As mentioned many times, Torah sources teach, "HaShem Tzilcha" - HaShem is your shadow. Just like if one puts out one finger into the sun, the shadow that you'll see is that of one finger, whereas if you put five fingers out, then you'll see a shadow of five fingers, in the same way, when it comes to reliance on HaShem, the more one relies on HaShem, the more one will see HaShem come through for them. We've mentioned the approach of bitachon that many Torah commentaries bring, that one relies on HaShem about something that they might be lacking, to the point that they are absolutely certain that HaShem will give them exactly what they have requested. And again, there are many levels. There might be times where it is more appropriate to say, "HaShem, I know You can do anything, but I don't expect anything in particular. Whatever You decide, that's what I want to go with."  And at other times, one might feel it more appropriate to say, "HaShem, I really need this job opportunity to come through. Until now we've really struggled and I'm not even able to perform mitzvos in the ideal way because of our lack of funds. HaShem, I really would like to be able to rely on You, that You will come through for me because I really believe that there is no other force in the world except for You. You exclusively orchestrate every single detail in my life. HaShem, I know You will come through for me." Whichever approach of bitachon one is taking, it is absolutely vital to do our best to work towards being sincere in our reliance on HaShem and in what we are requesting from Him. There is a story told about Rav Yisrael Salanter. He was once sitting with another great Torah leader and they were having the following argument. Rav Yisrael Selanter insisted that with bitachon one can obtain anything he wants, while the other great Torah leader argued that this is not the case. To prove his point, Rav Yisrael said that he will have bitachon to receive a gold watch. And at that moment, there was a knock at the door; a man walked in and handed his watch to Rav Yisrael.  There is no question in the world that bitachon works, and there is no question in the world that we believe what the Torah sources say - that bitachon is not related to our deeds. It is available to every single one of us. Yes, we might not all be on the level of Rav Yisrael Salanter to need a watch and be able to rely on Hashem to the point that we receive it a few minutes later, but there are many levels in between where we might currently be and where our maximum potential might be at.  "Thank you Hashem for teaching me that relying on You is so powerful that it works to the point that many Torah authorities write, that if I rely on You for something, I will for sure receive that item. Now Hashem, I know that there are many levels and there may be many reasons why I might not receive something that I choose to rely on You for. If I am fully sincere in my reliance, maybe at times I might be able to be in this category, but maybe sometimes I am insincere. Please Hashem help me to move towards a bitachon where I am able to rely on You with absolute sincerity, with absolute reliance, that You exclusively provide for me, can send me everything and always have my best interest in mind.  And Hashem, even though You've taught me that bitachon is completely independent of my actions, and if I rely on You, You will come through for me even if I have a messy scorecard, however, at the same time, please help me to remember my priorities. It's not about what I want and then using the power of bitachon to live life in the way that I would like, but rather first setting my priorities right. What is important in life? Is it just about making efforts to rely on You to get the new car that I want? Sometimes there is a place for that, but much more important than that, my priorities should always be to receive things that I need in order to enhance my service to You. Hashem, You know the reason that I would like more money. I would like to fulfill the tremendous mitzvah to be able to give more charity. And I'm going to have bitachon in you, that this particular venture that I'm exploring, that You are going to make it successful so that I should be able to get more money in order to fulfill Your mitzvah of giving charity in the best way possible. Thank You Hashem for the incredible gift of bitachon and the incredible gift to talk to You on a constant basis."

We've been discussing the two approaches the commentaries outline with regards to bitachon. Although the conventional understanding is to rely on Hashem that He will always take care of us and do what is best for us, the other approach to bitachon that many Torah authorities outline is to rely on Hashem so heavily and confidently that He will give me exactly what I have asked for.  As we mentioned in the words of the Beis HaLevi, "Bevadai yasig ma shechaser mehitztarchuto" - that one who places their reliance on Hashem will for sure receive what they have requested. And as mentioned, many Torah sources teach that this applies regardless to one's spiritual level and scorecard; even if one has performed many sins, the power of bitachon is so great that when one relies on Hashem, Hashem will come through for them.  We mentioned the Gemara which states that there was a poor man who came over to Rava and requested a more extravagant meal than would usually be suitable for a poor man. And although initially Rava had suggested that when asking other people for funds it would not be appropriate to ask for anything more than the bare minimum, after the episode, the Gemara concluded that it was not out of place for the pauper to ask for the type of meal that he was used to, because ultimately all of our sustenance comes exclusively from Hashem.  This idea can be illustrated further by another passage in the Talmud. The Gemara in Brachos 60a states that once as Hillel was on his way home, he heard cries of anguish from his neighborhood and he stated with confidence that these cries were not coming from his house. And the Gemara questions how was Hillel able to be so confident that the tragedy that had befallen was not coming from his own family? And the Vilna Gaon explains that the reason was because exceedingly righteous people live with full confidence that they will never suffer any harm.  And one more passage in the Talmud to highlight this idea. The Gemara in Taanis 19a tells the story of Nakdimon ben Gurion, a wealthy Jew who lived in the time of the second Beis Hamikdash and who during a time of severe drought wanted to provide water for the Jews traveling to Yerushalayim for Yom Tov. He borrowed wells of water from a Roman individual promising that they would be refilled by a certain time and if not then he would fill them with gold. Nakdimon took a very big risk yet he remained fully confident that Hashem would enable him to fulfill his promise. Sure enough, at the last moment heavy rain began to fall and the wells were all filled. Although some might argue that being so confident that Hashem will come through for an individual might be saved for the righteous, we see from many Torah commentaries that that is not the case and that this mode of thought may at times be applicable to many of us even during our times. And as always in any area of doubt, after trying our best to learn Torah passages and seek guidance from Torah leaders, the most advisable thing to do is to talk to Hashem and ask for clarity.  "Hashem you have taught me this most precious information about bitachon. Thank you so much for teaching me that the opportunity to have bitachon is available to every single one of us regardless of our actions and how we are doing in terms of our spiritual scorecard. Hashem thank you also for teaching me the different types of bitachon that the Torah authorities offer us. Of course always praying to you and hoping to you for the best the way we see it in our eyes, but sometimes thereafter letting go and accepting that whatever you do will for sure be the best, whilst at the same time appreciating the other mode of bitachon, that the power of relying on you is so strong that at times it might be appropriate for us to rely on you to such an extent that we are sure that what we need and what we are asking you for will come about. Please Hashem will you guide me to be able to apply the bitachon that I am learning and truly rely on you under every and all circumstances throughout my life."

We mentioned that the Torah commentaries cite two different approaches to bitachon. The first, more well-known and conventional approach to bitachon is that we are all called on to rely on Hashem exclusively, expressing to Hashem that we know that He is the exclusive orchestrator to every happening in our lives, and we are called on to hope and pray that Hashem will provide us with the things that we need, whilst at the same time we accept that not necessarily will Hashem come through for us in the way that we desire, but rather that whatever He does decide to do, we trust that that is for sure the best for us.  The second approach to bitachon is where one is so confident in what they are hoping and asking Hashem for, to the point that they are now asking Hashem in the form that they will for sure receive what they are asking for. We are taught by many Torah commentaries, such as Rav Chaim Vital, the Beis HaLevi, Rav Dessler, the Steipler and many others, that the power of bitachon is so strong that relying on Hashem causes Hashem to give us what we are relying on Him for.  Not only that, the Midrash teaches that even a wicked individual who relies on Hashem reaps all the benefits of bitachon and following suit to this Midrash is the Ramban and others who again teach that even a thief or some other wicked individual who chooses to rely on Hashem, Hashem will come through for that individual. The bottom line is that bitachon is completely independent of our scorecard. Although we are of course called on to make every effort to stay away from sin and do as many mitzvos as we can, nevertheless, the power of bitachon is something completely independent to our scorecard. Even if a person is tainted with tremendous impurity from many transgressions and sin, of course as the Torah sources teach us, there will always be consequences for those actions unless a person repents for them; nevertheless, when one chooses to practice bitachon and rely on Hashem, it does not matter anymore what one's scorecard is, in terms of the bitachon being able to work and Hashem coming through for the individual. The many Torah commentaries that mention this type of bitachon where one is able to rely on Hashem to the point that they are certain Hashem will give them what they are asking for can be illustrated further by some passages we find in the Talmud. The Gemara in Kesubos 67b cites a story about Rava who was once approached by a needy person asking for food from the communal charity fund. "What do you like to eat?" Rava asked. "Fattened chicken and aged wine", the man said. "But you're taking from the public charity fund", Rava replied. "Do you really expect to receive such extravagant food and wine when you're relying on charity?" "What do you mean?" The man said. "I get what I need from Hashem." And the needy man quoted a verse to support his statement that it is not Rava who is providing for him, but rather Hashem exclusively is his sole provider.  The needy man said, "Hashem does not provide sustenance in a general manner, but rather provides each individual with his needs. If so, if one relies on Hashem, he will receive everything exactly how he wants it." And the Gemara goes on to say that just then Rava's sister, who he had not seen in many years came to visit him and she brought him as a gift - fattened chicken and aged wine. Rava then gave over the chicken and wine to the pauper and acknowledged that the pauper was right and it was now absolutely clear that the sustenance that was due for the pauper was not even slightly coming from Rava, but rather exclusively from Hashem, and therefore Rava acknowledged that the pauper was correct in that although he was seeking funds from others, it was proper to still consider his own self-worth and dignity.  When one is not living a life of bitachon and one has to take a favor from another individual, the Torah approach is to always be appreciative. But if one feels like this individual is my provider, that sometimes leads to flattery and other sins which the Torah prohibits us from committing because again, that is not my provider, that is just the messenger; the only provider for every single thing in my life is Hashem Himself.

Rav Dessler, in his Michtav Me'eliyahu, part 5, page 74, writes that there are two approaches to bitachon. Approach number one is where I realize that there is absolutely no other power in the world and Hashem is exclusively the only one orchestrating every minute detail in the world, the only one that can help me and the only one that I should turn to. But at the same time, although I might be hopeful and am called on to pray to Hashem for what I desire, I nevertheless don't necessarily expect that to happen. Hashem has many considerations and although we are called on to pray for what we think is best for us, as we are taught from many Torah sources, nevertheless, what Hashem does is His business and we can trust that that is for the best.  Rav Dessler mentions that there also is a second approach to bitachon and this approach outlines that one relies on Hashem to such a heavy extent that one is certain Hashem will give me exactly what I am requesting. To one who has not heard this concept before in Torah sources, at first this can be a difficult idea to digest. Who says I deserve what I am asking for? Hashem has many considerations. Maybe He'll decide that it's best for me not to receive what I am requesting, and many other similar considerations. As always, whether we understand or we don't, we always follow the only true perspective, Hashem's perspective, the perspective of the Torah and the Torah commentaries. As mentioned previously, the fantastic work by Artscroll, the Beis HaLevi on bitachon, authored by Rabbi David Sutton, outlines this and many similar concepts in a fantastic manner.  The Beis HaLevi himself, in his classic essay on bitachon, writes that a person who truly chooses to rely on Hashem for a particular need or something that they might be lacking, in his words, "bevadai yasig ma sheyechsar lo mehitztarchuto" - he will for sure obtain what he is currently lacking. Although this approach might seem like a novelty, there are many, many Torah sources that teach that this is the ideal approach to what it means to have bitachon, to be able to rely on Hashem to the extent that I am so certain He will give me exactly what I am asking for. To name a few others that bring this approach to bitachon, Rav Yosef Albo in his Sefer Haikkarim, as well as Rabbeinu Bachya in the Kad Hakemach, as well as Rav Chaim Vital in Shaarei Kedusha, and many others. Both approaches are valid, and depending on circumstances and perhaps other factors, each approach can be used at the relevant times.  "Hashem my Father, I have been struggling to find my marriage partner, as you know, for a long time. For whatever reason you have challenged me in this area, I know Hashem that You exclusively orchestrate every single detail in my life and in everybody's life, and when You decide that my husband should come along, You and You exclusively will make that happen. So there is nothing for me to worry about. And Hashem I beg You, please let it happen soon. I have been waiting for so long, and I beg You, in the very near future, please will You send me my marriage partner. And at the same time Hashem, I acknowledge that I don't know the ins and outs of Your calculations, and whatever You do, I thank You for that, because I know that You will always do only what is best for me." This is certainly a very valid approach to bitachon, where I am trusting in Hashem completely, acknowledging that He is the sole orchestrator of every detail, but not necessarily expecting what I have requested. The second approach to bitachon would say, "Hashem my Father, I have been waiting for so long to find my marriage partner. I am going to trust in You exclusively because I know that You are the sole orchestrator to every detail in my life and everybody's life. I know that in one second, You can send me my marriage partner. Hashem, I am going to rely on You to the extent that I am certain that You will send me exactly what I need. Hashem, I am begging You that in the near future, You will send me my marriage partner. And I am going to feel now Hashem, as if You have already found my marriage partner, because I know that that is what You are going to do." Thank you Hashem for teaching us all the approaches about bitachon and giving us the keys to be able to live a truly meaningful life.

In an ideal world where one is able to reap all the benefits of a life of true bitachon, true reliance on Hashem, we would not be required to make Hishtadlus - to make our own efforts. And as the Torah commentaries teach, the only reason that we are required to fulfill our mitzvah of Hishtadlus is because it is a curse that was placed on us when the initial man, Adam, ate from the tree.  However, the Torah commentaries delve into what seems to be an apparent paradox, because on the one hand, we have a mitzvah to absolutely rely on Hashem exclusively, and on the other hand, we have a mitzvah to make a real effort on our own accord. One who is interested in researching this topic further is invited to view our 8-part series that was posted at Recording 97.  Briefly for our purposes right now, we are called on and obligated from the Torah to make every effort to live a life of absolute bitachon, which means to believe that Hashem exclusively runs every single detail in my life and to make a practical effort to turn that belief into the way I practically live my life, not feeling feelings of fear from other individuals, not flattering my boss, the doctor, or whoever else I might sometimes be led to feel that I am relying on.  And in truth, if not for the fact of the curse that was initially placed on mankind, the curse to perform Hishtadlus, I would not have needed to make an effort, because, as the Mesillas Yesharim teaches, the effort that I make has no correlation to the result that I achieve; the money that I receive, the recovery from illness, finding my marriage partner, or success in whatever other area I might be dealing with, has nothing to do with the efforts that I make. Hishtadlus is just an obligation, a curse, but the fact that we are obligated to live out that curse should not mislead us into thinking that our own efforts could even slightly contribute to our endeavors.  Let us remember the words of the Sefer Hachinuch that are quoted in the Biur Halacha right at the beginning of the book, where he writes that as we know there is a mitzvah not to serve idols, and as he explains, included in that mitzvah is to believe without a shadow of a doubt that the only power in the world is Hashem and no other individual, nor circumstance or effort can contribute even slightly towards the happenings in my life, and believing that Hashem runs 99% of my life, but just 1% is left up to another individual circumstance is included in the category of idol worship. So whilst we have a mitzvah to fulfill the curse of making an effort, of making a Hishtadlus, it is of paramount importance to remind ourselves of the dangers of having the wrong approach to Hishtadlus, to making an effort, which could borderline on idol worship.  "Hashem, I am currently feeling quite fearful about the current war that is taking place. Please help me to internalize that You alone are the one protecting us. Although we have an obligation to set up an army and fight the enemy, because we have an obligation to perform the mitzvah of Hishtadlus, to make an effort, nevertheless please Hashem help me not to be misled to the wrong perspective that would make me think that the only reason we are safe is because there is an army protecting us.  Help me to appreciate and pray for every single soldier fighting for us, whilst at the same time to realize that what the army is doing for us is just fulfilling the mitzvah of Hishtadlus, which ultimately comes from the curse which obligates us to make an effort, but the only source of our protection is exclusively from You, and by me realizing that You are my sole protector, I will be led to a life free of anxiety, I will not fear what the enemy is threatening to do. By fearing the enemy, as I have learned in Your Torah sources, that can God forbid attract some of those things that I am fearing, whereas when I adopt an approach of absolute bitachon, reliance on You, I have nothing to worry about, no reason to feel anxious, because I know that You Hashem are protecting me."

It's important to emphasize that no one can truly tell another individual's level of emunah and bitachon. One might see another individual who appears to be quite fearful and anxious, and one might therefore conclude that individual is not excelling in their emunah and bitachon, because again, as we've learned many times, when one lives a life of bitachon, one relies on Hashem and doesn't feel fear and anxiety from the troubles and challenges that present themselves in our lives. However, the truth is that that is not the case, because every individual is influenced by the nature of the way Hashem has made them, as well as the nurture they have received throughout their lives, shaping their personality. It's possible to have an individual who doesn't feel anxious or fearful about anything, even without the values of emunah and bitachon, and this could just be due to their personality and their nature. Of course, it is never our place to judge another individual, and we should always try to see the good in one another. Our true scorecard, only Hashem knows. How successful we might appear to be in our endeavor to excel in bitachon depends on our personality and other factors, and therefore if we are naturally a very tense individual, but by working on bitachon, we are able to minimize our fears and anxiety even slightly, such an individual with such an achievement might be on a much higher level than many others who appear to be of less anxiety, worry and fear. But it is important to emphasize that whatever we can do in order to minimize bringing in any more anxiety and fear into our lives, we should make our maximum effort to do so, because remember, not living by the values of bitachon is a great sin as the Torah commentaries have taught us, and the greatest gift is to be able to rely on Hashem and have the security of the Master of the Universe Himself.  The Gemara in Shabbos 151b instructs that one is not to sleep in an empty house alone, and whilst there are many details to the exact parameters of this halacha which we will not delve into right now, for our purposes we'll mention the commentary of the Meiri who explains that the reason for the statement of the Gemara that one is not to sleep in an empty house alone is because it brings oneself into the test of fear. For many people, being alone can bring one to feelings of fear and therefore says the Meiri, if you are able to avoid such a situation, one should do so, because again, the opposite of the mode of thought of bitachon is being in a situation of fear, and anything we can do to minimize that should be done.  And in a similar vein, the Gemara in Bava Kamma 60b emphasizes the importance of staying indoors during times of plague. And although again there are many details to this statement, the Ben Ish Chai explains that this is not only a health precaution, but also a method of reducing fear, because when people remain indoors, they will not see nor hear about illness or death being caused by the plague, so people will be less frightened.  We are all made up with different natures and different personalities, and different people are triggered to fear and anxiety by different things. Whilst we can never know the level of another individual with regards to their emunah or bitachon, and even many times our own level, because one doesn't know - is the fact that I feel anxious due to the fact that I don't have enough bitachon in my life, or is the fact that I feel anxious due to my inherent nature? Regardless, that is not our job. Our job is to make our maximum effort to minimize the fear and anxiety as much as possible, and any situation that might provoke bringing more fear and anxiety into our lives should be minimized as much as possible.  For many people, constantly following the news updates can trigger tremendous anxiety, and if that is the case, that would certainly be a modern application of these Torah sources that we have learnt. "Thank you Hashem for giving me your incredible Torah sources to teach me the real keys to the treasures of life, how to live a life of true bitachon, of true reliance on you, which ultimately leads to a life free of anxiety and free of fear."

We've been learning about the tremendous importance of the mitzvah to rely on Hashem - to practice our bitachon. As we've learned, the Torah commentaries write that it is a great sin to not live a life of bitachon. And when one chooses not to rely on Hashem, but rather fear other individuals and circumstances, not only does one now not have the special protection that bitachon provides, but one actually brings about those troubles that they are fearing from coming about. Life is full of challenges and situations that trigger us to feel feelings of fear and anxiety potentially. When we live lives of bitachon, we are able to feel calm, even when the greatest challenge might be presenting itself. I remind myself, who is looking after me. As the Vilna Gaon writes, Just like a baby nursing from its mother does not have a worry in the world, because it has everything it needs and it knows it will never go hungry, in the same way, Hashem is taking care of all of our needs, those that have already arisen and those that might arise in the future.  It is not difficult to see the tremendous emphasis that the Torah commentaries place on the importance of living a life of bitachon. But one might say, "I would love to live a life of bitachon and already be there, but the truth is that I don't feel that reliance on Hashem, so how do I get there?" And as always, the solution to all problems is to talk to Hashem about what I need. Every single one of us has the constant opportunity to talk to Hashem about anything and everything, whenever we want. And if we truly are seeing it as our life's mission to grow in our emunah and bitachon, it is vital that we dedicate time to make an effort and give us a space to talk to Hashem and ask Him to help us to grow in our bitachon.  "Hashem my Father, You are well aware of what just transpired, that just yesterday I lost my job, and the truth of the matter is that I currently don't have a backup plan. I don't know where to from here. I have people that are dependent on me, and without the salary that I was receiving, I have absolutely no idea what I'm going to do in the coming months. My natural tendency, Hashem, is that I am petrified. I know that the consequences of this could be devastating, and Hashem, if I don't remind myself to internalize the values of bitachon, I know that I'm going to get tremendously fearful, anxious, depressed, and many other negative feelings.  But You have taught us that You ultimately run every single detail in our lives, and I've been making an effort to try to grow in my emunah, as well as taking those principles and applying them practically. Hashem, I don't want to rely on any other individual, nor any other circumstance. Help me to internalize the true perspective. My ex-boss was never paying my salary. You Hashem exclusively were always paying my salary, giving me the money that I need. And although until this moment You decided that the way You would like to give me my sustenance is via my ex-boss, the only thing that has changed now is that the method of You delivering my sustenance to me is going to change. If I am God forbid to think that I am in the hands of my ex-boss, there is so much to fear, because there is no way I am getting this job again. And the truth of the matter is that I don't have an alternative right now, and I don't know where to from here. Please help me not to be fearful, but rather to rely on You. Of course I am going to make an effort to try to find alternatives, to fulfill the mitzvah and my obligation of hishtadlus - to make an effort. But to feel feelings of fear and anxiety is in essence coming from a place of me not having true bitachon, because Hashem, if I know that You are my exclusive provider, You have many ways to provide for me. Thank You so much, Hashem, for giving me the opportunity to talk to You, the King of Kings, the Master of the Universe, in personal conversation, intimately, whenever I choose to."

We've been discussing the potency of bitachon and the tremendous emphasis that the Torah commentaries place on making our maximum effort to excel in bitachon. Let us not forget the words of the Vilna Gaon, who says that a life free of sin but devoid of bitachon, although it might be an achievement that one has not performed sin, but nevertheless, because they are not living a life of bitachon, that is considered worse than living a life of severe transgressions, but excelling in bitachon. And as emphasized previously, of course we are called on to stay far away from every form of sin. But there is even more emphasis placed on striving to excel in bitachon, in our reliance on Hashem.  We also mentioned the Beis HaLevi who said that it is a great sin to not live life by the values of bitachon. And again we see here the importance the Torah commentaries are placing on and emphasizing in the efforts we need to make to live a life of true reliance on Hashem. The Beis HaLevi also mentioned that whilst bitachon can save a person from the current challenges and fears they might be experiencing, the opposite is also true. When a person is not living by the values of bitachon, but rather giving in to the fears and other powers that seem to be outside of Hashem, that fear in itself is the catalyst that brings about those new troubles that we were fearing.  Now the question we might ask is, how am I supposed to control my emotions? If I am currently experiencing something that is scary to me and I am fearful, how can I be commanded not to be fearful? And the fantastic Sefer that we have been discussing, the Artscroll version of the Beis HaLevi on bitachon, cite in the notes that the great Steipler Gaon shed some light on this issue. And he writes that one is certainly not held accountable for natural fear or anxiety that one experiences, which is practically uncontrollable. And as the Gemara states, the Torah was not given to angels and does not expect us to be superhuman. However, the Steipler goes on to explain that we are called on to make an active effort to not think about worrisome thoughts on an ongoing basis, as such thoughts may cause additional fear to one's nature or personality. Rather, one must strengthen oneself with thoughts of emunah and bitachon.  The Torah was not given to angels and as the Staipler writes, we are not expected to live superhuman lives, making our endeavor impossible. But there are many areas where we do have the choice to move our lives towards reliance on Hashem - Bitachon, as opposed to the other side, a life without bitachon, where we bring more and more fears into our lives.  "Hashem, my Father, what a tremendous gift I have to be able to talk to you about anything and everything, because the truth is that whenever I get stuck in life about anything, I always have somewhere to go. And it's not just an effort that might work, might not work; I am coming to you, Hashem, who is the source of everything, and I know that you're listening to every single word that I am uttering. Hashem, I am trying to internalize the incredible importance of living a life of true emunah, of true bitachon, and the truth of the matter is that I really want to rely on you in all areas of my life, to the point that when I experience something in my life that is causing me to feel anxiety or fear, I want to be able to turn to you, Hashem, and rely on you, and be able to feel calm.  Please Hashem, help me to advance in my journey to living a life of true bitachon, where I will more and more turn to you, and exclusively to you, regardless of what I am experiencing. Thank you so much, Hashem, for giving me the incredible opportunity to talk to you whenever I want, and especially now, when I might not know exactly how to inculcate the values of bitachon into my life, but more than any other effort, I know that just by talking to you, you are listening to me. Please Hashem, help me to talk to you with sincerity, and truly mean what I say, and I beg you, Hashem, help me to move successfully towards living a life of true bitachon."

We've been talking about the paramount importance that the Torah places on the Mitzvah of bitachon. Remember, the Vilna Gaon says that it's better to live a life with severe transgressions, if that means a life of Bittachin, rather than a life free of transgression but devoid of Bittachin.  We are of course given no license to perform transgressions by any Torah authorities and have to make our maximum effort to always do the will of Hashem, but we see here the incredible importance and emphasis that the Torah commentaries place on our endeavor to grow in our Bittachin. We also discussed the words of the Beis HaLevi in his classic essay on bitachon, where he writes that the obligation to have bitachon is such a fundamental prerequisite and foundation to the whole Torah itself, and if one lacks bitachon, it is regarded as a great sin.  As discussed previously, simply speaking, bitachon means to rely on Hashem and feel calm that He is going to take care of me, regardless of what circumstances might be presented to me. When I am not living a life of bitachon, there are many things to fear, people, circumstances, and whatnot, whereas when I am living by the values of bitachon and relying on Hashem that He will always take care of me, regardless of anything else that might be transpiring in my life, that leads to a life of calm, serenity, and lack of fear. The Beis HaLevi writes further that not having bitachon in Hashem, but rather being fearful instead, is itself the cause for one's downfall. And as he writes, "because when a person trembles in fear of something, rather than relying on Hashem, this itself causes a snare, one that did not even exist previously, to be placed in front of him regarding that very matter that he feared, whereas when one relies on Hashem, he will be saved even from a problem that already existed."  The Beis HaLevi is teaching us that when one chooses to rely on Hashem, the power of that bitachon can save him from the challenges he might be confronting, whereas when a person is not living by the values of bitachon, but rather by the mistaken illusion that there are other forces in the world, such as some terrorist group that might have the power to do something without Hashem first decreeing it, or if one feels that the only reason for their safety is because of soldiers or an army, or perhaps one might feel that the future might depend on the power and authority of a certain president and the like, then the Beis HaLevi writes that that lack of bitachon is actually what brings on that thing that we might be fearing to transpire. There are many things that are potential for fear and anxiety. Choosing to work towards living a life of true reliance on Hashem, of true bitachon, is the best anti-anxiety that we can shoot for. And the more we grow in our bitachon, the less fearful we will be from any situation that might present itself. And on the flip side, the more credibility we give to other forces outside of Hashem, and the more we give in to those fears, as if Hashem was not the one to protect us from them transpiring, the more we bring those things upon ourselves. Bitachon is the foundation of the entire Torah, and as outlined by the Torah commentaries, bitachon is available to every single one of us, regardless of our spiritual level, regardless of our background. Let us make use of this most powerful and important foundation to who and what we are.

We've been discussing how when it comes to Emunah and Bitachon, we want to try, understand what Hashem's perspective is, which is ultimately the only truth that we can rely on. Hashem teaches us His perspective via the many Torah sources that we have available to us.  We discussed the frighteningly powerful words of the Vilna Gaon, who teaches us that although there are countless Torah sources highlighting the importance to stay away from even the slightest sin, nevertheless the Vilna Gaon writes that bitachon is so important that if one had to choose between one of two options, either a life free of sin, but also a life without bitachon, or alternatively a life of severe transgressions, but however coupled by a life lived according to the values of Bittachon, one would be obligated to choose the latter, because although staying away from sin is of paramount importance, nevertheless a life of bitachon is even more important than that. Another incredible resource that we're going to be exploring in our journey of bitachon is the fantastic essay of the Beis Halevi on bitachon. I highly recommend anyone who's able to get a copy of the artscroll Beis HaLevi on bitachon, authored by Rabbi David Sutton, which has been written incredibly clearly and easy to understand for all levels.  The Beis HaLevi opens the first chapter with the following words: "The obligation of bitachon appears in many verses in the Torah, too many to count, and if one lacks bitachon, it is regarded as a great sin." Now firstly what we see from the statement of the Beis HaLevi is that he didn't even deem it necessary to quote the source of what the obligation to have Bitachon is in the Torah, because it is such an obvious preface and foundation to a life of Torah and mitzvos itself. If one is interested in the exact sources, again this incredible book has many fantastic appendixes at the back, and in the first appendix Rabbi Sutton discusses the many different sources offered by the commentaries as to what exactly the source for the obligation of Bittachon is. It is also important to highlight these very potent words of the Beis HaLevi. Let us remind ourselves that Torah commentaries were very careful with the words that they used, because the slightest misrepresentation could lead readers to making vital mistakes. The Beis HaLevi specifically chose the words that if one lacks bitachon, it is regarded as a great sin. Remember, the only true perspective that we have is what the Torah teaches us. There are many pluses and benefits that we receive from living a life of bitachon that Bezrat Hashem will explore together as we move further into Bittachon. However, here the Torah commentaries are highlighting to us that it is a great sin to not live by the values of bitachon. "Hashem my Father, please will you help me to find the right resources for me to learn exactly what it means to live a life of bitachon, and please Hashem help me to be able to take the things that I learn and apply them in a practical way, and B'ezrat Hashem, be successful in my endeavor to live a life of true bitachon.  Thank you so much Hashem for teaching me exactly what my purpose is in this world, and that ultimately the way to achieve my reward in eternity in Olam HaBa is by making every effort to excel in my emunah and bitachon. Obviously Hashem, if this is the main reason that You created me for, it makes sense to me that this needs to be the highest priority in my life, because it's obviously not something that can just come without making a real effort to excel in this area. Hashem, I know that it's one thing to know the concepts of emunah and bitachon, but as the Torah sources teach us, it's something completely different to be able to take those concepts and sincerely internalize them and live by their values throughout all of the happenings in my life. Please Hashem, will You help me to be successful in all of the areas of my journey to excel in emunah and Bitachon."

As we continue to dive deeper into the most important and vital topic of bitachon, let's remind ourselves that when it comes to any topic, many of us might have many opinions, but as we've discussed many times, everything depends on which perspective one is looking from. And just like many people decided to side with the outrageous values of Hitler, Yemach Shema, as well as currently we can see with the war between Israel and Hamas, that most of the world has sided with Hamas, and of course it is a basic value to all of us that Hitler and his opinions and perspectives, as well as Hamas and their opinions and perspectives, are mistaken and far from the truth. And although these might be extreme examples, ultimately every question we might discuss depends on the perspective that we use on how we answer that question. Just like many clever people can make mistakes even after it is well thought out, in the same way, we without human limitations are always limited and at risk of making a mistake.  Now especially when it comes to these important questions, such as what exactly does it mean to fulfil my purpose in this world and how exactly do I practice bitachon, it would be very unwise to try follow our own perspective to find the answer for these questions. The only perspective that can be the absolute truth is Hashem's perspective. And as discussed previously, Hashem does not reveal Himself in the form of a voice speaking to us in today's day and age, but rather has given us the Torah with all its commentaries that express Hashem's perspective to give us the absolute truth. Let's begin discussing what some of the Torah commentaries teach us about the importance of bitachon. The Vilna Gaon in Even Shleima, chapter 3, writes, "One who commits severe transgressions but nevertheless excells in bitachon, is better than one who does not transgress but does not have bitachon." Now for anyone even slightly familiar with Torah literature, this is a frighteningly powerful statement, because throughout Torah literature there is much emphasis placed on even the slightest Torah transgression, and certainly on severe transgressions. And nevertheless here the Vilna Gaon is teaching us that so important is it to live a life by the values of bitachon, that if one had to choose between a life of bitachon coupled by a life of severe transgressions in comparison to a life clean of transgressions but devoid of bitachon, it is more important to go with the first option, that of bitachon, even though there would be severe transgressions on one's record.  Now of course nobody is advocating to do any transgressions, because ultimately there will be consequences for anything and everything, as we've learned about many times. However, what we do see here is how much emphasis there is being placed on making efforts to live a life according to the values of bitachon.  "Hashem, my Father, thank you so much for giving me the opportunity to talk to you whenever I want about whatever I want. Hashem, I've been trying to learn about Emunah and ultimately I know that you run the world exclusively and there's no question in the world that the best effort that I can make is to talk to you and to ask you to help me in the areas that I need. Now of course you know that there are many things that I need in my life and I'm going to try and make an effort to talk to you about all of them, to bring you into my life in all areas.  But certainly when it comes to the most important area, Hashem, to my progress in Emunah and Bittachon, please help me, Hashem, to remember to talk to you on a daily basis to help me to excel in these areas, although many things in this world that we live in might try to distract us, but ultimately I know, Hashem, that the only reason that I exist, as your Torah commentaries have taught us, is to excel in my Emunah and my Bittachon."

Our ultimate purpose in this world is to focus on building our emunah. And as we've been discussing, although emunah is the first level that we are required to dive into, we then take the principles of emunah and apply them in a practical way, moving towards bitachon. What exactly does it mean to have bitachon, trust or reliance on Hashem?  Emunah teaches us that there is nothing else in the world except for Hashem. Just like if somebody would come and hit you with a stick, it would be the most absurd response to begin fighting against the stick itself, because we all know that a stick is not a power of its own, but rather is an object that has been handled by an individual who is deciding how to use the stick. And in the same way, when we internalize what emunah teaches us, that ein od milvado, there is nothing else in the world except for Hashem, every individual, every circumstance, every happening is ultimately one of Hashem's many puppets, and the values of emunah teach us to internalize that the only power that exists is Hashem Himself. And as we move from emunah to bitachon, we are now called on to exclusively rely on Hashem for all of our needs. Of course at this point, before we've delved into the subject further, many questions will already arise, such as, if Hashem runs everything and does everything, why do I need to even make the slightest of an effort? And B'ezrat Hashem we'll discuss this more as we continue to talk about bitachon. But for now, before anything, just to define bitachon a little bit, bitachon refers to relying on Hashem rather than on other individuals.  So of course, everybody needs money to be able to live. If I am not living by the values of bitachon, one might go to work, work hard, and be well-meaning in all areas. However, this individual might think that the only reason they are receiving their sustenance is because they go to work and their boss pays their salary. Now again, we are not now discussing the obligation to make hishtadlus, to make an effort, which we know the Torah commands us to do. But regardless of the obligation of hishtadlus and whatever hishtadlus we might be obligated to make, when one is not living according to the values of bitachon, but rather according to the illusion that their boss is the one who is providing for their needs, that would be a life devoid of Hashem, devoid of emunah, and devoid of bitachon.  Whereas, when an individual understands that the only source of their parnassa comes directly and exclusively from Hashem, yes in this case, Hashem is giving the money to the boss to give to me, but I am absolutely clear beyond a shadow of a doubt that this boss is just a puppet to the point that I am not afraid of him, that I will not flatter him like sometimes one might be led to do if they have the mistaken illusion of this boss being their provider. As opposed to when one internalizes that Hashem is the only provider, it could be through this boss, it could be through some other means, but I rely exclusively on Hashem.  It is easy to understand that seeing as emunah and bitachon should be our ultimate focus whilst alive in this world, it is not going to take one day to become proficient in these topics, but of course all Hashem expects from us is to make an effort to grow in these areas, in our purpose of being alive in this world. Let's explore and learn about together the true perspective, Hashem's perspective, which is portrayed in the Torah, about what it truly means to have bitachon.

We've discussed many times the important question of why Hashem decided to create the world. And as the Torah commentaries teach, step number one, the only reason Hashem decided to create the world in the first place was just because of His desire to give to all of us. And of course, if there's no recipient, there is nobody to give to. And therefore, He created us.  And step number two, as the Torah commentaries teach, the ultimate destination where we'll receive our reward in the future, b'ezrat Hashem, is not in this world, but rather in Olam Haba, in the next world.  And step number three, that being the case, if so, why did Hashem place us in this world at all? If the only reason You created me is to give me pleasure in Your goodness, and ultimately that takes place in Olam Haba only, in the next world, and not in this world, what am I doing here? Why am I alive in this world?  And as the Torah commentaries explain, the only reason that we exist in this world is because Hashem, in His great knowledge and wisdom, understood that the ultimate opportunity for pleasure in the next world will be if we are given the opportunity to earn that pleasure for ourselves, rather than having that pleasure being given to us as a free gift. And the way we earn that pleasure is by having our excursion in this world.  And step number four, exactly what is the process of how we earn our place in the next world? We know there are many components to Judaism, including the learning of Torah and performance of many mitzvos and many other practices that we have. However, as we've discussed many times, the Ramban writes in his commentary on the Torah in the final passage of Parashat Bo - the purpose of all the mitzvos, and in fact, the only reason for Hashem creating us is that we come to have emunah in Hashem. We've also mentioned previously many others who follow suit, teaching us that ultimately the purpose of all of the mitzvahs and of the Torah and all of Judaism is to come to have faith in Hashem. And therefore our main focus whilst alive in this world should be to make efforts to grow in our emunah and our bitachon.  What exactly is the difference between emunah and bitachon? Usually emunah is translated as faith and bitachon is translated as trust or reliance. Many Torah commentaries explain that emunah can be viewed as the theoretical principle - that Hashem initially created the world and that Hashem is currently actively involved in all the intricate details of every single one of our lives; that there is no other force or power in the world except for Hashem, and the many other things that emunah teaches. Whereas bitachon refers to taking the theoretical principles of emunah and applying them in a practical way by living our lives according to their values.  Of course it can be self-understood that both emunah and bitachon are of paramount importance because without knowing the principles of emunah it is impossible to apply them practically and practice bitachon, whereas just learning and internalizing the principles of emunah, although of paramount importance, but of course the ultimate is to apply those principles in a practical way, living our lives according to the values of bitachon. "Hashem, my Father, please will you help us to learn the correct information as well as internalize everything we need to know about both emunah as well as bitachon and please Hashem guide every single one of us in our own way to be able to apply these principles in a practical way and live the most meaningful lives to our maximum potential."

Let us remind ourselves, the only reason Hashem created the world was in order to share His goodness with every single one of us, and therefore anything that ever transpires throughout our lives can only be for our ultimate benefit. And at the same time, let us remind ourselves that we are taught that our main focus in this world, ultimately the foundation of the whole Torah and all the mitzvos, is to practice emunah, belief, specifically when I don't understand, to believe. Hashem designed the world in a way that everything is conducive for an opportunity to believe. So although we are taught from all the Torah sources unanimously that ultimately Hashem created the world only to give to us, only to be good to us, however, Hashem made the world operate in a way that many times it can seem like bad things are happening to us, thereby giving us an opportunity to be able to exercise our emunah, our belief; although I seem to see what appears to be bad, however, I am going to make an effort to believe and have emunah that the only reason Hashem is doing this is in order to give me an opportunity to choose to believe in what He's taught me, in His Torah sources, which is ultimately the only true perspective, Hashem's perspective, that absolutely anything and everything that transpires throughout my life can only be for my good. We ought to constantly remind ourselves about what the Mishnah states, which is ultimately coded in the Shulchan Aruch. חייב אדם לברך על הראה כשם שמברך על הטובה - that a person is obligated to bless Hashem for the seemingly bad times in the same way that one would bless Hashem for the seemingly good times. We know that in halacha there are certain blessings prescribed to the birth of children and in the same way there are certain blessings prescribed to when one experiences the death of a family member. And we also have certain blessings prescribed in halacha when one receives a large amount of money or an item of substantial value and in the same way when one loses a large amount of money there is a blessing outlined.  And ultimately as we've learnt many times, this stems from the fact that we ought to believe that everything that transpires throughout our lives is directly orchestrated from Hashem and can only be for our best because that is why He created us. But again our job is to believe that when other factors seem to indicate the opposite. There are many great sages and Torah sources that outline the benefits of fulfilling this law where we bless and thank Hashem for not only the things we perceive as good but also for the things we perceive as challenges and tragedy. The main student of Rabbi Nachman of Breslov in his book Likutei Halachot writes the following: "If everyone would constantly give thanks and praise to Hashem whether under good circumstances or not, then surely all the troubles and all the exiles would be completely nullified and the complete redemption would take place." There are many Torah passages outlined by many great sages along similar lines. What we are learning here is that of course by thanking Hashem and being grateful for even the challenges throughout our lives, the ultimate benefit is that we are fulfilling our purpose in this world to have emunah, but an additional fringe benefit is that by choosing to be grateful and thank Hashem for what we perceive as challenges and say, "Hashem you know the fact that I lost all this money it is so hard for me and it hurts me but if that is what you sent me I have no doubt that this is the best thing in the world. Thank you so much Hashem for making me lose one million dollars in this crazy transaction that took place. Although this is such a huge blow to me and I have no idea how I am going to come out of this, I am going to thank you with all my heart because Hashem if you created me and you sent me this situation and I trust that everything you do in the world is only for my best there is no question in the world that this too is for my best. Thank you so much Hashem for making me lose a million dollars." And as we are taught here, by doing so, one of the great fringe benefits is that that itself is the catalyst to turning the tragedy and challenge into a time of revealed blessing, a time where we perceive it as good. May we all merit to thank Hashem for all the things in our lives, for the things we perceive as good as well as the things we perceive as bad. And Im Yirtzeh Hashem, may we all merit to lives where we can perceive the goodness that Hashem is sending us at every moment throughout our lives.

We've been discussing one of the most important components of what it means to live a life of Torah, the true perspective of Hashem. And as discussed, having a daily commitment of a certain amount of time where I can focus on and contemplate all the things that I perceive as good, just to appreciate them and be grateful for them, is something very conducive to living a life of gratitude, which will ultimately lead to a life of joy and simcha.  And in addition to that, it would be wise to also devote a certain amount of time to try to contemplate the things that I might perceive as negative and as bad, but nevertheless communicate with Hashem that we trust that whatever He does is for our best, because He only does what is best for us.  As mentioned, this concept is codified in the Shulchan Aruch where it states that a person is obligated to bless and thank Hashem for both the things that we perceive as good as well as the things that we perceive as bad, because ultimately nothing in the world is bad. Everything that Hashem does can only be for our best. Remember what all the Torah commentaries teach us as to the most vital question of why Hashem decided to create the world in the first place, and what they all unanimously state is that ultimately, Hashem did not need to create anyone nor anything, but He did so just because He wants to share His goodness with us. That is the starting point to never forget that anything and everything that ever transpires can only be for a positive effect that Hashem is bringing about, because that is the only reason He created the world in the first place. It happens to be that for our ultimate benefit, there needs to be negativity in the world. There needs to be the potential to sin, to break our relationship with Hashem, and there needs to be tragedy and challenges that transpire. However, ultimately it is only for one purpose. It is ultimately just so that Hashem can give to us in the highest, most potent and powerful way which only He understands, the exact course that will bring about this desired result in the most effective way. There is a story of the two famous and pious brothers, Rav Zusha and Rav Elimelech. It happened one time that because of the antisemitism, these two great tzaddikim were imprisoned. Not having committed any form of transgression, but just because of the antisemitism, some pretext was found against them. And whilst in prison, one of the brothers started crying, and the other brother said to him, why are you crying? We know Hashem runs the world exclusively. Are you worried? Are you scared? What are you worried about? Just like Hashem put us in here, He could take us out at any moment. And if He wants us to remain here, then of course that is for the best. So why are you crying? And the brother retorted back, you think I'm crying about that? I'm not scared. I know that everything happens only for the best. And if Hashem wants us to be here right now, that is for sure for the best. And if He wants to take us out, He can do so at any moment, because He runs the world exclusively. You know why I'm crying? Because I see the sun is about to set, and the mincha prayer which I have not yet recited needs to be said before the sun has set.  However, one is also forbidden to pray if there is a foul odor nearby oneself. And we here are locked in this small room, and right there in the middle of the room, there is a garbage can with a foul odor emanating from it. And therefore, I am unable to pray the mincha services now. And the sun is about to set. I have never missed the mincha prayer before. And now, for the first time in my life, I am going to miss this prayer. This is the reason I am crying. And the brother retorted back, what is the reason you usually daven mincha? Is it not because Hashem commanded you to daven mincha? Well, if Hashem put you in this situation right now, where you are locked in a room and are unable to daven mincha, then just like Hashem is the one who usually commands you to daven mincha, today Hashem is the one commanding you not to daven mincha. And the two brothers began to dance around the garbage can, celebrating that this was their best way to serve Hashem now, because everything Hashem does is for the best.  It happened to be that as an anecdote to the story, the prison warden came and saw that there was such tremendous joy about this garbage can that they were dancing around, and because of his hatred for the Jews not wanting them to have any joy, he removed the garbage can, thinking that this was some form of ritual and the brothers were of course now free to continue with their services.  Sometimes, when we choose to focus on the good, to be appreciative and grateful, and to be full of joy, that itself is the catalyst to removing the heartache and challenges that are presented to us. But perhaps an even deeper message is to contemplate on the fact that anything and everything that happens throughout our lives is always exclusively orchestrated directly from Hashem and therefore can only be for our best.

We've been discussing one of the most important and fundamental components to Judaism and Torah. As mentioned, the only animal offering that will remain in the future is the offering of the Todah, because although we might reach such a high spiritual level in the future that we will not need the other offerings, however, the offering that is brought in light of our gratitude to Hashem remains forever. And that is because gratitude is such a fundamental and important component to who and what we are.  In the same vein, we are taught that all songs will cease to exist in the future. And again, because of the level that we will climb to, we will be beyond what songs can communicate and express. But the one song that will remain is Mizmor L'soda - is the song of gratitude, because thanking Hashem is something that is with us forever.  We also learnt the Gemara which is codified in the Shulchan Aruch that states that a person is obligated to bless and thank Hashem for the good things that transpire in our lives as well as the bad things that transpire in our lives. And as pointed out, sometimes one might feel like a certain practice is saved for some super pious and righteous individuals, however, this is a law codified in the Shulchan Aruch which is applicable to every single one of us.  In addition to having a daily commitment of a certain amount of time where one thanks Hashem for all of the good things in our lives, it could be very advisable to also dedicate a certain amount of time where I try contemplate on things which are seemingly bad and difficult and tragedies that I might be experiencing, and nevertheless find it within me to say, "Hashem, I know that this can only be for the best, because if You are sending this to me, there is no question that You will only do what is best for me." Let's say I am looking after another family member who is elderly and unwell, and being a good person, I make my maximum effort to look after them. I consult doctors, I try get the right guidance to give them their best treatment. I wake up one morning to the sad news that this family member has passed away. And it's also currently going all over the news that only just recently a certain medication was discovered that has a 99% success rate to treat this illness, and for whatever reason I did not see that information on the news.  The wrong approach would be to say, "if only I knew about this news information, I would have saved my family member's life, I regret so much that I didn't look around more on the news and I didn't talk to more people, because maybe, who knows, I would have found the solution." If a person is responsible and made a reasonable amount of effort to look after their family member, an emunah approach would teach, the fact that I did not see that information on the news is just because Hashem did not want my family member to live more. For whatever reason, it was the best thing that they should be taken from us now, because everything that happens in the world can only be for the best.  "Thank you Hashem for teaching me this golden information, the true perspective, your perspective, that anything and everything that transpires throughout my life is directly orchestrated by You, and therefore, whether I perceive it as good or if I perceive it as bad is only my perception, but ultimately, anything and everything that happens is always directly orchestrated from You and always only what is absolutely best for me."

We've been discussing how one of the most important fundamentals of living a happy life is being able to notice all the blessings we receive on a daily basis, which will thereby lead us to expressing gratitude to Hashem for the many blessings He constantly gives us.  Expressing our feelings of gratitude to Hashem is clearly one of the fundamentals and most basic principles of the Torah. As we've learned many times, there is a Torah passage which outlines many curses which could befall the Jewish people just because they did not serve Hashem with simcha. When we neglect living lives of gratitude and joy, although one might be performing the mitzvahs in a practical way, one is missing one of the most important components of what it means to live life as a Jew.  We are taught that in the future, all of the animal offerings which were brought in the temple will be discontinued except for one, the toda offering, because the toda offering is to say thank you. Although all of the offerings might be extremely elated and holy beyond anything we can imagine, however, the level that we will rise to in the future will be even greater than that and therefore the offerings will be unnecessary and won't have a place anymore. However, the offering of thank you will always remain because to be grateful is such a fundamental component of what it means to be a Jew that will remain with us forever regardless of our spiritual levels that we climb to.  One component of expressing our gratitude is contemplating on all the amazing gifts and blessings that Hashem has blessed us with and as discussed, dedicating a certain amount of time every day to make efforts in thanking Hashem for all of these things will certainly be very conducive to living a life of gratitude. In addition to all the things that we perceive as gifts from Hashem, be it food, health, family, money, relationships or whatever else it might be, the halacha outlines that just like we are called on to bless Hashem and thank Him for all the things that we perceive as good, we are also called on to bless Hashem and thank Him for the things that we perceive as bad. This is a teaching from the Gemara which is also codified in the Shulchan Aruch as the law. It should not be viewed as a pious act for some righteous individual on a very high level, but rather applicable to every Jew that we should internalize that we need to thank Hashem for everything, both what we perceive as good as well as what we perceive as bad.  As we know, there are blessings that are outlined for an individual to recite when tragedy strikes such as death, loss of large amount of money and other things. And the reason for that is because if we truly trust Hashem, we will understand that anything that happens is ultimately for our best, even when it might seem like there is no possible way for this to be good. But if we are able to humble ourselves to realize that we have no idea what's truly going on in the bigger picture of things in Hashem's books, but rather we live our lives with a trust that everything that He does is for sure for our best, then we will be able to trust and appreciate and be grateful for anything that happens.  Of course, we are allowed to feel feelings of pain because we are human beings, and the halacha itself even dictates certain periods such as the mourning period for losing a relative and other similar things. At the same time, we are called on to feel feelings of appreciation and gratitude for everything that Hashem does because if Hashem decided to do something, there is no question that it is for my best. "Thank you Hashem for teaching me that everything that happens in my life is a gift from You and always going to be for my best."

We've been discussing how when we adopt an approach to life, of seeing everything that we receive from Hashem as a gift, rather than assuming that it's something owed to us, that will lead us to feeling constant feelings of appreciation and gratitude to Hashem, which will ultimately also lead to being joyful and besimcha, and of course, having a constant close relationship with Hashem.  Of course, it is not easy to remain with that mode of thought all the time, because most of the messages of the world around us are conducive to exactly the opposite. So what are we to do, seeing as it is a difficult ordeal, living lives with constant gratitude? As always, the solution to all problems, step number one, is talk to Hashem.  "Hashem my Father, I want to be grateful. I want to see all the blessings that You give me and take nothing for granted. But Hashem, the messages in the world are conducive to exactly the opposite and it's difficult for me to remain with that mode of thought. Please Hashem, help me to notice all the things that You give me, from the smallest to the biggest on a daily basis. And in return, maybe something I can do from my part, Hashem, is commit to a certain amount of time that I will contemplate on some of the gifts that You bless me with on a daily basis and thank You for those things." For some people, maybe to write these things down would be beneficial, and then perhaps to take the things one's written down and dedicate a certain amount of time to talking to Hashem about those things and thanking Hashem for them.  "Thank you Hashem that we've just had the opportunity to fulfill tremendous mitzvos throughout the High Holidays, Sukkos, Simchas Torah, with all the mitzvahs that accompany them. Thank you so much Hashem for the gift to be able to talk. Imagine what my life would be if I was not able to communicate with those around me. I know that whatever I say to you Hashem is only going to be a drop in the ocean, but I know that You only expect of me to tell You a drop in the ocean, because I am just a human being and therefore I will just do my best."  Making a daily commitment and having a safety net of a certain amount of time that I will talk to Hashem and express my gratitude for as many things that I can think of would be very conducive to remaining in the space of being grateful rather than living a life where I might feel that everything is owed to me. Remember, our relationship with Hashem is not something that is objectively the same to all of us, rather each one of us has our personal relationship with Hashem. Some of the points that are being mentioned here are just some ideas to help one perhaps get started or motivate ourselves to continue to move towards the right direction and living a life of appreciation, of gratitude and of joy and simcha. But ultimately, the way we do so will depend from individual to individual. For some, maybe just to recite the bracha Asher Yatzar with real meaning and intention will bring about feelings of appreciation and gratitude. For others, after reciting the bracha, to talk in their own words and say, "Hashem, thank You so much for the gift of being able to use the bathroom and not have to experience any pain. There were times that I did experience pain, and I know how painful it can be. And something so basic, like using the bathroom, which I might need multiple times a day, if I experience pain, or perhaps even excruciating pain, I would be completely dysfunctional and everything else in my life would become unimportant because I wouldn't manage. Thank You so much, Hashem, for the gift to be able to use the bathroom once again without pain."  There are so many things, and life tries to distract us to forget to live a life of gratitude, to forget to have a personal relationship with Hashem. "Thank You, Hashem, for teaching us what life is truly about."

We've been discussing how one of the most important foundations in our service to Hashem is following Hashem's commandments and in general, living our lives with a feeling of joy and simcha. When we have the right perspective, it is much easier to live our lives in a mode of joy and simcha. However, sometimes we get used to receiving so many of our needs and gifts beyond our needs that we begin to expect these things on a daily basis.  The fact that yesterday I might have eaten breakfast, lunch and supper, as well as the day before that, as well as as long as I can remember, I have always had the opportunity to eat food when I am hungry, because that is what we are accustomed to, it sometimes might feel like Hashem owes us those things. Imagine today I don't have food, I am hungry and I am thirsty, and either because I don't have money, or even if I do have the money, there could be a drought, a famine, or whatever other reason.  When something is taken away from us, it is much easier to begin to appreciate the things that are given to us. If we are able to just contemplate on the fact that Hashem ultimately doesn't owe us anything, then when we look around, we will see just how many gifts Hashem is giving us every single moment. If we were to stop breathing for a few moments and then suddenly that gift to be able to breathe was returned to us, we would feel much more appreciation.  When we internalize that Hashem doesn't owe us anything, but rather every moment He is giving us so many gifts, that will lead us, ultimately, to living lives of joy and simcha. Because if we feel that a whole list of items might be due to us—food, money, love, relationships, health, or whatever else it might be—when we don't receive those things, we become disappointed. Whereas if we feel we are owed nothing, every single time we receive even the smallest thing, we will be led to feelings of appreciation, of joy, of gratitude, of simcha.  I happened to be sitting in a room recently when the weather was particularly hot. Usually this room has a nice air conditioning system, which makes it very comfortable to be there even when the weather is uncomfortably and unpleasantly hot. When at a particular time the air conditioner was not working and it became unbearably hot in that room, it struck me how something so small would make such a difference to my life if it was not there. If air conditioners did not exist and I would have to sweat in this uncomfortable heat on a daily basis, what a difference it would make. And the truth of the matter is that, until the air conditioner stopped, it was difficult for me to appreciate the tremendous gift that I have on a daily basis to sit in nice, comfortable weather indoors even when it might be excruciatingly hot and uncomfortable outdoors. "Hashem, my Father, thank You so much for the gift of this air conditioning that You have given me. You know that I am a human being, and although I might want to feel and express feelings of gratitude and appreciation to You, I am limited by my human nature, and the fact that You give me things on a daily basis, so many things, leads me to be unappreciative. However, Hashem, I ask You, please don't take things away from me to teach me the lesson that I should be appreciative, which will ultimately lead me to feel feelings of joy. But rather, Hashem, help me on my own accord to start appreciating things, even the smallest of things.  Please, Hashem, help me to devote at least five minutes every day just to thanking You for anything and everything that I might think of. Although this might be a drop in the ocean compared to all the gifts that You give me, Hashem, however, I do want to express to You, to do my little part. Thank You, Hashem, for this incredible air conditioner that You have gifted me every day. If I didn't have this air conditioner, I would be so uncomfortable. Perhaps the heat would cause me to have headaches, and I would be in a constant state of discomfort. Thank You so much, Hashem, for this tremendous gift that You have given me, and this is just a drop in the ocean. Hashem, thank You for all the gifts in the world. And Hashem, I ask You, please can You help me to live a life of thanking You every day, perhaps at least five minutes a day, or perhaps more if I'm able to, because I know that when I'm in a state of gratitude, that will automatically lead me to live a life of joy and simcha."

As we come towards the end of the festival of Sukkos, a time dedicated to celebrating and our feelings of joy, it is relatively easy to gravitate towards those feelings of joy when we internalize just how much Hashem loves us and wants to be close with us. This is the King of the world, the Creator of the world. He cares about you personally. Not only does He care, but He wants to be close and intimate with you. The Zohar HaKadosh teaches that if we would know just how much Hashem loves us and wants to be with us, we would run so fast with the audacity and passion of a lion because we would be so in love and motivated to move towards Hashem.  There is a heartwarming teaching about the law of the Sukkah. We know that the basic requirement in order to have a kosher Sukkah requires one to build two complete walls as well as a third wall which can be a smaller wall. If you stretch out your arm and then bend your elbow at 90 degrees and then bend your hand again at 90 degrees, you will see you have a shape of a Sukkah with two full walls and one smaller wall, the same shape that you give somebody a hug. When we sit in the Sukkah, we are receiving a hug and a kiss from Hashem. And as always, our job in this world is to believe. If Hashem would come in a way that we were able to actually witness His hug and kiss, we would have no more free choice anymore. All of us would stop doing any form of sin and just run to Hashem with all of our might. But Hashem desires that in this world we should have free choice, and therefore we have to believe what we are taught. When we sit in a Sukkah, sometimes we might feel that motivation and inspiration, and sometimes we might feel very strong and close feelings of love and intimacy with Hashem.  But other times, we might feel unmotivated. But as always, we should not fulfill our mitzvahs and live our lives just based on what we feel, because as human beings, we have ups and downs. But rather, our job in this world is to live lives of emunah, of belief. Whether we feel or we don't, we are walking into a Sukkah now and receiving a giant hug and kiss from Hashem. Sukkos being the time of Zman Simchaseinu, the Gemara says that anybody who didn't see the celebration that would take place during the days of Sukkos has never truly witnessed Simcha in their lives, because there was so much joy and celebration and happiness, singing and dancing, and all forms of celebrating, ultimately, all due to the feelings of love that the Jewish people would express to Hashem.  Let us remember the famous teaching of the Arizal, that a mitzvah that is performed with Simcha is completely different to that same mitzvah that is performed without Simcha. And as he testified himself, that although his service to Hashem in many forms was beyond anything we could begin to imagine, from his dedication to learning, to his pious practices and many other things, nevertheless, as the Arizal testified himself, the reason he achieved his greatness was due to his simple joy and happiness that he would express when performing mitzvahs, something that is available to every single one of us. Let us remember the Torah passage that outlines the curses that might befall the Jewish people. And as the Torah states, all due to the fact because we didn't serve Hashem with Simcha. "Hashem, as we move now towards the end of the Chag of Sukkos, and in Your great kindness You gifted us with a new Chag, the festival of Shemini Atzeret and Simchas Torah, You have taught me that one of the most important foundations of all of the mitzvos is to perform the mitzvahs with enthusiasm and joy and gratitude. Thank You for all these incredible days of Sukkos that facilitated me an opportunity to be joyful. And thank You, Hashem, for the festival of Simchas Torah, where You have specifically prescribed that the way we celebrate the Torah is by singing and dancing throughout the festival. Thank You, Hashem, for all of the wonderful festivals that You have gifted us with, and ultimately for the opportunity to have a close and intimate relationship with You."

We know that there are two types of mitzvos. One between Adam l'Makom, the ones that are between us and HaShem, and the other between Adam l'Chaveiro, the mitzvos that are between man and his fellow. We were commanded to fulfill both of these types of mitzvos, and therefore it is easy to understand how they are both of paramount importance. The halacha dictates that on Sukkot we are required to take the four species, and the way we perform this mitzvah is specifically by taking the four species and joining them together.  And the midrash teaches that the four species refer to the four types of Jews. The esrog, which has both a pleasant fragrance as well as a pleasant taste, refers to those types of Jews who have been privy to both Torah knowledge as well as the performance of mitzvos. The lulav, which has a pleasant taste but does not have a particularly pleasant fragrance, refers to those Jews who are privy to be involved in the learning of Torah but not in the performance of mitzvos. The hadass of the four species, which has a pleasant fragrance but does not have a particularly pleasant taste, refers to those types of Jews who have been privy to perform mitzvos but have not been privy to be involved in the learning of Torah. And the fourth species, the arava, which has neither fragrance nor taste, refers to the type of Jew who has not been privy to the learning of Torah nor to the performance of mitzvos. And as the midrash points out, just like the four species are required to be taken all together and one cannot perform the mitzvah without all four of them, in the same way we the Jewish people are one entity. We need one another and we are incomplete without every single person playing their part. Some might have been privy to Torah wisdom, others might have been privy to the performance of mitzvos, and some might be so lost, perhaps because they've never had the opportunity to be exposed to Torah wisdom and the performance of mitzvos, or perhaps because they have chosen a different path for whatever reason. We are called on to remember that ultimately we are one, and as we say in the festival prayers, that we pray that we will all become one bundle, all united together, Let us take this opportunity to remind ourselves that every single Jew is of paramount importance. And when we relate to somebody else, to always do so out of love. How would we like to be treated if we were in their shoes? Each one of us has our role to play to reach our maximum potential, and each one of us is responsible to do our best to play our part. And at the same time, when we look to others, let us make our maximum effort to see the good in them, to realize that we are one, and to encourage and help one another to succeed in all our endeavors.  "Hashem my Father, on this sukkah I am asking you to please help me. Although I know the importance of trying to love my fellow Jew, it is not always so easy. Many times there are things I dislike about another individual, and not always am I looking out to help and encourage those around me. Please Hashem I ask you to help me to love every single Jew, and make my maximum effort to be friendly and welcome all those around me, and realize and internalize that we are all united, ultimately we are all one and the same."

We've discussed how following Hashem's mitzvos in this world is one of the potent ways we earn our share in the next world. We also have discussed that one who believes in Hashem and His mitzvos truthfully will make their maximum effort to perform the mitzvos with their intricate details exactly as Hashem has prescribed, because if this is what He says to do, this is what we ought to do.  We have this tremendous opportunity during Chol Moed to fulfill the mitzvos as Hashem has prescribed. We discussed the Mishnah which mentions that one who does not honour Chol Moed in the right way, they forfeit their portion in the next world. And as the Torah commentaries explained, that refers to one who does forbidden forms of work during Chol Moed, or alternatively, one who does not eat and drink in a similar way to how one would honour Shabbos and Yom Tov with Shabbos and Yom Tov meals.  Now again, one may say, well I haven't yet learnt all of the laws of Chol Moed, so does that mean I don't have a portion in the next world? God forbid. Hashem does not expect us to do anything beyond our maximum capacity. If we have not yet had the opportunity to learn the laws of Chol Moed, or even if we have, but we make a mistake, remember, Hashem created us only to give to us, He is not there to catch us out. Our job is to make our maximum effort to do our best in learning the laws of Chol Moed and do our best in fulfilling the mitzvahs, doing what we are supposed to do and not doing what we are not supposed to do. But if we try our best and still get it wrong, either because we made a mistake or because we haven't yet had the opportunity to learn all of the intricate details, Hashem sees our efforts and that's what will count.  In terms of the mitzvah of Chol Moed itself, the Gemara says further that one who disgraces the festivals is comparable to an idol worshipper. And again, the commentaries explain that this refers to one who performs forbidden forms of work during the days of Chol Moed, they're comparable to an idol worshipper. Why? What is so bad? I still believe in Hashem, I'm performing many other mitzvahs, I'm just maybe not treating Chol Moed as I am supposed to. Why is the Mishna and the Gemara, which is Hashem's voice, seemingly being so strict with us if we don't treat Chol Moed in the right way, to tell us that we may forfeit our portion in the next world as well as being compared to an idol worshipper? These are very strong words.  And the answer to this question, why the consequences of Chol Moed are so strict, is as the Gemara tells us, that the reason for the days of Chol Moed ultimately are to give us the opportunity to celebrate the festival together with Hashem by having festive meals, by not doing forbidden forms of labor, thereby giving us an opportunity to have more time to learn Torah, to connect with Hashem, to have more time in our personal relationship with Hashem. As the Maharal explains, if Hashem's whole intention in giving us the days of Chol Moed is in order to give us an opportunity to forge a close relationship with Him, if God forbid somebody is to ignore this precious time and become busy with other things instead of focusing on building their relationship with Hashem, that is similar to slapping Hashem in the face and saying, "You're not my God, I don't want a personal relationship with You." And that is why the Gemara is so strict and says that if one disgraces the days of Chol Moed, they are comparable to an idol worshipper, and the Mishnah teaches us that if one disgraces the days of Chol Moed, not according to its due honor, they forfeit their portion in the world to come.  May we all capitalize on the opportunity of these tremendous days to build a close relationship with Hashem by having festive meals, by using the extra time that we have to learn Torah, to build our personal relationship with Hashem by talking to Him, perhaps with the extra time that we have, more than usual. May we all merit a Chag Sameach!

Let us not forget that the only reason Hashem created us is in order to share His goodness with us. We will ultimately experience that goodness in the next world, and the way to earn that goodness in the next world is by the things we do in this world. We've discussed that the most potent thing we can focus on in this world, as discussed by the Torah commentaries, is to build our emunah and bitachon. One very potent way of expressing our belief in Hashem, our emunah and bitachon in Hashem, is by following His mitzvot. When we follow Hashem's mitzvot, we're showing that we believe that He exists, we believe that what He commanded us is the ideal way when we perform Hashem's mitzvot. We are thereby expressing our emunah, our belief in Hashem, that Hashem exists and Hashem is the one who commanded us to do these things, and that being the case, we will do so. And in the same way, the details, and sometimes very intricate details, that are involved in the performance of each of the mitzvot, if that is the way the Torah authorities have prescribed the mitzvot to be followed, that is ultimately the way Hashem wants us to fulfill the mitzvot, and the more we believe in Him, the more we will be careful to fulfill the mitzvot exactly as Hashem has prescribed us to do in all the intricate details.  We have right now the most incredible opportunity to be celebrating the days of Chol HaMoed. All of the mitzvot are important, and as the Mishnah in Pirkei Avos teaches, one can never know which mitzvah is bigger than another. And therefore, we are to treat all the mitzvot with tremendous importance and do our best to fulfill them all in all the intricate details, thereby expressing our belief, our emunah in Hashem. Although all of the mitzvot are of paramount importance, one sometimes gets a feeling of a certain importance that Hashem shines upon certain mitzvot. Let's explore the mitzvah of Chol HaMoed to try and appreciate the tremendous opportunity we have during these days. The Mishnah in Pirkei Avos says that one who disgraces the festivals, even if he possesses the merit of Torah and good deeds, he does not receive a portion in the world to come. The commentaries explain that this Mishnah refers to somebody who disgraces the days of Chol HaMoed by doing one of two things, either by doing forbidden forms of work during these days, or alternatively, by eating and drinking as if it's a regular weekday as opposed to a more lavish, respectable meal similar to Shabbos and Yom Tov. These are very strong words. All of the mitzvahs are important, but when the Torah is teaching us that somebody who does not treat Chol HaMoed in the right way, they forfeit their portion in the next world, that gives us an indication that the days of Chol HaMoed are extremely important in Hashem's eyes. We will explore, b'ezrat Hashem, perhaps some of the reasons why these days may be so important. But again, the bottom line is, if Hashem says that these days are important to the point that if we don't treat them in the right way, we could, God forbid, forfeit our portion in Olam HaBa. If we believe in Hashem, we take those words seriously and make our maximum effort to treat Chol HaMoed in the right way. So based on this Mishnah, step number one is to do our best to learn about the laws of Chol HaMoed and to try to follow them as best as we can. And secondly, to make an effort to eat and drink during these days in a similar way to how we do on Shabbos and Yom Tov, to show that we are celebrating the days of Chol HaMoed together with Hashem.

We mentioned that the halacha outlines that when we sit in a sukkah on sukkos, we are supposed to recall the miracle of the exodus of Egypt and also the miracle of the clouds of glory that accompanied us throughout our journey in the desert. It's important to internalize that fulfilling the mitzvahs in their proper form, including all of their intricacies, makes all the difference.  If we are to see two people sitting in the sukkah, the one might just be sitting there because it happens to be comfortable and that's where everybody else happens to be, whereas the other person might be making an active effort to recall the miracles of the exodus of Egypt and the clouds of glory. These two people are fulfilling two completely different mitzvos. There is a concept in halacha called mitzvos tzrichos kavana, which means that when one performs a mitzvah, one is obligated to have the required intention as outlined by halacha. Sometimes one does not even fulfill the mitzvah if one does not have the required intention. What's important for us to internalize is that it's easier to relate to the practical application of intricacies that might be required by halacha. But when it comes to requirements that are just based on our intention, it is more difficult to relate to. This leads us back to the starting point of what we've learned many times, that our main focus in this world and ultimately the foundation of the whole Torah and the reason for all of the mitzvahs is emunah, is to believe. We need to believe that if Hashem told us to have a certain intention and only by doing so can we fulfill the mitzvah in the right way, then having that intention is of paramount importance.  As we are about to move into Zman Simchaseinu, the festival of joy, and we have the opportunity to fulfill the mitzvah of being in a sukkah, let us remember that in Torah literature, the sukkah is called Tzila Dimeheimenusa, the shade of emunah. Throughout the year, we are always trying to make great efforts to grow in our emunah because again, as we've learned many times, this is ultimately our main focus whilst alive in this world. However, obviously we can understand that it's not going to be an easy endeavor to grow with sincere emunah. And although one can learn the concepts of emunah as a logical system relatively easily, our life's work is to internalize those concepts, not just knowing them, but sincerely feeling, meaning, and internalizing them. And that, being our life's work, can sometimes be quite a difficult ordeal. We are so privileged to have these days now of sukkos, where as we enter the sukkah, we are actually entering into a place of emunah. Every moment we spend in the sukkah is considered a mitzvah, and let us take to heart that every moment we remain in the sukkah throughout the days of sukkos is another spiritual dose of emunah for our souls.  "Master of the universe, thank you so much for bringing me to the opportunity of another sukkos in my life. Thank you for teaching me that this is a particular time of joy where we are called on to rejoice together with you. Thank you, Hashem, for teaching me that fulfilling your mitzvahs with all the intricacies is of paramount importance, and not only when there are intricacies of practical form, but also the intention that we have and the thoughts that we have when we fulfill the mitzvah. Please, Hashem, help me this sukkos, when I sit in a sukkah, to remember that by doing so I am commemorating the exodus of Egypt and also the clouds of glory that accompanied the Jewish people throughout their travels. Hashem, throughout the year I am really making an effort to try and grow in emunah, but as you know, it's not always so easy. Thank you, Hashem, for gifting us with this tremendous mitzvah of sukkah, the tzila dimeheimenusa, the shade of your emunah, where every moment that I dwell in the sukkah, I am fulfilling a mitzvah that will be with me eternally. Thank you, Hashem, also for gifting me with the tremendous opportunity to have a boost of emunah with each moment that I dwell in the sukkah."  Wishing everybody a Chag Sameach!

The festival of Sukkos in Torah literature is called Zman Simchaseinu, the time of our rejoicing. After we have been through the spiritual detox of the holy day of Yom Kippur and we have removed many of the barriers that were separating us from having a close and intimate relationship with Hashem, we now move to days of rejoicing where our focus is to display feelings of appreciation, gratitude, happiness and joy for all the gifts and blessings that we have. Hashem has gifted us with the tremendous opportunity of fulfilling the great and holy mitzvah of sitting in a sukkah throughout the days of Sukkos. And as Halacha outlines, when we sit in a sukkah we are meant to recall two miracles that Hashem did for us in previous generations. Firstly, we are to remember that we used to be slaves in Egypt and Hashem took us out of the Egyptian slavery with tremendous miracles. And secondly, we are to recall that after the exodus from Egypt, whilst we were traveling in the desert, we were constantly surrounded by the Anenei Hakavod, the clouds of glory. Wherever we would travel, we would have seven clouds protecting us from the dangers and discomforts such as when it would be too hot, too cold, the rain, dangerous animals and creatures, and ditches and other things in the road that could pose a danger to us, these miraculous clouds of glory would constantly accompany us in an obvious, miraculous manner. And when we sit in a sukkah, one of our main focuses is to recall the miracle of the clouds of glory and to remember that although we experienced many difficult times throughout the Egyptian slavery, and many times it appeared as if Hashem was not there, however in the end Hashem took us out of the Egyptian slavery and did so specifically in a miraculous manner with many miracles, one of them being the great miracle of the clouds of glory which would surround us and protect us and make sure that we were comfortable.  Rav Desler and many others point out that the Jewish calendar is not a series of events that we celebrate or recall because of our tradition, but rather it's as if the Jewish calendar is a circuit and we travel through the calendar every year. So when the time of sukkahs comes, although we don't see and experience the clouds of glory like they used to have in times of old, by us sitting in the sukkah and remembering this miracle, we have the opportunity to tap into this energy. Imagine for a moment traveling and having miraculous clouds around you, guiding you, protecting you, making you comfortable, and knowing that that is all Hashem is doing. That would certainly build intimate feelings of love for Hashem. And although we don't actually witness those clouds of glory today, but as we are taught, when we go through that time zone in the Jewish calendar, we have the opportunity to tap into that energy. "Thank you Hashem for the incredible opportunity to have the holy days of sukkahs to celebrate together with you and tap into this tremendous energy of closeness in our intimate relationship."

As we've discussed many times, Hashem's sole intention of creating us was for us to earn our place in the next world, where there we will receive our due reward beyond anything that we can ever imagine for eternity. Hashem designed this world in a way where we have the opportunity to choose either good and earn points for ourselves, or alternatively the opposite, to choose bad and dirty our scorecard.  Hashem knows that we are only human beings and that we are programmed in a way that we will mess up. However, in His great kindness, He gave us the gift of teshuva, which as Torah sources teach us, when one does teshuva, one can firstly remove the stains and dirt from their scorecard, and not only that, but as the Gemara teaches, the aveiros can actually turn into mitzvos when one does teshuva in the ideal way.  Of course we are not always motivated to even think about trying to rectify what we've done wrong, but in Hashem's great kindness, He programmed our calendar in a way that is conducive for us to constantly be coming closer, starting from the beginning of the month of Elul, where the shofar is blown every day after the morning services, selichos are recited, as well as other additional prayers and practices. And after this month of focus on our teshuva and coming closer to Hashem, it finally culminates with the great holy day of Rosh Hashanah, where we focus on truly declaring Hashem as the King, as the only power in the world, as the true Ein Od Milvado, that there is no circumstance or individual that can in any way contribute to the goings-on in my life, but rather, Hashem exclusively runs every detail to my life. And after Rosh Hashanah we move to the Asseres Yemei Teshuvah, where again the focus is very concentrated on teshuva, on coming closer to Hashem, and eventually culminating with the holy day of Yom Kippur. And as we are taught, after the day of Yom Kippur, we are cleansed from our sins.  These days between Yom Kippur and Sukkot are considered days of simcha. One of the reasons is because we are all walking around now, cleansed of our sins. Although we have a constant opportunity to do teshuva, and one is always encouraged to make efforts in doing teshuva and coming closer to Hashem, nevertheless, we are taught from Torah sources that the day of Yom Kippur itself is so powerful in the spiritual realms that there is a certain power that will cleanse our sins just by the holiness of the day itself. Of course we are commanded to make our maximum effort in doing teshuva ourselves, but there is no question that the power of Yom Kippur is beyond anything that we can imagine. "Thank you, Hashem, for all the incredible holy days that You have gifted us with in the Jewish calendar. If it were left up to me, much of the time I am not inspired not to do teshuva, not to make a particular effort to come closer to You, nor any of the other efforts that I am supposed to make and that are conducive to my eternity. Thank you, Hashem, for all the special days that You have gifted us with. And thank you, Hashem, for the gift of every single day of life."

The Gemara states that the first question we are asked when we arrive in the heavenly court is, "did you give and take with faith?" The simple understanding of this passage as explained by the commentaries is that it refers to one's business dealings. Throughout one's life, did one perform their business dealings with absolute honesty? We are taught that in the next world, there is no concept of untruth. Everything is seen very clearly and therefore every action is scrutinized in terms of our honesty levels. The commentaries also explain this passage in the following way - "did you go about your life with emunah?" It is not surprising that the first question we will be asked according to this explanation is, "did you live your life by the values of emunah", because as we've seen many times, the Ramban writes the only reason that we exist in this world is in order to have emunah and he says there is no other reason for us being in this world. And the Vilna Gaon writes that the reason for every mitzvah that we fulfill is in order to come to have emunah and that is the cornerstone behind the whole entire Torah. We devote our lives to the learning of Torah and fulfilling of the mitzvahs, ultimately as we are taught, it is all in order to come to have emunah. And therefore it's easy to understand why the very first question would be, "did you live your life according to the values of emunah."  Remember Torah commentaries teach that although internalizing the values of emunah intellectually is itself a major achievement and definitely the first step, nevertheless our major life's work is taking the intellectual information and transforming it into our emotions and sincerely living practically according to the values of emunah and bitachon. It's important to emphasize that this is the first question that we will be asked and both of the explanations that were cited are ultimately one and the same.  The first explanation which is that we will be asked and scrutinized about our honesty in business dealings. Now of course we can all understand that one should never steal or be dishonest with anybody, but why does this transgression of being dishonest have so much weight that it is the very first question that is asked in the heavenly courts? And the answer is because when one is dishonest in business what they are really saying is the following: "Hashem does not exist, I run my business and I need to make money and because I'm now running into an issue where it seems like I'm going to be short of money. I need to do some sort of trickery and use my cunning to be able to gain more money, therefore let me cheat this individual and be dishonest in order to be able to have my parnassah.""  Whereas when somebody is living by the values of emunah and bitachon one is not enticed, God forbid, to steal or be dishonest even in the slightest way because one knows that every single cent that I will receive today was already ordained by Hashem on Rosh Hashanah and no circumstance or individual can even slightly alter Hashem's plans and Hashem Himself has commanded me as a great mitzvah to be completely honest at all times and certainly not to steal and therefore there is absolutely no need for me to even think about being dishonest in the slightest way. "Thank you Hashem for teaching me to prepare myself to be able to answer the very first question that I will be asked when I arrive in the heavenly courts. B'ezrat Hashem I will be able to answer affirmatively and say, yes I was successful in living a life of true emunah."

"Master of the Universe, thank you so much for bringing me to this most incredible day, Erev Yom Kippur. Today is a tremendously happy day because I am about to be cleansed from any and all of my sins, b'ezrat Hashem, and that is a tremendous cause for celebration. The way you have designed this world, Hashem, is that when I do transgress, those sins cause a barrier in our relationship. And therefore it's such a joyful time, the happiest day of the year, where we're going to come back to be so close and intimate together, the greatest pleasure that can exist, both in this world and also the reward that will be received for this in the next world.  Hashem, please help me to internalize the emunah of what the Gemara says, that there is a mitzvah to eat and drink today, and by doing so, it's as if I've fasted today in addition to tomorrow, Yom Kippur. I'm eating the food now today, as you've instructed us by your halacha, so that I should have the energy to be able to fast over Yom Kippur. And you have also taught us via your Torah commentaries that we are eating now because we are delighted, celebrating that we are coming to this tremendously holy day where you forgive us for our sins and therefore the eating and drinking today is in place of the festive meal that would have been eaten on Yom Kippur itself, the happiest day of the year.  However, Master of the Universe, a huge part of the forgiveness that is granted over Yom Kippur includes us playing our role in doing sincere teshuva, begging you for forgiveness for our sins and doing our best to commit about the future. And I am concerned, Hashem, I don't know how much concentration I am going to be able to have, especially because I'm going to be fasting and sometimes the prayers take quite a long time and it's difficult for me to focus on the words and mean what I'm saying. Please, Hashem, I'm asking you now to help me to do a sincere teshuva. Help me, Hashem, to be able to perform the mitzvah of teshuva with tremendous simcha, with tremendous joy, just like all your other mitzvahs that I'm supposed to perform with joy, so too the mitzvah of repentance, it is your will that I repent with tremendous joy and enthusiasm.  Hashem, I'm so sorry for all the times that I was jealous of other individuals. Hashem, I'm so sorry for all the times that I caused another individual pain, willingly or even unwillingly sometimes." Immediately after Yom Kippur, after we dance Leshana Habaa Birushalayim, we immediately start with the prayer of Maariv, which starts with the words Vehu Rachum Yechaper Avon - may Hashem forgive our sins. And as famously asked, what sins do we have? We've just been forgiven for all of our sins. And as famously answered, the sin that we have just committed that we are now asking to be forgiven for is that we didn't fully believe that we were forgiven for our sins. That is a sin. If Hashem teaches us in His Torah sources that we are forgiven completely on Yom Kippur for our averes, we need to internalize that belief and we come out with a clean slate. "Master of the Universe, please help me to internalize the truth of this holy day that You sincerely are forgiving me for anything I might have done against Your will. I am going to do my best and I'm asking You to help me to please do my best to repent in the right way, to make new commitments about the future, that I can be better, that I can do less averes and more mitzvahs, and I will do my best to specify to You how I can improve. Please Hashem, help me to be able to connect with You through this Yom Kippur. Please help me, Hashem, to internalize and remember that there is always a space for anyone and everyone to repent. It doesn't matter what has been done and it is never ever too late to remember the greatest transgression of all is when we don't allow ourselves a space to repent, but we think that all is lost. There is never a place where repentance cannot help. mMay we all merit a Gemar Chassima Tova and be written and sealed for a happy and healthy year with all the blessings in the world. Leshana Habaa Birushalayim."

As we approach the great day of atonement and we prepare ourselves to be completely cleansed, now is the time to do some serious introspection and think deeply where we might have gone wrong and how we're going to go about rectifying that. Hashem understands that we're human beings limited by our human capacities with evil inclinations to sin. Hashem does not expect us to be sin-free and therefore He has gifted us with this tremendous gift of teshuvah where we have the opportunity to think what we have done wrong and do our best to rectify it by doing our best and committing to improve for the future. When an outright transgression is in question, which is relevant to all of us, of course the first step is rectifying the transgression itself.  "Hashem, I'm so sorry for using these eyes that you've given me such an incredible gift sometimes in an inappropriate manner. There were times that I viewed inappropriate things which are prohibited. Please forgive me for committing this transgression and please help me in the future, Hashem, to be able to appreciate that these eyes are a tremendous gift from you and never to use them to go against your will, God forbid, ever again. From my side, I'm going to make an extra effort to follow the halacha as the Gemara says that when I have two different roads to take to get to a certain destination and on the one road there is inappropriate material to potentially be viewed and the one there is not, even though it might be longer, I am required to take the longer route to avoid potentially coming to sin. In the future, Hashem, I'm going to try to be more careful even if it means taking longer to do my best to avoid sin. But Hashem, you know how hard this area is for me, so I'm begging you, please can you help me." Another very important area where teshuva can be applicable and we can do our best to make change is that when it comes to all mitzvos, of course the performance of the mitzvah in the ideal way following the intricate details as prescribed by halacha is of paramount importance and definitely step number one. However, sometimes the second aspect of mitzvos is forgotten. The Arizal teaches that a mitzvah that is fulfilled with simcha, with joy and happiness compared to the same mitzvah that is fulfilled without joy and happiness are two different mitzvahs completely worlds apart. Let us take a few moments now to try be mindful to perhaps choose one mitzvah that we will do with utmost simcha, joy and enthusiasm.  "Hashem, please help me to internalize this belief that even though I don't experience the difference in a mitzvah done with simcha as opposed to a mitzvah done without simcha, help me to believe that they are completely worlds apart. Please Hashem, forgive me for all the times I did perform your mitzvahs, but I did so without enthusiasm. When I performed the mitzvah of washing my hands upon waking up in the morning, davening the prescribed prayers, giving charity, honoring my father and mother, I'm so sorry Hashem that most of the time when I did fulfill those mitzvahs, I usually performed them more out of rote and certainly not with a lot of enthusiasm and joy. Hashem, when I perform the mitzvah of washing my hands in the morning from tomorrow, bli neder, I'm going to try my best to just take a moment to reflect before I do so and try my best to do so with tremendous joy and enthusiasm. Thank you Hashem for all your incredible mitzvahs and the gift to be able to perform your mitzvahs with simcha."

As we approach the holy day of Yom Kippur, the day that we are taught can completely clear our slate, a day where we can come out of it considered to be complete tzaddikim, one might not always be motivated to devote hours of prayer with concentration and fervor and also now in the days before, making every effort to rectify our transgressions. But as always, when we follow the path of Emunah, whether we are motivated or not is not the engine of why we do things, but rather because we believe in the information that Hashem has given us through His Torah, that is the motivating factor for us to act in the right way and to make the most of the moment.  One of the basic purposes for our need to do teshuvah is because as we've learned many times, the ultimate purpose that Hashem created the world, which He didn't need to do in the first place, was in order that we bask in His light and derive pleasure in an unimaginable way, much greater than anything we can even begin to comprehend. And as discussed many times, that pleasure is experienced in the next world. By doing teshuvah in this world now, we are making way for ourselves to earn the best place that we can for eternity.  Just to gain slightly more appreciation of what the reward awaiting for us in the next world might entail, it's encouraging to discuss the following teaching. There is a story in Tanach about the very wicked man, Nevuchadnetzar. Initially, Nevuchadnetzar was the secretary of another king who had communication with the king of Israel.  One time, this king was writing a letter to the king of Israel about a particular matter. And the way he addressed the letter was as follows: "To the king of Israel and to the God of Israel", first listing the king of Israel and thereafter the God of Israel. The secretary, Nevuchadnetzar, happened to be away at the time that this letter was written. But he happened to arrive back just as the letter was being taken to be delivered. And when the secretary, Nevuchadnetzar, saw the way the letter was written, he turned around to the king and said, this is incorrect. The way you should have addressed the letter should have been, "To the God of Israel and to the king of Israel", first listing the name of their God and only thereafter the name of their human king. And the king said to his secretary, Nevuchadnetzar, "you're right, go and make that change and thereafter deliver the letter in its changed form." Nevuchadnetzar took four steps to go get the letter and make the change. And as a reward for taking four steps to save the glory of Hashem, he was rewarded with leadership over the entire world, as we know, one of the most powerful kings of all time. Because Nevuchadnetzar was so tremendously wicked, Hashem did not want him to have any place in the next world, and therefore, he needed to receive his complete reward in this world. Because every good deed that we commit is noticed by Hashem and accounted for, without exception. No less than authority and leadership over the entire world was the reward of a man taking just four steps for the glory of Hashem. Can you imagine when a person takes a hundred steps to go do a mitzvah, or alternatively the performance of the mitzvah itself? We have no concept of how great the reward awaiting for us in the next world is. But of course, in this world, we need to just believe that. "Please, Hashem, help me to truly repent for anything I might have done against Your will, so that, Be'ezrat Hashem, when I come to the next world, I can enjoy the full measure of reward and pleasure that You have in store for me."

We have been discussing how the greatest gift, greater than any and all miracles in the world, is the gift of life itself. And as we learned from the Sfas Emes, greater than the miracle of the creation of the world itself is the Mishkan, and even greater than that is the mitzvah of Shabbos, and even greater than Shabbos is the gift of life, because as we know, all the laws of Shabbos fall aside when the life of a Jew is in question. Just to view this from a different angle, to appreciate exactly how blessed we are to have another day of life, and Bezrat Hashem turn those feelings of appreciation into expressing our gratitude to Hashem. We know that when it comes to the three cardinal sins, idol worship, immorality, and murder, we are obligated to stop at nothing to prevent ourselves from committing those most severe transgressions, even if it means losing our lives by doing so. Besides for the three cardinal sins, when it comes to other sins that Hashem has commanded us not to commit, the Halacha in Shulchan Aruch states that a person is obligated to give up all of their money if that can prevent one from committing a sin. So imagine for a moment a situation where the only way I can prevent myself from not needing to desecrate the Shabbos is by giving away every single cent in my bank account. And imagine I might be a wealthy philanthropist where I have hundreds of millions of dollars in my bank account, and many, many organizations are dependent on my funding. And here I have a situation where I need to desecrate Shabbos in the slightest way, one little desecration. But hypothetically in this situation, if I give away every single cent that I own and become a pauper, and of course am now unable to help any organization or individual, the Halacha is that I am obligated to give away every cent that I own in order to prevent myself from breaking the law.  Now just to digest that, all the money in the world that I might own is not as great as not desecrating one of the laws of Shabbos. Yet we are taught that when it comes to the life of a Jew, the life of a Jew is so holy that if we might be able to add even one second to a Jew's life, we break every law in order to do so. So imagine a 110 year old man who is sick in hospital on every machine. It is absolutely clear that this man will not live longer than one more hour. But if I desecrate Shabbos, I might, not even for sure, I might be able to add one second more to this man's life. The law is that in such a case, I am absolutely obligated to desecrate any law of Shabbos in order that there might be a possibility to add one second to this man's life.  "Thank you Hashem for the gift of just being alive. I know that I can't fully internalize to appreciate what it means, the value of being alive, but I believe Hashem in what you are teaching me in your Torah, that although you have given us the opportunity to perform your mitzvahs, which their value is immeasurably great beyond anything we can imagine, with incredible reward in store for us for the future, however as we learn in your Torah, nothing in the world whatsoever can be greater than the gift of life itself. Thank you Hashem for the incredible gift of life that you've given me."

What is the greatest miracle in the world? Out of all the answers we might give, the truth of the matter is that the greatest miracle in the world is the creation of the world itself, because every other miracle that might exist is encompassed within the creation of the world itself.  The Sfas Emes points out that there are about 30 verses in the Torah devoted to relating the story of the creation of the world, whereas when it comes to the Mishkan, the special tabernacle where Hashem's Shechinah was known to rest on and be much more potent than anywhere else, the Torah then dedicates a few hundred verses outlining that episode. And the Sfas Emes comments that we see from here that the Mishkan was actually greater than the creation of the whole world itself, because if Hashem in the Torah decided to dedicate about 30 verses to the creation of the world, but when it comes to the Mishkan He decided to dedicate a few hundred verses, Hashem seems to clearly be indicating to us that the Mishkan is more important than even the world itself, and perhaps because of the tremendous holiness that one can experience and tap into in the Mishkan, in one's connection to Hashem, so many verses are dedicated to describing its details in the Torah. But there's something even greater than the Mishkan, says the Sfas Emes, and that is, we are taught that there was a command to build the Mishkan on every day of a regular weekday. But when it came to Shabbos, the building of the Mishkan had to stop, because Shabbos is more important than the building of the Mishkan. So first we have the miracle of the creation of the world itself, thereafter even greater than that is the Mishkan, which has more verses devoted to it, and even greater than the Mishkan is Shabbos, where one is not permitted to build a Mishkan on Shabbos. And to remember this easily, says the Sfas Emes, one can find these three concepts in an acronym of the three letters of the word Shema - Shin Mem Ayin, the Ayin stands for Olam, the world, the Mem stands for Mishkan, and the Shin stands for Shabbos. But it doesn't stop there. There is something even greater than Shabbos. The law is that if the life of a Jew is in danger, then we have an obligation to do whatever it takes to try to save or prolong his or her life. And says the Sfas Emes, you can see this in the words Shema Yisrael, as we explained the three letters of the word Shema, Ayin, which stands for Olam, the world, Mem, which stands for Mishkan, and Shin, which stands for Shabbos, signify some of the greatest and most important creations that Hashem created in His world. Firstly, the greatest miracle of all, the creation of the world itself. And something that's greater than that is the Mishkan, and something that's even greater than that is Shabbos.  But something that's even greater than all those three things is Yisrael. The life of a Jew is so great. "Hashem, my King, there are many things in my life that I need, and I do reach out to You about those things. Sometimes I experience things as sweet and sometimes as bitter, of course ultimately knowing that You always do do only what's best for me. However, we are taught that we are supposed to doven for what will be sweet in our eyes. Hashem, I do want to take a moment just to reflect and realize that the greatest gift of all is the gift of life itself. And even if I have experienced and am experiencing hardships, the fact that You have gifted me with another day of life is the greatest gift in the world. Thank you, Hashem, for the gift of another day and another moment in my life."

The Aseres Yemei Teshuvah provide us a special opportunity. The Gemara teaches that completely righteous individuals are judged for life and blessing on Rosh Hashanah itself, as well as completely wicked individuals are judged on Rosh Hashanah itself for the opposite, whereas most individuals fall into the category of Beinonim, where their judgment lingers until the holy day of Yom Kippur. Hashem has given us the special days of Aseres Yemei Teshuvah, and now specifically these days between Rosh Hashanah and Yom Kippur, in order to make our maximum effort to repent for any sins we might have committed, and be'ezrat Hashem tip the scales to positive and sweet blessings for our judgment. Hashem knows that we are going to sin, because if He wanted a world without sin, it would have been given to angels who don't have an evil inclination. Hashem specifically desired a world where we do have the opportunity to sin and mess up, and nevertheless, one of the greatest gifts that we have been given is the gift of Teshuvah. Let us stop for a moment and just try to internalize the incredible opportunity of Teshuvah. When one takes a very dirty item of clothing and gives it a really good wash, and it comes out super clean, it is very easy to notice the difference of how the item was when it was dirty, to how it is now once it's been cleaned. That is not how Teshuvah works. When we do Teshuvah, for the most part, we do not necessarily feel the difference, however once again, we are called on to believe what we are taught about Teshuvah. The Gemara teaches us that when a person commits a sin, and thereafter does Teshuvah out of their love for Hashem in the best way that they can, that sin actually changes on their record to a mitzvah. This is a most fascinating kindness that Hashem has done for us. It is so motivating and inspiring to know that we have these days now specifically to think about all of our actions, where we might have messed up, and where we can improve, and if we do so, to the best of our abilities, those aveiros will actually change into mitzvos.  It is also important to highlight that Hashem does not expect us to make a better Teshuvah than our human capacity allows. And although there are many levels to Teshuvah, much of the time, a simple process, just acknowledging where we might have gone wrong, and then rectifying the situation, if anything can now be done, and resolving to try our best in the future, can work wonders. "Hashem, my Father, there were many times this year that I was not careful enough with my speech. Although I might not have gone out intentionally to speak Lashon Hara and say nasty information about other people, there were times that I laughed at a funny joke about another individual, which also falls under the category of Lashon Hara. Hashem, I'm really sorry for doing so, and the truth is that that sin also comes from a lack of my emunah, because I didn't feel it was so bad what I was doing. Because why is it so bad? It was just a funny joke. But at the end of the day, I don't want to live my life based on what I think and my logic, but rather, based on emunah in you, and if you have told me that this is a serious transgression, then there is nothing else to talk about, and I want to believe that with all my heart. Please, Hashem, help me to. I am going to try my best for future situations, from right now onwards, that even though it might sometimes be uncomfortable, and others might be laughing at the joke that was mentioned, I will try my best to be strong, even when it makes me look funny. Thank you so much, Hashem, for the incredible gift of Teshuvah and the opportunity to turn my aveiras into mitzvahs."

"HaShem, I am so privileged that You created me and You saw me worthy to be able to have this tremendously important place on the main stage. Why You specifically gifted me with the privilege to be a Jew and the many things that come with that, I do not know and cannot know, but I am so grateful and just want to say thank You so much, HaShem, for the gift to be able to perform Your mitzvahs, so many of them.  Im Yirtzeh HaShem, in only a little while, we have the incredible opportunity to hear the sound of the shofar, and as we are taught, when the shofar is sounded, the spiritual realms in the heavens are completely pierced and we experience some of the holiest moments possible. HaShem, sometimes I might feel inspired when the shofar is blown, but at other times I feel nothing, and You and I know that the reason for that is just because I am limited by my human limitations. If I was able to see what was actually going on when the shofar was sounded, I would be so inspired and run towards You with all my heart.  But You have also taught me that this is actually the reason that I exist in this world. This is my mission statement, to internalize the emunah, specifically when I don't feel, but to rather just believe what You have taught me. Please HaShem, help me to connect to You throughout this Rosh Hashanah in the most potent way and to make my maximum effort to fulfill all of Your mitzvahs in the best way. Please can You also help me to commit to more time of speaking to You on a daily basis and to make even more effort to grow in my emunah, because ultimately when I grow in my emunah and bring Your light more into the world, that is proclaiming Your kingship. Master of the Universe, please help me to devote more time to teaching others about emunah, because I know that it would give You such delight if not only I was growing in my emunah, bringing You into my world, declaring You as the King, but also sharing that light with those around me." We are taught that throughout Rosh Hashanah our main focus should be on proclaiming HaShem as the King, rather than focusing on our own efforts to repent our wrongdoings. And perhaps that might seem counterintuitive, because Rosh Hashanah is not only the time that we proclaim HaShem as the King, but also the time that we are judged. We might have thought that when it's time to be judged, we should repent, but again, we follow HaShem's guidelines, whether we understand or not.  An idea that sheds some light on this issue is that specifically on Rosh Hashanah, the time we are being judged, is the time we focus on proclaiming HaShem as the King, and bezrat HaShem in that merit, that be the catalyst to bring us a good judgment.  "Master of the universe, thank You for all the incredible gifts that You've blessed me with throughout this whole entire year. Thank You for providing me with all the food that I have eaten every single day. Thank You HaShem for the incredible health. Sometimes when I experience even a minor ailment, or a slight stomach ache, it causes me so much discomfort. How many days this year did I not experience that discomfort? And thank You also for those times that You did send me some discomfort, so I could now have something to compare to, and appreciate all the times that You didn't send me those challenges.  Thank You HaShem for all the incredible Torah that I've learned this year. Thank You HaShem for the gift of Emunah, and the privilege to be able to have access to this information, and be able to grow in my relationship with You. Thank You HaShem for the opportunity to be able to talk to You every single day, at every single moment, whenever I desire. HaShem, You've given me everything, and I request from You, please HaShem help me to be able to give back to You, to my maximum capacity."  We wish everybody an incredible and inspiring Rosh Hashanah, and beezrat HaShem may all the Brachos from this year continue into the new year with even more light, and any challenges be completely sweetened for the new year. Wishing everyone a Kesiva V'chasimah Tovah.

"HaShem, my King, the King of the world. You are always the King, but now, specifically, approaching the holy day of Rosh Hashanah, where we are called on to make an extra effort to proclaim You as the King. Please HaShem, help me to be successful in my efforts to make You the King. I know, HaShem, that You are not like human beings that You need honor. You don't need anything, You didn't even need to create the world. Whilst at the same time, the Mishna in Pirkei Avos teaches us that You created everything in the world for the sake of Your honor. For someone who doesn't know, HaShem, this might appear like You might be like another human-like King, seeking and wanting everyone to honor them. Thank You, HaShem, for teaching me the truth from Your Torah sources, that in actual fact, You didn't need to create this world in the least. And the only reason You did was for my good, to eventually reward me and give me the greatest pleasure. And the only reason that You gave me the opportunity to have this excursion in this world is to earn my place in the next world. Because as we are taught, when I earn my place in the next world, it will be so much more pleasure than if You just gave it to me without having earned it.  So what does it mean that everything in the world was created for Your honor? And why, HaShem, do I have a mitzvah now to make You the King? The answer, I believe, to be, HaShem, is because in actuality, when I am honoring You, I am doing myself a favor. Because You are the source of all goodness, and when I choose to connect with You, and to follow what You tell me, and to notice Your involvement in my life, then I believe that I am earning my place in the next world. And perhaps I might even experience some of that great light in this world by having a close relationship with You.  HaShem, my dear Father, I just want to take this opportunity to thank You for everything that You've given me in my life. Because of my human limitations, most of the time I take things for granted. But if I stop and think for a moment of all the countless gifts that You have blessed me with, and I acknowledge and appreciate that they come exclusively and directly from You. King of all kings, thank You for the greatest gifts that You've granted me. Thank You, HaShem, for the privilege to be able to see, to be able to hear, to be able to breathe. Thank You, HaShem, for the incredible opportunity and privilege of being a Jew, and to know about the incredible mitzvah to crown You as the King on Rosh Hashanah.  Thank You, HaShem, for granting me the privilege to be able to recite the incredibly holy prescribed prayers throughout the year, and also on these holy days. Thank You, HaShem, that I am able to read from the Machzor and tap into these most incredible holy words. HaShem, my Father, my King, You are the King, and I really want to do my part to crown You as the King. Every individual that You created has a different mission and purpose. Please, HaShem, can You guide me to fulfill my mission and purpose in life, of how I can spread Your light and fulfill my mission and purpose in the world in the most potent way. Please will You guide me to know what are the things that I should focus on to be able to glorify Your Name.  Many of the things we know and are objectively applicable to all of us. We are taught that when we recite the words "yehei shemei rabba mevarach leolam uleolmei olmaya", these are some of the most powerful words affirming You as the King of the world. Sometimes, HaShem, I don't feel particularly inspired or focused in saying these words, but please help me now, coming to the new year, to make a new start, to not do things based on my experience, because sometimes I don't experience the inspiration of Your mitzvahs because of my human limitations. But rather, help me to fulfill all Your mitzvahs just based on my belief that You told me to do so, and if You said so, there is no question that this is the best thing to do. And in the same vein, please, HaShem, guide me in my personal life, the things that are subjective to me, of how I can fulfill my purpose and mission in the world, not for my sake, but rather to proclaim You, HaShem, as the true Melech."

Our main focus on Rosh Hashanah is to proclaim Hashem as the King. Hashem doesn't need our respect and honor. In fact, as we are taught, Hashem did not need to create the world in the first place for His own sake. The only reason Hashem created the world is in order to give to us, as we have learned many times, which ultimately takes place in the next world. When we do, however, proclaim Hashem's kingship and connect with Hashem in that way, that is the strongest catalyst of how we earn our place in the next world. Hashem is everywhere in this world. The verse teaches us, ein od milvado, there is nothing else except for Hashem in the world. It's just that the more we include Hashem in our lives, the more we are able to perceive Hashem as being there. Besides for following Hashem's laws, as well as making our maximum effort to living a life of emunah and bitachon, how do we truly crown Hashem as the King and proclaim His kingship?  Simply speaking, it is following the will and instructions that Hashem has requested of us. If one takes the very first word of the Torah, b'reishit, and rearranges the letters, one comes out with shirat alef bet, the song of the alefbet. The Torah itself is Hashem's song and something so beloved to Him. Similarly, when the verse outlines to us the mitzvah of writing a sefer Torah, it is portrayed with the following words, "and now write for me this song." Again, the Torah is called Hashem's song because it is so beloved to Him.  At the same time, we are taught that there are 600,000 letters in the sefer Torah corresponding to the 600,000 Jewish souls that exist. Although there are many more than 600,000 Jewish people in the world, numerous people are embodied from a single soul, and in its source there are 600,000 souls. The law is that if just one letter of the 600,000 letters in the sefer Torah is invalid, the entire sefer Torah is considered invalid. And in the same vein, Torah commentaries explain of the 600,000 souls that exist in the Jewish people, if just one soul is spoiled, then although the remaining souls might be excelling in every area, the entire entity is considered invalid. If we are looking to proclaim Hashem as King, there are many things, of course, learning His Torah, following His mitzvahs, and doing our best to live a life of emunah and bitachon. However, one of the highest things that Hashem loves is the life of a Jew, the soul of a Jew. We have learned many times that our ultimate mission statement in this world is to grow in our emunah and bitachon, and of course we should always treat that as highest priority. Whilst at the same time, can you imagine how happy it would make Hashem if we take the mission statement of life and make our maximum effort to spread that light to help the souls which are so beloved to Hashem, to achieve success in their endeavors and ultimately in their place in the next world? "Hashem, my dear Father, as we approach this holy day of Rosh Hashanah, please help me to truly proclaim You as King. Please help me to follow Your instructions and live a life of true emunah, where I am able to perceive that You are exclusively orchestrating every detail throughout my life. And at the same time, Hashem, please grant me the opportunity to be able to spread this light with all those around me. Hashem, You are the only true King of the world."

One of the basic extensions of Emunah is to internalize that we don't understand things based on what we see and on our logic, but rather, we are to believe that everything Hashem does is for the best, and by following His laws and doing our best to live a life of Emunah and Bitachon, that is what is going to bring us to our ultimate destination in the best way in the next world. Sometimes we might feel inspired by what we are doing, but many a time we do not feel any specific inspiration. But nevertheless, Emunah teaches us not to make our decisions based on our logic and what makes sense to us, but rather, to choose to follow Hashem whether we understand or not. The Gemara relates a fascinating episode where Moshe Rabbeinu encountered Hashem placing what is known as the crowns on the letters of the Torah and within Moshe Rabbeinu's understanding, these crowns were actually not needed. So he asked Hashem, "why are you placing these crowns on the letters of the Torah?" And Hashem responded, "although they are not needed right now, in many years to come there will be a great man who will be so wise that he will be able to derive many laws from each of these crowns that I am placing now. And although you, Moshe Rabbeinu, cannot understand the great deeper meaning behind these crowns on the letters, this individual in many years to come will be able to."  And Moshe Rabbeinu said to Hashem, "if there is such a great individual that will exist in the future, please Hashem, will you show him to me?" And Hashem teleported Moshe Rabbeinu into the future where he found himself in the Beit Midrash of Rabbi Akiva. The way it would work in times of old, those students which understood the most would sit in the front row, those who understood less would sit in the second row. Moshe Rabbeinu was seated in the eighth row because he was not one of the top students in Rabbi Akiva's lecture. The Gemara relates, in fact, that he could not understand what Rabbi Akiva was teaching because the level of Torah learning was way beyond Moshe Rabbeinu's understanding. Now we all know Moshe Rabbeinu, the greatest prophet that ever lived. We cannot even begin to imagine his spiritual level. Nevertheless, he was told that Rabbi Akiva was even greater, to the point that Moshe could not even understand Rabbi Akiva's lecture because it was too high of a level.  When Hashem then brought Moshe Rabbeinu back, Moshe Rabbeinu then asked Hashem to please show him what the end of the life of Rabbi Akiva would look like. Perhaps he imagined that for such an incredibly holy individual there would be a grand finale. Hashem then showed Moshe that the way Rabbi Akiva's life would end would be by his enemies torturing him in the most cruel way, and he would die a gruesome, painful death. And when Moshe Rabbeinu saw this, he was completely perplexed and begged Hashem for some explanation. "Such a great individual, Hashem, who would completely devote his life to you, this is his reward?" And Hashem responded to Moshe, "Be quiet; This is My will, and you will not be able to understand the bigger picture of things."  And similarly, there is a story told about a man who was standing before the Baal Shem Tov, and when the man took a drink of water, he said the bracha hastily, without having the appropriate intention for the bracha, and the Baal Shem Tov said, "You just missed out on a once-in-a-lifetime opportunity, because the soul of your father, because of certain sins that were committed, has been lingering in this water for many years, and if you would have recited this blessing with real meaning and intention, you would have redeemed his soul." We have absolutely no idea of what is going on in the bigger picture of things. What we are called on to do is to follow Hashem's instructions and to make our maximum effort in living a life of sincere emunah and bitachon.

A fundamental concept of the Torah is the concept of Gilgulim - reincarnations. We are taught in many Torah sources that almost all souls are recycled, meaning to say that we have lived before, in previous lives. For the most part, people do not remember anything about their previous lives. One of the basic conclusions that a life of emunah should bring us to, is to understand that we don't understand anything. The picture that we see is so small in comparison to what's actually going on in the picture that Hashem sees. When we are able to internalize that the reason we are here in this life is for a specific mission which is also very directly connected and related to our previous lives, it is easier to try live life making less effort in trying to make logical sense about the way that Hashem deals with us, and rather choosing to follow a life of belief, knowing that Hashem is carrying me through the exact course that would be best for me, not just for this life isolated from my previous lives, but rather Hashem is doing what's best for my soul, in the bigger picture, taking into account all of the reincarnations that this soul has experienced. The Midrash teaches that Hashem wanted to teach Moshe Rabbeinu this concept, and therefore He was told to go to a certain place where He was able to watch a series of events that would teach this lesson how in truth we don't understand anything.  There were three people. There was an individual who came to get water from a well. Whilst he was there drawing the water, he dropped his purse unknowingly, which had a large amount of money inside of it. After he finished drinking, he left not knowing that he had lost his purse. A while later, a second individual came to get water from the well, and he noticed the purse on the floor. And to his delight, there was no one around to return this purse to, so he rejoiced on the treasure that he had found, and the second individual left with the money in his pocket. It then happened that a third individual came to drink water from the well. And whilst the third individual was there, the first individual who had lost his purse realized what had happened and turned around to go back to the well to try to find his purse. And when he arrived, he encountered the third individual, and when the third individual denied having found the purse, the first individual accused him of stealing his money to the point that he murdered the third individual out of anger, mistakenly thinking that this was the person who had taken his purse and money.  And Moshe Rabbeinu watched this whole episode and said to Hashem, this is not fair. Firstly, that the first individual lost so much money for no apparent reason, and how come the second individual just got a treasure for free? And how come the third individual committed murder and there's no one around to testify his actions?  And the Midrash states how Hashem explained back to Moshe Rabbeinu that really the father of the first individual had stolen money from the father of the second individual, and this was Hashem's way of paying the rightful inheritance back to the second individual by making the first individual lose his purse and the second individual finding it. And as to why the third individual was murdered by the first individual, Hashem explained that the father of the third individual had murdered the father of the first individual in a previous life, and in order to avenge his father's blood, Hashem orchestrated events now that the first man would kill the third man.  If we try to understand life according to our own understanding, not only will we come out with nothing, but worse than that, we will draw the wrong conclusions. We are called on to make every effort to live our lives according to the values of Emunah and Bittachon, rather than trying to live our lives based on our understanding. "Thank you Hashem for teaching me that the ideal course in how to live my life is living a life of Emunah."

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."

We've been discussing one of the six constant mitzvos is to love Hashem. And as the Rambam teaches, the way of coming to love Hashem is by taking note of His amazing creations with admiration and that will bring us more and more to be able to love Hashem. There is a Mishnah in Pirkei Avos which teaches that if somebody is on the road and whilst traveling they are thinking Torah thoughts or discussing a Torah topic with another individual, that is very commendable. Firstly, because they are fulfilling a great mitzvah - the mitzvah of Torah learning and additionally, because Torah learning provides a person a special protection and when a person is on the road traveling, sometimes through dangerous places, they might need a special protection. And the Mishnah goes on to say that if whilst one is traveling and involved in Torah, one stops and looks at the tree and says, "what a beautiful tree", then if something happens to this individual, they are responsible for causing themselves damage, because beforehand they were protected by the special protection of the Torah, and now because they stopped their learning of Torah in order to view this beautiful tree, that is considered a sin and thereby makes the person lose their special protection. And the question after learning this Mishnah is, didn't the Rambam teach us that the way to coming to love Hashem is by viewing His beautiful creations? So if one is to stop and say, "wow, what a beautiful tree that is", didn't the Rambam teach us that that is a commendable thing to do, a mitzvah, and in fact, the path to be able to come to fulfilling the great mitzvah of loving Hashem? And if that is the case, why does the Mishnah say that it is a sin to stop one's learning of Torah in order to view the tree, Hashem's wonderful creation?  And there's a beautiful teaching said in the name of the Kotzker Rebbe and others that gives us some guidance about how we ought to live our lives. They explain that what the Mishnah means to say is if a person is on the road and learning Torah, which is providing them a special protection, and then stops their learning of Torah, meaning to say, they now disconnect from Hashem - when they were learning Torah, they were connected; now they're disconnected. And when they say, "oh wow, what a beautiful tree", they don't mean it in a way of, "wow, Hashem, what a beautiful tree You've created", but rather just, "that's a beautiful tree that I just feel like enjoying, taking a break from the Torah". That would be a sin, where one loses their special protection, because beforehand they were deeply connected with Hashem through the potency of the Torah learning, and now by taking a break, especially being on the road in a dangerous situation, the special protection is gone. Whereas if a person is learning Torah and connected to Hashem, but stops in the middle of the learning in order to view a tree and continues the connection with Hashem, saying, "wow, Hashem, that's an incredible creation of Yours, thank You for such incredible trees and creations that You've given us in Your world, I love You so much, Hashem", then certainly one is not committing a sin, because one is continuing the connection with Hashem.  We ought to take this advice to heart, that throughout our lives, whatever we're doing, whether we're in the holiest of places, whether we're learning a Torah passage, and also when we might find ourselves on the road and in other places which are not particularly holy in our minds, nevertheless, we are able to continue that connection with Hashem wherever we go. We're able to notice Hashem's creations and appreciate them and admire them. And in the same vein, we have the constant opportunity to talk to Hashem wherever we go, whatever we're doing. "Thank you, Hashem, for the constant opportunity to be connected with You."