in making sure that Hashem listens to his prayer, drawing a circle around himself and swearing that he will not leave that circle until Hashem comes through and sends rain in the form of blessing that will benefit the people. Although we do learn the tremendous power of tefillah from this episode, how Choni literally changed the course of nature, where there was a clear drought, and suddenly abundant rain began to fall, completely denying all the laws of nature, nevertheless, the Talmud goes on to criticize Choni for being so stubborn and vehement in the way he talked to Hashem. Although none of us can compare ourselves to the spiritual level of the tremendously righteous and pious Choni Hameagel, nevertheless, one take-home from this Gemara is that when we do daven to Hashem, we should not be overly brazen and vehement to get what we want.  And the question is, how do we reconcile this with other passages in the Torah, such as the episode where Moshe Rabbeinu was denied entry to Eretz Yisrael and he prayed no less than 515 times, constantly begging and begging Hashem to allow him entry. Perhaps he should have stopped earlier? Why pray so much when it is clear that Hashem did not want that? And we find many similar type of episodes recounted throughout Torah literature, such as by the matriarchs who were barren and constantly prayed to Hashem to be able to have children. And again, perhaps we could ask, if Hashem made them barren, and after making a few prayers they were not answered, maybe they should have stopped praying, trying to change Hashem's plans and course? The bottom line take-home that we gain from these sources and many others is that it is Hashem's will that we never stop praying for what we desire. We are to pray and hope and have faith, emunah and bitachon that Hashem will come through for us, and if He didn't today, we are not to give up, but rather to hope and pray for tomorrow. However, we must also remember the passage about Choni Hameagel, that although we are called on to never stop hoping and praying, however, it is important to remember not to be overly brazen, stipulating certain conditions to Hashem that we require Him to meet for us. "Thank you Hashem for teaching me that to pray in a stubborn way, making my own conditions for you to fulfill, is not necessarily what you'd like, whilst at the same time, to give up and stop praying is certainly not what you'd want. Thank you Hashem for the constant opportunity of tefillah."

We discussed the verse which says, "trust in HaShem and do good." And we mentioned the Ramban who explains that the reason this verse is written precisely in this way, firstly stating, "trust in HaShem" and only thereafter stating "and do good," is to teach us that the action of bitachon, the action of trusting in HaShem, within HaShem's perspective, is viewed independently of our deeds.  Of course, as taught by countless Torah sources, we ought to do our best to score as best as we can on our scorecard in HaShem's books. And there will always be consequences, both for our mitzvos as well as for our aveiros. Nevertheless, the powerful opportunity of bitachon that HaShem has given us is completely independent of our actions. And as the Ramban writes in his own words, even a completely wicked individual who chooses to exercise his bitachon will be able to access and reap the many wonderful benefits that we are taught about one who trusts and places their bitachon in HaShem. Many Torah sources outline that emunah, bitachon and tefillah are like synonyms. The more one believes in HaShem and chooses to rely on HaShem, the more one will talk to HaShem. One example of this is the verse in the Torah which states about Moshe Rabbeinu, "vayehi yadav emunah" - "and his hands were emunah." And the famous translation, the Targum Unklos, translates this as, "and his hands were spread out in prayer," translating the word emunah as prayer. Because again, the more my belief in HaShem is sincere, the more I will want to rely on HaShem in all my endeavors. And of course, one of the main ways of expressing that belief and reliance is by praying to HaShem, communicating and talking about anything and everything. There is a well-known story recounted in the Gemara about a holy and pious individual known as Choni HaMe'agel, Choni the Circle Maker. And the Gemara explains how this name came about. One time there was a severe drought in the land of Eretz Yisrael, and it appeared as if HaShem was not paying attention to the people's prayers because no rain was anywhere near to be seen. And the people decided to approach the holy and righteous Choni to pray on their behalf. Choni prayed, but still no rain was to be seen. Because of Choni's tremendous sensitivity to the people around him who were experiencing so much suffering from the drought, he felt a tremendous responsibility to make sure that it would rain. So as the Gemara recounts, Choni took a twig and drew a circle on the floor around him and stood within that circle. Within the confines of the circle he had drawn, he prayed to HaShem that it should rain. Eventually, a small drizzle started to rain down. But Choni said, "HaShem, that is not the rain that I requested for." And soon after that, a tremendous downpour of too much unpleasant rain began to fall. And Choni again turned to HaShem and said, "HaShem, that is also not what I requested for." And after that, eventually, a steady stable rain began to fall, relieving the people from the drought.  There is much to learn from this story, but a most powerful take home is the power of tefillah. Emunah, bitachon, and tefillah are mechanisms that HaShem created in our world that work independent of our actions. "Thank you, HaShem, for teaching me that even though I might have committed certain transgressions, nevertheless, I always have the opportunity to grow in my emunah and my bitachon, and by extension, pray to you for anything and everything."

The verse states, "Betach bashem va'asei tov" - trust in Hashem and do good. The Ramban points out in his Sefer Emunah Ubitachon, that the verse is precisely written in this order. First the verse states, "trust in Hashem", and thereafter the verse says, "and do good." And the reason for this, says the Ramban, is because one might think that they are only worthy of trusting in Hashem and exercising their Bitachon where Hashem will come through for them, only under circumstances where we have done good and we are in the category of a righteous individual - in Hashem's good books. However, the Ramban points out that although this might be counterintuitive, as always we don't follow our own intuition and what seems logical to our limited minds, but rather we are privileged to have the Torah which outlines to us the only true perspective, the perspective of Hashem. Hashem is teaching us in this verse, says the Ramban, that the opportunity to be able to exercise the powerful weapon of Bitachon is completely independent of our good deeds and our level of righteousness. And as the Ramban writes, even a rasha, even a wicked individual who chooses to exercise their Bitachon and rely on Hashem, the sole act of relying on Hashem will be the catalyst for Hashem coming through for that individual, even though they have many sins to their record.  Now of course, it is important to highlight that although Bitachon is independent of our actions, the Gemara teaches us that although Hashem is our loving, caring Father and all He wants for us is the best and the only reason He ultimately created this world is so that we can earn our eternal reward full of pleasure in the next world, nevertheless, the system that Hashem did create in this world consists of consequences, and every transgression down to the most minor detail will certainly be accounted for with consequences extremely serious for our transgressions. So on the one hand, it is very clear that there is absolutely consequences for every single act that we perform in this world, both positively and negatively, whilst at the same time, we learn from this verse and the commentary of Ramban that it is also very clear that although one might have transgressed even the most severe transgressions, nevertheless, the way that Hashem operates in this world with regards to Bitachon is that Bitachon is completely independent of our actions.  Although we certainly ought to try our best to perform good deeds and repent for any transgressions we might have committed, because the consequences will always be there unless we correct them, nevertheless, it is extremely empowering to internalize that Bitachon is completely independent of our actions. When we choose to rely on Hashem and exercise our Bitachon through whatever situation we might currently be experiencing, rather than turning to the opposites of Bitachon, such as fear, anxiety, anger, lack of serenity, and the like; when we choose, rather, to live a life of Bitachon, regardless of our scorecard, the power of Bitachon itself will be the catalyst for Hashem to come through for us.  "Thank you Hashem for giving us the amazing opportunity to rely on you under any and all circumstances. Please Hashem help us to internalize your true perspective and transform our Bitachon."

On the one hand, the Torah teaches that we are supposed to love our friend just as much as we love ourselves. This mitzvah teaches us the importance of caring for other people, how we are to go out our way to make our maximum effort to helping out another individual, sometimes in the form of charity, sometimes in the form of putting a smile on our friend's face, or whatever else may be relevant. And on the other hand, the Gemara says that every individual is obligated to believe that bishvili nivra haolam, the entire world was created just for me, it's all about me. So which is it? Am I supposed to be looking out always about the people around me, or am I supposed to be focused on myself? And the answer is that no question, I am supposed to be focused on myself. Life is about me. The mitzvah to love another individual is actually about me, because it's my mitzvah relevant to all the people that have to do with me. I have a mitzvah to be kind to them, to love them as much as I love myself. But ultimately, it's all got to do with the starting point, about me.  One might ask, how can the entire world be created just for me? If I'm supposed to say that, and you're also supposed to say that, was it just for me, or just for you? In our limited mind, we can ask that question, but in Hashem's unlimited ways, He is able to create a world that was created just for me, and also just for you. Exclusively just for me, and exclusively just for you. Again, whether we understand or we don't, which in this case, we can't really understand, doesn't matter, because if this is what the Torah teaches us should be our mode of thought, then the perspective of Emunah teaches us to follow that thought process, whether we understand or not. So Hashem created the world just for me. That means to say that everything in the world is an opportunity just for me, and everything in the world is also my responsibility. If I have the chance to make a difference in whatever area may be relevant, I am obligated to fill my responsibility and role in that situation. If I have a chance to daven for somebody in need, remember, the whole world was created just for me, meaning to say I am responsible for this situation. Many times throughout our ventures, our minds and our eyes look around to see what is relevant and happening in other people's lives. And of course the result of that many times is negative, because that can lead to feelings of jealousy, viewing inappropriate things, and even if not an outright sin, just removing the spotlight from one's own life, inquisitively, being interested in another's life - is a waste of time. Again, if I have something of value to offer them, or perhaps something to learn from them, then that certainly is something relevant. But if I'm just looking because I'm interested in seeing other people's lives, not necessarily to learn nor to help, then we need to remind ourselves of this approach of bishvili nivra haolam, the whole entire world was created just for me. That is the mindset Hashem wants us to have. I came across a recording that illustrates this point. A father came home to his children and said, "I finally saw it." And they said, "what did you finally see?" And he says, "I was at the stop street and I finally saw the giraffe standing in the middle of the road waving at me." And the kids are in disbelief. And thereafter, he explained, "of course, I didn't see such a sight. What I was trying to explain to you is that throughout our lives, many times we're looking to the sides, almost waiting to see when that unexpected, incredible event is going to happen. But really, that incredible event is not on the sides. It's you, because we are obligated to believe bishvili nivra haolam.

We are taught that whilst the Jewish people were in the desert, they received their sustenance in the form of mann, which was food which fell from the heaven, which tasted like anything one wished for it to taste like.  Commentaries explain that although the man fell from the heavens, not everybody received it in the same way. Those people that were completely righteous and had full faith in Hashem would wake up in the morning and open their front door and there they would have all the mann necessary for their sustenance for that day. Others who were not as righteous and their faith in Hashem was not as strong, they would open their front door and there would be no mann there. They would have to go to the entrance of the courtyard and only there they would find their sustenance, and yet others who were even less righteous would have to go down a few streets in order to find their man. And the least righteous of all, even though they also received their sustenance, but they would sometimes have to walk miles in order to find their sustenance. The bottom line about bitachon is that bitachon works. The more one believes and relies on Hashem, the more Hashem comes through for that individual. And just like by the Jewish people in the desert where there were many levels where for some people the mann would fall right at their doorstep and others all the way at fields far off, and the many levels in between, so too, with regards to all of us, we have all these levels of bitachon available to us. To truly rely on Hashem means, "I don't have a backup plan. The only one I rely on is Hashem." So I need sustenance, I need money; certainly the first thing I do is I go speak to Hashem with absolute sincerity for a significant amount of time, and thereafter I feel completely calm because I know that Hashem will definitely provide me with everything I need. This is obviously a very high level. And on the opposite extreme would be one who needs sustenance and completely forgets about Hashem, doesn't reach out to Hashem to ask for help to provide their sustenance, but rather makes their own plans in order to provide for their sustenance. And whilst these are the two extremes, there are many levels in between. The more bitachon we have, the more Hashem comes through for us. And as discussed many times, emunah and bitachon are our life's work, and any small step that we take is super valuable. There are countless levels in how much bitachon we can aspire to live by.  It is highly recommended to have a daily learning session about bitachon, and thereby grow in the many concepts that it has to offer us. There are many books available in English that are very well written and easy to understand at all levels. One example is the Chovos HaLevavos by Artscroll, where the newest edition has been written with a translation that is very easy to understand. Another fantastic and shorter book by Artscroll is called the Beis HaLevi on Bitachon and is very worthwhile. And there are many others. We are so privileged to have so many of these Torah sources available to every one of us. The more bitachon we have, the more Hashem will come through for us. May Hashem bless every single one of us to make our maximum efforts in striving to grow in our bitachon. "Hashem, please help me to make my maximum effort in finding the right books that can inspire me to live with the highest bitachon possible, to sincerely rely on You, and feel completely calm that You will come through for me. Thank you Hashem for the gift of bitachon."

Everybody who is alive needs sustenance. And although for many people, receiving one's sustenance might be a constant struggle throughout life, nevertheless, one way or another, people do recive their sustenance, some through easier means and some through more difficult means. The gemara states that the miracle of recieving one's sutenance, is on par to the miracle of the splitting of the sea. For most of us, if we were to actually witness the sea itself splitting in a dramatic way, and as the Midrashim point out, all the waters of the world, even the water that I might be drinking in my cup, would split, many of us would be extremely shaken from such a crazy event that has taken place. Yet, we are taught that on par with that miracle, is the miracle that each one of us receives the sustenance that we need.  And in the same way, if one pays attention at the birth of a child, one will quickly realize that this is one of the greatest miracles in the world. All the tremendous complications of how the body of the child functions in its mother's stomach, in order for it to come out safely and healthily, biologically, so many things have to happen.  In the daily prayers, in the paragraph of Modim, we thank Hashem, "al nisecha shebechol yom imanu" - "for Your miracles that we experience every day." The holy sages who composed this prayer, the Anshei Knesses Hagedolah, composed it with divine inspiration, and they certainly did not mean these words as some form of exaggeration. Every single day, every single one of us experiences miracles. Our job is to make an effort to notice the miracles in our lives. There's no question that they are there. Just because Hashem has blessed us to experience the same miracle day after day, a miracle no less than the splitting of the sea, this should not give us a license to ignore the incredible miracle of receiving our sustenance every day. Were Hashem to send us our salvation in the form of actually splitting the sea, we would certainly be so grateful for a long time, with sincerity. Part of our work in our journey of emunah - to believe, is to internalize that the gift of having food to eat today, is the same extent of a miracle as if Hashem would have split the sea for us. And in the same way, as the Anshei Knesses Haggadolah - the holy sages, through divine inspiration are teaching us, we are constantly surrounded by Hashem's miracles. But again, our job in this world is to have to try and work hard to find the truth which does not easily meet the eye. When we look around, it might just look like a regular day, but when we stop and sincerely think about it, we will find those miracles.  "Thank You, Hashem, for all the incredible miracles that You provide for me every single day. If I was struggling to breathe, and suddenly some medication were to be discovered that would allow me to breathe easily, I would be so grateful for such a situation. But Hashem, in Your great kindness, You have given me the gift to be able to breathe without complications. All the things in my body that biologically need to function in a perfect way in order to provide me with a system that can give me the ability to breathe, and all the other many things that You do for me in so many ways every single day. Thank You, Hashem, for all of the miracles that You have gifted me with in my life."

Everybody who is alive needs sustenance. And although for many people, receiving one's sustenance might be a constant struggle throughout life, nevertheless, one way or another, people do recive their sustenance, some through easier means and some through more difficult means. The gemara states that the miracle of recieving one's sutenance, is on par to the miracle of the splitting of the sea. For most of us, if we were to actually witness the sea itself splitting in a dramatic way, and as the Midrashim point out, all the waters of the world, even the water that I might be drinking in my cup, would split, many of us would be extremely shaken from such a crazy event that has taken place. Yet, we are taught that on par with that miracle, is the miracle that each one of us receives the sustenance that we need.  And in the same way, if one pays attention at the birth of a child, one will quickly realize that this is one of the greatest miracles in the world. All the tremendous complications of how the body of the child functions in its mother's stomach, in order for it to come out safely and healthily, biologically, so many things have to happen.  In the daily prayers, in the paragraph of Modim, we thank Hashem, "al nisecha shebechol yom imanu" - "for Your miracles that we experience every day." The holy sages who composed this prayer, the Anshei Knesses Hagedolah, composed it with divine inspiration, and they certainly did not mean these words as some form of exaggeration. Every single day, every single one of us experiences miracles. Our job is to make an effort to notice the miracles in our lives. There's no question that they are there. Just because Hashem has blessed us to experience the same miracle day after day, a miracle no less than the splitting of the sea, this should not give us a license to ignore the incredible miracle of receiving our sustenance every day. Were Hashem to send us our salvation in the form of actually splitting the sea, we would certainly be so grateful for a long time, with sincerity. Part of our work in our journey of emunah - to believe, is to internalize that the gift of having food to eat today, is the same extent of a miracle as if Hashem would have split the sea for us. And in the same way, as the Anshei Knesses Haggadolah - the holy sages, through divine inspiration are teaching us, we are constantly surrounded by Hashem's miracles. But again, our job in this world is to have to try and work hard to find the truth which does not easily meet the eye. When we look around, it might just look like a regular day, but when we stop and sincerely think about it, we will find those miracles.  "Thank You, Hashem, for all the incredible miracles that You provide for me every single day. If I was struggling to breathe, and suddenly some medication were to be discovered that would allow me to breathe easily, I would be so grateful for such a situation. But Hashem, in Your great kindness, You have given me the gift to be able to breathe without complications. All the things in my body that biologically need to function in a perfect way in order to provide me with a system that can give me the ability to breathe, and all the other many things that You do for me in so many ways every single day. Thank You, Hashem, for all of the miracles that You have gifted me with in my life."

One who doesn't believe in HaShem, God forbid, would of course not reach out to HaShem about anything. One who is privileged to be able to know the truth and believe in HaShem and know that He can help me and I have the opportunity to talk to Him about anything and everything, which would be a greater effort than doing anything else, much of the time does go ahead and talk to HaShem about my needs.  Sometimes however, even with Emunah, we view HaShem as a vending machine, meaning just like if I go to the machine and I would like a Coke, I give it instructions and I expect the Coke bottle to come out of the vending machine. Sometimes our approach towards HaShem is, "I know you are there and that you can help me and therefore I am talking to you and expect you to give me what I need or want." Although one is talking to HaShem, which is certainly a commendable act, nevertheless, this is certainly a mistaken approach to see HaShem as our servant or vending machine, serving us in the way we would like.  We need to internalize the verse from Divrei Hayamim that we've been discussing, which teaches us the true perspective, that HaShem does not owe us anything. In fact, everything in the world that HaShem gives us is not due to us. We don't deserve it, but rather HaShem decided to give it to us as a gift. When one is led to believe that the blessings HaShem sends them are just some form of payment or duty like a servant would do for his master, as opposed to the correct approach where one understands that HaShem owes me absolutely nothing and everything is a gift, depending on which approach one is living with will make a big difference in how one goes about many areas of their life. Let's say I have a certain amount of money, and yes, I do believe in HaShem and His mitzvahs, and therefore if He commanded me that it's a mitzvah to give charity, my belief is strong enough to know to go ahead and make my maximum endeavor to give charity. However, how much tzedakah I will choose to give will depend on which perspective one is living with. If I believe that the money is really mine, and any money I am giving towards charity is my gift towards HaShem, then whatever I give, even if it's a minimal amount, not on par with the financial situation that HaShem has blessed me with, but a lower amount of charity than He would have expected me to give, if I believe that the money that I have does come from HaShem, because my emunah teaches me that, but at the same time I kind of feel like He owes me that money, then my approach might be to give a minimal amount of money to tzedakah, to charity, not congruent with my financial situation that HaShem has blessed me, and within the expectation of what He would expect me to give. Because any amount that I give, even a minimal, small amount, I feel like I've done a favor for HaShem from the start, because this is my money, and I'm doing something for Him.  Whereas if I have the correct perspective, and I realize that every single cent in my bank account is a gift from HaShem, nothing that He owes me, so now I actually owe Him all the money back, because it's a gift that He gave me, so when I am trying to decide how much money to part with, to give away to charity, if my perspective is that this is a gift from HaShem, I certainly will be motivated to try my best to fulfill HaShem's mitzvah in the best way possible, within my maximum capacity, and give the best amount that I can, because ideally I should actually give everything back, at least I should give back my maximum that I can.  And similarly, when I do give charity, one who's living with the wrong perspective might feel anxious about having given one's own money away, whereas with the correct perspective, one will actually feel better by having given money to charity, because one always feels indebted to someone who has given you a gift, and if we internalize that this is HaShem's gift to us, so anything we are actually giving back will make us feel happy, fulfilled, and good that we are doing our best to give back to HaShem.

When making a commitment to Hashem of how much time we are planning to commit to be our sacred time, just you and me Hashem, it is motivating to internalize what the verse states in Divrei Hayamim. The verse states, "For everything is from you, Hashem, and from your hand we have given back to you." Hashem created the world and Hashem created us. Every single moment of the 24 hours of the day is a gift Hashem has given to us. Hashem does not owe us anything.  Unfortunately sometimes we fall into a mistaken thought process, thinking as if Hashem owes us the things that we might be lacking. So when things are going well, I have food on the table, I have the money I need, and the like, I might be happy. But if I don't have food today for whatever reason, or I am struggling financially, a mistaken perspective would be to start getting upset with Hashem, saying, "Hashem, why didn't you give me the money that I need? Can you not see how my family is struggling so much now?" Part of where such a response comes from is because one might feel - Hashem owes me; He gave me food yesterday; He gave me money yesterday, why is He suddenly taking it away? And the truth of the matter is that Hashem owes us nothing. Hashem created us, and that itself is a gift, because if He didn't choose to create us, we wouldn't exist. So anything and everything that we receive is actually a gift from Hashem, not something that He owes us.  And if we take this perspective to heart, we will be able to internalize what this verse in Divrei Hayamim means. "Because everything is from you, Hashem, and from your hand we have given back to you." Anything we do throughout our day, throughout our lives, success in our endeavors, and even spiritual success and achievements in endeavors towards serving Hashem, all of our successes and achievements is actually just giving back to Him from the gift that He gave us in the first place. So with this perspective in mind, today Hashem has gifted me with 24 hours. He does not owe me one hour, one minute, nor one second. It is all a gift. Each moment is a gift. So of those 24 hours that Hashem has given me as a free gift, how much makes sense for me to give back to Him in striving to build our personal relationship? Of course we are human beings and limited, and nobody can commit to 24 hours on a daily basis of personal conversation and connection with Hashem. Nevertheless, we ought to think about the 24 hours that Hashem is giving us when striving to make a commitment of how much we are going to try to talk to Hashem on a daily basis for. If I am committing to one minute a day, for many people that would certainly not be respecting Hashem in the right manner. Imagine for a moment a father gives a child a gift of $1 million, and when the time comes for the child to reciprocate and give some sort of gift to the father, the child is stingy and is only prepared to use $1 or $2 to reciprocate. That would obviously be grossly ungrateful. And in the same way, when we internalize that the 24 hours of the day are a complete gift from Hashem in the first place, then for many, committing to a small amount of time might be comparable to that child giving $1 or $2 back. "Hashem, my Father, even though I want to believe that everything You give me is an absolute outright gift, and anything I give back to You is never going to be on par with what You gave to me, nevertheless, Hashem, as usual, emunah is difficult and I have to grow in my belief, because I don't see this, I don't see You. Please help me to internalize that You don't owe me anything, and everything I have in my life is an absolute free gift from You. And therefore, help me, Hashem, to commit to giving You back, whatever I am able to, to my maximum capacity."

We've been discussing how when it comes to talking to Hashem, a basic practical application of emunah, although we might understand logically how it is so obvious and vital for us to talk to Hashem, because if we believe in Him, obviously we should have a personal relationship with Him, and although we might have also had the opportunity to learn what many Torah passages write about how vital and important it is for us to talk to Hashem and build that personal relationship, nevertheless, one of the main deterrents for many people is not because I don't believe Hashem is there, but rather because it is actually very difficult to talk to something I can't see and can't hear, and although in theory I do believe He is there, my belief might not necessarily take me to a place that my experience is as if Hashem is there, and therefore it is difficult for me to talk with sincerity, motivation, and for long periods.  It is a worthwhile thing to do, to make a daily commitment of a certain amount of time that one feels reasonable to having undisturbed time, just Hashem and me together. The reason for this is because when we are motivated, then we might naturally talk to Hashem with sincerity and for longer periods, but we as human beings sometimes go through long periods where we feel unmotivated, and if we do not have a commitment of quality time to be alone with Hashem, when we are not feeling that motivation, we could G-d forbid miss out on the tremendous opportunity to have a constant personal and close relationship with Hashem. Hashem understands that we are human beings and does not expect us to constantly feel motivated, but He also does expect from us to play our part of what we can do, and many people do have the capacity to make commitments in many areas, and one of those certainly could be to make a commitment to talk to Hashem.  For some people it might work to have a set time and place every day where they are undisturbed for a certain amount of time alone with Hashem. For others it might work differently, perhaps different times and different places on a daily basis. What is important to point out is that as a starting point, we need to stop and think about what we know. We've learnt Hashem's perspective - we were created ultimately in order to enjoy the next world, and the way to do so is ultimately by growing in our emunah in this world, and a most basic fundamental of practicing emunah is talking to Hashem. And besides for that, the truth of the matter is that the real conduit to success in whatever endeavor we might be dealing with, with more chance of success than anything else, is to go to the source of all, the Creator of the world, who is constantly involved with regards to every single detail that transpires to every single being, every single moment.  And therefore when choosing to make a commitment, we ought to stop and be sincere with ourselves. Do I sincerely believe that to give Hashem back 5 minutes of my day in personal conversation is sufficient? 20 minutes? 30 minutes? 2 hours? The answer to these questions will obviously vary from individual to individual. If I were to meet an important individual, or perhaps have a first meeting with my potentially future spouse, would I take a phone call during such a session, or would I turn my phone off to make sure I am undisturbed? And when it comes to our commitment to talking to Hashem, we ought to stop and think about what we are committing to. It would make sense for the most part, wherever we are able to, to respect the time that we are committing to, with highest priority.  "Hashem, Creator of the world, please can you help me to be able to commit the maximum amount of time I am able to in personal prayer to you on a daily basis. Please help me to treat this time so respectfully, to make every effort to be undisturbed and talk to you with absolute sincerity. But after all is said and done, Hashem, even if I am not feeling that motivation, I want to have a commitment that always saves me a space to be together, just you and me."

We've been discussing how one of the highest forms of expressing our emunah, belief in HaShem, in a practical way, is to talk to HaShem in our own personal words. And at the same time, how do we deal with the reality that it can be difficult to talk to HaShem, because HaShem is not seen nor heard. And ultimately it comes down to growing more in our emunah, because the more we believe He is there, the more real and obvious it will become to us to take our talking to Him seriously.  On the other hand, the more we talk to HaShem, the more we are able to grow in our emunah, because again, the solution to all problems is reaching out to the source of all, to our Creator. So on the one hand, if we believe more, we will talk more, because we know He is there, and we know He is the only one who can help us. And it's actually absurd to explore other avenues over and above our Creator. But to sincerely internalize this belief is our life's work, and has countless levels. And at the same time, the solution to all problems, always, is to ask HaShem for help. And in this particular area, the problem might be, "I would like to ideally believe more, that HaShem is listening, and sincerely feel the emunah more. However, I don't." So how do I deal with this problem? As mentioned many times, there might be other things we can also do. We can certainly seek inspiration, and perhaps other things that might help us grow in our emunah. But ultimately, over and above everything else, the solution to all problems is to go to the Creator Himself and ask Him to help me in this challenge.  "HaShem, my Father, thank you so much for guiding me towards living a life where I am trying my best to follow the path of emunah. It is such a gift to be able to explore your true perspective, what the Torah teaches us about how to live a true life, and not a life of an imaginary, fake world. This is the real world, the world of emunah. I am trying so hard to grow in my emunah, be it by seeking inspiration, by learning books about emunah, or whatever else. And of course, this being my life's work, HaShem, it is sometimes difficult. I might sometimes have good days in my emunah, and sometimes I drop. And that's okay, because you made me a human being, and you don't expect me to be more than my maximum capacity. And I've also learned about the importance of speaking to you. And in fact, it is so obvious that if you are there, you would want me to have a personal relationship with you, and what an opportunity I have to be able to have a personal relationship with you. Nevertheless, when my emunah is strong, HaShem, then I am able to reach out to you and talk with sincerity, and perhaps even for longer periods, without difficulty, because I actually know that you're listening to me. But when my emunah is feeling shaky, the truth is that it's so difficult to talk to you, HaShem, because I'm struggling to believe that you're there listening to me, even if in theory I know it, I don't really feel it and it's difficult to do something you only know in theory, with passion, meaning, and for a long time. And therefore, I'm asking you, HaShem, help me, please, to grow more in my emunah, to believe that you are listening to me. And perhaps in return, what I could do for you is make a commitment, because although I might not feel the constant inspiration to want to talk to you with dedication and motivation and for long periods, something I can do is to make a commitment of a certain amount of time that I will talk to you every single day, regardless of how I feel. Because I know that if you see me making a commitment from my side, even when I'm feeling uninspired, you from your side could in turn build my emunah and help me to be motivated to what the basic and simple truth is. Thank you, HaShem, for teaching me that you are listening to me and for the gift to talk to you about anything and everything, whenever and wherever I choose to."

We've discussed many times that the Torah commentaries write, that the ultimate way for us to gain our place in the next world is by making our maximum effort to grow in our emunah. We've also mentioned how one of the highest expressions of emunah, belief in Hashem, is to place high focus in our dedication to talking to Hashem in our own words. We've mentioned previously how the Chofetz Chaim writes that the reason tragedies were befalling the people of his time was because although people were accustomed to praying the three prescribed prayers, Shacharis, Mincha and Maariv, nevertheless he was calling on people to also talk to Hashem in their own words multiple times a day, because, as he says, the prescribed prayers are said daily and therefore for many people sometimes become monotonous and lack the real meaning and intention of what a prayer should look like. We've also mentioned what the Sefer Chareidim and the Shelah Hakadosh write, that the effect of this deep connection in the form of secluding oneself away from other people and communing with Hashem alone, talking to Hashem in one's personal words, the effect that this has on one's soul is seven times greater than the effect that Torah study has on one's soul. Anyone who is somewhat familiar with Torah literature will have read many passages about the great value of Torah study. The one that we recite every morning that many are familiar with is that Talmud Torah, the learning of Torah, is equated to all of the mitzvahs put together. Yet we are taught here that the effect of personal prayer, talking to Hashem with sincerity in one's own words, is seven times greater than even that. And there are many other Torah passages throughout Torah literature and Torah commentaries that Bezrat Hashem over time we will have the opportunity to explore together, highlighting the importance of personal prayer with Hashem.  For many people, talking to Hashem in one's own words, especially for longer periods, can be difficult. Of course, the more one grows in one's emunah, the easier that becomes, because one doesn't anymore feel like one is talking to a wall. It can be very difficult to talk to Hashem when one doesn't really believe and feel that He is listening. And our sincerity, dedication, and motivation to talk to Hashem will very much depend on the degree of our belief; not only that He exists and is running the show, but that He is actually listening to every word that I utter, even though I do not hear any response. As we grow in our emunah journey and we try to internalize the belief that Hashem is present and listening to every single thing that I utter, if we stop for a moment and internalize that thought, it will quickly become apparently obvious that we should, ideally, be dedicating a lot of time to talking to Hashem, because why would we go to an alternative address? Nevertheless, after all is said and done, talking to Hashem can be a difficult endeavor, because even though we might be trying to believe that He is listening to us, we nevertheless don't hear a response, and much of the time, perhaps, don't see nor experience any fruits to the prayers we might have made, and therefore it can be very difficult to be motivated to talk to Hashem in our own words.  "Hashem, I know that You are listening to me, but it's also so difficult to be motivated to talk to You in a serious and sincere manner, for longer periods especially, because I don't hear Your responses, and You are not like another human being where I can see You and hear You. I do believe, and I want to believe more, that You are listening to me, but it is also difficult to internalize that belief. Hashem, I'm asking You to guide me to the things that will motivate me to not only grow in my emunah and belief in You, but also take it to the next level, to apply that belief in a practical way, and be sincerely dedicated in talking to You in a serious and sincere way."

Hashem runs the world exclusively, He does not need my help. Nevertheless, I have a commandment to perform the mitzvah of Hishtadlus, to make my own personal effort, although this might seem like an apparent contradiction. As discussed many times, if this is what Hashem commanded us, this is what we do. And the best advice of how to find out what our personal requirement should be, in terms of how much Hishtadlus we ought to make, is to talk to Hashem in our own personal words and ask Him for clarity and guidance. There is a well-known story told about Rav Chaim Volazhinne, the main student of the Vilna Gaon. In times of old, it was a form of medicine and healing to place leeches over one's body. Rav Chaim Volazhinne was once seen with leeches placed over his body, and whilst wearing the leeches, he attended a Torah class by the Vilna Gaon, where one of the concepts that was discussed was how Hashem exclusively runs the world and if one internalizes this emunah, that Hashem exclusively runs every single detail in the world and doesn't need our help and Hishtadlus, then sometimes, if we have truly internalized this belief, we might be absolved from our obligation to perform Hishtadlus. And Rav Chaim Volazhinne was so inspired by hearing these words, that although he actually needed these leeches on his body for his health, he then and there decided to remove the leeches from his body, because he now felt no need to show a display of what might seem to be helping Hashem, because he had internalized with absolute clarity that Hashem exclusively is the one controlling every single detail about our health and He doesn't actually need our Hishtadlus. And at that point, because his emunah was so strong, he was now absolved of his obligation to make efforts about his health in this way. And later on, during the same day, Rav Chaim Volazhinne was seen wearing the leeches again and when asked, "didn't you mention earlier that you don't need those leeches anymore, because it was so clear and vivid to you that Hashem runs the world exclusively after we heard those words from the Vilna Gaon? So why are you wearing the leeches again?" And Rav Chaim replied, "earlier on, I was feeling so inspired by the words of the Vilna Gaon that Hashem exclusively runs every single detail in the world, it actually felt like a super absurdity for me to try and make any effort in an endeavor and pursuit of my health. However, now, a few hours later, I do not feel that same inspiration and clarity and although, of course, I know that Hashem runs the world exclusively, I nevertheless do not have that same level of absolute clarity of Ein Od Milvado that I achieved earlier today. And right now, I feel that I am not absolved of the mitzvah of Hishtadlus."  To find the exact line in all the areas of our lives is so difficult. We are so privileged to be able to reach out to the One who created us. "Hashem, You are my personal Father, and You can give me my correct perspective. Please Hashem, show me the exact path that would be the ideal course for me to follow in my life."

We've been discussing that truly internalizing emunah, that Hashem exclusively runs the world, can and perhaps should lead to us sometimes being uncomfortable about having to make our own efforts in our endeavors, otherwise known as hishtadlus. There is no black and white law in Torah literature which outlines subjectively how much hishtadlus each and every one of us is required to make and therefore, as discussed previously, what we ought to do is of course learn any Torah literature that might be available, as well as consult Torah leaders - otherwise known as da'as Torah, and ultimately, after everything is said and done, we ought to talk to Hashem with sincerity and ask him to guide us to get it right.  The verse in Tehillim teaches us, Hashem Tzilcha - Hashem is your shadow, and as the commentaries explain, just like the shadow one sees reflects the actual item being portrayed, so if one puts out five fingers, the shadow that reflects will be of five fingers, whereas if one puts out only one finger, the reflecting shadow will be of only one finger. And in the same way, the more emunah and bitachon we opt to live with, the more Hashem comes through for us. So in a sense, the more I grow in my emunah and bitachon endeavor, the less hishtadlus I might be required to make. I saw a nice analogy that helps illustrate this concept. There was once a beggar who did not have enough provisions even for his basic necessities and he would go from door to door asking people for donations. Usually people would donate relatively small amounts. He once approached a well-known wealthy individual and nevertheless received only a small sum. Then there was a second beggar who decided that he was not going to go from door to door asking for money, but rather he went straight to the wealthy individual's house. And upon arrival, he begged him, saying, "I'd really appreciate it and be grateful to you. And if you don't, I may starve and who knows what will become of me. Please help me." And the wealthy individual felt a tremendous responsibility to help the poor man and in the end gave a substantial sum to help him out. The reason the first poor man did not receive the substantial sum like the second poor man is because the wealthy individual realized that this poor man was going to many addresses and in the end, after much effort, although he was receiving small sums from everybody, he might make ends meet after collecting all of his small donations. Whereas the second poor individual made it very clear that he is not going anywhere else and therefore the wealthy individual felt responsible to help out significantly.  And in the same way, Hashem Tzilchah - Hashem is your shadow. When we approach Hashem for help, but in a sense have many backup plans and alternative addresses should Hashem not come through for us, we might be comparable to that first poor individual. And as taught, the way Hashem comes through for us is like a shadow; because we have not relied upon Him exclusively, He might not come through for us in a way where we are able to witness clearly the hand of divine providence. Whereas when we approach HaShem with sincerity, as if He is our only address, then HaShem, so to speak, responds like the wealthy individual who feels completely responsible, because this is the only address. "Hashem, Hishtadlus, is not an easy area to find the right balance. And I ask you to help me out to fulfill this mitzvah in the right way. At the same time, I ask you to help me in my endeavor to grow with sincere emunah and believe in you and live my life in a way that you are my only go-to address."

We've been discussing the seemingly absurd mitzvah of Hishtadlus, because again, if Hashem runs every detail of the world exclusively as Emunah teaches us, my job is actually seemingly to do the opposite, to internalize that I don't need to help Hashem. So why then, Hashem, did You command me to make my own effort to perform Hishtadlus, to try to succeed in my endeavors? We've discussed that the basic reason we perform Hishtadlus is not because of our understanding of the mitzvah, but rather just because He said so. We believe in Hashem, and although it might seem like an apparent contradiction that on the one hand we are called on to believe Hashem exclusively runs every detail and internalize that belief, and on the other hand we are called on to make our maximum effort to do what seemingly seems like we are helping Hashem, which sometimes could appear to be the antithesis of Emunah. We've mentioned previously that some Torah commentaries nevertheless do offer some reason as to why Hashem would have commanded us in this seemingly absurd mitzvah, and they explain that by Hashem commanding us to perform the mitzvah of Hishtadlus, He is actually providing us with an opportunity to grow more in our Emunah. Because by us performing an act which seems to contradict everything we know about Emunah - it seems to be like I am making it happen now and it's not HaShem - I nevertheless now have a chance to overcome what seemingly meets the eye. Although it might appear like Hashem is not orchestrating the details to my life, nevertheless the truth of the matter is that yes, we might have a mitzvah to perform the Hishtadlus, but we also have a mitzvah to internalize that our Hishtadlus is completely disconnected from the results we might think we are achieving, because only Hashem sends us our results. The money I make, the recovery from illness, finding one's soulmate, resolving a relationship issue or whatever other area one might be dealing with, only Hashem exclusively pulls every single string. The difficult question becomes how much Hishtadlus should I contribute to the situation, and as discussed previously, if I make too little Hishtadlus, that is just being lazy, forgoing my obligation and mitzvah to perform Hishtadlus, which is certainly wrong, and if I do too much Hishtadlus, that can borderline idol worship many a time, as discussed. So how much Hishtadlus am I required to make? Some Torah commentaries explain that the litmus test to help us determine how much Hishtadlus we might be required to make depends on what makes us feel comfortable in the situation that we are not relying on an outright open miracle. So for example, if I am looking for a marriage partner, and I decide I'm not going to make any personal effort whatsoever, I'm just going to continue with my own endeavors without making any active effort in finding a spouse, and let's say one day somehow my destined spouse would arrive at the door of my house without me having made any effort, and after witnessing that situation, I would get the shock of my life and talk about this open miracle for the rest of my life, that would be an indication that I have not done enough Hishtadlus in this particular situation. Whereas let's say that I have made only one phone call in my endeavor to find my respective spouse, and although others might suggest that I ought to make more phone calls because having made just one phone call is not enough of a Hishtadlus - of an effort, for some people that Hishtadlus could be enough, because if one would see success in finding their spouse from that situation, it won't now be considered in their eyes as an absolute open miracle.  Ultimately of course, seeing as Emunah is our life's work, and getting the right balance of Hishtadlus is perhaps one of the most difficult mitzvahs. As discussed, the wisest thing to do is to ask Hashem for clarity. "Hashem, please guide me in the right direction of how much Hishtadlus to make, not too much, not too little, but just exactly what you require of me."

Seeing as our life's work is to internalize the meaning of the words Ein Od Milvado - there is nothing else in the world except for Hashem - not just to know Emunah in our heads, but to truly grow in internalizing the Emunah in our hearts and in the very core of our beings, it is worth revisiting a question we've discussed previously.  If Hashem runs the world exclusively, why do I need to try make any effort in what looks like I am trying to help Him, otherwise known as Hishtadlus? Whether trying to contribute and help Hashem in order to make money, or perhaps for a sick person who is trying to get better, where one might make an effort to go to a doctor or take medication, or whatever other area one might be dealing with, if Hashem runs the world exclusively, why am I called on to make any effort whatsoever?  It is important to ask this question and perhaps even be slightly disturbed by this question, because again, the more that we internalize the Emunah that we learn, the more we sincerely try to live by its values. It's not just a theoretical subject of something interesting that we learn about and then move on with our lives the way we might be used to living them. Growth in Emunah is about taking the concepts that we have learned and making our own efforts to grow in our personal lives in a practical way. So if Hashem runs the world exclusively, why do I need to do Hishtadlus? Why do I need to try make an effort to help Hashem out? I am trying to grow in my belief that Hashem exclusively is running the show, so it is difficult for me to understand why I should be needed to do anything.  As mentioned previously, the simple answer to this question is just because Hashem told us to do the mitzvah of Hishtadlus. Whether we understand it or not does not change our commitment to Hashem's mitzvahs. Although Hashem has commanded us to believe in Him and grow in our Emunah and Bitachon and treat our pursuit of sincere Emunah with highest priority, nevertheless He has also commanded us to perform the mitzvah of Hishtadlus. And therefore, if I am sick and I take medication, I am not going against Hashem's will by doing so. Rather, I am fulfilling the mitzvah that He has commanded me to make an effort, whilst of course at the same time remembering what the Torah commentaries teach us about Hishtadlus, that the Hishtadlus that we make is completely disconnected from the final result that we achieve, meaning to say, the medicine that I am taking is not the conduit to making me better. The only thing that can make me better is Hashem, and at the same time, I have a mitzvah to live with a contradiction that I am nevertheless required to make an effort. So the simple and most core reason for us fulfilling the mitzvah of Hishtadlus is just because Hashem told us to.  The more we explore what the Torah sources and great sages have said about and how they related to Hishtadlus, the more we will be able to bridge the gap of being able to live a life of absolute emunah, whilst at the same time being able to fulfill the seeming contradiction of the mitzvah to perform Hishtadlus. "Hashem, I am asking You to please guide us to have clarity in how to reconcile these concepts. I have made it a priority in my life to try my best to internalize the concepts of emunah, and I know that if I relate to Hishtadlus in the wrong way, it can certainly be detrimental to my emunah, because I might be led to think that You are not exclusively running the show, God forbid. Please Hashem, help us to gain insight and Your true perspective."

We've discussed previously with regards to the famous verse that states ein od milvado - there is nothing else in the world except for Hashem exclusively - and we've discussed that there are many levels to what it means to truly understand and internalize this verse. Simply speaking, if someone were to ask me, "do you believe that Hashem runs the world?" and I am to answer in the affirmative, that certainly is a milestone in having understood to some degree what the verse ein od milvado means. However, as discussed many times, Torah commentaries point out that the distance between knowing Emunah in our heads, meaning knowing the information, that yes, Hashem does run the world, as opposed to truly internalizing it in our hearts, which will translate into the way we live our lives with real life Emunah, that distance is greater than the distance between heaven and earth, meaning that there are many levels to what it means to have Emunah. Our life's work is of course initially to grow in our knowledge about Emunah, because without knowing what we are trying to internalize, we can't really move forward. But after one has already understood in one's head that our main purpose in this world is in order to grow in our Emunah, the next step is to try internalize that Emunah more and more into the core of our beings, to the point that Emunah does not just remain an abstract concept or subject, but rather translates into the very core of our beings and the way we live our lives. There is much information available to us about many Torah concepts, from the study of the Chumash itself, Tanach, the Talmud, Halacha, Kabbalistic material, inspiration for character development, and much more. They are all important, and we are certainly encouraged to strive to explore as many areas of Torah as possible. Different people are attracted to different areas of Torah, and although we are all called on to learn all areas of Torah to our best ability, and we should certainly strive to do so, it is nevertheless motivating to remind ourselves about what many Torah commentaries write, that ultimately all the branches of Torah are super important, and again, we should make our maximum effort to explore all the branches of Torah. However, as pointed out by many Torah commentaries, Emunah is not one of the branches, Emunah is the trunk of the tree itself, because when one has Emunah, it automatically leads to all of the branches of the Torah. So whilst it is so vital to explore all the branches of Torah, it is also important to highlight and remind ourselves that the trunk of the tree itself should never be forgotten about, and our highest focus should be placed in not only knowing the concepts of Emunah, but also making our maximum effort in trying to internalize the Emunah in our bones, in a way that it translates to the way that we live our lives.  "Thank you, Hashem, for the incredible privilege to be able to know about Emunah, and to be able to learn about Emunah, and to have the ability to try make an effort to truly internalize the concepts of Emunah. Hashem, please help me from this moment on to grow more and more in not only knowing the concepts of Emunah, but also truly internalizing and changing the way that I live, to living a life of sincere Emunah."

When we approach prayer, tefillah, we know that there are different forms. As discussed previously, one of the highest forms of tefillah is when we offer our thanks and praises to Hashem. Hashem knows exactly what we need, and when we thank Him for what He is already giving us, that gives Him reason to shower more blessings upon us, seeing our appreciation for what He is already giving us. We of course also have the prayer in the form of requests, asking Hashem for the things that we need. It is also important to remember the mitzvah that we have to daven for other people.  The Gemara says that if we know another individual is experiencing suffering, and we neglect to pray for their salvation, we are considered a sinner. And as the commentaries explain, one never knows whose prayer will be accepted in order to alleviate an individual's suffering. And therefore it is of paramount importance to daven to Hashem for other people's needs, as well as all of our own needs, which as taught by the midrash, although Hashem knows exactly what we need, we have a mitzvah to articulate in our own words as if Hashem doesn't understand exactly what we are seeking. And we should also never forget to pray to Hashem for our spiritual needs. Sometimes we might be thriving in our spiritual endeavors. We might be running to perform mitzvos with enthusiasm, loving our learning of Torah, seeking more opportunities to perform chesed and the like. And at other times we might feel no enthusiasm to run after Torah, mitzvos, chesed and the like. And we should always use the opportunity to beg Hashem, “Hashem please help me to love my Torah learning. Hashem please help me to run after more chesed opportunities. Hashem please help me to perform the mitzvahs that you have commanded me with enthusiasm and joy.” And the more we believe, the more we will pray to Hashem in our own words to help us, both in our physical endeavors as well as in our spiritual endeavors. And perhaps the main prayer, over and above everything else, should be, not what do I need -physically or spiritually; it's not about me anymore. “Hashem, what do you need? What can I do for you? Hashem has created us as beings that have a lot of needs in many ways.” And it is a mitzvah to pray for all of our needs. However, it is important to remember that it's not all about us and to bring Hashem into the picture. And Daven, “Hashem, I want to make a difference in this world, not for me, but for you. When it comes to me, I have many dreams and aspirations. And yes, I know I have a mitzvah to Daven for those things, so Hashem, I will do so. And even in a sense, when I'm thanking you, Hashem, for the things that you've given me, what you've taught me in your Torah sources, is such a high form of prayer, in a sense, the spotlight is still on me. Where did you come through for me?  Hashem, I want to shift the spotlight and put it on you. Please, can you help me to make a difference for you in this world? You created me for a reason. And if you created me, it means, as the Gemara says, that every single thing encompassed within all the worlds was created just for me, which means that I am important and I can make a difference to you within your master plan that you designed for this world. Please Hashem, help me to be able to fulfill my purpose for your sake. Please help me, Hashem, to live my life with you at the forefront of my mind. Help me, Hashem, to be the best mother that I can be. Not because I want to be the best mother, but because that will be sanctifying your name and serving you in the best way. And if I'm not feeling well, Hashem, please can you heal me so that I can serve you and perform my service to you, not for my sake, not because of my need to alleviate my pain, but rather because, Hashem, I want to serve you in the highest possible way. Thank you, Hashem, for the gift of tefillah at every single moment.”

As discussed many times, our main job in this world is to grow in our emunah, our belief in Hashem. And one of the branches of emunah is to believe in the potency of the words of the prescribed prayers. If we were to see the spiritual impact of the words that we say, we would not have the free choice anymore whether to say these prayers and how to say them, whether we have devotion, intention and meaning. because the potency of the prescribed prayers would be obvious to all of us and none of us would choose to forgo that opportunity.  Imagine when I am about to say the bracha over a glass of water, that there is a score card out of ten, one being the lowest and ten the highest. Whatever I score for that bracha is the reward I receive in the millions. So, if I had only a little bit of intention and let's say I got a three, I'll get three million dollars for that blessing. If I had full intention, I'll get ten million dollars. If that would actually be the result we experience in this world, most of us would get ten quite often because we want that ten million dollars. But again, our job in this world is not to see, it's to believe. We are taught that the reward that we will receive for each bracha is much greater than one million dollars, much greater than ten million dollars, much greater than all the money in the world. But we don't see that. We have to build that belief and that is our job in this world.  And in the same vein, when I arrive at shul and see that the leader is praying at a very fast pace. Sometimes I might feel, that's great, today I'm going to be able to get an earlier start and that makes sense based on one's logic. But again, our logic can be mistaken if it's not on par with Hashem's perspective. The Emunah approach teaches us that we believe that the potency the prescribed prayers will have in bringing us success is much stronger than any of the practical efforts we might be rushing to. Let's say that after davening today, I plan to go to a business meeting. It very well could happen that I go to this business meeting and it could be a long process of many phone calls, emails, discussions and negotiations before we're able to move forward. And it's also possible that I'll wake up to a situation where I go have a meeting and can close the deal almost instantly without having to go through the hassle of phone calls, emails and many other things. When we build our belief that Hashem is the one running the show, absolutely “ein od mil vado”” - there is nothing else in the world, and Hashem is the one who pulls every string - He can make it that I will approach a situation that could have taken me 10 hours of effort and instead will take me 30 minutes. Because if I am able to build that belief and also internalize the belief that the same words and letters that created the world, the letters of the alphabet, were prescribed by the great sages using certain formulas and combinations of these holy letters to bring out tremendously potent results that lead to blessing, salvation and all of our success, although we might be enticed, based on our logic, when in the middle of the final prayers of the prayer services, such as in the prayer of Aleinu Leshabeach, to finish up the prayer while walking out shul rushing to my business meeting, it would be much wiser to spend a few extra moments saying those words with real meaning and intention and by doing so, reaping much more benefits than any of our personal efforts could reach.  “Thank you Hashem for the gift of personal prayer with you and the opportunity to do so at any given opportunity. And thank you Hashem for the opportunity to pray your prescribed prayers, to say your blessings throughout the day, every single day and tap into these holy, powerful letters and words which I believe and want to believe are much more potent and powerful than anything else I could imagine doing on my own accord. Thank you Hashem for the gift of tefillah.”

As discussed many times, our job in this world is to believe, to have emunah, even when we don't see, when we don't understand. When it comes to the prescribed prayers that have been outlined to us by the sages, the brachos over food and drink, and the many other prescribed blessings that have been outlined to us, we need to believe and internalize that the words that have been outlined in these prescribed prayers are imbued with a special holiness beyond anything we can imagine. Of course, the basic meaning of the words is something we should strive to understand and mean what they say, because there are many levels to the meaning of the prescribed prayers, including their simple interpretation. However, it is important for us to internalize the belief that the prescribed prayers outlined to us by the great sages are not limited to their simple meaning and interpretation. They are much deeper beyond anything we can imagine. And therefore, when we tap into the power of a tefillah prescribed by the sages, we are tapping into the special holiness that they imbued in those words. To help us digest this idea a little bit, we are taught that the world was ultimately created by Hashem with the letters of the alef-bet, and somebody who is able to look through a spiritual lens will just see different combinations of the alef-bet letters in everything that is expressed in this world. There are many anecdotes recounted in Torah literature about people over the ages who were able to perform what is called Kabbalah Maasit, which means that they were able to use the secrets of the Torah to manipulate the way the world runs. If a holy individual who was connected to Hashem in the right way and knowledgeable in this field was able to use the letters of the alef-bet in different combinations and by doing so, literally change nature. It would be crazy for us to imagine that somebody could teleport to the other side of the world within a matter of seconds by saying a few letters or names. And in today's day and age, this is certainly not practiced by and large, but this is something very real that was done over the ages. And it is not difficult to understand when we are taught that the world in essence is the letters of the alef-bet. When you know the combinations and how everything works in the spiritual realm by the combinations of the letters of the alef-bet, if one knows how to manipulate those combinations, then it is easy to understand how nature can be altered for that individual. Although we do not know how to manipulate those letters and we are not aiming to do so, it is motivating and encouraging to internalize the fact that everything in the world is ultimately the letters of the alef-bet - the same letters that we say in our prescribed prayers bring about the potent results that they do, but the sages of times of old who prescribed the prayers were on such a level where they were able to see things on the spiritual realm. Let us take to heart when we say the prescribed prayers, be it Shachris, Mincha, Maariv, Birkas Hamazon, Asher Yatzar - the blessing after the bathroom, or whatever else it may be, that we are now tapping into holy combinations of the same letters that created the world.

The Gemara teaches us that tefillah, prayer, is one of the highest things in the world, and nevertheless, the usual tendency of people is to undermine the power and potency of tefillah. As with many areas, when a certain action is spiritually potent, the evil forces make their maximum efforts to try to deter us from tapping into these holy endeavors. Specifically, because tefillah is one of the highest spiritual endeavors within our reach, as the Gemara outlines, the evil forces in the spiritual realms cause our natural tendency to undermine the potency and power of tefillah. In times of old, before any of the prescribed prayers existed, it was common practice for a Jew to talk to Hashem in their own words, as clearly seen throughout the Torah and Tanach. And even after the prescribed prayers were enacted, it was common practice throughout the generations for people to converse with Hashem in their own words, as outlined by many Torah commentaries. We are so privileged to have both forms of prayer available to us on a daily basis, both the prescribed prayers, as well as the opportunity at any given moment to talk to Hashem in our own words. When it comes to the prescribed prayers, we are encouraged to articulate the words that have been formulated in the correct way, as well as do our best to mean what we are saying. And we are permitted, at certain parts of the Shemona Esrei, to add in our own words to make the tefillos more personal. And as taught by Halacha, in particular by the final paragraph, Elokai Netzor, there is a green card to talk completely in our own words to Hashem about anything and everything. A motivating teaching in Torah literature is that when it comes to our prescribed prayers, in a sense, the evil forces are expecting the prayers to be said because we are prescribed to pray three times a day, and therefore they have the jurisdiction on a spiritual level to prevent our prayers from going up, if perhaps we didn't have the right intention or for many other reasons. Of course, much of the time, our prayers do make it up, but they are on guard expecting our prayers, and therefore if there is an opportunity for them to prevent them from making their way up, they do so; whereas when it comes to our personal prayers, they are unexpected by the evil forces in the spiritual realms. Because we do not have a specific law outlining exactly when we are supposed to talk to Hashem in our own words, and therefore because it is our personal relationship with Hashem and varies from individual to individual, the evil forces in the spiritual realms are not expecting our personal prayers in order to try and make efforts to prevent them from reaching Hashem.  “Thank you, Hashem, for the opportunity to talk to you at any given moment without even requiring me to prepare myself in any particular way. I never feel alone, Hashem, because wherever I go, I always can talk to you, and I believe that you are listening to me. Thank you, my Father, for always being my companion and walking together with me, no matter what I am experiencing, both through the sweet times in my life as well as through the difficult and challenging times.”

We've discussed many times that our job in this world is to believe specifically when we don't see or when we don't understand. We are also called on to have emunah, to believe that with regards to every single one of us, the amount of pleasure that we are destined to experience in this world has been preordained Not only that, as we've learned previously, the Torah commentaries teach that we ourselves, before we came down into this world, prescribed the exact happenings of what will be best for us throughout our lives. And therefore, the amount of pleasure that we are due to experience, we have already prescribed and preordained before we came into this world. When we indulge in some form of forbidden pleasure, we ought to remember Hashem has already preordained the exact amount of pleasure that we are due to receive. And therefore, if we opt to receive some of that pleasure in a forbidden way, we are now detracting from some of the pleasure that Hashem had destined to give to us in a permissible way. The amount of pleasure that Hashem decreed that we will experience will for sure make its way to our lives, because if Hashem decreed so, we believe that that will for sure happen. We are called on to choose to experience that pleasure in a permissible way. When we choose to experience pleasure in a forbidden way, committing a sin, then not only are we using up the pleasure that Hashem has already predestined for us, but also we are committing a sin which has consequences waiting for us in the next world. Whereas when we opt to follow Hashem's commandments and stay away from any form of pleasure which could be related to sin, we will then receive our full measure of pleasure in this world, but in a permissible way. Thereby, we will not have any trace of sin related to that pleasure on our record when we come to the next world. And not only that, it will actually be a mitzvah because it is a mitzvah to enjoy the pleasures that Hashem gives us in this world in a permissible way.  What is important to remember is that we cannot make more pleasure for ourselves than Hashem has already preordained. Sometimes the evil inclination entices us to believe that if we perform a certain forbidden act, we thereby will gain by the pleasure that we will experience. But the truth of the matter, if one is looking out of the eyes of an emunah perspective, is that one cannot add even one iota more of pleasure than has already been preordained by Hashem. And all that pleasure can be experienced and received in a permissible way. We do not need to look to areas that are not permissible, areas of sin, because regardless, we will receive the pleasure that has already been preordained for us.  There is a story told in the Gemara of a man whose evil inclination took over him, and there was a certain very beautiful woman of ill repute. And this man made his way over to experience pleasure in a forbidden way. And at the last moment, when the man had the opportunity to sin, something stopped him, and he decided to make his way back, and he did not commit the sin that he had come for. And this woman of ill repute was so inspired by this episode that in the end, she made her way to the town of this man looking for him, and she asked his rabbi to convert her, and eventually, the man who had initially seeked this pleasure in a forbidden way became married to this woman.  One very powerful point we learn from this Gemara is that we believe that all pleasure was already preordained from Hashem. We have the choice of how we will experience that. We could, God forbid, opt to use up the amount of pleasure that has been preordained to us by indulging in forbidden areas. That would be a real shame, because that pleasure now will have serious consequences, more than we can imagine, whereas an individual who is able to take to heart that that same form of pleasure is already predestined to them, and one can experience that same pleasure in a permissible way, not having any taint of sin, but rather having a mitzvah of enjoying Hashem's world to their record. “Thank you, Hashem, for all the pleasure that you have given me and are due to give me, and thank you, Hashem, for teaching me that all the pleasure in my world can be obtained in a permissible way.”

If we are to ask ourselves, what is the greatest gift that we could give to another individual? We might come up with different answers based on our perspectives and preferences. The Gemara tells that Hashem approached Moshe Rabbeinu and told him, “I have a great gift and this great gift that is full of goodness is called Shabbos.” Although we might have some understanding about the great gift and opportunity that we have each week as Shabbos approaches, it is motivating and inspiring to highlight that of all the things in the world, Hashem specifically chose Shabbos to be termed the great gift. There are many ideas behind the holiness and greatness of the tremendous gift of Shabbos that we have the opportunity to embrace every week. As always, with every mitzvah, our approach should not be based on our understanding and agreement to Hashem's command, but rather we should perform Hashem's mitzvos based on the belief that we trust Him, that if He said, this is what is good for us, this is the greatest gift in the world, whether we understand or we don't, we treat the mitzvah in the way that Hashem has presented it. And in this case, Shabbos, we believe, is the greatest gift. Just to highlight with one example what the Kabbalists teach about the potency of Shabbos - the effect of Torah learning during a regular weekday, we know, is equal to the potency of all the mitzvos put together. And we are taught that on Shabbos, the potency of every single moment of Torah is multiplied by a thousand. There are many reasons and explanations for the incredible gift of Shabbos and the holiness that comes with it. The Gemara states that a person who takes large steps loses one five hundredth of their eyesight by taking those large steps. And the Gemara thereafter says, well, what if one already took those large steps, how do they rectify their eyesight? And the Gemara says that the way to rectify one's eyesight is on Shabbos at the time of Kiddush. There are many explanations to what the exact meaning behind this Gemara is. I once saw a beautiful explanation that when the Gemara says that a person who takes large steps loses their eyesight. This means to say that during the week when we are busy, distracted by our many commitments and endeavors, in a sense we lose our eyesight and vision about what is important. But as Shabbos comes and now, I am unable to be involved with those distractions, I now have the space to focus on the true important things in life. Why do I exist? What is my purpose in this world? If I were to leave this world, am I happy where I am holding? Many of these questions are not things we usually think about whilst busy with our day-to-day activities. But as Shabbos comes and we turn off the distractions, we have the opportunity to focus on the real important matters that will make a difference for us eternally.  We are all so privileged to have the opportunity and gift of Shabbos every single week, and everything that Shabbos and its holiness comes with. May we all merit to use the gift of Shabbos to further our spiritual endeavors, our Torah learning, our mitzvah performance, and our personal relationship with Hashem. “Hashem, thank You so much for this incredible gift of Shabbos. Thank You for this sacred time that You have given me to be able to turn off the distractions and focus on the real things that truly matter for my eternal life. Thank You Hashem for the incredible gift of Shabbos.”

The Torah records how Moshe Rabbeinu was prohibited from entering the Land of Eretz Yisrael, and having such a burning desire to have the privilege to enter the Holy Land, he poured out his heart in prayer to Hashem, begging Him to override the decree prohibiting him from entering the Holy Land. We are taught that when Moshe Rabbeinu prayed to Hashem to have this privilege, he chose to verbalize and direct his prayer in a particular manner. Although Moshe Rabbeinu is considered to have been the most righteous man of all time, and perhaps he could have said to Hashem, “Hashem, look at all my righteous deeds, look how I've always led the Jewish people in such an incredible way”, and whatever else he might have thought of to try convince Hashem to give him the privilege to enter the Land of Eretz Yisrael, nevertheless, the Gemara teaches us that when Moshe Rabbeinu prayed, he did not make mention whatsoever at any of his accomplishments that might have brought him merit in order to make his prayer and request successful.  We are taught that when Moshe Rabbeinu prayed, he prayed asking for a matnat chinam, a free gift from Hashem, saying, Hashem, not because of my actions am I requesting to go into the Land, but rather just because You are my loving Father, and I'm asking You, please, Hashem, give me this free gift, I have a burning desire to be able to go into the Land. And in the same vein, we are taught by Torah sources that based on one's request of what they are praying for, one's prayer is directed to different chambers in the heavenly worlds. And there are many considerations and factors which make a prayer successful or at times prevent a prayer from making its way into the chamber which will bring about one's desired request. Sometimes a person might not be worthy for their prayer to be answered because they might be performing sins in other areas of their lives. It could be also that this prayer was not said with enough concentration and intention and meaning to be answered, and there could be many factors beyond our comprehension why a prayer might not be answered in the way we would like it to be. And in the same way, what if I don't have any merits, or at least related to this prayer, the area that I'm asking for, what if I have sinned and messed up in this particular area many times, and in a sense, how could I have the audacity to ask Hashem to help me in this particular area? Or let's take an individual who might not have any merits. Do they then not have a right to pray? And if they do, how do we expect their prayer to make it through the many barriers at the entrance of the heavenly chambers? And we are taught that there is one chamber called the otzar matnas chinam, the heavenly chamber of free gifts, that even though I am not worthy to have my prayer answered based on my acts and my merits, nevertheless, the way the prayer is verbalized and directed is by saying: “Hashem my Father, I have a burning desire to become a mother of a child. For whatever reason, in your calculations, Hashem, you have made it difficult for me to be able to have children. And Hashem, I know that anything and everything that you do can only be for the best, because ultimately, you created me only because you wanted to give to me. And whatever you do in my existence for sure will be for my best. However, at the same time, you, Hashem, have taught us that we have the opportunity and ability to be able to talk to you about anything and everything that we desire. And Hashem, I am begging you with all my heart, I really would love to become a mother and be able to parent a child. Even if the doctors have said it is something with very low possibility, I know that you are completely beyond any of the doctor's predictions and calculations. Hashem, I am not asking you because of my merits or the good deeds that I have done. I am asking you, please bless me with a child just because you are you and you love me. Please, Hashem, grant me the gift from your Otzar Matnas Chinam, your heavenly chamber of free gifts. Thank you, Hashem, for all the gifts that you give us on a constant basis. And thank you, Hashem, for your heavenly chamber of free gifts.”

We've discussed many times that emunah ultimately is about what we believe, not about what we see nor about what we understand. In fact, as learnt numerous times, the Torah commentaries teach that this world is referred to as the world of untruth, where things that appear to be a certain way are in actuality very often the opposite. People and situations which are often defined as success stories in this world, many times in the world of truth, are defined as exactly the opposite. So how do we find the true perspective if everything in this world seems to go against the truth? In Hashem's books there is a beautiful teaching that helps us to internalize and digest this concept. The word for truth in the Torah is emes and the word for falsehood in the Torah is sheker. Both of these words are comprised of three letters each. If one takes a look at the word sheker which stands for falsehood, we will notice two things. Firstly, the letters that sheker are made up of are three letters of the Hebrew alphabet that follow one immediately after another. And Torah commentaries teach that this is because sheker, falsehood, is very easy to find. Just like to get from one letter of the alphabet to the next one immediately following it is an easy exercise. So too, to find falsehood and sheker in the world is very easy. In fact, if we do not work hard, we will find sheker. And in the same vein, if one looks at these three letters sheker, the way they are written in the Torah, they all stand on just one point. Some of the letters of the Hebrew alphabet in the way they are written in the Torah, the base and bottom of the letters are comprised of a line or numerous points. However, these three letters of the word sheker, all three letters stand and are supported by just one point. And the reason for this is because although sheker, falsehood, is very easy to find, nevertheless, falsehood is not something that stands solidly. And if one makes an effort to try to find the truth, the falsehood, the sheker can be knocked over relatively easily. And we find by the word emes, truth, exactly the opposite. The word emes is comprised of three letters of the Hebrew alphabet, the first letter of the alphabet, the middle letter of the alphabet, and the final letter of the alphabet, to teach us that, yes, it's going to be difficult to find real truth in this world because the attractions and entertainment that this world is always advertising to us is always ringing with falsehood the easy way out. However, if we make an effort, we can find the truth. It is going to be more difficult to find the truth than to find falsehood. But nevertheless, if we search hard, we will find the truth. And in the same vein, these three letters of the word emes, their bases are not just standing on one point in the Hebrew alphabet, they stand solidly. And that is to teach us that when one has found the truth, that truth will be difficult to topple over. When something is false, if one makes an effort, one will be able to topple it over and see eventually that that is not the true way. Whereas with truth, if one works hard to find it, one will eventually know that this is the truth, because that will be very difficult to topple over and move back towards a life of falsehood. Let us remember, everything in this world is about our belief, our belief in Hashem, our belief that ultimately what we see and experience for the most part is Sheker, is falsehood. And we have to believe the guidance of Hashem, the guidance of the Torah, for without that, just using our common sense logic, the things that we see and experience, we will be led to a life of Sheker. However, if we choose to live a life of Emunah, a life of belief, and choose to make our maximum effort to follow the guidance of the Torah, we can find the truth. The truth is difficult to find, but can be found. “Thank you Hashem for the opportunity to be able to have your perspective of Emunah and be able to find the truth in my life.”

Emunah means belief, specifically, when I don't understand, I don't see, I nevertheless believe. Emunah is a personal relationship with Hashem that is just between me and Hashem. No one else can truly know the real level of another individual's emunah. In fact, you could have two people that, from our perspective, if we were to be painting the scorecard, we would give both of them the same score, because they both seem to be succeeding in the same areas in the same way. However, it is so important for us to remember that we do not see anything in this world in its true manner. Let us remember what the Torah commentaries teach us, that this world is called Alma d’Shikra, the world of falsehood. So many things in this world are upside down from its true expression of what they actually are, which we will only see and understand in the next world. Let us use an example to illustrate this concept. Take two individuals who experience a challenging situation, such as having an acquaintance steal a large amount of money from them. Now, we have learned many times that a perspective of emunah and bitachon would teach us that we are not to get angry. Of course, we would be permitted, and perhaps even obligated, to act in a practical way to try to recover our money. But nevertheless, we are completely forbidden from getting angry, because as the Gemara teaches, getting angry is a form of idle worship, because when I get angry, in a sense I am saying Hashem does not exist, God forbid, and therefore I have a license to get angry at this individual who brought this suffering upon me. Somebody who is living with an emunah and bitachon perspective, and always has Hashem in the picture, understands that every individual is ultimately a puppet of Hashem, and therefore just like it would be insane if somebody hits me with a broomstick, to start punching and shouting at the broomstick, because we all understand there is something behind the broomstick, the individual who is hitting me; in the same way if I am living a life of emunah and bitachon, it would be absolutely insane to get angry at that individual. So let us take two individuals that respond successfully, in our eyes, to this situation. Both individual A and individual B, in their separate circumstances, who had an experience of somebody stealing a large amount of money from them, respond with calm without getting angry. In our books, both of these individuals have been successful in their emunah endeavor. It could, however, very well be that individual A has been created by Hashem with a natural tendency of being calm to all situations. Even without belief in Hashem, this individual might be calm through any and every situation, and not necessarily is their expression of remaining calm and not getting angry an expression that results from their emunah endeavor. And in the same way, it could very well be that individual B has a super strong tendency to get angry with every small disturbance. And that is the way Hashem created them. And nevertheless, in this situation, they somehow managed to respond with complete calm, not getting angry. And the way they got here is because of their tremendous work in their emunah and bitachon. Although initially, feeling inside themselves an almost natural reaction and response to get super angry at this individual, because that is their nature, however, through their growth and success in emunah and bitachon, they managed to respond in a completely calm way without getting angry. Both individual A and individual B have responded in a calm way without getting angry. However, in Hashem's books, these two individuals will have completely different looking scorecards. Let us remember, emunah and everything that is under the emunah and bitachon umbrella is not about anything we see nor what we understand. Emunah is about what we believe.

We've been discussing how the usual way of the world we live in very often directs us towards becoming spectators and passengers. Yes, many would agree that one needs to first work in order to achieve their success, but the goal, according to many with the mistaken perspective, is that eventually we finish our work so that we can sit back and relax to the pleasure and entertainment that the world has to offer. We are so privileged to be able to not need to be bound by any perspective that could exist, but rather have the true and only perspective, Hashem's perspective, the guidance of the Torah teaching us with an explicit verse that man was created in order to toil. In this world, every human being is meant to work hard, and as the Midrash puts it, if we invest our energies into the normal usual way of the world, then that's where we will exercise our obligation to work hard. Whereas when someone chooses to invest their energies towards their spiritual endeavors and service to Hashem, then as the Midrash says, their obligation to work in this world can be fulfilled in their effort towards their service of Hashem. And in addition to that, we've learned the Gemara, which states that in all areas of our lives, although we might have an obligation to work to fulfill the mitzvah of hishtadlus, to make an effort, nevertheless, according to all opinions, we are absolutely obligated to believe that our efforts have absolutely zero impact in the actual outcome of what we are trying to achieve. However, the Gemara points out that there is one exception, and that is that everything is preordained and exclusively orchestrated by Hashem, except for the areas of our spiritual growth, where there we have a particular power to impact our own destiny, unlike other areas. As discussed many times, the Torah commentaries mention that our ultimate purpose in this world is to grow in our emunah, belief in Hashem. It is certainly advisable and recommended to seek constant daily inspiration, to try to be able to live with the mindset of emunah on a constant basis. Everything in the world seems to go against a life of emunah, and therefore, even for those who are involved in spiritual endeavors through their regular routine, it would be very advisable to seek constant inspiration about living a life of emunah and bitachon on a constant basis. For some people, it might be most beneficial to listen to recordings about emunah and bitachon. For others, it might be beneficial to read books about emunah and bitachon. There is no question that this endeavor to seek inspiration on a daily basis about emunah and bitachon is a very worthwhile endeavor. However, it is so important that the process and journey does not end there. We should not fall into the trap of becoming a spectator and passenger in our spiritual endeavors, and in particular, in our journey and effort to grow and become successful in our emunah, in our faith in Hashem. Of course, the importance of the daily inspiration, listening, reading, or whatever it may be, is of paramount importance, but it is super important to not stop there and internalize and realize that the only way to ultimately and truly grow in our emunah endeavor is by investing our own effort, time, and energy into our emunah growth endeavor. Talking to Hashem is available to each of us at every opportunity, and the more we talk to Hashem, the more we develop our relationship, the more we will grow in our emunah.

We live in a world where for many people the ultimate goal is to become a spectator and passenger and enjoy the pleasures that the world has to offer you. Very often the message that we hear and are exposed to in this world is that the ideal is to reach a place where I can just sit back, relax and enjoy and have everything done for me, where I can just be passive and enjoy pleasure. We are so privileged to have Hashem's perspective teaching us the true way we are supposed to live our lives. The verse states, man was made to toil - we were created in order to work and the Midrash states on that verse that if we do not merit, we will have to busy ourselves with the normal usual ways of the world, whereas if we choose to rather toil and work in the areas of service to Hashem, then Hashem will minimize our need to work and make effort in the usual areas of the world and we will have the privilege to spend more time in our effort and endeavor to grow in our service to Hashem. Everybody understands that in order to become a world-class piano player, it will not suffice for one to watch many videos and movies of people playing the piano. One might learn a few things by doing so, but of course ultimately in order to become proficient oneself, one has to spend many hours practicing on the piano and not just watching others do so. We live in a world where sometimes working and making efforts into one's own endeavors is seen as the first step which one kind of just needs to get through and the ultimate goal is to be able to just sit back and relax when one is finished one's work. The Torah's perspective, the only true perspective, is that just like we can understand that for the aspiring piano player, the only way that they could reach their goal is by their personal investment of their own effort and time and energy. In the same way, the Torah guides us as to how we can become proficient in our endeavor to serve Hashem. The Gemara states that everything is in the hands of Hashem except for areas of fear of Hashem. That means to say, we who are striving to live by the values of Emunah understand that ein od milvado means there is nothing else except for Hashem in the world and only what Hashem says goes. How much money I will have, how much serenity I will have, how much happiness I might have, and all the areas in one's life, they are all exclusively orchestrated by Hashem. And if one were to feel that they could add or subtract from Hashem's preordained plan, that could be tantamount to idle worship. However, the Gemara is teaching us that when it comes to our spiritual endeavors, there Hashem is telling us that we do have a say, to the point that the Gemara says that it is in our hands the level of success that we will achieve. It is so important to remind ourselves not to sit back and be spectators and passengers in this journey through life. Of course, we have to have it at the forefront of our minds that only Hashem preordains and orchestrates every single happening in our life, whilst at the same time we are taught that when it comes to spiritual endeavors, Hashem tells us that we are to view the situation then as if it is in our hands and make maximum effort to grow in our spiritual endeavors. We are so privileged to be able to live with the correct and true perspective, the only true perspective, the perspective of Hashem.

We learned in the Mishnah in Pirkei Avos that the world stands on three things, Torah, Avoda and Gemillus Chassadim. Gemillus Chassadim refers to acts of kindness. So important is it to perform acts of kindness that that is considered one of the pillars that keeps the world going. We all have many opportunities on a daily basis to fulfill this tremendous mitzvah of Gemillus Chassadim, acts of kindness that upholds the entire world. Just giving another individual a smile or sending somebody a message that brings positivity into their lives is a fulfillment of this tremendous mitzvah. Of course, giving charity is one branch of the mitzvah of Gemillus Chassadim. If Hashem in His Torah is teaching us that the mitzvah of Tzedakah, one of the highest ways to perform the mitzvah of Gemillus Chassadim, is considered to be one of the pillars of the world, there is no question that that is the truth. We believe it even if we don't see or experience that truth. It is interesting to point out that when somebody gives charity to a poor individual, an observer would usually credit the donor as the righteous individual in the situation, because they are helping out the poor individual, and the poor individual is just receiving a gift. If we were to follow our own line of thinking, that would perhaps be the way we would view the situation. However, we are so privileged to not have to be misled to view situations by perspectives that can be mistaken and wrong. The Zohar HaKadosh, one of the holy books of the Torah, teaches us that in actual fact when a poor individual receives money from someone who is donating to them, in actual fact the poor individual is giving much more to the rich individual than the other way around. Although counterintuitive, again, we don't see the true impact of our actions in this world. We have to believe it. In fact, we will only see what actually truly took place through the absolute lens of truth in the next world, although I might have helped this individual tremendously in a financial way. Nevertheless, the spiritual blessing which I am now to receive is much greater than anything financial can buy. And in the same way, the Zohar states elsewhere that when Hashem loves an individual, He sends them a poor person their way. Because again, in our perspective, one might think, I don't really want to be bothered by somebody to have to give them charity, whereas in Hashem's perspective, He understands that the greatest gift in the world, much greater than any money can buy, is the opportunity to perform the mitzvah of giving tzedakah to the point that the Zohar says that if Hashem loves you, He will send you a poor person an opportunity to perform the mitzvah of tzedakah. “Thank you, Hashem, for the opportunity to perform this incredible mitzvah that upholds the entire world of Gemilus Chasadim. Sometimes it might be so easy, as easy as giving somebody a smile or sending a message, and at other times, giving charity or other forms of kindness. Hashem, please help me to internalize the truth, your true perspective, that when I give charity to somebody, I am gaining much more than they are gaining from my financial benefit. I don't see that with my eyes, Hashem, as you know, because you created me to exist in this world where my eyes do not see through the lens of truth. However, Hashem, I beg you, please help me to be able to believe in what you tell me. Thank you Hashem for the incredible pillar of Gemilus Chasadim.”

The Mishnah in Pirkei Avos teaches us that the world stands on three things, Torah, Avoda and Gemillus Chassadim. We've learned many times the tremendous potency of Torah learning and how we are taught that the value of Torah learning is on par with all 613 mitzvahs put together and many other powerful fruits that we bear from Torah learning. The second pillar that the Mishnah says upholds the entire world is Avoda. The commentaries explain that in today's times Avoda refers to prayer to Hashem. It is so important to tap into this incredible opportunity and responsibility that each one of us has to pray to Hashem. This is one of the pillars that keeps the world going. In addition to talking to Hashem and praying for our own personal needs, it is a mitzvah to daven for other people's needs. The Gemara states that if I know somebody else is going through some form of suffering and I neglect my responsibility and ability to pray for them, I am classified as a sinner. Let us digest these words from the Gemara. It's not just an added act of kindness to daven and pray for somebody else who is suffering. It is our responsibility and obligation to the point that if we know somebody else is suffering and we do not daven for them, we are considered a sinner. In the same way, one of the leading Torah sages of the previous generation, Rav Moshe Feinstein, writes that even if we do not believe ourselves to be righteous people necessarily, nevertheless, if we know somebody else is enduring some form of suffering, we are absolutely obligated to pray on their behalf. And he explains the reason for this is because we do not understand the workings of heaven. It could be that for whatever reason, my prayer is the one that will be answered. Even though I might not be the righteous individual, in the heavenly calculations which are obviously beyond our understanding, the other righteous individuals may not have the power and license to help out with their prayers in this situation, whereas me, even though I might be committing many sins in other areas, nevertheless, if I pray, it could be that my prayer has the power to help out this individual. Let us also remember that the Gemara states elsewhere that when I pray for somebody else, I actually receive my salvation first. Of course, our main intention in praying for somebody else should not be because we are only selfishly thinking about receiving our own salvation in return. However, as a fringe benefit to give us inspiration, it is important to remember that the Gemara tells us as a fact that when we pray for somebody else, we will be answered first. Besides for the three prescribed prayers that we have the opportunity to pray every single day, every single one of us has the constant opportunity to pray to Hashem in our own words. Of course, it is important to pray about our own needs too but let us not neglect our responsibility to care about one another and pray for each other's needs.

We know that the Sefer Torah is comprised of 600,000 letters, and the law is that if even one letter is either missing or damaged, the entire Sefer Torah is considered to be invalid and unusable. In the same vein, we are taught by Torah commentaries that there are 600,000 Jewish souls that exist. Now of course, there are many more than 600,000 Jews in the world, however we are taught that different parts of the same soul may be embodied by numerous different people. But in essence, in its source, there are 600,000 neshamos - souls. And Torah commentaries explain the connection between these two ideas, that just like by a Sefer Torah, if just one letter is damaged, that renders the entire Sefer Torah to be invalid in the same way when it comes to the Jewish people as a whole, if just one of those souls is damaged, in a sense, the entire Jewish nation is considered to be invalid. This idea can inspire us on two fronts; one, when we relate to other people, to realize that it doesn't matter how great the rest of the Jewish nation might be doing or succeeding, if one particular soul is missing or damaged, that affects the entire nation in an atomic way. The respect and the love that we ought to have for every single soul and person is much easier to appreciate when we realize that we are all so necessary. And in the same vein, for every single one of us to remember as an individual that not only have we been given an opportunity to live a life of Hashem's perspective with the Torah as a Jew, but we also have tremendous responsibility to play our part, because if we do not play our part, the entire nation is affected in an atomic way. Let us remember the important words from the Talmud that teach every single individual is obligated to believe that the entire world was created just for me. To digest that, all the millions of people that were created in the world, they're there just for my story. All the billions of dollars invested into all the different ventures in the world, it's all there just for me. The sun, moon, stars, planets, everything. One may say, but how can that make sense? We don't understand Hashem's workings of anything of how it can make sense. But if the Gemara tells us that everybody is obligated to believe that the entire world was created just for me, of course, if we are living a life of Emunah, we believe that. “Thank you, Hashem, for the incredible opportunity that you've given me to be a Jew. Every single moment of my life has the potential to be meaningful, to connect to you, to perform your mitzvahs, to do acts of kindness. Thank you, Hashem, for teaching me that the level of pleasure that we experience in this world of your true kindness is so small in comparison to what is waiting for us in the next world. What an incredible opportunity. Thank you Hashem for making me part of this nation. And Hashem, at the same time, I ask you to help me internalize the responsibility that I have. If you have put me in this world, and I am still alive today, it must be that there is some important role that only I can play. Please Hashem, help me to find my potential and fulfill it to its highest. Thank you, Hashem, for the incredible opportunity and responsibility of being a Jew.”

The Gemara recounts an episode where one of the rabbis had a near-death experience. He was considered to be clinically dead, and thereafter his soul returned back to his body, coming back to life. The Gemara recounts that when this sage was asked what he experienced during this episode, the sage responded that he saw the next world, the world where everything is upside down from this world. He explained further that many of the people which are considered to be success stories in this were considered to be the paupers in the next world, and many of those that seemed to be unsuccessful in this world were the true success stories in the world of truth. We need to remind ourselves that in Torah literature, this world is called a world of untruth, because we are not able to see via the lens of truth in this world. If I were to escort a blind man down a few roads, having to cross the street when the robot turns green, having to be careful not to stumble over the items and people that might be obstructing our way, the blind man cannot see where he is going; the only reason he knows where to go is because he believes that I am taking him to his desired destination. We need to remember that in this world, we are all considered to be like the blind man. We do not see where we are going, we can only believe that we are being taken to our desired destination. One day in the next world, our eyes will be open and we will see through the perspective of absolute truth. “Hashem, my Father, I know that You created me with Your main objective for me to have emunah, belief in You. I have been taught that this world is a world of lies, very often upside down to the true perspective of what we will experience in the next world. But I know, Hashem, that I am unable to experience or see the truth of that in this world. Hashem, it is so hard to hang on to this belief when everything else in this world seems to go against so many of the values of emunah. Please, Hashem, can You help me grow in my emunah and bring me to a place that I truly believe that everything that happens in the world is only for the best and can only be for the best, because if You are sending it to me, there is no question that You would only do good for me, even though I have no understanding and I cannot see why that is best for me. And at the same time, Hashem, please help me not to be misled by what is termed success in this upside-down world. Everything in this world that we live in, Hashem, in a sense is giving fuel to that mode of thought, to the successes of what people of this world consider to be successes. However, Hashem, I know the truth. I know that the Torah teaches us that many of the happenings in this world are actually upside down in the next world, and in the next world are not success stories. Hashem, please help me to find the real success story that will be an eternal success story.”

The Torah records a verse which states that the humblest person in all time was Moshe Rabbeinu. We know that the Torah was written by Moshe Rabbeinu at Hashem's command. So, in a sense what is happening here is Moshe Rabbeinu is writing about himself, “I am the humblest man of all time.” Some Torah commentaries explain that true humility means that a person is able to write about themselves, “I am the humblest man of all time.” And of course this being counterintuitive begs explanation. And the commentaries explain - what is true humility? To deny the fact that one is talented in certain areas is not humility; that is just speaking untruth. True humility means to recognize that every single one of my talents and abilities stem 100% exclusively from Hashem. Moshe Rabbeinu knew the truth. He knew that he was excelling tremendously in the character trait of humility to the point that he could write the truth in his book the Torah and tell us, “I am the humblest man that exists.” However, the reason that that did not lead him to feel arrogant is because Moshe Rabbeinu was so clear that anything and everything that we are ever able to achieve is a direct result of Hashem's blessing. And therefore, there is no reason to feel arrogant or proud about the talents that Hashem has blessed us with. When one is living a life without emunah, mistakenly believing that they are the engine that drives their successes, sometimes they might be successful because that's what Hashem decrees, and sometimes they might not be successful because that's the way Hashem wants it. However, if they are successful, in a sense they are worse off than if they wouldn't have been successful. Because if we remember that the reason we exist, as the Torah commentaries many times explain, the only reason that Hashem created us and put us in this world is to have emunah and thereby earn our place in the world to come, and if Hashem has sent success our way, but we fail to recognize that that success was sent from Hashem, and we mistakenly attribute our success to our own efforts, that would be the greatest tragedy. Because although in our eyes this person appears to be successful, in the true lens of Hashem that we will only witness once we leave this world, when we see absolute truth, there is no success taking place here. Because this individual is attributing their success to their own efforts, which is tantamount to idle worship. The approach of one who is living with an emunah perspective would be to recognize that I cannot do anything without Hashem sending me that blessing in the first place. And therefore, if I am super talented in whatever area that may be, I don't feel proud to share that information with other people that I am excelling and succeeding in this area because I know that the only reason I can do so is because Hashem is giving me a gift. Of course, we are all supposed to make our maximum effort in a practical way to succeed in our endeavors in this world. However, what is the most vital point is to remember that without Hashem, we cannot even lift a finger. But with Hashem, we are unstoppable. A life of emunah leads to a life of humility, and true humility means to recognize that anything and everything I am able to accomplish is only as a result of a gift from Hashem.

Imagine for a second that we were given the following offer. If we give $100 to charity today, we will prevent a certain country from dropping an atomic bomb. Even if it's difficult to get those $100 together, most of us would make a plan, because stopping an atomic bomb from falling is a very worthwhile investment to make.In a different scenario, if we were offered the following: If you are to sit down and say to Tehillem for one hour today, you will then cause a dying individual to be saved. Most of us would commit to that hour, even if it would be difficult, because we're saving somebody's life. Let us not forget, the reason we were created, as mentioned countless times by the Torah commentaries, is to have emunah in Hashem. Emunah means belief. Belief means I don't know, I don't see the results, I can't understand why what I am doing is important and exactly how it makes an impact. However, I believe that if that is what Hashem's perspective tells me, that is for sure the truth. That is what I believe. When we say a word of Tehillim, when we do a mitzvah, when we learn a word of Torah, when we talk to Hashem in our own words, our job is to believe. The Torah commentaries teach us that when we perform a mitzvah, learn a word of Torah, say a word of Tehillim, talk to Hashem in our own words, perform an act of kindness, or do anything towards our service to Hashem, even if in a sense we don't see any inspiration as a result of our deed, the Torah commentaries teach us that we are impacting spiritual worlds that are much bigger than we can even begin to imagine. If we were to know that just doing a certain good deed would make an impact in the world, like saving a dying soul or preventing an atomic bomb, in the same vein, if we were to know that performing a certain sin would bring about an atomic bomb on the world, most of us would think twice before performing that sin. Our job is to build our belief - to believe what the Torah commentaries teach us. When we perform a sin, we are destroying spiritual worlds that have an impact much greater than an atomic bomb on our entire physical world. And in the same way, when we perform an act of kindness, we perform a mitzvah, we talk to Hashem in our own words, we learn Torah, we are impacting and creating spiritual worlds in a way that is much more impactful than we could ever have on this world. We are not just saving an entire nation. We are not just saving the entire world. We are doing something much bigger than that. Our job is to believe that because we do not see those things happening. Remember, the only reason for Hashem creating us and placing us in this world is specifically to believe. How do I bridge this gap? The answer to all questions. “Hashem, I want to believe the truth. I am learning the information and trying to be inspired about the truth that my good deeds really make a bigger impact than anything I could imagine of this world. And also, conversely, when I perform a sin that is negatively impacting the higher worlds in a much deeper way than anything I could imagine could be affected in this world. Please Hashem, help me to internalize the truth that what I do is truly meaningful and help me therefore to really believe in You and really believe in the results of what I am doing. Hashem, please help me to believe more and more in You every single day.”

We've been discussing that one of the highest expressions of Emunah is the performance of Hashem's mitzvos and specifically to perform them just because He commanded me to and not because I understand or agree with His understanding. It is so vital to perform the mitzvos based on our belief in Hashem rather than based on our agreeing with His logic because when we perform the mitzvos based exclusively on our Emunah in Hashem, our belief in Hashem, we will treat every mitzvah with highest priority and do our best to fulfill them with all their intricacies. The Mishnah in Pirkei Avos says that we ought not to treat one mitzvah as less important than another because truthfully, we don't know which are the more important mitzvos. One mitzvah may seem to us like something very potent and big and another mitzvah might seem to us as something very insignificant whereas in truth it might actually be the other way around. How are we supposed to find out? In this world we don't find out. In the next world we will see but in this world, we are just to believe. If Hashem commanded us to do something even if in our eyes it seems to be insignificant, we nevertheless ought to treat it as if it was the most important mitzvah in the world. And in the same way if the guidelines within a certain mitzvah are very intricate and detailed, at first glance we may think - why are these intricacies so important? Let me just use a bit of my own discretion in the way I perform this mitzvah? Again, if it's based on one's own logic, one might mistakenly be misled down that path. However, if we perform the mitzvos exclusively because we believe in Hashem, whether the intricacies and the logic make sense to us or not is a detail, we perform all the mitzvos as if they are the most important thing in the world as well as treat the intricacies with great seriousness. One of the classic halachic commentators, the Chayei Adam, records a fascinating episode that sheds light on this issue. He writes that there was a certain tzaddik who passed on from the world and now moved on to the next world where he had to give an accounting for all his actions and he was delighted to see so many what he calls white angels which represent the result of his good deeds, of so many blessings that he made, of so many acts of tzedakah, of so many words of Torah that he learned, of so many acts of kindness and many mitzvos that he performed. And then suddenly he saw some black angels which represent sin and he was quite surprised because he was a tzaddik and he really had a good record from his excursion in this world. So where did these black angels come from? And he was informed that these angels were created as a result of the blessings that he made without concentration. Now we may say, “look at least he made the blessings, that's a mitzvah.” However, on this man's level to say a blessing without concentration had tremendous serious consequences. If we view the mitzvah of saying blessings just based on our own logic because we have to thank Hashem for the food, so one may argue perhaps that it's not so bad sometimes to not have concentration on our blessings. If we however base our performance of our mitzvos exclusively on how the Torah guides us to do them both in terms of their details as well as the reasoning for the performance of the mitzvah, our approach to the mitzvos would be very different. As mentioned previously, the Chayei Adam also writes that if one says a blessing without concentration it is comparable to a body without a soul. A body without a soul is dead. We all have the opportunity multiple times a day to say blessings. Let us internalize how important it is both to say the blessing as well as to do our best to concentrate on saying the words to mean what we say and of course the more we learn about what the blessings mean the more we'll be able to concentrate and sincerely mean our words that we are saying to Hashem.

Our goal in this world is to train ourselves to truly and sincerely believe and trust in Hashem's prescription. Hashem commanded us to perform many mitzvos. Some of them are easier to understand with our limited understanding, whereas other mitzvos are more difficult to understand. For example, Hashem commanded us to visit a sick person. That is very logical, even in our minds, that's a nice thing to do. Honouring one's father and mother is also a logical mitzvah. However, many mitzvos are counterintuitive. If we lived at a time where we were able to absolutely ascertain who belonged to the nation of Amalek, picture this situation, a cute little two-year-old child, the cutest child you've ever seen. Hashem gives you a mitzvah now, you need to go and kill that child. One second, I don't want to be the one to do that, that's not nice, that's dangerous, people are going to view me as a murderer. Again, the reason we perform mitzvos should not be based on our own agreement to Hashem's will, as if He needs our stamp of agreement. Rather, we fulfill the mitzvos just because Hashem said so. In fact, one of the great halachic commentators, the Aruch HaShulchan, writes that the reason we honour our father and mother is not because we appreciate them. We honour them because Hashem said so. Any mitzvah we perform, we do so just because Hashem said so. The Vilna Gaon writes that when it comes to the mitzvos that the rabbis enacted, many times, even when the reason that the rabbis have given us for performing this mitzvah is no longer applicable, we nevertheless still perform the mitzvah. And the reason for this is because there may be a thousand reasons for the performance of this mitzvah where the rabbis decided to disclose only one of the reasons. Again, our belief in Hashem and our belief in the great sages who were given the license to enact certain mitzvos, we perform those mitzvahs just because we believe that that is what we're supposed to do, even if we don't understand. This line of thinking will help us to take all of the mitzvos and all their intricacies much more seriously. For example, we may say some lashon hara - bad words to another individual in privacy about someone else. And let's say these words never get out, no one ever discovers this private conversation of mine. How serious can what I did be? We know that the whole main purpose behind the prohibition of not speaking lashon hara about another is so that you shouldn't cause them detriment. But in this case, it was kept private and nothing actually happened. So how bad could it be? If we apply our own line of reasoning for the performance of the mitzvos, we could be led to making grave mistakes. But if we treat the mitzvos as an expression of our emunah in Hashem - I believe in Hashem, and if He instructed me to do something, I believe in that. And if He told me that Lashon Hara, whether the negative information I related privately to someone was ever discovered, or even if it wasn't, if Hashem said that that is one of the most serious sins sometimes comparable to the three cardinal sins, idol worship, immorality and murder. Really? Is it that bad? If it's based on my belief in Hashem, I have no questions, because I believe Him. When we do mitzvos, let us internalize that the reason we are doing so is not because we understand, but because we believe.

Our job in this world is to grow in our belief in Emunah and everything that that entails. As we've discussed, one of the potent areas Hashem has given us the privilege to be able to tap into is the words of Tehillim, the holy words of David HaMelech. And again, our job is to believe that our recitation of the words of Tehillim are making an impact. Even though we may not be able to experience and see the result of our actions, our job is to grow in our Emunah, in our belief that just like if a soldier is fighting in a war, when that soldier makes an effort and shoots a terrorist with his gun and sees the direct result of his actions, because the terrorist is now dead. In the same way, when we say Tehillim, we are protecting the people around us, we are making a tremendous impact in ways that we cannot imagine. The following story that Rebetzin Tehillah Abramov recounts helps us to internalize a little bit of how the words of Tehillim are actually making a difference. There was a woman driving on the highway in Israel and suddenly there was a tremendous traffic jam, a complete standstill. This woman's custom was that whenever she'd be in a situation such as this, she would begin to say the words of Tehillim. Eventually, the traffic cleared up and she went home. About three months later, this woman attended a parents-teachers meeting at her child's school, and while she was there, another woman came over to her and said, “Hi, I know you don't know me, but I just want to thank you with all my heart for saving my life.” So, the woman says, “those are very kind words, but I have no idea what you're talking about.” And the woman who approached her says, “do you remember about three months ago, you were stuck on the highway in a standstill traffic jam? And whilst you were stuck in the traffic, you began to recite Tehillim?” Now this woman is completely taken aback because she didn't tell anybody in the world about the traffic jam, nor about the fact that she recited Tehillim in the car. So, she's in complete wonder how this other woman knows that she was saying Tehillim in that traffic jam. So, the woman who approached now says, do you know the reason for that traffic jam on that day was because there was a car accident on the highway. I was the individual in that accident. And the accident was so severe that I actually died, what's called a near death experience. And she reported to the lady, I was floating above my car higher and higher because I was leaving this world. And suddenly there were some alef-beis letters that emerged from your car and pushed me back down into my car, which is when I came back to life, went to hospital, got the treatment I needed, and here I am. There are many, many stories recounted in a similar manner. But the bottom line is that there is no question that our words of Tehillim are making a tremendous impact. We all have the opportunity to say the holy words of Tehillim.

In Hashem's great kindness, He has given us many opportunities of how to impact our lives in this world, as well as impact our future lives in the next world. One of the potent gifts Hashem has given us is the power of tehillim. Tehillim are comprised of 150 chapters that David HaMelech authored. If one studies tehillim, one will quickly realize that these are King David's personal conversations with Hashem, both through times of joy and happiness, as well as through times of sorrow and challenge, David HaMelech was in constant communication with Hashem. In addition to these words of tehillim being David HaMelech's personal and meaningful words of conversation with Hashem, these words are also imbued with a special holiness based on divine inspiration, ruach hakodesh, that David HaMelech had. Each one of us has the constant opportunity to recite the holy and potent words of tehillim. If we were to see the results of what happens when we recite the words of tehillim, we would not be able to stop because it would be so obvious how impactful we are being on the whole world. But again, our job in this world is to internalize the belief, the emunah, specifically when we don't know and we don't see the results. Imagine for a second that there was going to be an atomic bomb on a certain country and you knew if you were to recite tehillim now for 20 minutes, you will prevent that atomic bomb from landing. Most people would go ahead with those 20 minutes, even if they're very tired, because again, you're stopping an atomic bomb from wiping out an entire country. In the same way, imagine for a moment that the spiritual impact and result of my recitation of tehillim is going to bring about such blessing to win the war that we're going through, that no more soldiers will be killed or even injured, that anybody who's been taken into captivity will be returned home safely, and that those who have already been injured will have a complete recovery and that we will have complete victory over the enemy. The army that is fighting this war is comprised of many different segments. There are the soldiers on the front lines, then you have the cook in the kitchen who has to cook food for the soldiers, and in a sense, the soldier on the front lines who is risking his life on a constant basis can feel a much greater sense of accomplishment and purpose and doing something meaningful, being right on the front lines, fighting for his country, whereas the cook in the kitchen might feel of less purpose. Of course, we all understand that the army is a team and every segment is needed. If the cook would not be there, there would be no food for the soldiers and they would not be able to fight, and therefore, every component of the army is needed. We might not be able to be on the front lines fighting in the army. However, if we internalize the Emunah, that the spiritual impact and power of Tehillim is what will send success to our soldiers, we will recite our Tehillim with the same dedication as those soldiers fighting on the front lines. Now again, our job in this world is specifically to believe when we don't see nor understand the results of our actions. We are taught from the Torah sources that the power of Tehillim is so great that it affects our world in ways we cannot even imagine. We all have the constant opportunity to say the words of Tehillim.

Torah commentaries teach that the distance between knowing Emunah in our heads as opposed to truly and sincerely internalizing that Emunah in our hearts is greater than the distance between heaven and earth. Most believing Jews understand that prayer to Hashem makes an impact and is certainly a worthwhile investment on our part. However, internalizing the true extent of just how powerful each word of prayer we utter creates is our life's work. Imagine for a moment that every time we would pray, we would automatically receive a million dollars. If that were the case, we would probably be praying all day because we are experiencing the results to our action of prayer. Our job and purpose in this world is specifically to believe when we don't experience and we don't see the impact of our efforts. Making efforts to internalize just how powerful every single prayer we make is will inspire us to pray with more concentration, to mean what we say, to be more sincere in our personal conversations with Hashem, and to devote more time to such a holy and potent and powerful endeavor. There is a well-known story that took place many years ago of a man whose wife gave birth. Two weeks later, she became very seriously ill. When they visited the doctor, after he assessed the situation, he called for immediate surgery due to the urgency of the situation. The man, who lived in Bnei Brak, the hometown of the great rabbi, the Chazon Ish, decided that although the diagnosis seemed clear, he nevertheless would like to consult his rabbi, the Chazon Ish, and receive his blessing to move forward with the surgery. When the man arrived at the shul of the Chazon Ish, it was just before the time of the mincha prayers. The man went over to the rabbi, the Chazon Ish, and reported his case. He said, Rabbi, my wife gave birth two weeks ago. Now she has become ill, and after visiting the doctor, he's advised us that we need to go ahead and perform surgery immediately. However, the doctor also told us that as a result of the surgery, my wife will never be able to have any more children. So, the rabbi, the Chazon Ish, looks at the man and says, “I'm sorry about the situation, that the prognosis is that you will not be able to have more children. However, the halacha is clear. When someone's life is in danger, you certainly are obligated to go ahead and perform the surgery, even though you will not be able to have children in the future.” And then suddenly the Chazon Ish turns around to the man and says, it's time for mincha now, and they begin to daven mincha together. After mincha, the Chazon Ish turns around to the man and says, please can you repeat your situation to me? And the man does so. The Chazon Ish says, “do not go ahead with the surgery.” The man obviously is very perplexed. The Chazon Ish was very clear before mincha that this is the law, you've got to go ahead with the surgery. It's pikuach nefesh; someone's life is at stake. However, just after mincha, the Chazon Ish had a 180 degree turn and said, you should not go ahead with the surgery. The Chazon Ish explained himself. He said, “that's what we said before we davened mincha. But after we davened mincha and I used the opportunity to ask Hashem that your wife should not have to undergo the surgery and thereby not be able to have children in the future, everything's changed.” In the end, they did not go ahead with the surgery and against all statistics, this woman had nine children after that episode. Of course, we all have to be responsible in the way we deal with situations. And perhaps only people as great as the Chazon Ish would be able to make such a decision as in this story. However, what is certainly applicable to every one of us is the power of tefillah. Tefillah can change situations. Every single one of us has the constant opportunity of tefillah.

The famous words in the Torah, “ein od milvado” - there is nothing else in the world except for Hashem, mean that everything in the world is completely under Hashem's control and guidance. That being the case, it's sometimes difficult to understand why we need to do anything. Because if Hashem runs the show 100% and my efforts do not make any difference, as taught by the Torah commentaries, why do I need to do anything? And the simple answer is that Hashem has commanded us that even though He does everything, we still have an obligation to do what is called hishtadlus, to make our own effort. What is super vital to remember is, as the Mesillas Yesharim writes clearly that although we have a mitzvah, an obligation to make our own effort in whatever area that may be, we are to remember that our efforts have no effect on the final result. We do not and cannot help Hashem. Hashem runs the show exclusively. The Rambam in his 13 principles of faith writes, “He alone did everything, does everything and will do everything.” It is not a partnership together with Hashem where we are helping Him. He exclusively runs the show. When it comes to the mitzvah of hishtadlus, if one needs to make a living, of course, one's parnassah comes exclusively from Hashem, but I have a mitzvah, an obligation to make my own effort, even though that effort does not affect the final result and does not help provide for my parnassah one iota. In the same way, if somebody is sick, the first thing to do is only turn to Hashem because again, that's all that really counts. Only He can make me better and a visit to any doctor actually, in its true essence, does absolutely nothing. However, again, I have an obligation because Hashem said so, to do hishtadlus, to go visit the doctor or take medication. However, even under the wing of hishtadlus, the Chazon Ish writes something fascinating about hishtadlus itself. He says that 50% of our obligation towards our hishtadlus is accomplished through tefillah, davening, because Hashem can send our salvation, be it parnassah, recovery from illness, the spouse one is looking for, children or whatever other area it may be. Hashem can send that salvation even without us needing to pray. In a sense, our prayers are a form of hishtadlus, of our own efforts to try to accomplish something. So says the Chazon Ish that 50% of our efforts even within hishtadlus should be directed towards tefillah. What a tremendous opportunity we have every single day to talk to Hashem. Anything and everything that we may be going through, we can talk to Hashem about. And remember, we have an obligation to fulfill our mitzvah of hishtadlus. So, we have to do what we think will help. Visit the doctor, make an effort in business and whatever other area may be relevant. But never to forget that 50% of our efforts should be directed towards our davening, our personal conversations with Hashem.

The Torah teaches us in a verse about Moshe Rabbeinu, “Vayehi yadav emunah”, and his hands were emunah. And the famous commentary on the Torah, the Targum Unklus, translates the words as, “and his hands were spread out in prayer.” What the Torah calls emunah, the translation that follows is prayer. One of the most potent expressions of our belief in Hashem is praying and talking to Him. If I sincerely believe that Hashem exists, an obvious go-to is talking to Him. We need to internalize the tremendous gift that Hashem has given us, the opportunity to daven to Him in numerous ways. We have the tremendous opportunity to daven the prescribed prayers with all their holy words every single day. And doing so is a very potent expression of our emunah in Hashem. The words of the prescribed prayers were authored by very holy sages who were able to imbue these words with tremendous holiness. So, besides for their basic meaning, which is really a personal conversation with Hashem, these particular words and format and order of prayer that has been prescribed by the early great sages are particularly potent and powerful. And we should certainly capitalize on the opportunity to daven the prescribed prayers every single day. What is important to remember whilst we are praying is to do our best to mean what we are saying. One of the great halachic authorities throughout halachic literature, the Chayei Adam, says that to pray without kavana, concentration and meaning and intention is comparable to a body without a soul. Although the words of the prayers themselves are very holy, a very important component of the prayers is to mean what we are saying. For some people, understanding the words may be easier. For others, more preparation might be necessary, such as finding time to learn the meaning of the prayers and the words of the prayers so that when we do pray, they are more meaningful and we understand more what we are saying. Besides for the prescribed prayers, however, we have the constant opportunity every moment of the day to talk to Hashem in our own words, which is also very much considered prayer. The Chofetz Chaim, in fact, writes that the reason so much suffering was befalling the people of his time was because they only prayed the three prescribed prayers every day. But because these prayers are something that we repeatedly do day by day, he writes, we become habituated to the prayers and sometimes they become monotonous, to the point that we don't sincerely mean the prayers anymore. And therefore, says the Chofetz Chaim, multiple times a day a person should talk to Hashem in their own words because the nature of our own personal prayer is to be much more sincere and real. What a privilege! We have the opportunity every single day both to pray the prescribed prayers as well as to talk to Hashem in our own words.

We know that the Torah sources refer to Hashem and the Torah as one. One of the most potent things that we can do in our endeavor to connect to Hashem is to learn Torah. The Gemara, as outlined by the Shulchan Aruch, the Code of Jewish Law, also teaches us that even if one does not have this high motive of just connecting to Hashem and learning the Torah just because He commanded us to, even if one is learning for some personal motive to some degree, for example, one feels that they will receive more honor from other people if they know more Torah, or for whatever other similar personal agenda, nevertheless, we are still encouraged to learn the Torah even for the wrong reason, because eventually we will come to learning the Torah for the right reason. Of course, ideally, we aim to learn the Torah for the absolute right reason, just to connect to Hashem. I once came across a great analogy that helps digest this concept. There was an individual who bought a microwave oven from an electronic store. Before leaving the store, the individual asked the store owner to please give him a good overview of how to work this microwave with all its details. After his crash course, the microwave was packed away in the box and the individual went home. When he pulled out the microwave, he started doing exactly what the shop owner had showed him, but nevertheless, he could not get the microwave to work. Because of that, he returned to the store and said to the store owner, I don't understand. I am doing everything you told me, but I can't get this microwave to work. There must be a fault in the machine. And the store owner says to him, “please show me what you're doing, and let's try work it out”. So, the man touches all the buttons to make the microwave work, and he does everything right, but it still doesn't work. And the store owner says, you've done everything right, but you've just forgotten one thing: You forgot to plug in the machine. When we learn Torah, even if we are not plugged in in that connection with Hashem, we are still advised to learn the Torah because the potency of Torah is so strong that eventually it will lead us to be able to be plugged in and connect to Hashem in the right way. However, even today, we can all make our effort to bridge that gap of Torah learning and connection with Hashem, and again, the answer to all questions and the solution to all problems. We all have the opportunity to talk to Hashem. In fact, there is a prescribed prayer that the Halacha outlines for us to say before we learn Torah and after we learn Torah. And in that prayer, we pray to Hashem for success in our Torah learning beforehand, and we thank Hashem thereafter for the Torah learning and success that He gave us in our Torah endeavor. In addition to those prescribed prayers, we all have the opportunity on a constant basis to say, “Master of the universe, Hashem, my Father, I am currently about to learn Torah. I am going to try my best to understand the wisdom in Your true perspective, in the only true perspective that exists. But Hashem, I ask You, sometimes I get involved in the technical details, which I am supposed to, because that is the mitzvah of Torah learning. But Hashem, sometimes it's difficult to bridge the gap and feel a strong connection to You, as if we're bonding together as a result of my Torah learning. Please, Hashem, help me to be plugged in. Help me to really and truly connect to You and feel that connection to You whilst I am learning Your Torah.“ What a privilege we each have on a constant basis to learn Hashem's Torah and to connect with Hashem.

We've learned many times the incredible, potent value of Torah learning. There is no question that the more involved we are in Torah learning, the more we come closer to HaShem, because we are taught in Torah literature that HaShem and the Torah are in essence one and the same. In a sense, the closest that we can get to HaShem is when we take the Torah and delve into it and learn it to the best of our abilities. Of course, each one of us in our own right ought to make our maximum effort in our personal Torah study. However, the Shulchan Aruch, the code of Jewish law, codifies what one is to do if one is limited in their time that they are able to dedicate to Torah study. The Shulchan Aruch codifies the well-known concept known as Yisaschar Zevulun. The Torah records that of the twelve tribes, the tribe of Yisaschar was completely devoted to the mitzvah of Torah learning, but of course, in order to do so, they also needed to have some sort of plan where they would be able to receive their sustenance to be able to provide for their families. An arrangement was made where the tribe of Zevulun committed to financially supporting the tribe of Yisachar and an official agreement was made that while the two tribes would share the financial benefits of Zevulun's work, in the same way the two tribes would share the spiritual benefits and reward that will be due because of the Torah learning of Yisaschar. Of course, even if we have partnered with somebody else, we are all obligated on our own part to commit to our maximum degree to delve into the Torah with whatever time Hashem has given us available. Whilst at the same time, it is worthwhile to remember this investment that Hashem has given us - the opportunity to reap the benefits and rewards of Torah study, even if we ourselves are unable to devote ourselves completely to Torah study. Just to appreciate how valuable Torah study really is, in the same passage that the Shulchan Aruch records this arrangement that can be made between two people, where one says, I will be the supporter and the other says, I will be the one who will devote myself to Torah study - we will share the financial benefits as well as the spiritual benefits. In the same passage, the Shulchan Aruch records that this can only be done for a future project. One can make an arrangement that for the future, we will share the rewards for the Torah in exchange for sharing financial benefit together. However, if one has already learnt some Torah and another individual comes over and says, “I am prepared to pay you $10 million just for the reward of one word that you ever said in your Torah learning, we are absolutely prohibited from selling our reward even for all the money in the world. And that is because the value of Torah learning is so great that all the money in the world cannot buy even one word. As discussed many times, our job in this world is to believe specifically when we don't see, when we don't understand. When two people come together and make an agreement, the one will contribute the spiritual benefits that the Torah gives and the other will contribute the financial benefits to be split between the two, oftentimes, it will be a lot easier for us to relate to the amazing kindness that the financial provider in this partnership is doing for both of them. Whereas the individual who's learning Torah, in a sense, sometimes it feels like he's reaping financial benefits and not necessarily contributing as much as the other individual. Let us remember that our job in this world is to believe specifically when we don't see, to follow Hashem's perspective. We cannot see Hashem's perspective with our own eyes. We are obligated to believe Hashem's perspective. What a privilege each one of us has to constantly make an effort to grow in our personal Torah learning. And at the same time, Hashem has also given us another way in addition to our personal learning, that we are able to partner with others and also reap the benefits together.