We discussed how although there is a mitzvah, according to many Torah commentaries, to recite the Torah passage of the mann every day, however, as the Mishna Berura and others point out, the main purpose behind the recital of the parashat hamann is to internalize the message that just like Hashem was our sole provider in those times where the food would fall directly from the heavens, so too today Hashem is our exclusive sole provider. And although it might appear like an apparent contradiction: if Hashem really does do everything exclusively, why does He need me to work and make my own efforts? And the answer, as explained by the Torah commentaries, is that Hashem does not need me to work. The mitzvah to perform hishtadlus - our own efforts, is just that, a mitzvah, an obligation, that has absolutely nothing to do with bringing about the sustenance that we require. The Mesillas Yesharim in chapter 21 writes the following: "The need to work for a living is a curse that was decreed on mankind when Adam disobeyed God's command and ate from the tree. In truth, sustenance comes exclusively from Hashem. The need to work is only a fulfillment of this curse whereby one is required to make a hishtadlus - our own efforts." The Mesillas Yesharim then goes on to compare the requirement for us having to work to the payment of tax. Everyone knows that paying tax does not help me even slightly to bring in more profit. Paying tax is just an obligation that I have to live with. The Mesillas Yesharim is teaching us that our sustenance comes exclusively from Hashem. There is a separate mitzvah to endure the curse of hishtadlus and therefore make practical efforts for our sustenance. It is not our place to question or ponder on why Hashem decided in times of old to run the world in the way that it ran then, where people were not required to make their own practical efforts and their sustenance came in an obvious, clear fashion directly from Hashem, whereas today Hashem's desire is that our sustenance should come to us in a way that appears to be as if we have earned it ourselves. There are different ideas offered by the Torah commentaries. The bottom line is Hashem in His great wisdom understood that the best thing to do then was as it was then, in an obvious, miraculous manner, whereas today it should not be like that. One of the advantages of living in times of old, where the miracle was apparent and obvious, was that the struggle to attribute one's parnassa to one's own doing did not exist because it was absolutely clear that Hashem was raining down the food every single day without my having to make any effort. We today, however, have a tremendous opportunity, perhaps even more than those who lived in times of old had, because on the one hand we are learning from all the Torah sources that Hashem provides for us exclusively. Hashem does not need me to make an effort. And the same Hashem who provided exclusively in times of old is the same Hashem who provides for me exclusively today.  Nevertheless, this additional mitzvah, to make a hishtadlus - our own efforts, provides us with an opportunity to truly grow in our emunah - our belief, that Hashem is the one who is exclusively providing for us. Because if there were open miracles that Hashem was providing for us, in a sense that's not belief anymore; tt is just clearly seeing Hashem as our sole provider. Whereas today, as explained by the Torah commentaries, one of the main reasons behind the obligation to perform the mitzvah of hishtadlus is to give ourselves the opportunity to make an effort, work hard, and make it seem like I am the one contributing towards my financial success, whereas the truth is that Hashem is exclusively providing for me and does not need my efforts. Just like when I make a tax payment, I know that that does not help me even slightly to bring in more revenue. It is just an obligation that I have to fulfill. In the same way, when I make my own efforts, it does not help me even slightly to bring in more paranasa because Hashem exclusively is my sole provider.

A fundamental belief in the history of the Jewish people is that after the exodus from Egypt, when the Jewish people encamped in the desert, the way that they received their sustenance was by HaShem raining down the special heavenly food, the mann. When the Jewish people were in the desert, it was absolutely clear to them that their sole provider was HaShem. According to many Torah commentaries, there is a daily mitzvah to recite the Torah portion which describes how the mann fell daily for the Jewish people. And as the Mishna Berura in the first chapter of the Shulchan Aruch explains, that the reason for this is to instill in us the belief that it is not our own efforts that bring us our provisions, rather it is HaShem who provides for us exclusively.  Although HaShem has decided that in our day and age we do not have this open miracle of our food falling down from the heaven, however it is important for us to take the message of the mann to heart; just like HaShem was the one who provided for the Jewish people in an openly miraculous way by bringing down the mann from the heavens for them during their journey in the desert, so too, HaShem is our exclusive provider. Although the form that He gives us our food in, in today's day and age, appears to be different, where in the past it was apparently obvious that HaShem was giving us the food, whereas today HaShem gives us our food in a roundabout way, such as a person going to work, earning a salary and then using that money to go to the store and buy their provisions, although to us it seems like a whole different process and for whatever reason in HaShem's calculations, this is the right way for the world to operate - it is the same HaShem that provides for us today to the same degree that HaShem provided for us then, with the mann that fell from the heavens.  We can therefore understand why it is a mitzvah to recite the Torah portion about the mann, and as the Mishna Berura points out, although reciting the passage itself is a mitzvah, the main purpose behind reciting the passage is internalizing the message that HaShem is our sole provider. It is not our wisdom; it is not the boss; it is not the business; it is not our efforts. Although we might have a mitzvah to do hishtadlus - to make our own efforts, it is so important for us to remember what the Mesillas Yesharim and many others teach - that our efforts do not affect the amount of sustenance we will have even slightly. One might feel, if I work harder, then I will make more money. Yes, in terms of the obligation to fulfill the mitzvah of hishtadlus, one is obligated to work hard, and there are many levels to this which we are not going to go into right now.  One who is interested in pursuing this topic further is invited to see our eight-part course on hishtadlus, which was posted at recording number 97. However, for our purposes, what is so vital to remember is that whatever efforts we might be making has absolutely no connection to the results we are trying to achieve and to the provisions we are trying to bring in. Again, if Hashem runs the world exclusively, can He not bring me my sustenance without me having to make an effort? And the answer is, of course He can. One of the reasons that Hashem instructs us to make our own efforts - to perform hishtadlus, is to give us the opportunity to believe, where on the one hand, we have a mitzvah to make our own practical efforts to do whatever we can to be successful, but on the other hand, to be constantly vigilant that our thoughts never take us to a place that we believe we are our sole providers. Even if we are to believe that Hashem helps us 90%, but it is just our little bit that helps Hashem on to give us what we need, that is completely incorrect, because - ein od milvado - means that Hashem runs my life exclusively and provides for me 100%, not 99.9%. And as we read in the principles of faith of the Rambam, "v'hu levado", that Hashem alone, exclusively, pulled every string of my life in the past, is currently orchestrating every detail of my life in the present, and is the One who will dictate the exact and precise course of my life in the future.

We've been discussing the tremendous opportunity that every single one of us has to perform the great mitzvah of giving somebody a smile. And as the Gemara in Kesubos, page 111b states, that a person who smiles at his fellow is better than one who gives him milk, and as mentioned, although we certainly are encouraged to invest both in terms of our time, energy and money to perform all of the mitzvos, because what is anything worth in this world compared to the eternal value of a mitzvah, however, some mitzvos are so easy to fulfill both in terms of our time, energy and financial investment that they are available to us constantly throughout the day, every day.  Smiling at another individual is a huge mitzvah that is available to us constantly. Many a time, just giving a smile to somebody else can turn around their day from feelings of hopelessness and anxiety to just that little bit more upbeat. One of the reasons that it is such a big mitzvah to smile and bring happiness to another individual is because as Torah commentaries teach, when one is in a happy state, we are much, much more productive and able to excel in our endeavors, both with regards to the day-to-day activities that we might need to perform, and in particular with regards to excelling in our spiritual endeavors. When one is not feeling upbeat and happy, it is much more difficult to reach out to Hashem and talk to Him, to learn Torah, to perform an act of kindness and the like, whereas when one is feeling happy and in a good space, much of the time there is much more feeling of motivation to do good. With just a little bit of an effort to give somebody a sincere smile, one can change the day and the life of an individual who is experiencing loneliness, depression, anxiety from whatever challenges they might be going through. The Gemara in Taanis 22a records the following episode and states, Rabbi Beroka often spent time in the marketplace and Elijah the prophet - Eliyahu Hanavi, would appear to him. Once Rabbi Beroka said to Eliyahu Hanavi, "Of all the people who come here, is there anyone worthy of the world to come?" And as the commentary of the Torah Chaim to Sanhedrin 88b explains, that although the overwhelming majority of people do have a portion in the world to come, however for many people there is first a need for suffering in this world and to experience some suffering in Gehinnom in the next world to first cleanse their soul. And what Rabbi Beroka was asking Eliyahu Hanavi was, "is there anybody in this marketplace that is on such a high level that they are immediately worthy right now of the world to come without needing prior suffering neither in this world nor in the next world before earning their eternal share?" And the Gemara continues that Eliyahu Hanavi pointed to two individuals and said to Rabbi Beroka, "These two individuals are currently worthy of the world to come." Rabbi Beroka then went over to them and inquired, "What is your occupation?" They said to him, "We are jesters and we cheer up the depressed."  Let us internalize what Hashem's perspective, the only true perspective is. Although at times it might not seem like such a super mitzvah to make an effort to make other people happy, however in this Gemara we are learning that out of all the people in the marketplace, many of whom may have been involved in great and holy endeavors, there were only two who were on such a high level that they were ready for the next world without a need for any cleansing. And these were two people who were constantly involved in cheering people up, in making people happy. Each one of us is presented with many opportunities in different forms to help others and bring happiness into other people's lives. Let us internalize that whatever efforts we might be able to do to bring happiness to those around us is a huge mitzvah.

We've been discussing what the Torah commentaries teach with regards to the tremendous benefit of living a life of happiness. And as pointed out by the Vilna Gaon to Mishlei, chapter 18, verse 14, as well as other Torah commentaries, when one is in a happy state, even when illness strikes, God forbid, one will come out of that illness due to the state of one's happiness. And as we've been discussing, much of the time, feeling feelings of happiness as opposed to anxiety is an extension of living a life of emunah and bitachon. Because the more I believe that I am in Hashem's hands exclusively and there is nothing to worry about because He is in absolute control and He only does what is best for me, the more I will feel feelings of calm, serenity, peace and tranquility. Because if I am learning about emunah, although I might know that in truth I am immune to circumstance and other individuals, but to truly internalize that knowledge is our life's work, as we've discussed many times. And as mentioned, we are only called on to make a little bit more effort each day to try and grow more and more to living a life of true emunah and bitachon, which will lead to a life of true happiness.  The Gemara in Kesubos, page 111b, states that a person who smiles at his fellow is better than one who gives him milk. Imagine for a moment that someone were to go around giving people free milk every day. That would certainly be a notably commendable act. Whereas when someone walks around just smiling at those around them, instinctively it doesn't appear to us like such a commendable act. From Hashem's vantage point, smiling at people is considered even greater than going around and giving people milk. We've discussed previously how to internalize the concept of what it means to go to the next world, to Olam Haba, in comparison to this world. There's a famous analogy offered by Torah commentaries. Imagine you have a large stadium filled to the top with sand, and every 1,000 years a little bird comes and removes just one grain of sand. Let us try conceptualize how long it will take to empty out the stadium. This is not a number that can fit on the calculator, it is so big. When we compare 120 years of living in this world to what it means to live for eternity, our lives in this world is not even like one grain of sand in that stadium. Certainly then, when it comes to the opportunity to performing a mitzvah, even though we might have to invest financially in terms of our time or in other areas, in order to be able to perform this mitzvah, one with the right perspective will certainly be prepared to do so, because again, what is the point of all the money or all the time in this world compared to the eternal reward and blessing of one mitzvah in the next world? However, after all is said and done, we do have to choose into where we're going to invest, both in terms of our time, our money, and the like, because as human beings we are limited. For many mitzvos, there might be a great time investment, as well as it might cost a lot of money to have the opportunity to perform them. And although we are certainly encouraged to do so, as mentioned, we are limited and won't be able to do that on a constant basis. Whereas there are some mitzvos, such as giving somebody a smile, which is so easy, doesn't cost anything, and nevertheless the Gemara is teaching us that giving somebody a smile is more of a mitzvah than giving him milk, taking the time and investing the money to bring him his supplies. We are certainly encouraged to help out in all areas, even when we do have to invest time and financially. However, it is motivating to internalize that each one of us has the constant opportunity to perform a huge mitzvah many times a day, just by giving somebody a smile.

We've been discussing how Emunah and Bitachon is something available to every single one of us. It's tremendously encouraging to take to heart what the many Torah sources teach us, that Emunah and Bitachon are completely independent of our actions. And although we are certainly called on to do our best to avoid sin and do as many mitzvos as we can, nevertheless the opportunity to have Bitachon and rely on Hashem is completely independent of our scorecard.  Sometimes the evil inclination makes us feel that only when we are thriving spiritually, then we have a license to talk to Hashem to help us succeed in all areas of our lives. But as we've learned many times, that is not the case. The opportunity to rely on Hashem is available to every single one of us, regardless of our actions. And as the Ramban, Rabbeinu Yona, Rav Tzaddok HaKohen, and other Torah commentaries point out, that even a thief who certainly knows he's doing the wrong thing by making an effort to go and steal from another individual, if he stops for a moment and chooses to rely on Hashem to some degree, Hashem will help him in his endeavors.  The power of Emunah and Bitachon is beyond imagination, and it is so important to realize that it is available to every single one of us. And therefore, we all are called on to make use of this tremendous gift that Hashem has given us. We've been discussing how the more Emunah and Bitachon we bring into our lives, the more feelings of calm, serenity, and happiness we will feel. Torah commentaries teach that at face value, there are more times of challenge and difficulty that we all experience throughout our lives than times of calm, peace, and tranquility. And without an attitude and perspective of Emunah and Bitachon, much of the time we will instinctively fall into feelings of depression, anxiety, and worry. And again, although we are certainly not to feel feelings of guilt for having these emotions, because we are human and Hashem created us, seeing the right perspective helps us to aim in the right direction.  If I am currently looking for a marriage partner, and the years are passing, and for whatever reason Hashem has not yet blessed me to find my marriage partner, without making a concentrated effort to moving towards living a life of true Emunah and Bitachon, which will lead to feelings of happiness and serenity, instinctively, this situation will cause feelings of anxiety, depression, and the like. Just taking one step towards a life of more Emunah and Bitachon can transform our lives to degrees beyond our imagination. "Hashem, Master of the Universe, thank You so much for giving me the opportunity to talk to You. I know that truthfully, the only thing that can help me in my situation to feel more feelings of calm and less feelings of anxiety, is if I reach out to You. Because although I've learnt Your perspective and the real truth of the situation, that You Hashem are completely exclusively running the show, and if I have not yet found my marriage partner, that is because You have not yet sent him, and regardless of what efforts I might make, if You choose to not send him to me, there is no way I can find him, and at the same time, when You decide it is the time for me to find my marriage partner, there is no question that I will find my husband without even a second delay after the time that You have decreed, and if I am able to take this to heart, Hashem, there is no question that I will feel much less anxious about each moment that passes without finding my marriage partner. At the same time, Hashem, much of the time, I am feeling tremendous feelings of anxiety and it is tremendously painful. Please Hashem, help me that You do send me my marriage partner as soon as possible. And additionally, Hashem, please help me that in the interim, until You do send me my marriage partner, that I remain in a place of true emunah and bitachon, and each day I grow more and more to living by Your perspective, that You are exclusively running the show, and thereby, Hashem, please help me each day to move more towards living a life of true happiness."

We've been discussing how when one lives a life of true emunah and bitachon, there are tremendous benefits to the quality of our lives. When circumstances present themselves that might instinctively lead towards feelings of anxiety and depression, the more we move towards a life of true reliance on Hashem, internalizing that no individual nor circumstance can contribute anything towards my life, because I have learned in the verse that ein od milvado - there is nothing else except for Hashem, and ultimately everything that transpires throughout my life and to the world at large is completely an expression of Hashem Himself personally orchestrating every single detail, and that being the case, knowing that Hashem only wants the best for mem and there is no individual nor circumstance that can even slightly impinge upon Hashem's plans, there is nothing to feel anxious and upset about.  It is so important to highlight that when we learn these Torah passages, the objective is to realize that emunah is our life's work, and it's so important to encourage ourselves that even the slightest step that I might take is a true success story. Hashem expects from us to take the inspiration that we are learning and just become a little bit better each day. So if I am currently employed and financially comfortable, but my contract expires in a year's time from now, and I might have feelings of tremendous anxiety, perhaps sometimes having sleepless nights, or perhaps at other times going into long periods of depression and worry, I may not be expected to climb to such a level of emunah and bitachon, where I feel no feelings of anxiety; but perhaps if I am able to just take a few minutes to myself to try and contemplate on the fact that Hashem was the one who gave me this job opportunity in the first place, and just like before I found this opportunity, I had no idea what my future course was going to be and even though it appeared like I suddenly received this opportunity due to luck or due to my connections, I know that in truth, Hashem was pulling all of those strings, and He was the one who made the situation present itself as it did, and just like He provided for me then, He will not abandon me in a year's time.  "Hashem, I am feeling tremendously anxious. I know that You are the one who has run my life up until now, and You are the one who gave me my current job opportunity. And even though in truth, Hashem, I am trying to work towards a place of internalizing, that You will always come through for me, and in a year's time when my contract expires, You will help me and provide for me with the next opportunity that You will send me, however, I am feeling tremendously anxious. Hashem, please help me to internalize that it is You exclusively who runs my life, and just like You came through for me previously, You will come through for me again."  And although I am now called on to make a practical effort to try to find a new opportunity for the coming year, however, when I am able to internalize that my efforts are not what is going to provide me my opportunity, and even if I feel like I might have not found the right solution to my problem, but if I am able to internalize that only Hashem exclusively is the one who is able to find a solution to my problem, I might then be able to move towards a slightly less anxious life. As we have learned many times from Torah sources, emunah and bitachon is available to every single one of us. Hashem created us and has tailor-made all the details to my life to be best suited exactly for me. And regardless of my spiritual level, I have the constant opportunity to reach out to Hashem to help me for more emunah, for more bitachon, and for more simcha.

We've been discussing one of the tremendous fringe benefits of living a life of emunah and bitachon, that not only do we thereby gain the highest place that we can for ourselves in the next world, which is ultimately the purpose of being alive, but additionally, the quality of our lives can be transformed completely when we choose to live a life of true emunah and true bitachon. Because again, if I believe that I am slave to my circumstances or people around me that might be more powerful - perhaps I might be dependent on them in one way or another, then, when my situation seems to be quite dire, and this individual, who has always been the one to help me, might have had a change of heart, or perhaps the army, that I might have always relied on to be unshakable and unbreakable, had a huge breach in an unthinkable way, if I forget to bring Hashem into the picture, it is very easy to fall into feelings of hopelessness, sadness, and depression.  And similarly, if I have been married for numerous years and always dreamed, hoped, and prayed for the opportunity to be able to mother a family, but for whatever reason, Hashem has not blessed me with children, of course we are allowed to feel our feelings of pain. And in fact, the halacha is that when a close family member dies, we are supposed to mourn. However, the halacha also dictates that after the period of mourning, we are supposed to make our maximum effort to continue with the happy and vibrant lives that we have the opportunity to live, and if I as a mother have not been blessed with children, if I do not have it loud and clear in my heart and mind that Hashem is absolutely in control of every intricate detail in every single one of our lives, it might be quite easy to fall into a depression and feelings of hopelessness. It seems unfair. Why is it that so many around me, with barely any effort, perhaps they didn't even pray for it, but they had the privilege of mothering many children, and me, after many hours of prayer, it seems to be that Hashem is not listening to me. Does that seem fair?  As we've discussed many times, there are many levels to what it means to live a life of emunah and bitachon. And of course, the highest levels would dictate that a person is happy to the point of singing and dancing throughout their lives, regardless of what might be transpiring, because they are so clear that everything that is happening during their lives is completely and exclusively ordained by Hashem. However, we are not expected to be more than we can be. All Hashem does expect from us is to make our maximum effort to be the best that we can. And every day we have the opportunity to grow a little bit more, in relying a little bit more on Hashem, and moving more towards the direction of feelings of calm and happiness, regardless of my circumstances. "Hashem, my Father, I am reaching out to You because of this terminal illness that You have diagnosed upon me. My instinctive response, Hashem, is to feel feelings of panic and anxiety. Hashem, please help me not to panic, and to truly internalize that I am not dependent on the doctors nor on the medication. Hashem, just like You brought this illness upon me, in a flash You could take it away, even if statistics have predicted otherwise. Because I know, Hashem, that You are not bound by the normal laws of nature, but rather You are the one who creates nature every single moment. And if You would decide to make me better, You could do so in an instant. And therefore, Hashem, I am begging You, please will You heal me.  However, perhaps even more importantly, Hashem, I am begging You to help me to remain in a state of true emunah and bitachon, that regardless of what I am going through, please, Hashem, help me to truly internalize that it is exclusively coming from You. Although You have given me a mitzvah to make a practical effort at times to see doctors and medication, however, please, Hashem, help me not to fall into the trap of believing that that is what is helping me. Thank You, Hashem, for giving me the opportunity to work towards a life of true happiness."

Although the main benefit of living a life of Emunah and Bitachon is that we thereby are fulfilling our purpose in this world, which is ultimately for the sake of our reward in the next world, however, as discussed many times, one who lives with Emunah and Bitachon gains tremendous fringe benefits in terms of the quality of one's life in this world itself. Many Torah commentaries, such as the Vilna Gaon to Mishlei, chapter 18 verse 14, as well as the Metzudas David to Mishlei, chapter 17 verse 22, write that when an individual is always in a happy state, even when illness strikes, God forbid, that individual will come out of the sickness due to his state of happiness. Happiness is a cure for the body, whereas low spirits cause illness.  Many Torah commentaries bring this idea on similar lines - that when we keep in a state of happiness, not only does that prevent us from falling to illness, but even if one is currently ill, being in a happy state might be one of the greatest medications that we might try and seek out. And again, when one is living a life without Bitachon, there is so much reason to feel feelings of fear, anxiety, and depression for many of the things that are transpiring. When one takes a look at the news and sees the tremendous suffering that so many are experiencing, without an attitude of Bitachon, one realizes how there is actually so much reason to feel anxious, depressed, and other bitter feelings.  And similarly, with regards to my own life, if I don't have it loud and clear in my heart and mind that Hashem is running every minute detail in my life, there is so much reason to fall to depression and anxiety much of the time. Whereas, when I truly internalize that Hashem is exclusively pulling every single string in my life, and I internalize that Hashem is incomparably greater than any other being that exists in our human world, regardless of how much power they might seem to have, I am then able to move towards a life of complete calm and serenity and happiness. The more emunah and bitachon that we build in our lives, the more serene, calm, and happy we will feel.  And as discussed, perhaps two of the main factors that can contribute to our growth in emunah and bitachon is firstly, to constantly expose ourselves to Torah study, and perhaps in particular, Torah inspiration about emunah and bitachon, because when doing so, we then learn Hashem's perspective and are able to contemplate on those ideas throughout our day; and secondly, we have the tremendous gift to reach out to Hashem about anything. And always, the solution to all problems that is available to every single one of us is the opportunity to ask Hashem, the Creator of the world and the One who guides each moment of our lives and everybody's lives, to help us in what we are trying to succeed in.  "Hashem, please, can You help me to succeed in living a true life of emunah and bitachon. I know that this is ultimately the real reason that You created me for - to be close with You and experience my true reward in the next world. And as You've taught us by many Torah sources, the main way to do so is by me making efforts in growing in my emunah and bittachon. Hashem, please, can You help me to really grow and be sincere in living a life of reliance on You, and not relying on anybody else, nor anything else.  And at the same time, Hashem, You've taught us that when one does live a life of emunah and bitachon, that will then lead to a life of true happiness. Because why should I worry about anything when I know that You are completely running every single moment and every single detail to my life, so what is there to worry about? Even if at times it might seem like the situation might be dire, however, I know, Hashem, that You exclusively are running the show and You will only do what is best for me. Please, Hashem, help me to truly internalize the values of emunah and bitachon, and thereby live a life of true happiness."

The Shulchan Aruch in Ohr Hachaim chapter 287 states that although on a weekday, when one encounters an individual who is unwell, it is a mitzvah to wish them a refuah shleima - a complete recovery, however on Shabbos, under normal circumstances, one is not supposed to wish another individual a refuah shlema. And the reason for that, as explained by the commentaries, is because when somebody is ill and I wish them better, I am also supposed to pray that they have a complete recovery, and sometimes whilst doing so, that might cause me to have sad feelings when I contemplate on the pain and suffering that this individual might be experiencing. And therefore on Shabbos, when we are not supposed to give ourself reason to feel feelings of sadness, instead of wishing somebody a refuah shleima, the halacha outlines that we are to say, "shabbos hi milizok urefuah kerovah lavo" - that I have no need to daven for you, nor wish you a refuah shlema, because Shabbos is so powerful that it will heal you itself. Although in general, we are highly encouraged to talk to Hashem about anything and everything, as we have discussed many times, both with regards to perhaps more spiritual things, as well as with regards to more mundane subjects, although usually there are no limitations as to what we should talk to Hashem about, and Hashem has given us the incredible opportunity to have a green card to be able to reach out to Him about anything and everything at any time, however, the halacha tells us that davening on Shabbos has different halachic parameters than regular weekday prayer. To briefly summarize what emerges from the halacha, which the Shulchan Aruch and other halachic commentaries in Ohr Hachaim chapter 288 state: prayers in the form of praise and gratitude to Hashem are always permitted even on Shabbos, whereas when it comes to the type of prayer that we make in the form of requests, then the halacha outlines to us that there are three categories that are permitted on Shabbos. The first is when we are dealing with spiritual matters. Although asking Hashem for more money, or for recovery from illness, or success in a mundane endeavor that I might be involved in, is problematic on Shabbos under normal circumstances, however, to ask Hashem that He help me in overcoming my anger challenges, or perhaps to ask Hashem to help me to be more diligent in my mitzvah observance, or being more committed to talking to Him on a regular basis, that would be permitted on Shabbos under all circumstances.  The halachic commentaries bring that a second category that would be permitted on Shabbos: when a person prays in his mind rather than actually mouthing the words, then say many commentaries that one is actually permitted to pray for anything, both with regards to spiritual endeavors as well as with regards to even mundane things. Although the midrash does teach that in general when praying, one should make an effort to mouth the words of one's prayer rather than just thinking it, however on Shabbos, seeing as one is not supposed to pray for mundane things, the halacha outlines that if one wishes to do so, one is permitted to, as long as they do so only by thinking so, and not praying the words with one's mouth. And the third category is any case where a Jew's life might be at stake; just like we know the halacha permits us to even violate Shabbos under such circumstances, certainly then we are permitted to pray, say tehillim or whatever else for people whose lives might be in danger. We are so privileged to be able to constantly have a personal relationship with Hashem. Although on Shabbos the laws of praying do differ to how we may pray during a regular weekday, nevertheless we are so privileged that at every single moment of our lives we always have a way to have a personal relationship with Hashem and talk to Him.

We discussed the law which is stated in the shulchan aruch, Yoreh Deah section 335, where we learned that in order to fulfil the mitzvah of visiting a sick person - bikur cholim - according to halacha, one is required to visit the individual, help them out with whatever they need and also pray for their welfare. And the halacha taught us that if one neglects their obligation to pray on behalf of the sick individual, one forfeits the mitzvah of Bikur Cholim. We can learn many things from this law. One important point is to internalize that we are always to follow halacha exactly as Hashem dictates, regardless of our own understanding. Because although sometimes logic may dictate to us differently, nevertheless, we ought to humble ourselves that we cannot understand Hashem's calculations and therefore, the wisest thing to do would be just to follow exactly what He told us, whether we understand or we don't. And another important point we learn from this law is the tremendous potency the Torah places on prayer. Although our logic would seem to dictate that fulfilling a mitzvah where you help another individual is of utmost importance, which again, according to the Torah, it is; however, our logic would also dictate that prayer is not as important because we don't see the immediate effect that prayer has. Whereas when you help another individual, such as you visit a sick person and you help them out, you do see the immediate effect. But again, the Torah sources, which is the only true real perspective that we have, teach us otherwise - that even when we don't experience what we think to be meaningful, we are called on to do exactly what Hashem tells us to do. We've also mentioned previously the Gemara in Brachos 12b which states that if one knows of another individual who is experiencing some form of hardship or trouble and one does not daven for that individual, the Gemara says one is called a sinner. And Rav Moshe Feinstein explains further that even if an individual sees themselves as a not particularly righteous individual or perhaps even as a non-observant individual, we are obligated to pray on their behalf because one never knows the heavenly calculations of whose prayers will be accepted and therefore, even if one sees themselves as an unimportant individual, every single one of us is obligated to pray for one another.  The Gemara in Bava Kamma 92a states that when we pray on behalf of another individual, and in actual fact we are also in need of the item we are requesting for the other individual, we will actually be answered first. Now, of course, when we pray for another individual, the right motivation should be to pray because we really care about them and as a fringe benefit, the Gemara tells us that we will be answered for what we need. However, it is motivating to know this fact, that ultimately when we care about others, in return, Hashem will care about us and give us what we need.  "Thank You, Hashem, for giving us the tremendous opportunity to be able to speak to You, even though we might not have any background in Torah education, and even if we do have a tremendous background in Torah education, thank You for teaching me that this is one of the greatest mitzvos that can exist, and it's available to all of us in an easy form, where we can just open up our heart and talk to You. Hashem, thank You also for giving me the tremendous opportunity to pray on behalf of others, and teaching me the tremendous potency that my prayers can make, that I might just be the only person who can make a real difference in this situation. Sometimes it might be that I'm supposed to make the difference in a practical way, but much of the time, the main difference I will make is by praying to You. Thank You, Hashem, for the gift of tefillah."

One of the great mitzvos that Hashem has given us the opportunity to take part in is the mitzvah of Bikur Cholim. When someone is sick we have a mitzvah to go and visit them. However, what is sometimes not as well known is that the halacha in Yoreh Deah chapter 335 states that just like by all mitzvos we find that there are certain technicalities one needs to follow in order to fulfill the mitzvah in the correct way, in the same way when it comes to the mitzvah of visiting the sick, besides actually going and visiting the sick person and of course asking them if there is anything we could help with which is part of the mitzvah, the halacha also stipulates that one is obligated to pray on behalf of the sick person for their recovery, to the point that the Ramah in the name of the Ramban states the halacha that if one visited a sick person and neglected their obligation to pray on their behalf, one has not fulfilled the mitzvah of Bikur Cholim.  One might argue, although it might have been the ideal course to follow the halacha perfectly and pray for this individual, but come on I spent many hours visiting the individual trying to help them out, surely I kind of did the mitzvah almost perfectly even if I didn't pray for their recovery? The reason this is a very wrong approach is because firstly as mentioned many times, Hashem is the only one who knows the details of why every mitzvah needs to be done in the precise way that He has designed. And if He has said that these are the specifications of how this mitzvah works, we need to make sure to listen to exactly how He has outlined the law.  As we've discussed previously, Torah authorities teach us that although sometimes we might be given some of the reasons as to why we perform the mitzvos, however for the most part the real reasons behind the mitzvahs we have no idea as to their true essence. And therefore, just because to us it might seem like the main component of visiting a sick person is in order to make them feel better and to help them out with anything they might need, however if we might be missing the component of praying on their behalf, we might be missing one of the main, most important parts of the mitzvah; again to the point that the halacha stipulates that if we visit a sick person and one neglects to pray for their welfare, one does not fulfill the mitzvah of Bikur Cholim.  And another reason this would be a very mistaken approach is because again, everything always boils down to emunah. It is much easier to appreciate when somebody goes ahead to visit a sick individual and takes the time to go and help them out practically, and of course this mitzvah should not be undermined whatsoever because it is a tremendous mitzvah to take of one's time and energy to help another Jew and especially to visit a sick individual and help them out in whatever way one can. However it is much more difficult to relate to the potency of the prayer that I might make for them because again, when I might be visiting them or helping them out in a practical way, I don't need to believe anything. I can see that I'm helping them out and I can see that they feel better by me being there. But thereafter when I go and make a prayer for this individual, I don't see any effect of my prayer and the only thing I have is to believe, to have emunah that my prayer is making a difference.  The bottom line is that it is difficult to relate to the effectiveness and the potency that prayer has because in this world we are not allowed to see the effect that prayers have on a situation. However we are taught from the only true perspective that can exist regardless of what our own logic might dictate, which again could of course be mistaken at times, that the power of prayer is so important. Our prayers make a big difference if we would be able to see what the Torah sources teach us that every time we utter a word of prayer we are creating worlds in the spiritual realms to degrees that we can't even imagine, it would be impossible to stop praying but in this world we are not allowed to see because the purpose of our existence is specifically to believe when we don't see; emunah.

We've been discussing the tremendous opportunity we have to communicate with Hashem in both the form of our personal prayers, every single one of us in our own way, with our own words, at our own time, in our own place, as well as the tremendous opportunity we have to recite the prescribed prayers which were authored by the great sages of times of old through divine inspiration, and how each letter is imbued with tremendous holiness beyond anything we could imagine. In both of these forms of communication with Hashem, our job is to build our emunah - our belief.  When I talk to Hashem in my own words, He is really listening to every word. And as we pointed out from the Torah sources, the Sefer Chareidim and the Shelah cite the masters of Kabbalah, that when I speak to Hashem in my own words, the potency of that has seven times more effect than even that of Torah learning, and we know the great value of Torah learning, where the Mishnah teaches us that the value of Torah learning equals all of the mitzvos put together, yet, talking to Hashem has more of an effect on the neshama than even that; and at the same time to build our emunah, that when we recite the prescribed blessings throughout the day, to have more intention and meaning, and perhaps recite them slower, to be able to truly focus on what we are saying, and not miss out on the opportunity of tapping into the tremendous power of these prescribed words by the holy sages.  We spoke about how in the times of the future, although all of the animal offerings will cease to exist, nevertheless, we are taught that the korban toda - the animal offering of thanks, will always exist, because the prayer of thanks is something so important and fundamental to us, that although we will climb to such spiritual heights in the future not needing the other forms of animal offerings, nevertheless, we will always need the animal offerings of thanks. And in the same vein, we are taught by Torah sources that all songs will cease to exist in the future, because again, we will be beyond what songs can achieve for us, but the one song that will remain is mizmor lesodah, is the song of thanking Hashem, because when we thank Hashem, that is ultimately the highest expression of our emunah, because if we truly believe that Hashem would only do what is best for us, then ultimately we'll just sing to Him and thank Him and praise Him for everything He does for us all day long.  Although ideally we are called on to make every effort to say all of the prescribed prayers and blessings with the best intention and meaning that we can, and as we spoke about when it comes to the verses of psukei dezimra, which were initially designed to be songs for Hashem, the ideal course would be to say all of those prayers in form of song, praising and thanking Hashem, however, in particular, when it comes to the paragraph of mizmor lesodah, the Shulchan Aruch in section 51 outlines that we are called on to sing the chapter of mizmor lesodah, which is the song of gratitude, because again, expressing our gratitude to Hashem is such a fundamental principle.  There is a fascinating observation of the Maharsha to the Gemara in Brachos 32b, where the Gemara states that since the time of the destruction of the Beis Hamikdash, prayers are not as readily received by Hashem. However, there seems to be an apparent contradiction from the Gemara elsewhere, where the Gemara in Pesachim 85b states that even were there to be an iron wall separating us from Hashem, our prayers would always make their way up to Hashem. And the Maharsha resolves the contradiction as follows. He says that the first Gemara refers to when we make requests from Hashem. When doing so, yes, sometimes we need to pray again and again and again until our prayer will make the desired effect. Whereas the second Gemara we spoke about, says the Maharsha, is referring to prayers of praise and gratitude.  What a tremendous privilege we have to reach out to Hashem about anything and everything, in all forms of prayer, both the prescribed prayers as well as our personal prayers, both in terms of requesting from Hashem as well as prayers of praise and gratitude. Let us capitalize on the opportunity to pray to Hashem in all areas, and perhaps in particular, to make prayers of praise and gratitude to Hashem, which is the highest type of prayer that can exist.

We've been discussing the tremendous opportunity that every single one of us has to talk to Hashem in our own words on a constant basis. Besides for talking to Hashem in our own words, we all also have the tremendous opportunity to pray the prescribed prayers on a daily basis. We know that the prescribed prayers were authored by the Anshei Knesset HaGedolah through divine inspiration and every single letter that is uttered has tremendous holiness and potency. Everything in this world is about emunah, belief. When I read the prescribed prayers, maybe some days I might feel motivated and inspired for whatever reason, but perhaps much of the time, especially that it's a repetitive exercise that the same words are recited every day, it can become monotonous. We are called on to make every effort to build our belief that every word that we utter of the prescribed prayers that were authored by the Holy Anshei Knesset HaGedolah through divine inspiration, is making a tremendous effect in the spiritual worlds.  We should make every effort when we recite brachas throughout the day as well as throughout the prescribed prayers to say the words with meaning, concentration and intention. Although life is busy and everybody is in a rush, the more we believe in the potency and power of these words, the more we will be inspired to say them slowly and with concentration and meaning. After we say the morning brachos in the shacharis prayers, the next section of the davening is the psukei dezimra, which means the verses of song. This whole section is ultimately many songs of praise that we are called on to sing to Hashem and in an ideal world where there was more time, we would spend perhaps many hours just singing and singing these songs to Hashem. Again, just like there are many levels to emunah, there are also many levels to what it means to believe in the words of prayer. Perhaps the highest level would be to spend many hours singing these songs that David HaMelech and others composed towards praising Hashem. But again, we are not expected to be what we can't and to reach levels that are beyond us, but what Hashem does expect from us is to make our maximum effort to grow as much as we can. Perhaps when we say psukei dezimra, we could choose one paragraph which we say with more song and enthusiasm and concentration, and that itself is already a tremendous effort in growth in our belief in the potency of the words of the sages. And in the same vein, when we say bracha throughout the day, perhaps we could choose one bracha that we will say it slightly slower, trying to think about the meaning of the words.  We've mentioned before that in the future there will be no more animal offerings, except for one, and the reason for that is because we will have reached such a level in terms of our spirituality that the animal offerings in general will not anymore be needed in order to enhance our service to Hashem. However, the Torah sources teach us that the korban toda, the animal offering of thanks, will always be active even in times of the future, and the reason for that is because it is such a fundamental cornerstone of our essence to express our gratitude to Hashem that even in the times of the future when we will reach such tremendous spiritual heights, we will nevertheless always need that form of service to Hashem. And similarly we are taught that in the times of the future, all songs will cease to exist except for one, and that is the song of thank you, because thanking Hashem is such a tremendous foundation of what it means to be a Jew and to live by the values of the Torah.  Every single one of us has the constant opportunity to thank Hashem for things that are obvious that we should thank Him for. The gift of eyesight, the ability to hear, the fact that I can walk today, the fact that I might have had some food available to eat today, the fact that I might have family, friends, a job, the fact that I have the opportunity to learn Torah, to be exposed to emunah - to be exposed to the real reason that I exist and be given Hashem's perspective about what my life is truly about, and so many other things that we can all think about in our own personal lives. "Thank you, Hashem, for the gift to be able to praise You and thank You for all the tremendous things that You do for me."

We've been discussing one of the greatest opportunities that we have, to constantly converse with Hashem about anything and everything, and of course, it is not easy to keep up the practice on a constant basis, because as Rav Pinkus points out, many people struggle to talk to Hashem because they don't truly believe Hashem is listening to them; whereas the more one builds their emunah, that Hashem is truly there, and every single word that I utter, as the Midrash says, it's as if I'm telling it to Hashem directly in His ear, the more one is motivated by the truth of what is truly going on, that Hashem is listening to every single utterance that I make, the more motivated I will be to prioritize the time that I speak to Hashem about any area of my life.  When I need anything, certainly my first address will be to reach out to Hashem, and the discussion we've been focusing on is emunah in general, being our main purpose and focus in this world, is something that does not come easy, and is our life's work. And one of the main efforts that we can make towards growing in our emunah endeavor is to reach out to Hashem Himself and ask Him for help. Every single one of us has the opportunity to talk to Hashem in our own words, asking Him to be successful in our emunah, in our bitachon, and in anything else that we see as a priority in our lives.  We mentioned that many Torah commentaries refer to personal conversations with Hashem as hisbodedus, which simply means secluding oneself away from other people and other distractions, and talking to Hashem in one's own words. And we mentioned the rare expression used by the Mesillas Yesharim in chapter 15, where he says "hisbodedus is more precious than anything else." We also spoke about the statement of the Masters of Kabbalah, which are cited by both the Sefer Chareidim in chapter 65, as well as the Shelah Hakadosh, in Yoma, ner Mitzvah, Beis, that "the effect that hisbodedus has on the soul is seven times greater than the effect of learning Torah." This is a very potent statement because there are countless Torah sources that highlight the tremendous value that Torah learning has, and as we recite every morning the first Mishnah in Peah which says that the value of Torah learning equals all of the other mitzvahs put together; yet here we learn that the effect of talking to Hashem is so potent that it has a seven times greater effect than even that of Torah learning. The Chofetz Chaim in Likutei Amarim, chapter 11, writes, "The reason that we do not merit salvation from all the hard times that befall us is that we do not pray and cry out to Hashem enough." He continues, "It is not sufficient to daven Shmoneh Esrei three times a day, rather, several times a day whilst alone, a person must pour out his heart in prayer to Hashem from the depths of his soul. Since one is accustomed to the daily recital of the Shmoneh Esrei, one does not say these prayers with absolute sincerity. On the other hand, when it comes to speaking to Hashem with our own words, in our own way, this type of prayer emanates from the depths of one's soul with true sincerity, and this type of prayer will without question not be denied by Hashem."  Much has been written about His bodedness and one's personal relationship with Hashem, and one who'd like to research this topic further will be able to easily do so by the many fantastic sefarim and online resources that are available to us in today's day and age. Ultimately, however, no external resource can give over the precise details of what it means to have a personal relationship with Hashem. Just like one cannot be robotically directed as to what to discuss or when, where and how often to connect with one's spouse or best friend, in the same way, when it comes to our relationship with Hashem, ultimately it is your personal relationship with Hashem. One does not need to be a scholar or have a diploma in order to enter into a relationship. Hisbodedus is a relationship. It's your own personal relationship with Hashem.

We've been discussing the tremendous opportunity that every single one of us has available to us at every single moment - to talk to Hashem in our own words. If I believe that Hashem exists and is able to hear any word that I utter, then certainly the more I believe, the more I will reach out. Both when it comes to times of struggle in my life, the true address I will reach out to more than any other address, more than any other human being, or any other effort that I might be required to make, my main effort will be to reach out to Hashem Himself and ask Him for help. And when it comes to our life's work, when we realize and internalize how our main focus in this world is to grow in our belief in Hashem, to feel calm when anxiety-provoking situations arise, and all the other many things that a life of true emunah and bitachon leads to, we will certainly make our maximum effort to talk to Hashem as much as possible, to help us to be successful in our endeavor.  Although talking to Hashem is a very obvious equation for one who believes in Hashem, however as always, much more important than what our own logic dictates, is what the Torah sources teach us, because that is truly Hashem's perspective, the only unmistakable perspective. We mentioned the Mesillas Yesharim in chapter 15, who writes that the early pious sages would practice Hisbodedus and bond with Hashem in seclusion; and he writes that David HaMelech spoke approvingly about the practice of Hisbodedus, and that the prophets Eliyahu and Elisha would spend large amounts of time secluded in the mountains practicing Hisbodedus with Hashem. And to quote this very rare expression used by the Mesillas Yesharim, which highlights the tremendous power and effectiveness of Hisbodedus, "Hisbodedus is more precious than anything else." The Sefer Chareidim in chapter 65, as well as the Shlah HaKadosh in Yoma, Ner Mitzvah 2, both cite the masters of Kabbalah that write, "the effect that Hisbodedus has on the soul is seven times greater than the effect of learning Torah." Now let us just take these words to heart. Every morning we recite a Mishna which states that the value of Torah learning is so profound that it equals that of all the mitzvos put together. Yet the Sefer Chareidim and Shlah HaKadosh teach us over here that the effect of Hisbodedus on the soul is seven times greater than even that of Torah learning.  "Hashem, my Father, thank You so much for giving me the tremendous opportunity to know what life is truly all about. Thank You, Hashem, for teaching me that my ultimate focus in this world needs to be to grow as much as possible in my emunah and bitach and endeavor. And at the same time, thank You, Hashem, for teaching me via your Torah sources the only absolutely true perspective, that one of the greatest endeavors that we could involve ourselves in is to practice Hisbodedus, is to be alone with You and talk to You about anything and everything that we might desire.  Thank You, Hashem, for making it so easy that we don't even have to pay any amount of money to be able to have the opportunity to talk to You, and that there's no limitation in what we're allowed to say. We're allowed to talk to You about anything and everything at any moment. Thank You, Hashem, for teaching me that I am never alone, because whatever I'm experiencing throughout my life, I always have the opportunity to reach out to You, to ask You for help, and there is no greater address to go to.  Yes, although in this world sometimes people see it as a weird thing to do, to talk to something you can't see and something that doesn't give you a response, but ultimately that's because this whole world's purpose is to test us in our emunah. I do not see You, Hashem, and it's difficult, because I wish I could hear a response from You. But again, my purpose in this world, as You've taught us loud and clear from countless Torah sources, is to believe in You. And believing in You means that I cannot know that You're there, and I cannot necessarily experience that You're there, but I do believe that You're there. Thank You so much, Hashem, for the constant opportunity to have a personal relationship with You."

We've learned countless Torah sources, emphasizing the tremendous focus the Torah places in directing us to make our maximum effort to excel in our emunah and bitachon. And as we've discussed previously, one of the greatest efforts that we can make is to talk to Hashem Himself and ask Him for help, because again if we believe that Hashem exists and listens to every single word that we are saying, we can talk to Him about anything.  And just like we can and should talk to Hashem about any and all of the happenings in our lives, because certainly there is no greater address than going to Hashem Himself, the Creator of the world and the One who orchestrates every detail in every single one of our lives, but perhaps one of the most important areas that we ought to make our maximum effort to constantly communicate to Hashem about, is to help us succeed in our emunah endeavor.  If we take to heart what we've learned from countless Torah sources, that emunah and bitachon is the most important thing that we ought to focus on in this world, then certainly we should internalize how important it is to treat personal prayer to Hashem, specifically in the area of growing in our emunah and bitachon, with utmost importance. Because just like Hashem created the world, constantly runs every detail in everybody's lives and is ultimately the One who calls every single shot, so too certainly He is the One who can help me in my life to grow in my emunah and bitachon. And as many Torah sources teach, Hashem does not require from us anything more than our maximum potential. How successful we might be on an objective scorecard depends on many factors that are often beyond our capabilities. If Hashem did not make me particularly smart or motivated, or perhaps I didn't have a background in Jewish education, or whatever other reason, I might not be able to objectively be on a higher level than an individual who does have those things. However, Hashem does not care about the objective results.  Hashem has tailor-made my life to achieve my maximum potential. In this world, it is me against me. There is no comparison to one another. We all have completely different lives, completely different makeups, with many intricate details that only Hashem knows. Hashem only desires that we make our maximum effort in truly trying to excel and succeed in the areas that are important. And as we've learned by countless Torah authorities, there is nothing more important than emunah and bitachon. Certainly then, we are all called on to make our maximum effort to grow in our emunah and bitachon.  Although many Torah authorities outline how talking to Hashem in our own words, which by many is referred to as hisbodedus, is one of the greatest efforts that we can make towards growth in our emunah and bitachon, and b'ezrat Hashem, as we'll continue to discuss, we find many powerful statements throughout Torah literature about the tremendous potency of our personal conversations with Hashem, it is noteworthy to highlight that just like emunah with Hashem has many levels, and our life's work is to grow and climb the ladder of emunah as much as possible, in a similar vein, if one of the most basic expressions of emunah is talking to Hashem because I believe he exists, there are obviously many levels of what it means to talk to Hashem and have a personal relationship with Hashem. We are not expected to climb the ladder in one day, nor necessarily get to the top. But we are expected to make our maximum effort. It is noteworthy to point out that the opportunity to talk to Hashem is available to every single one of us, regardless of our backgrounds or what we've been exposed to. Because just like we all are able to talk to another individual, Hashem has given us this tremendous privilege to be able to talk to Him about anything and everything, including asking Him for help to succeed in our endeavor to grow in our emunah and our bitachon.

We've been discussing how although many Torah commentaries point out to us that our sole mission and purpose in our life is to make our maximum effort to grow and excel in our emunah and bitachon, but seeing as emunah means to believe, and what we see in front of us on a day-to-day basis, much of the time presents values exactly the opposite to what the Torah teaches about emunah and bitachon, there are many different paths of how people come to believing in Hashem and by extension to believing in His Torah and the Torah sources as being His word.  Some people perhaps were brought up with Torah education. Others might have been motivated by a certain moment of inspiration. Some others might have had the opportunity to explore sources outlining the validity and reason why one should believe that the Torah is an extension of Hashem's word. But taking for granted that one does believe in Hashem and one does believe that all the Torah sources that we have are an extension of Hashem's word Himself; we are taught loud and clear that our ultimate purpose and focus in this world is to make efforts to believe in Hashem. We've discussed that one thing we can do is to constantly expose ourselves to Torah teachings about emunah, which is available to all of us in many forms, regardless of our level, in today's day and age. We've also been talking about that perhaps one of the highest expressions of true belief in Hashem is acknowledging that if He does exist and He listens to everything that I'm saying, it is a simple equation that I should be in constant communication with my Creator. Even if I don't need anything in particular, if I believe Hashem exists and is there, I should be communicating with Him, and certainly if I am currently experiencing some hardship or challenge, my address to find a solution should not be to turn to another individual or circumstance, but rather to Hashem Himself.  The more one believes in Hashem, the more one will make an effort to talk to Hashem. The challenge with communication with Hashem, in contrast with communication with another individual, is that when I talk to someone else, usually I hear a response, and therefore that will motivate me to continue talking to them. Whereas as we discussed, when I talk to a wall, it is quite boring, because I don't feel like the wall is listening. But again, if I send somebody a voice message, although I know that they're only going to listen to this message in a few hours' time, and I might not even receive a response, because maybe they'll decide not to respond, or for whatever other reason, nevertheless, when I'm dictating my voice note to them, the reason I will send it is because I believe that they will receive my message, even though I'm not experiencing any communication. And we can compare that type of communication to the way we speak to Hashem. For whatever reason, Hashem does not openly reveal Himself in this world. But if we have emunah, we believe that He is absolutely listening to every single word that we utter. And just like we would send a voice note to someone else who we believe they will receive our message, so too when we speak to Hashem, we believe that He will listen to us. A basic equation of simple emunah - If I believe Hashem exists, if I believe that Hashem is listening to every word that I am saying, certainly I will talk to Him. And seeing as emunah is the challenge, is the test of my life, because as mentioned countless times, this is the main way that we earn our place in the next world, so obviously it's not going to be an easy task. Although we've discussed that exposing ourselves to constant inspiration from Torah sources and the like is certainly conducive to helping us remain in the mindset of constant emunah and bitachon, but perhaps even more powerful than that is to reach out to Hashem Himself and ask Hashem to help us to be successful with our emunah.

Once we have internalized that our sole mission and purpose in life is to make maximum efforts to strive to excel in emunah, how are we to practically go about daily living with simple and sincere emunah? Of course, there are many different forms of serving Hashem, such as the performance of mitzvos, Torah study, making effort to improve one's character traits, and the like. All forms of service to Hashem are important and are ultimately based on having emunah in Hashem.  We shall now explore one of the most potent forms of applying and living emunah in a practical way, perhaps the strongest course in developing our personal relationship with Hashem. When I talk to a friend, I do so because I know that he will listen. Talking to a wall is dispiriting because it is futile. On the other hand, when I send a message to someone, I communicate as if that person is in front of me, even though he may currently be on the other side of the globe, offline and unresponsive. Why? Because I believe that he will hear my words, even though we are not currently together.  If I sincerely believe in the existence of Hashem, talking to him is like leaving a voice message for a friend. Most of us do not experience direct revelations from Hashem. We do not experience His presence in the tangible way that we experience communication with another human being. But if we believe that God permeates the entire world and that He is listening to every word that we utter, we should certainly communicate with Him, at the very least, in the same way that we communicate with another human being. Talking to Hashem in one's own words and thereby developing a personal relationship with Him is often referred to in Torah sources as Hisbodedus. The Mesillas Yesharim in chapter 15 writes that the early pious sages would practice Hisbodedus and bond with Hashem in seclusion. He writes that as early a luminary as David HaMelech spoke approvingly about the practice of Hisbodedus and that the prophets Eliyahu and Elisha would spend large amounts of time secluded in the mountains practicing Hisbiodedus with Hashem. To quote the Mesillas Yisharim, "Hisbodedus is more precious than anything else." The Mesillas Yesharim is explaining to us that by isolating ourselves from society and practicing Hisbodedus with Hashem, we clear our mind and heart of mundane matters, thereby creating room for success in our spiritual endeavors. Our lives involve serving Hashem in many ways, expressing our submission to and love for Him. We observe many mitzvos with all their intricacies. We have chesed, we have Torah study. All of these are extremely important. It is fascinating however to note this potent and rare expression used by the Mesillas Yesharim which highlights the power and effectiveness of Hisbodedus, as he stated, "Hisbodedus is more precious than anything else."  We've seen many Torah sources who have highlighted to us that ultimately the fundamental core of the entire Torah and mitzvos and our main focus in this world is to grow in our emunah. And as we've pointed out, there are many levels to what it means to live a life of emunah. We learnt in the Gemara that if we've only got enough food just for today but have no idea what we're going to do about tomorrow, it is possible to reach such a level of emunah that I feel completely calm knowing that Hashem will take care of me.  As we've discussed previously, the Mesillas Yesharim and many others point out that life is meant to be a test, to give us the opportunity to pass and succeed in something that there was also a potential to fail. Every day we all experience many tests that Hashem is giving us the opportunity to pass and succeed, thereby earning our highest place in the next world, Bezrat Hashem, and we are called on to place our highest focus on our endeavour to pass the test of emunah and bitachon, where everything around us in this world that we live in seems to dictate the exact opposite of the values of emunah and bitachon that we are taught from the Torah. But again, this is an opportunity that we have, and the more that we choose to invest in our endeavour to grow in our emunah and bitachon, the more of a success story we will be in the true world, in Olam Haba.

We mentioned the Gemara in Sota, which states that a person who has sufficient provisions just for today, yet feels anxious about tomorrow's supplies, is considered a person of little faith. We also mentioned the Chofetz Chaim in Machanei Yisrael, Chapter 3, who writes that the foremost consideration of how much reward we will receive in the time of redemption is based on how much emunah we lived with.  We furthermore spoke about the Vilna Gaon in Even Shleima, Chapter 3, who writes that emunah and bitachon are the core of the entire Torah, and one who commits severe transgressions but nevertheless excels in bitachon is better than one who does not transgress, but does not have bitachon. And we also spoke about the Ramban at the end of Parashat Bo, that states that 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 spoke about how when we read Torah passages such as these that we've just quoted, it's important to realize that the Torah is teaching us Hashem's perspective, where we are supposed to aim at, but we should never feel disheartened by the fact that we are not holding by these levels, because Hashem does not expect us to be who we are not, but He does expect us to make our maximum effort. Nobody can know the true level of emunah and bitachon about the individual next to them, because we all have different makeups, different backgrounds, and many other factors that contribute to our personality that makes it impossible to see our true emunah and bitachon, and the only one that truly knows is Hashem Himself. Our only job in this world that Hashem will truly judge us for, is are we making our maximum effort within our capabilities and potential to grow to our highest degree in emunah and bitachon. The Torah authorities make it very clear that emunah and bitachon is available to every single one of us, and when a person has thoughts such as, these ideas are very nice, but I guess relevant to very holy people, or people completely immersed in a life of Torah learning, and the like, those thoughts and ideas are really being planted by the yetzer hara, the evil inclination, because we are taught very clearly that to fulfill our mission in this world, to succeed in our emunah and bitachon, is available to every single one of us, regardless of our capabilities, regardless of our background, and regardless of all the other factors that might contribute to our lives.  Sometimes when trying to succeed in our emunah endeavor, it can be disheartening, because I might feel like I'm continuing to fail, and feel anxious, even though I would like not to. I ideally would like to rely on Hashem more, but I'm just not able to. And again, let us remind ourselves of what many Torah commentaries teach, that the only reason Hashem decided to create the world in the first place, is just to give us pleasure. Hashem did not create this world to make it an impossible task to succeed.  The opposite. He did make it a challenge, because as we've explained previously, if there is no challenge, we are not earning anything for ourselves. And Hashem desired that we earn our place for ourselves in the next world, by giving us a challenge with potential for both failure and success, we now have an opportunity to truly succeed, but Hashem is not going to make that task impossible. And the levels that we might be required to climb in order to achieve success will vary from individual to individual. Hashem knows our full makeups, and will certainly give us a fair challenge, only what is within our capabilities. Every single one of us has the constant opportunity to make an effort to grow more and more in our emunah and bitachon each day. One way we can do so, as we've been discussing, is by constant exposure to the Torah ideas of emunah and bitachon via the many platforms available to us in today's day and age. And by doing so, that will also give us the opportunity to be able to be mindful and aware of these Torah ideas about emunah, to be able to apply them in a practical way throughout our day. When a difficult situation does arise, although my instinctive response might be to feel anxiety, and perhaps even at times to get angry, but the more we constantly expose ourselves to emunah and bitachon, the easier it will be to constantly live by their values.

As we've discussed many times, our ultimate purpose and focus in this world is to make our maximum effort to grow in our emunah and bitachon. We mentioned the Gemara in Sota 48b, which states that a person who only has sufficient provisions for just today is called on to not feel anxious about what's going to happen because just like Hashem has come through for me so many times in the past, so too He'll come through for me tomorrow.  We need to remind ourselves of the tremendous gifts that Hashem gives us on a constant basis. If one were to be blind for one day and have a prognosis that this is going to continue for the entire next year without being able to see anything for an entire year, how much money would a person be prepared to pay just to be able to regain their eyesight for this year? Everyone I've discussed this question with has replied that they would pay everything that they have, they'd be prepared to sell their house, sell their belongings and anything they might own just to regain their eyesight, even if it's just for a one-year period. Most of us have been given the privilege to be able to see 24 hours a day with an automatic cleaning system, without pain.  When we are called on to make our maximum effort to apply the values of emunah in a practical way, and a challenge has presented itself, and in our example from this passage in the Gemara, I don't know where I'm going to get my future provisions from; although my instinctive response might be to feel anxious, but if I am able to make an effort to stop and think about all the many things that Hashem has given me; in the countless ways that He's come through for me; how many times did He give me a meal in the past? How many days have I lived with fantastic eyesight? How many times have I been able to go to the bathroom and relieve myself without pain?  In a sense, the principles of emunah are quite easy and intuitive to internalize when we become more in touch with the world of emunah. We owe the world to Hashem. Hashem comes through for us 24 hours a day in so many areas, and sometimes just because that is the norm that He does for so many people, we fail to acknowledge that this is a gift from Hashem's doing, that He has personally orchestrated to every single one of us. When we make an effort to think about all the areas that Hashem does come through for us in, besides for being appreciative and grateful to Hashem for the many gifts and areas that He's come through for us, which is a mitzvah unto itself, it is also a springboard for inspiration and motivation to be able to have faith that in the future everything is going to work out just perfectly according to Hashem's plans, and there is no reason to feel anxiety, because just like Hashem's come through for me in so many ways in the past, and just like right now He's the one who's helping me to see and to go to the bathroom and the many other million things, so too He will come through for me in this area too. He is the only one who can help me in this predicament that I am experiencing.  Again, emunah is not something that we can just pick up a book or press a button and suddenly we will be completely transformed. It is our life's work and the more effort that we make to expose ourselves to the Torah concepts and internalize them and think about the Torah ideas, Hashem's perspective, of how to live a life of emunah, the more growth we will achieve, which is ultimately all Hashem expects from us. The Chofetz Chaim in Machaneh Yisrael, part 3, writes, "The foremost consideration of how much reward we will receive in the time of redemption, is based on how much emunah we lived with. If we are sincere in our belief, and regularly reflect on the knowledge, that every detail that transpires in our lives is orchestarted by Hashem and is always for our best, our reward in the future will be exeedengly great, filled with goodness." Here is another Torah passage we are reading from the Chofetz Chaim, one of the greatest Jews ever to live, who is again teaching us that the foremost consideration, how Hashem will judge us in the time of the future, will be based on how much emunah we lived with.

We've been discussing the Gemara in Sota 48b, which states that a person who is so short on their sustenance, that they only have sufficient provisions for today, with no idea of how they're going to obtain basic supplies for even tomorrow, one is called on to trust in Hashem, that just like He came through for us so many times before, He will once again come through and provide us with what we need.  There are many reasons to make efforts into growing in our emunah and bitachon. Most importantly, that is what the Torah commentaries teach us, is our ultimate ticket to our place in the next world. As the Ramban at the end of Parshas Bo that we've quoted many times states, that the purpose of all the mitzvos, and in fact the only reason for Hashem creating us in the first place, is that we come to have emunah in Hashem.  And besides the fact that taking the principles of emunah and applying them in a practical way using bitachon, is an outright obligation from the Torah, and Hashem blesses those who rely on Him and curses those who rely on other means, and many other things that we've learnt and discussed about emunah and bitachon, additionally, when a person moves more towards relying on Hashem sincerely, it is the greatest anti-anxiety medication that one can find. When we rely on other things, there are so many things to be scared of, so many things that can transpire that are true reason for fear, be it other individuals who might have more power than us, or certain situations which may be unpredictable. But when we work towards relying on Hashem more and more, the less anxious and more calm we feel about anything and everything, because we know just like Hashem was the initial creator of the world, and just like Hashem continuously dictates what will happen at every single moment to the whole world at large, as well as to every single intricate detail in every single one of our lives, seeing as He is controlling, guiding, and dictating everything that will transpire in my life, what am I to worry about?  However, as we've been discussing, there are many levels to emunah, and when we read these Torah passages, our job is to internalize that yes, to truly internalize the values of emunah and bitachon is going to be a tremendous mountain to climb, and a difficult challenge, because again, that is ultimately the reason that we exist in this world, so obviously it can't come easy. But again, the only reason Hashem created us in the first place is to give to us, is to be kind to us, and Hashem does not give us impossible challenges. Hashem does not expect us to be angels or something beyond what our maximum potential would allow us to be. We are only called on to make our maximum effort to grow in our emunah and bitachon, and Hashem sees our efforts.  The more we make an effort to be more exposed to the Torah sources and inspiration about emunah and bitachon via the many platforms available in today's day and age, the more we are truly being successful in our endeavor to climb the ladder of emunah and bitachon in this world. Although we have discussed many Torah sources and passages that emphasize the great importance of emunah and bitachon, each time one learns Torah sources and inspiration about these concepts, it helps us to be constantly mindful to make an effort to grow to our maximum potential in these areas.  The Vilna Gaon in Even Shleima, chapter 3, writes that emunah and bitachon are the core of the entire Torah, and he thereafter goes on to explain that having emunah and bitachon, which is the core of the entire Torah, refers to the Gemara that we've been discussing, that one who only has provisions just for today nevertheless does not feel anxious about tomorrow's supplies due to their faith in Hashem. We've also mentioned numerous times how the Vilna Gaon in the same passage, in Even Shlema, chapter 3, writes that one who commits severe transgressions but nevertheless excels in bitachon is better than one who does not transgress but does not have bitachon. The core and source of the whole of Judaism and all of our service to Hashem is emunah.

We mentioned the Gemara in Sota 48b, which states that a person who is going through a severe financial struggle, to the point that although they do have food for today, they literally do not know how they are going to manage for tomorrow, and nevertheless the Gemara had stated that if one feels anxious in such a situation, they are considered a person of little emunah. As we've discussed many times, seeing as emunah is our ultimate purpose and main focus whilst we are alive in this world, it is easy to understand how this is going to be our life's work. The goal is not to master emunah overnight and perhaps even over many years, because there are many many levels. Our goal on a day to day basis and the way we achieve true success is by making our maximum effort in growing as high as we can in our emunah and bitachon efforts.  When the Gemara states that if I only have food for today and I have no idea what I'm going to do for tomorrow, that I'm supposed to feel calm because I know, just like Hashem has always looked after me in so many other ways, He'll come through for me again; perhaps there are only a few people that after many years of growth in their emunah and bitachon can reach such a level that were they to be in such a dire situation, they would feel completely calm with no anxiety whatsoever because they are 100% clear about the fact that their sustenance is completely independent of their job, of their efforts or anything else going on in their life, but rather is exclusively dependent on Hashem Himself and just because to my limited human eye it seems like I am in trouble, but let me remind myself, Hashem is the one that created the world and He created me and if He created me He obviously has a plan for where my sustenance is supposed to come from. If I internalize that Hashem is truly the one who is exclusively providing for me, then there is no reason to feel anxious.  Again, such a high level is probably not relevant to most of us today, but the Gemara is teaching us where to shoot at. This is the ideal level and course of living that we're supposed to aim at. Our goal is to make our maximum effort to grow higher and higher in our reliance on Hashem in feeling more calm and less anxious when troubles seem to present themselves. If there is potential reason for me to feel anxiety because of my financial situation, whether in the extreme case like the Gemara is outlining to us that I might not even have food for tomorrow, or perhaps I know what I'm doing for the next month but thereafter I feel like I might be in a bit of trouble. Even if before learning about Emunah and Bitachon my anxiety level would be at a 10 and now by learning Emunah and Bitachon and trying to take these messages to heart and apply them in a practical way, I would only have an anxiety level of 9 - that is a tremendous accomplishment. If we are to take to heart what the many Torah commentaries write, that our main focus in this world should be directed to our Emunah and Bitachon efforts, we should certainly treat it as highest priority to make our maximum effort to be exposed to Emunah and Bitachon as much as possible. Baruch Hashem, in our day and age there are many recordings available, there are many books available, for all levels, and our effort needs to be to find what inspires us the most, to grow in our Emunah and Bitachon, and the more time, energy and effort that we put into learning about Emunah and Bitachon and thereafter taking the concepts that we might have learnt and contemplating on them, trying to take them to heart and live by their values in a practical way throughout our lives, the more we will be achieving our purpose in this world.

The Gemara in Sota 48b states that a person who has sufficient provisions for today, yet feels anxious about tomorrow's supplies, is considered a person of little faith. This passage in the Talmud is teaching us that if someone is so impoverished that he only has money for a meal tonight, with no resources to provide for tomorrow, he should nevertheless not worry nor feel anxious. Rather, he should feel calm in the belief that just like Hashem came through and provided for me today, so too He will not let me down tomorrow nor at any other time in my life. We've discussed many times how the only absolutely true perspective that can exist is when we're looking from Hashem's viewpoint, which ultimately He has expressed to us in the Torah by the many Torah sources that we have available to us. In this passage, the Gemara is teaching us that we are called on to aim to reach a level of such faith in Hashem that even if we would only have food just for today and we have no means to get food for tomorrow, although our instinctive response might be to panic and be very anxious about where we're going to receive our future sustenance from, in this passage, Hashem's perspective is teaching us that the right approach is to aim to reach a level of feeling calm, that just like Hashem took care of me yesterday, the day before, as well as as far back as I can remember, so too Hashem will come through for me in the future and give me the sustenance that I need, even if it might seem like a very dire situation with no solution. Let us remind ourselves about what the Torah commentaries teach us, that ultimately Hashem created this world just to be good to us and to give to us, and ultimately the true destination where we will receive that good and pleasure that Hashem has in store for us is in the next world, in Olam Haba. And as the commentaries teach, we're in this world to earn our place in the next world. And of course there are many things that we can do in this world that can contribute to how we earn our place in the next world, but ultimately if we would have to sum up into one word, the exact process of how we earn our place in the next world to the maximum degree, as the Ramban in his final commentary to Parashat Bo writes, that 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.  Ramban is pointing out to us that the main method that we achieve our purpose in this world, which ultimately will lead to earning us our highest possible place in the next world, is by making our maximum effort to grow in our emunah. We've also discussed previously how the Mesillas Yesharim and many others write that one of the fundamental purposes of Hashem creating us in this world is to give us the opportunity to pass the tests and challenges that He presents us, and by doing so, giving us the opportunity to earn unimaginable reward in the next world. There are many tests that we experience throughout our lives, but again, if we'd have to sum up the test of life into one word, the answer would be emunah. Because everything in the world that we live in, the way that the human eye sees it, and that the human body experiences it, seems to contradict many of the values of the Torah and of emunah.  If one were to only have money, just for today, with no idea how they will even get their next meal for tomorrow, and certainly no plan what they're going to do in a month's time, the standard approach of logic in this world, and that many people would take, would be to panic, and perhaps to justify the reason for one's panicking, but again, we are so privileged to have Hashem's perspective, that we are called on to work towards having such solid belief in Hashem, that even if we have no idea to where we're going to receive our sustenance from, our job is to have emunah, that just like Hashem has come through for me so many times before, He will come through for me again.

We've discussed some of the details and the different approaches that the Torah commentaries take when it comes to bitachon. The bottom line is that Hashem has given us the most incredible, tremendous opportunity to rely on Hashem for all of our needs. We ought to constantly remind ourselves that Hashem is continuously orchestrating every single detail to every single one of our lives, and it is absolutely absurd to place our trust in any other individual or circumstance. Not only that, as the Beis HaLevi taught us, when one does place their trust in another individual or circumstance, or give some form of credibility to fear and anxiety that one might be experiencing, one actually attracts that fear to come about, God forbid.  Besides the tremendous benefits that we reap in this world from having bitachon in Hashem, having the protection and security and anti-anxiety stronger than any other, as well as the outright obligation we have from numerous verses in the Torah that command us to have bitachon in Hashem, as well as the tremendous sin it is to live a life without bitachon as discussed previously, when we do choose to make our maximum effort to place our bitachon in Hashem, we are fulfilling our ultimate purpose in this world, because remember, the only reason Hashem created us is to be good to us, and as Torah sources teach, that takes place in the next world, and the only reason we're in this world is to earn our place in the next world. And as we've discussed many times, the Torah sources teach that the main way we achieve earning our place in the next world, and therefore our main focus in this world, is to have emunah and bitachon, and develop our emunah and bitachon as much as possible.  The Beis Halevi writes further that when an individual encounters some distress, God forbid, or a shortage of sustenance, his approach should not be to increase in hishtadlus, but rather, he should examine his improper deeds that have brought about the situation for him, and repent from his evil deeds. He should pour forth his supplications before Hashem, that Hashem should save him, and pray to the One who wealth and property belong to. He should fortify his heart with bitachon and place his hope in Hashem. He should confirm in his heart that there is no other one than Hashem from whom to seek help from.  There are many resources that we have available today, giving us the opportunity to make more and more of an effort to grow in our emunah and bitachon. The Beis Halevi on Bitachon by Artscroll is one fantastic example, and as mentioned previously, I highly recommend whoever is able to get a copy to do so, and reap the tremendous benefits from going through the many different examples and angles and wealth of Torah information that one will gain by doing so. The verse in Yirmiyahu states, "Cursed is a man who trusts in another individual." Whereas the other verse states, "Blessed is the individual that trusts in Hashem." "Hashem, Master of the Universe, thank you so much for the privilege to be learning about emunah and bitachon. Thank you, Hashem, for teaching me that it is such a tremendous sin to live a life without bitachon, that you have an explicit verse cursing one who does so. Whereas the opposite is also true. Thank you, Hashem, for teaching me in your verse that when I place my trust in you, the verse calls me a blessed individual."  May we all merit to grow to our highest potential, both in emunah and bitachon. And b'ezrat Hashem, may we all merit to be in the category of the verse, "Blessed is the individual who trusts in Hashem."

We have been discussing the approach in bitachon that many Torah commentaries outline, where one can be so confident in relying on Hashem about something, to the point that according to this approach, one who is sick can have bitachon that they will get better; one who is short of money can have bitachon that they will find the sustenance they need; one who is searching for a marriage partner would be able to be confident that they will for sure find the one that they are seeking.  The question is, if bitachon is so powerful, and as we are taught - independent of our actions and available to every single one of us, then certainly when it comes to the very righteous people, the tzaddikim, why is it that so many of them do undergo suffering? If they would just practice their bitachon, then they would be able to be saved from their suffering.  There are many approaches offered by the Torah commentaries to resolve this question. The bottom line is, there is no question in the world that when one relies on Hashem, Hashem comes through for them. We will mention four approaches that are cited in the appendix of the Artscroll Beis Halevi on B'tachon.  One approach to answer this question is that of the Vilna Gaon. He writes that although one might have strong bitachon, it might not be strong enough to protect him from the suffering that he is undergoing. According to the level of danger or suffering that is present, one might need a stronger bitachon to remain calm through even this dangerous situation.  A second approach is that of the Brisker Rav, who says that many people think they have bitachon, but in truth their relaxed mood is as a result of not being aware of the seriousness of the danger they are in. Had they known how dire their situation really was, they would indeed have been very afraid.  The Leshem outlines two more approaches. In the one he explains that there are times when Hashem makes the drastic decision to suspend a person's free will in order to carry out his decree, and sometimes for reasons concealed from us, he will issue a harsh decree that needs to be executed, but if the individual would have bitachon in this situation, the decree would not be able to be executed, and therefore what Hashem does, He interferes with the individual's ability to have bitachon in order to allow this to happen.  And the Leshem offers another approach, where he says that the great sages were on such a high level of bitachon that they accepted everything Hashem did, and did not even have a desire to be relieved of any pain or suffering.  Although this approach of bitachon that we've been discussing is less conventional and perhaps less well known, it is certainly worth learning about it, as many Torah commentaries do bring it down as a valid approach, and it can certainly be relevant at different times to our lives. However, what is super vital to remember and internalize is that having bitachon in Hashem should never turn into a test to see if Hashem will come through for me, then I will decide to continue in the path of serving Hashem. If that is the level that one is holding on, then this path of bitachon would certainly not be relevant to my current spiritual level. One's approach needs to be that before the fact, one davens to Hashem, one hopes to Hashem, and one might at times even be able to practice bitachon - reliance on Hashem, to the point that they are confident Hashem will come through for them in the way they desire. However, after the fact, whether I received what I was requesting, or also if I didn't receive it, it is so vital to always live with the understanding that everything Hashem does is for the best, and if He did not come through for us in the way that we desired, it is nevertheless for sure for the best for us, because Hashem always does only what is best for us. In fact, one of the great early commentators, the Smag, followed by the Aruch HaShulchan, writes that just like there is a mitzvah to judge another Jew favorably, and if you see somebody else doing something that might appear suspicious, we have a mitzvah in the Torah to judge them favorably, in the same vein, we are obligated to judge Hashem favorably. When things transpire throughout our lives, we have a mitzvah to try to find reason why Hashem would do that for us, and even though we of course can't understand Hashem's reason for doing things, nevertheless we certainly can give ourselves reason to justify that everything Hashem would do for us will always only be for our best.

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."