We discussed previously the words of the Chovos Halevavos right at the beginning of the Shaar Habitachon where he writes that the essence of Bitachon is the tranquility of the soul of the one having Bitachon and again the reason for that is because when I rely on someone else who I know has the ability to help me and besides having the ability to help me I also know that they want the best for me, that certainly leads me to feeling feelings of tranquility because I know that I'm in good hands and I have somebody to rely on.

But as we pointed out, as well-meaning as any human being might be, there is always a limitation because we are all limited by our human capacity whereas when we have the privilege to build our Bitachon truly in Hashem and rely on Him and as we know, the basics of Emunah teach that Hashem is completely beyond any limitation and if I'm choosing to truly rely on Hashem with utmost sincerity there's no question that that is going to lead me to feeling feelings of Menuchas Hanefesh - of tranquility of the soul regardless of what is going on in the world around me as well as regardless of what is going on in my own personal life; even when things might be chaotic, difficult to understand and many questions in the air, I feel complete tranquility because I know things are not in my hands but rather in the hands of the one I am trusting in, in Hashem.

We also previously looked at the words of Rabbeinu Yonah in Mishlei who taught us very clearly that Bitachon means the absolute belief full of clarity and conviction that Hashem will for sure send my salvation and what's important to point out here is that although throughout our lives we should always be trying to work on Bitachon, however when a difficult situation does present itself we should be mindful that this is now going to be a tremendous opportunity for ourselves to work on Bitachon because again although we should always be trying to step up in our Bitachon in any and all areas of our lives however when our circumstances are such that we are in need of a salvation and we really need Hashem to come through for us now, it almost makes it easier for us to now tap into the power of Bitachon and as we've discussed many times previously this is actually one of the reasons why Hashem would decide to send us challenges and suffering because again as we've discussed many times the only reason Hashem created the world in the first place is to give us pleasure and that being the case why does he send us any form of suffering at all?

But again once we internalize that Bitachon is the main focal point of our lives and because of Hashem's love and care for us he actually wants to give us an opportunity to grow in our Bitachon then when suffering or challenges arise if we have the right perspective the Bitachon perspective, we are able not only to work through the challenges in a healthier and more positive way but we are actually able to use the situation to our advantage to build our Bitachon which may ultimately be Hashem's intention in why he's sending us to suffering. Rabbeinu Yonah also mentioned a very important point that when we are to practice our Bitachon in Hashem we should not have any doubt whatsoever in that Bitachon.

We then went on to discuss a very important and fundamental verse in Tehillim which states that we are to throw our problems onto Hashem and he will take care of them and this is such an important verse to digest, to realize that Hashem's true intention is for us literally to take our problems and throw them onto him. When something is too heavy for me to carry Hashem desires that I give it over to him and again as we're going to discuss, this is one of the fundamentals of Bitachon - that I'm so sincere in my Bitachon that I literally feel like I'm not carrying it anymore myself but rather that Hashem is carrying it for me. B'ezrat Hashem in the next session we're going to move forward to the next Torah source in this section and with Hashem's help move together to more clarity in our Bitachon journey.

But not only internalizing that knowledge, but thereafter taking the next step and moving the knowledge to a reliance on Hashem, where I'm relying on Him to take care of my problem. And as Rabbeinu Yonah taught us, that bitachon means the absolute belief without a shadow of a doubt; in his words, “that a person has no doubt whatsoever in Hashem's salvation”. A person has a predicament and I am relying Hashem will send my salvation without a shadow of a doubt that He will send my salvation.

We now move forward to the next Torah source that we're going to be exploring, B’ezrat Hashem. This is a verse in Tehillim (55:23) which reads, “throw your needs on Hashem and He will provide for you”. Now before we discuss this further, I'd like to highlight something very, very important. Bitachon is not only something which is literally everywhere in Torah literature. But in fact, as we move forward in this bitachon journey and become much more mindful about what bitachon means and how the ultimate purpose of our lives is bitachon, we will notice that it is literally everywhere throughout all our brachos, throughout bentsching, throughout the davening, throughout all of Tehillim, it's literally everywhere. And as we gain clarity via the many Torah sources we're going to be exploring of what bitachon truly means, we will see how the concepts we are learning are explicit in many, many verses all over the place.

Here we are quoting a verse from Tehillim where the verse teaches us that we are to throw our needs on Hashem and He will provide for us. Period. David HaMelech is teaching us, Hashem desires from us that we throw our problems on Him. What does it mean to throw our problem on Hashem? Again, as we learned previously from Rabbeinu Yona, what does bitachon mean? Bitachon means that when I have a predicament, I'm relying on Hashem to send me my salvation. And similarly here, David HaMelech is teaching us that when we have a predicament, something comparable to a heavy load that we are carrying, that is too heavy for us to carry, we are to throw that load at Hashem and say, “Hashem, I cannot carry this, it is too heavy for me. I am giving it over for you.” And the verse teaches us that when we throw our problem to Hashem, He will come through for you. He will provide for you. He will take care of your needs.

David HaMelech is teaching us, when I have a problem, perhaps I've been spending so many years trying to find my marriage partner, just watching my friends one after the other, finding theirs and moving forward and building their families and lives. And what's with me? It's been so many years. I've done my hishtadlus; I've reached out to many people, I've prayed to Hashem, I've tried different things and it seems like it's never going to happen. This is a heavy problem to carry.

“Hashem, I am giving over my problem to You. I cannot handle this. Hashem, I am begging You, my dear Father, please You take care of me. You find my marriage partner. But You know what I'm saying to You now, Hashem? I am just letting go of this problem now. It is not something which I have to feel that is on my head, that is in my hands. I know that it is beyond me. And the truth is that every single situation in my life is beyond me, Hashem. And I know without a shadow of a doubt that You exclusively run every detail in the world and in one second, even against all odds, You could send me my marriage partner in ways that only You know.”

As we are learning here in Tehillim, not only does Hashem allow us to throw our problem on Him and rely on Him, but He is telling us that this is what He wants us to do. If we have an issue, He wants us to throw the problem on Him and rely on Him and say, “Hashem, I know You will take care of me and therefore I am going to feel completely relaxed with tranquility in my soul, with inner peace, because I know that the problem is not mine. It's Yours and You will take care of me in the best possible way in the world.” Let's move forward, b’ezrat Hashem, together in this most incredible Bitachon journey and transform our Bitachon.

We learned in the Chovas HaLevavos that the essence of Bitachon is inner peace and tranquility of the soul - when a person realizes that Hashem is truly taking care of us and chooses to rely on Hashem, the all-powerful, the one who is completely not limited by any human limitations, that thereby leads a person to tremendous inner peace and tranquility of the soul. And in the second source that we explored together, we learned from Rabbeinu Yoina that Bitachon is the confident belief without any shadow of a doubt that Hashem can send us salvation from challenging and trying situations. It doesn't matter what it is, it doesn't matter how dire the situation might be, when we realize, as we learn in the 13 principles of faith, that Hashem exclusively runs every single detail in the world and there's no question in the world that Hashem can help us.

And as the Chovas HaLevavos taught us, there's no question in the world that Hashem wants to help us and only wants the best for us. And as we know that Hashem has the ability to help us. When we turn that knowledge into a reliance, that is what brings us to removing the anxiety from our hearts, from the challenging situations that present themselves, and brings us to the inner peace and tranquility of the soul that Bitachon leads to. Now let's read this piece in Rabbeinu Yoina again and focus on the end of the statement. Rabbeinu Yoina is teaching us that Bitachon means to rely on Hashem that He can send our salvation but to such an extent that you have absolutely no doubt that He will send your salvation.

So let's use an example, a person has an illness and there is no one in the world that has a cure to this illness. Rabbeinu Yoina is teaching us that what Bitachon would mean in this situation is to rely on Hashem that He will come through for me without any shadow of a doubt. And if as we're going to learn in the coming sections that one of the highest ways we can have Bitachon is to rely on Hashem in what appears to be good in our eyes. So for someone who is ill, what appears good in our eyes is to get better.

That would mean to say that I am going to have reliance on Hashem, that He is going to make me better, and this reliance on Hashem is beyond a shadow of a doubt. Now let us make it very clear, we're going to learn in the coming sections that Bitachon is an absolute, it always works. If it doesn't work it's not because it doesn't work, it's because I didn't fulfill the conditions for it to work.

But again let us remember the true reward for Bitachon is not about Bitachon working. Let's say a person does not get better because they were not able to have that 100% sincere reliance on Hashem to get better from the illness. That is not the main reward. The main reward is, till the last moment, relying on Hashem and expressing that reliance through prayer and speaking to Hashem, telling Him, Hashem, I know that You can come through for me, and you know what, I am relying on You, that You are going to make me better. And if a person even a little bit has that thought process, that is one of the highest possible things that we can do in this world to achieve our place for eternity in the next world.

Rabbeinu Yona is teaching us that Bitachon means to rely on Hashem to such an extent that we know He is going to come through for us, and He is going to send our salvation, but to such an extent that we have no doubt about it, and the absolute reliance on Hashem, that He is going to help me in my predicament. Let's move forward together, B’ezrat Hashem, and gain a better understanding of what true Bitachon is.

We're now going to move to the second Torah source that we're going to be visiting. This is Rabbeinu Yonah in Mishlei, Perek Gimel, Pasuk Chaf Vav. Rabbeinu Yonah writes, “I'm going to tell you what Bitachon is. Bitachon is the absolute clear belief, without any shadow of a doubt, in Hashem's salvation, and relying on Him with absolute sincerity, without any shadow of a doubt.”

So let's break this down a little bit. The main point of this Bitachon journey is that it translates into practical application in our lives. Of course, the starting point is learning about it, to be able to thereafter apply it in our lives. But in this piece in Rabbeinu Yonah, we're learning where is the ultimate opportunity to apply Bitachon. And Rabbeinu Yonah is teaching us that when adversity strikes and things might seem scary, I don't know where the solution is going to come from. I'm stuck. That is the most tremendous opportunity that I now have to fulfill my life's mission. Of course, as human beings, we are not meant to go look for adversity and difficulties. But when they do strike, just to have this perspective, that this is now the most opportune time to practice the reason that I exist.

So Rabbeinu Yonah is teaching us what is Bitachon. Bitachon is belief with absolute conviction, without a shadow of a doubt, that when something is wrong, Hashem is going to make it right. But he says the words, Not just that knowledge, but true reliance on Hashem. I'm relying on Hashem to take care of the problem, to the point that I have no worry in the world anymore. We've previously discussed an example which can help us illustrate and digest this concept. Let's say I have a very wealthy uncle who has come over to me one day and he says, I want you to know my child, you are very dear to my heart. As you know, I am very, very wealthy and it is not a big deal for me to send you a few million dollars. So please, any time in your life that you need help, come over to me. I will most gladly help you.

Now, once in my life, I run short of money and I go over to my good-hearted wealthy uncle and I ask him to help me and he helps me gladly. And he tells me, please, if it happens again, come over right away and I will help you gladly. And after a while, it happens again that I'm short of money. And again, I go over to my uncle, who I am relying on to help me, and he helps me once again. And this repeatedly happens time and time again. When I've been to my uncle 10 different times and each time he has helped me and encouraged me that he wants to continue to help me and to please come back to him any and every time.

When it comes to the next time, I certainly will feel confident and comfortable to the point that if somebody asks me, you're in trouble financially, what are you going to do? I will say, you know what I'm going to do? I'm going to my uncle tomorrow and he's going to help me. And I will not feel any sense of anxiety. Rabbeinu Yonah is teaching us that bitachon means reliance on Hashem to the point that if I have a problem in my life, I am throwing the problem on Hashem to the point that I'm not going to need to feel anxiety. B'ezrat Hashem, with the help of Hashem, let us move forward now and explore these most fascinating and incredible Torah sources together. And b'ezrat Hashem, transform our bitachon.

And again I cannot highlight enough how important it is to get your own copy of Chovos Halevavos. In today's times, it is so easy for anyone at any and every level to be able to learn so much of Torah literature that was not available previously. There is a fantastic artscroll copy of Chovos Halevavos which really walks a person through all the details with commentary and I highly recommend you get your hands on and slowly work through the fantastic Shaar Habitachon which is really one of the most classic foundational works that we have in Torah literature about Bitachon.

We discussed the Chovos Halevavos who teaches us that the essence of Bitachon is the is the tranquility of the soul, is the inner peace that we achieve when we rely on Hashem. So what we are learning here is that one of the things that Bitachon leads to is inner peace And the true litmus test eventually when we want to know how much Bittachin we truly have is how much inner peace do we have when adversity strikes, when something goes horribly wrong with my business or perhaps illness strikes or a serious family issue and the many other trials that we have in our lives. How do we respond to that situation?

Now again I cannot emphasize enough, it is not about getting there because it could be that we've been working on Bitachon for so long and something happens and we feel tremendous panic and anxiety. That's okay because if we are on the Bitachon journey that is all Hashem expects of us. We are limited by our human limitations and maybe we have a very high level of anxiety to start and maybe we're just dropping that anxiety a little bit by working on our Bitachon. That is all Hashem expects of us.

So what we've learned so far is that what Bitachon really leads to is inner peace regardless of the circumstances around me because I'm relying on Hashem that He's taking care of me and He'll always do the best for me and He is not limited by any human limitations and therefore I'm able to live with absolute inner peace, calm, serenity and happiness. The Chovos Halevavos writes that the reason that a person feels this inner peace is because the person is relying on someone else and that takes the anxiety away.

We are learning here that the real translation of the word Bitachon is reliance. It's not just the knowledge that Hashem can do anything and it's not even just the knowledge that Hashem always wants to do good for me and does good for me. It's not just that knowledge but it's the actual reliance that Hashem is there for me and has my back. Of course as we move forward in this journey and explore all the Torah sources we will see how to practically apply that reliance but just as a start we're seeing now what does Bitachon mean. Bitachon means to rely on Hashem.

Let's use a little analogy just to illustrate to ourselves what exactly it means to rely on something. Let's say I have a rare illness and there is a doctor overseas that is the only doctor in the world that can help me. Now I've researched this extensively and I know as a matter of fact that this is the only doctor in the world that can help me and I know that he certainly can help me. That stage can be translated more as the emunah, the belief that this doctor can help me whereas the reliance on the doctor would be to get up and go and visit him and take all the necessary efforts to make it work that I can be seen by him and he can help me out.

And similarly when it comes to Hashem, simply speaking emunah would translate more as the knowledge and belief that Hashem can do anything for me and has my back whereas Bitachon would be the reliance on Hashem, the taking the leap and throwing my problem on Hashem's back rather than carrying it myself. B’ezrat Hashem, let's move forward discussing these Torah sources and gaining more clarity in our Bitachon journey.

In this series, we're going to be quoting particular Torah sources that clarify a better picture for ourselves of what Bitachon is and the many questions that arise, but at the same time, there's no question that when you take a sefer like Chovos Halevavos and delve into it yourself, you will gain tremendously in your Bitachon journey. So what exactly is Bitachon? We learned the Chovos Halevavos right at the beginning of the Shaar Habitachon in Perek Aleph, where he writes, “The essence of Bitachon is the tranquility of the soul” and as the Chovos Halevavos explains, this is because when you rely on someone else, that they will do absolutely what is best for you, without exception, you feel tremendously tranquil, because you know you are in great hands.

And as we explained, when it comes to human beings, although another human being can certainly remove anxiety from us, because we do have many abilities, and when we know someone else will use their maximum ability to do the best possible for us, that can remove tremendous anxiety. However, that is certainly limited, because we are limited by our human capacity and even though we might be the most well-meaning person in the world, the situation someone might be relying on us for might be beyond our capacity, whereas when it comes to Hashem, Hashem is unlimited and we can rely on Him for anything. And therefore, as we build our Bittachin, the more we rely on Hashem, the more tranquility of soul, inner peace we will have. Because the more we digest that Hashem only wants the true best for us, but not only that, He can actually do it, beyond any statistic or natural limitation. And the more we build that belief, the more we will internalize the realization that we can live lives with complete calm throughout any and every situation.

So let's say that I'm in need of a certain amount of money, and I've requested from somebody else to help me out with this charity, and they've promised me that they will help me out, and I know as a matter of fact that they want to help me and they have my best interest in mind. There's no question that I'm going to feel much less anxious from this situation, because I'm relying on somebody to help me, I know He can help me, and He wants to help me. Whereas someone who has an illness, and there is no doctor in the world that can provide any treatment for this situation, under these circumstances there's nobody to rely on except for Hashem.

Our job in this world is to make our maximum effort to rely on Hashem exclusively, under all circumstances. Of course it's easier to rely on Hashem when nobody else can help us, but our job is not only to choose to rely on Hashem then, but throughout any and every situation, even when it seems like people can help us, to try to digest more and more that it is not people who help us, it is exclusively Hashem. People are the messengers of Hashem that He has placed in those circumstances to be there to help us out, but in truth it is Hashem exclusively who is helping us.

As we read in the well-known 13 principles of faith of the Rambam, “Hashem alone, Hashem exclusively, takes care of everything in this world with absolute divine providence”. Before delving into anything about Bitachon, the starting point is to digest that Hashem has absolute hashgacha pratis in this world - Hashem is personally looking after every single one of us down to the finest detail, personally managing and orchestrating every single one of our lives. B’ezrat Hashem, together let us take another step forward in our journey of Bitachon.

But this is an introduction to Bitachon to get a bit more clarity about what it means to rely on Hashem. What does Bitachon itself mean? How do we even translate the word Bittachon? So with Hashem's help let's begin our journey in Bitachon. The first source that we're going to explore is the Chovos Halevavos in the Shaar Habitachon, right at the beginning in Perek Aleph where he writes that “The essence of Bitachon is the tranquility of the soul of the person trusting and relying, and that the person's heart should be relying on the one he is trusting in.”

The Chovos Halevavos is teaching us here that the true essence of somebody who has Bitachon is tranquility. That means to say that anything and everything could be happening around me. On a global level or on a personal level there could be a major world war and chaos everywhere with things completely unpredictable and a person with Bitachon will have absolute inner peace and tranquility. And the reason for that is because one with Bitachon is relying on someone else to take care of them. Of course we are referring to Bitachon in Hashem but the Chovoss HaLevavos illustrates this by teaching us what happens when one relies on someone else.

I'd like to share a story that I once came across that helps illustrate this concept from the fantastic sefer Living Emunah from Rav David Ashear. He tells that there was a little girl on an airplane ride and suddenly there was tremendous unusual turbulence on the flight. Many of the passengers were quite scared as to what was going on whereas this girl was completely calm. One of the flight attendants noticed this and came over to the girl and said, “Little girl. The adults on this plane are feeling quite terrified at the moment and you seem to be completely calm as if nothing is going on. Why is that?” And the girl responded, “well my father is the pilot so why should I be anxious about anything? I know that my father will absolutely always do what is best for me.”

And as the Chovos Halevavos goes on to say in this paragraph that a person who has Bitachon in someone else has inner peace because you're relying on that other person and you know that they will always do what is best for you. Now the reason the Chovos HaLevavos teaches us about having Bitachon, reliance on other people is because ultimately that teaches us how to have true Bitachon in Hashem. This little girl understood that her father would only always do what is best for her and therefore even when things seemed like they were not going according to plan and potentially could cause anxiety, she felt calm.

Now the example is not 100% accurate because when it comes to other people we are limited in our abilities as well-meaning as we might be, we might not be able to help another individual under certain circumstances because of our human limitations, whereas when it comes to Hashem, the basics of Emunah teach us that Hashem is completely beyond any limitation and can without a doubt save us from the most unpromising situation that we might encounter.

So again what we're learning in this first passage from the Chovos Halevavos is that the essence of Bitachon is tranquility. Of course we cannot expect to get there in a day where we can have bombs exploding around us and we can remain completely tranquil, but again as we spoke about in the introduction, the point of Bitachon is not necessarily to get there - it is to aim to get there and to take small steps to go as far as we can. B'ezrat Hashem, let's continue further in our journey of Bitachon.

Up until now, throughout the series, we've been outlining the different sections we're going to be discussing, 15 sections in total. Today we're going to summarize the 15 sections and B’ezrat Hashem, thereafter, we're going to move forward with the Torah sources themselves. So in part one we'll discuss, B’ezrat Hashem, what exactly is Bitachon, a bit of an introduction to Bitachon.

In part two we'll discuss what is the source for the mitzvah of Bitachon. Is it a Torah mitzvah, a rabbinic mitzvah, what exactly is the source? And now we move to part three, how important exactly is Bitachon? So important to digest the Torah sources we'll learn in this section, to see that this is ultimately the point of our life, Bitachon is the point of our lives. Part four, does Bitachon always work? There's a type of Bittachon that one can be so confident in Hashem that He will come through for me in the way that I desire.

And then we move to part five, if that is the case, why must Hashem come through for me? Are there not many factors to Hashem's calculations? Maybe I don't deserve it, maybe it's not good for me, am I the master of my own destiny? And if that is the case, is that not a dangerous thing to do? Is it not safer to just put it in Hashem's hands and not have a desire of my own? We then move to part six, what is the prerequisite for Bitachon to be effective? And as discussed, there is a form of Bitachon where you can be so confident in Hashem coming through for you that He will come through for you in exactly the way that you desire. But you have to be 100% sincere on your reliance on Hashem exclusively.

Part seven, can a sinner apply Bitachon? Part eight, why were there tzaddikim that were not always saved by Bitachon? Part nine, what is the position of the Chazon Ish about Bittachon? And although that seems like almost a random, not so interesting type of question, we will learn in that section why this is such a fundamental opinion in the way we're going to make a conclusion as to the final halacha, how we are to apply Bitachon.

Part 10, can Bitachon be applied even to mundane endeavors? Is Bitachon only something that I should aim to apply to my spiritual journey, or is it something I should bring into my day-to-day mundane endeavors, and even things that I might get involved in which are not so holy? Part 11, what is my obligation of hishtadlus? At first glance, it can very easily appear that hishtadlus and Bitachon do not work together and contradict one another. But again, of course, we've got to make sense of this great mitzvah that Hashem has given us, where on the one hand, we have an absolute obligation to believe Hashem exclusively runs everything in our lives, and on the other hand, we have to make our own efforts.

Part 12, how do I acquire Bitachon? It's not just the theoretical subject that we're learning. How do I make it practical in my life that I can truly live by the values of Bitachon? Part 13, what exactly is the relationship between tefillah and Bitachon? Part 14, what is the true reward for having Bitachon? As we'll see in the Torah sources, any small effort that we make towards growth in our Bitachon is way greater than any reward we might imagine to receive for ourselves in this world. And part 15, where in Chazal are examples of Bitachon?

“Hashem, please give us tremendous success in the next phase of what we're going to be doing, moving forward to the actual Torah sources in each of these sections, and b’ezrat Hashem each one of us, gaining more clarity in our Bitachon journeys.”

But something which is much more important than that is that the true reward for having bitachon is much greater than anything you can achieve or receive in this world. So let me give you an example to illustrate this concept. Let's say I want to have bitachon in Hashem to give me 10 million dollars. Now if I do it correctly, which again is not an easy task because bitachon is the point of our lives, and if it was just as easy as going to a vending machine and putting in a coin, then that would defeat the whole purpose because this is the point of our lives. But let's say I reached such a high level that I have absolute sincere bitachon in Hashem to receive 10 million dollars. Now I might think that the true prize is receiving 10 million dollars, but in truth, much, much, much greater than receiving those 10 million dollars is the reward that I will receive both in this world and especially in the next world for just trying to take a step forward in my bitachon journey.

And the reason it's so important to highlight this is because regardless of what we actually achieve in our bitachon journey, if we are trying to take a step forward, we are achieving way, way greater than receiving 10 million dollars. And of course, we'll discuss it more extensively when we get to B’ezrat Hashem, but for our purposes right now, it's important to internalize that any small step that we take forward in our bitachon journey is achieving for us way greater than anything beyond our imagination. And why it's so important to remember this is because although to reach the highest levels of bitachon, let's say backtracking to our example before, I have bitachon in Hashem that I want those 10 million dollars, something which seems so far-fetched and I work very, very hard on my reliance and everything that entails as we'll discuss B’ezrat Hashem.

And let's say after everything's said and done, I don't get the 10 million dollars. Not, God forbid, because bitachon doesn't work. As we'll learn, bitachon works, period. But the reason it might not work was maybe I was not fully sincere. Maybe I was only 99% sincere in my bitachon endeavor. And as we'll learn, in order for it to be an absolute logarithm that Hashem will for sure come through for you, it has to be 100% reliance on Hashem. Now one might feel, but how am I going to get to 100%? What if I'm only 99%? Now again, this is why this is so, so, so vital to remember that the true reward for bitachon is way greater than receiving whatever you might be trying to receive. Because as we know, this world is temporary. Eventually, we're all going to move to a much greater world for eternity. And eternity is forever.

So as the Sfarim teach, whatever reward we can imagine for ourselves in this world is not even comparable to one moment of the true pleasure we'll receive in the next world. And the efforts that we make in our bitachon journey are one of the greatest things we can do towards achieving for ourselves the greatest places in eternity. And therefore, let us constantly remind ourselves that one of the greatest possible things that we can do is just to make an effort to grow in our emunah, in our bitachon, regardless of what we actually achieve.

Even if we feel like we've been working on bitachon for so long, and we've barely grown in the endeavor, if we've been making an effort to do so, it's as if we've done everything. B’ezrat Hashem, in the next session, we're going to wrap up the introduction of the contents of bitachon. And thereafter, we move forward to the Torah sources themselves, and with Hashem's help, move to more clarity in our bitachon journey.

And when it comes to bitachon, yes the daily inspiration is certainly something beneficial to constantly be mindful, to live by the values of bitachon. But much more than that is how do I make it practical? How do I actually take bitachon and live by the values of bitachon? We'll learn and explore that true bitachon removes fear, leads to serenity, calm, happiness and so, so much more. Not to mention the true reward which awaits for us in the next world – in Olam Haba.

But how do I get there? Again, I hope that all of us will realize that bitachon is ultimately the point of everything and we'll be inspired to make it the focal point of our lives because it is our lives. It's about bitachon. It's about removing the false opinions and assumptions of the world around us which teach that you are your own boss; You are the master of your destiny, and try to remove Hashem from the picture. And a life of bitachon brings Hashem into the picture and teaches us that Hashem exclusively runs every single detail of our lives and therefore, of course, our only address should be Him. And yes, we've got many details to discuss such as why then should I do Hishtadlus at all? And of course, we know and we'll learn that we do have to do Hishtadlus. But how do I reconcile that with bitachon? And much more that we'll discuss in those sections.

In part 13, Bezrat Hashem will discuss the question, how do we reconcile tefillah and bitachon? Now, something which is just some food for thought for the meantime. If we really and truly trust Hashem, why do we daven for things to be any different than the way He makes it? Even if something is a challenging situation, we know ultimately that Hashem does everything for our best. And similarly, you could ask, why would I rely on Hashem for something to be different than the way He's made it to be? There is much more to discuss about this, but just a little bit of food for thought for right now: When it comes to tefillah, we've been trained over the years that we're not only allowed to pray and daven for our own needs and wants, but it's commendable in a mitzvah to do so.

But because bitachon is not as well taught of a subject, for numerous reasons, when it comes to relying on Hashem for things to be a certain way that we would like it to be, it's more difficult for us to digest that that should be Hashem's will. But again, when we reconcile that with what we know about tefillah, that Hashem desires that we daven for the things that we would like.

When our many great ancestors listed in the Torah, let's just take one example for now, Rachel Imenu was not able to have children. She very easily could have just accepted the situation and said, “Hashem only does what is best for me. I'm not going to pray for anything. He didn't want to give me children, I'm not going to pray for children.” But that wasn't her approach. Her approach rather was, “I am going to pray for the outcome to come about in the way that I desire.” And similarly, we've got to discuss how this applies to bitachon, to relying on Hashem for our own needs in the way that we desire. B’ezrat Hashem, let's discuss this further and let's move forward together in our journey of bitachon.

We outlined previously what we're going to be exploring in part 12 of the Torah sources, where the question is, how do I acquire bitachon? We've mentioned many times that Torah is replete with countless Torah sources about Emunah and bitachon, and it is very clear from many, many, many Torah sources that the entire purpose of our lives, of the whole Torah, of all the mitzvos, of everything we exist for, is ultimately for the sake of bitachon. And there is much to learn about bitachon, but how do I get it? And B’ezrat Hashem, in part 12, as well as the other sections, will explore this further.

But suffice it to say, for now, something to realize is that if bitachon is the point of my life, then certainly I should make it my life's mission to invest much time and energy into this tremendous holy endeavor. It's not just a nice added benefit to my life that will enhance my life, it is my life. And if we internalize that, we will begin to add more and more time, energy, and effort into our bitachon quest.

It's an amazing privilege, all of us, to be on this journey together, transforming our bitachon, but it is certainly only the beginning, because as we take these concepts, each one of us, into our own personal life, we will find that we're able to apply it in our own personal relationship to Hashem. And the more we internalize how important bitachon is in our life, the more effort, energy, and time we'll invest into it. But in terms of the technical side of the Torah sources, in part 12, we will, B’ezrat Hashem, discuss the question of how do I acquire bitachon.

The next question, part 13, how important is tefillah and personal prayer? There are many important terms that we throw around loosely. Emunah, bitachon, tefillah, personal prayer. How do I practically bring them all together? Throughout our Emunah series, we quoted many times fascinating sources, such as the Mesillas Yesharim in chapter 15, where he writes that more precious to Hashem than anything else is when we seclude ourselves with Hashem and talk to Him in our own words. Hashem desires our personal relationship with Him. And we discussed also many times the well-known words of the Sefer Chareidim and the Shelah Hakadosh, that the effect of secluding ourselves and personal prayer with Hashem has seven times more of a potent effect than even that of Torah learning on our neshama.

And for anybody who is even slightly familiar with Torah literature, this is a fascinatingly powerful statement, because the Torah is replete with the importance about Torah study. Torah study is one of the most powerful things anybody can do in this world. Nevertheless, we are learning here that on some level, talking to Hashem in our own words can even be more powerful than that. Now again, if you'd like to listen to our previous recordings about emunah and personal prayer, you're invited to visit our website at transformyouremunah.com.

But for our purposes right now, as we proceed on this incredible bitachon journey, how do we reconcile personal prayer with bitachon? If I have so much bitachon and reliance on Hashem, do I even need to pray to Him? Why should I daven about anything? Can't I just perhaps rely on Hashem to such an extent that I don't even need to pray? Because if I am so confident that Hashem will help me out, why should I even pray for something to be different? And if I can reach the ultimate form of bitachon, where my will is the same as Hashem's will, and I don't necessarily have a will of my own, why does prayer exist at all? Because ultimately, prayer is saying to Hashem, “Hashem, I would like this to be this way. Please make it happen this way for me.” And there's a lot more to discuss. B’ezrat Hashem, as we move further in our bitachon journey, will discuss this further, and with Hashem's help, bring more clarity to our bitachon.

Part 11, what is my obligation of Hishtadlus? And as we discussed, there is so much to explore in this section. Hishtadlus is not a license to ignore bitachon, God forbid. Hishtadlus is a mitzvah like any other, and a great mitzvah that is, to accomplish and achieve. But just like the other mitzvos, if done, God forbid, in the wrong manner, there can be devastating consequences to its results. And especially when it comes to Hishtadlus, which so easily can be confused if done in the wrong manner. We've got to learn how to reconcile it with the basics of Emunah that Hashem exclusively can and does make everything happen in the world. He doesn't need me to make it happen, it certainly can happen without my doing. Why then do I have to make an effort? How much of an effort do I have to make? What should be my perspective when making an effort? And much much more, B’ezrat Hashem will discuss in this section.

Part 12, really making it practical, how do I acquire bitachon? It's inspiring to learn how bitachon is ultimately the purpose of all of our lives, all of Torah, all of mitzvos and everything, as we'll see as we explore further. But how do I get it? How do I achieve bitachon? I want it, I'm inspired to get it. Of course we should understand that it's not going to be something as easy as just being inspired for a moment and now having bitachon for the rest of my life. Because if this is the purpose of my life and the whole Torah and all the mitzvahs, obviously it's something that should take work and effort to achieve. More work and effort than any other endeavor in our lives, but if this is the purpose of our lives it certainly should be worth it.

We now move to part 13, how important is tefillah? We know that one of the main foundations that Judaism is built on is davening to Hashem. Be it the prescribed prayers, Shacharis, Mincha and Maariv, or our personal prayers to Hashem, just the opportunity to talk to HaShem in our own words, we elaborated it on at great length in our daily series, Transform Your Emunah, which again can be found on our website transformyouremunah.com, how throughout the generations has been placed on tefillah to HaShem. So what exactly is the connection between davening to HaShem and having bitachon in HaShem? Are bitachon and tefillah the same thing? And if not, what exactly are the differences? B’ezrat HaShem, let's explore this further together as we move forward on our bitachon journey.

Although we might have understood that Bitachon's main purpose should be for our spiritual endeavors and spiritual accomplishments, and that understanding is certainly correct because our main purpose in this world is to strive to succeed spiritually much more than just focus on our physical enjoyment. But at the same time, we all live in a world where we are exposed to physical enjoyment and desires on a constant moment-to-moment basis. And therefore, those desires and needs and wants that we have, how do we go about them? Are we allowed to rely on Hashem for those needs and wants that are physical and mundane? Or is that something Hashem would not want?

Part 11, what is my obligation of Hishtadlus? One of the main hurdles that chases people away from living a life of true Bittachon is the excuse of, but I have a mitzvah of Hishtadlus. Hishtadlus is a big topic which we need to learn about. It is a mitzvah like any other mitzvah and a great mitzvah. But if it's misunderstood, God forbid it can be very close to the great sin of idol worship. Hishtadlus is not a green card to avoid the whole mitzvah of Emunah and Bitachon. Sometimes, unfortunately, when people hear about the concepts of Emunah and Bitachon and relying on Hashem, they say, “well, I need to put food on the table”, or “well, I need to make sure that I look after my health” and the like.

Now, those statements are certainly true. We have a mitzvah of Hishtadlus and we'll explore that. But God forbid, Hishtadlus should never become something that is just an excuse to avoiding living a life of true reliance on Hashem. The Torah perspective is unanimous that Hashem exclusively runs the world. And yes, we might have a mitzvah of Hishtadlus and we'll discuss, B'ezrat Hashem, the levels of Hishtadlus that may apply to us, how far we are to take that. And there's a lot to discuss in this and we'll get there, B'ezrat Hashem.

But suffice it to say for now, our approach should head towards having the question as follows. I have a mitzvah of Bitachon. I need to rely on Hashem exclusively. How then am I supposed to reconcile and relate to the mitzvah of Hishtadlus when I have this absolute mitzvah which underscores the entire Torah and mitzvahs to rely on Hashem exclusively? There is, of course, much more to this which we'll get to, B'ezrat Hashem. But just briefly, that is the way that we should look at things rather than phrasing the question in an opposite way as in, I have a mitzvah of Hishtadlus. I've got to do my part in the world. Therefore, how can it be that I'm supposed to rely on Hashem?

The main point of our lives is to rely on Hashem as illustrated in countless Torah sources literally throughout all of Torah literature. The point of our lives, as we'll learn, is Bitachon. So nobody's saying we therefore just avoid the mitzvah of Hishtadlus. But we certainly have to gain an understanding of how do we reconcile this mitzvah of Hishtadlus which seemingly contradicts the whole mindset of Bitachon.

Part 12, perhaps one of the most important questions: How do I acquire Bittachon? It's incredible to learn all these amazing statements, again, not even having yet explored one Torah source inside itself, but rather first just outlining the concepts. But it should be clear to everyone already that Bitachon is the purpose of the entire Torah, of all the mitzvos, and the most important endeavor that we could really aim at in our lives. But how do I get it? So B'ezrat Hashem, in part 12, we'll begin the discussion about how do I acquire Bitachon.

And again, as discussed previously, this is probably one of the reasons why this form of Bitachon, where one relies on Hashem to such a confident degree, that Hashem will give me exactly what I desire, one of the reasons this is probably not so commonly taught is because if one is not guided to learn this in the correct way, it could almost just become a magic trick that all I want is me and my desires, and I don't even care, God forbid, about Hashem anymore. And that's what the whole point of Bitachon can become about, whereas we ultimately know that the whole point of our lives is to serve Hashem, yes, eventually to reap tremendous rewards in the next world, in olam haba, but at the same time, we do live in a physical world, and most of us do have very physical desires, and sometimes a person can leave Hashem out the picture and almost feel, how do we relate to our physical desires?

Should I rely on Hashem for them, or should I just feel like Hashem doesn't really want me to do those things anyway? What if the physical desire I have is something that is not such a Torah value? Or even worse, what if it's an outright sin? What should I do then? Do I just leave Hashem out the picture? These are very important questions that we will delve into Bezrat Hashem as we get to this section in part 10.

We then referred to previously in part 11, what is my obligation of Hishtadlus? Now if you're interested and you haven't yet come across it, you're welcome to visit our website transformyouremunah.com, and under the courses section, one of the courses is titled Hishtadlus, and there briefly we go through the basic obligation of how to reconcile the fact that we have an obligation of Hishtadlus with the fact that Hashem exclusively runs the world.

It is so vital to have a good perspective and understanding of our mitzvah because if we are led to believe, God forbid, that we are the drivers of our engine in our lives, that is very close to the great sin of idol worship where we're relying on something else or someone else or ourselves. We have to be absolutely clear that Hashem exclusively runs every single detail in the world and at the same time He commands us to give charity, to learn Torah, to shake a lulav, to light Shabbos candles, and to fulfill the mitzvah of Hishtadlus, to make our own effort in our endeavors.

Why that is so? Again, if you're eager to get a brief overview, you're welcome to visit our previously cited course, but of course, when we get to the section in part 11, we'll discuss it much more at length in exactly how we're supposed to reconcile Hishtadlus. In the next session, Bezrat Hashem, we're going to move to part 12 - How do I acquire Bitachon?

You see, we've alluded to a type of bitachon which is not so popularly taught. And we've discussed previously some of the reasons why that is so. And of course, we've only just began to touch the tip of the iceberg about this whole topic. But another reason sometimes this form of bitachon is shied away from is because what might happen, God forbid, is a person can become so self-indulged about one's own needs and wants that one can almost forget about Hashem. So I can learn about bitachon, and I can learn that bitachon can help me get what I want, and I can now understand that I have this amazing magic potion that can get me what I want, and almost forget about Hashem in the picture. There is absolutely no question that the ultimate purpose of all of Torah and mitzvos, which includes the whole purpose of bitachon, is for our spiritual achievements. At the same time, we've all got to be real with ourselves, that most of us are not living 100% of the time at that level where we only have spiritual wants and needs.

Although many of us are trying our best to climb the spiritual ladder, at the same time we have many physical needs and wants. So now what do we do? Do we just leave Hashem out of the picture of those physical needs, or do we just live like a two-faced life, that on the one hand we have the life with Hashem, which refers to spiritual things, and then we have the other side, which is my own physical desires, which I kind of leave Hashem out of that picture, because I'm almost embarrassed to include Him in that.

I cannot overemphasize how important it is to gain clarity on this topic, because this literally makes a difference to us on a moment-to-moment basis of our lives, because so many of our decisions and needs and wants all have to do with the mundane world. So do I have a license to reach out to Hashem about those things? Is it commendable? Is it a mitzvah? What do the Torah sources teach when it comes to relying on Hashem about mundane endeavors?

We're now going to move to the next question, part 11. What is my obligation of Hishtadlus? The word Hishtadlus is a famous word and phrase that many of us are familiar with. Simply speaking, Hishtadlus means my making an effort in the picture. If Hashem does everything, and I can rely on Him, and I should rely on Him, and as we've learned that if I want to have the ultimate bitachon, I should rely on Hashem 100%, what space does that leave for any form of Hishtadlus? Now again, there are many Torah sources about this, and B’ezrat Hashem will get to them in part 11. But just for now, some food for thought.

It could happen that you see two people performing and acting the exact same way, and they're literally on two opposite sides of the spectrum, where the one is fulfilling Hashem's will to the ultimate degree, truly fulfilling his mitzvah and obligation of Hishtadlus under the true parameters of bitachon, and the other person could literally, God forbid, be under the umbrella of idol worship. It is so, so, so important to gain clarity of what does it mean that I have a mitzvah to do Hishtadlus? How do I reconcile this with bitachon? Let's discuss this further, B’ezrat Hashem, as we move forward together on our bitachon journey.

I'm going to recap what we've discussed so far, just outlining the headings of the sections that we're going to be discussing. And as mentioned previously, the reason I'm repeatedly going over these questions is firstly to truly internalize them, and not just that it should go in one ear and come out the other, but rather that we should truly remember these concepts and meditate on them. Because it's one thing to learn the information here, but it's another thing when we go through the day and we think about these concepts and we're able to extrapolate one thing from another, that's how true Bitachon will be built in our lives.

And another reason that I feel it's very important to keep going over these questions is because the Torah is replete with passages about Bitachon, but to have it in an organized way is not always so easy, because it's literally everywhere. And therefore when we discuss one question about Bitachon, often what happens is I think about numerous other factors. For example, if we learn that B'tochen can be so powerful that what I rely on Hashem for will come about. But as soon as we learn that, we might ask ourselves, but how come there were many great people who didn't apply this form of Bitachon? And then at the other corner of our mind we'll think, but what about the mitzvah of Hishtadlus? Have we not learned many times that we have a mitzvah to make an effort in the world?

But then we might think, but if I'm making Hihtadlus, and seemingly making my own efforts, how am I supposed to fulfill the requirement to exclusively rely on Hashem for Bitachon to work? And there's many of these factors that all intertwine, and therefore learning it in an orderly way is the objective we're trying to achieve.

Part 1, what is Bitachon? Part 2, what is the source for the mitzvah of Bitachon? Part 3, how important is Bitachon? Part 4, does Bitachon always work? Part 5, why must Hashem come through for me? Part 6, does Bitachon have a prerequisite to be effective? Part 7, can a sinner apply Bitachon? Part 8, why were tzaddikim not always saved by their Bitachon? Part 9, what is the position of the Chazon Ish about Bitachon? And in the previous session we left off with part 10, which B’ezrat Hashem now will explore a little bit further.

The question is, can Bitachon be applied to mundane endeavors? And of course it's easy to understand that our main purpose in this world is to strive towards what the neshama is attracted to, rather than what the body is attracted to. And therefore when we use our Bitachon to help us achieve our spiritual pursuits, it's easier to understand that that would be Hashem's will. So let's say for example I'd really like to learn more Torah, but I currently don't have much time at my disposal. This is something easier to relate to, that I might be able to take steps to rely on Hashem in terms of giving me the opportunity to learn more Torah.

But let's say something as mundane as, I would really like a new car. Is that something that's even appropriate to, so to speak, bother Hashem with? We don't realize just how important it is to get a clear understanding on what the correct approach to this is, because much of our lives are comprised of our mundane needs and wants. Let's explore this further together, B’ezrat Hashem, as we move forward on our Bitachon journey.

But as emphasized previously, another major goal is not just to learn the information, but to truly digest the information. And with the incredibly fast-paced lives that we all live, it's quite difficult to stay mindful about these concepts all the time. So revision is truly of paramount importance. So as emphasized previously, just outlining the topics already gives us a good direction of where we're aiming at in terms of trying to understand Bitachon, and also helps us before we delve more deeply into the Torah sources themselves, just to think of the many questions that arise when we discuss the many concepts of Bitachon. So let's quickly summarize before we move on to the next section, what we've outlined so far.

Part 1, what is Bitachon? Part 2, what is the source for the mitzvah of Bitachon? Part 3, how important exactly is Bitachon? Part 4, does Bitachon always work? Is the correct understanding that Hashem can do anything, but not necessarily will He come through for me in the way that I desire? Or rather, can Bitachon be understood and practiced as what I would like to happen, then I will rely on Hashem for that, and that will for sure transpire? Part 5, if the latter is the case that I may rely on Hashem even for my own needs and desires, why must Hashem come through for me? Who says that's necessarily good for me, who says I deserve it, etc.

Part 6, does Bitachon have a prerequisite to be effective? And as we've already outlined numerous times, one of the most important factors when considering this dynamite kind of Bitachon, where one can rely on Hashem so confidently, that Hashem will come through for me in exactly the way that I desire, an absolute condition to this is that I rely on Hashem with absolute sincerity. Now again, it's important to highlight that one might feel, “okay it's very nice that we have this amazing dynamite opportunity of Bitachon available, but how many of us can get to such a level that we fully and sincerely rely on Hashem 100% without any backup plans whatsoever? Is that even possibly attainable? And therefore, what's the point of even learning about this or even trying to take a step forward? And as we'll discuss in the coming sections, which we'll get to soon, B’ezrat Hashem, we'll allude to the fact that the true reward for Bitachon is not actually receiving what we would like, but much, much, much greater than anything we could possibly receive in this world, is the reward that Hashem will give us, just for making an effort to take steps forward in our Bitachon journey.

We then outlined in Part 7, that we'll discuss the Torah sources, about can somebody who commits sins apply Bitachon? Part 8, if Bitachon is so powerful and so absolute that it always works if I am sincere about it, so although today I might not be able to be absolutely sincere in my Bitachon, but certainly many tzaddikim were able to. And we nevertheless find that many tzaddikim seem to have suffered tremendously throughout their lives. So why did they seemingly not tap into the tremendous power of Bitachon? Part 9, what is the position of the Chazon Ish about Bitachon? And again, although one might not initially understand the importance of delving into the particular opinion of the Chazon Ish about Bitachon, but as we've previously outlined, for numerous reasons, it is super important to gain a better understanding of specifically the Chazon Ish’s opinion about Bitachon, and B’ezrat Hashem will discuss more about that when we get to that section.

We now move to Part 10, the question we're going to explore is can Bitachon be applied to mundane endeavors? Briefly, it is easier for us to relate to the fact that when we rely on Hashem for spiritual endeavors, that He might be willing and happy to help us and come through for us. But if it's just for my own mundane needs and wants, can I rely on Hashem for that? Should I be relying on Hashem for that? Let's discuss this further, B’ezrat Hashem, as we move forward on our Bitachon journey together.

Part one, what is Bitachon? Part two, what is the source for the mitzvah of Bitachon? Part three, how important exactly is Bitachon? Part four, does Bitachon for sure always work without exception? Part five, why must Hashem come through for me in the way that I desire? Part six, does Bitachon have a prerequisite in order to be effective? As we've discussed, we're going to learn that if one applies this form of Bitachon, absolute 100% sincere reliance on Hashem, Hashem has created it as a rule of nature that He will for sure come through for us in the way that we desire. However, as we will learn, this prerequisite is vital as long as I am 100% sincere in my reliance on Hashem.

Part seven, can someone who commits sins apply Bitachon? Is Bitachon only an opportunity for the righteous, for people who are doing their best to fulfill Hashem's will and building their personal relationship with Him? Or is Bitachon for anybody, even someone who commits sins? Part eight, a most important question, why were there tzaddikim that were not always saved by their Bitachon? Certainly, tzaddikim were much more knowledgeable and righteous than any of us, and we find so many tzaddikim that suffered immensely, and if Bittachon is so powerful that one is able to tap into it and get saved from their troubles, not only is one able to, but as we will learn, it is commendable and it is a tremendous mitzvah to rely on Hashem for our own needs in the way that we desire, and that being the case, why were there many tzaddikim that seemingly did not rely on their Bitachon to be saved from their ordeals?

And part nine, we mentioned, what is the position of the Chazon Ish about Bitachon? Although this seems like an uninteresting question, this is one of the most important fundamentals about Bitachon, because as we will discuss, a very popular sefer in the Torah world is one of the sfarim of the Chazon Ish, and although many people are not so well versed in most of the Torah sources about Bitachon, however, this famous sefer from the Chazon Ish has a passage which seems to imply against what almost everyone teaches about Bittachon, and many who have not learned the topic extensively, by just coming across this passage in the Chazon Ish will draw a very mistaken conclusion that this type of Bitachon that we will discuss, absolute confident reliance on Hashem, is not an option, and is not a type of Bitachon that we are permitted to practice.

Now, we will learn and explore different passages in the Chazon Ish writings himself, where it will be made absolutely clear that the Chazon Ish is certainly on the same page as all the very many Torah sources, as would be expected from one of the greats of our generation. However, there is a very important and specific reason why the Chazon Ish chose to write this passage in the way that he did, as we will explain when we get to this section.

And as we will learn, there are different types of Bitachon. Through our whole series of daily inspiration about Emunah that we gave for about two years, and again, if one would like to refer back to any of that, one can find all of it on transformyouremunah.com, Emunah with an H. Through all of our Emunah discussions, it was not just about a theoretical concept of Emunah, it was made very clear that anybody who believes in Hashem will certainly turn that belief into practical application. In many ways, one of them that we discussed continuously and extensively was building a sincere personal relationship with Hashem and talking to Hashem.

And similarly, as we will learn, there is no question that there are many different levels to what it means to have Bitachon. The more conventional forms of Bitachon that are usually understood and taught will be the type of Bitachon that one can see as an extension of Emunah. Emunah being the concept of trying to build a relationship with Hashem, and Bitachon, the practical application of that, of speaking to Hashem, of following his mitzvos and the many other things that we discussed in our Emunah series.

And there is no question that that is certainly a form of Bitachon, as we will see in this passage of the Chazon Ish, as well as in other passages. However, the mistaken notion that people are often led to make, that this passage is a contradiction to the type of Bitachon that we've been exploring, we will investigate B’ezrat Hashem in the Torah sources in this section, and Bezrat Hashem moved forward to more clarity in our Bitachon.

Part eight, why were tzaddikim not always saved by their Bitachon? And as we spoke about, we've alluded to the fact that we're going to learn in many Torah sources that the opportunity to rely on Hashem is an absolute guarantee if one does it properly. If one is able to reach a level of absolute sincere reliance on Hashem, Hashem will for sure come through for them in the way that they desire. And that being the case, why is it that so many of our greats, both from previous generations and contemporary great scholars and tzaddikim, were not saved by their Bitachon? Surely they knew about the opportunity of Bitachon. Does that mean that Bitachon does not always work? Or is there some other reason why we find at times tzaddikim chose not to use the opportunity of Bitachon and the like? We will discuss this and more, b'ezrat Hashem, via the Torah sources in this section when we get there.

We now move to part number nine. This seems like almost an uninteresting question, but this is probably one of the most foundational questions about the whole topic of Bitachon. The question is, what is the position of the Chazon Ish about Bittachon? Now again, this might seem uninteresting because why do I particularly need to know about the opinion of the Chazon Ish about Bitachon? And the reason this is included in its own section is because this is perhaps one of the reasons that many have not understood the mitzvah of Bitachon correctly.

The Chazon Ish is one of the greatest of the great contemporary tzaddikim and Torah scholars that we have. And as we will study, there is a passage in one of the sefarim of the Chazon Ish which would seem to indicate the opposite of what many Torah sources teach. And if that would be the case, then one might be led to a conclusion that for whatever reason, we don't follow these Torah opinions.

Now it's very important to learn these Torah passages that the Chazon Ish himself would have learned and also passages that the Chazon Ish himself wrote and compare them to one another to truly understand B’ezrat Hashem with absolute clarity what he meant in this famous passage that people usually come across. Again, it should be clear to you by now that we're going to explore a form of Bitachon where one is so confident that Hashem will come through for them - one is a hundred percent sincere in their reliance on Hashem and the guarantee that we will have is that Hashem will for sure come through in the way that I desire.

Again, I may have many questions. Why is that so? How is that so? Who says so? Etc. And B’ezrat Hashem, we will get to all those sections and discuss this and the relevant Torah sources. However, just by way of introduction, in this section, we will discuss a famous passage written by the Chazon Ish where it seems to indicate that one should not have absolute reliance on Hashem. And the relevancy of understanding this passage correctly is important in the way we're going to draw our conclusion about what the halacha is, of what type of Bitachon we're supposed to apply. Are we allowed to, are we supposed to have such absolute reliance on Hashem for the things that we need and that we desire in the way that we need and the way that we desire? Or if the Chazon Ish seemingly wrote the opposite and again, it's not just one opinion that we would simply ignore.

The Chazon Ish is a very important halachic opinion. Then why does it seem to be implied in one of his passages that one should not practice this absolute confident Bitachon in Hashem? B’ezrat Hashem, as we get to this section, we will explore the exact meaning of the Chazon Ish and with Hashem's help, draw more clarity to our Bitachon.

The reason that I continuously repeat what we've discussed previously is because it's one thing just to hear the information, but it's something else to truly digest it. And in our fast-paced world, it's very easy to forget the information that we've learned. So revision is of paramount importance. So let's revise what we've said so far.

The Torah sources that we're going to discuss in an orderly, section-by-section way, B’ezrat Hashem, relate to the following questions. In part one, we will discuss what is Bitachon. Part two, what is the source for the mitzvah of Bitachon? Part three, how important is Bitachon? Part four, does Bitachon always work? That means to say, are there any exceptions? Or if I practice this type of Bitachon - confident Bitachon in Hashem, will it for sure work beyond a shadow of a doubt, without any caveats whatsoever? Part five, if I can rely on Hashem with confident Bitachon for the things I desire and I need, why must Hashem come through for me?

Part six, does Bitachon have a prerequisite to be effective? A few moments ago, we just alluded to the fact that this type of confident Bitachon has no exceptions, as long as one fulfills the prerequisite for this type of Bitachon to be effective. Because again, if one has not fulfilled the prerequisite for this Bitachon to be effective, then it will not be effective in the way that I desire. Although as mentioned, one will certainly get rewarded immensely for any step one takes forward in Bitachon, both in this world and in the next world, but in terms of the Bitachon working without a shadow of a doubt in the way that I desire, although as we will learn, there are no exceptions to that if one does practice Bitachon with absolute sincerity, however, the precondition is that that Bitachon in Hashem has to be with absolute sincerity.

In part seven, we will discuss, B'ezrat Hashem, can a sinner apply Bitachon? Is the opportunity of Bitachon only for the super righteous? Or even somebody who is tainted by sin, not only from previous sins, but even current sin, can that individual apply Bitachon? And part number eight is that as we're going to learn in many Torah sources, if Bitachon is such a powerful absolute that has no exceptions, that if one is sincerely reliant on Hashem, Hashem will for sure come through for them in the way they desire, so many of the tzaddikim who experienced difficult times, be it financially, with their health, relationships and family, or many other things, why did they not get saved by their Bitachon? Surely they knew about Bitachon. And if that is the case, and Bitachon always works, why did they not get saved by their Bittachon?

I hope that B'ezrat Hashem, as we discuss these questions, more and more questions will come across your minds to help open up this most fascinating and incredible discussion about Bitachon, and B'ezrat Hashem, as we break down each of these sections part by part and discuss the Torah sources, with Hashem's help, we'll come to more clarity and see Hashem's true perspective of what the undistorted truth of the Torah is about Bitachon.

Part one we're going to be dealing with is the Torah sources on the question of what is Bitachon. Part two, what is the source for the mitzvah of Bitachon? Part three, how important exactly is Bitachon? Part four, does Bitachon always work? Part five, why must Hashem come through for me in the way I desire? And as we discussed, there's a lot to this question and we'll see more in the Torah sources inside B’ezrat Hashem. Part six, does Bitachon have a prerequisite in order to be effective? Again, as discussed and as we will discuss B’ezrat Hashem, there are different types of Bitachon, but one of the types of Bitachon which we're going to be elaborating on is a confident type of Bitachon where Hashem will for sure come through for me in the way that I desire. But what is the prerequisite in order for that to happen?

Part seven, can a sinner apply Bitachon? Is the opportunity to have Bitachon dependent on our deeds? So a person who's doing well spiritually, it can be argued that maybe they can tap into these amazing opportunities of Bitachon to rely on Hashem for the things that they need in such a confident way that Hashem will come through for them. It would seem that Hashem certainly would want to take care of those that do His will, but those that do not, maybe Bitachon is not available to a sinner.

Now regardless of our conclusion, in terms of Bitachon, nobody's advocating to do Aveiros because it's very clear, independent of the discussion of Bitachon, that there are very severe consequences in the next world, and even in this world for our transgressions, and on the positive side for our mitzvos, to the point that many Torah commentaries teach that one moment of suffering in the next world is way worse than 120 years of constant suffering of the worst form that you can imagine in this world.

And likewise, on the positive side, in the next world, of the reward we have the potential to earn for ourselves, experiencing one moment of that is way greater than 120 years of the greatest pleasure we can imagine in this world. So it's super important to emphasize that regardless of our discussion about Bitachon, there's no question there are very real and severe consequences for our actions in this world. However, in terms of the opportunity of Bitachon, sometimes a person might get led down the path that teaches, don't even think about Bitachon until you correct yourself. Whereas we're going to learn what Torah sources teach about this question. Can a sinner apply Bitachon?

Let's move now to part eight. Why were tzaddikim not always saved by their Bitachon? So let's elaborate on this a little bit. If it's so that Torah sources will teach that one can have such confident Bitachon that Hashem will come through for me for anything and everything that I might need and desire for those who rely on Him sincerely with an absolute 100% guarantee, without exceptions and without failure, that Hashem has built it within the nature of the way the world works, that if somebody does practice this absolute confident type of Bitachon with full sincerity, then without a doubt and without exception, Hashem comes through for them. And that being the case, that leads me to think, were there not many very great tzaddikim – way greater than me in terms of their righteousness, in terms of their Torah knowledge, and how come seemingly and apparently bad things happened to them?

We know of many great tzaddikim throughout the generations, earlier generations and contemporary generations, who suffered tremendously in terms of health, in terms of finances and in many other areas. But if we are going to learn that one has an opportunity to rely on Hashem to such a confident extent, that they will for sure receive what they desire, without exception, if their reliance on Hashem is 100% sincere, and if we're also going to learn that not only can one do this, but this is actually commendable and a huge mitzvah to aim to rely on Hashem to this extent. So if that is the case, why is it that many tzaddikim seemingly did not make use of this type of bitachon? Let's explore this further together and b'ezrat Hashem transform our bitachon.

Part number one, what exactly is Bitachon? Part number two, what is the source for the mitzvah of Bitachon? Part number three, how important is Bitachon? Again this is so important just to realize how much focus we should be placing on our Emunah, specifically Bitachon journey. If it is the ultimate point of our lives, of all Torah and all mitzvos, as we're going to see B'ezrat Hashem, then certainly we should place a very high emphasis on our Bitachon journey. Part number four, does Bitachon always work? What does Bitachon mean? We're going to see that there's different types of Bitachon and what's usually understood is that Hashem can come through for me if I have any issue or anything in my life, the starting point is reach out to Hashem. He's the only one that can actually help and he's the one fully in control and he wants to help you. But can one be so confident in their reliance on Hashem that they are sure Hashem will come through for them in the way they desire?

Part number five, if that is the case, why must Hashem come through for me? Doesn't Hashem have many considerations? Who says he even owes me this? Why must he come through for me? Part number six, does Bitachon have a prerequisite to be effective? Even if Bitachon is so powerful that Hashem will come through for us in the exact way we desire, but what exactly is a precondition for this to happen? Part number seven, can a sinner apply Bitachon? Somebody who commits sins, we might argue that not only does Hashem not owe them things, but Hashem might actually owe them the opposite. As many Torah passages teach, when we commit sins, much of the time Hashem will respond in turn by sending us suffering. And the reason for that is not because Hashem wants to catch us out. Hashem only created this world to give us good. But the reason that Hashem will at times send a person suffering in response to their sins is in order to give them the opportunity to come back to Him, to do teshuva, because when things are just going smoothly in life, we sometimes just smooth sail through our happenings in life and we don't remember to do teshuva.

And likewise, many Torah passages teach that one moment of suffering in the next world is much greater than an entire lifetime of constant suffering without interruption. And therefore it could very well be that sometimes Hashem sends a person suffering in order to give them the opportunity to either be cleansed in this world as opposed to the next world, or perhaps to be a springboard to do teshuva and to remember Hashem and to build our relationship. So because of this correlation and relationship between Hashem sending suffering as a consequence of sins, one might be led to think that similarly, one who would like to tap into this most incredible and holy avodah of bitachon will not have that opportunity if he is not yet cleansed from his sins. So yes, this amazing opportunity might be available to the very great and righteous people of our generation, but what does that have to do with me? So as we go into the Torah sources, we will discuss, that one of the basic foundations of bitachon is that although countless Torah passages emphasize the tremendous importance that we are to place on trying our real utmost best to do mitzvos and stay away from aveiros, and there are certainly very real consequences for both the positive and the negative, whilst at the same time the opportunity to have bitachon is completely independent of our actions.

We are yet to quote even one Torah source in terms of the journey of bitachon, but at the moment we are just focusing on outlining the concepts to give us a bit of an indication of where we are heading. With the help of Hashem, let's continue our journey in bitachon and as we do so, may Hashem help us to gain more clarity in all of these concepts of bitachon.

Part number one, what is Bitachon? Part number two, what is the source for the mitzvah of Bitachon? Part number three, how important exactly is Bitachon? Is it just an additional mitzvah, a super mitzvah, or is it the foundation of Torah and mitzvos? Part number four, does Bitachon always work for me in the way that I desire, or is it just that Hashem can come through for me, but not necessarily will He in the way that I desire? Part number five, why must Hashem come through for me in the way I desire? And as we discussed, there are many reasons why maybe it won't be good for us if Hashem comes through for us in the way that we desire. And that being the case, this type of Bitachon where one can rely on Hashem to such an extent that Hashem will come through for me, why must He come through for me?

Part number six, does Bitachon have a prerequisite to be effective? And as discussed, although there is infinite reward for any level of Bitachon that one achieves, even a small step forward, even if I only have 1% of reliance on Hashem, that is a tremendous achievement and in fact, the core of the entire Torah as we'll learn. But in order for this type of Bitachon that we're going to explore, where Hashem will for sure come through for me in the way that I need, in the way that I desire, in order for that to work, then one needs to be 100% sincerely reliant on Hashem.

We now move to part seven, can a sinner apply Bitachon? Somebody who performs sins, can he apply Bitachon? The argument might be, Hashem coming through for me in the way that I need, Hashem sending me my desire in exactly the way that I view it - Okay, I can understand if somebody is a big tzaddik and performing Hashem's will exactly as He prescribes and doing everything right, then I can understand why Hashem would come through for them because they're such a devoted servant and child to Hashem, obviously Hashem is going to pay them back, but what does that have to do with me? I'm somebody who not only every second day but every day commits numerous sins, sometimes unintentionally, sometimes intentionally, and what therefore do I have to do with Bitachon?

So does that mean that I can only have the opportunity to tap into Bitachon once I cleanse myself from sins or can I even have the opportunity today to tap into Bitachon? Meaning to say we all understand the tremendous importance that countless Torah passages place on doing our best in this world to do as many mitzvos as we can and to stay away from aveiros and there's no question that regardless of the discussion about Bitachon, there are very definitely very concrete consequences, both for the positive as well as for the negative in terms of our actions, both in this world as well as most importantly in the next world. But is Bitachon an independent factor, completely independent of our actions, meaning to say certainly if somebody committed sins in the past and has not yet done Teshuva, again if somebody has already done Teshuva, then as the Gemara teaches, they don't actually have sins anymore. But we're speaking about somebody who has done sins, does that mean that because this person's slate is not clean, they cannot have the opportunity to have absolute reliance on Hashem?

And even more so, let's ask, if somebody is currently committing a sin, does that mean that okay, when I get clean, then I'll be able to rely on Hashem, but right now while I'm performing a sin, certainly it would seem that I do not have the opportunity to rely on Hashem. So let's discuss this further because again, many of these topics are counterintuitive like many topics in Torah and we do not use our own rationalism and reasoning to try answer these questions because as well-meaning as we might be, we certainly could be wrong. So let's b’ezrat Hashem continue to explore and eventually work our way to discussing the Torah sources themselves and gaining more clarity in our Bitachon.

The Gemara tells us that one day when we are to pass on to the next world, one of the very first things that happens in the heavenly bastion is they ask us the question, “did you hope for Mashiach?” This is such an important question that it's right at the top of the list of questions that we are asked. We can obviously understand the importance that Hashem places on our wanting and hoping for the arrival of Mashiach. Now one may say, “look my life is actually okay, I don't necessarily need Mashiach.” Whether one feels that way or not, we have a mitzvah to want, pray and hope for the coming of Mashiach, and we can see that this is extremely important in Hashem's eyes to the point that this is one of the very first questions that we are asked when we arrive in Shamayim.

It is famously told about the Chofetz Chaim that he would constantly have a bag ready and packed under his bed for the arrival of Mashiach because he so eagerly awaited Mashiach's arrival that it was something real to the point that he had to be ready to go with his things packed in his bag because the Chofetz Chaim was eagerly awaiting the arrival of Mashiach at any given moment. Now although we can understand in our heads that hoping and wanting and praying for Mashiach to come is something extremely important, many of us may not feel that eagerness for the coming of Mashiach and that doesn't make us bad in any way, God forbid. In a sense it's very hard to relate to what it's going to be like when Mashiach comes. Although we are taught in Torah sources many things about the coming of Mashiach and many Torah commentaries do offer insight into the Messianic era, nevertheless ultimately we don't know exactly how it's going to be because it's meant to be something hidden and that being the case it makes it more difficult for us to relate to as something so real because it's hidden from us.

But nevertheless, as always, even if a mitzvah is difficult or for that matter if anything is difficult in our lives there is always one solution that is the solution to all problems. We can talk to Hashem, we can say, “Hashem you have commanded me to want Mashiach whether I can relate to it or whether I don't relate to it. Master of the universe, please help me to really want and hope for and pray for the coming of Mashiach.” Be'ezrat Hashem on this holy seventh day of Pesach which is ultimately the climax of our redemption from Egypt when we came to the splitting of the sea, may we all merit the ultimate redemption, the coming of Mashiach, speedily in our days.

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 mitzvos, 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 mitzvos, 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 closer 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 Kasher Sameach.

One very potent way of expressing our belief in Hashem, our emunah and bitachon in Hashem, is by following His mitzvos. When we follow Hashem's mitzvos, we're showing that we believe that He exists. 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 mitzvos - if that is the way the Torah authorities have prescribed the mitzvos to be followed, that is ultimately the way Hashem wants us to fulfill the mitzvos, and the more we believe in Him, the more we will be careful to fulfill the mitzvos 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 mitzvos 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 mitzvos 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 the mitzvos 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 mitzvos 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'zrat 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.

The snake, the epitome of what symbolizes evil in the world, Hashem says to the snake, “you, I don't want anything to do with, and therefore your food will be dust. Wherever you go, you will have food to eat.” But when it comes to us, on the other hand, Hashem says, “you, my children, much of the time, maybe you won't have food. Not because I don't love you, but because I love you more. I want you to reach out to me. I don't want you to be like the snake who doesn't need me and never needs to have anything to do with me.”

So, on Pesach, we celebrate two things. Number one, that Hashem put us into the Egyptian slavery in the first place, and that we have that close, intimate relationship that He wants to have with every single one of us. Otherwise, He wouldn't cause us to suffer. And we also celebrate the salvation that Hashem sent us to redeem us from Egypt. This principle applies not only to our enslavement in Egypt, and the redemption and salvation that we received from our slavery. It applies to any form of suffering that we experience. If we were given the option of paving the course to how our lives will play out, many of us would opt for a life free of suffering. However, Hashem knows better. If we were to have everything that we needed, we would have no reason to reach out to Hashem. We would not have the drive to build a personal relationship with Hashem. This is one of the main reasons that Hashem sends every single one of us challenges, as explained by many Torah commentaries.

We know that matzah is called by the Zohar “nehama dimeheimenusa” - which means the bread of emunah. Throughout the year, we're trying to build our emunah - to make efforts to grow in our belief in Hashem, because that is ultimately the only reason we exist. As discussed, numerous times, the only reason Hashem created the world is to give to us, which takes place ultimately in Olam Haba. And the main way to earn Olam Haba in this world is building our emunah and bitachon. Throughout the year, we're making efforts to grow in our emunah and bitachon. But so much of the time, it's difficult. And of course, it's meant to be difficult, because this is the main reason that we're alive. This is our purpose. So of course, it can't be simple and easy. When we have an opportunity such as Pesach, where the time period lends itself to a boost in emunah, to the point that the main food of Pesach, matzah, is called the bread of emunah - if we believe in Hashem and His Torah and His mitzvos, every single bite of matzah is another boost in our emunah. Everything we're doing towards Pesach is going to boost our belief in Hashem. Let us all take the opportunity of Pesach to boost our emunah, that everything Hashem does is always for the best.

To just give one example of one of the atrocious things amongst many others: We know that the Jewish people were tricked into working for Pharaoh and they were given a certain quota of what they had to complete on a given day. If they had to collect material in order to make bricks to build a wall and they were short just of one brick of their expected quota, which was almost impossible - it was so much, they were forced to bring their own little cute precious child and stuff the child into the wall, thereby killing them, thereafter applying cement on top of the child. So painful even to say such a thing, but it's so important to digest what the people went through, and this is just one of many, many tremendous atrocities that the Egyptians imposed on the Jewish people.

So, on Pesach, we are celebrating that we came out of Egypt. What a tremendous celebration. “Thank you, Hashem, for taking us out of Mitzrayim.” But many of us would ask, “why Hashem did you put us there in the first place? Why did you cause us to suffer all those years? Why did Hashem put us in Egypt in the first place?” And the answer to this question is because Hashem wants to have a personal relationship with every single one of us. Let's explain this a little bit further. The Torah records that during the first few days after the creation of the wrodl, the snake sinned, and part of his punishment was, “your food snake will be the dust of the earth.” And the question that the commentaries ask is, what type of punishment is this? One of the biggest struggles that we all have to deal with throughout our lives is our parnassah - our sustenance. We have to be able to put food on the table. And here, Hashem says to the snake, “your food will be dust”, meaning to say, wherever you go in the world, there's always dust around. So, you, Mr. Snake, you will never ever lack parnassah. The snake is never ever short of food. So where was the curse that Hashem gave to the snake?

And the answer is, Hashem was saying to the snake, “I hate you so much that I never want you to talk to me again. I don't want anything to do with you.” So much so that if you one day would lack food, I know that you will reach out to me and say, “Hashem, I'm hungry. Please help me”, In the snake's own language. Hashem didn't want the snake to talk to him anymore because Hashem is not interested in a personal relationship with the snake, which represents something so evil and disgusting. Therefore, Hashem says, “you, Mr. Snake, you will have your food wherever you go.” When it comes to the Jewish people, however, Hashem says, “you, my children, I want to have a close, intimate, personal relationship with every single one of you.”

And in order to do that, very often He sends us challenges and very often He saves us from those challenges. One who is building their emunah and has their eyes open to bring Hashem into the picture uses both the challenges as well as the salvation from the challenges to build their relationship with Hashem - to build their love for Hashem. “Yes, Hashem, you are the one who put us into Egypt, into the Egyptian slavery in the first place so that eventually you could redeem us with the most phenomenal miracles that showed us how you were there all along. And it was you who placed us in there in the first place. And just like you are the one who redeemed us in the most unnatural, miraculous way, so too you are the one who placed us there in the first place because Hashem wants that personal relationship with every single one of us.” This is the message of Pesach. Hashem is interested in having a personal relationship with every single one of us. And that's why He put us into the Egyptian slavery in the first place and eventually redeemed us from that slavery. So, what we are celebrating on Pesach is that Hashem wants to have a personal relationship with each and every one of us.

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What is our purpose?

Before we continue with our Transform Your Bitachon journey, as we approach Pesach — the festival of Emunah, we’re resharing our powerful video series: Transform Your Life! YouTube Video: https://m.youtube.com/watch?v=QQSG6TLlv8o&pp=iggCQAE%3D Join Our WhatsApp Group Here: https://chat.whatsapp.com/DZHQRgDbMFiKnahdwTIySC

It's not going to take one day, but we're going to get there, B’ezrat Hashem. Before even exploring the Torah sources, as mentioned, I'd like to first go through the questions in an orderly, organized way to give us clarity and direction, B’ezrat Hashem, in our Bitachon journey.

So we mentioned part number one, we're going to be discussing what exactly is Bitachon. Part number two, what is the source for the mitzvah of Bitachon? Part number three, how important exactly is Bitachon? Is it just another regular mitzvah? Is it a super mitzvah, or is it ultimately the point of all the mitzvos and all of Torah? Part four, does Bitachon always work? Can I be confident Hashem will come through for me in the way I desire and the way I see it? Or is it just that I know Hashem can do anything, but not necessarily will He come through for me in the way I desire?

Part five, why must Hashem come through for me. If it's true that I can rely on Hashem to such an extent that He will for sure come through for me in the way that I desire, why does He owe me that, that He must come through for me? Who says there's no other considerations, that maybe He shouldn't come through for me? And again, B’ezrat Hashem will elaborate on these points further as we move forward into the Torah sources of each of these sections. But for now, we're just going through the contents to again, give us clarity and direction and raise some of the questions before we explore the Torah sources.

Part number six, does Bitachon have a prerequisite to be effective? And as we mentioned, this is so important, and one of the reasons that perhaps this is not so widely taught, where one relies on Hashem to such an extent that He will come through for me in the way that I need, in the way that I desire, is because an absolute prerequisite for this to happen is that one's Bitachon has to be 100% sincere, and this is a very high level to achieve. Now, as we'll discuss, it's not even about getting there. It could be that we will get there in certain aspects of our lives, and certain times we may be able to tap into this form of Bitachon and even receive the things that we are relying on Hashem for in the exact way that we desire. But not necessarily is that even the goal. It's just about taking a step forward to the right direction. There are many levels in Judaism, and it's not about getting there, not in one day and not even in 100 years. It's about just taking the steps forward to moving in the right direction. So yes, to get to a level of 100% sincere reliance on Hashem is not an easy endeavor. But at the same time, to aim to get to that level and just to climb higher in our sincere reliance, even just a little bit higher, that is ultimately our goal, just to grow in Bitachon.

What does it mean to be sincerely reliant on Hashem? So let's use an example just to illustrate this. Imagine you have an uncle who is so extremely wealthy. He's a billionaire beyond. But not only that, he's a very good-hearted person, and he wants to help people. But not only that, he is particularly fond of you. And he calls you up one day and he says to you, As you know, I am extremely wealthy, and giving out money is very easy for me. And in fact, I like to give out money. But not only that, he says to you, you're the one person that I particularly want to help in any and every area I can. And he says to you, if at any point you need money, please come over to me.

Now one time it happens, you need money, you go over to him, and he so willingly and gladly helps you out exactly with what you need. And he says to you, please, if you ever need this again, come over immediately. And it happens again that you need money, and you go over to him, and he helps you graciously with everything that you need. And you do this 10 times, and each time he helps you graciously and tells you to please come back any time you need.

It happens one night, you're speaking to a friend, and you're currently in a situation where you need money. Now you know that tomorrow you're going to pick up the phone and you're going to call your uncle. Are you pretty confident that he is going to give you exactly what you need? Or are you feeling doubtful about it? Meaning are you saying to your friend, listen, I'm going to call my uncle, and I think he'll help me, but you know, if he won't, then this is the other avenue that I have. Now although there is some reliance on one's uncle, but that won't be classified as 100% sincere reliance, whereas if one says, after these 10 times that he's helped me, I have no doubt about it that he is going to help me, that can just give us a little bit of an indication of what it would mean to rely on Hashem with 100% sincerity. I have no doubt about it, He'll come through for me. So let's continue to discuss and explore these most fascinating topics about bitachon.

So B’ezrat Hashem, let's continue the outline we've been giving to give a bit of an overview and direction of where we're going to be heading and many of the questions that will arise and that B’ezrat Hashem is going to deal with in an organized and structured way in each section dealing with the Torah sources that deal with those questions and thereby B’ezrat Hashem coming out with clarity, not only in terms of daily inspiration, but in terms of gaining clarity and direction about these questions.

Of the 15 sections we're going to be discussing, B’ezrat Hashem, we've outlined so far. Question one, what exactly is Bitachon? Part two, what is the source for the mitzvah of Bitachon? Part three, how important is Bitachon? Part four, does Bitachon always work? Is it that Hashem can come through for me, but not necessarily will He come through for me in the way I desire, or can I rely on Hashem to such an extent that I am confident He will come through for me in the way that I desire? Part five, if the latter is true, that I can rely on Hashem for whatever I need and whatever I might desire, why must Hashem come through for me? Who says that's good for me? Who says Hashem owes me that? Who says that's going to happen? Why must Hashem come through for me? And part six, which we left off in the previous session, does Bitachon have a prerequisite to be effective?

So I'd like to elaborate on this a little bit further because this is one of the most fundamental components of Bitachon. As we're going to explore, one of the highest types of Bitachon is to be able to rely on Hashem to such an extent that I am sure He's going to come through for me in the way that I desire. Now as we're going to learn inside and as we get to those sections, we're not just going to talk theoretically about this concept, but rather we'll learn the actual Torah sources inside. But just for now, to give a bit of a direction, we're going to see that according to many, many, many, many Torah sources, not only can one rely on Hashem to an absolute extent that Hashem will come through for me in the way that I need and in the way that I desire, but it is commendable to do such a thing. Not just commendable, but it is actually what true Bitachon is all about, to rely on Hashem to come through for me for my needs in the way that I need, in the way that I see it, in the way that I desire.

But what is most vital to remember and internalize is that a prerequisite and precondition for this type of Bitachon to be effective is to be 100% sincere in one's reliance on Hashem. Now as we've repeatedly mentioned, many of these questions intertwine and one might say, how do I get to such a stage? We'll get there, B'ezrat Hashem. But for now we're just honing in on this point, that this type of Bitachon, where one is so confident that Hashem will come through for them in the way that they need, in the way that they desire, has a prerequisite.

Not a prerequisite in terms of one's reward. Any little step that one makes in terms of their efforts to grow in emunah, to grow in bitochen, is immensely rewarded for and has tremendous benefits for eternity and also in this world. But in terms of this form of bitochen, of relying on Hashem, for Hashem to come through for us in the way that we would like, we're going to see that a most important prerequisite to this happening is that one's bitochen needs to be 100% sincere.

Let's explore this further as we continue in the next session with B'ezrat Hashem.

Let's move on now to discuss part number six. Does Bitachon have a prerequisite to be effective? Now this is so important to elaborate a little bit on what this means. As I'm sure you self-understood from the way I've presented the questions, we're going to see that there is a type of Bitachon that one can be so confident in Hashem that one will for sure receive exactly what they desire. This is honestly one of the greatest and most exciting keys to our life. And after I had the opportunity to learn this topic, I wondered to myself and also had the privilege to discuss it with some great Torah authorities, what is the reason that this type of Bitachon, which is such a powerful weapon that we have available, why have I never heard of this concept before in all the many Torah lectures that I've explored over the years? Why have I not come across this topic? Again, if it was just like a side topic for someone who's very learned, who's exploring intricate topics beyond the scope of what usually people explore, then I'd understand. But if, as we're going to learn, it is the most basic foundation to all of Torah and to all of mitzvos, and we're going to see how not only is this a possible type of Bitachon that we are allowed to tap into, but it's actually one of the higher levels of Bitachon that we should aspire to arrive at, B’ezrat Hashem.

But one of the reasons one doesn't usually come across this topic, and rightly so, is because if this prerequisite and precondition is not met, then of course one's absolute reliance on Hashem is not going to work. So let's clarify what we're trying to say. If somebody is looking for a marriage partner and has Bitachon to Hashem, and again we need to define exactly what does it mean to have Bitachon in Hashem, but let's assume somebody reaches out to Hashem and reaches a space of full reliance on Hashem that they're going to find their marriage partner in the near future. As we're going to learn, there has to be such a sincere reliance on Hashem that one has absolutely no doubt that Hashem will come through for them. Now again, many questions are going to arise as we learn these topics because so many of them are intertwined.

One might ask, if I am so reliant on Hashem, why should I do any Hishtadlus? Why should I make any of my own efforts to make anything happen? Because if I know Hashem is going to take care of it, then why should I make any of my own efforts? And if I am making any of my own efforts, does that mean that I don't have true, sincere reliance? Again, B’ezrat Hashem, we're going to get to this section of Hishtadlus as we proceed to discuss these topics. And another question that will arise is, okay that's very nice. If one has such sincere reliance on Hashem that they're 100% sure Hashem will come through for them, then Hashem will come through for them in exactly the way they desire. But as we're going to see, that's quite a high level. So does that mean that bitachon is only for the elite? Because I don't even know if I can ever get to such a level. And again, as we're going to discuss in the coming sections, what is the true reward for bitachon? Is it just receiving what I'd like? Or even if I'm not able to have the full sincerity in bitachon, do I reap tremendous benefits in both the spiritual worlds as well as this physical world? B’ezrat Hashem, let's continue to explore these topics and transform our bitachon.

It's also worth pointing out that even though we haven't yet quoted even one Torah source, but just going through the questions is already a building block for Bitachon because it already opens up a bit of a direction of where we're heading, of what there is to ask, what there is to discuss, and it just expands our mind a little bit before we even explore what the Torah sources are going to teach us. So let's revise.

Of the 15 parts we're going to be exploring, b'ezrat Hashem, we've so far discussed part number one, what is Bitachon, a bit of an introduction. Part number two, what is the source for the mitzvah of Bitachon? Part number three, how important exactly is Bitachon? Part number four, does Bitachon always work in the way that I need and in the way that I desire? And part five, if Bitachon does work in the way that I need and I desire, why must Hashem come through for me?

And as we discussed in the previous session, there could be many reasons why Hashem might not want to come through for us, not because He doesn't want to share His goodness with us. Remember, we've discussed many times the only reason Hashem created the world is to share His goodness with us. So He does want to share His goodness with us, but as we know, there are often many considerations, some of them within our understanding and some way beyond our understanding that might be a reason for Hashem not wanting to come through for us in the way that we desire.

So let's say, for example, a person is an overly confident person because of the tremendous wealth that Hashem has blessed them with, and let's say Hashem has decided that for the benefit of this person, for their eternity in the next world, which is much more important than their life in this world, He wants to give them an opportunity to humble themselves and therefore He takes away this person's money. Now by this person losing their wealth, Hashem understands they're going to be humbled and they're going to have an opportunity to come back to Hashem and build a relationship which is much more important than all the money in the world. So let's say this person would apply Bitachon and they ask Hashem and they rely on Hashem, please Hashem, give me all the wealth back. Let's say we're going to learn that Bitachon has this magical power, that whatever you have true Bitachon for will come about, but who says that's going to be good for me? Perhaps having Bitachon will be a bad thing if I'm going to make it happen because as we can see in this situation, this guy should not get his wealth back because if he does, he's not going to have the humility that he should have and he's going to continue to be an overly confident person. So how is all that going to work out?

Again, I'm elaborating on each of these points because as one can see, there's so much to talk about in each of these points and yes, as we go more extensively into each of these sections and begin to explore the Torah sources, we will see the way the true perspective of Hashem, the Torah sources teach us how all these questions come together and b’ezrat Hashem in that way build for ourselves a real path to Bitachon.

I want to just emphasize again, I'm feeling so tremendously passionate to be able to share this Torah information. I'm so excited because again, without knowing this information of what true Bitachon really is, of course one is not able to take the next necessary steps to be able to truly apply this information sincerely in our lives and live by the values of Bitachon. We have spent a lot of time learning about Emunah and getting the daily inspiration about Emunah which is tremendously important because it's just about bringing Hashem into our lives and making Hashem real into our lives and realizing we can and should talk to Hashem about anything and everything and all the many other things that Emunah leads to. But at the same time, Bitachon is a whole another world which we're just beginning to explore and I'm so excited to be sharing this with you because to me it's literally like a gift of $10 billion and the truth is much more than that because all the money in the world cannot buy the gift of what true Bitachon is, the ability to truly rely on Hashem. So let's continue b’ezrat Hashem with our journey in Bitachon.

And Baruch Hashem, we had the privilege to spend much time on our daily inspiration about Emunah, but now I'm so excited to continue our journey in what we've called Transform Your Bitachon, in our Bitachon journey. And as we discussed, it's so important always to come from the real Torah sources that provide us with the real perspective, the only truthful, undistorted perspective. Many people can have different ways of looking at things, but ultimately it boils down to who's better at arguing the point and presenting the point.

Even if one might be completely mistaken, if one is talented in arguing a certain point, either to others or even to oneself, we might be convinced of many untruths. So B'ezrat Hashem, let's continue with the contents of the way we're going to break up Bitachon to provide us with a clear direction of where we're going to be heading in this journey of Bitachon. As mentioned, we're going to be breaking this up into 15 parts.

Part 1 is what is Bitachon? A bit of an introduction. Part 2, what is the source for the mitzvah of Bitachon? Part 3, how important exactly is Bitachon? Part 4 we began to discuss, does Bitachon always work? The two sides of the coin are as follows. A. I know Hashem can do anything, but not necessarily will He do it for me in the way that I desire. He has many considerations. Or B. I know Hashem can do anything and what I need and what I desire, not only can He do it for me, but He will do it for me and I'm going to rely on Him and have Bitachon that He's going to come through for me in the way that I need and in the way that I desire.

Let's move now to part number 5. As I'm sure you've picked up already from the way that I've illustrated the questions, you can understand that there's going to be a type of Bitachon that we're going to be exploring, that we can be so confident in our requests, in our reliance on Hashem, that not only do we know that He has the capability to come through for us, but we have such confident Bitachon in Him that we are sure that He will come through for us in the way that we desire.

And therefore in part 5, we will explore, B'ezrat Hashem, why must Hashem come through for me? Does Hashem not have many considerations? Who says Hashem owes me anything? And therefore if I am asking Hashem and relying on Him for something, who says that He must come through for me? He doesn't owe me anything, why must He come through for me? And by extension, again we could add, who says it's going to be good for me? And therefore that might be the reason that Hashem does not come through for me. Because as we know, there are many considerations beyond our understanding. And if I'm asking for something that might not play out to be good for me in the bigger picture of things, why would Hashem give it to me? And if He would give it to me, is that even a good thing? Should I even desire that? So this B'ezrat Hashem will be our discussion in part number 5, why must Hashem come through for me?

And again, as we discussed in our gratitude course in our Emunah series, one of the things that prevent us from feeding gratitude to Hashem is having the mistaken perspective that Hashem owes us things. For example, if a person becomes sick and his perspective is that Hashem owes him good health, then when one becomes sick, one might be led to complaints and the like. Whereas if one's starting point is, Hashem doesn't owe me anything, Hashem didn't even need to create me in the first place, and the whole reason that He did it, as we learned many times, is because He just wanted to share His goodness with me in this world. And that being the case, He doesn't owe me anything.

So if somebody is then ill, they don't have a reason to complain. Anytime they're healthy, they have a reason just to share their feelings of gratitude with Hashem for the amazing health that He's blessed them with, but never to complain because He doesn't owe me anything. And that being the case, if I have Bitachon in Hashem, that He will make me better when I am sick, why must He make me better? Did we not learn that He doesn't owe me anything? Let's continue to explore, b'ezrat Hashem, the journey we're going to be making and the direction we're going to be taking in our Bitachon journey.

And many of these concepts are counterintuitive in some ways and not so popularly taught for certain reasons that we'll discuss. But once one is able to access these keys, we literally are able to access chambers and gates in terms of our relationship with Hashem that we certainly could not have previously accessed.

We discussed in the previous session part number one of a rundown of 15 parts which we're going to be going through. Again, just to give a bit of clarity of direction of where we're going to be heading because again so many of these concepts are intertwined and when one question comes up one thinks of many other aspects. So just to get a bit of direction in terms of how we're going to be exploring the topic of bitachon. We discussed in the previous session part number one, what exactly is bitachon? A little bit of an introduction to bitachon.

Part number two, what is the source for the mitzvah of bitachon? Part number three, how important exactly is bitachon? And where we left off in the previous session was part four, does bitachon always work? And again, to elaborate on this a little bit more, just in terms of the question, we again haven't explored any Torah sources yet. It's so important to emphasize one can say whatever they want in terms of anything and if one is a better lawyer than someone else you will win the argument. But the only true perspective is Hashem's perspective. So we want to come from the Torah sources, the true perspective of what is the absolute truth. Does bitachon always work? Again, let's try to illustrate this in a clear way.

I'm currently short of money, I need an extra thousand dollars. And again, we're not going now into the mitzvah of hishtadlus, which is a component we're going to get to later. As you can already see, that already is a concept which is intertwined. But forgetting hishtadlus for a moment. One qualifies to be able to have bitachon, to receive their thousand dollars. And one reaches out to Hashem to please give them their thousand dollars and one relies on Hashem to give them a thousand dollars. Because again, we'll discuss, B'ezrat Hashem, each of these concepts: What does it mean exactly to have bitachon? How do I practically apply bitachon? Do I have to be qualified to be able to have bitachon? We'll get to everything, B'ezrat Hashem. As I'm mentioning, everything is quite intertwined. But that's why it's so important to try to get a bit of a direction.

So is my approach, if I have asked Hashem and I'm relying on Him to give me a thousand dollars, that of course He can give it to me, even if all circumstances seem to point against me. Of course Hashem is not limited to those circumstances. That is basic emunah that is according to every opinion. One has to know that Hashem is Ein Od Milvado. In one second, He can turn all nature upside down and He can make it look like it's not going against the laws of nature and He can certainly in one moment give me the thousand dollars that I need.

But at the same time, Hashem has many considerations as we know. Maybe I don't deserve this, maybe I've sinned, maybe a previous reincarnation would dictate that it's not good for me to receive the thousand dollars now, or many other millions of factors that might be beyond our human understanding. So as is usually understood, not necessarily will Hashem come through for me. Of course He can come through for me, but not necessarily will He come through for me in the way that I desire. In other words, maybe I will ask for something and He will say no, because it is better for me. That is one way of viewing it.

Another way of viewing this, again without yet going into the answer, but again just presenting the question in a clear format so that we can just get a better understanding of where we're heading. Those thousand dollars that I currently need and I'm relying on Hashem to give me, and again I've applied practical bitachon which we'll discuss. Not only do I know that Hashem can give it to me, but I've reached such an extent of trust that I know and I rely that Hashem will for sure give me the thousand dollars.

Now again, if that would be the case, then many might ask, but how do I know it's good for me? And why would Hashem necessarily give it to me? And who says I deserve it? And even if I do, again, doesn't Hashem have many considerations? And how do I know that I shouldn't even be asking for anything and having bitachon in Hashem for the things that I desire; isn't it wiser to just rely on Hashem that He should call the shots for me? B’ezrat Hashem, we will continue in the next session in our journey of bitachon.

As mentioned, and I'm sure as many are aware, there are literally countless Torah sources about Emunah and Bitachon, and while it is certainly very beneficial to receive daily inspiration about our Emunah, our Bitachon, our relationship with Hashem, to talk to Hashem in our own words and the like, at the same time I've found that it can be quite confusing many of the questions that are asked, and without having a clear direction in an organized way, many of the concepts about Emunah and specifically about Bitachon can be in the air and not so clear to understand. So B’ezrat Hashem, I ask Hashem should help us on this incredible journey.

So what I'm going to do now is read the table of contents of what we're going to be exploring, just to get a little bit of an idea and a glimpse of the direction of what needs to be clarified. And of course, each of these things will branch out to many more aspects. But just to give a little bit of an idea of where we are B’ezrat Hashem heading, and also to just put it out there, as it's easy to understand, many of these concepts are intertwined, and as we learn about one, we will have questions about the other. But that's why I'd like to just give a rundown of the table of contents of how we're going to be exploring it, so that B’ezrat Hashem, we can hopefully come out in a clear way, not only to know the information, but again, to be able to feel qualified and confident to be able to apply these incredible gifts into our lives.

So we're going to be dividing this into 15 parts. Part number one, what is Bitachon? Just a bit of an introduction to what exactly Bitachon is, the difference between Bitachon and Emunah, coming from the actual factual Torah sources, as opposed to just information that we might just have heard, but again, sometimes in an unorganized way that leaves a lot of questions and room for grey areas.

Part number two, what is the source for the mitzvah of Bitachon? Is it actually a mitzvah? Is it an obligation? Are we dealing with a mitzvah from the Torah, from the rabbis, etc? Part number three, how important exactly is Bitachon? B’ezrat Hashem, we're going to explore some amazingly powerful passages, Torah sources, from early Torah sources to contemporary Torah sources, that discuss just how important Bitachon is, being the foundation of the entire Torah, all the mitzvos, and ultimately everything we are aiming to do as a Jew.

Part number four gets very interesting. Does Bitachon always work? Much of the time when we explore the topics of Emunah, and by extension Bitachon, the way it's usually understood is, of course, Hashem can do anything, and can even save me and send my salvation and whatever I might need, in a miraculous manner, because Hashem is in absolute complete control of the world.

As we discussed previously, that is basic Emunah – ein od milvado - there's nothing else in the world except for Hashem. Hashem exclusively runs every single detail in every single one of our lives. So that being the case, of course Hashem can do anything. But does that mean Hashem will do anything?

If we have Bitachon for a certain situation, such as I need money and I'm applying Bitachon that Hashem will give me that money, or perhaps a person is sick and they want to have Bitachon, that they will have a full recovery, or perhaps somebody wants to find a marriage partner or the many other things that encompass the details of all our lives. If I have Bitachon that it will work out in a certain way, does that mean that I can have Bitachon to the extent that Hashem must come through for me in the way that I desire and in the way that I am having Bitachon for? Or is it only that I must internalize that Hashem can send me absolutely anything at the blink of an eye, whilst at the same time not necessarily will it be in the way that I might expect?

I guarantee you that the information that we're going to be learning might be one of the most interesting topics that one has ever come across, both in a theoretical way in terms of the concept of how Bitachon works, but much more importantly, once one is able to take these theoretical concepts to heart and B’ezrat Hashem sincerely apply them, life can be a completely different life. B’ezrat Hashem, let's move forward and continue to explore these topics together in the next session.

As we will learn, it is very clear that in order to have Bitachon, one has to have Emunah. It is impossible to have Bitachon without having Emunah, but as the Torah commentaries teach, it is very possible to have Emunah whilst not necessarily having Bitachon. So therefore, in order to be able to embark on our Bitachon journey, we have to first clarify and remind ourselves what exactly is Emunah.

So while there is a lot of information, simply speaking, Emunah means digesting the words Ein Od Milvado, sincerely. The words from the verse in the Torah – Ein Ad Milvado – really mean that there is nothing else in the world except for Hashem. That means that anything that transpires throughout our lives, although much of the time it might seem like other people in our lives and other circumstances are the engines driving those forces of the things happening to us in our lives, however, truly digesting Ein Od Milvado means that there is nothing else in the world except for Hashem. That means that every single detail, down to the last degree, is orchestrated exclusively by Hashem in every single one of our lives.

In the 13 principles of faith, based on the Rambam, that are printed at the back of many siddurim, we read the words, “I believe with my full heart and with full sincerity, that Hashem creates and manages the details of every single one of His creations, and He alone arranged everything that happened in the past, currently arranges everything that happens in the present, and is the only one exclusively who takes care of everything in the future.” Now why this is such an important foundation to Bitachon is because, as we will see, there are so many different details about how we are able to apply Bitachon to our lives. But a basic and most important foundation to any and all of those applications is to work on internalizing more and more each day that Hashem exclusively runs every single detail in every single one of our lives.

And that being the case, as we've discussed so many times in our daily inspiration, that Hashem exclusively orchestrates every single detail to every single one of our lives, and without a doubt can hear every single one of our words that we say to Him, it is one of the most basic extensions of Emunah, to talk to Hashem. The more one builds the belief in Hashem, the more one automatically won't have so many questions about how much should I talk to Hashem, is it okay if I just talk during davening and the like, but rather it will be an obvious go-to that I want to talk to Hashem and I need to talk to Hashem, because it is obvious that that is the greatest effort that we can make in terms of solving our problems, trying to find the right direction in our lives, and anything and everything else, because Hashem runs every single detail in every single one of our lives. So let us make an effort to remember this most important information. The ABC of all of Judaism, and certainly a prerequisite before exploring Bitachon, is to truly digest Emunah.

Hashem exclusively runs every single detail in every single one of our lives, nobody can contradict Hashem's will. And therefore the most obvious and logical thing to do is to always reach out to Hashem about anything and everything to the best of our degree. B'ezrat Hashem, in the next session let us begin our journey in Bitachon.

I'm holding in my hand a collection of 75 Torah sources, which I've been working on for a long time. Don't think by any means that Bitachon is limited to 75 Torah sources. If there's anything we learnt in our Emunah journey, we know that the whole point of all Torah and all mitzvos is ultimately for the sake of Emunah and Bitachon, as so many Torah commentaries taught us. And as we open our eyes, we'll just see that it's literally left, right and center. everywhere we look is just full of Emunah and Bitachon. But this particular collection of Torah sources that I'm holding in my hand is so dear and precious to me, because it's ultimately been a journey of trying to clarify for myself, which I'm so excited and passionate to now be sharing with you, a more organized journey through what exactly Bitachon is.

When I've encountered some people and I've shown them this collection of Torah sources, I've said, honestly, this looks like a little pamphlet with a little bit of writing on it that might be worth just a couple of dollars. But honestly, to me, this is worth at least 10 billion dollars. As we learn this information, we will see that the more we learn about and truly digest what true Bitachon is, the more we will realize that we have the true keys to life way greater than winning the lottery or any other security we might feel for ourselves.

Before we move forward to learning about Bitachon, which we can maybe call Emunah level 2, let's just give a summary about what we've learned so many times about what Emunah, simply speaking, is. So, B’ezrat Hashem, we're going to use the next session to give an overview about what we've learned so many times about what exactly Emunah is and how to practically apply that. And then, Bezrat Hashem, after that, we're going to move into Bitachon and begin our journey in the world of Bitachon.

Success is a word that is relatively subjective to what an individual considers to be successful. But we know that in Hashem's undistorted eyes, there is a truthful perspective to what true success is. And therefore, as we discussed so many times, one of the most powerful things that we can do is a basic extension of Emunah, just to simply speaking, ask Hashem that we should be successful in our endeavors. And specifically now, as we're about to embark on this amazing journey, I want to use this opportunity once again to ask Hashem in my own words, and I encourage every single one of you to ask Hashem in your own words, as we embark on this journey, this most incredible and exciting journey, because as you will see, as we proceed on this journey, you will receive the keys to many gates that you either thought never existed or might have thought that those gates will always be locked to you.

“Hashem, we're about to begin our Transform Your Bitachon journey. I'm so excited that you've shared this Torah information with me, and I'm so excited to be sharing it with others. Please Hashem, help every single one of us, me from my part, to give over the information in a truthful and clear way. And at the same time, anyone who might be listening, to b’ezrat Hashem, receive the information in the right way, but not only to learn the information as a theoretical subject, but to truly b’ezrat Hashem, be able to sincerely apply this information in our lives. Thank you so much Hashem for the incredible gift of Emunah, and the incredible gift of Bitachon.”

Just like Emunah is a whole world unto itself, Bitachon is a whole incredible world, and while it might seem to many of us that since we have been learning about Emunah, Bitachon is almost an extension of that, on the one hand, that is certainly true; on the other hand, Bitachon is a huge world unto itself, and I'm so excited, B’ezrat Hashem, to share this with you all. Just before we do begin our journey on Bitachon, I would just like to mention a couple of things. For anyone who's interested in referring back to the daily inspiration that we've been sharing over the last two years, the place to look is transformyouremunah.com, and one can find there the archives to all the shiurim that have been posted via the podcast platforms that are listed there. Our series of courses related to Emunah that we've been posting on our daily inspiration can also be found on our website transformyouremunah.com.

I would also like to mention that we had the privilege to release a sefer called Transform Your Emunah in just 60 seconds a day, a sefer which is really a collection of more than 300 Torah sources about inspiration about Emunah. If you'd like to get a copy of the sefer for yourself and you haven't yet done so, you can get it on all the classical platforms such as Amazon, Feldheim, or your local bookstore, and all these links can also be found on our website transformyouremunah.com.

May Hashem help every single one of us to grow in our Emunah and our Bitachon journeys, not only transforming our future for eternity, which is ultimately the most important thing, but at the same time, may we all merit to truly transform our lives, even in this world, the world that we live in.

I'd like to use this opportunity to thank every single one of you for the opportunity to be able to share the Torah wisdom that Hashem has given us about Emunah and Bittachon, and I hope and pray that just like I have grown tremendously throughout this journey, that Hashem should bless every single one of you to grow tremendously in your Emunah and Bittachon endeavors.

And as we've discussed extensively in our Emunah daily inspiration over the past two years, that one of the most basic expressions of Emunah is to talk to Hashem in our own personal words and develop a personal relationship with Hashem, I'd like to use this opportunity to make a small prayer to Hashem in my own words, and I encourage every single one of you, just before we commence on this most exciting and incredible project, to make a small tefillah of your own to Hashem for success in this endeavor, and by extension, in all our endeavors of Emunah and Bitachon and everything else that is truly important in our lives.

“Hashem, my dear Father, thank You so much for the past two years of the most incredible Torah information and inspiration that we've gained from, and we're about to embark on this most exciting journey, Transform Your Bittachon, which as You know is the most incredible and exciting world unto itself. I beg You, Hashem, please guide every single one of us in our individual capacity to be able to take the information, digest it, and incorporate it into our lives as might be applicable to each and every one of us, and thereby, b'ezrat Hashem, not only transform our lives in this world to the most meaningful lives of tremendous value, but most importantly, to fulfill our life's purpose, which is ultimately to earn eternity for ourselves, and as we've learned so many times, the ultimate and most important way to do so is by making our maximum efforts to excel in Emunah and Bittachon. Please Hashem, help every single one of us on this incredible journey to be able to truly transform our Emunah and our Bitachon.”

We've discussed many times what so many Torah commentaries teach us, that our ultimate job in this world is to develop our emunah, our belief in Hashem. And although there are many things that a life of emunah will lead to, as we've been discussing on this daily inspiration, however, ultimately, perhaps the highest form of true emunah is when one reaches a state of complete joy and happiness. Although it is certainly a tremendous accomplishment when one has a difficult time in their life to reach out to Hashem and pray for things to change, and that is certainly a value which an emunah will lead to. However, perhaps even higher than that is when I stop thinking about my own life and needs and I'm just grateful for the fact that I have been chosen to have a personal relationship with Hashem. I have the opportunity every single day to learn Torah, which if we've learned any Torah sources about, one will understand very quickly, is the holiest of the holy. To fulfill Hashem's mitzvos, words cannot describe the tremendous opportunity that we have. And every single moment we have the opportunity to reach out to Hashem in our own words.

"Thank you Hashem for these tremendous days of Purim that You've given us the opportunity to experience. Days that all the gates of heaven are open, and we are able to reach the highest heights. Please Hashem, help me to take the energy of Purim with me to the rest of the year, to truly be able to internalize what a tremendous gift I have, that I have been chosen to serve You and tap into the holiness of what it means to have a personal relationship with You. Thank You so much, my Father, for the tremendous gift to be able to perform all Your mitzvos. Hashem, there are many things that I can take with me from Purim to the rest of the year, but perhaps one thing that I ask You in particular to help me, is Hashem, I know that the ultimate expression of emunah is to just be happy, because I trust that You will always only do what is best for me. And therefore Hashem, I ask You, please help me to be so grateful for the opportunity to have been chosen to perform this mitzvah, which as we've been taught, is more potent than anything in this world that I can even begin to imagine. Of course, I'm only going to be able to witness that in the next world, because this is the world of emunah, of belief. But help me, Hashem, to internalize that true emunah, that true belief.

And similarly, Hashem, in general in my life, even when I'm not actively performing a mitzvah, please help me to constantly be in a state of true joy and simcha, because if I trust that I am in Your hands, the Creator of the world, the One who has planned my life from beginning to end, already from the time of creation, and who has power over anything and everything, and is watching over every single step. I have so much reason to just sing and dance, even when things do not look rosy in my situation, because I do not live my life by what I see. I know that as the Gemara teaches, this world is an upside-down world. What we see is upside-down to what true reality is. But we are so privileged to have been given the gift of emunah, to trust and believe, that Hashem, everything that You do will always only be for my best."

"Thank you Hashem for the tremendous privilege you've given me to be chosen to perform your mitzvos, so many mitzvos every single day, and in particular right now the tremendous mitzvos of Purim. But not only to perform them with the intricate details exactly as you've prescribed to us in your halacha, but also to do my best to perform them with true enthusiasm and joy and simcha. What a tremendous opportunity I have to be a Jew. Thank you Hashem for the tremendous opportunity to fulfill your mitzvos."

And the climax of Purim, as we've discussed, is that a person is obligated to get so happy and elated on Purim to the point that we don't know the difference anymore between cursed is Haman and blessed is Mordechai. And a beautiful idea that the Nesivos Shalom brings from the Maharal is that there are three types of relationships. One type is our relationship with Hashem. The second type is our relationship with other people. And the third type is our relationship with ourselves. And on Purim, we are obligated to reach such a state of happiness where we don't know the difference anymore between the cursed is Haman times and the blessed is Mordechai times.

And as the Nesivos Shalom explains so beautifully, when it comes to our relationship with Hashem, sometimes Hashem sends us beautiful rosy times. Those are the times that are signified by blessed is Mordechai. And at other times, we endure tremendous suffering and hardships. And those times are signified by the cursed is Haman times. On Purim, we reach a state of such happiness and closeness to Hashem that it doesn't matter anymore, Hashem, whether You send me the greatest gifts in the world or the greatest suffering in the world. I love You so much, Hashem, with all my heart, because I know that You created this world just to give to me. And I trust, even when I can't see with my own eyes, that You will only do what is best for me. Thank You so much, Hashem. I love You so much. Thank You for all those times that You gave me all the money I needed. And thank You for all those times that I was so short of money. Thank You, Hashem, for all those amazing times with tremendous health. And thank You for all those times that I suffered from tremendous illness, because although I cannot see why that is good for me, but I trust that You will only do what is best for me.

And on Purim, we are also obligated to get so Livesumei that we don't know the difference between the blessed is Mordechai times and cursed is Haman times, with regards to our relationship with other people. Some people are in the category of blessed is Mordechai. You're such a good friend; You always do good for me. I love You so much. Whereas some people might be in the category of cursed is Haman. I really don't like You; I have many reasons why I don't feel good feelings towards You. On Purim, we are obligated just to be so happy and friendly to everybody around us, to not know the difference anymore whether someone is truly the closest friend or perhaps an enemy, because I just love everybody. I have a mitzvah of Ahavas Yisrael; I have a mitzvah to love all those around me. I love everybody to the highest degree; everybody is my best friend.

And thirdly, when it comes to my relationship with myself, there are times of blessed is Mordechai when things are going so well and I'm succeeding spiritually. I woke up today on time, I davened beautifully; I learned Torah; I gave charity; I dressed in a modest way, and I'm truly succeeding spiritually and I feel great at the end of the day that I'm so close to Hashem. And then there are other times of cursed is Haman where I didn't wake up on time; I missed davening; my Torah learning didn't exist today; I didn't dress in an ideal manner, and I might have committed other sins. And on Purim we reach a state of happiness that regardless of what we've done, of course usually if we have transgressed, we make our maximum effort to repent and for going forward, we do our best to only do mitzvos and stay away from aveiros, whilst at the same time on Purim we reach such a state of simcha that regardless of whether I'm feeling inspired and upbeat from how I've been succeeding spiritually, it's not about what I see and experience about myself but rather what I believe Hashem has taught me - that I am His precious child regardless of my actions, regardless of anything. This close relationship with Hashem can never be tainted.

"Hashem, my dear Father, please help me to internalize Your true perspective that although I am to make my maximum effort to do Your mitzvos and to do my best in the best way, whilst at the same time my personal relationship with You, the relationship of a parent and a child, can never be broken. And on this day, Purim, Hashem, help me to reach the true state of just being b'simcha and singing and dancing for the fact that I have a personal relationship with You and help me to love everyone around me and help me to love myself and Im Yirtzeh Hashem, Hashem, help me to take this energy not only for Purim but throughout the year. Thank you Hashem for the most incredible opportunity to be a Jew. Thank you Hashem for the most incredible opportunity to have the great and holy day of Purim." A Freilige Purim to everyone!

And as we've been discussing, seeing as our purpose in this world is to practice emunah, specifically belief, whether we understand or not, whether we connect or not, our starting point should always be to make our maximum effort to fulfill Hashem's commandments exactly as prescribed by Halacha. And in addition to that, to make our maximum effort to perform the mitzvos with true simcha and joy, appreciating the fact that we have been chosen to perform the holiest work in the true real world. After having read the Megillah and performing all the mitzvos of the day, Matanot L'evyonim, Mishloach Manot, and the like, we reach the Purim Seudah. And as we are taught by Torah commentaries, the climax of the Purim Seudah is the mitzvah of Livesumei.

We are taught by many Torah sources that to get drunk throughout the year is a tremendous sin because we are always supposed to be in control of ourselves to be able to serve Hashem to the best degree that we can. However, on Purim there is a specific mitzvah, Livesumei Bepuraya, to get drunk in the holiness of Purim itself. It is not the time and place now to discuss the laws of drinking on Purim, but rather we will be discussing now the real message and idea behind what it means Livesumei Bepuraya, and as the Gemara states, to the point that we are so ecstatic that we don't even know the difference anymore between Cursed is Haman and Blessed is Mordechai. What some Torah commentaries explain, Cursed is Haman refers to the times of our lives that are dark, that in a sense we curse them away because we wish they wouldn't have existed because of the pain and suffering, whereas the Blessed is Mordechai times in our lives refers to those happy and joyful times of bright lights and success.

On Purim we are obligated to reach a state of such closeness to Hashem that we begin to praise Hashem to the point that we cannot distinguish anymore between the times of Blessed is Mordechai and Cursed is Haman, meaning to say, whether things are smooth and happy in our lives, or whether things are the darkest times that we might begin to imagine, on Purim we are aiming to reach such an elated state that it makes no difference to us anymore whether we are experiencing bright times or dark times because we have emunah in Hashem. We trust that Hashem will always do what's best for us and even when times appear to be so dark, so painful, we trust that Hashem would only do that for our best.

Now throughout the year it is not always easy to remain with this perspective because when things are very difficult and we are undergoing sometimes tremendous forms of suffering, it is a real challenge to remember and remind ourselves that Hashem is truly in control and only created the world just to give to us and would only do what is best for us. But there is a special energy that we are all privy to experience on the holy day of Purim, where combined by the gift of the holiness of the Purim day itself, as well as our own efforts to truly connect with the holiness of Purim, we can reach the state of truly thanking and praising Hashem just for the fact that I am a Jew and I have the privilege to perform your mitzvos and have a personal relationship with Hashem.

And we learnt further a fascinating midrash which teaches that in the time of the future, all the Jewish holidays will cease to exist, because the holiness of the future will be so great that there will be no need for the holiness of the Jewish festivals. Whereas as the midrash teaches, the only exception to this is the festival of Purim, which as we are taught, will never cease to exist, because right now, today, the holiness that we are able to experience on Purim is on par to the holiness of the time of the future. So seeing as we have this short period of 24 hours of a tremendous holiness beyond imagination, let us make our maximum effort to prepare ourselves in advance, so that when we begin this 24-hour period, b'ezrat Hashem, we can use every moment to its fullest, and reap its maximum benefits.

So what exactly are we to focus on during Purim? Of course, as always, the first thing is to follow Hashem's guidelines as He is prescribed to us by halacha, because again, whether we understand or not, whether we connect and feel inspired by the mitzvos we might be performing or not, I perform Hashem's mitzvos in exactly the way that He has prescribed, with all of the intricate details involved in each of the mitzvos. So step number one to focus on during Purim is to make our maximum effort to fulfill all the mitzvos of the day, exactly as prescribed by halacha, such as the mitzvah of reading the Megillah, Mishloach Manos, Matanos L'evyonim, eating the seudah according to the details prescribed by halacha, and the like.

Besides actually performing the mitzvos with the intricate details, which again is certainly step number one, we should certainly make our maximum effort during Purim to perform the mitzvos with tremendous simcha, joy and happiness. Many Torah commentaries teach that performing a mitzvah exactly as prescribed by halacha with all its intricate details, but doing so without a feeling of simcha and joy, cannot even begin to be compared to performing that same mitzvah with true simcha and joy. And of course throughout the year, every mitzvah we perform, ideally we should aim to perform with tremendous simcha and joy.

However, especially when we come to Purim, the holiest day of the year, let us remind ourselves about the Torah passage which deals with the curses that might befall the Jewish people. And the Torah passage states that the reason that might happen is because we did not serve Hashem with simcha, meaning to say, even if we might have performed all of the mitzvos exactly as prescribed by halacha, with all the intricate details, but we forgot the element of simcha, then God forbid we could be susceptible to those terrible curses. And similarly the great and holy Arizal testified about himself that the reason that he reached such great spiritual heights was not due to his Torah learning, fasting, or any other forms of dedication to Hashem, but rather due to his tremendous simcha that he felt whilst performing the mitzvos.

"Hashem my dear Father, throughout the year I often get distracted by the fast-paced world that we live in, and forget to truly appreciate what a tremendous privilege I have to be a Jew, to be able to be chosen to perform your mitzvos. Please Hashem help me, as we approach Purim, and especially on Purim itself, and B'ezrat Hashem to extend this message to the rest of the year too, to begin to appreciate what it means to be able to perform a mitzvah. Thank you so much Hashem for the mitzvah of mishloach manot. Thank you so much Hashem for giving me the opportunity to fulfill the mitzvah of giving tzedakah. Thank you so much Hashem for giving me the opportunity to say berachos throughout the day; to wash my hands in the morning upon awakening; to learn Torah; to light Shabbos candles; to have the privilege to listen to the megillah; and Hashem I could spend the whole day here thanking you. Hashem please help me that before I perform your beautiful mitzvos, to stop and be mindful of what a tremendous privilege I have. Thank you Hashem for the tremendous opportunity and privilege to be able to fulfill your mitzvos."

And similarly we discussed that throughout the year, when one requests charity, we are certainly entitled to investigate where the money is going to and if this is truly a worthy cause. Whereas on Purim, the halacha states that whoever stretches out their arm, we should just give freely, rather than investigating and asking questions. And as the Torah commentaries teach, Hashem abides by this halacha too, meaning to say that throughout the year, when we make requests, many a time the heavenly courts will investigate the matter to determine whether we are truly worthy to receive what we have requested. Whereas on Purim, Hashem too abides by the halacha that states that when one stretches out their hand to ask, we just give without asking questions. What a tremendous privilege we have in this 24-hour period of the holy Purim day, that all the gates of heaven are open, and it is certainly worth our while to try to prepare ourselves in advance for this holy day to make maximum use of this 24-hour dynamite period.

There is a fascinating midrash which teaches that in time to come, all of the Jewish holidays will cease to exist, except for one - Purim. Meaning to say, there will be no more Pesach, no more Shavuot, Sukkot, Rosh Hashanah, Yom Kippur. Although each of the Jewish holidays are imbued with tremendous holiness, however when it comes to the tremendous holiness that B'ezrat Hashem we are due to experience when this world terminates and we move to the future, the holiness of the Jewish festivals are considered insignificant in comparison to the tremendous holiness that will be prevalent in the time of the future, and therefore there is no need for them to exist. Whereas when it comes to Purim, as the midrash teaches, the day of Purim will never cease to exist. And again, the reason for that is because although we will be experiencing such tremendous holiness in the time of the future, however the holiness of the day of Purim is on par with the holiness of the time of the future.

We are so privileged that in just a few days time, B'ezrat Hashem, we are going to experience such a holy day that is on par with the time of the future beyond the holiness of any and all other Jewish festivals that we have. There are many sources that highlight and explain the intense and incredible kedushah that we are able to attain during this 24-hour period of Purim. Suffice it to say that we certainly want to use these 24 hours in the most efficient way. 24 hours that are a true semblance of the next world, completely beyond our world.

"Hashem my dear Father, in just a few days, B'ezrat Hashem, I will have the privilege to experience the holiest day of the year, a time which is imbued with the same holiness of that of the future. Hashem although this is certainly beyond my understanding, because as we go through Purim, the way You have prescribed, does not always connote feelings as if we are experiencing the holiest day of the year; I might have expected to be saying tehillim, learning Torah all day, fasting and the like. But again Hashem, my job in this world is not to understand, but rather to believe. And as You have taught us via Your many Torah commentaries, that Purim is the holiest day of the year. Please Hashem help me to truly be able to tap into the power of the day and make use of this tremendously powerful 24-hour dynamite period in the most efficient way according to Your Torah guidelines. Thank you Hashem for the tremendous privilege that You have given me to be able to be a Jew, to be able to follow the guidelines of Your Torah which is Your true perspective, the only true perspective, and to be able to experience the holiest day of the year."

Throughout the year when one is approached for charity, especially if it's a significant sum, one is certainly entitled and sometimes encouraged by halacha to investigate if this is a legitimate and worthy cause. When it comes to Purim, however, the halacha dictates that when one stretches out their hand asking for charity, we don't ask questions; we just give. Of course, that does not mean that we are obligated to give millions of dollars to the entire world, but rather the principle that is being taught is that although throughout the year one is entitled to ask questions, on the day of Purim one's attitude should be that of complete generosity, and within one's budget of what one intends to give to charity, one should just give freely to those who are requesting, rather than investigating by asking the person questions to see if this is truly a worthy cause.

And many Torah commentaries extend the idea behind this law to our relationship with Hashem. Every single one of us is considered like a very poor person standing before Hashem. Throughout the year, when we ask Hashem for things, many a time the heavenly court begins to investigate the matter to see if we are truly worthy. There are many considerations and do we truly deserve what we are requesting. Whereas on Purim, Torah commentaries explain that the heavenly courts do not ask questions whether we are worthy or not, but rather this is the most opportune time to receive what we might be requesting.

Now, of course, this does not mean that whatever we do ask for on Purim we will for sure receive, because there are many considerations beyond our understanding. Sometimes when we ask for something, Hashem knows that in the bigger picture it will be detrimental for us, and therefore the reason He will not give us what we have requested is not because our prayer did not make its way up, but rather because Hashem understands that this will not be good for us. There could be many other considerations, such as if a person is asked for health or wealth and the like, there are many ways to measure what true health or true wealth is. For a person who was supposed to suffer from tremendous illness, if they now after their prayers will be blessed to only experience mild illness, that could certainly be considered healthy in comparison to what was supposed to be. And similarly when it comes to wealth, if a person has requested that Hashem bless them with financial success, there are many levels as to what is considered to be financially wealthy.

As we've discussed many times, our job in this world is not to understand things, but rather to believe, to have emunah. And what we are being taught here, loud and clear, from many Torah commentaries, is that Purim is a tremendously holy day, to the point that if any time is going to be the opportune time for our prayers to be answered, Purim is the day. What a tremendous privilege each one of us has that in just a few days' time, we will experience the great and holy day of Purim.

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.

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.

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."

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.

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."

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."

Let's take the following example. I have a critical appointment scheduled in one hour from now. I intend to get on the next bus, which is scheduled to arrive in the next five minutes and will be a 40-minute drive, and therefore I will arrive 15 minutes early at this critical appointment, which is perfect. When the bus arrives, I get on and take a seat. After about 15 minutes of being on the road, I notice that we are not moving, and I look out the window and see that the traffic is at a completely unusual, absolute standstill. I start panicking. I know that I've got a critical appointment coming up very soon that it now looks like I am going to miss. I start feeling angry, perhaps at Hashem for making this happen, and perhaps at the driver for taking this route. I might even blurt out and say, "why did you take this route? There's another very perfect route that has no standstill traffic currently on. You know that I have a critical appointment today, and because of you choosing to take this route, I am going to miss it." An absolutely absurd response, but sometimes what anxiety and panic can lead to would be for me to try and push the seat in front of me forward as if that's going to make the bus go faster, which would of course be ridiculous.

Whereas the approach of Emunah would say, "I'm on the bus now. There is a standstill traffic jam. Okay, this is obviously what Hashem willed." If I am able to do something practical such as there is a side road that I can catch a cab, which would get me there quicker, there is certainly nothing wrong with doing that. Let's say that is not an alternative solution. I can say to myself, you know, although this is a critical appointment, I was not irresponsible in the time that I left; I even gave myself an extra 15 minutes, and there is almost never traffic like this on this main road. It is clearly Hashem sending me this challenge. And if I am going to miss this critical appointment, as detrimental as the ramifications might seem to be, this is obviously what is best for me.

And let's say the driver even did mistakenly take the wrong route. If I have an approach of Emunah, I will not go up to the bus driver and scream at him for taking the wrong route and now delaying me, because I will realize that the bus driver is just a puppet of Hashem, and if he took this route today, it is only because Hashem planted that idea in his head. Of course, I am always entitled and it is recommended to make an effort in advance. For example, if I know that a certain road might have a lot of traffic today, before we leave on the journey, it is certainly permitted and recommended to go up to the bus driver and say, "you know there is traffic on a certain road today, let's not go that route." But once all has already happened, what is the point of getting angry?

Anger leads to bitter feelings. One can ruin someone else's day, someone else's life. And the truth is that when one gets angry, one ruins one's own day, one's own life. "Thank you Hashem for giving me the gift of Emunah, not only to fulfill my purpose in this world, which is the ultimate reason for doing so, but also the amazing benefits of being able to live a calm life, a life where I don't get angry at other people, and a life full of happiness."

We have many mitzvos. The question is, why is there no commandment to be happy? If being happy is such a fundamental principle in Judaism, to the point that the Torah outlines that although we may have performed all the mitzvos perfectly, if we don't do so with joy and happiness, there are numerous awful curses that could befall us, so it's clear that happiness and joy is something very fundamental for our service to Hashem. If having happiness and joy is such a fundamental principle to Torah and being a Jew, why do we not have an explicit commandment in the Torah, commanding us, you are obligated to be happy?

And in the same way, we could ask if the sole reason that we exist in this world is to have and grow in our emunah in Hashem, as taught by the Torah commentaries - some Torah commentaries understand that the obligation to have emunah is actually the first of the Ten Commandments, so important is it to have emunah that it starts right at the beginning, the first of the Ten Commandments. However, other commentaries understand that there is no mitzvah in the Torah to have emunah. The first commandment refers to something else. Now let's not make a mistake; according to everybody, even those who learn and understand that to have emunah is not a commandment in the Torah, they nevertheless agree that the only reason we exist in this world and the purpose and reason for all of the mitzvos and anything we do in our service to Hashem is for the sake of our emunah and bitachon. Why then, according to many commentaries, is there no mitzvah in the Torah to have emunah?

And the answer is, as the commentaries explain, that emunah is such a fundamental cornerstone and foundation of Judaism to the point that the whole Torah in a sense, can't apply unless it is built on top of the foundation of emunah. So, it's not that emunah is not important enough to be a mitzvah, it's exactly the opposite. It's because emunah is so important, it can't even be a mitzvah because nothing can apply if we don't have emunah. So again, why is there no explicit commandment obligating us to serve Hashem with happiness? And why is there no explicit commandment, according to many Torah commentaries, to have emunah in Hashem?

And the answer is - not because it's less important to work on becoming happy, joyful, and live a life of emunah - but exactly the opposite - because emunah and simcha are the foundations to the whole Torah, and in a sense, the entire Torah is stated thereafter, taking for granted that obviously emunah and simcha and the like are the foundations of Judaism and are of even higher priority than the entire Torah. So, because having emunah and simcha are so important and a foundation to the entire Torah, that is why there is no outright command to practice them. The foundation to being a Jew is living a life of simcha and emunah.

Being unhappy when we're able to be happy is a sin to the point that the Torah actually mentions numerous curses that could befall the Jewish people, and the Torah says that the reason these curses could befall the Jewish people is because we did not serve Hashem with happiness. We may have performed all of the mitzvos in the most perfect way; we may have learned Torah; we may have davened and even succeeded and excelled in our personal relationship with Hashem through personal prayer; but if we serve Hashem without enthusiasm, happiness and joy, the Torah warns that numerous very serious and severe curses could befall us just because of our lack of simcha, of joy, of happiness. Why is it so important to serve Hashem with simcha? Maybe today we just don't feel the happiness, but at least we're performing everything in the way that Hashem said.

It is certainly absolutely vital to perform the mitzvos in exactly the way that Hashem prescribed, because if that's what He said, it must be that is the best way to connect. However, we need to remind ourselves that the Torah specifically highlights curses that could befall us even if we do everything right on paper. But if we're missing the ingredient of joy and happiness in our service to Hashem, we are missing one of the main components of serving Hashem, and that is because our purpose in this world, as mentioned many times by many Torah commentaries, is ultimately to express our belief - our emunah in Hashem, and by being calm and relaxed, that is a result of our true reliance on Hashem, because if we know that He is in absolute control, we will be the happiest people in the world.

Although our ultimate purpose of being alive is exclusively to have Emunah and Bitachon, nevertheless, as we've discussed, an amazing fringe benefit, even in this world, of living a life of sincere Emunah and Bitachon, is that one lives with happiness, serenity and calm. The reason for that is because when we feel that the destiny to our lives belongs in our own hands, that feeling can potentially lead to tremendous anxiety, because if it's all up to me, I've got to be super careful that I don't mess up, and if I do make a mistake, maybe everything is going to go downhill going forward. Whereas, when one is able to acknowledge and accept that everything in my life is personally orchestrated by Hashem, down to the most minor detail, one is then able to live with serenity and calm because I know that the all-powerful Master of the universe is personally orchestrating my life and only does what is good for me.

Therefore, when one lives with Emunah and Bitachon, automatically one feels a tremendous sense of serenity, of peace, of calm, of happiness, because my happiness is now not related to circumstance. There can be many challenging circumstances that one may have to face, but my happiness is not based on my circumstances. Even if I am experiencing challenges, my feeling of calm comes from the fact that I know I am in the safest place that can possibly be.

The verse in Tehillim compares our reliance on Hashem to the reliance a young baby who is still nursing has on its mother. A young baby who experiences any form of stress, maybe it's cold, it's hungry; as soon as the baby begins to feed from its mother, it automatically feels a tremendous sense of calm because the baby knows that this is its safest place in the world. The mother is always the one who has been there for the baby to sustain it and feed it and give it everything it needs. The Vilna Gaon based on this verse in Tehillim compares this to the Jewish people's Emunah that we have for Hashem. Just like a baby who relies on its mother feels a tremendous sense of peace, calm and tranquility, so too when we rely on Hashem, we feel happy, calm, peaceful, but not to the same extent that a baby feels towards its mother - a billion times stronger. Because as loving as a mother is, a mother is a human being and limited. Even though she may have the most well-meaning heart, nevertheless, she is still limited by her human limitations, whereas Hashem is completely unlimited, independent of anything and everything else. When we choose to rely on Hashem, we will live a life of happiness, calm and serenity.

Now, a person may say, “well, that's very nice, but I'm not there. I have many downtimes in my life. Does that mean emunah and bitachon is not for me, perhaps? And the answer is, God forbid. Our life's work is not to succeed in emunah and bitachon and everything that that comes with. Our life's work is to make an effort - to try our best to succeed and excel in emunah and bitachon. We do not determine the results in any area of our lives, including how successful we will be in our emunah and our bitachon. But what we do have the capacity to do is to make our maximum effort to grow each day, each moment. So if I'm not a hundred percent happy in my life, but I'm growing, and a certain situation that could have triggered me to be 10 out of 10 anxious or 10 out of 10 angry, and now because of my efforts in striving to grow in my emunah, learning about emunah, trying to seek inspiration about emunah and bitachon, and today that same situation presents itself and I'm only anxious 9 out of 10. Still very anxious or still very angry, but only 9 out of 10. This is one of the greatest success stories that there can be. It's not about achieving what people usually see as success. It's about growing each moment. So again, our effort needs to be to grow in emunah and bitachon, which ultimately leads to simcha, to happiness.

I once came across a fantastic analogy from Rav Shalom Arush that explains this concept beautifully. He said that there was a child in a certain family who was absolutely adamant that he had to be the driver of the car, and every time they would get in the car he would go to the driver's seat, and they'd have to move him out, and every time they'd move him out he'd scream and shout. So what they did one day, they installed a fake steering wheel in the passenger seat, and this child was placed in the passenger seat, and as they were driving he was steering his wheel thinking that he was driving the car. We all understand that the child was actually doing nothing. The adult in the driver's seat is driving the car.

In the same way, when we feel that we're the boss of our own lives, when we feel that we're orchestrating and navigating the details to our own lives, that is one of the greatest causes for anxiety, for lack of serenity, for lack of peace, because there are so many dangers, so much evil, so many things that could catch us out, people, situations etc, and therefore sometimes we act like that little child, as if we're steering the wheel, and sometimes we have momentary fake happiness, thinking, “oh wow, look how well I'm steering the wheel of life, look how well I'm running my life.” However, when we realize that we're not actually driving the car, or when we have an accident, and then it really hits us how we had no control, all that happiness fades away, and one realizes that it wasn't true happiness.

When one lets go to the real driver and acknowledges and internalizes everything in my life from A to Z is orchestrated exclusively by Hashem - I might have an obligation to make an effort but my efforts do not affect the way the car drives - the way my life will navigate; It is exclusively, only up to Hashem. When I live that way, there can be no greater simcha in the world, and that's why the Torah recounts so many times in many Torah sources that one who lives with true emunah will be serene, will be happy, because I know that the most powerful being, Hashem, is exclusively leading my life.

Number one, Hashem created us only to give to us. That's the only reason. He had a desire to give to us. He needed a recipient in order to receive that goodness, and therefore He created us. Number two, we said that goodness truthfully takes place in Olam Haba - in the next world, not in this world. Although sometimes we may have pleasant experiences in this world, ultimately the real true goodness that we are to receive is not due in this world. It's due in Olam Haba, in the next world, which as the Gemara says, our brains cannot even begin to comprehend the level of pleasure and goodness that we are due to receive there, it is so great. Step number three, that being the case, why did Hashem put us in this world at all? We all know that there are many challenges in this world, so why put us here? Just send us straight to the true intended address, to the next world, to bask in Your great light. And we answered that again from the Torah sources, that we're in this world for one purpose, in order to earn the next world. Hashem in His great wisdom understood that if we have the opportunity to earn something and we're successful in that endeavor, our pleasure in the next world will be much greater than if He just gave it to us as a complete gift.

Step number four, how does one earn the next world on a moment-to-moment basis? What do we do to go about earning the next world in the most efficient way? And as we've discussed many times, the answer is one word, emunah, faith in Hashem. So again, backtracking, although many people believe that the ultimate purpose of their life is to find happiness, we know from a much deeper place, from Hashem's point of view, that the ultimate purpose is actually not necessarily happiness. The ultimate purpose is to practice emunah, bitachon, and everything that that stands for, and ultimately one day bask in Hashem's goodness and there truthfully be happy in Olam Haba.

However, many, many verses and other Torah sources from other Torah literature, which B’ezrat Hashem, in the future, we will go through more intricately, many Torah sources explain that somebody who has emunah and bitachon, somebody who's living their life according to the values of emunah and bitachon, will be happy, even in Olam Hazeh, even in this world. So again, we're not ultimately seeking happiness if we're serious about being alive and fulfilling our purpose, but if we're doing what we're supposed to, striving to live and grow by the values of emunah and bitachon, ultimately, not only are we achieving our purpose in this world, but we will also actually achieve happiness. The goal that many people see as the purpose of their life, somebody who lives with emunah and bitachon will be the happiest person to their maximum potential.

Let's explain this a little bit further. It's fascinating to point out that the Torah recounts many curses that could befall the Jewish people, and the Torah says that ultimately, the reason those curses could befall us is because we did not serve Hashem with simcha, with happiness. How can there be such severe consequences for somebody who's not being happy? Maybe they just don't feel it today? How can the Torah proclaim that many curses will befall the Jewish people? For which sin? For one sin - Because you didn't serve Hashem with Simcha. Maybe we fulfilled all the commandments perfectly, but if we didn't do it with simcha, with happiness, we are potentially, chas v'shalom, susceptible to those curses. How can the Torah be so strict with us and require us to be happy?

And the simple answer is that somebody who's living with sincere emunah and bitachon feels completely calm and relaxed because they know that Hashem is running their life. The most powerful being in the world, who has control and power over anything and everything else, is intimately involved in my life, orchestrating each detail. What greater happiness could there be? Sit back, relax, and enjoy, because I'm in the greatest possible hands, hands that cannot fail, hands that are wiser and more powerful than anything and everyone else, and care about me more than I could care about myself. So, when we perform the mitzvos and live our life according to the right practices, but we don't do so with simcha, with happiness, in a sense we're ignoring Hashem. We feel like we're doing something, we're in control, and therefore we come to anxiety, we come to a lack of happiness. Whereas when we truly include Hashem in our lives, we will be the happiest people that can possibly be.

As mentioned, after having talked to Hashem and having asked Him to guide us in the right way, we now have to make a practical decision. In times of old, we might have had a prophet telling us with absolute certainty what Hashem's will was. Today, most of the time, we have to make a decision still in the dark. I do not know, ultimately, if I have made the right decision, but that is not my business. Hashem is the one who is in charge of that. My job is to make my maximum effort to do my best in making the correct decision.

We've mentioned before a powerful analogy which helps illustrate this concept. Imagine an emergency ward where there are numerous doctors, usually on call. One particular time, these doctors need to go away for a certain important meeting and are not able to be on call. And they bring in an alternative doctor and leave him with the instructions of how to look after the patients. But they warn the doctor in a staunch way, "while you are on call, things might be calm. If that is the case, then continue the evening as usual. However, if things do get dramatic and intense, please call for help, because if you don't, the situation will be too much for you, and even if you try your best, you might not be able to handle it." As the doctor approaches his shift, he feels motivated to have a successful evening. And as he starts the evening, things are calm. But as the evening progresses, one patient requires help, thereafter another patient requires some help, and soon there is turmoil and he is not managing so well on his own. But perhaps because of his arrogance, he does not opt to call for help, but he works super hard throughout the night. In fact, because of him, numerous patients' lives might have been saved, but unfortunately at the end of the evening, one patient died. And upon the regular doctors' return, they accuse the stand-in doctor of being a murderer. And although he tried his best - he worked super hard throughout his shift, nevertheless, he did not call for help when he needed to; because he was limited, his maximum capacity was not enough to take care of the situation.

We need to humble ourselves that we, with our maximum capacities, are limited and prone to mistake and making the wrong decisions, and therefore, Hashem calls on us to talk to Him and ask Him for help. "Thank you Hashem for the constant opportunity to ask you for guidance in how to make decisions in my life."

One might ask, even if I have davened to Hashem, asking for clarity, how do I know that after I have done so, I will be making the right decision? In times of old, we had prophets where one was able to go and seek guidance and know, as a matter of fact, that the conclusion that they would tell us and the guidance they would give us, was for sure Hashem's perspective and the right thing to do, even if it was counterintuitive. But seeing as we don't have prophecy anymore and we don't hear Hashem's voice in a vivid, apparent way, how can I be so certain, even after prayer, that this is truly what Hashem wants me to do?

It is important to emphasize that the more we believe, the more we will pray, because there is quite a big difference between somebody who is choosing to invest 30 seconds into personal prayer, as opposed to another individual who might be investing 30 minutes into personal prayer, and somebody else who might be investing three hours into personal prayer. The more one is motivated to invest in terms of their time they are committing to praying to Hashem, because they are internalizing the belief that Hashem does exist and is listening to me, and therefore, rather than running around sometimes like a chicken without a head, trying to make the right decision, it would be much more advisable to go to the source of all, to Hashem, and ask Him, “show me the right direction.”

Sometimes, when facing a decision, we could spend many hours thinking about it, researching the topic and speaking to other people, and coming out more confused, even after having invested many hours trying to find our solution. And other times, we seem to find clarity quite easily. Why is that? The true answer is not because we have amazing brains which are able to view the situation in the correct way and come up with the right answer. If we really internalize that ein od milvado – Hashem exclusively runs every minor detail in this world down to the last degree, we understand that Hashem is the one who puts the thoughts in our minds and gives us the feeling and intuition in our hearts. And therefore, the more we believe that Hashem is there running the show exclusively, the more time we will invest into our prayers before making decisions, and the more sincere we will be when making those prayers, even if we are not there today. It is very valid and commendable to say, “Hashem, I want to believe that You are completely running the show, but I just don't feel that emunah yet. Please, Hashem, can You help me reach a situation where I am able to see and feel the truth that rather than running around like a chicken without a head sometimes, I will rather choose to spend more time asking You for clarity and guidance.”

And after having prayed to Hashem within our maximum capacity, doing the best that we can, how do I know that thereafter what I will choose to do will be the right decision? And the answer is, I do not know. I cannot know in this world. The whole point of this world is to experience different circumstances and situations and have the opportunity to make a choice, sometimes the right choice, sometimes the wrong choice, and very often, perhaps most of the time, we do not even know if we are choosing right. In the next world, we will see if we have chosen right. But in this world, that is not our job; that is Hashem's job. Our job is to make our maximum effort, to try our best.

Different perspectives will define what it means to try one's best in different ways. We want to follow Hashem's perspective. And what can be greater than asking Hashem Himself with true sincerity to guide me. “Hashem, please guide me to make my decision in the correct way based on Your perspective.”

Timtum haleiv means the spiritual contamination of one's heart. And the more we are spiritually contaminated from the effect of certain sins that we might have committed, the less we are able to view the world out of Hashem's lens. When we make decisions, if we are using our own mode of thought and logic, even if we are sure we are not doing so out of vested interests, and we are 100% sure that we are absolutely unmistaken, we might have some timtum haleiv, some spiritual contamination to our soul where we are now not able to view the situation out of the correct lens.

So just going ahead and making the decision without talking to Hashem, asking Him for His clarity and guidance, could lead us, God forbid, to make that decision from a place of spiritual contamination. We are so privileged to have the opportunity to talk to Hashem every single day, at every single moment, for no fee. We have the opportunity to ask Hashem for clarity, to guide us based on His perspective, the only absolute correct perspective which is completely uncontaminated spiritually.

Our job is to internalize more and more the belief that Hashem is listening to what we are saying, and when we talk to Him, it makes a difference. It is interesting to note that sometimes an idea just pops into our head, sometimes it is apparent that it was a sudden flash of light, but at other times we just changed mode of thought and course of action and we almost can't explain what inspired us to change our thought process and now move forward in a different direction than we previously intended to. An emunah approach teaches us that Hashem is Ein Od Milvado, there is nothing else in the world except for Hashem, and any thought that I have is because Hashem is putting that thought into my brain. When I talk to Hashem and I ask Him to guide me to the right mode of thought, then those thoughts that He will send me will be the ones that are Hashem's perspective.

“Hashem, my Father, I am trying so much to grow in my emunah, my belief that You are absolutely and completely involved in every single detail of my life. I really want to believe sincerely that You hear every word that I say, and the thoughts that I have are only as a result of You deciding to put those thoughts into my head, and therefore Hashem, I ask You, please will You help me to internalize the emunah, the belief that there is nothing more in the world that can help me than You exclusively, and the wisest thing for me to do when making my decisions would be to talk to You and ask You to guide me and thereafter I know and trust that You will direct me in the right direction.

At the same time, Hashem, the normal way of the world is not to work in this way. People usually rely on their own cunning and logic to make decisions, and everything around me seems to dictate to do so, and in fact it is quite difficult to believe that talking to You and asking You to help me is a wise course, because I don't see You and I don't hear You, and very often even after I do talk to You, I still don't have clarity as to what to do. But Hashem, please help me to follow the Torah's perspective and grow in my belief that You exclusively are the One who has always guided me, who is guiding me, and always will guide me in the right direction.”

Let's say I really dislike traveling and being away from my home environment. It could be that the right thing for me to do would be to take this job opportunity, but because of my discomfort of being away from home, my logic starts to dictate to me why it would be better to not take this job opportunity and why it is wrong to be away from my family every second month. And conversely, let's say I love traveling and therefore the idea of traveling every second month excites me tremendously. It very well could be that in my situation and for my family circumstances, to be away from home for long periods might be detrimental to my family and outweigh the financial gain and the removal of financial pressure, but because of my excitement to travel, my logic starts to dictate why it is the right thing for me to take this opportunity and it would be wrong for me to turn it down.

Sometimes our logic is correct and in line with Hashem's approach, but many a time we have vested interests and because of the powerful brains that Hashem has given us, we can convince ourselves of many things even when they are not the ideal course that Hashem would have wanted us to choose. And therefore, the most advisable thing to do before making any decision, especially bigger decisions that will impact our lives significantly depending on what we choose, is to take the advice of what the Torah teaches us in many places, to talk to Hashem and ask Him what is the right thing to do.

“Hashem, thank You so much for sending me this new job opportunity where potentially I could be relieved of my financial stress. I don't know if the right thing here is for me to take this opportunity that You've given me as a gift, maybe just to relieve me and my family from the financial stress that we are going through. However, it also could very well be, Hashem, that You are sending me a test because I know that the whole point of this world is to be tested. And it might be that although it is enticing to take this job opportunity which would relieve the financial pressure tremendously, nevertheless, being away from my family for long periods could bring about new complications, and I don't know if this is right for me. Hashem, You know the ins and outs of how I work and how my family works, and all other things I don't even know how to mention because they are so complex. And therefore, Hashem, I ask You with all my heart, please guide me to make the right decision.”

The more we believe in Hashem, the more we will invest in talking to Him. If we sincerely believe He is listening, we might not settle on 30 seconds of a small conversation with Hashem, but rather devote 30 minutes or perhaps longer in asking Hashem for clarity and guidance in this situation. Many times, the reason that we are not particularly motivated to talk to Hashem, especially for longer periods, is because we don't hear Hashem, nor see Hashem, and therefore, it is hard to believe that He is actually listening to what I am saying. But we who are working on internalizing our life's mission, emunah, internalizing the belief that Hashem does exist, does listen to me, can help me, wants to help me, the more we grow in our belief that Hashem is there, the more we will be dedicated in talking to Him and asking Him to guide us in making what will truly be for our best.

Although ultimately, after everything is said and done, that might be what we are supposed to do, it is worthwhile to point out that throughout the stories of the Torah, we find many cases of individuals that were completely righteous and nevertheless committed some of the most grave form of sins. One example is the episode of Korach in the Torah, who as taught by many Torah sources, was known to have been one of the most righteous individuals of the generation, and as taught by the sages, following his thought process, thinking he was making the right decisions sincerely for the sake of HaShem. Nevertheless, we see that in the end, his decision was completely mistaken and wrong, and had very dramatically negative consequences. And in the same vein, we find throughout Tanach many characters who were on a level of righteousness that we could only imagine and dream about, but nevertheless, at the end of the story, they landed up in places that we wouldn't even fathom about doing such sinful and evil acts.

One example is a very great Torah sage and personality in the times of Shlomo HaMelech, Yeravam ben Nevat, who initially was a Torah sage of highest caliber, accompanied by his righteousness to levels that again we could only dream about, and at the end of the story, he managed to convince thousands and thousands of people to serve idols in the form of golden calves. Even though we have a well-known episode in the Torah itself outlining to us explicitly what a serious prohibition that is, but based on clever and logical reasoning that he explained why what he was doing was really the will of HaShem, he was led down this mistaken and sinful path. And again, we find many examples throughout the Torah and Tanach and throughout Jewish history of people who were sincerely trying to do the right thing, living lives of righteousness beyond anything we can imagine, and nevertheless were led astray based on following their own logic and thought process and ideas of their own which eventually brought them to places of tremendous sin and gravely severe consequences.

So that being the case, how can I be confident that I am not making a mistake in what seems logical to me and my thought process, knowing that I am certainly not as righteous as many of those characters that made mistakes throughout Torah literature? It would seem very worthwhile to humble ourselves, to realize that I am limited by my human nature and my human limitations, and we should also remind ourselves that it very well could be that the reason my mind and heart are guiding me to take a certain course of action and make this particular decision is because I have a vested interest in doing so, and not necessarily because this would ideally be the will of HaShem. Again, if it would be something obvious as to what would be the right course of action, for many of us, we would make the right decision, but much of the time it is not obvious as to what HaShem would want from us. So how are we to find HaShem's perspective, the only absolutely true perspective?

We'll mention four things that one can do to make our maximum effort to pass the tests that Hashem presents us successfully. Number one, depending on the situation under consideration, if there is any Torah literature available directly related to my circumstance in question, the wisest thing to do would certainly be to learn and explore those Torah passages in order to gain Hashem's perspective of the situation. Step number two, in many situations, we are advised to consult with da'as Torah, Torah sages who are well-versed in Torah, as well as striving to be the most righteous individuals they can be. Not only do such individuals possess the vast Torah knowledge of Hashem's perspective, the Torah's perspective, in ways I might not have, but we are also taught that when somebody is immersed in Torah in a potent way, there is a certain holiness and sixth sense that will come out of the advice of da'as Torah because of the holiness of the Torah.

These two steps, both researching any Torah literature that might be available and relevant to my circumstance, as well as consulting da'as Torah, may be relevant much of the time. However, many a time, neither of these may be relevant. It could be that there is no Torah literature available about my particular situation, and although it is highly recommendable to consult da'as Torah, especially about bigger decisions, however, one can understand that it is not possible, nor necessarily recommended, to consult a Torah sage about every question that arises throughout my day.

So, what, then, am I to do to make my maximum effort to pass the test and succeed in choosing what Hashem truly wants me to choose? We all understand that we, as human beings, are susceptible to making mistakes. All of us will quickly realize that throughout our lives, there have been times that we have made mistakes. So, both when making small decisions, and especially big decisions that could impact our lives dramatically depending on which side of the coin we choose, how can we feel confident when making our decisions that we are following Hashem's perspective?

Using my own mind and logic, what makes sense to me, might be ultimately what I have to do just to try my best to make the best decision within my limited capability and capacity that Hashem has given me. But it is important to highlight that we are human beings that are susceptible to mistakes. And many times, we follow certain decisions not because they are necessarily objectively correct, but rather because we have a certain preference for why we would like things to move in that direction. The only perspective that can be the absolute correct perspective is Hashem's perspective.

We've discussed previously that although it is much easier to find sheker, untruth, and the distorted approach to life, because that is usually what is presented by the masses around us. Nevertheless, Hashem would never give us an impossible task, something which would be completely unfair. The truth and correct perspective can be found, but again, if this is our purpose in the world, it makes sense that it's not necessarily going to be something easy to find. Let's use an example to illustrate this concept.

Let's say that I have a job where the salary I receive is respectable, but my family does have to struggle because the funds are a little bit short, and I receive a job opportunity with double the pay that would now relieve my family from all of our financial stress. However, the job offer outlines that in order to be accepted for this job, I would need to work on a Saturday - on Shabbos. Many of us would understand that this is a test where failing the test would be to take the job, work on Shabbos, and receive the double salary, and passing the test would be not taking up the new job opportunity, continuing to struggle financially, but continuing to keep Shabbos. For somebody who is seriously committed to the keeping of Shabbos, this would not be much of a test, because I understand that keeping Shabbos is of paramount importance and I am absolutely prohibited from compromising on that, even for all the money in the world.

But there could be many other examples where sometimes it can be tricky to work out what Hashem wants from me. For example, what if I currently have a job where although we are struggling financially, however, I do have the privilege to return home every evening and spend time with my family. I now receive a job opportunity that again has doubled the pay, but I am now required to travel overseas every alternate month for the duration of that entire month, which means one month I will see my family and the next month I will have to be away from my family. For some people, that might be the right thing to do. For other people, that might be the wrong thing to do. How am I supposed to work out what Hashem would want from me in this situation? Ultimately, after everything is said and done, the answer is just to try your best. But again, trying my best can mean different things to different people when we're looking from different perspectives. The only perspective that we want to follow is the perspective of the Torah, which is the perspective of Hashem.

The areas that we are tested in will vary from individual to individual, and just like one cannot know the level of emunah of another individual because ultimately that depends on my personal relationship with Hashem and many factors which other people will not be aware of, including my personality, sensitivities, the way I was brought up, and many other factors. And in the same way, the areas that Hashem may give me an opportunity to be tested and hopefully succeed in passing that test, will vary from individual to individual.

Rav Dessler talks of the nekudas ha-bechira, which means the point of free choice. That point of free choice will vary from individual to individual, and even within oneself may vary from day to day, or even from moment to moment on a given day. So, for many individuals, when I walk into a supermarket and I do not steal items from the supermarket, I have not performed a particularly great mitzvah because under my nekudas ha-bechira, where my free will lies, I don't even have an evil inclination to steal. It's not something that I think of to do. Whereas, when I'm about to have a drink of water, many times I'm in a hurry and I rush the saying of the bracha before and after drinking the water. My test would be, am I going to rush another bracha, or am I going to slow down and say it with meaning and intention?

And take another individual who has struggled with crime and stealing, and perhaps has even sat in prison for periods of time. For this individual, walking into a supermarket and not stealing might be a huge test that could be comparable to me having said every blessing today with ideal intention and meaning. One never knows where someone else's point of bechira, free choice, and the opportunity to pass the test lies. And even for myself, very often it is not clear exactly where the point of my test might be. However, what we are to remember is that in this world, we were created to be given tests. Not because Hashem wants to catch us out, but because each moment is and can be an opportunity to gain our place in the next world.

Many people therefore mistakenly might be led to assume that Hashem used to be with us in the past, but He does not provide for us anymore. God forbid! Such an approach to hishtadlus is certainly borderlining on avodah zarah, on idol worship, believing that I am the one who dictates my destiny. And as we know, idol worship is the most severe sin that we have in the Torah, to the point that for real idol worship, one is obligated to even give up their life rather than succumb to it. So when we approach hishtadlus, we certainly don't want to go anywhere near anything that might even borderline slightly on the concept of idol worship.

We've also mentioned previously the Sefer HaChinuch, which is quoted in the Biur Halacha in chapter 1 of the Shulchan Aruch, where he states that if somebody does believe in Hashem but believes that there is also some other power that can contribute in addition to Hashem's power, that is idol worship. It is so important when approaching the subject of hishtadlus to internalize the words of the Mesillas Yesharim in 21, that the efforts that we make are just a tax, which means that our efforts have no correlation to the result and income that we bring in.

The Gemara in Pesachim 118a teaches that Hashem's task in providing one's sustenance is equal to the task of splitting the sea, is more difficult than the task of bringing the ultimate redemption, and is twice as hard as the task of childbirth. Now of course, Hashem has access to all the money in the world. So when the Gemara here is teaching us that the task of Hashem providing for us is equal to the task of Him splitting the sea, more difficult than bringing about the ultimate redemption, and twice as hard as the task of childbirth, we are learning here that it is a big gift for one to receive one's sustenance. Although Hashem can do anything, He nevertheless desired that the way the world should work should be in a way that usually we have to struggle to some degree to receive our sustenance.

We all are currently alive and have received sustenance in some form or another till this very day. Imagine for a moment we would have the opportunity to experience Hashem splitting the sea for us in order that we make our way through to safety. Most of us would talk about that and be inspired from that event for a long time. What about the ultimate redemption that we're all praying for to come speedily in our days? And anyone sincerely looking who has witnessed the tremendous miracle of childbirth can see clearly what a tremendous miracle that is. However, this Gemara is teaching us that the miracle of Hashem coming through for us and giving us our sustenance is so big that it is comparable to the sea splitting and greater than the miracle of childbirth and the ultimate redemption. "Thank You so much Hashem for providing for me every single day of my life in one form or another that until this very point in my life Hashem, You have always given me my sustenance. Thank You Hashem for being my exclusive provider."

The Mishnah right at the end of the Gemara Kiddushin 82b states the following: Rabbi Shimon Ben Elazar says, I never saw a deer work as one who dries figs, nor a lion work as a porter, nor a fox work as a storekeeper, and yet, they earn their livelihood without toil. But all these creatures were created only to serve Me. I, however, a human being, was created to serve the One who formed Me. If these animals, who were created only to serve Me, can earn their livelihood without toil, then is it not logical that I, who was created to serve the One who formed Me, should earn My livelihood without toil? But us humans have committed evil actions and have therefore lost our livelihood.

This is another Torah passage where we learn Hashem's perspective loud and clear. Our sustenance comes directly and exclusively from Hashem. If not for the fact that we had committed a sin and are now under the effects of the curse that requires us to make our own efforts, we would then receive all of our sustenance without having to make any effort and be free to devote our time and energy in complete service to Hashem. Whereas because of the curse, we are now obligated to fulfill that curse and make efforts towards our parnassah. But again, just because we have a mitzvah to make an effort does not mean we have a license to borderline avoda zara - idol worship, God forbid, where one would be led to believe that their efforts are even slightly contributing to their successes. It is so important to internalize that yes, we have a mitzvah to make an effort, but God forbid to make any correlation between that effort and the sustenance that I receive. Hashem is our exclusive and sole provider.

It is important to remind ourselves of what our purpose is in this world. Perhaps a worthwhile question would be: if Hashem would remove this curse and thereby not require us to make efforts to receive our sustenance, but rather would just send us our sustenance as He did in times of old, what then would I be doing with my time? The verse states that man was created to toil. The purpose of life is not to reach a place of retirement and pleasure. Rather, man whilst alive is meant to work and as the midrash teaches, if he merits, he will toil in the world of Torah and mitzvos, and if not, he will have to toil in other areas. Ideally, our lives should be devoted as much as possible to talking to Hashem, which as we've learnt many times is a huge mitzvah in its own right, to the learning of Torah, performance of mitzvos, and the many other spiritual areas which are the true reason for our existence.

The Midrash Rabbah to Kohellet chapter 1 states the following: Money does not satisfy. When one has ten, he desires twenty. And were a person to have a thousand, he would desire two thousand. As this midrash and many other Torah sources also point out, the nature of money is that we always desire for more. Even were a person to be the wealthiest person in the world, much of the time, if they do not have the proper Torah perspective, their desire will be to be twice as wealthy. We sometimes believe that were we to have a certain amount of money, all our problems would disappear. But as we've learnt many times, that is certainly not the case. The only true source of comfort is emunah in Hashem, because with belief in Hashem, we are always safe and content with our allotted portion.

We need money to live, but our purpose in this world is to serve Hashem, and the only reason we have this mitzvah of hishtadlus which has no correlation to the sustenance we receive is because of the curse that Hashem placed on mankind. And as we learnt from the midrash, we were made to work, and the more we make efforts to dedicate our lives towards serving Hashem, the less we might be required to fulfill this curse. "Thank you Hashem for teaching me your true perspective."

As we've discussed many times, there are many levels to what it means to have emunah and bitachon, and this certainly applies to the area of parnassah - of sustenance. Although the highest level might be to internalize to such a degree that my efforts have absolutely nothing to do with the sustenance that Hashem sends me, however, as always, the reason we are learning these passages is to teach us where we are to aim, and Hashem is very proud of us and happy with us if we are just doing the best that we can.

"Hashem, my Father, thank You for teaching me that You are my sole provider, to the point that You don't need me to make any personal efforts whatsoever. Hashem, please help me to internalize the truth of Your perspective, that my parnassah - my sustenance, comes exclusively from You, and the exact amount that You want me to have, in the exact form that You want me to receive it, is determined exclusively by You. The extent of Your involvement in sending me my sustenance today is no different to how it was when You would send people man from the heavens. The only difference, Hashem, is that because of the curse that You placed on mankind, we are obligated to make our own efforts, and it now seems like if we don't make an effort, we will not receive our sustenance.

And granted, Hashem, that I am therefore obligated to fulfill this mitzvah of making an effort, but please, Hashem, help me to take to heart the words of the Mesillas Yesharim and other Torah commentaries that we've learned, that the efforts that I make have absolutely nothing to do with the sustenance that I receive. And Hashem, I know You don't expect me to be more than I can be, and it is very hard to go to work and imagine that the work that I'm doing is actually not helping me to bring in my sustenance, but rather I'm just going to work to fulfill the mitzvah of performing hishtadlus. Hashem, I'm asking You to help me grow more and more each day, to live with more sincerity by the values of emunah, that You exclusively are my provider, and it is not me. God forbid, Hashem, I don't want to fall into the trap of idol worship in our day and age, where I might be led to believe that it is not You exclusively who provides for me, but rather my efforts help me bring in my sustenance.

And just like in times of old, the forms of idol worship that were available to people was a real challenge, because people were able to go practice a certain magical procedure, and by doing so, would receive the sustenance or other needs that they might have needed. And similarly, in today's times, it makes it quite challenging that You have commanded us to fulfill the mitzvah to make our own efforts - to perform hishtadlus, because it is so difficult to divorce my efforts from the sustenance that I receive, when it seems so apparently obvious that if I don't go to work, You have no way to provide for me. Of course, I am obligated to fulfill the mitzvah and go to work, but if I might be sick, or when I might not be able to perform my hishtadlus for whatever other reason, please Hashem help me to then feel completely calm, that I am not worse off whatsoever, because You, Hashem, are my exclusive provider."

And as discussed, if Hashem is our sole provider, how does it make any sense that we have a mitzvah to do hishtadlus, to make our own efforts? And we mentioned the Mesillas Yesharim in chapter 21, who explains very clearly that although Hashem provides for us exclusively, there is a separate mitzvah completely unrelated to the concept of Hashem sending us our sustenance, where we have an obligation to make our own efforts. And as mentioned, the Mesillas Yesharim compares the need to work to the payment of tax. Just like when I pay tax, it does not help me one iota to bring in more sustenance, it is just an obligation that I have to take care of. In the same vein, my efforts, my hishtadlus, is an obligation that I have to take care of as a result of the curse that was decreed on mankind when Adam initially disobeyed Hashem's command and ate from the tree.

Although we have an obligation and mitzvah to perform hishtadlus and make our own efforts, it is also important to highlight the dangers of hishtadlus, of making an effort, if one does not have the correct perspective. Many Torah sources teach us how in times of old, one of the strongest yetzer hora's, or desire for sin, was in the area of Avodah Zarah, of idol worship. And although, as the Gemara explains, that particular evil inclination was taken away and we today cannot understand the true extent of what it means to have a real, strong desire to serve idols, however, it seems very difficult to conceptualize why is it that the Torah makes such a strong emphasis to say shema twice a day, that there is only one God. For most of us, that is quite an obvious equation, that there is only one God.

Some Torah commentaries explain that the way it would work was that there were certain magical procedures that one was able to practice, and by doing so, one would actually receive what they needed. That makes it a lot easier to understand why the Torah would place such an emphasis to not go after those practices, but rather exclusively rely on Hashem. Because imagine, I need money, I know that if I perform a certain practice, be it with a stone or some other form, I will receive exactly what I need. That's one option. Or, I go pray, and maybe Hashem will send me what I need, or maybe He won't. What do I choose?

In today's day and age, as pointed out by Torah authorities, we have a different type of idol worship. When somebody goes to work, the apparent result of that is I receive sustenance from that particular endeavor. And although we are called on to perform the hishtadlus, it is so important to highlight that if one is led to God-forbid believe that that is providing me with my sustenance, and therefore I am turning to that, even slightly, instead of turning to Hashem, that could be a comparable form of idol worship in our times. Let us take the words of the mesillat yesharim to heart, that the only reason we are commanded to work for a living is because we have to live out the curse that was decreed on mankind. Working for a living is a payment of tax that has absolutely no connection whatsoever to how we will receive our sustenance. Our sustenance comes exclusively from Hashem.

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.

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. 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.

Reciting the Birkas Hamazon with intention has many benefits. Foremostly, we are fulfilling Hashem's commandment. We are thanking Hashem for the food that He has given us. And fulfilling this mitzvah with extra intention is particularly conducive to financial success. And in the same way, the destructive angels which sometimes have the power to bring suffering on us will have no jurisdiction over us and our happenings. There is a famous story recounted about Rav Meir Shapiro, the founder of the Daf Yomi, who once came to a group of students and taught them this teaching that anybody who recites the Birkas Hamazon with concentration will never be under the jurisdiction of the destructive forces and will also have financial success. One of the students who heard this teaching really took it to heart with real sincerity and decided that from this moment on, he was going to recite the Grace After Meals with tremendous concentration every single time.

When the times of the Holocaust struck, it just so happened that this individual was placed to be the cook in his camp. And he already realized the bracha that Hashem was sending him even during these trying times. Hashem was showing that he was always going to have his sustenance by his side because of his devotion to this mitzvah of Birkas Hamazon. It once happened that one of the Nazi officials, Yemach Shemam, came over and noticed that this Jew was in very good shape because he always had food accessible to him. And because of his hatred to the Jewish people, he chased him out of the kitchen and he said you will no longer be the cook here. And in fact, he threatened him and said, I give you four hours to dig me a pit of a huge size, which was an impossible feat. And if you don't do so, he threatened him, I will kill you at the end of the four hours. And then the Nazi officer stormed away. During these hours, the individual turned up to Hashem and he said, “Hashem, you know that I've always been careful with my mitzvah. Please will you come through for me in one way or another?”

And at some point there was a truck of soldiers who passed by. And because they noticed that he was a Jew, they all took out pieces of fruit and threw them at him. And soon after that, a different truck approached. But this time it was full of officers who were so particularly hungry. And because this individual was surrounded by a whole lot of fruit, they assumed that he must be a soldier and wasn't a Jew. And because these soldiers were so hungry, they asked him if they could have some of the fruit around him. And he said, I will give you all of the fruit as long as you come out with your equipment and dig me a pit. And within those four hours, he had his pit dug. When the Nazi officer returned, he said, you Jews always have a way to somehow come through. We do not understand Hashem's ways. But if Hashem has taught us that the mitzvah of Birkas HaMazon is extremely important and reciting it with devotion will bring about abundant blessing, it is certainly worth our while to believe Him.

Now, according to our basic human logic and intuition, one would not have considered the mitzvah of netilas yadayim, washing for bread, to have been so important in our own eyes. Of course, if Hashem says I should perform it, I will, but one would never have expected without having learnt the statements made by the sages about washing for bread that have such tremendous consequences, both for the negative as well as for the positive. Again, our approach when performing mitzvos needs to be we do them because we believe Hashem has instructed us to do so. If we follow our own logic and understanding, we might consider this to be a minor mitzvah and therefore may not be as serious in the way we deal with all its intricacies and details, whereas if we perform this mitzvah for the sole reason that Hashem commanded us to and we believe Him that if He said this is important we will do so, we will have a whole different perspective in our commitment to this mitzvah.

It is so important when it comes to all mitzvos for us to perform them just because Hashem said so and not because of our understanding. The Rambam writes that when it comes to Torah learning, we have a mitzvah to try to understand as much as we can. That is the mitzvah that Hashem wants us to try our best to understand. However, after all is said and done, we have to realize and internalize that we ultimately have no understanding whatsoever in Hashem's calculations for His mitzvos. It very well could be that something which seems like an insignificant and small detail to a certain mitzvah could be one of the highest and most potent and sensitive cords in our spiritual connection to Hashem or in the connection of the spiritual worlds to this world. We are so privileged that Hashem has blessed us to be able to have a guideline, a book which outlines His perspective to all of these principles.

And besides for the fact that we are supposed to treat the mitzvah of washing our hands for bread with paramount importance, we are also being taught that as a fringe benefit, one who performs this mitzvah in the right way with all its intricacies and pours water in a generous manner to make sure that they've done the mitzvah in the most perfect way will be blessed with wealth. Now again, one might say, “I made sure to learn the laws perfectly and I performed the mitzvah in the most impeccable way, and at the same time, I'm still suffering from poverty. How can that be?” With Emunah, I have no need for questions. Without Emunah, there are no answers. If Hashem tells me that this mitzvah is conducive to financial success, there is no doubt about that. The fact that in certain situations a person may have performed the mitzvah and nevertheless not experienced financial success, the commentaries point out that could be because of ulterior reasons such as a person sinned in a different area, and because of that sin, this wealth and financial success is now prevented from coming to fruition, or many other reasons that could be beyond our human understanding. What a privilege we have to perform so many mitzvos on a constant basis and thereby follow Hashem's guidelines to how to live our lives.

If one is trying to catch out Hashem, it is very easy to find an excuse to do so. There could be many reasons why a person who gave charity nevertheless does not experience wealth. One never knows the heavenly calculations. Maybe this individual was destined to go into tremendous poverty and now they are not in tremendous poverty but they don't have tremendous wealth. For their situation, this is actually considered tremendously wealthy. There could be many other reasons that are beyond our understanding but are of course calculated with absolute precision in Hashem's books. This fundamental principle is applicable to the performance of all of the mitzvos that we do and all forms of our service to Hashem. If we are humble enough to realize that Hashem is so much greater than anything that we can imagine, completely incomparable to anything that we are and anything that our minds can comprehend, we certainly will be wise enough to stay out of Hashem's calculations of why certain things happen and rather perform our mitzvos and service to Hashem based on the fact that we believe we have emunah in Hashem.

Another endeavor which is conducive to our financial success, as outlined by the Torah commentaries in the name of the Gemara Yerushalmi, is for a person to recite the Torah passage about the man every day. The passage about the man discusses the episode in times of old where food would fall from heaven to the Jewish people. The Torah commentaries point out that the main idea behind the recitation of the parashas hamann is not the recitation itself, even though that is also important. But the main idea is internalizing the message of what one is reading. The message of the man is very clear. Hashem exclusively provided food for the Jewish people. It might be that in today's day and age we don't witness the man falling from heaven at our doorstep. However, the Torah commentaries are highlighting to us that the principle is the same, even though we might have to go to work and we might experience the way we receive our sustenance in a different way, however, in essence, our sustenance comes exclusively from Hashem, and when one is able to internalize that mode of thought, that itself is conducive for financial success. Be it giving tzedakah or be it reciting the section of the mann. Ultimately, all of these ideas branch out from the underlying foundation of emunah. If I believe in Hashem, I will certainly choose to follow His guidelines and His advice.

When I am sick and it's difficult for me to breathe, one who is not privy to be living by the values of emunah and bitachon might be led to complain and say, “Hashem, why are you making it so difficult for me to breathe? What did I do so wrong that you're punishing me in this way?” And in the same way, when I speak to those around me and I am asked, how are you doing, my response could be, terrible, what could be worse? My life is miserable. This all, ultimately, is a result of one's perspective being, Hashem owes me the ability to breathe well, and if He is not giving that to me, then I have a right to complain. With the perspective of emunah and bitachon, however, one realizes that Hashem does not owe me anything. In fact, the fact that He created me at all was just a gift of His in the first place, and therefore, when something goes wrong, I certainly have no right to complain.

When this individual is experiencing a difficult time breathing, they might say, “Hashem, thank You so much for all the times in my life that You've given me the privilege to be able to breathe so seamlessly and effortlessly. Thank You, Hashem, also right now that You've taken away that ability, because I know that anything that You do can only be for my best. Not only that, You might be teaching me a lesson to appreciate all the times that You have given me the ability to breathe so effortlessly by taking it away momentarily, right now. Thank You, Hashem.”

There's a story that I came across of a 95-year-old man who became ill with Covid. He had to go into a ventilator in the hospital for a number of weeks. He eventually recovered, and as he was about to be discharged, the hospital presented him with a very large bill, and those around him suddenly saw that this man burst into tears. And trying to comfort him, they came and said, “Listen, don't worry, we will help you to raise the money. Thank God you're better. You could have died or have been left with serious consequences from this illness, the way it affected you. Thank God you're better. Let's not worry about the fact that you have this bill to cover now.”

 And the elderly man turned around to them and said, You think I'm crying about this bill? We'll make a plan one way or another. At the end of the day, thank God I am alive. And that is the most important factor here that cannot compare even slightly to this issue of the bill. I am not crying over this bill in the least. I am crying in appreciation to every other day of my life that I have had the opportunity and ability to breathe for 95 years of my life in the most incredible, effortless, seamless way without the need for any ventilators. Not only that, every single day I had 24 hours of fresh breath without having to pay a penny. And here I am in a hospital, just for a number of weeks, breathing with much difficulty via a ventilator, and here is a bill for an exorbitant amount of money. I have an obligation to thank Hashem for all these years He has given me to breathe. “Thank you Hashem for the incredible gift to be able to breathe in such an effortless way every single day at every single moment.”

In fact, some Torah commentaries write that an individual experiences more pain and difficult times throughout their excursion in this world, than happy and pleasant times. So, keeping this perspective that the ultimate destination where we are to receive Hashem's real goodness is not this world, but rather the next world, Olam HaBa, is of paramount importance. We've discussed many times that the Torah commentaries teach that the main reason we're in this world is to earn our share in the next world, because Hashem in His great wisdom understands that if we earn our place in the next world, it will be so much more enjoyable and pleasurable than if we were just given that experience of His goodness as a free gift. We've also discussed many times that the Torah commentaries write that if we are to summarize our job in this world of how we earn the next world into one word, the word is Emunah. So ultimately, the Torah's perspective, which is the only true perspective, is that we are alive in this world in order to express our Emunah to Hashem.

Emunah, being the tree and core of our entire life's mission, leads to the many branches which offshoot from Emunah. When we live a life of Emunah, we do our best to perform all of Hashem's commandments, because if we believe in Him, obviously we choose to follow His guidelines and instructions. In the same way, we would choose to learn His guidebook to life, otherwise known as the Torah, and everything encompassed within that, including performing acts of kindness, working on our character, and many other things. We've also discussed many times that one of the most basic expressions of Emunah is talking to Hashem, because if I believe that Hashem exists, can help me more than anyone or anything else, and is listening to every word I utter, I certainly will choose to talk to Him and have a personal relationship with Him.

And therefore, ultimately, in order to fulfill the reason that we exist in this world, Emunah, we need to focus on all the branches, performing the mitzvos, learning the Torah, working on character development, acts of kindness, and everything else. Whilst at the same time, it is so important not to forget the trunk of the tree itself, which is believing that Hashem exists Himself. And again, one of the main ways we express that is when we talk to Hashem. “Thank you, Hashem, my Father, for the opportunity to talk to You on a moment-to-moment basis. You, Hashem, could have made it that I have to pay $100 every time I would want to open up my mouth to speak to You, but in Your great kindness, Hashem, You gave me the opportunity to talk to You at any given moment, wherever I may be. Thank you so much, Hashem, for the opportunity to have a personal relationship with You.”

And as we've discussed many times, the Torah commentaries explain that Hashem created the world for one objective. He wanted to share His goodness with us. That is the only reason that Hashem decided to create the world - all of humankind and everything else that is contained within our universe. It is so important for us to remember Hashem's thought process in why He chose to create the world in the first place, because when we are experiencing an ordeal, to be able to have that perspective in mind, that Hashem only created me in the first place just because He wants to share His goodness with me, could help one to deal with their ordeal in a much healthier and more positive way. Of course, things can be painful regardless of our perspective, however, when we are able to keep the right perspective of why Hashem did create us, to share His goodness with us, it becomes so much easier to use the challenges that Hashem sends us as a ladder in order to climb higher in our emunah endeavor.

Because when an individual is experiencing a challenge that has been sent to them by Hashem, one can either respond in a way that distances oneself further from Hashem, complaining, saying, “Hashem, why are You sending me this suffering? I've been trying for so long to find a marriage partner. Hashem, can You not see that I've been trying to do so many mitzvos? Why is it that so many of my friends are getting married and I seem to be the one being unable to find my marriage partner? It feels like You don't love me. How could You do this to me, Hashem? Why are You ignoring me?” Many times, the challenges that Hashem sends us can lead to bitter feelings which distance oneself from Hashem. But in truth, if we can keep the right perspective - Hashem did not need to create us; the only reason He created us is in order to share His goodness with us. And therefore, if He is sending us suffering and challenges, that is only because He wants to share more of His goodness with us. That is the only reason He created us.

And if we are able to maintain this perspective, we are able to say, “Hashem, my loving Father, I know You love me and I love You too. I know that the only reason that You created me is because You want to share Your goodness with me. Thank You so much, my Father, for loving me and giving me the opportunity to experience Your goodness and kindness. Master of the universe, I am currently in tremendous pain. Many of my friends have already advanced on to being able to find their marriage partner. And as you know, I am struggling so much unsuccessfully. Hashem, I am in pain, and it's okay for me to feel pain because You made me a human being which does feel pain. At the same time, Hashem, I have emunah and believe that if You are sending me some form of suffering, it can only be for the good. And I trust You. Hashem, please send me my marriage partner. Thank You so much for sending me the suffering because I know that everything You do is only for my best.”

The reason for that being is because when a person believes that they themselves are the source of their own blessing and successes, in a sense they are denying the existence of Hashem. We need to remember the many Torah sources that teach us that a person cannot lift a finger without Hashem first decreeing that to happen. So many times one of the reasons Hashem sends challenges and suffering to an individual in the form of that individual losing their ability to perform their acts of kindness and succeed spiritually in the way that they were previously able to, many times the reason for that is because Hashem is reminding us that the only reason we were able to perform those acts in the first place is because He sent us that blessing. Let's take for example a world-class piano player which is world famous for their ability to play the piano in a way almost nobody else can.

To remain humble in their situation is not an easy ordeal. Imagine for a second that this piano player would break a bone in their hand which would now prevent them from being able to play the piano anymore. Of course, we cannot claim to know Hashem's exact intentions in why He sends people what He does because Hashem is so much greater than us that we can never know His workings and reasons why He does things. But the commentaries do explain that sometimes one of the reasons Hashem might do such a thing is to humble the piano player, to remind him, “now you cannot play the piano.” And as a result of that the piano player can internalize that any time he did have the ability to be able to play the piano was always as a result of Hashem's blessing to him. And in one instant if Hashem takes away that blessing, one can no longer succeed in their endeavors.

It is so important to remind ourselves about the message of this verse. Anything and everything that we accomplish is always a gift that Hashem has given us that we are now giving back to Him. Of course, it is very commendable to use our successes and our blessings and opportunities in life to serve Hashem and use them meaningfully to perform mitzvos with the blessings Hashem has given us. However, another very fundamental principle to remember and internalize is that the only reason we are talented in whatever area we may be excelling in is because it is exclusively a gift from Hashem.

This verse reminds us that if one has been given the blessing of wealth and is now using it to perform charity, of course that is a very commendable act, and they're passing the test of having been given wealth, because again, somebody could choose to use their wealth just for self-gratification and not to perform acts of charity. But this verse reminds us that even if somebody is performing acts of charity with their blessing, with their wealth, they nevertheless should remember at every moment, that the only reason they can perform this mitzvah is because Hashem gave them this blessing in the first place. And therefore, we ought to sing Hashem's praises in gratitude for allowing us to perform this mitzvah.

And in the same way, take an individual who's currently feeling very down, and I have the type of relationship with this individual that I might be able to help them feel more upbeat. The Gemara teaches us that it is a tremendous mitzvah to make other people happy. Let's say I'm successful in my endeavor, and I succeed in bringing a tremendous amount of light into this individual's life. Of course, that is an incredibly elevated and commendable act, because one could have chosen to ignore that individual and not taken responsibility to help out. However, at times, after helping someone else out, one might be led to feel feelings of self-pride, perhaps arrogance. And this verse is reminding us anything in the world that we are able to do is only because Hashem has blessed us with that blessing in the first place.

Let us take the opportunity every moment of our lives to capitalize on the opportunities that Hashem does send us with our blessings, to use them in the right ways in performance of our service of Hashem in helping other people in acts of kindness. And at the same time, let us internalize that any act of kindness that we are ever able to perform is in itself always a gift from Hashem in the first place. “Thank you, Hashem, for all the tremendous blessings that you've given me.”

The following story sheds some light on what it means to live with real emunah and how that can really affect our lives in this world in a positive way. There was an individual who passed on from this world. When they came to the next world, all of their mitzvos were put on the one side of the scale and there were many, many mitzvos. However, thereafter, the individual's sins from his life were also recounted and brought to the scale. And suddenly, the scale was tipping towards the side of sin. So, it was obvious to this individual that he was in trouble. However, suddenly, after first having counted the mitzvos and thereafter the sins, there were items that looked like mitzvos, going towards the side of mitzvos. And the man asked, what are those? I can see they are being grouped together with the mitzvos, however, I can also see that they're not mitzvos. He was told, those are yissurin. Those are the suffering that you endured during your life.

Suffering and doing our best to respond with emunah through the suffering is parallel to the reward for mitzvos and sometimes even much more. When everything was placed on the scale, all in all, the side of sin had just one more than the other side. So unfortunately for this individual, his result was going to be negative. And he started shouting, please, more yissurin, send me more suffering. In the next world, everything is very clear. We would even wish for more suffering to transpire through our lives if we knew the true reward and result for that in the future. It's all about our perspective. When we remember to view life, suffering, challenges and whatever we may be going through through the eyes and lens of emunah, of faith, of believing sincerely that Hashem only does everything for the best, we will truly transform our experience of life.

This Torah passage at first glance is seemingly difficult to understand because there are many Torah sources which highlight the tremendous value suffering has, sometimes greater than any mitzvah, any form of Torah learning, any form of prayer. Sometimes the suffering that a person endures and still responds with Emunah is greater and can bring us to a greater spiritual level with more reward due in the next world than anything else. Why then did these Torah sages respond that they would prefer to live without any challenges and they were even happy to forgo their due reward in the next world? These were not ordinary people. It was very real to them, the concept of the world to come, so it's difficult to understand why they would so easily give up something so powerful to earn them more points for their place in the next world.

And the Maharal gives a beautiful answer on this Talmudic passage that sheds light on how we are to view the concept of suffering in this world. The Maharal explains that there is no question that experiencing Yissurin - suffering and nevertheless responding with Emunah, believing that it is all for the best, this approach is higher than any other form of service to Hashem. The reason these Rabbis in this Talmudic passage responded that they did not want the suffering was for the following reason: The Rabbis were expressing the point that when it comes to suffering, if one does not respond with Emunah, then sometimes one can actually be worse off than if they didn't suffer, because if one does not respond with Emunah, connecting to Hashem, believing that everything is for the best, then sometimes the suffering that we experience can actually move us further away from Hashem.

And therefore the Rabbis were expressing, we'd rather not have the challenge of Yissurin, of going through difficult times and challenges, even if we have to forego the potential benefit that one can gain for the next world, because we're worried we will not respond in the right way. Maybe we will be challenged and not respond with Emunah. We do not choose whether we should be challenged and which challenges will be presented to us. And perhaps one can pray that they shouldn't be challenged from Hashem, because we don't want to fail the test. However, when a person is already undergoing a challenge, the challenge is already there. I am currently experiencing Yesurin in whatever way that may be, we ought to remember that there is a tremendous opportunity. If we respond to the challenge with Emunah, this form of service to Hashem is higher than anything else.

Why does HaShem send us Yisurin - challenges? There are many reasons, but ultimately the most correct answer is: I don't fully know, but I believe it's for the good. Again, basic, simple Emunah. With that Emunah I have no questions. However, there are Torah sources that shed some light on the concept of Yisurin, sometimes to help us seek inspiration to manage the challenges that arise through our lives. The Talmud recounts a story of four students, great rabbis unto themselves, who came to visit their rabbi who was ill and suffering. Each student offered words of encouragement to their rabbi. One student expressed, “rabbi, you're even greater than the sun.” Now the sun is something quite vital for this world. And he explained, because the sun helps us in this world, but you rabbi, you help us in this world and for the next world, so you're much greater. And the rabbi was not encouraged much by these words of his student.

The next two students continued along similar lines of words of encouragement to their rabbi, and their rabbi similarly was not particularly encouraged by their words. However, when the one student, Rabbi Akiva, offered his words of encouragement, he said: Rabbi, there is nothing greater than suffering - Yisurin are precious. And with these words, the rabbi was comforted. The rabbi of Rabbi Akiva understood that although we don't wish suffering upon ourselves, when Hashem sends it to us, there is no greater gift in the world, because Hashem only does what is best for us. Remember, Hashem created us only to give to us, and therefore, when He decrees that we should suffer, there is no question that that will only bring good to us.

There is a Mishnah in Pirkei Avos which teaches that if somebody is on the road and whilst traveling they are thinking Torah thoughts or discussing a Torah topic with another individual, that is very commendable. Firstly, because they are fulfilling a great mitzvah - the mitzvah of Torah learning and additionally, because Torah learning provides a person a special protection and when a person is on the road traveling, sometimes through dangerous places, they might need a special protection. And the Mishnah goes on to say that if whilst one is traveling and involved in Torah, one stops and looks at the tree and says, "what a beautiful tree", then if something happens to this individual, they are responsible for causing themselves damage, because beforehand they were protected by the special protection of the Torah, and now because they stopped their learning of Torah in order to view this beautiful tree, that is considered a sin and thereby makes the person lose their special protection.

And the question after learning this Mishnah is, didn't the Rambam teach us that the way to coming to love Hashem is by viewing His beautiful creations? So if one is to stop and say, "wow, what a beautiful tree that is", didn't the Rambam teach us that that is a commendable thing to do, a mitzvah, and in fact, the path to be able to come to fulfilling the great mitzvah of loving Hashem? And if that is the case, why does the Mishnah say that it is a sin to stop one's learning of Torah in order to view the tree, Hashem's wonderful creation?

And there's a beautiful teaching said in the name of the Kotzker Rebbe and others that gives us some guidance about how we ought to live our lives. They explain that what the Mishnah means to say is if a person is on the road and learning Torah, which is providing them a special protection, and then stops their learning of Torah, meaning to say, they now disconnect from Hashem - when they were learning Torah, they were connected; now they're disconnected. And when they say, "oh wow, what a beautiful tree", they don't mean it in a way of, "wow, Hashem, what a beautiful tree You've created", but rather just, "that's a beautiful tree that I just feel like enjoying, taking a break from the Torah". That would be a sin, where one loses their special protection, because beforehand they were deeply connected with Hashem through the potency of the Torah learning, and now by taking a break, especially being on the road in a dangerous situation, the special protection is gone.

Whereas if a person is learning Torah and connected to Hashem, but stops in the middle of the learning in order to view a tree and continues the connection with Hashem, saying, "wow, Hashem, that's an incredible creation of Yours, thank You for such incredible trees and creations that You've given us in Your world, I love You so much, Hashem", then certainly one is not committing a sin, because one is continuing the connection with Hashem.

We ought to take this advice to heart, that throughout our lives, whatever we're doing, whether we're in the holiest of places, whether we're learning a Torah passage, and also when we might find ourselves on the road and in other places which are not particularly holy in our minds, nevertheless, we are able to continue that connection with Hashem wherever we go. We're able to notice Hashem's creations and appreciate them and admire them. And in the same vein, we have the constant opportunity to talk to Hashem wherever we go, whatever we're doing.

"Thank you, Hashem, for the constant opportunity to be connected with You."

We discussed the six constant mitzvahs. For quick reference, if one is not yet familiar with the six constant mitzvahs, they can be found at the back of some Siddurim, or alternatively, it is very easy to find them via online or other resources, in order to be able to have them outlined in front of us, because remember, the way that these six constant mitzvahs are fulfilled is just by thinking about them. So having them listed in front of us would be something wise and advisable until we are familiar with them and able to think about them at all times, whenever we choose to.

There is something else also which is worth mentioning on this point. The Code of Jewish Law outlines, right at the beginning in the first chapter, that there is a mitzvah of shivisi Hashem l'negdi tamid, which means to place Hashem before me constantly. Simply speaking, what that means to say, as explained by the commentaries, is to remember that I am in Hashem's presence at all times, and to behave with the appropriate conduct as if I was standing before not only a great king, but the greatest of all kings, Hashem Himself.

And similarly, the commentaries explain that the meaning of this is to concentrate on Hashem's four-letter name in one's mind, and as the Arizal writes, by doing so, that is tremendously conducive to growing in one's yirat shamayim - one's fear of heaven. It has been pointed out that although we should do our utmost to avoid situations and settings where there might be inappropriate things for our eyes to see, nevertheless sometimes we are required to be in certain places that are not ideal, and we are taught that by concentrating in one's mind on this four-letter name of Hashem, the yud and the heh and the vav and the heh, that is conducive to protecting ourselves from unholy thoughts.

I saw a motivating teaching that helps illustrate this concept. When we reach the heavenly court one day and have to give an accounting for our actions in this world, every detail will be accounted for, for all of our actions that were performed in this world. And when they go through all the halachic requirements, we might be stumped in certain areas and say, "you know what, I didn't do this right." But imagine the trial starts with question number one, the first paragraph of the Shulchan Aruch, which outlines shivisi Hashem l'negdi tamid - I will place Hashem before me at all times, both remembering that Hashem is in our presence at every moment, and also to think in one's mind of the four-letter name of Hashem, it is something worthwhile to try our best to succeed in. Especially seeing as this is the first paragraph of the entire code of Jewish law, when our trial begins in the heavenly court one day, we would like to respond affirmatively that we succeeded in this law.

"Hashem my father, please help me not to use any time idly, but rather any free moment that I might have, help me to use my time wisely and think of the six constant mitzvahs as well as of shivisi Hashem l'negdi tamid."

The halachic authorities teach that there are six constant mitzvahs that can be performed at any and every single moment. Just by thinking of them, we fulfill the mitzvah. It is worth having these mitzvahs at the forefront of our mind, and by doing so, we can gain countless opportunities to perform mitzvahs whenever we have an extra moment. If we find ourselves waiting in line to collect food from the restaurant, or at the doctor's waiting room, waiting at a bus stop, and the like, many a time one might be tired and may sit idly, doing nothing necessarily productive. We are so privileged to have the opportunity to make an active effort to be consciously mindful of certain thoughts, and just thinking these thoughts provide us with a great mitzvah to our eternal bank account.

Furthermore, the Gemara teaches that when a person is idle, that leads to sin, because when one is not focused on anything specific, one's heart, eyes, and imagination start to wonder, sometimes looking at inappropriate things, sometimes speaking or listening to inappropriate talk, and sometimes just simply wasting time by pulling out one's phone again and again just because I have an extra moment here and there. Instead of letting these moments, which will never come back, go to waste, it is so worthwhile to be mindful of the six constant mitzvahs. Let's discuss them.

The first one is the mitzvah to have a emunah.

The second one is the mitzvah not to serve idols.

The third one is the mitzvah to know that Hashem is one.

The fourth one is the mitzvah to love Hashem.

The fifth one is the mitzvah to fear Hashem.

And the sixth one is the mitzvah not to stray after our hearts and eyes.

There is much Torah literature available for one interested in studying more about these six constant mitzvahs, but being mindful of even the simple understanding of these mitzvahs will go a long way beyond anything we can even begin to imagine.

"Thank you, Hashem, for giving me the constant opportunity to fulfill your mitzvahs and gain eternal Olam Haba at any given moment. Hashem, I ask you, please will you help me not to waste time anymore. When I have an extra moment, of course, if I need to do something on my phone, then I should do so. But I know that much of the time I pull out my phone again and again and again just because I have a few extra seconds here and there. Please will you help me, Hashem. As a start, just for today, that as many times as I can, instead of re-pulling out my phone, let me think of these six mitzvahs again and again. And instead of wasting my time and perhaps sometimes even doing something that might be inappropriate, let me turn this moment into something great eternally."

Let us remind ourselves of the steps that are discussed by many Torah commentaries that we've mentioned numerous times as to the reason of why Hashem decided to create the world. Step number one, the only reason Hashem decided to create the world is in order to give pleasure to every single one of us. Step number two, the ultimate pleasure that we receive does not take place in this world in the least, but rather in the next world, in Olam Haba. And step number three, the reason that we are obligated to make an excursion through our lives in this world is in order to earn our eternal reward in the next world. Every single moment in this life is an opportunity for eternity.

We've discussed that when one views life through the lens of everything that I experience is a gift from Hashem, that is one of the greatest conduits to bringing me to sincerely loving Hashem, because if I internalize the values of Emunah, that Hashem is the only one providing me with everything I have in my life, and that He owes me nothing and anything that He gives me is not because it is due payment to me, but rather because He is just sending me a gift, by internalizing this mode of thought, one certainly will come to loving Hashem.

And as always, the solution to all challenges and problems, I have the opportunity constantly to talk to Hashem about anything and everything, and if I have a mitzvah to love Hashem and it's difficult for me, the first thing to do should be to talk to Hashem and say, "Hashem, I want to love You and fulfill this mitzvah in the right way, but I'm actually finding that it's quite difficult to love a being that I don't see, I don't hear. Please can You help me, I really want to fulfill this mitzvah in the best way possible, and I'm asking You to guide me to know how to do so. If there is some inspiration and perhaps Torah literature available, to teach me how to love You, please Hashem, guide me to find that course that will be best for me to follow. And I've learned that the Rambam teaches the way to come to love You, Hashem, is by seeing and taking note of Your creations. Please Hashem, grant me the opportunities to be able to see and experience and take note and admire Your incredible creations. When there is a beautiful sunset, let me not just take out a camera in order to share the picture with someone else, but rather let me stop for a moment and appreciate the beautiful sunset. And at the same time, Hashem, please help me to be so grateful for everything that You give me.

Please Hashem, help me to sincerely internalize that You owe me nothing, and that really, I am the poorest person in the world, because without You, I have absolutely nothing. No money, no food, no clothes, no health, and You don't owe me anything. But nevertheless, You have blessed me with countless gifts every moment of my day, every moment of my life. Please Hashem, help me to make a commitment to You, to talk to You every day, and as part of our personal conversation, let me dedicate a certain amount of time to thank You for all the gifts."

We all get busy with many endeavors, and without making a commitment of a certain amount of time that we dedicate and commit to talking to Hashem, our personal relationship can very easily fall through the cracks. It would be very advisable, in addition to committing to talking to Hashem about anything that we might want, to commit to a certain period of time every day where we just thank Hashem and try take note of all the tremendous miracles, all the tremendous gifts that He blesses us with all the time.

"Thank you so much Hashem for all the incredible gifts that You have blessed me with."

We mentioned the Rambam who says that by noticing Hashem's creations and admiring them, that is one conduit that brings feelings of love towards Hashem. We also mentioned that when one views life through the correct perspective, that everything that I receive is actually a gift from Hashem, nothing that He owes me, then when I take note of all the tremendous gifts that He is constantly blessing me with, that will automatically bring me to a tremendous love of Hashem.

The verse states that at a certain point in history of the Jewish people, they became well-to-do and thereafter kicked back at Hashem. The natural tendency of a poor person is to appreciate everything they receive because they have nothing, and what you give them is so appreciated because they're in so much in need of it, whereas sometimes someone who is very well-off and doesn't necessarily need anything may have a harder time to appreciate the gift that is given to them because they don't really need that gift. And as this verse points out, when the Jewish people became overly well-to-do and spoiled, they kicked back at Hashem and did not take Him as seriously.

The Zohar states that if we were to realize just how much Hashem loves us, we would run so fast with the passion of a lion towards Hashem because of the strong burning love we would have back. Hashem just wants to shower all the blessings in the world upon us. Hashem loves us more than we can even begin to imagine. But at the same time, much of the time when Hashem gives us too much, that can lead us, God forbid, to becoming spoiled and kicking back at Hashem, which would be so bad for us in the bigger picture, because now instead of being able to reciprocate our love back and build a close relationship with Hashem, one gets accustomed to not needing anything and therefore not appreciating anything, finding it much harder to love Hashem.

Hashem wants to give to us, and as the verse states, when we experience pain, He experiences that pain together with us. And in fact the commentaries explain that when we experience pain, the Shechina experiences much more pain from the fact that we're experiencing pain, than the pain that we ourselves are experiencing.

Hashem just wants to give us unlimited gifts, but if He sees that it will be bad for us because we will begin to kick back and stop appreciating and ruin our relationship, then He sees that in the bigger picture it is better not to give to us. It would be wise to make every effort that we can to try to appreciate everything that Hashem gives us, from the smallest to the biggest things, thereby building our love with Hashem, whatever we are experiencing, whilst at the same time giving Hashem reason to give us more, because ultimately Hashem just wants to give us. But if it will be detrimental to us, then it is better that He doesn't give us.

"Thank you Hashem for loving me so much and for giving me so many gifts. I love you. Hashem, I want you to know that even though I am limited by my human limitations and sometimes it's hard for me to express this with absolute sincerity, but just know that the true feeling inside me is, Hashem, I love you."

The Rambam writes that the way we come to loving HaShem is by taking note of the things that He has created and admiring them and doing so will bring us to loving the Creator, the One who created all those things. As we've previously discussed, when one's approach towards HaShem is one of "You owe me", then of course we do not particularly feel grateful for the blessings that He sends us and why should we feel reason to love Him. Whereas when one lives the emunah approach and one internalizes, HaShem doesn't owe me anything and if I take note at the countless blessings in my life and internalize that each one of them is actually a gift from HaShem. When someone gives you a gift, you appreciate it and when they give you enough gifts just for no reason at all, just because they love you, that certainly is an incentive to love them back.

"Thank you HaShem for all the tremendous gifts that You've given me. Let's start with my eyes, because we've just learned that one of the ways that I can come to love You is by taking note, appreciating and admiring Your creations. By having given me eyes, HaShem, You have now enabled me to be able to see and take note and appreciate and admire Your incredible creations. Be it a beautiful sunset, the countless stars in the sky, the many animals that You've created with such great wisdom, all the many miracles that exist in a human being, which I see so many of. Thank you HaShem for these incredible eyes to be able to see Your incredible creations and thereby come to love You.

HaShem, thank You so much for all the incredible gifts that You've given me. The fact that I can hear is not something You owe me. What a gift to be able to hear with these ears that You've given me and thereby be able to have a conversation and a relationship with another human being.

You know HaShem, I would like to imagine for myself for a moment that I cannot hear, and I experienced many years being deaf, and suddenly You come and offer me a gift where I will be able to hear. In that situation, if I was able to, I would come and hug and kiss You for such a tremendous gift. The truth of the matter is that You've given me a greater gift than that, because You created me that right from the time I was born I didn't even have to suffer one day without hearing.

HaShem, You have taught us Your perspective in many Torah sources that one of the most severe transgressions is to talk loshan hara and gossip about other people. And just as severe as it is to talk lashon hara is the transgression of listening to somebody else talk lashon hara. Now if You wanted to, You could have created a world where loshan hara didn't exist. But in Your great kindness, You gave me the opportunity to earn my place in the next world to enjoy Your goodness eternally. Thank You HaShem for giving me ears where I do have the ability to potentially listen to lashon hara, and I now have the choice to opt not to listen to the lashon hara that is being spoken, whereby I would be performing one of the greatest mitzvahs that can exist. And if I didn't have ears and the ability to hear, I would not be able to perform this mitzvah. Please HaShem help me not to be ungrateful, but rather to notice all the tremendous gifts that You give me, and thereby sincerely be able to say to You, I love You HaShem."

Of course, ideally, we aim to learn the Torah for the absolute right reason, just to connect to Hashem. I once came across a great analogy that helps digest this concept. There was an individual who bought a microwave oven from an electronic store. Before leaving the store, the individual asked the store owner to please give him a good overview of how to work this microwave with all its details. After his crash course, the microwave was packed away in the box and the individual went home. When he pulled out the microwave, he started doing exactly what the shop owner had showed him, but nevertheless, he could not get the microwave to work. Because of that, he returned to the store and said to the store owner, I don't understand. I am doing everything you told me, but I can't get this microwave to work. There must be a fault in the machine. And the store owner says to him, “please show me what you're doing, and let's try work it out”. So, the man touches all the buttons to make the microwave work, and he does everything right, but it still doesn't work. And the store owner says, you've done everything right, but you've just forgotten one thing: You forgot to plug in the machine.

When we learn Torah, even if we are not plugged in in that connection with Hashem, we are still advised to learn the Torah because the potency of Torah is so strong that eventually it will lead us to be able to be plugged in and connect to Hashem in the right way. However, even today, we can all make our effort to bridge that gap of Torah learning and connection with Hashem, and again, the answer to all questions and the solution to all problems. We all have the opportunity to talk to Hashem. In fact, there is a prescribed prayer that the Halacha outlines for us to say before we learn Torah and after we learn Torah. And in that prayer, we pray to Hashem for success in our Torah learning beforehand, and we thank Hashem thereafter for the Torah learning and success that He gave us in our Torah endeavor.

In addition to those prescribed prayers, we all have the opportunity on a constant basis to say, “Master of the universe, Hashem, my Father, I am currently about to learn Torah. I am going to try my best to understand the wisdom in Your true perspective, in the only true perspective that exists. But Hashem, I ask You, sometimes I get involved in the technical details, which I am supposed to, because that is the mitzvah of Torah learning. But Hashem, sometimes it's difficult to bridge the gap and feel a strong connection to You, as if we're bonding together as a result of my Torah learning. Please, Hashem, help me to be plugged in. Help me to really and truly connect to You and feel that connection to You whilst I am learning Your Torah.“ What a privilege we each have on a constant basis to learn Hashem's Torah and to connect with Hashem.

The Shulchan Aruch codifies the well-known concept known as Yisaschar Zevulun. The Torah records that of the twelve tribes, the tribe of Yisaschar was completely devoted to the mitzvah of Torah learning, but of course, in order to do so, they also needed to have some sort of plan where they would be able to receive their sustenance to be able to provide for their families. An arrangement was made where the tribe of Zevulun committed to financially supporting the tribe of Yisachar and an official agreement was made that while the two tribes would share the financial benefits of Zevulun's work, in the same way the two tribes would share the spiritual benefits and reward that will be due because of the Torah learning of Yisaschar.

Of course, even if we have partnered with somebody else, we are all obligated on our own part to commit to our maximum degree to delve into the Torah with whatever time Hashem has given us available. Whilst at the same time, it is worthwhile to remember this investment that Hashem has given us - the opportunity to reap the benefits and rewards of Torah study, even if we ourselves are unable to devote ourselves completely to Torah study. Just to appreciate how valuable Torah study really is, in the same passage that the Shulchan Aruch records this arrangement that can be made between two people, where one says, I will be the supporter and the other says, I will be the one who will devote myself to Torah study - we will share the financial benefits as well as the spiritual benefits. In the same passage, the Shulchan Aruch records that this can only be done for a future project. One can make an arrangement that for the future, we will share the rewards for the Torah in exchange for sharing financial benefit together. However, if one has already learnt some Torah and another individual comes over and says, “I am prepared to pay you $10 million just for the reward of one word that you ever said in your Torah learning, we are absolutely prohibited from selling our reward even for all the money in the world.

And that is because the value of Torah learning is so great that all the money in the world cannot buy even one word. As discussed many times, our job in this world is to believe specifically when we don't see, when we don't understand. When two people come together and make an agreement, the one will contribute the spiritual benefits that the Torah gives and the other will contribute the financial benefits to be split between the two, oftentimes, it will be a lot easier for us to relate to the amazing kindness that the financial provider in this partnership is doing for both of them. Whereas the individual who's learning Torah, in a sense, sometimes it feels like he's reaping financial benefits and not necessarily contributing as much as the other individual.

Let us remember that our job in this world is to believe specifically when we don't see, to follow Hashem's perspective. We cannot see Hashem's perspective with our own eyes. We are obligated to believe Hashem's perspective. What a privilege each one of us has to constantly make an effort to grow in our personal Torah learning. And at the same time, Hashem has also given us another way in addition to our personal learning, that we are able to partner with others and also reap the benefits together.

One might argue that one of the biggest challenges in Torah learning is the language barrier. For many people, Torah terminology can be difficult, especially if one is not Hebrew speaking and especially if one has not had a significant background in Torah education. We are so privileged in today's day and age that almost everything is available in English. If one is interested in a particular topic, there are thousands of books, thousands of online resources that offer guidance at all levels, even for one who has had no Torah background. In times of old, it was only the absolute elite that had the privilege to have access to all the areas of the Torah. Because of the difficult language barrier, most people were unable to delve into many areas of Torah. In today's day and age, in a sense, there is no excuse. When we reach our Maker one day, we cannot say, “look, there was a language barrier and it was difficult for me to learn”, because almost everything is available to us in English.

Something else worth discussing is, because of our limited time, of course we have to choose which areas of Torah we are to focus on. There is a whole section in the Shulchan Aruch, in the Code of Jewish Law, which is devoted to the laws of Torah learning, which outlines many of these details. Some points worth mentioning are that one of the highest priorities in Torah learning of every individual is to learn the practical laws, because again, if we have not learned the practical laws, we will not be able to fulfill the mitzvos in the correct way. We are also obligated to make efforts in the study of character development, with the many books to choose from in today's day and age. And of course, one of the highest, as we've mentioned many times, is constant inspiration about emunah, our belief in Hashem.

The Gemara also tells us that one of the main areas a person should focus their Torah learning on is in an area that they enjoy, because when we enjoy something, we will be motivated to continue that venture, as opposed to if we constantly are involved in something boring, it would be very difficult to keep that practice up. How do I know which is going to be the area that is going to speak to me the most, that will excite me? And even if I do already know which area of Torah I should focus on, how do I find the right platform, online, in a book, or wherever it may be, to guide me in my learning? Although there is so much Torah literature available today, I may connect to one particular Torah educator more than another. How am I to go about finding exactly what will be best for me? Again, the answer to all questions: Talk to Hashem.

Step number one to remember is that when we meet our Creator one day, as the Gemara tells us that one of the very first questions we will be asked relates to our Torah learning. The question will not be, show me and tell me exactly what you learnt. To help us understand this idea better, it's worth mentioning an idea discussed by the Torah commentaries. We know that all Jews are commanded to keep all of the 613 mitzvahs, and the question that the Torah commentaries ask is, we know that some of the mitzvos are specifically related to men - that women will not be able to fulfill, and likewise the other way around - some of the mitzvos are related to women that men cannot fulfill. And in the same way, in order to perform certain mitzvos, one needs to be a kohen, and if one is not a kohen, one can never perform that mitzvah, and in the same way, many of the mitzvos can only be performed whilst the Temple - the Beis Hamikdash, is in our midst, whereas today, when the Beis Hamikdash has been destroyed, those mitzvos can no longer be fulfilled. So, the list of 613 is actually much smaller today.

So, the Torah commentaries ask, how then can we be commanded to fulfill all 613 mitzvahs, when in essence, many of those mitzvos cannot be fulfilled on a personal basis? And the answer the Torah commentaries give is that every mitzvah is comprised of two parts. You cannot perform a mitzvah unless you learn how to perform that mitzvah. So, the first part of each mitzvah is to learn about that mitzvah and its details. The second part of each mitzvah is taking that information that one knows, and actually practically going ahead and fulfilling that mitzvah. So, for many of the mitzvos that we do have the opportunity to fulfill in a practical way, even today, we are privileged to be able to fulfill both components of the mitzvah. A: To learn about it; and B: To actually practically perform it.

However, the Torah commentaries explain that for those mitzvos that we are unable to perform in a practical way, nevertheless, we can still fulfill the first part of the mitzvah - to learn about the mitzvah, and by doing so, we are showing Hashem our desire to perform the mitzvah even though we are unable to perform that mitzvah in a practical way. This is a very powerful idea that we can also bring into the concept of Torah learning. Of course, the ideal would be to be involved in Torah learning 24-7, because again, this is the holiest endeavor in the true perspective in Hashem's books. However, for most of us that do not have the opportunity to be exclusively involved in Torah learning 24-7, we nevertheless can express our desire to Hashem in our personal words.

“Master of the Universe, thank you for the privilege to learn Torah. I am so grateful for the time that you have given me on a daily basis to be able to learn some of your Torah. Thank you so much, Hashem, for giving me that opportunity. At the same time, Hashem, I'm trying to internalize that Torah learning is so valuable and precious, and I would so appreciate if you could give me more time. And I know that you can do anything, Hashem, because you are the Master of the Universe. You are the one who can take care of my commitments and help alleviate some time, that I should have more time on a daily basis in order to learn your Torah. Please, Hashem, my desire is to have more and more time to learn your Torah.” Although we may not have that time available, the true question we will be asked after 120 years is “did you desire with all your heart to make your maximum effort to learn Torah.”

One of the things that helps us to build our emunah is when we see different Torah sources that outline to us what exactly Hashem's perspective is. The Gemara tells us that when a person is undergoing some form of suffering, the first mode of response should be to introspect and think about if there has been something perhaps that we have done wrong, that maybe because of that, Hashem is sending us a reminder to correct our ways. The Gemara then continues and says, if a person did introspect and didn't find anything in particular that they feel Hashem might be communicating to them about, to try to mend their ways in that particular area, the next step is to attribute the reason for Hashem sending us this suffering because of the sin of bittul Torah, of wasting time and not learning Torah when we could have.

The sin of bittul Torah is clearly placed very high on the scale of Hashem's perspective of what is important to the point that the Gemara is teaching us: if you don't see any other particular area for Hashem talking to you, it is probably because we have not been as careful as we could with the mitzvah of learning Torah. The Gemara elsewhere also tells us that one of the first questions we will be asked when we meet our Creator after 120 years is, did you set aside time for Torah learning? This passage reveals to us a fundamental concept of how Hashem's perspective works. When we meet our Creator one day, He will not ask us, why weren't you the greatest sage of the generation? However, He will ask us, did you set aside time to learn Torah to your maximum capacity? Both in quantity and quality, we will be asked if we made our maximum effort.

So, if somebody has not had the privilege to have many years of Torah background to be able to learn Torah independently, of course one is not then expected to learn passages in Torah which one needs to be an independent learner for. And when one meets Hashem after 120 years, that will not be part of the equation. And in the same way, someone whose path to life is that Hashem has given them numerous hours a day available to learn Torah, when they meet their Creator one day, their question will be based on how many hours were available to them. But someone who had a very minimal amount of time available and really made their maximum effort to learn Torah every day, even if it's one passage and that's all they were able to achieve, but that was their maximum, they will receive a hundred percent on their score on this question. Torah learning is one of the cornerstones of Judaism. It is not about how much we learn or how successful we are being in what other people might define as success. Hashem's true question is going to be, did you do your best?

Men, of course, are obligated in the same way as women to learn about the performance of the practical mitzvos and make efforts in character development to seek inspiration, our fear of Hashem, our love of Hashem, and of course growth in our emunah and our personal relationship with Hashem, whilst at the same time there is an additional mitzvah, commandment, for men to constantly be involved in Torah, meaning to say, at any given opportunity where there is an extra moment, there is a commandment for a man to delve into Torah, even if in theory he knows the entire Torah already.

We've discussed many times that the Torah commentaries teach us that the purpose of our existence is to have emunah, to believe, specifically to believe when we don't see, we don't know, we don't understand. We read a mishnah every morning as part of the morning prayers that says that the value of Torah learning is equal to all 613 mitzvahs put together. When one sits down and learns Torah to the best of their abilities, it doesn't always feel as inspiring as if one has given a huge sum of money to charity or performed some other act of kindness. However, the Torah is teaching us the true perspective. Torah learning is so powerful, even when we don't feel inspired from it, that it is equal to all 613 mitzvahs put together.

Our job is to internalize that belief. One might ask, seeing as Torah learning is so great, perhaps one should not spend their time on any other mitzvos and just learn Torah the entire day. In theory, that would make sense. As mentioned, we have a mitzvah to learn Torah at any available opportunity, and seeing as the value of Torah learning is equal to all 613 mitzvahs put together, it would make sense that the most ideal course would be for me to be involved in Torah learning as much as possible, even at the expense of missing out on doing other mitzvahs. Again, there are always different ways to look at anything, it all depends on perspective, but when we want the truth, the only place to look is the Torah.

The code of Jewish law, the Shulchan Aruch, outlines exactly what to do. When there is a mitzvah that can be taken care of by someone else, then the law is that it would be better for me to continue my Torah learning and not interrupt in order to go fulfill that mitzvah. So, let's say I'm currently learning Torah and I notice from the corner of my eye that there's somebody who is feeling very upset. We know one of the greatest mitzvos is to cheer somebody up. Now let's say I see that next to this person who is feeling down, a very good friend of his is sitting there, and if I continue to learn Torah, that very good friend will go and cheer up the individual who's feeling sad. If that would be the case, I would be exempt from that mitzvah, and the right thing to do would be to continue to learn Torah and not interrupt to perform that mitzvah. However, let's say that that individual that is feeling down has a special close bond with me, and I know that I am the only one who is in a position to cheer him up, then the Torah commands us that we are obligated to stop learning Torah and go perform that mitzvah, because this is now a mitzvah that cannot be performed by anyone else. Again, whether we understand the perspective or not, if we are following the guidance of the Torah, we are for sure on the right track. We are so privileged to have been given Hashem's perspective, the Torah.

“Master of the universe, Hashem my Father, I know that you have taught us that Torah is the sweetest possible item in the world. Hashem, I want to believe that with my full heart. But the truth of the matter is that when I learn Torah, I don't feel that excitement. In fact, a lot of the time, I find many areas of the Torah to be quite boring, and when I have to make a choice between learning Torah or spending some extra time doing something on my phone or something else, much of the time, I choose to do the other option rather than learn Torah because it's hard for me to learn Torah. Hashem my Father, I know that the truth of the matter is that if you teach me in so many Torah sources that Torah is the sweetest item in the world, and this is the most important area where we should be investing our time and energy. Please Hashem, I'm asking you with all my heart, please, can you make the Torah sweet in my heart. Please Hashem, can you help me that I should find the Torah exciting and not boring? Hashem, I know you can help me in a second. I know that sometimes I've experienced certain areas of Torah which have excited me and I have been very interested in and I have found to be sweet, whereas other areas of Torah I have found to be boring. How do I know, Hashem, to find the right areas which will speak to me and excite me the most?

Please Hashem, guide me to those areas of Torah. Guide me to hear lectures or to find the right books of those particular areas that I will find to be sweet and meaningful for me. And Master of the Universe, you know that a lot of the time learning Torah is not easy for me. I might not have had a background in Torah education, or even if I have, many areas of Torah might be difficult. Please, Master of the Universe, you are the one, Hashem, who created the Torah. Please, Hashem, can you help me to feel that sweetness and to be so successful in my Torah learning? Thank you, Hashem, for the gift of the Torah.”

I once heard a beautiful idea based on a famous verse which states that Torah is so great that it is better to me than thousands of pieces of gold and silver. The verse specifically mentions the items in this order. Torah is so great that it is greater to me than gold first and thereafter than silver second.

Now, we all know what is worth more, gold or silver? Of course, gold. So if the verse already compared the value of Torah and told us that it is greater than gold, why thereafter does it also say, and it is also greater than silver? If the verse has already stated that Torah is greater than gold, of course it is greater than silver, because gold is greater than silver. And it seems superfluous for the verse to go out its way to thereafter tell us that Torah is also greater than silver.

And this most beautiful explanation sheds some light on what our perspective should be in the way we relate to Torah in our appreciation to this amazing gift that Hashem has given us. Torah is such a great gift, so much greater than any money in the world, than any gold in the world, than any silver in the world, that when we compare Torah to gold and silver, it is so far removed from them that gold and silver kind of look like the same thing. Everybody knows that $2 is more than $1.

So if I say $10 is more than $2, which is more than $1, that would make sense. However, if we're comparing $10 billion to $2 and to $1, we wouldn't anymore find it necessary to say $10 billion is the greater of the three, then comes $2 and then comes $1. We would rather register that $10 million is so much greater than both $2 as well as $1, that they can't be compared to one another.

And we would just say $10 million is in a different league to those smaller amounts. In the same way, when we compare Torah to gold or to silver or to any amount of money in the world, Torah is so much greater than any amount of money, be it $1, $10, a million dollars or $10 billion. It is so insignificant in comparison to the value of our true gift, the gift of Torah, that we just group the items together, gold, silver, it doesn't matter.

It's so insignificant in comparison to the Torah. And that's why the verse lists the items seemingly out of order, first saying Torah is greater than gold and thereafter saying Torah is greater than silver, even though it seems superfluous to say so, because gold and silver are so insignificant in comparison to the Torah that one doesn't accord any more value to any one of the two when comparing to Torah. Torah is the sweetest item in the world.

With Torah, we remain with the true perspective of what Hashem wants from us in the world of how to live a meaningful life. We are so privileged to have been given the Torah directly from Hashem

We discussed of what Rav Yosef Albo in the Sefer Ha'ikarim writes, that the opportunity to rely on Hashem and reach out to Hashem for help, as opposed to going to a different address, is part of the laws of nature of how Hashem made the world operate. If one chooses to rely on Hashem, Hashem will come through, and in the words of Rav Yosef Albo, just like we know the sun is expected to rise tomorrow, to the same extent if I rely on Hashem, I can expect that He will come through for me. Although on the one hand, when we take to heart the miracles of Chanukah, it can be inspiring and motivating to live our lives according to the values of emunah and bitachon, however on the other hand, it can sometimes be disheartening when we bring to mind those miracles, because after all is said and done, most of us in today's day and age do not experience such outright miracles. Does that mean, perhaps, that the opportunity to have emunah and bitachon is only available to super-righteous individuals, and maybe it's not applicable to me? 

There could be many reasons why in general Hashem wants the world to work under the veil of nature. One reason that many commentaries mention is to give us the opportunity to have emunah and bitachon, and believe, specifically when we aren't able to understand why He is doing what He is doing. But as discussed, there are times where Hashem decides to come through in a more apparent way, sometimes in an outright miraculous manner, such as in the episode of Chanukah, and at other times perhaps more relevant to each one of us, although it might not be in an absolute outright miraculous manner, but there are times where we might make a prayer and see Hashem come through for us in the way we requested, and the like. 

One might say, "okay, I understand, Hashem certainly does exist and runs every detail of the world, and certainly He can do miracles and break the laws of nature, because ultimately He created nature and runs every detail of the world. But that's very nice for people who have reached a high level of righteousness. But what about me? How is this applicable to me? Why would Hashem come through for me in my life? Perhaps I've even committed many sins." Let us remind ourselves of one of the most fundamental, but sometimes most misunderstood principles when it comes to bitachon. The opportunity to have bitachon and rely on Hashem is completely independent of our actions. As the Ramban in his sefer Emunah Bitachon, explains, the verse states, Betach b'Hashem va'aseh tov, trust in Hashem and do good. The Ramban points out that the verse specifically states, "trust in Hashem" first, to teach us that one is able to trust in Hashem independent of our actions.

And this idea that anyone, regardless of our spiritual scorecard, is able to trust in Hashem is brought down by countless Torah sources, from the Midrash to the Rishonim such as Ramban and Rabbeinu Yonah, all the way down to the later authorities such as the Chofetz Chaim in Nefutzos Yisrael, chapter 8, who state that even if a person does not have merits and might even be classified as a rasha, an evil individual, just like the sun rises in the morning, the opportunity to have bitachon is available to every one of us. And if we practice our reliance on Hashem, Hashem will come through for us. 

"Hashem, my Father, as we come to the culmination of Chanukah, these holy days that You've granted us, please will You bless me and help me not to fall into the trap of those that trust and rely on other individuals, because as we learn from the Chovos HaLevavos, when one does so, I actually become under their auspices. Whereas, when I choose to rely on You, You will come through for me, and it is completely independent of my spiritual level. This act of relying on You will be the greatest asset that I can have, both in this world as well as for my eternal reward in the next world."

In the words of one of the Rishonim, Rav Yosef Albo, in his Sefer Haikarim, he writes that just like we are sure that the sun will rise tomorrow, to the same extent one can be sure that if you rely on Hashem, He will come through for you. The only qualification to this rule is like the verse in Ashrei teaches, that Hashem is close to all who call out to Him, as long as they call out sincerely. One level of having bitachon is to say, "of course I rely on Hashem and He is my address to go to, however, I have a back-up plan in case Hashem doesn't come through for me." Although it is commendable that one is including Hashem in the picture, however, this is certainly far from the ultimate bitachon. As the Chovos Halevavos writes to the introduction of his Sefer, that when a person places their trust in another individual or circumstance, Hashem actually removes His own providence from that individual and places them in the hands of whoever they are relying on, or whatever circumstance they might think they are bound by. 

This is a frighteningly powerful statement. On the one hand, it is clear from countless Torah sources, that when one truly places their trust in Hashem, Hashem will come through for them. And as Rav Yosef Albo in the Sefer Haikkarim taught us, this is a basic equation: Just like Hashem placed it in the laws of nature for the sun to rise in the morning, so too, if one relies on Hashem, Hashem will come through for them. However, on the other side of the spectrum, the Chovos Halevavos is teaching us another principle of how Hashem operates in this world - that if one does choose to rely on another individual or circumstance, then Hashem removes Himself from the situation, and I become bound to the control of this individual or situation that I am relying on. 

And of course, there are many levels between these two extremes. Sometimes we rely on Hashem, but at the back of our mind, we have a backup plan in case Hashem doesn't really come through for us. And although that is commendable that we are relying on Hashem to some degree, however, because we are not doing so to its full degree, we then become in the hands of other individuals or circumstances to some degree. The tremendous miracles of Chanukah are teaching us that yes, although we have a mitzvah to make our effort to do our hishtadlus in the world, however, a step before that is to take to heart, without a shadow of a doubt, that Hashem exclusively is orchestrating every single detail in my life. And the more I will choose to rely on Hashem, the more He will come through for me, and the less I will choose to rely on other people and circumstances, the less I will be bound by their auspices.

"Hashem, my Father, as we approach this final day of Chanukah, please can You help me to truly place my trust in You, to the extent that I really internalize that anything and everything that happens in my life is completely from You, and I have the constant opportunity to reach out to You exclusively and rely on You. And Hashem, You've taught me in Your Torah sources that if I rely on You exclusively, that is the time specifically that You will come through for me. Hashem, it's difficult in this world, because the way the natural world looks, it seems like I'm dependent on people and circumstances. But the scary thing is, that when I do depend on them, You actually put me in their hands, as the Chovos Halevavos has taught us. Please Hashem, help me to not rely on anyone nor anything except for You exclusively."

Just like Hashem has blessed us with these holy days that serve to inspire us throughout the rest of our lives, that all of nature in essence is an outright miracle, and the same Hashem who caused the mann, the miraculous food that fell from the heavens for the Jewish people during their journey in the desert, is the exact same Hashem who provides for our paranosah today; and the same Hashem who split the sea for the Jewish people when they were surrounded by danger from all their sides and had nowhere to escape, is the same Hashem who has saved us in our personal lives so many times in so many ways. There are people that die daily in car accidents. How many times have I been in a car without having an accident? If we open our eyes, we will see that our life is full of constant miracles of how Hashem comes through for us, but again, our job is to find Hashem in the course of nature. 

Without the emunah mindset, one's thought process might be, "yes, although I didn't have a car accident today, however, most people in the world do not die daily in car accidents. Although it does happen to some people sometimes, however, why should I expect that that should be something that could transpire to me, and therefore why should I necessarily be appreciative about that fact?" Whereas when we are able to look past the veil of nature and realize that just like Hashem was the One who so apparently and obviously was our Savior when we were surrounded by danger from all sides and split the sea in a way that there was no question that Hashem was the only One who could do that, and there was no nature to attribute that miracle to, similarly, when we go through a day without a car accident, or the other million miracles that we experience on a daily basis, our job is to link those happenings to Hashem's doing as opposed to just assuming that that is the course of nature, God forbid, excluding Hashem from our lives. 

Many people have experienced Hashem coming through for them in their lives in one way or another. Although usually in our times this is not in an apparently obvious and miraculous manner, however countless people have told their experiences of having seen Hashem come through for them in their lives. When a person prays to Hashem for a new business opportunity and it just so happens that a couple days or perhaps even hours later one receives a call from another individual with a new opportunity, or perhaps one is just looking for a parking spot, and just as one makes that prayer and asks Hashem to help them, it just so happens that someone is leaving just then, making the spot available. If we are just to open our eyes, we will quickly see that Hashem is everywhere and we can constantly witness Him under the veil of nature on a moment-to-moment basis. Our job is to open our eyes and through these days of Chanukah we have a special power and energy to internalize that ultimately every single moment of our lives is an outright miracle.

And as we've discussed previously, although we do have a mitzvah to make our own efforts throughout life, however, it is so important to never fall into the trap of believing even slightly that my efforts are what cause my successes, because as we've discussed, that could borderline on the tremendously grave sin of idol worship, where I believe that there is some power outside of Hashem, God forbid, and the tremendous miracle of Hanukkah is coming to teach us that just like Hashem is able to come and take oil and make it miraculously burn much longer than it is supposed to according to the laws of nature, so too any and every occurrence throughout our lives are ultimately miracles that Hashem is orchestrating every single moment. 

Besides the miracle of the oil on Chanukah, the other tremendous miracle that we commemorate is the war that transpired, which according to the laws of nature, logic and statistics would make anybody laugh at the absurdity of such an attempt. We are taught that it was only a handful of people that decided to take on an entire huge and powerful army. Just imagine in our times, ten people would get together and say, "we are now going to take on this mission to go and destroy our enemy and the entire army of thousands and thousands of people." Besides the fact that we are completely, absurdly outnumbered, we also have very little military training, whereas they, on the other hand, are elite soldiers. If one were to try to take on such a task today, this would be seen as a complete absurdity, and although we do have a mitzvah to not rely on outright miracles, and we are certainly not permitted to put ourselves in dangerous situations, however, we are also to be so careful to never ever fall to the side of Avodah Zarah, believing that the world can only work according to the laws of nature.

Because let us remind ourselves, this is the purpose of the world, to test us in emunah, in our belief, where the world is going to appear like it runs according to the laws of nature, but in truth, there is only Hashem pulling every single string. And when we look at the Chanukah candles and remind ourselves of the miracles that took place on Chanukah, and we meditate on the fact that there was only a few people who decided that they were going to rely on Hashem to such a degree that He would help them in a complete unnatural manner, because they had no other choice, and He would help the handful of them to wipe out an entire army, something completely against all the laws of nature, logic, and statistics, when we take this to heart, this can be a tremendous springboard for motivation and inspiration throughout any endeavor we might be dealing with in our lives, to remind ourselves that ein od milvado, that although usually Hashem does opt to work through the laws of nature, however, in truth, there is nothing whatsoever in the world except for Hashem.

"Hashem, thank You so much during the year for giving me the opportunity to believe in You. And as You've taught us from many Torah sources, that believing means specifically taking that leap of faith when I am not able to see and understand Your ways. Because although the Torah is replete with passages along the lines of "Ein Od Milvado" - that You, Hashem, exclusively orchestrate every single detail in my life and in everyone's lives, and there is no such thing as the course of nature and the normal way of the world, however, at the same time, usually throughout the year, You want me to live in a world where You are hidden behind the veil of nature, and my job is to try my best to find You through everything I'm doing. Because again, the point of my existence and my ultimate ticket to eternal pleasure in the next world, as outlined by many Torah sources, is to excel to my maximum degree in my Emunah and Bitachon endeavor, and specifically to believe when I don't understand. Whilst at the same time, thank You so much, Hashem, for giving us those opportunities where we do see You loud and clear in our lives. Because when that occurs, it gives me tremendous inspiration and motivation to be able to see through the veil of nature, throughout the year, when You are hidden. 

Hashem, I'd like to just take a few moments now, whilst I have the opportunity, standing by these holy Chanukah candles, to look into my own personal life and appreciate and thank You for all the tremendous ways You've come through for me. Thank You, Hashem, so much for the gift of my health, the ability to breathe without struggle, the fact that I can see, and the fact that so much of the time I experience life without physical pain and suffering. Hashem, thank You so much for the gift to be able to have family, as well as the friends that You've given me, and the opportunity to share experiences together. Thank You so much, Hashem, for providing me from day one of my life, right up until today. Although there might have been times of struggle, and again, that You did for me also for good reasons, to help me grow in my endeavor of emunah and bitachon, however, at the end of the day, You have provided for me since day one, right up until today. 

Thank You so much, Hashem, for the opportunity to be involved in a life where I am aware that my main purpose is to develop my emunah and bitachon. Thank You so much, Hashem, for sharing with us Your incredible Torah sources that allow us to grow in this tremendous endeavor. Hashem, I want to thank You deeply for all those times of challenge in my life, because I know that You love me and You created me just to give me good. And if You're sending me a challenge, it's only because You're giving me an opportunity to be able to believe that everything that You do is for the best. When I'm struggling with the pain and suffering of this illness that You've sent me, after contemplating on the fact a little bit, I've realized, Hashem, that You would only send me this out of Your love, because again, that's the only reason that You created the world, to share Your goodness with me. 

And although there can be many reasons which are beyond my understanding, but one reason which I know is certainly applicable to me and objectively applicable to all of us, is that by sending me these times of darkness and suffering, You are thereby giving me a chance to practice my emunah and bitachon, that everything that happens is directly orchestrated from You, and You would only send me what is best for me. And similarly, thank You so much, Hashem, for all those times in my life that although I might not have experienced outright miracles, similar to the splitting of the sea or the miracle of the oil on Chanukah, however, I have certainly at times noticed Your divine providence in my life, and those times are certainly springboards of motivation and inspiration for me to live my life according to the values of emunah and bitachon. Thank You so much, Hashem, for these holy and incredible days of Chanukah."

And as the Midrashim teach, not only did the waters of the sea split, but in fact, all water at all parts of the world split. Can you imagine for a moment: somebody's having a glass of water, and in an apparently obvious miraculous manner, the water in my cup splits. And when I find out that that happened to everyone in the world, and it was a clear miraculous occurrence, there is then no way to deny the fact that Hashem caused that miracle to occur. And in a sense, although witnessing such an experience is truly awesome, seeing the workings of Hashem so vividly clear, and not having the test of having to try to find Hashem through the veil of nature, however, in a sense, there is no opportunity to believe when one experiences such a miraculous occurrence, because I can see the workings of Hashem loud and clear, and that will certainly motivate me to follow the course of Emunah and Bitachon, and reach out to Hashem about anything and everything, follow His mitzvos with all their intricacies, whether I understand or not, and everything else that a life of Emunah and Bitachon leads to. 

Because after witnessing such a miracle, I am living now on the inspiration that it is absolutely clear that Hashem runs every detail in the world. However, as mentioned many times, the Ramban in the same passage at the end of Parashat Bo writes that our ultimate focus and purpose in this world is Emunah, and in fact, there is no other reason that Hashem created the world in the first place, except for giving us the opportunity to express our Emunah. And as the Vilna Goan and many others that we've discussed mention, the purpose of all the mitzvos is to come to having Emunah in Hashem. And that being the case, usually Hashem wants the world to operate in a manner that He is hidden under the veil of nature, and if we do not make an active effort trying to find Him, we will just see nature, and we will not see Hashem. But Hashem in His great wisdom also understood that at certain times, in order to give us motivation and inspiration, He needed to reveal Himself in a more obvious, apparent way, so that thereafter when He goes back into hiding, we can live off the inspiration and motivation that we gained through those moments.

One of the main purposes behind lighting the Chanukah candles is in order to publicize the miracle that Hashem broke the laws of nature and caused the amount of oil which usually burns for only one day, to burn for all eight days. Most of the days that we live throughout our lives are not outright miracle days, however much of the fuel that we are able to gain to drive our lives according to the values of Emunah and Bitachon, can and should be derived from these above-nature experiences. What a tremendous opportunity we all have to fulfill the incredible mitzvah of lighting the Chanukah candles. And similarly, what a tremendous opportunity we all have to perhaps spend a little bit of time talking to Hashem around the Chanukah candles, digesting and appreciating the tremendous miracles that Hashem brought about for us during these holy days. And b'ezrat Hashem by doing so, that can be a tremendous springboard for us to take leaps in our journey of Emunah and Bitachon.

And in many ways, we are called on to view life as if it were in our own hands, of course, always according to the values of Emunah, such as reaching out to Hashem and asking Him for help, but again, assuming that it is our responsibility to do whatever we can from our side within our maximum capacity to overcome the tests and challenges that Hashem sends us, which are ultimately opportunities to reach our maximum potential for our eternal reward b'ezrat Hashem. 

However, at the same time, these opportune moments that we have at different times of the year, where Hashem imbues a certain holiness, where the opportunity for connection is all that much more stronger; let us capitalize on the tremendous opportunity we have during these holy days of Chanukah, where the potential for closer connection with Hashem and for a tremendous boost in Emunah and Bitachon is available to every single one of us.

On Chanukah, we express our gratitude to Hashem, celebrating the tremendous miracles that He performed for us in times of old. We have the tremendous opportunity to perform the mitzvah of lighting the Chanukah candles, which ultimately commemorates the miracle which transpired in the Chanukah story. We know that the menorah in the Beis Hamikdash needed oil to be able to be kindled from. And when the Greek enemy destroyed the Beis Hamikdash, when the Jewish people came back and discovered just one jar of oil that was available to kindle the menorah, a miracle transpired and the oil, which was supposed to last for only one day, continued to burn for an entire eight days, an outright miracle. 

The message of Chanukah is coming to teach us what we are really trying to work on throughout the year - Emunah and Bittachon - that Hashem exclusively orchestrates every single detail in every single one of our lives. Yes, usually, for whatever reason, Hashem does not decide to come through for us via the means of outright miracles, but He usually rather opts to work through the course of nature; but as the famous Ramban at the end of Parashat Bo teaches: just like Hashem is the One who is able to break nature and go against the usual order of the way the world operates, such as by splitting the sea, causing the miraculous plagues to appear in Egypt, and by extension, when Hashem performs these outright miracles, such as when Hashem caused the oil, which is only supposed to last for one day, to be able to burn for the entire eight days - this is a tremendous opportunity for us to inculcate Hashem's perspective, the only true perspective, the Emunah and Bitachon perspective, that although yes, we are usually called on to work within the laws of nature and to make our maximum effort, as if we are in control, to do the best that we can, however at the end of the day we are never to forget, even slightly, that Hashem exclusively orchestrates every single detail in every single one of our lives. 

Just like Hashem was the One to change nature in the past and split the sea, bring about the plagues in Egypt, and more relevant to our times right now, to cause the oil to burn no shorter than eight times longer than it is supposed to according to the laws of nature, the message of Chanukah is coming to teach us that the laws of nature is just Hashem hiding within the normal way that the world operates, giving us the opportunity to look under the veil of nature and acknowledge that ein od milvado - there is nothing in the world except for Hashem.

And as we've discussed, there are many levels in what it means to do so. Although it is already a tremendously significant achievement when one has acknowledged and internalized to even a very minor degree that Hashem does exist, and therefore when I am experiencing some sort of trouble in my life, I do turn to Hashem, even if it is only for a few seconds or a few moments, instead of trying to go and find my own solutions, if I turn to Hashem and acknowledge that He is the one that can help me, that is a tremendous achievement. However, as we've discussed, there are many levels as to what it means to rely on Hashem. The more we grow in our Emunah and Bitachon, the more we will be inclined to turn to Hashem.

And as we've discussed many times, Emunah is our life's work. And although we are certainly called on to make our maximum effort in achieving our life's purpose, in growing in our Emunah, and one of the main ways we can exercise that effort is by exposing ourselves to what the Torah, the only true perspective, Hashem's perspective, has to teach about Emunah and Bitachon, thereby trying to incorporate those concepts more and more into our lives on a daily basis, at the same time, we have learned many times that Hashem only expects from every single one of us to make our maximum effort. Everyone has a different story, a different background, and many other factors that make up who we are. And certainly it is not our place and we cannot tell about the success levels of Emunah of one another. Our only focus is to make our maximum effort in our own lives to grow as much as we can, just a little bit more every day, to have that little bit more Emunah and that little bit more Bittachon.

Although on the one hand, throughout the year we are certainly called on to do our best in making an active and practical effort to grow in our Emunah, be it by learning Torah sources, seeking daily inspiration, asking Hashem in our own words to help us with our Emunah and Bitachon endeavor, and the like, at the same time, however, there are certain times and places that our opportunity to connect with Hashem and have an Emunah and Bitachon boost are stronger than other times and places. A basic fundamental to the Torah and to Judaism is that Hashem fills every single space of the world that we live in, and certainly Hashem hears us, whatever part of the world we might be in, as well as whatever time of year it might be. However, we are also taught that the opportunity for this connection is more potent at certain auspicious times and holy places. 

Although we all have the constant opportunity to talk to Hashem from our own homes, and we should certainly capitalize on that opportunity, b'ezrat Hashem soon when the Beis Hamikdash will be rebuilt and we will have the opportunity to come to the holy land of Eretz Yisrael and go to the Beis Hamikdash, there is no question that the opportunity for closer connection to Hashem will be all that more potent inside the Beis Hamikdash. 

The way I once heard this concept explained can be compared to Wi-Fi connection. The whole world is within Hashem's Wi-Fi vicinity, and there is no question that we are connected, wherever we are, whenever it might be. However, there are certain spots that the Wi-Fi connection is particularly strong, and the connection is therefore faster, more efficient, and the like. And similarly, when it comes to our connection to Hashem, there are certain times that our opportunity for connection has a tremendous boost. We are about to enter the holy days of Chanukah, eight unique days that have a tremendously electric energy in terms of the opportunity of our connecting to Hashem and building our emunah and bitachon. May we all merit to capitalize on the tremendous opportunity we have to boost our emunah and bitachon and connection with Hashem throughout the eight holy days of Chanukah.

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.

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.

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."

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."

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 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."

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."

I read an amazing story in the book, Just One Word, Emunah, by Esther Stern, that drives this point home. There was a couple who got married in the year 1979. For ten years they were unable to have children, and of course throughout that process and time they made their efforts to try and enable them to have children, be it seeing doctors or spiritual endeavors. Another ten years passed, now twenty years in total, with still no sign of any child or possibility of having children in sight. This of course was a point of tremendous heartache in this couple's life. Nevertheless, being God-fearing Jews, they went to receive blessings from some great people, and the woman in the story recounts that their situation was so impossible to have children, when they went to certain great people, they were encouraged to accept their situation that they weren't meant to have children. 

However, this woman says that she had learned that there is never a space to give up, and even when all odds are against an individual, one can always pray for things to turn into their favor. The woman in the story reports that she and her husband, during this period of being unable to have children, and of course having this at the forefront of their minds all the time, visited Kevar Rachel, the holy place of the tomb of Rachel, every morning for two years reciting the entire book of Tehillim. Now for most of us, that would be a very big spiritual effort. Nevertheless, they did not see any sign of children. After 31 years of being unable to have children, says the woman in the story, she was speaking to a friend who had learned about the concept of thanking Hashem both for the times that we understand as good, as well as for the unpleasant times, because although we don't see the good in those situations, we believe that Hashem will only send our way what is good for us.

And after learning about this concept, she and her husband decided to change course completely, and instead of requesting from Hashem to have a child, they began thanking Hashem for 32 years of being unable to have children. Firstly, thanking Hashem for their emunah in their lives, being able to believe that if Hashem has sent them a certain challenge, of course it will be for their best, and perhaps also finding other reasons why Hashem's decree could be for their good, such as for 32 years they have had the opportunity to live with a certain level of humility and connection to Hashem, and dependency of Hashem praying to Him so much in perhaps a way that many others could not do. And she says that this became their mode of thinking in all areas of their life when something broke in their house.

Although one's instinctive response is to be frustrated or complain, they got into a mode where they said, “thank you Hashem that the washing machine just broke; thank you Hashem that the fridge now needs repair”, and believe it or not, after 32 years, this woman and her husband merited to have a child, and she passionately describes how more potent than any form of prayer or spiritual endeavor, to just thank Hashem is the highest of the high because again, if we believe that Hashem can do and only does good for us, we will thank Him for everything.

If we remember and internalize with our emunah these words of Rabbeinu Bechayei, that we ourselves have pre-chosen every single nuance and detail that will transpire in our lives, it can help us tremendously in our endeavor of emunah and bitachon. Before we came into this world, when we were not limited by our body and human limitations, we have the opportunity and ability to see through the lens of absolute truth, through the full picture. And therefore, our neshamas choose exactly what is best for us before we come into the world, because our neshamas can see everything there, why it is good for us. And in this world, as discussed many times, we do not see, we have to believe. But if we remember that we've already chosen all the details to our own lives, ourselves, it can be tremendously inspiring to accept all situations with love and happiness. 

We've discussed many times that the highest and most potent prayer that we can opt to pray is the prayer of thank you. And it is worth highlighting two sides of the coin when it comes to thanking Hashem. The first and most obvious is thanking Hashem for what we did experience when He came through for us and investing time and energy into verbalizing and expressing those feelings to Hashem. “Thank you so much, Hashem, for the gift to be able to keep Shabbos and all its tremendous blessing every single week. Thank you so much, Hashem, for the opportunity to be able to have eyes and be able to see. Thank you, Hashem, for the gift to be able to breathe. Thank you, Hashem, for the incredible family that you've given me. Thank you, Hashem, for all the parnassah and food that you've given me throughout my life.” And the more we thank Hashem, the better, because in a sense, we are then appreciating more. And as we've discussed, when Hashem hears our “thank you’s” to Him, He then brings about more blessing in all areas of our life.

And the other side of the coin when it comes to thank you is thanking Hashem for those things that we do not understand and see the good in, but we believe that Hashem can and will only send us good. Remember, we ourselves, before we came down into this world, chose all the details precisely of what would transpire throughout our lives, not because we were forced to, but because we chose that that will be the best for us. And with that perspective and understanding, it is easy to thank Hashem for anything and everything which might transpire.

“Thank you so much, Hashem, for the fact that I broke my toe, because, of course, I don't know all your calculations why that is good for me, but I know for sure that that is good for me. And in fact, I might myself even be able to think of reasons why that may be good for me. Thank you, Hashem, for breaking my toe, because the truth of the matter is that I get quite busy with my life, with the many obligations that I have to take care of, and I don't usually appreciate the fact that I can walk around without this constant pain bragging at me. Thank you, Hashem, for now breaking my toe and giving me the opportunity to appreciate all those other times. And thank you, Hashem, for the fact that I didn't break my other toe, my arm, my legs, and all the other incredible things that you've given me in the health of my body. And the truth of the matter is, Hashem, there are many deeper reasons why you might have caused me to break my toe. Perhaps there might have been some form of consequence waiting for me in the next world for some act or sin that I might have committed, and you, in your loving kindness, would rather me clean that slate by stabbing my toe in this world. Thank you, Hashem, for all the incredible gifts that you've given me, both those that I do understand as well as those that I don't understand, but just believe that are for sure for my best.”

The potency and power of thanking Hashem and the responsibility and opportunity for each one of us to do so is portrayed to us in the laws of davening. There are three prescribed prayers and the main part of the prayer is the where everybody stands and prays the prescribed prayer quietly. After the quiet Shemoneh Esrei, the leader of the davening repeats the Shemoneh Esrei for the basic reason that if somebody does not know how to pray, this prayer can now be counted for all the individuals who do not know how to pray as if they prayed themselves.

This law was much more relevant in times of old where used to pray without any siddurim and it was common for people to come to a synagogue and not know how to pray. However, even though we do have siddurim today, this law nevertheless still stands for various reasons. It is worthwhile to point out that although one is able to fulfill their obligation of prayer by listening to the words and recitation of the Chazan, nevertheless, when we reach the paragraph of Modim which deals with thanking Hashem for the many blessings that He has given us, there is a special paragraph there that we all have to recite ourselves. And commentaries explain because although all prayers are important but in a sense the most important prayer is the prayer of thank you and therefore when we reach the section of thank you in the repetition of the Shemoneh Esrei, it does not suffice for us to just hear the words of the Chazan and fulfill our obligation in that way. Rather, we need to verbalize the thank you in our own words every single one of us. The gift of saying thank you to Hashem is available to every single one of us at every opportunity. 

“Thank you, Hashem, for the privilege of waking up to another day and all the opportunities that you have presented me in my life. Thank you, Hashem, for the incredible opportunity to recite brochas today over everything I'm going to eat and drink and every time I use the bathroom. Thank you, Hashem, for the ability to go to the bathroom without pain so many times. Thank you, my loving Father, for the opportunity to be learning Torah, to be trying to and to have a personal relationship with you. Thank you, Hashem, for giving me a mouth and teaching me how to talk and giving me the opportunity to pray to you about anything and everything I might need and in particular thank you Hashem for the opportunity to thank you for all the gifts that you bestow on me in so many different ways. Thank you, Hashem, for all the gifts that you have given me.”

We find throughout Torah literature many personalities that were unable to have children, and although they could have just accepted their situation, they nevertheless chose to pray to HaShem to send them their desired request, to have a child. And there are many examples for this in the Torah, that it is a mitzvah to pray for the things that we desire to have. However, it is also important not to forget the fundamental starting point, that HaShem does know everything that we need, because sometimes we might feel anxious, did I express my prayer in the most perfect way? We do have a mitzvah to make our maximum effort to pray in the right way, and in fact, Torah sources do teach that we are to make our highest effort in verbalizing and outlining all the details to what we are requesting from HaShem.

However, at the same time, to realize that HaShem only expects us to make our maximum effort, and at the same time, we are to humble ourselves and realize that even if we make our maximum effort, we can still not do it in the perfect way, because we are imperfect beings. When we ask HaShem for something, we might leave out many of the details that are actually of paramount importance. Just because of our limited nature, maybe we forgot, or maybe we didn't realize the importance to ask about other details. Again, our expectation is not to bring about any desired result. Our expectation is to make our maximum effort in doing so. And in the same vein, when we live with this fundamental principle, realizing and internalizing that HaShem of course knows everything that we might need even before we have verbalized, so we are able to also focus our energies on the highest form of prayer.

The Torah commentaries teach that there are many chambers in the heavenly worlds, and depending on what our prayer consists of, our prayer is directed to a specific chamber in the heavenly worlds. We are taught that there are angels appointed over each of the chambers, and sometimes they can be strict in their judgment of why a certain prayer of ours should be prevented from making its way into a certain chamber. However, there is one chamber which the angels have absolutely no jurisdiction to, and this chamber is exclusively managed by HaShem Himself without any opportunity for the angels to get involved whatsoever.

And we are taught that this is the chamber of gratitude, when we express our gratitude to HaShem for the areas He has come through for us. That itself is a catalyst for HaShem to thereafter answer our prayers that we might not even have verbalized, because HaShem now sees our appreciation and says, Oh, you think that was a gift? I'll show you what a real gift is. And through our thanking HaShem, we bring about all of our needs, even the ones that have not been verbalized. Of course, the ultimate reason we thank HaShem should not be to bring about the fringe benefits of the other things that we need. However, it is inspiring and motivating to realize that when we do thank HaShem, that merit extends to even unrelated areas to what I am thanking HaShem about and brings about HaShem answering our prayers, sending our salvations and our success.

Much more important than any exam that can exist in this materialistic world that we live in, is the exam we will have at the time that we pass on from this world. The Gemara in Shabbos 31a states that there will be six questions asked of us at the exam we will have to face on the day of our passing. Of course there is much Torah literature about these six questions available for one who is interested in further study. But for our purposes right now we will go through these six questions very briefly, so that b'ezrat Hashem, each one of us, can make an effort to be mindful of these questions and be prepared for that exam when the time arrives.

Question number one the gemara says, is nasata v'nasata beemunah - did you conduct your business affairs in an honest manner? That is the simple meaning. And on a deeper level, as the commentaries teach, is - did you live your life according to the values of Emunah? And in truth, these two explanations are really one and the same, because one who is living according to the values of Emunah will also certainly conduct their business affairs in an honest manner, because if Hashem is truly in charge, I have no need to cheat anybody. 

The second question is kavata itim latorah - did you set aside time to study the Torah? And as the Shulchan Aruch in Yoreh Deah chapter 246 states - every single Jew is obligated in the mitzvah of Torah study, whether poor or rich, whether healthy or unhealthy, whether one has family responsibilities or other responsibilities, under all circumstances one is obligated to set aside time to learn Torah. In our day and age we are so privileged to have so many forms of Torah learning available in all languages and in all mediums, such as books, online lectures and the like. Let us remind ourselves that this is the second question that will be asked in our final examination. It is also worthwhile to mention that the Halacha states that although women do not have the same level of obligation in terms of Torah learning as of men, by helping others such as her husband and children to learn Torah, she bears the fruits of a full out partnership in their Torah learning.

Question number three is asakta bepirya ureviyah - was one involved in making an effort to try procreate and make a family? The emphasis on try, because if we believe Hashem is in true control, then Hashem exclusively decides if and what type of family we might have; but our effort needs to be to try and pray to make a family and be able to procreate. Question number four is Tzipisa Liyeshua - did you hope for the arrival of Mashiach? We have a mitzvah every single day to hope for the coming of Mashiach that we should merit in our days. Questions five and six are also related to Torah study, where the questions surround some of the more deeper and technical aspects of how exactly we went about our Torah study. And again, highlighting and seeing the great emphasis that Hashem places on Torah study. 

And the gemara ends off by saying that a prerequisite even to all six questions that will be asked in our final examination is did we have Yiras Hashem - fear of Hashem. Of course there are many levels in understanding these six questions, but at least revising a brief understanding of these six questions for preparation of our exam can certainly go a long way. May we all merit to be successful in all our endeavours in this world, but most importantly may we all merit to pass our final examination with flying colours.

It is important to note that both of these approaches are true perspectives of the Torah, and one should certainly expose oneself to both of them to some degree. However, for many people, focusing on one of them is more beneficial. Some people are very inspired and motivated when they understand the extreme seriousness and severity of the consequences for their actions in the next world. Whereas for many people, that idea may be very overwhelming, and although one certainly should be exposed to it to some degree, because as we've learned previously, many Torah commentaries write that the only way to come to real love of Hashem is by first coming to fearing Hashem, and the most basic level of fearing Hashem is understanding that there are severe consequences for our actions in the next world, however, at the same time, one with this type of nature and approach could expose themselves mainly to the more positive areas, such as what is waiting for us in Gan Eden and the like.

There is much written about all of these topics, and if one would like to investigate it further, perhaps a place to start are the Midrashic collections on these topics, called Meseches Chibut Hakever, Meseches Gehinnom, and Meseches Gan Eden. Every one of us has our own journey, and different people connect with different things. But one thing is for sure, to just ignore the fact that reality is one day going to hit, and not expose oneself whatsoever to the concept of Olam Haba, is certainly not in line with what all the commentaries do. Throughout Torah literature, right from the early classics such as the Talmud all the way through to the later Torah commentaries, the concept of Olam Haba and the consequences that we've been discussing is on the front pages of every topic. Because let us remind ourselves, this world is a world of Emunah, although everything around us might seemingly dictate that the important things are getting evolved in the materialistic things of this world, however, our purpose in this world is to practice and excel in our belief, our Emunah, in what we are taught from Hashem's perspective, the only true perspective.

"Hashem, my Father, I am so grateful that You have chosen me as Your child to teach me this true information of Your perspective that teaches us the truth of what reality is. Because Hashem, although You created this world, that many people are involved in this world for its own sake - Of course I can't understand Your real calculations - but as Torah commentaries teach, one of the reasons that many people exist in this world is just because of me. Because as the Gemara states, I am obligated to believe that the entire world was created just for me, and although there might be many people who seemingly do not understand that there is another world and just get involved in day-to-day materialistic activities in this world, however, Hashem, as You've taught me from Your Torah commentaries, many of those people were created just to test me. Because although they might appear to be successful in their endeavors, I am now called on to believe that those pursuits of the materialistic world and the successes they might be seeing is not reality. Although it might appear to the naked eye that that will lead to happiness and the like, however, a person who is truly connected will quickly realize what true reality is."

The Gemara in Berachos 28b states that when Rabbi Yochanan ben Zakkai, one of the greatest sages, was passing away, his students asked him why he was crying. And he mentioned, because there are two roads after a person dies, that of Gan Eden, heaven, and that of Gehinnom, hell - and I don't know which path they are leading me onto. Now one might feel if Rabbi Yochanan ben Zakkai wasn't sure where he was going, what chance do I have? But again, as the Rambam says, every single individual is able to become as great as Moshe Rabbeinu. And as the commentaries explain, of course it doesn't mean that we are able to actually reach the same spiritual state as Moshe Rabbeinu, the greatest human being ever to live. But rather that just like he achieved his maximum potential, we are able to achieve our maximum potential. 

Hashem will certainly not make an unfair challenge that is impossible for us to pass, but rather the opposite. Let us remind ourselves, why did Hashem create the world in the first place? Only to give to us. Of course He does want us to have a challenge, and we are taught that one of the most basic fundamentals of Judaism is that we do have free choice, and we are able to exercise our choice in whether we are going to choose good or bad, whilst at the same time, the whole purpose of Hashem giving us that opportunity is only so that we should have the ability to earn a greater place for ourselves in the next world. On the one hand, of course we must remember that Hashem is never trying to catch us out, and He is an absolutely loving Father, whilst on the other hand, we should remember that just like Rabbi Yochanan Ben Zakkai was worried that perhaps he would have to go through the terrible tortures of Gehinnom, so too each one of us should have that at the forefront of our mind, because by doing so, that could be a tremendous motivator to doing more good and staying away from bad. 

The Gemara in Bava Basra 10b tells of the son of Rabbi Yeshua ben Levi, who had a near-death experience, which as we know, means he went to the next world for a few moments, and then came back to this world. When he recovered, his father asked him what he saw in the next world. And he said, "I saw an upside-down world, because many people that were considered noble and respected in this world were the real poor people in the next world, and many of the paupers in this world were the ones that were of highest royalty in the next world." And his father said back to him, "you saw the real world; this world that we live in is the upside-down world, where many people are honoured for their material successes, whereas people who have truly achieved what counts in the real world, much of the time are ignored." The Torah commentaries teach us that in the next world, there is no beating around the bush. Everything is absolutely clear, and there are no excuses. 

The Chofetz Chaim in his Sefer Shem Olam, chapter 4, writes that the poorest of people in this world still have a way out, because they can really rely on the kindness that others might show them, such as by hosting them, giving them food and accommodation, and the like. However, says the Chofetz Chaim, there is no such thing in the next world. If one does not have a place in what he calls the Machaneh of the Shechina, the place where Hashem manifests Himself, he is then stuck in the outer chambers. And the Chofetz Chaim then brings a Midrash, which says that friends cannot save one another in the next world, to the extent that even a father cannot invite his own son into his place in the heavenly chambers - If you have not earned that place, you have no license to be able to go there on someone else's account. Every single one of us has the tremendous opportunity to be able to gain eternal Olam Abba and bask in Hashem's light forever. But with that comes the opportunity to choose each moment of our lives - how exactly are we going to make use of those moments.

It is known about the Vilna Gaon, that when he was passing onto the next world, his students saw him crying. And when he was asked why he was crying, he said that he was now leaving a world, where for a small act, for a very small price, one can perform mitzvos that earn you eternal reward, greater than anything that this world can buy. A story in Tanach brings this point out in a very powerful way. The infamous king, Nevuchadnezzar, before he became king, used to be the secretary of another king who had dealings with the king of Israel. Once, when Nevuchadnezzar the secretary was away, the Gentile king wrote a letter where he addressed it to the king of Israel and the God of Israel, first referring to the human king of Israel and only thereafter addressing the God of Israel. When Nevuchadnezzar the secretary arrived back and noticed that the king was about to dispatch this letter, he suggested to the king that it would be more appropriate to first address the God of Israel and only thereafter the human king of Israel.

The Gentile king followed his secretary, Nevuchadnezzar's advice, and it says that Nevuchadnezzar took four steps in order to implement this change. Because Nevuchadnezzar was such an evil man on every other front, Hashem did not want him to have a place in the world to come. But Hashem will never skip over any good deed that anyone performs, even the most wicked of individuals, and Hashem wanted to reward Nevuchadnezzar for standing up for the honor of God in this one act that he committed. And because of the four steps that he took in his effort to stand up for the honor of Hashem, he was rewarded with becoming the most powerful man and human ruler over the entire world. How many times do I take a hundred steps, or maybe drive in a car for ten minutes in order to go to Shul, visit a sick person, or any other mitzvah? We are taught that the reward that awaits us is so great that it cannot even fit in this world. Let us just digest that concept. That the reward that awaits us in the next world for just one single mitzvah is greater than being rewarded with becoming the ruler over the entire world. 

"Hashem, my Father, thank you so much for teaching me the truth of what real reality is. I know that ultimately this world is a distraction from true reality because everything in this world operates in a way where we seem to experience things exactly as they are, at face value. But the truth of the matter, as you've taught us so many times in your Torah, is that we are called unto believe in the information that you've given us in the Torah. Although much of the world are making the main pursuit of their lives to amass as much money as they can, or perhaps to try to find forms of happiness that speak to them in this world, however, Hashem, you have taught us that this world is so short in comparison to what eternity is, and the opportunity that we have each moment to perform mitzvos in this world will gain us reward beyond anything that we can even begin to imagine in this world.

Please Hashem, help me to use my time wisely in this world and not get distracted by the normal way of the world and direction that people follow, but rather to use every moment that I can in service to you. And as you've taught us in your Torah sources, that even if I've fallen and committed transgressions, it's never ever the wrong time to pick myself up and say, Hashem, from now on, I'm going to do my best and capitalize on each opportunity to pick up another mitzvah and, b'ezrat Hashem, move to an even higher place in Olam Haba, for eternity

As we've discussed many times, Hashem created the world just to give to us, and our job in this world is to have the opportunity to be able to earn our place for eternity. It's so important when we do relate to topics of fear of heaven and the negative consequences in the world to come, that we always keep at the forefront of our mind the initial reason why Hashem decided to create the world. Hashem is not out to get us. Hashem only decided to create the world because He wants to give us unlimited pleasure for eternity. And the only reason that we have this opportunity to choose between good and bad is because He wants to make the good even better by giving us the free choice and opportunity to choose good. 

But again, because this is the way the world has been designed, there is an opportunity to choose evil, both on a large scale as well as even the smallest of actions, every one of us in our own way. With the fast-paced world that we live in, it's not always easy to catch ourselves for the sins we might be committing and the missed opportunities we might have been able to grab onto. As we've discussed many times in this daily inspiration, we know that the Torah commentary is write, that if you want to summarize our job in this world into one word, that word is emunah. And as we've talked about many times previously, one of the most basic expressions of emunah is when we talk to Hashem, because if I believe Hashem exists, can hear what I'm saying and can help me more than anyone else, I will certainly reach out to Him about whatever endeavor I might be dealing with. And no less should we be reaching out to Hashem with regards to our spiritual endeavors than more practical areas in our lives. 

"Hashem, my dear Father, thank You so much for teaching me the truth of why I exist. Thank You so much, Abba, for deciding to create this world for one objective. You don't need this world; You are perfect in Your core, but You just wanted to create us to be able to give to us. That's the only reason that You created us for. Thank You so much, Hashem, for giving us the opportunity not only to bask in Your light and pleasure for eternity, but You in Your great kindness willed it that we should be able to also live in this world, to be able to earn an even greater place for the next world. And Hashem, You have taught us that the more mitzvos that we do, and the more we listen to Your instructions from the Torah, the higher place we will earn in eternity. Please, Hashem, can You help me to work out in my personal life which are the areas that I can do better in. Hashem, I'm going to take a certain amount of time right now to try to really think about where I might have some missed mitzvah opportunities, and where, even slightly, I might be committing transgressions. Please, Hashem, help me to find the truth and be able to just become better and better each day. 

And Hashem, You have also given us one of the most incredible gifts, to be able to do teshuva and repent for anything and everything I might have committed in the past. Please, Hashem, accept my repentance for all my transgressions. And as we've learned from the Gemara, please help me to do my teshuva with sincerity and out of love for You, and to turn those transgressions of mine into mitzvos. Hashem, I know that the more that I have olam haba, the next world, which is ultimately our final destination for eternity, at the forefront of my mind, the more I am able to remain in the right place of what real reality is. Please, Hashem, help me to be successful in my endeavour to internalize more and more each day of what true reality is. Olam Haba."

Although we certainly do need to pay attention to the consequences of our actions in this world, because we live in this world and we need to function in our day-to-day lives, however, much more important than that is to think ahead of what's going to be in the future when we leave this world, because as we've been discussing, our time span in this world is so short in comparison to what eternity has in store for us. And therefore, the mindset of someone who is truly in reality, mindful of the real future in store for us, will make an effort to not get too caught up in indulging in this world and being distracted from our spiritual pursuits, but rather, making our highest priority to serve Hashem and earn our place for eternity in the world to come. 

Let us remind ourselves that the main purpose that Hashem placed us in this world and didn't directly place us in the next world, was so that we should have an opportunity to be able to earn our place in the world to come. And in order to do so, of course, we have to lay out the opportunity to be able to choose good and earn our reward, whilst at the same time, also have the choice to do the opposite. And let us also remind ourselves of what the Torah commentaries teach us, that this world is the world of emunah, the world where we are required to believe. Because if a person does not have the next world at the forefront of their mind, for the most part, we don't see consequences for our actions in this world. And that being the case, it is very hard to remain constantly motivated and inspired to choose good and stay away from bad.

Because let's say, I did commit a sin, as we all do every day, because we are limited by our human capacity, but because usually nothing happens in this world as a direct consequence of our sins, but rather we are called in to believe of the effect, if that belief is not so strong, it is difficult to be motivated to constantly make our maximum effort to do the right thing. And again, as discussed many times, that's why the Torah commentaries teach us that our purpose in this world can be summarized in one word, emunah, to believe, because we don't see, we have to believe it. 

If I'm standing with my family or a few friends, and I have a really good joke to make about a certain individual that will really make everyone laugh, but it happens to be that this statement qualifies as lashon hara, which as we are taught in Torah literature, is one of the most severe sins. Now again, one might say, "listen, I don't really mean bad, I'm just trying to be a bit funny and create a good atmosphere. It's not so bad, right?" And if one is to go ahead and tell the joke, usually one doesn't get struck by a bolt of lightning, and one does not have to pay any direct consequence. Imagine for a moment that if I go ahead and say those words of lashon hara, that immediately that would cause a bolt of lightning to strike me and paralyze me for life, with excruciating pain. If that happened to the guy next to me, and I clearly saw that it happened as a result of his speaking lashon hara, most of us would certainly think twice before saying the lashon hara, even though it might be super funny and socially appropriate.

We are taught that the effect of what will happen in the next world from our actions is much stronger than a bolt of lightning striking us and paralyzing us. And conversely, the positive effect of our actions is much stronger than anything we might even begin to imagine. The more we work towards believing in the real impact of our actions that do not take place in this world and we cannot see in this world, but rather we have to believe that will really and very literally take place in the next world, the more we will be successful in our endeavor for eternity.

As discussed, once our neshamah departs from our body, after it is cleansed if necessary via the process known as chibbut hakever, the neshamah makes its way up to what is called the olam haneshamas. And it is there that we have much Torah literature about what happens, such as in Gan Eden, Gehinnom, and the like. We discussed that at some point, when Hashem decides it's right, Mashiach will come to the physical world that we live in, and only those who are alive at the time will merit His arrival. And as the Rambam says, we should not get caught up too much as to the exact details of what's going to happen when Mashiach comes, because we don't really know until it's going to actually happen. 

Nevertheless, one thing is for sure, it's going to be the most incredible thing in the world, in many ways, beyond anything we might be able to comprehend. For thousands of years, every day, the Jews have been waiting for this great day, and we have a daily mitzvah to yearn for this great day to arrive. So we can certainly understand how this is something very important in Hashem's eyes. And again, our job is not to try to understand exactly what's going to play out then, because that's Hashem's business. Our job is to believe that if Hashem says this is extremely important and amazing, then we should certainly go ahead and yearn for that day to arrive. Obviously, our main motive should be that if that is Hashem's will, for the world to operate in the messianic state, that should be our main motive. However, it is certainly also acceptable and praiseworthy to want to be alive at that time, to be able to experience Mashiach with our very own eyes. 

There are different opinions amongst the Torah commentaries as to exactly how many years will transpire after the arrival of Mashiach. But at some point after that happens, there will be the next part of the process, which is called techiyas hameisim, the resurrection of the dead, where all people who have passed on, who merit this part of the process, will be resurrected back to life. According to the most accepted view of the Ramban and the Kabbalists and most Torah commentaries, once the stage of the resurrection of the dead occurs, our body and soul will then move into a new existence called Olam Haba, where although we will still have a body together with our soul, we will then move into a new existence with complete holiness, where we will not need to eat, drink, nor use our bodily functions. 

The Gemara in Berachos 34b states some amazing things with regards to the coming of Mashiach. But thereafter, the Gemara states that when it comes to what's going to transpire in the time of Olam Haba, our minds cannot even begin to comprehend the greatness of such a thing. Just to put it into perspective, if you stop for a moment and try to imagine a world where time doesn't exist - our minds cannot comprehend such a thing, because in our existence, it is impossible to exist in a world where time doesn't exist. And in a similar vein, our minds cannot even begin to comprehend the forms of pleasure that will exist in the next world, because the greatest forms of pleasure that exist within our imagination in this world do not even compare to one moment of the slightest pleasure in the next world. 

There is much Torah literature about all of these concepts, and one interested in pursuing these topics further will certainly be able to find very valuable information easily accessible. However, let us remind ourselves that our main purpose in this world is to earn our place in the next world. Meaning, our job in this world is not to try work out what is going to transpire and how it's going to be then, because that is up to Hashem, and our experience will be B'ezrat Hashem when that time arrives. Our purpose in learning these topics is to motivate us to come to more Yiras Shamayim, fear of heaven, and Ahavas Hashem, love of Hashem. Because when we're able to internalize that the concepts of Olam Haba are not just fairy tales, but rather a real destination for our real future, we are then, B'ezrat Hashem, able to be motivated to use our time in this world in the most efficient manner, when we realize that each moment that we have in this world is an opportunity to gain eternity for eternity. What a tremendous opportunity we all have to be learning about Olam Haba and making an effort to B'ezrat Hashem internalize that the next world is our true, final destination.

According to the Ramban, the Kabbalists, and most Torah authorities, Olam Haba, our eternal address, is a different place to olam haneshamos, the world of souls. The world of souls is almost like a waiting room for the next part of the story to happen. And in the world of souls is where we have both Gehinnom and Gan Eden, sometimes called hell and heaven. Let's continue the breakdown of the process as discussed by Torah authorities. At some point, when Hashem decides it's right, either because the Jewish people who will be alive at the time will earn it, or just because Hashem decides that this is the right time, we will merit the coming of Moshiach. The coming of Moshiach will be an experience for all those people that will be alive in the world at that time. As opposed to if one has already passed on and is now in the waiting room, in the world of souls, then they will not experience the coming of Moshiach. 

There is a discussion in the Gemara which is brought down by many Torah authorities, such as the Rambam, in Hilchos Melachim Umilchamos, chapter 12, as to what exactly is going to transpire at Moshiach's arrival. Some hold that the world will then operate in a completely supernatural manner, such as that we will have the Beis Hamikdash falling down from heaven, and many other similar miracles. Whereas other opinions hold that the world will then function in a similar manner to how it does today, such as we will have to go ourselves and build the Beis Hamikdash, using the same building techniques that we do today. However, there will be two major differences. One will be that all the nations of the world will be subjugated to the Jewish people, and there will be absolute peace in the world. And secondly, that all the people of the time will have a tremendous desire to just do mitzvahs and serve Hashem as much as possible, as opposed to today, where we have a tremendous evil inclination to transgress, even though we might know what is right. 

If one is interested in studying about the Messianic era, there is much Torah literature available to be able to investigate the topic further. However, as the Rambam writes, even if one were to find seeming contradictions between different statements in Torah passages about exactly what is going to transpire in the times of Moshiach, one shouldn't pay too much attention to that, because at the end of the day, we don't know exactly how it's going to play out, until it actually plays out. There are people who work on finding codes in the Talmud and Torah in general to try to find hints to when exactly Moshiach is going to come. It would seem from the Rambam that he was not particularly in favor of doing so, because in a sense, it's wasting one's time, because only Hashem knows when Moshiach is going to come, and that is not our job nor business to get involved in. 

What is our job, however, is to fulfill the mitzvah that is one of the 13 principles of faith, to instill the belief in ourselves that Moshiach can come at any single moment, and even if he'll delay and he didn't come yesterday, nor for the last thousand years, today might just be the day. And as we've learned, those neshamas that have already passed on will not merit to be present for the coming of Moshiach, because the coming of Moshiach is something that happens in this world for the people who will be alive then. The concept of techias hameisim, the resurrection of the dead, is something that occurs at a later stage, and we'll discuss that further in future, Bezrat Hashem. So how much more so then, should we all daven, "ani maamin beeumah sheleimah bevias hamashiach v'af al pi sheismahamea im kol ze achakeh lo bechol yom sheyavo."

Again, let us remind ourselves that the only reason Hashem created the world in the first place is just to give us pleasure, and God forbid, never was there an objective in mind to punish us, just for the sake of punishing us. But if we have committed sins, we do need to be cleansed. And depending on the severity and magnitude of our sins will be the extent of how hard we will need to be scrubbed to be cleansed. But again, let us remind ourselves, this is not a fairy tale for children that one can make jokes about. The Torah commentaries discuss that one moment of suffering after we die is much greater than any atrocity that we might have experienced or even heard about, and imagine that terrible act, continuing for 120 years without a break; one moment of suffering after we depart from this world is much worse than that. 

But we are so privileged to have been given such a tremendous gift from Hashem, called teshuva, that as we are taught, it doesn't matter what one has already committed, there is the possibility to repent for anything and everything. And let us remind ourselves of what the Gemara says, that if we truly repent out of love for Hashem, for even the greatest of sins that we might have committed, not only are those sins erased from our record, but they actually change to become mitzvos, and we now get points for those aveiros that we might have committed, because Hashem in His great kindness is so proud of us for repenting for those sins that He actually changes them to be considered mitzvos. 

Of course, there are many levels of what it means to do teshuva. One might repent for 10 seconds and one might spend 3 hours repenting about a certain act, and the more serious we might feel that we have committed a certain act, the more time we might be required to fully repent. But let us remind ourselves of what many Torah commentaries teach, that although there are many levels for repentance, but it is certainly invaluable beyond any words that we could be able to describe, to even take a few moments to just contemplate on an avarice that we might have committed. The basic steps of teshuva are to take a few moments and acknowledge the transgression that I committed, and express to Hashem my regret for having done so. And if there is something practical to do right now to rectify what has been done, such as if I have stolen money and the like, then certainly to go ahead and return that money. And thereafter, to say to Hashem that I am going to try my best in the future not to commit this transgression again, and of course to do one's best in the future. 

Sometimes, some transgressions are so difficult for us to stay away from that we almost feel insincere to do teshuva and repent for these things. As we are taught from the Torah commentaries, this is very much the wrong approach, because Hashem understands that we are limited by our human nature, and the fact that we are not able to repent in a way that we are sure that we will never come back to this sin is no reason for us not to repent, God forbid. But exactly the opposite. We are able to say, "Hashem, please help me that I shouldn't commit this sin again. But the truth of the matter is that, Hashem, I know I'm going to come back to speaking Lashon Horah probably tomorrow again. And although I want to repent for this act, I'm concerned that I'm being insincere. Please Hashem, help me that I shouldn't speak badly about other people tomorrow, and my repentance should be considered sincere in Your eyes." And again, if this is the best that I can do, even though I know I might even probably commit this transgression tomorrow, but the fact that I have even asked Hashem to help me is a tremendous, tremendous level. 

And similarly, if a woman got dressed in an immodest manner, and perhaps was looked at inappropriately by others, she might say, "Hashem, I'm really sorry for not following Your commandments and dressing immodestly. I regret what I did, and I'm going to try my best from tomorrow to dress in a much more modest manner, the best that I can. But at the same time, Hashem, You know that it is really hard for me, from the way I have been brought up and the way I'm accustomed to dress in a certain way. Please, can You help me to be able to dress in the way that Your Torah prescribes." And again, even though I know that I might not be able to live up to the standard, but if I am doing the best that I can, and just asking Hashem to help me, that is certainly extremely valuable in Hashem's eyes, and will work wonders for us, for our eternal place in Olam Haba.

Now on the one hand, we are to remind ourselves that the only reason Hashem created the world in the first place is certainly not to punish us, but rather to give us the greatest pleasure that can exist for eternity. But again, let us remind ourselves that the reason we have to make our excursion into this world is in order to give us the opportunity to earn our place in the next world. And in order for there to be that possibility, Hashem created a system where there are consequences, and if we do go against His word and neglect doing our best to follow His commandments, then we do need to suffer consequences. And as the Torah commentaries teach, one of the main purposes of those consequences is to cleanse ourselves to be able to then move on forward in a renewed state that is then able to appreciate and bask in Hashem's pleasure eternally. 

However, it is also important for us to remember what the Torah commentaries write about the tremendous suffering that can be experienced with the extent of the suffering dependent on the severity of our sins. And again, the purpose of internalizing this is, God forbid, not to bring us down, but rather to help us focus on our purpose and mission in this world. Because when we are able to internalize the potential that there is for such a tremendous magnitude of suffering, that can help to deter us from committing those sins that cause that suffering. Many Torah commentaries teach that on the positive side, the reward that is in store for us in the future, for our good deeds, is greater than any possible thing that can exist in this world. 

And similarly, with regards to the consequences for our sins, Torah commentaries teach that although it is a difficult idea for us to relate to because we are not familiar with what happens after we die, if one were to think of the worst atrocity that one has ever experienced or heard of, as painful as it is to talk about the terrible atrocities of the Holocaust, October 7th, or whatever else it might be, as Torah commentaries teach, if one is to imagine that form of suffering transpiring for an entire lifespan without pause, that is still not on par with one moment of suffering after we die. 

And again, one might argue, let's not focus and talk about such topics because it's quite scary, it causes me anxiety, etc. As we've discussed previously, the only reason that one might be led to that mode of thought is because one doesn't truly believe what the Torah commentaries outline to us is coming in the future after we die. It is so important to build this belief and truly internalize that the concept of the world to come, both for the positive as well as the consequences for the negative, are very real. And by doing so, we can really make our maximum effort to focus on the right things in this world and stay away from the wrong things.

"Hashem, my dear Father, in Your great kindness, You have given me the wisdom of the Torah which teaches me Your true perspective and the ability to understand, to the best of my capacity, what is coming once I leave this world. Hashem, it is so hard to truly believe and internalize what we are taught about the tremendous consequences, both in terms of the positive outcome that can be for our eternity, as well as, God forbid, the tremendous suffering that is beyond anything we can even begin to comprehend. And it's so hard to internalize this, Hashem, because at the end of the day, we live in this world and we don't see what's happening in the next world.

And because for the most part, You do not send us direct and immediate consequences for our actions in this world that we are able to witness and experience, it ultimately all boils down to how much emunah, belief, we have in what the Torah commentaries teach us about the next world. Please, Hashem, help me to truly internalize what the Torah commentaries teach us, that in truth, our life only begins after we die. And in that way, please Hashem, help me to make my maximum effort, to use every moment in my life to its maximum, and earn my highest possible place for eternity."

There is a famous analogy offered by many Torah commentaries. Imagine the largest stadium that you've ever seen filled to the top with sand. Every thousand years a little bird would come and take just one grain of sand out of that stadium. How long will it take to empty out the stadium? Of course, that number is so huge that one might say forever. But the truth is that even that is not forever. Because after whatever huge amount of years, the stadium will be emptied. Whereas true eternity is literally forever. When one puts that into perspective, one quickly realizes that a maximum of 120 years in this world is so small in comparison to true eternity. So although we do need to make an effort in this world to get somewhat comfortable so that we can be the best we can in our lives in order to earn our place in the next world, but unnecessary comfort or focusing on things just for the sake of this world, besides for perhaps being wrong, can also perhaps be classified as silly.

Another example to illustrate this concept. Imagine you're waiting at a bus stop and because the bus is taking a few minutes to arrive, you take a seat to relax for a few minutes. And as you sit down, you notice that there's a slight bump on the seat that you're sitting on, which makes it a little bit uncomfortable. Now most people would not go ahead and call the bus company who are in charge of the seats at the bus stop and complain that when you had sat down to sit for five minutes, you were slightly uncomfortable and they should come and fix that little bump on the chair. And the reason for that is because of the 24 hours in the day that we are all busy with so many things, that little gap of five minutes that one takes a seat on the bus stop is so insignificant in comparison to the next many hours of the day, and usually one doesn't even have time to care about focusing on that little discomfort that one experienced, but rather one would usually choose to ignore it.

Whereas if you've just contracted a company to build a house for you and you now make arrangements to meet them on premises to see their progress, and as you arrive you see that they've built the bathroom in the middle of the living room, of course for that you'd complain because this is a house that you intend to live in for many years and most people do not want the bathroom to be right in the middle of the living room. When we are sincere with ourselves and take to heart the true belief of what the Torah sources teach us that this world is in comparison to the next world, the amount of time that elapses in this world compared to eternity cannot even be compared to five minutes of the day at a bus stop. Because again, eternity is forever, so what is 120 years in that picture? 

As we've discussed here previously, when the Torah authorities outlined to us that every mitzvah that we perform in this world is literally making spiritual worlds much bigger and greater than anything that exists in this world; just for one seemingly insignificant mitzvah, we are building worlds much greater than anything we can even begin to fathom. And similarly, God forbid, when one performs a sin, even what seems to be the most insignificant of sins, there are tremendous consequences in the next world. Imagine for a moment that one knew that the small sin that I'm about to commit will cause an atomic bomb in another country. Most of us will think twice before doing so. But again, although we are taught that the consequences in the next world are much greater than an atomic bomb falling on another country, the reason that it is so difficult for us to internalize this is because as we've discussed many times that the Torah commentaries teach that our purpose in this world is not to know, but rather to believe. Emunah.

Imagine for a moment that you see your child running towards a busy street with cars driving at a very fast speed. In only a few moments this child is going to take a leap into this main street. Of course the appropriate response would be to grab the child and pull them out the road even if doing so would be painful for the child for a few moments. And perhaps if one is not within reach of the child, one might begin to scream in a way that would frighten the child and make them freeze in their footsteps to prevent a tragedy. One who is witnessing this situation does not need to believe that if the responsible parent would not have gone ahead to pull the child out the street or began to scream in a hysterical manner, that the result would have been a catastrophe. This is not something that needs to be believed because anyone witnessing this episode on the ground can see and understand it for themselves.

The more we develop our belief that the next world is coming and there certainly are very real consequences both for the positive and for the negative, the more that belief will become a reality. Just like in the example of the child who is about to get run over on the busy street where it would certainly be appropriate to act in a dramatic manner, in a similar vein, the more we learn about the topic of the next world and the way that our actions in this world impact our destination in the next world, if we ourselves or perhaps others that we witness might be performing acts that could be leading us to a very dangerous street in the spiritual worlds, it certainly should be our instinctive desire for ourselves and for those around us to make a stern warning that there are serious consequences for this act, both for ourselves and for others.

Of course, when one is dealing with other people, it is very important to be super sensitive in the way one gives the information over and it is not always our place to do so, and perhaps that can be discussed at another time. But what we are focusing on right now is that much of the time, because the concept of Olam Haba is not as real to us as that dangerous street, because we are not able to see that street in the spiritual worlds, but rather we have to work on our emunah, our belief, the next world is very real, and what we are taught in the Torah that there are consequences for, both for the positive as well as for the negative, are very real. 

Imagine you see your best friend going on a date with a very good-looking individual on the outside. However, you happen to know that this individual is very nasty on the inside. Although usually throughout one's life it is important to make efforts to be kind and focus on the positive, however, when something of such great measure is at stake, of course a good friend must stand up for the truth, as painful as it might be. When one shies away from talking about what's going to happen after one dies, much of the time it comes from the fact that we don't truly believe what is coming after we die. It is so important to study the information and try to take that information and internalize it, to realize we are headed to another world, and everything that is written in Torah literature with reference to the next world is very true.

Let us remind ourselves that Hashem created the world in the first place just because He desired to give to us, but again, He wanted us to have the greatest opportunity for that pleasure, and in order to do so, He gave us the ability to make choices in this world. Simply speaking, the more we follow His commandments, the greater our portion for the good in the next world. And the more we fall on the side of sin, the greater the consequences on the negative side in the next world. What a privilege we all have to be learning about, making efforts to internalize this information, and b'ezrat Hashem, preparing in the best way that we can for our place in eternity.

It's important to also build our Emunah, our belief, in the next world. Again, just like we've discussed many times that the levels of Emunah in Hashem, in the Torah, in the mitzvos and the like are immeasurable and there are countless levels that one can strive more and more each day to move towards, in the same vein, there are many levels in what it means to believe in Olam Haba. Of course if one is not yet privy to know the information that there is a next world, then that is certainly the first step. But assuming that one does know that there is a next world, there are many levels of what it means to believe so and to internalize that information. And again, although part of our job is to learn about the topic of Olam Haba and know the information in a theoretical manner, but perhaps a much bigger part of our job is to internalize that information just a little bit more each day to truly believe in Olam Haba.

We discussed previously how sometimes people are afraid to discuss the topic of death, which b'ezrat Hashem ultimately leads to Olam Haba, and how truthfully, although we are human beings and it is certainly valid and acceptable to feel anxious about the topic of death for one who does, however the first thing to keep in mind is that much of the time when we feel anxiety and stress about the unknown, that is exactly because of that fact - that it is unknown and we have no idea what's coming. And in a sense the more we learn about it, the less anxious and stressed we might feel about the topic. And a second point to bear in mind is that regardless of our feelings towards the topic, to just hide behind the door and ignore what's on the other side would be a very silly approach.

Imagine you are employed in a certain company and you are now given the instruction that in a year's time from now, you are going to need to relocate to another country. Now you are fully committed to this company and there is no other option to go elsewhere, so you know that in a year's time from now, you will for sure be relocating. Now in this new country that I am relocating to, I need to find an area to live, a house, a community, perhaps schooling for my children and many other things. So a very silly approach would be to say, let me just enjoy myself for the remainder of this year where I currently am and I guess at the end of the year, when the time comes, I'll just get on the plane, arrive at my new destination and find my way from there, not having a clue about how anything works there and being completely unprepared for what's coming. 

We can all easily understand how that would be a very silly approach. Whereas the smart thing to do, would be to investigate the new location and with good preparation, we'll find the right house, community, schools and the like and we'll certainly be much more well prepared than if we just wake up at the last minute because we were too scared to face the reality initially. We are taught loud and clear from countless Torah sources that this world that we exist in is not by any means the final destination. So let's make an effort to begin to try and understand and internalize where we are actually headed towards. Olam Haba.

And step number four. As we've discussed many times, the Torah commentaries mention that although there are many branches to the tree of Judaism, such as the great mitzvah of learning Torah; or the many mitzvos that we have; the efforts we are supposed to make on character development and the like, nevertheless, the trunk of the tree and core of the entire Torah and all the mitzvos can be summarized in one word - Emunah. We've spoken a lot about Emunah in this daily inspiration and b'ezrat Hashem we will continue to do so. Because as discussed many times, although the concepts and theory of Emunah can be learned in a relatively short amount of time, but our ultimate purpose in this world is not just to know the information, but rather to take that information and make just a little bit more effort each day to internalize the concepts and try to live by their values with more and more sincerity. 

We've been discussing how seeing as the ultimate destination that b'ezrat Hashem we are all due to make our way to is Olam Haba, the next world, it is certainly worth our while to try gain an appreciation and understanding of where we are going, seeing as this is our final destination for eternity. Some people don't like to talk about death, but the truth of the matter is that death is something that is inevitable to every single one of us. And although we should certainly make an effort to remove negative thoughts and connotations of some ideas we might have heard about death, and as always, it is much more beneficial to move in a positive direction, however, just to ignore the topic because one is afraid of what's coming might be comparable to any area of our lives which there is potential to cause us stress.

Let's say I have an important exam in three weeks time from now and I am extremely stressed and perhaps nervous about what the outcome is going to be. Of course the wrong and perhaps the silly approach would be just to forget about the whole thing and focus on other areas of my life and just ignore the fact that I have this exam in three weeks. Because at the end of the day, although during this three-week period, if I forget about the fact that I have an exam, I might be able to relieve the stress from myself, but when that day comes and I now have to face the fact that there is an exam taking place and there will be consequences for the fact that I am unprepared, I will then have to deal with a lot more stress at the sudden shock of being unprepared for the exam than I would have been throughout the three weeks of preparation. 

And although we might compare what's coming to all of us - death which ultimately leads to the next world - Olama Haba, to an upcoming exam, however the truth of the matter is that our preparation for what's coming in Olam Haba for all of us, needs to be treated with much higher priority than an exam or anything else in our lives, because ultimately everything in our lives is temporary and it will always come to an end, whereas our destination, where we are due to go after this world, is our final destination forever. 

There is a parable offered by Turk commentaries where there are twins inside the stomach of their mother. And as the mother gives birth to the firstborn of the twins, the one who is still in the stomach yet to be born begins to cry and starts to mourn over the fact that his sibling has just died. Because again, in his vision of what he sees of the world, his entire world exists just of his mother's stomach. And the fact that his sibling is now gone, to him means that his sibling has died. But in reality, his sibling has just been born to a vast world, much bigger than the small space of one's mother's stomach. And similarly, when people die in this world, of course we are supposed to follow the halacha as the Torah prescribes, to mourn over the individual. However, without learning about the topic, we might feel like this individual is now gone, but the truth of the matter is that death is just the beginning of life.

And as we've discussed many times, we are so privileged to have the only absolutely truthful and unmistakable perspective, Hashem's opinion Himself, which He voices to us throughout the words of all of Torah literature. We have learned many times that countless Torah sources teach that there is only one reason Hashem ultimately decided to create this world, and that is in order to give to the recipients that He would create. The only reason Hashem created this world is in order to give to all of us. 

This answer as to why Hashem created the world that countless Torah authorities bring, at first glance, seems difficult to digest, because although we might be privy of some amazing and pleasant experiences throughout our lives, that perhaps we might consider those times to be experiences of pleasure that Hashem is sending to us. However, much of the time, we all experience hardships and difficult times throughout our lives, and that being the case, the question that begs to be asked is, if Hashem created the world only to give to me, why do I have to go through suffering and difficult times? And although there are many different angles to address this question from that the Torah authorities discuss, and one can certainly gain insight by studying the different perspectives, however, the most simple and direct answer was that when Hashem intended to create recipients to be able to receive His goodness and be able to bask in His pleasure, He intended that to take place in the next world, in Olam Haba, and not in this world, where we are currently existing.

And again, the question that then begs to be asked is, if Hashem desired to give to me, and that will ultimately take place in the next world, in Olam Haba, why did Hashem then decide to put me in this world, if this is not the place that He intended to share His goodness with me, ultimately? And again, the answer that many Torah commentaries offer that we've discussed many times is that Hashem in His great wisdom understood that in order to give us the opportunity for the ultimate pleasure, we need to have an opportunity to be able to earn that reward for ourselves, and that is the ultimate reason for our existence in this world. Not for the pleasures that we might happen to experience in this world, but rather to be able to have the opportunity to earn our place for eternity in the next world. 

Seeing as Olam Haba is our eternal address, it is certainly worthwhile to try and learn a little bit about where we are going, and to gain an appreciation of what we are working for. Because although there is a vast amount of information in Torah literature about the next world, it is certainly not an easy pursuit to truly internalize that this world is far from our final destination, and all of us are actually going to make our way to another place. And again, just like we've learned countless times with regards to the pursuit of Emunah, that although there is much information, that we're able to learn about it, and that is certainly a great starting point, however our main focus and endeavor is to truly internalize that information. And in a similar vein, b'ezrat Hashem, let's begin to explore from the Torah's perspective what exactly it means to go to the next world, bearing the same principle in mind that not only is our objective to learn the information, but much more than that perhaps, to truly internalize our belief in Olam Haba.

Rav Dessler points out a frightening but most fundamental principle that helps us to digest this concept and grow in our emunah in the right direction. Rav Dessler points out that we find in Torah sources that when Hashem loves an individual and because I have done something wrong in my service to Hashem, He decides to make something difficult in my life in order to remind me to do teshuvah, to gain atonement for my sin, as well as to cleanse my slate so that I shouldn't have to suffer the full extent of consequence to this sin in the next world, but rather experience some or all of the consequence in this world. And therefore, much of the time when people suffer in this world, it's only because Hashem specifically does love them and wants to give them an opportunity to come back to Him and also wants to cleanse them in this world. So specifically because of His love, He sends the challenges much of the time.

However, Rav Dessler points out that all this applies to an individual who has some sort of relationship with Hashem. Maybe I'm struggling in my emunah, in my belief in Hashem, but Hashem still loves me and wants a personal relationship with me and therefore gives me constant opportunity to grow in my emunah. However, there is the lowest category, which Rav Dessler points out, where a person has reached such a low level, the antithesis of an emunah lifestyle and an emunah perspective, where they believe that they are the engine that drives their own destiny. And Rav Dessler writes that when this happens to an individual, Hashem, so to speak, removes his own personal involvement in this individual's life and gives him over to become part of the team of the Satan, called the Cheloysav Shel Satan. And what the Satan does at that moment is he makes this individual extremely successful in whatever endeavor he may be dealing with. The purpose of this is because this individual has sunk to such a low place, completely excluding Hashem from their life, believing that they are in complete control, that they in a sense don't have their own purpose anymore, and the only reason for their existence is in order to test other people that exist.

When other people view this individual as such an incredibly successful individual financially or in whatever other endeavor he is being successful in, other people now might be deterred to think that the righteous individual in a similar situation is not being successful, whereas this individual, who is denying Hashem in a sense and believing that he is the master of his own destiny, he is being so tremendously successful. Therefore, one might be enticed to believe that their own efforts are the cause of their success, and I now should invest more into my Hishtadlus believing that I am the master of my own destiny. The only reason that this individual now exists is to test those around him. Are they going to be successful in the life of Emunah and Bittachin? And as Rav Dessler points out, frighteningly, this individual does not have a future, even spiritually, because they have sunk into such a low place. They are now on the side of the satan, and their only reason for existence is to test all of us.

Let us remember that what we see in this world is not the true perspective of what is actually happening. Let us remember the Gemara which teaches us that this world is called an upside-down world, a world of untruth. What we see and experience in this world is very often exactly opposite to how it is manifest in the true world. When we see an individual being successful in a particular field, of course, they might be a very righteous individual, and Hashem is just blessing them, but they might also be an individual who is completely disconnected from Hashem and believing that they are the master of their own success, and now the reason for their existence is only to test other people. We should never be deterred just by what we see around us. “Thank You, Hashem, for teaching me the wisdom of your Torah, your true perspective.”

Rav Dessler speaks about the different levels of emunah and bitachon correlating to the different requirements of hishtadlus. And he brings the midrash of the four righteous kings. David HaMelech, who was considered the holiest and the highest level of emunah and bitachon, took the approach that when he would go to battle, he would prepare his army completely and make every physical and practical effort in order to win the war. And although all four kings that we are discussing were on a level of complete righteousness way beyond anything we can even begin to imagine. The next king, which is listed in the midrash, decided that he would not go to war with his army because he was worried that if he would go to war and succeed in winning the battle, he might be led mistakenly to attribute the success of his winning the battle to his own effort. And therefore, he decided that it would be appropriate to minimize the hishtadlus and not go to war, but just prepare the army without actually going out and fighting the battle.

The next king, again completely righteous, decided that even preparing the army might scare off the enemy, and if they would do so, that would be a danger to him considering his own efforts as the catalyst to bringing about his success. And therefore, he decided we're just going to sing praise to Hashem. We're not even going to prepare an army. And finally, King Chizkiyahu, on a level of righteousness that we can only dream of, but lower than the other kings, said that he would not go to battle, nor would he prepare the army, and nor would he even sing and pray to Hashem. He would just go to sleep. Because if he would pray and sing to Hashem, and they would then win the battle, because Hashem would hear their prayers and come through for them, he would attribute his successes to the fact that he prayed to Hashem, as if he was the catalyst to bringing about their success.

So, we see here a fascinating idea that in a sense, the more bitachon and emunah a person has, if one can reach a level of David ha-Melech, then it is actually sometimes more appropriate to do hishtadlus, because one is not at risk anymore of mistakenly concluding that they have brought about their own results. Whereas the other kings, who were not on the level of David ha-Melech, but again on a level much higher than any of us can even begin to imagine, they felt that doing too much hishtadlus, too much personal contribution to the situation, was a danger, and they were at risk of coming to conclude that they were the drivers behind their engine. And because of that, they opted to rather do less hishtadlus and rely more on Hashem.

There are many levels as to what would be appropriate with regards to hishtadlus. As a general rule, Rav Dessler does write that our aim should be working towards minimizing our hishtadlus, because as we can see, even from people which were on a much higher level than we are, they were at tremendous risk of concluding that their efforts contributed to their successes. When a person tries to build a muscle through a process which would normally take a year, and one tries to do so in a day, one will probably tear the muscle in an unhealthy way. And in the same vein with Emunah and Bitachon, one has to always walk carefully through the guidance of the Torah commentaries, of Daas Torah, and through personal conversation with Hashem, and go slowly. But at the same time, to remember and to aim to the right direction, we need to internalize with absolute certainty that our own efforts are not contributing to the final result, and only Hashem exclusively runs the show.

Because hishtadlus can be such a dangerous deterrent to internalizing the truth of emunah that Hashem runs the world exclusively, as we grow our emunah and bitachon muscle, there might be certain times that it would be appropriate for us to exercise our bitachon muscle in a particular situation. If after having learned about the topic and having seeked Torah guidance, Da'as Torah, and also having davened to Hashem to guide me to find the right level of hishtadlus that would be appropriate for me in my particular situation, let's say I am looking for a spouse and the way I would like to do so is by calling a shadchan, a matchmaker. If I have decided that it would be appropriate for me to call five different shadchanim because each one is exposed to a different community and could have different options as a potential spouse for me. At times, it might be appropriate to say, “I've been learning about emunah and bitachon and I feel that in order to exercise my bitachon muscle, it might be appropriate to only call four shadchanim today as opposed to five. I'm going to minimize the hishtadlus slightly.” Of course, this needs to be done very carefully and according to Torah guidance and through prayer to Hashem, but it is important to remember that bitachon is a muscle and the more we work it slowly and carefully, the muscle grows and we will excel in our reliance on Hashem.

It is also worthwhile to point out the famous idea that Rav Dessler brings down in the name of the Baal Shem Tov, that everything Hashem created has a place to use both for the good and also for the bad. So, for example, one's eyes one can use to learn Torah, to make a facial expression to make somebody else happy and the like, that would be a mitzvah. And in the same way, if one views inappropriate material, that would be using the gift of one's eyes in an inappropriate manner. And they point out that every character trait can be used in both the service of Hashem for the good as well as for the negative. Usually, it is not a good thing to raise one's voice and shout at another individual, and that often would qualify as a sin. However, if somebody is about to get hit by a car and you shout at them to get out of the road, thereby saving their life, that would be a time where exercising the character trait of shout and panic would be appropriate and a mitzvah.

When it comes to the character trait of kefirah, which means denial of Hashem, how does one use denial of Hashem in service of Hashem? And they point out that when it comes to our own selves, our own lives, that is when we should do our best to grow in our emunah, our bitachon, and make our maximum effort to build our bitachon muscle. However, when it comes to the lives of other people, that is not our place anymore, to accept the situation with emunah and bitachon. From our viewpoint towards another individual's life, when they have a need, we are not to have bitachon and exercise our bitachon muscle, but rather that is the time to exercise our character trait of kefirah, of denial of Hashem, and in a sense say, “you need something? Let me see what I can actually do for you.” It is not a time to say, I'm sure Hashem will come through for you. It is important to distinguish between my own needs, where it is appropriate and commendable to exercise our emunah and bitachon, as opposed to other people, where it is appropriate to see what we can actually do for them. And if we can be of help in any practical way, we should certainly do so.

Remember, too little hishtadlus is using emunah as an excuse to opt out of my obligation, which Hashem has commanded me to perform, the mitzvah of hishtadlus. And too much hishtadlus can borderline on the grave transgression of idol worship, avodah zarah. Rav Yisrael Salanter also brings the opinion of the Ramban, that if a person climbs the ladder of emunah sincerely, eventually they can reach a level where they are not required to even do hishtadlus anymore, and they become absolved of the obligation of hishtadlus completely.

Like any area of our lives, how do we find clarity for our particular situation? We have to learn what the Torah commentaries teach us. We are obligated to seek counsel from Torah leaders, da'as torah, and thereafter we talk to Hashem and ask Him to guide us with clarity for our particular situation. How much hishtadlus am I supposed to be making in my particular life with my particular circumstances? What is right for me is not right for another individual, and vice versa. However, what is important is to highlight that according to all opinions, our efforts do not produce the results that we endeavor to achieve whatsoever, because believing that we have a hand on orchestrating our results can borderline on the very grave sin of idol worship.

It is known about the rabbi of Rav Yisrael Salanter that he would constantly change his occupation. At first, he was a vinegar manufacturer. The next year, he decided to change to a completely different field, and his reason was that he never wanted to feel like he was in complete control. Of course, this is a very elated level of emunah, and for many people would be wrong to take such a drastic leap of faith, and we have to remember that when it comes to emunah, we have to be absolutely sincere with our belief in Hashem and with how much hishtadlus effort we are putting in. But the principle can apply to all of us, that the dangers of hishtadlus are very real and present. The dangers that can result of us fulfilling this mitzvah, of making our own effort, can sometimes lead us to believe that we are the master over our own destiny, even to some degree, and that would borderline on the grave sin of idol worship.

“Hashem, my Father, I would have loved to live in a world where I don't even need to do any of my own effort. It is so difficult to succeed in my emunah and bitachon endeavor, trying to internalize that you are the sole exclusive power in the world, because you have also commanded me to make efforts in my endeavors. And when I make an effort and see a result coming about as a result of my effort, it is so difficult to remain strong in my belief that you exclusively are running my life and my involvement is just to cover up the miracle so that I have the opportunity to choose, am I going to believe that you are sending my desired results, or is it as a result of my actions? Hashem, I ask you with all my heart, please guide me to be able to know how much hishtadlus I am supposed to do in my particular situation, whilst at the same time, Hashem, please guide me to internalize that however much hishtadlus I am doing, it is not my hishtadlus that even slightly affects the desired results that I am seeking.

When I invested that money into this particular business venture, and thereafter I was successful and the deal went through, Hashem, please help me to internalize that you have just made this world operate in a way that it looks like my action, my investment brought in the money to me, but really in true essence, you don't even need me to make that investment. Granted, at this point in my life, I am obligated to fulfill this mitzvah of hishtadlus, whilst at the same time, it is so vital, Hashem, for me to internalize that this deal that I have made has nothing to do with bringing in my money, because you could bring in my money even without the hishtadlus. Please Hashem, help me to realize that everything in the world operates exclusively under your control.”

One thing which is outlined very clearly is when it comes to other mitzvos, if the only way to perform that mitzvah is by committing the grave sin of idol worship, one is absolutely prohibited to perform that mitzvah. So, for example, imagine for a moment that I have no lulav available in order to fulfill the mitzvah of lulav and etrog, and an individual offers to obtain a lulav for me on one condition. If I go ahead now and bow down to a certain item which has the status of Avodah Zarah, idol worship, I am absolutely prohibited from going ahead and bowing down to the idol, committing the grave sin of idol worship, even though it is in order to facilitate the ability for me to perform this mitzvah of lulav, or whatever else it may be.

There are many details outlined in the Shulchan Aruch of what qualifies under the umbrella of idol worship. Not always does it need to be bowing down to a stone, but many other acts could also fall under this umbrella, and any of those acts would be absolutely prohibited under all circumstances, even if it means forgoing the performance of a different mitzvah. When we take the words of the Sefer HaChinuch to heart, that any time we are led to believe that there is some slight power outside of Hashem, be it me, be it another individual, or be it another circumstance, can even slightly contribute to the results of my endeavors, is classified as idol worship, if we take these words to heart, we will quickly realize that although there is a mitzvah to perform Hishtadlus, we are certainly prohibited from performing this mitzvah just like any other mitzvah, if in the course of performing this mitzvah we will be doing idol worship.

And therefore it is so vital when approaching the subject of Hishtadlus to preface it, that ein od milvado, the basic teaching of Emunah, that only Hashem exclusively runs every single detail to our lives, is an absolute, and thereafter, yes, we might have an obligation to perform the mitzvah of Hishtadlus, but under no circumstances may we even slightly be led to believe that that Hishtadlus that we are making is contributing even one iota to the desired result, and if we are led to believe those thoughts, we are no longer permitted to perform this mitzvah. We ought to be so careful with this mitzvah of Hishtadlus. Doing too little Hishtadlus is using Emunah as an excuse to opt out of our obligation to perform the mitzvah, which is certainly wrong, and doing too much Hishtadlus can fall under the very severe transgression of avoidazara, idol worship. Whatever amount we believe is correct for us to be investing into Hishtadlus, it is so vital for us to first internalize that ein od milvado, there is no power in the world whatsoever outside of Hashem.

So, step number one, when performing the mitzvah of hishtadlus, it is so vital to remember the teaching of the Torah commentaries that it is just a mitzvah I am performing and ultimately is not leading to any results. My results that I achieve in my life are completely and exclusively ordained and orchestrated by Hashem. One of the main differences about the mitzvah of hishtadlus in contrast to other mitzvos is that for most mitzvos we have clear guidelines outlined in the shulchan aruch, the code of Jewish law, as to the exact details pertaining to those mitzvos. When it comes to the mitzvah of giving tzedakah for example, there are many details outlined in the code of Jewish law, how to shake a lulav, eating matzah, lighting Shabbos candles and the many other mitzvos that we have, there are many details available to be able to fulfill the mitzvah in the appropriate manner, whereas with regards to the mitzvah of hishtadlus, there is no code of Jewish law that clearly outlines exactly how much effort each individual is required to make in any particular area.

The basic rule of thumb that many Torah commentaries point out is based on the verse of “Hashem tzilcha” - Hashem is your shadow. Just like a shadow reflects the image that one is portraying, in the same way the amount of emunah that a person is living with sincerely, to that degree one experiences Hashem coming through for them in their life. And therefore, Torah commentaries point out that the higher we are able to climb on the ladder of emunah, the less hishtadlus we might be required to make. Just like any other area of Torah, we are always obligated to learn whatever is available to us in Torah literature to gain Hashem's perspective. The only true and correct perspective.

And at the same time to seek daas torah, advice from real talmidei chachamim and tzadikim that can guide us according to Hashem's perspective. But after all is said and done, we have to realize that our obligation to fulfill the mitzvah of hishtadlus is very subjective and can depend on many factors. So ultimately how am I supposed to find the exact line of what I am required to do in order to fulfill my mitzvah of hishtadlus? And as mentioned many times, ultimately after one has researched the topic and taken daas torah, the advice of Torah leaders, we are left with the opportunity to speak to Hashem in our own words and ask Him for our personal guidance in our particular situation.

“Hashem, my Father, I know that You exclusively run the world. I believe and want to believe more and more the truth of the words ein oed milvadoi. There is nothing else except for You in the world. At the same time, Hashem, You commanded me to perform the mitzvah of hishtadlus, to make my own effort in my endeavors. I am currently dealing with a health issue, as You know, Hashem. And ultimately You do not need my efforts whatsoever to make me better. In fact, any efforts that I am going to perform have zero effect on my health. It's just that just like any other mitzvah You commanded me to perform, I also have an obligation to make an effort in this area. But I don't know how much effort to make. Should I go to the doctor at all? Should I visit one doctor, maybe three? Where is the line, Hashem? You have taught me in Your Torah sources that ultimately the amount of hishtadlus that a I don't know exactly where my level is. And You have also taught us that a person has to be absolutely sincere in their emunah of where they are holding. I am not allowed to use emunah as an excuse not to make an effort. And therefore, Hashem, I ask You, please guide me to know exactly how much effort should I put in to my relevant situation. Thank You, Hashem, for teaching me that You exclusively orchestrate every detail in my life, and the fact that I have to make an effort is a mitzvah like any other mitzvah You have commanded us to fulfill.”

Because again, if I make an effort and am led to believe to some degree that I am the one who is in control of my destiny, that is exactly the opposite of the perspective of emunah, which believes ein od milvado, there is only Hashem in the world, and He is in absolute exclusive control of all of our happenings. It is important to remember the words of Messilas Yesharim, one of the classic commentators, who writes that although we do have an obligation to make an effort, we are nevertheless to view our efforts, our hishtadlus, in the same image of one who is paying a tax. When I pay tax for something, that action does not help me in a direct way to bring in more income. It is just a payment that I am obligated to pay, and once I have done so, I can carry on with my other activities to try be successful in bringing in income.

And in the same way, when we do hishtadlus, we are to view that act just as a payment of our tax to Hashem. If I am sick and I visit the doctor, I need to remember that visiting the doctor will not make me better. It is just the payment of the tax that I am required to do in Hashem's books to fulfill that mitzvah, and only Hashem exclusively can heal me, independent of any doctors or medication. And the same would apply to any other area, be it trying to make money, be it trying to succeed in finding a marriage partner, and whatever endeavor we might be dealing with. If Hashem runs the world completely, as we are taught by the perspective of Emunah and Bittachon, why is it that He commanded us to fulfill the mitzvah of hishtadlus? He doesn't need our help.

Hashem can do everything and does everything exclusively, so why does He command us to make an effort? There are different reasons outlined by Torah commentaries. Some say that the reason we are obligated to make a hishtadlus is in order to cover up the miracle that Hashem does everything, and it almost looks like we are doing something now, and now we have the opportunity to exercise our emunah, our belief that it is actually not our action making it happen. And there are many other similar types of reasons, but ultimately the correct answer to the question of why Hashem commanded us to do hishtadlus is because we do not need to understand the answer.

Just like we don't understand Hashem's ways and His greatness in so many areas, in the same vein, we cannot expect to understand Hashem's calculations in why He commanded us to perform this mitzvah of hishtadlus, even though, as the Mesillas Yesharim points out, it does not in any way affect our final result, it is just paying a tax and fulfilling our obligation. We are also to remember the words of the Sefer HaChinuch that the Chofetz Chaim brings in his classic commentary, the Biur Halacha, right at the beginning, where the Sefer HaChinuch writes that if we believe that anything else has any form of power in addition to Hashem, even if we're believing 99% is in Hashem's hands, but 1% is in my hands to achieve the desired result, or 1% is in my boss's hands, or the circumstances' hands. If we believe that 99% of the situation is in Hashem's hands, but just 1% is in some ulterior power, that is classified as idol worship, Avoid Azara.

That is why it is so important to highlight that although there is a commandment to perform the mitzvah of hishtadlus, making our own effort, it is also so important to highlight the dangers of doing hishtadlus if we have the wrong perspective. Thank you Hashem for teaching me that my ultimate purpose in this world is to live a life of emunah and bitachon. Thank you Hashem for commanding me to fulfill the mitzvah of hishtadlus, making my own effort, but nevertheless giving me guidance from your Torah in how to remain with the right perspective, the perspective of emunah.

And again he says there that this is ultimately the purpose of all the mitzvahs. And elsewhere the Vilna Gaon states a frighteningly powerful statement where he says that somebody who is excelling in the character trait of bitachon, even if this individual is committing severe transgressions, they are better off than somebody who is not committing any transgressions but is not excelling in bitachon. There are many Torah sources that highlight that our main purpose and endeavor in this world is to succeed and excel in emunah and bitachon and this is ultimately the reason that we were created.

Of course seeing as emunah and bitachon are the main reason that we were created for, it is certainly going to be our life's work and the more we learn about it and make efforts to grow in it, the more we will succeed in our purpose of being created. Simply speaking, basic emunah means to believe the words of the Torah which teach us that Hashem is ein od mil vado. There is nothing else except for Hashem in the world.

Hashem is the only one who calls all of the shots to all the happenings in the world, in my private life, in our experiences as a nation and to the whole universe. This statement of ein od mil vado is really the ABC of emunah. However, there are many levels to what it means to believe that Hashem is the only power.

Right at the top there could be an individual who is 100% conscious 100% of the time that nothing in the world can happen without Hashem's exclusive involvement and therefore an individual who has reached such a level will fear absolutely nothing, will devote their lives to the service of Hashem and the many other offshoots of emunah and bitachon and at the opposite extreme there could be an individual who feels that they are the boss of their own lives. Between these two levels there are millions and millions of levels of to what degree have we internalized and are we internalizing that Hashem is exclusively running the show. For many people one of the biggest challenges to a life of exclusive reliance on Hashem is the fact that the way the world works is we are obligated to make an effort, otherwise known as hishtadlus.

Hishtadlus is an obligation that Hashem has commanded us to fulfill. But again seeing as emunah is our life's work and hishtadlus is one of the biggest components to living a life of emunah and bitachon, sometimes one of the biggest deterrents if done in the wrong way and understood incorrectly. We can obviously understand that to understand hishtadlus on one foot without investigating and learning about the topic sufficiently will not do justice to the topic.

There is much information in Torah literature outlining the perspective of one with emunah and bitachon, how we are to approach hishtadlus and the like. What's most important to remember is that as discussed by many many Torah commentaries the only reason we exist in this world is to express our emunah and bitachon to Hashem, our belief and reliance on Hashem. And therefore there must be a way where we are able to perform our hishtadlus which sometimes seems to go against the values of emunah because hishtadlus means I am making an effort which sometimes contradicts the notion and mode of thinking that Hashem exclusively guides every single detail of my life.

And therefore there must be a way that we can approach hishtadlus within the light of emunah and bitachon because remember hishtadlus is a mitzvah that Hashem himself gave us. Regardless of how we understand hishtadlus, the most important fundamental to remember in achieving our purpose in this world in excelling in our emunah and bitachon is ein od mil vador. The bottom line is that there is only Hashem who runs every detail in this world.

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."

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.

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."

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."

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 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.

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."

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."

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 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 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 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."

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."

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.

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."

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.

And in a similar vein, when it comes to tefillah, there's so much Torah literature available about it that again, it is a lifetime's work. The Midrash Rabbah to Parshas Beshalach section 21 states that the angel appointed over the prayers of the Jewish people collects the prayers, makes crowns out of them, and then places them on Hashem's head. Let us appreciate that whenever we talk to Hashem, even about the most mundane matters, we are actually sending Him a gift that makes up the crown that He wears. Each word of prayer that we utter is really the holy of holies and therefore Hashem chooses to wear these prayers on His head constantly. This is one of many tremendously motivating Torah sources that help us to treat prayer with highest priority.

The Talmud Yerushalmi in Brochas chapter 9 states that Hashem is close to us and attentive to our prayers. The Gemara goes on to compare the manner in which Hashem hears us to one who speaks into the ear of another individual. Just like the individual hears us loud and clear, so too does Hashem hear every word loud and clear. There are many levels to what it means to have emunah. For many of us who believe that Hashem is there, we believe that He listens when we talk to Him. However, there are many levels to what it means to believe that Hashem is truly listening to me. This passage is teaching us that Hashem listens to every single word we are saying just like you would be whispering into the ear of another individual, to that extent and more because He is not limited by human capacity. 

Taking Torah passages like this to heart will motivate us to treat our personal prayer with Hashem with maximum importance. The Zohar HaKadosh to Parashat Vayishlach page 169a states that we should make effort to express our prayers to Hashem clearly to the best of our abilities. We should not assume that Hashem understands what we mean without the need for us to express our requests adequately; but rather, we should imagine that we are talking to another individual who needs us to explain all the details of what we are saying. Of course Hashem understands what we are going to say even before we say it, and were we to be in a situation such as having an inability to talk, we certainly could be rest assured that Hashem knows exactly what we mean even without us having expressed ourselves adequately. However, this Torah passage is teaching us that Hashem's desire is that we do make our maximum effort in expressing ourselves in our prayers with all the precise details. 

"Thank you Hashem for teaching me that when I pray to you it is so important to you that you take those prayers and actually put them on the crown that is on your head. Thank you also Hashem for teaching me that you are listening so closely to everything I have to say as if I am talking directly into your ear. And thank you Hashem also for outlining to me that the right way to pray is to make my maximum effort to adequately express myself even though in truth you don't need me to because you know everything, this is your desire and this is the mitzvah of what it means to pray to you. Thank you Hashem for the gift of tefillah."

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 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.

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 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."

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.

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."

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.

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.

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.

Let us remind ourselves of what many Torah commentaries write that we've discussed many times, that although it might seem counterintuitive, bitachon is completely independent of our actions. And again, one serious about their purpose in this world will constantly be remembering the fact that their ultimate destination is the next world for eternity and as we are taught, there are consequences both for the mitzvos that we do as well as for the transgressions that we commit and one should certainly therefore make their maximum effort to do the right thing in this world. However, what is so important to remember is that regardless of what one has achieved and regardless of what one has transgressed, we are taught that bitachon is a completely independent entity to our mitzvos and our transgressions. And in the words of the Midrash, even a rasha - a truly wicked individual who stops and relies on Hashem, Hashem will come through for that individual. And as some of the Torah commentaries discuss, even if a thief who is on his way currently to commit a crime stops and asks Hashem to help him out, Hashem will come through for him. Because again, bitachon is a reality that Hashem created in the world that works regardless of how we might be doing in our spiritual endeavor. 

There are many things that a life of true emunah and bitachon will lead to. Most importantly, we are achieving our ultimate purpose in this world, earning our maximum potential for the next world. Additionally, in this world itself, the more one grows in bitachon each day, the calmer one will feel throughout any and every situation. Because again, the reason we are triggered by anxiety-provoking situations is only because we are scared of something. Whereas when a person truly internalizes that Hashem is in absolute control every single moment, and Hashem only created me just because He wants to give me of His best, eternal pleasure, and one is in the safest hands, much safer than any individual could ever provide for me, even the person who loves me the most, or I truly see as my security, but again, people are always limited by human capacity and limitations. Whereas Hashem Himself is not, He is the Creator of the world. The more I internalize that belief, the more I will feel completely calm throughout my life.

And similarly, everybody is searching for true happiness and fulfillment in one's life. When one is living together with Hashem in their life, there can be no happier feeling than that. Rav David Ashear, in his fantastic book, Living Emunah, tells the story of a little girl who was flying on an airplane. Suddenly there was tremendous turbulence on the airplane, and many of the passengers felt scared and anxious. One passenger noticed that this girl looked completely calm throughout the whole ordeal, and he went over to her and said, "Little girl, how come you are not nervous like many of the other passengers who are aboard this flight?" And the girl responded, "Oh, there's nothing for me to worry about, because my father is the pilot of this plane, and I know he will only do the best thing for me." And she was completely calm because she knew she was in the best hands. And in the same way, when we take to heart that every single happening in our lives is orchestrated exclusively by Hashem, without the interference from any other individual or circumstance, we are able to feel completely happy. We are so privileged to be able to have access to this treasure, the keys of how to live a truly meaningful life.

We've been discussing what exactly it means to have emunah and how important constant repetition of these concepts, even if one might have heard them many times before, is. Because again, as many Torah sources teach, it's one thing to learn the information. But our main purpose in this world is not just learning the information, but rather truly internalizing that information in how we live our lives. And one of the greatest things we can do in our endeavor to do so, is by constant repetition of these concepts. And the more we grow in our emunah journey, the more we will be able to apply the concepts that we are learning to our own lives, everybody in their own way.

As we've been talking about, one expression of emunah that many Torah commentaries discuss is the performance of mitzvos. Because again, if I believe in Hashem, then I will certainly be motivated to follow His laws exactly as He has prescribed whether I understand or not. Because I'm not doing so based on my understanding, but rather because of my belief in Hashem. We've discussed many times, many Torah sources, such as the Zohar HaKadosh, the Vilna Gaon in numerous places, as well as many others, who state that the purpose of all the mitzvos is ultimately for the sake of emunah. In today's day and age, we are so privileged to have so many platforms available to us to learn about all of the mitzvahs. And again, seeing as this is one of the most basic and most potent expressions of emunah, to practice Hashem's mitzvos, one should certainly make their maximum effort to study as much as possible about all of the laws and intricacies of all the mitzvos to be able to practice them in the best way possible.

For our purposes right now, we are going to focus on an additional and most potent and core aspect of what it means to live a life of emunah. The Ramban and many others contrast emunah and bitachon and explain that having emunah is like the tree, whereas having bitachon is like the fruit from the tree. It's possible to have emunah without applying the bitachon, whereas it's impossible to have bitachon if one does not have the emunah. So ultimately, one of the main ways we achieve our purpose in this world, which again, is ultimately leading us to our place in Olam Haba for eternity, is by growing more and more in our belief that we have in Hashem. 

And as we've learned many times, the more emunah that one has, the more calm one might feel throughout all circumstances, knowing that Hashem is in complete control. When there is a potential to feel feelings of anger, the more emunah that one might have, the less feelings of anger I will feel because I will internalize that it is not this other individual who is causing this to happen to me, but rather, Hashem pulling all the strings, causing everything to happen. Because Ein Od Milvado, there is only Hashem in the world, and every single happening that happens in the world is exclusively orchestrated by Hashem. Let us remember what the Rambam writes in the 13 Principles of Faith, that 'vehu lavdo' - Hashem exclusively, without the help of any other individual or circumstance, orchestrates every single detail of our lives. The more we are able to take these concepts to heart, the more we will be able to apply them in a practical way, by exercising our bitachon in Hashem.

We discussed, however, that there seems to be an apparent contradiction to that by the fact that we all undergo suffering and challenges throughout our lives. And if Hashem created me just because He wants to give to me, why at times do I have to suffer? And we discussed what the Torah sources teach, that Hashem ultimately intended for us to receive His goodness in the next world, in Olam Haba. And the only reason that we were first placed in this world was to give us an opportunity to earn our eternal reward for ourselves because in Hashem's great wisdom, He understood that if we are given the opportunity to earn our eternal reward for ourselves, the level of pleasure that we will experience by doing so will be much greater than if it was just given to us as a free gift.

And this really brings us to the final point of this discussion. Seeing as Hashem placed me in this world just to give me the opportunity to earn my eternal place in the next world, what exactly am I supposed to be doing in this world? How exactly do I fulfill my purpose in this world, in the most efficient and ideal manner? And again, although there is much Torah literature about this, and throughout one's life one can certainly learn more and more and digest the concepts more and more. But simply speaking, the Torah commentary is right that the answer to this question can be summed up in one word. Emunah.

Let us remind ourselves that if we are studying this information for the first time, it is certainly very beneficial because we can now take this information and move towards the next steps of trying to truly internalize this information. But even if one has been exposed to this information many times previously, let us remind ourselves what the Torah commentaries teach, that our whole purpose in this world is to truly internalize the concepts of emunah, not just to know the information, but more and more each day to internalize the information and live our lives according to their values. And as we hear this information again and again, one has the opportunity to contemplate on the information and try to apply it in a practical way to one's life more and more each time.

What exactly does it mean to live a life of emunah? Again, seeing as this is our life's work and main purpose in this world, it can be easy to understand that it's not going to take a three-minute discussion to summarize how to fulfill our purpose in this world. But again, we are not called on to do that. We are just called on to make our maximum effort to try our best to grow more and more each day in internalizing these concepts. One very important and fundamental branch of emunah which many Torah commentaries discuss is the fulfillment of mitzvos. 

Seeing as Hashem is the Creator of the world and designed the whole pattern of what we are doing here, namely to be in this world to earn our eternal portion in eternity where we are able to experience Hashem's goodness, Hashem is also the one who knows best how we are able to go about earning our best place in Olam Haba. Hashem has given us many mitzvos, things that we are supposed to do and things that we are supposed to stay away from. Some of them are easier to understand and perhaps more logical, whereas many of them we have little or no understanding of. In our journey towards the life of emunah, we are called on to fulfill all of Hashem's mitzvos as best as we can regardless of our understanding. Because again, if Hashem created the world and He is the one in charge of everything that happens, I certainly ought to listen to His instructions based on His perspective.

Although certain mitzvos might be more appealing and more logical, but a true life of emunah would dictate that every single one of the mitzvos should be dealt with highest priority including all of the intricate details because if this is what the Torah sources coming from Hashem's perspective dictate for us to do, then I can and should trust that this is certainly what I should do. The more emunah that we have or that we might be aspiring to achieve in our day-to-day growth, the more that will direct us to treat each of the mitzvos and all the intricacies with paramount importance.

But the question that then needs clarification is that if Hashem does truly just desire to give to me, why is it that so many people do suffer in this world and don't just experience Hashem's sweet goodness on a constant basis? And as the Torah commentaries taught us, that ultimately Hashem had in mind for us to make our way to the next world after our small excursion in this world. Although 120 years might seem like a long time, but again, in contrast to the analogy that Torah commentaries offer us, imagine the largest stadium that you've ever seen filled up to the top with sand and every million years a bird would go and take out just one grain of sand. The amount of time that it would take to empty out the stadium would be so great that 120 years would not even be like a second in comparison to that amount of time.

And again, that is still not eternity, because eternity is literally forever, even longer than it would take to empty that stadium. And Hashem's plan for us was to make our way to a world called Olam Haba, the next world, where we literally live eternally, basking in Hashem's goodness. But then the question that needs to be dealt with is that if Hashem's vision was for me to make my way to the next world and there bask in His light and experience His goodness, why do I need to be in this world at all in the first place where we do undergo many challenges and much suffering? And again, the Torah commentaries, Hashem's perspective, provide the answer to this question. The only reason that Hashem decided to first send us for an excursion in this world was because Hashem wants to give us the ultimate pleasure. And in Hashem's great wisdom, He understands that if we are given the opportunity to earn our eternal reward for ourselves rather than it just being given to us as a present, that pleasure that we will be able to experience again for eternity will be much greater than if it was just given to us for free. 

Some Torah commentaries illustrate this with the following. If I were to give you a million dollars today, yes, you'd be happy because now you have that money available for whatever you need to do. However, when a person starts their own business and thereafter cuts a deal for a million dollars because of their own efforts, they feel so much more accomplished by having worked and achieved their success. In a similar vein, if I am very hungry and I go get some takeouts from the restaurant, again, that makes me happy because now that food is able to take care of my hunger. But perhaps a person might feel much more fulfilled when I am hungry and I go pull out all the ingredients that I need from my own kitchen and spend a certain amount of time making the food myself. When I sit down to eat that food, I'll appreciate it a lot more because I spent time and energy and effort making this myself. 

And in a similar vein, although we can't fully grasp Hashem's ways by any means, but the analogy that Torah commentaries do offer us is that although Hashem's vision in creating the world was for the exclusive purpose of giving to us and that experience will ultimately take place in the next world, in Olam Haba, however, the reason that we are here for our excursion in this world is to have the opportunity to earn that reward for ourselves for eternity in the next world. And again, by having the opportunity to choose good and stay away from bad in this world and making our maximum effort to follow the instructions and guidance of Hashem as laid out to us in the Torah and b'ezrat Hashem being successful in that endeavor, we will thereby be able to earn our place in Olam Haba and there bask in Hashem's light and goodness for eternity.

Let us remind ourselves again that we are not trying to study information to be able to pass the test and graduate from this information and move to the next subject. As the Torah greats have taught us, the purpose of emunah is not just to learn the information, although that is the starting point, but our life's work is to take that information and to truly internalize it. And via constant repetition of the concepts, b'ezrat Hashem we will be able to take the information more and more each day and apply them to our personal lives. So from Hashem's vantage point, He created the world just because He had a desire to give to each one of us. But then the question that begs to be answered is, most of us experience challenges throughout our lives, and if Hashem decided to create me just because He wants to give to me, why does He sometimes send challenges and bitter experiences my way? Let's discuss how the Torah sources, Hashem's perspective, the only true perspective, answer this question.

If Hashem decided to create the world just to give to me, why do I need to suffer at times? And as many, many Torah sources teach, a fundamental belief to Judaism and the Torah is that the world that we live in is certainly not our final destination. But rather the next world, Olam Haba, is where we are destined to receive Hashem's goodness. When Hashem created the world, He did so having in mind that one day we will depart from our lives in this world and make our way to our final destination in the next world, and there truly to bask in Hashem's light in His true goodness for eternity. Although we certainly can't grasp a full understanding of what it means to go to the next world, because that is one of the things that is hidden from the eyes of human beings, however there certainly is very much Torah information about this concept, and again one who would like to investigate this topic further has much Torah literature available about the concept of Olam Haba and what it means to live in the next world, however for our purposes right now, let us just relate an analogy offered by many Torah commentaries to shed just a little bit of an appreciation of what it means to live in Olam Haba. 

Imagine the largest stadium that you've ever seen. This stadium gets filled up to the top with sand. Every one million years, a little bird comes and takes one grain of sand out from the stadium. Let's try calculate how long it will take for the stadium to be emptied. Of course nobody can work out this number, it is so big. Sometimes when people are asked how long it will take for the stadium to be emptied, people answer "forever". However the truth of the matter is that that is still not considered eternity, because after a certain huge amount of time, the stadium will be emptied. Whereas we are taught from Torah sources that Olam Haba, life in the next world, is literally for eternity. So just to appreciate, when Hashem created us in the first place, His vision is that after our small excursion of a maximum of 120 years in this world, we will thereby make our way to our true final destination in the next world. And there we will bask in His light for eternity.

And as we discussed, we are so privileged to have Hashem's Torah, where Hashem has given us a vast amount of information in both the written Torah as well as the oral Torah which was transmitted down from generation to generation. And therefore all of Torah literature which we have today is ultimately the same word of Hashem, as if I'd be hearing Hashem's voice directly speaking to me, relaying this information. So what does the Torah say? What is Hashem's perspective about this question? Why did you, Hashem, decide to create the world, seeing as you are perfect and you don't need anything else? 

And as we've discussed many times and again, learning this information for the first time is certainly a huge accomplishment. But even if I've heard this information many times previously, digesting this information and trying to internalize it into my day-to-day life more and more each day is ultimately our objective because again, Emunah is not just about knowing the information but taking the information that we've learnt and trying to internalize that information more and more each day to be able to live our lives according to the true values of Emunah.

Sometimes we find some level of Torah controversy within Torah sources with regards to how to answer certain questions. When it comes to this question, however, it is unanimously clear from countless Torah sources that there is only one reason that Hashem decided to create the world in the first place. Again, He did not need it for Himself. Hashem is a perfect being that could very well manage without a world having been created. And as all the Torah sources outline, Hashem had a desire to give and without a recipient being created, there is nobody to give to. So the only reason that Hashem decided to create the entire universe and everything that is encompassed within it is just to be able to give to the recipients that He would create.

Now again, one might ask, but why did Hashem have a desire to give? There might be Torah information where one is able to understand this question further, but that is not our focus right now. For our purposes right now, we are told by countless Torah sources that Hashem had a desire to give and the only way for Hashem to be able to give would be if He would create recipients who would have needs and wants. And by Hashem being able to fulfill those needs and wants, He would be fulfilling His desire to give. So again, let's digest this information. Information from Hashem's perspective, the only true perspective. The only reason Hashem, who is a being who does not need anything else except for His own perfect existence, decided to create the world in the first place is because He had a desire to give.

Let us try to internalize and take to heart that as we advance on our emunah journey, whatever we might be experiencing and going through, let's make an effort to internalize the truth of what's actually happening. That although at times it might be difficult to reconcile why Hashem is dealing with us in a certain manner, but if we are able to remember and internalize the starting point of why Hashem, who didn't need to create us in the first place, nevertheless decided to go ahead and create this world and everything that is encompassed within it, including you and I, when we follow that thought process, we will quickly realize that everything in the world that Hashem does is ultimately for our best. And by doing so, we will thereby be able to move more and more towards living a truly meaningful life.

We discussed that we need to ascertain what would be the appropriate method to attempt to answer this question. Because if we just try to use our own brains and logic, we are certainly susceptible to making a mistake. Although we might be super well-meaning, but just like very clever people in many areas of life could be so misled by talented orators such as Hitler, or perhaps in today's time, misleading but sometimes very compelling presentation of information on the media can very easily and quickly turn well-meaning and well-educated people to see things from the wrong perspective and thereby reach gravely mistaken conclusions, seeing as Hashem is the only perfect being that exists in our universe, the only way to find an absolute truthful answer to this question of why did Hashem decide to create this world in the first place, which seems illogical to us because He doesn't need anything, would be to ask Hashem Himself for the answer to this question. 

As we've discussed many times, in today's times, Hashem does not reveal Himself to us in an open way. And for the most part, we do not have a phone line where we could literally hear Hashem's voice on the other side telling us answers to these questions. But for our purposes right now, the way Hashem does communicate with us in this world is via the information that He has given us in His Torah. And although there is much information for one interested in studying this subject more extensively, very briefly for our purposes now: many years ago when Hashem decided to give the Torah to the Jewish people, He did so by making a public revelation to three million people. And as opposed to some of the other religions where the claim began from one individual, where the starting point of one's entire trust and reliance is based on the episode or story that was related by that individual, whereas with the Jewish people, there was a public revelation. 

For one individual who might be talented, it is possible to fabricate a good story that many people might follow. Whereas for three million people to fabricate a story and pass that information down from generation to generation, it is easy to understand how it's an absolutely impossible feat. It is well known that when Hashem made that public revelation, it was there that He handed down two Torah's to Moshe Rabbeinu on behalf of the Jewish people. One is the written Torah, the same text that we have today. And the second is the oral Torah, which was much information told directly by Hashem to Moshe Rabbeinu. And as we are taught, that information was then passed to the leader of the next generation, and following that, passed down to the leader of the following generation, creating a chain of tradition all the way back from Hashem to Moshe Rabbeinu, through the leaders of all the generations, and right down through to our day and age today. 

There is much Torah literature available to be able to investigate this topic further. However, for our purposes here, we are taking it for granted that I believe that the written book of the Torah, as well as much information which was transmitted orally, was given directly from Hashem to Moshe Rabbeinu, passed down from generation to generation via specific leaders, and is that same written and oral Torah that we have today. And that being the case, we now have an address to go to, to answer our initial question. Why did Hashem decide to create this world in the first place, seeing as He doesn't need anything? So let's look into the Torah and discuss, why would Hashem decide to create this world.

The first and most fundamental question that needs to be discussed is why did Hashem, a being who does not have any needs and who is completely perfect in His core, decide to create this universe and everything that is encompassed within it. Usually when one creates something or embarks on any sort of venture, the reason I would do so is because I need or want something, such as more money, that could help me live more comfortably by embarking on this business venture. Whereas if there'd be no financial gain nor personal fulfillment by getting involved in this business venture, I certainly wouldn't embark on this project. Hashem does not need anything in this world because He's completely perfect in His core. So why did He decide to create this world? 

And as we've discussed previously many times, before answering this question or in fact any question, we need to ask ourselves what method we're going to use to try to answer this question. If I just use my head to try find the answer, I need to ask myself, have I ever made a mistake before? And of course anyone real with themselves will quickly realize that we all make many mistakes all the time. And that being the case, how can I be comfortable to assume that the answer I might think of for this most important question of why Hashem decided to create the world in the first place, which will ultimately lead to what exactly is my purpose on a moment-to-moment basis, to assume that the answer that I might think of with my limited brain, which is very susceptible to constant mistakes. But what else are we supposed to do, if not for using my head to try find a solution? What other possible solution is there? 

As we've discussed previously, just to illustrate this concept in a more tangible way, when one looks at the current war between Israel and its enemies, most of us can easily understand that the truth is with Israel and the cruelty is with the enemies. However, it's fascinating to point out that most of the world does not believe so. And when you look around at the people that have sided with the enemies of Israel, many of them might be smarter people than you and I. And that being the case, one feels like screaming and saying, how can you not see the truth? If you are such a clever individual in many other ways, why are you making such a terrible mistake in this area? 

And similarly, when one looks at the Holocaust, many people who followed Hitler, Yemach Shemo and his atrocious policies, in many areas of life they might be smarter than you and I. And again, seeing as that's the case, and we are not dealing with just plain silly individuals who cannot understand anything, but rather many of them smart individuals, how could they make such a grave mistake which seems so apparently obvious to us and it would be such a basic logical conclusion to all of us that Hitler and his policies are completely gravely mistaken and untruthful, whereas again, many of the people, clever people, did not see it that way? 

And that being the case, even though we might feel like we see things clearly in these areas, we are also people and limited by our human limitations, just like many of those people - clever people, were limited and blinded in many ways. So, what therefore are we to do when we ask ourselves, why exactly do I exist? What is my purpose in the world? How can I make sure that before I leave this world, I have fulfilled the real purpose of why Hashem decided to create me? In order to answer that, let us break down these points in a clear way. And again, even if we've heard this information many times before, try to take this information, to understand it and to apply it, everyone in our own way, to our own lives, and each day more and more, be able to thereby, be able to thereby, be able to thereby, and live according to the values of true emunah.

So let's go ahead now and discuss some of the concepts that we've discussed many times previously with the objective of not only reminding ourselves about this information, although that too is a worthwhile endeavor, but perhaps to make an extra effort to take whatever information and growth that we might have made whilst being exposed to Emunah and Bitachon and to try and apply it to areas of our own lives, everyone in their own way. So the very first question that needs to be discussed is if I believe that there is a God, a Creator, a Being who is certainly not limited by needs such as the ones we have, the question is why did Hashem decide to create this world in the first place? Anyone who has studied any Torah information about God understands that Hashem is completely independent of anything else that exists in the entire universe and in existence in general. And that being the case, why did Hashem decide to create the entire universe, with all the spiritual worlds as well as the physical world that we live in? 

Just as an aside, the question that we are discussing here is certainly the most important question for anybody that accepts that there is a Creator. There are many ways that people arrive at this conclusion, that there is a Hashem overseeing our world, and our discussion here does not revolve around proof for the existence of Hashem, although that is certainly a worthwhile discussion in its own right and there is much information available for a person who is sincerely seeking, but has many questions about the existence of Hashem in general. But assuming that one has accepted that there is a God in the world, that Hashem does exist, then the most important question that needs to be delved into becomes, why did Hashem, a being who does not lack anything, decide to create the world? It almost seems superfluous to do such a thing. Imagine for a moment the wealthiest person in the world, a multi-billionaire, who has everything financially available to him. Would it make sense for this individual to be involved in a project that would only produce him one dollar? Of course, it is easy to understand why he would not do so, seeing as he has all the money in the world available to him. And similarly, why would Hashem decide to create a world when He does not lack anything and does not need anything? 

And although we are trying to illustrate this point with this analogy of the billionaire, however truthfully this does not portray the concept of how Hashem does not need anything. Because since we are human beings, by definition, we have needs, and although a billionaire might not need another dollar, but the extra dollar might nevertheless bring a slight smile to his face and the like, whereas when it comes to Hashem, He is completely perfect and does not need this world in the least. So that being the case, why did Hashem create this world? And again, although we might have explored this topic many times previously, it is so worthwhile to go over it again and again, to digest the concept, not just to know the information, but to truly internalize the information and b'ezrat Hashem, thereby be able to truly internalize the information, live according to their values, and transform your life.

And in a sense, one might ask, "I've learnt about this topic so many times, so why do I need to continue to delve into the topic of emunah each day? Is it not perhaps time to move on to something else?" It is so important to remind ourselves of what many of the Torah greats teach, that although in a sense one is able to graduate from knowing the information about emunah and bitachon, because after continuous study, one will certainly gain much information from the Torah about what it means to live a life of emunah and bitachon, but as many of the Torah greats point out, when we are taught that our ultimate purpose in this world is emunah and bitachon, it certainly does not just mean knowing the information of emunah and bitachon, but rather, as they teach, the distance between just knowing emunah in one's head, as opposed to truly internalizing it in one's heart, is greater than the distance between heaven and earth. 

Just like we can clearly understand that there are miles and miles apart between the highest heavens and the earth that we live on, in a similar vein, when it comes to emunah, although it is certainly a tremendous accomplishment to be making an effort to learn the information of what it means to have emunah, because without knowing the information we certainly can't move forward to try to internalize that information, but it's also so important to highlight that ultimately our purpose in this world is not just to know the emunah in theory, but rather, our purpose in this world is to take that information and truly transform the way that we live to be according to the values of emunah and bitachon.

And as we've discussed many times, it's an obvious equation that it's not going to be an easy task that can be mastered overnight. Because as many commentaries that we've discussed, such as the Ramban at the end of Parashas Bo bring to our attention that our main focus and job and purpose in this world is to grow in our bitachon. And as we've pointed out many times from many many Torah sources, that ultimately the purpose of all the mitzvos, of Torah learning and everything we do in our lives is in order to build our emunah. Emunah is the core of everything we do in our lives. So seeing as this is the ultimate purpose for our existence and our focus of what we're supposed to be doing in this world, it's obvious that it's not going to be a simple task that can be mastered overnight, but rather, a lifetime of constant effort in order to grow in this area as much as possible. 

And therefore, constant repetition of the same concepts that one might have studied many times before is highly recommended. Because in the world that we live in, most of our experiences are surrounded by things which could be potential deterrents from living a life of emunah. And understandably so - it's supposed to be that way, because again, our purpose in this world is to try find the emunah, and if it wasn't a challenge, then what is our purpose of being here? Without making a conscious effort to be mindful to live according to the values of emunah, one will certainly fall to the normal way of the world, which is certainly not a life according to the values of emunah. And because we are constantly surrounded by things which might attempt to deter us from a life of emunah, we are certainly called on to constantly revise the concepts of emunah and how we are able to apply them in our own lives in a practical way and b'ezrat Hashem, each day, we will thereby be able to be living lives truly according to the values of emunah.

However, as discussed many times, Torah commentaries point out that the distance between knowing Emunah in our heads, meaning knowing the information, that yes, Hashem does run the world, as opposed to truly internalizing it in our hearts, which will translate into the way we live our lives with real life Emunah, that distance is greater than the distance between heaven and earth, meaning that there are many levels to what it means to have Emunah. Our life's work is of course initially to grow in our knowledge about Emunah, because without knowing what we are trying to internalize, we can't really move forward. But after one has already understood in one's head that our main purpose in this world is in order to grow in our Emunah, the next step is to try internalize that Emunah more and more into the core of our beings, to the point that Emunah does not just remain an abstract concept or subject, but rather translates into the very core of our beings and the way we live our lives.

There is much information available to us about many Torah concepts, from the study of the Chumash itself, Tanach, the Talmud, Halacha, Kabbalistic material, inspiration for character development, and much more. They are all important, and we are certainly encouraged to strive to explore as many areas of Torah as possible. Different people are attracted to different areas of Torah, and although we are all called on to learn all areas of Torah to our best ability, and we should certainly strive to do so, it is nevertheless motivating to remind ourselves about what many Torah commentaries write, that ultimately all the branches of Torah are super important, and again, we should make our maximum effort to explore all the branches of Torah. However, as pointed out by many Torah commentaries, Emunah is not one of the branches, Emunah is the trunk of the tree itself, because when one has Emunah, it automatically leads to all of the branches of the Torah. So whilst it is so vital to explore all the branches of Torah, it is also important to highlight and remind ourselves that the trunk of the tree itself should never be forgotten about, and our highest focus should be placed in not only knowing the concepts of Emunah, but also making our maximum effort in trying to internalize the Emunah in our bones, in a way that it translates to the way that we live our lives. 

"Thank you, Hashem, for the incredible privilege to be able to know about Emunah, and to be able to learn about Emunah, and to have the ability to try make an effort to truly internalize the concepts of Emunah. Hashem, please help me from this moment on to grow more and more in not only knowing the concepts of Emunah, but also truly internalizing and changing the way that I live, to living a life of sincere Emunah."

There is a well-known Torah teaching which states that ma'aseh avos siman labanim - the narratives recounted in the Torah, are not just mere history lessons, but rather each event has valuable lessons to teach each one of us that we can apply to our lives in a practical way. One obvious take-home from the above account in the episode of Shimshon and the Pelishtim is to regularly reach out to Hashem using our own words. The same Hashem who was present and available to hear and come through for Shimshon in his challenging situation, is the same Hashem who is present today and waiting to hear from every single one of us. 

The Gemara in Yoma 29a states that with regards to prayer, the more one prays, the more effective one's prayers become. It's important to take to heart this teaching of the Gemara, because as we know, tefillah can be disheartening at times, especially when we do not seem to receive what we had prayed for. Sometimes Hashem withholds blessing from us specifically in order to give us reason to keep on praying. Eventually, however, all our prayers come together and will be much more potent and effective than if we had been answered in the first place. Again, our purpose in this world is to have emunah. I don't know, I don't understand. Emunah means, I believe.

The Midrash elsewhere teaches that some prayers take years before they are answered; some prayers take months; some days, and some prayers are answered instantaneously. And the question is, why? And the simple response is, we cannot know Hashem's calculations in this world specifically because we are called on to believe - to have emunah - not to understand and know Hashem's workings. But the one thing is for sure, that no prayer ever goes to waste. And just like we learned from the Gemara above, the more one prays, the more effective one's prayers become, and if I prayed for something, and not only didn't I get answered, but things even seemed to get worse, although logic and a mistaken perspective would dictate, "you see, Hashem is not really listening", however, the emunah perspective would dictate - "even if I don't see Hashem coming through for me, I have no doubt in the world that that prayer that I just made is making a huge impact, and even if the results are not experienced right now, it could be that for whatever reason, Hashem is holding back right now, but in the future, there is no question that this prayer will come through for something of tremendous value."

The book of Yonah relates the fascinating episode when Yonah was swallowed by a large fish and remained inside it for three days and three nights. Whilst inside the fish, Yonah reminded himself that the only thing that could help him out of his predicament was tefillah. He was therefore able to pray to Hashem with true sincerity, even inside the innards of a fish. As mentioned many times, personal prayer was the consistent practice of all of our ancestors. The opportunity of prayer is always accessible and available to every single one of us at any time and at any place. "Thank you so much Hashem for the constant opportunity to be able to reach out to you and have my personal relationship with you."

The Midrash Rabbah in Vezos HaBerachah section 11 states that after it was decreed that Moshe Rabbeinu would not be permitted to enter Eretz Israel, he prayed no fewer than 515 times, beseeching Hashem to annul the decree. And as the verse states, after the 515th prayer, Hashem actually asked Moshe Rabbeinu to stop praying about this matter. And this is because had Moshe Rabbeinu prayed just one more time, Hashem would have been required to fulfill His request. 

Many people would ask, but doesn't Hashem run the world? Hashem calls the shots, and if Hashem desired that Moshe Rabbeinu should not enter Eretz Israel, regardless of how many times he prayed, He would not have entered. And the answer to this question is that Hashem created the world with a rule: Tefillah works. Just like Hashem created the nature of our world, that if you are hungry and you eat food, it satiates the hunger, and if one is tired and sleeps, one feels rejuvenated thereafter, similarly, Hashem created nature in the spiritual worlds, and one segment of how the natural order in the spiritual worlds work, is that emunah, bitachon, and prayer work, to the point that Hashem had to ask Moshe Rabbeinu, "please do not pray again, because if you do, although I do not want you to make your way to Eretz Israel, I will be required to take you in because of your prayers."

Nobody is on the level of Moshe Rabbeinu, and for many people to daven 515 times would be an achievement beyond our maximum capacity, but again, one day when we meet our Creator, we are not going to be asked, how did you do in comparison to Moshe Rabbeinu? We are going to be asked, how did you do in comparison to what you could have become? Every single one of us has the constant opportunity to pray. If we are to internalize the truth of the words, ein od milvado - that Hashem truly orchestrates every single detail in every one of our lives, we will quickly realize that we don't call any of the shots to anything that happens in our lives or in anyone else's lives. Everything is exclusively orchestrated by Hashem. The only thing that truthfully is within our capacity, is our ability to pray and ask Hashem to make things turn out the way we would like, and of course thereafter, to make our maximum effort to make it happen. 

Many individuals have expressed their desire to live in the land of Israel. It is not our time and place now to discuss the benefits of what it means to live in the land of Israel from a halachic or Torah perspective, but assuming that one has decided that ideally they would like to live in the land of Israel, for many people, much of the time it can seem like an absolute impossibility on many fronts, be it because of financial circumstances, family dynamics and many other things. Now again, assuming that one's perspective after investigating the topic is that the right thing ultimately is to be in the land of Israel; One day, when we are to meet our Creator, He is not going to ask us, did you live in the land of Israel? Because again, if I believe ein od milvado - I will quickly realize that I will only live in the country that Hashem will place me in, and I actually have no say in the matter. 

But the question that will be asked is, did you pray to live in the land of Israel? And therefore, for the many people that would like to live in the land of Israel, but see it as an impossibility, the wisest thing that one can do is make it part of one's daily personal prayers to beg Hashem to give one the opportunity to come to live in the land of Israel. And again, even if one sees it as an impossibility, when one takes to heart that Hashem is the Creator and controls every detail of the world and can do absolutely anything, then I will quickly realize that I too can pray for absolutely anything.

As opposed to trying to make my own plans and forgetting to reach out to the Creator, which upon contemplation, one will quickly realize is an absolute absurdity. However, it's also important to remind ourselves that because of our human limitations, we often don't feel that inspiration and motivation, and even though we might know the information about emunah, that Hashem is there and does listen, when push comes to shove and we try to talk to Hashem, we feel like we are talking to a wall. And again, that is the whole objective of our existence in this world, to give us a test in our emunah and have the constant struggle every single day, regardless of what I might have learned. Today, I just don't feel it; I'm uninspired, I'm unmotivated. So what then do I do? 

What we've discussed many times is that the answer to all questions always is the opportunity to reach out to Hashem, even about this topic itself. I don't feel inspired about my emunah, my bitachon and my relationship with Hashem. Whatever I am able to say, I should. Perhaps, "Hashem, I really am not feeling that inspiration anymore, for whatever reason. Please can You help me, Hashem, that I should be able to talk to You with true sincerity and mean what I say. And Hashem, even if I'm not feeling it today, I'm asking You, please can You come through for me in the areas that I'm asking You, not just so that I should achieve what I'm trying to achieve, but more importantly, that I can see how You do listen to me and how You do come through for me, because there's been times in my life, Hashem, where I did talk to You, and You came through for me and You answered me, and when that happens, it's a tremendous motivator and inspiration for me to continue to build my relationship with You." 

There are many levels of emunah, and there are many levels of talking to Hashem. Every single one of us has the constant opportunity. All we are called on to do, is to do our best. Rabbeinu Bechaya to Bereshit chapter 46 verse 32 writes that many of our ancestors were shepherds. Hevel, the son of the first man - Adam, was a shepherd; and so were Moshe Rabbeinu, the prophet Shmuel, King Shaul, King David, as well as many others of our righteous ancestors. Rabbeinu Bechaya writes that they specifically chose shepherding as their profession because shepherds spend much of the day in the fields with their flocks, away from other people. And this is conducive to focusing on one's connection and relationship with Hashem, without distraction.

Because of the fast-paced world that we live in, we are all at risk of forgetting to prioritize our relationship with Hashem. Rabbeinu Bechaya here is teaching us that the secret to many of our ancestors' success was that they would seclude themselves at regular intervals. Again, there are many levels. Perhaps for some of our great ancestors, they might have secluded themselves away from other people to be able to just focus on their personal relationship with Hashem for a two-week uninterrupted period or longer. For many of us, that is not something attainable, but certainly, every single day, every one of us has the opportunity to build a personal relationship with Hashem. Every one of us according to our own level. The more we make an effort to build our emunah, the more we will be motivated and inspired to treat our relationship with Hashem and talking to Hashem with highest priority.

Although on the one hand, many of our ancestors were much greater than anything we could even begin to imagine in comparison to our level, and perhaps many of them were able to spend many hours on a daily basis in real close connection throughout their conversations with Hashem, many of us might not be expected to reach such a level of closeness with Hashem, but certainly we are expected and should capitalize on the opportunity to make our maximum effort within our maximum capacity. Every single one of us can talk to Hashem in our own words, both through good times when things are good thanking Hashem for all the amazing things that He blesses us with, as well as in treating Hashem and asking Him to help us throughout the difficult times that we experience.

The Gemara in Bava Basra 123a states that the first of the twelve tribes was supposed to be born to Rachel Imeinu. However, because of the extended and sincere prayers of Leah, she was privileged to give birth first. The Gemara explains why Leah was able to pray in such a heartfelt and sincere way: It was common in those times for members of extended families to marry one another. Now in the extended family of Avraham Avinu, there were two sisters and two brothers. Yaakov was the younger child, as was Rachel, whereas Eisav was the older one, as was Leah. Everyone was saying that Leah, the older sister, was therefore destined to marry Esav, the older brother. When Leah learned that Eisav was an evil man, she cried and prayed to Hashem that this destiny of hers not come to fruition. Because of this, she was able to pray so sincerely.

When we experience adversity and suffering, much of the time we just can't wait for the next chapter of our life to begin and just want to move out of the space of challenge and suffering. However, when we are able to have the right perspective, it can help us to cope with our challenges in a much better way, as well as capitalize on the opportunity for growth through that ordeal. Adversity is often a vehicle for us to put our full heart and soul into our prayers. Of course we don't ask to experience adversity and suffering, but when it does come, let us capitalize on the opportunity to pray with more sincerity. 

In a similar vein, in Shemos chapter 2, verse 23, the verse depicts the response of the Jewish people when they were subjected to the atrocious treatment of the Egyptians. And as the verse states, "they cried out to Hashem in prayer and their cries ascended to Hashem." Let us remind ourselves that one of the major obstacles that prevents us from calling out to Hashem, which is really such a basic equation if we believe in Hashem, is the lack of sincerity in our belief that Hashem is really listening. As Rav Pincus points out, it is very difficult to talk to a wall for a long period because you know that the wall is not listening. Whereas when we make our maximum effort to try and internalize more and more each day, that when we talk to Hashem, we are not talking to a wall, then it becomes so much easier to talk to Hashem. 

And again, one might feel, but it is hard for me to talk to Hashem. Does that mean that I am on a very low level, that talking to Hashem is not for me? God forbid. Let us remind ourselves that even with regards to a wicked person, we are taught that the opportunity for emunah and bitachon is available to every single human being. If our maximum capacity is to say, "Hashem, I want to believe in You, but I actually feel like I am kind of talking to a wall, please can You help me to see how You come through for me in my life, Hashem. Please show me how really it is You who is always orchestrating all the details of my life. And please can You send me some of those moments where I am inspired and motivated because I see how You are coming through for me in my life, and how the prayers that I make are actually making a difference. Thank You, Hashem, for the tremendous opportunity to have a personal relationship with You and be able to talk with You every single day."

The Rambam writes that the way we come to loving HaShem is by taking note of the things that He has created and admiring them and doing so will bring us to loving the Creator, the One who created all those things. As we've previously discussed, when one's approach towards HaShem is one of "You owe me", then of course we do not particularly feel grateful for the blessings that He sends us and why should we feel reason to love Him. Whereas when one lives the emunah approach and one internalizes, HaShem doesn't owe me anything and if I take note at the countless blessings in my life and internalize that each one of them is actually a gift from HaShem. When someone gives you a gift, you appreciate it and when they give you enough gifts just for no reason at all, just because they love you, that certainly is an incentive to love them back. 

"Thank you HaShem for all the tremendous gifts that You've given me. Let's start with my eyes, because we've just learned that one of the ways that I can come to love You is by taking note, appreciating and admiring Your creations. By having given me eyes, HaShem, You have now enabled me to be able to see and take note and appreciate and admire Your incredible creations. Be it a beautiful sunset, the countless stars in the sky, the many animals that You've created with such great wisdom, all the many miracles that exist in a human being, which I see so many of. Thank you HaShem for these incredible eyes to be able to see Your incredible creations and thereby come to love You.

HaShem, thank You so much for all the incredible gifts that You've given me. The fact that I can hear is not something You owe me. What a gift to be able to hear with these ears that You've given me and thereby be able to have a conversation and a relationship with another human being.

You know HaShem, I would like to imagine for myself for a moment that I cannot hear, and I experienced many years being deaf, and suddenly You come and offer me a gift where I will be able to hear. In that situation, if I was able to, I would come and hug and kiss You for such a tremendous gift. The truth of the matter is that You've given me a greater gift than that, because You created me that right from the time I was born I didn't even have to suffer one day without hearing.

HaShem, You have taught us Your perspective in many Torah sources that one of the most severe transgressions is to talk loshan hara and gossip about other people. And just as severe as it is to talk lashon hara is the transgression of listening to somebody else talk lashon hara. Now if You wanted to, You could have created a world where loshan hara didn't exist. But in Your great kindness, You gave me the opportunity to earn my place in the next world to enjoy Your goodness eternally. Thank You HaShem for giving me ears where I do have the ability to potentially listen to lashon hara, and I now have the choice to opt not to listen to the lashon hara that is being spoken, whereby I would be performing one of the greatest mitzvahs that can exist. And if I didn't have ears and the ability to hear, I would not be able to perform this mitzvah. Please HaShem help me not to be ungrateful, but rather to notice all the tremendous gifts that You give me, and thereby sincerely be able to say to You, I love You HaShem."

Some commentaries explain that true humility means, when I am able to write about myself, "I am the humblest of all men." What exactly does this mean? We know that a verse in the Torah which Moshe Rabbeinu wrote himself states, "I, Moshe Rabbeinu, am the humblest of all men." And when Hashem told him to write so, he did not argue with Hashem and say, Hashem let's leave this line out of the Torah. And the commentaries explain, because Moshe Rabbeinu was a man of truth, he knew that he was the humblest man that will ever exist and therefore he was able to write that verse down. But at the same time, he was able to attribute his successes, talents and abilities, not to his own doing, but completely relating it to the gifts that Hashem has given him. If I am able to realize that any talent I might have is a gift from Hashem, and not because of my own cunning and doing, I am then able to acknowledge my talents and gifts that Hashem has given me, and believe in myself and use them to the highest degree, whilst at the same time never falling to arrogance, believing that it is only because of my cunning and doing that I am successful in these areas, God forbid, but only because Hashem has given me these gifts. 

Let us remind ourselves that any and every deed that we might perform has ripple effects beyond anything we can imagine. Firstly, in this world, we do not see the spiritual effects of our actions and if we do a mitzvah, from the smallest to the biggest mitzvah, perhaps giving one coin to charity, giving somebody a smile, learning Torah for 30 seconds, saying a short prayer, to doing these mitzvos in their ideal manner, such as giving a large amount of tzedakah, or learning Torah for a long period, or making a long prayer; if we are able to humble ourselves to believe that we do not understand and we do not see in this world the impact of our actions, and when we perform a mitzvah there are spiritual worlds being affected to degrees way beyond anything in this world can be affected, then we will certainly be motivated to realize that we should believe in ourselves and we can make a huge difference. 

Sometimes Hashem does decide to show us a little bit of inspiration, again to motivate us. Let's say a person decides to give a relatively small amount to charity. I decide to give $18 for a certain cause because this is what I can afford in this particular situation. But in passing, when I tell somebody else about this cause and how I donated to it, they decide that they are going to donate $1,800 to this cause on a monthly basis. I might never find out that the ripple effect of me giving my little one-time tzedakah affected many thousands of dollars being donated to this cause. Sometimes we do experience where an individual will approach one and tell them how the effect of their mitzvah had a tremendous ripple effect on them. "Thank you Hashem for teaching me that my main purpose in this world is to develop my emunah, ultimately trusting in You, and by extension, in the words of the sages, and extending it one step further, to believe in myself."

Let us remind ourselves that the whole purpose of this world is emunah, specifically to believe when I don't see. Just like I can't see Hashem, but I am called on to live a life where everything revolves around Hashem, even though I can't see Him, again based on emunah, based on belief, similarly, when it comes to my actions, I am not allowed to see the true effect of those actions in this world, because again if I was able to see the true spiritual impact of my actions, that would not be emunah anymore. 

When I give a coin to charity, I don't see any particular change in the world. When I give somebody a smile, learn a word of Torah, make a prayer, or any one of the many mitzvos that we have, much of the time we might not even feel any inspiration or change whatsoever, and that being the case, without building our faith in Hashem, our faith in ourselves that we are making a difference, a huge difference, bigger than anything we can imagine in this world, we will not be motivated to the correct degree. Many Torah commentaries outline this idea as a basic fundamental principle to the Torah. 

One of many stories that some of the Torah greats tell is the following. There was an individual who passed away, and when he came to the heavenly court, as we know, there is a heavenly accounting, and of course these are spiritual ideas, but to put it in terms that we can understand, a whole lot of white angels appeared corresponding to the mitzvos that this person fulfilled. And thereafter he saw some black angels coming, corresponding to the sins committed in this world. And slowly but surely, the side of the scale with the black angels started to get heavier and heavier, and eventually outweighed the white angels. And the man was panicking, because when the scorecard is such that there are more black angels than white, that means trouble. 

And suddenly, from far, again in our terms, just to give us a little bit of an understanding within the vocabulary we use, the man noticed that a huge bus was approaching, and soon the bus joined the white angels on their side of the scale. And the scale completely tipped in favor of the white angels - of the mitzvos. And the man was ecstatic, and when he asked for an explanation, he was told that this huge bus was filled with white angels. And even though he could not see how these mitzvos were related to him, they explained to him that there was just one time in his life where he had an opportunity to view something inappropriate, and because he fulfilled the tremendous mitzvah of guarding his eyes, as opposed to committing the sin of viewing something inappropriate, in the merit of that, Hashem decreed that a certain terrorist attack that was supposed to take place in another city, against an entire bus full of Jewish people, was saved due to His one action. And therefore, the merit of all the mitzvos that these people did throughout their lives came to help Him to outweigh the aveira on His scorecard. 

We have no concept of what it means to do a mitzvah, and likewise to do an aveira. We are taught that when a person does a mitzvah, we create spiritual worlds beyond anything we can even imagine can be encompassed within this world, and likewise with regards to the negative effect of our aveiros. What a privilege we have to view the world from the true lens of Emunah, not based on our understanding, which so much of the time can be misleading and mistaken, but rather from the true perspective, Hashem's perspective, which as discussed many times, is portrayed to us throughout the vast amount of information that we have through the Torah commentaries and leaders that Hashem has given us - Emunah.

When we read a section of the Torah, of the Gemara, of the Shulchan Aruch and the like, our job is to build our emunah, that just like we would be so inspired and motivated if Hashem would tell us that information Himself, in a sense this is the same thing when we read these passages, because the oral tradition was given to Moshe Rabbeinu by Hashem, and just like at the giving of the Torah, we know that Hashem Himself revealed Himself to the Jewish people for the first two of the Ten Commandments, but because the experience was so overwhelming, the Jewish people requested that the rest should be transmitted only to Moshe Rabbeinu, who would then relay the information to them. Perhaps this is one reason why Hashem doesn't reveal Himself to every one of us in an obviously revealed manner the same way that He did to Moshe Rabbeinu, and there may be many other reasons, but the bottom line is that the words of the sages come directly from Hashem, and our job is to build our emunah chachamim.

And the third type of emunah that the Torah commentaries bring is emunah in oneself - belief in oneself. And as we discussed, self-confidence can come from two different places. When self-confidence comes from the place of, "I am able to do this", and I forget to bring Hashem into the picture, although if I have certain strategies, I might be able to portray or feel what people usually refer to as self-confidence, however in truth, this is certainly not something that we should aim at. The true self-confidence - emunah in ourselves, that we should be aiming at, is again an extension of emunah in Hashem. If I believe in Hashem, and Hashem believes in me, then certainly I should believe in myself. And therefore whatever opportunities Hashem has presented me in my life, whatever abilities He might have given me, after praying to Hashem and asking Him to help me in my endeavor, I should certainly feel confident that I can do it. 

"Hashem my Father, thank You so much for teaching me this incredible Torah teaching about how important it is to believe in myself. Because the truth is, Hashem, that if You believe in me, I have no right not to believe in myself. Hashem, sometimes I say to myself, what is my Torah learning even worth? I barely have a background in Torah learning. I struggle so much with basic Torah learning, whereas there are so many people that have had so much more exposure than me, and their Torah learning is at a level much higher than mine. Hashem, please help me to remove these terrible thoughts from my heart and mind. 

Because Hashem, if You believe in me, and You've told me that there is a mitzvah to learn Torah, and that's applicable to everyone, just like I believe in You whether I understand it or not, I also believe that if You commanded me to learn Torah, regardless of how much value I might feel that may have, I don't want to do things because of my understanding; I want to do it because of emunah. Please Hashem, help me to believe in myself, that even if I am able to read just a few passages from Torah literature in English on a daily basis, that I should treat that time with absolute highest priority, and realize that like the Gemara teaches, "bishvili nivra haolam" - the entire world was created just for me. And when I go ahead and learn Torah in those few moments, that is the core reason that You created the entire world for, including everything encompassed within it. 

Hashem, at times it is difficult for me to feel confident to go ahead with the ideas that I have in myself, of what I believe I can contribute to the world. Please Hashem, help me always, first and foremostly, to reach out to You and not fall in the trap of looking at other addresses to try to find my self-confidence, but rather always coming to You and begging You for help and success. And after I have done so, Hashem, please help me to be so confident, because if You believe in me, I have every reason in the world to believe in myself."

When we wake up in the morning, the first line we are supposed to say is "modeh ani", which ends with the words "rabba emunasecha". One interpretation of these words is, "Hashem, your emunah in me is very great." We are declaring that Hashem has a lot of faith in me. Hashem created me in the first place, and He decided that today I should wake up again for a new day. If there was no purpose for me in the world today, and I believe that Hashem orchestrates every single detail in the world, then why would He have given me another day of life? There is no question in the world that if I woke up today, I have a very specific purpose that nobody else in the world can fulfill. 

And in the words of the Gemara, every person is obligated to believe, "bishvili nivra haolam" - that the entire world was created just for me. Let's just take those words to heart. All the people in the world, all the investments, all the projects, the sun, moon, and stars, and we can go on. It was all created for one purpose; just for me. Digesting that idea should help motivate me what a tremendous opportunity I have in this world. But not only that, what a tremendous responsibility I have in this world. Because in Hashem's greatness, He is able to create everything exclusively just for you, and He is able to do that with regards to everyone. Now if Hashem decided to create this entire world, including everything comprised within it, just for you, there is no question He believes in you, and you have a purpose in this world that nobody else can fulfill. 

If Hashem believes in you, and you decide not to believe in yourself, in a sense one is denying Hashem. Hashem is saying X, and I am saying Y. By the fact that Hashem gave me the abilities in what I have to contribute to the world, from the smallest of the smallest ways, to the biggest of the biggest ways; if I have the ability to give somebody a smile, which is one of the greatest mitzvos, or perhaps I am in a position to give charity, or perhaps I am able to learn Torah, or perhaps I am able to pray, talking to Hashem in my own words, and the list goes on and is tailor-made for every individual - every single one of us has our unique talents and abilities, and we are therefore called on to believe in ourselves. When a person commits a sin, one might feel, maybe I am not worthy anymore, but again, if I woke up today, Hashem believes in me. Even if it was the worst of sins, Hashem believes in me, that there is potential for me to do teshuvah and rectify what I did wrong and become great.

Just like when it comes to emunah, one can never tell the true level of somebody else's emunah. Sometimes, two people who are presented with a potentially anxiety-provoking situation may respond in a similar manner. They both might be very calm. It could be that the one individual's natural tendency is just to be calm, even though they might have barely worked on their emunah and bitachon. And certainly this is barely an achievement, because this is just the way Hashem made them. It could be the other individual naturally leans towards feelings of anxiety, and because of this individual's growth in emunah and bitachon, is now able to feel calm.

And in a similar vein, when it comes to people who appear to be self-confident, it can come in one of two different ways. Sometimes that self-confidence can come from a place completely contrary to the values of emunah. Sometimes people believe in themselves because they believe they are the master to their own destiny, and because they have been successful in some areas of their life, that leads them to arrogance and sometimes can be viewed as self-confidence. Whereas another individual who is on the path of true emunah and bitachon might be led to a place of true self-confidence, not because of arrogance, God forbid, but rather because if Hashem believes in me, I can certainly believe in myself.

And as we spoke about, the Midrash brings down that we are supposed to reach such a level of emunas chachamim, of belief in the words of the sages, that with regards to the Sanhedrin, the great beis din of times of old, even if they were to tell us the right is the left, or the left is the right, we are supposed to aim to reach such a high level of belief in their words, that we will listen regardless of our understanding. Jjust like we do not understand Hashem's doings and we are called on to believe and place our trust in Him, by extension, we are called on to believe in the words of the holy sages who have a special close relationship with Hashem, and Hashem has designated to be guides for us in our lives. 

As mentioned, the Rambam outlines that the oral tradition that was given to Moshe Rabbeinu directly from Hashem was passed down from generation to generation to specific individuals. The Mishnah in Pirkei Avos teaches, that one is supposed to make for themselves a rabbi. Part of the purpose of doing so is that when a question arises in halacha that I am not able to investigate and find the answer to myself, I am now able to seek the guidance of an authentic talmid chacham who is well-versed in all areas of Torah and is able to guide us when it comes to halacha. 

Another fundamental principle is the concept of da'as torah - that when a person needs to make a decision - of course much of the time I am able to find the answer myself, but with regards to certain areas of my life where I have a question mark, besides doing research and as discussed many times, talking to Hashem and asking Him for clarity, we are called on to seek guidance from Torah leaders who are authentic talmid chachamim and tzaddikim who are able to guide us in the right direction.

In times of old, the concept of a personal rabbi was very different to how it is today. Because the oral Torah was not written down, most of the Torah information I received was from the Torah teaching of my rabbi. And that being the case, there were very many serious laws with regards to the respect of one's Torah teacher. One example, as brought in Shulchan Aruch Yoreh Deah section 242, is that anybody who argues with his rabbi - and again this is a rabbi in times of old who one is learning all the Torah information from, and there was no Torah literature available in books - it's as if he's arguing with the shechina. 

And there are many other similar statements. There is a lot of Torah literature available about emunas chachamim, and one is certainly encouraged to pursue this topic further. For our purposes right now, it is worthwhile to mention that Torah commentaries bring that one of the extensions of having emunah in Hashem is building our belief in the words of the sages - emunas chachamim, which of course starts with Moshe Rabbeinu and was passed down from generation to generation all the way through to the sages of the Gemara. 

In today's times, where it is not always as clear as to who exactly that chain was passed down to. In order to fulfill this advice of the mission in Pirkei Avos which says one ought to make for oneself a rabbi, one of the greatest things we can do in trying to make an effort to find them is ask Hashem and say, "Hashem, please can you help me to fulfill the mitzvah of emunas chachamim - of belief in the words in the sages, to the highest degree, and even in our day and age today, Hashem, please can you guide me and help me to find the rabbi, talmid chacham, and tzaddik, who could be most suited for my situation and guide me in the most ideal way for my life."

Now of course, to reach such a level of faith in the words of the sages needs to be based on understanding why I should do so, and also it needs to be defined who is considered part of the sages. Let's discuss the Ramban at the end of Parashas Bo, who explains the following: In times of old, there were three types of idolaters. Some of them denied Hashem's existence at all, whereas others admitted that Hashem does exist but assumed that He doesn't know what's going on in the world. And a third category of people admitted that Hashem does exist and knows what's going on in the world, but according to their mistaken approach, Hashem doesn't care about what goes on in the world. And all these approaches are types of avodah zarah, of idol worship. 

And as the Ramban there explains, because Hashem wanted to give people the opportunity to move away from these forms of idol worship and rather move towards a real meaningful life according to the values of Emunah, Hashem changed the laws of nature when He performed the miracles at the exodus from Egypt, such as the plagues and the splitting of the sea. And the Ramban explains that after this happened, people now had the opportunity to clearly believe that Hashem runs the show and the world does not just operate according to the laws of nature, but rather Hashem is orchestrating every single moment.

However, Ramban adds an additional point which was gained through this episode, in that Moshe Rabbeinu, the leader of the Jewish people, predicted the miracles before they transpired at the exodus from Egypt. And therefore, after the miracles happened, not only did the people gain a belief in Hashem, but they also gained a belief that this Moshe Rabbeinu had a particularly close relationship with Hashem and his advice must be heeded. So just like the people were able to acknowledge Hashem's existence after this experience, similarly they were able to acknowledge Moshe Rabbeinu's role as a leader of the Jewish people.

It is well known that the Torah was given to Moshe Rabbeinu in two forms, one is the written Torah and secondly, he was given many teachings orally. The Mishnayos in Pirkei Avos discuss how from generation to generation, those laws that were transmitted from Hashem to Moshe Rabbeinu directly, were passed down from generation to generation via specific leaders who were chosen to be the leaders of those generations. And the Rambam, in the introduction to the Mishnah, outlines all the leaders, even in times much closer to ours, that their chain of tradition can be traced all the way back to Moshe Rabbeinu, who received it directly from Hashem.

May we all merit to excel in all the different forms of Emunah that the Torah commentaries teach us ultimately stem from Emunah in Hashem. Of course in our Emunah and Bitachon endeavour itself, to grow in our belief and reliance on Hashem, but also by extension, to believe in the words of the sages. For whatever reason, usually in today's day and age, Hashem does not reveal Himself to us in an openly revealed manner, but rather, the way He communicates to us is via the information that He relays to us in His Torah, both in the written Torah as well as in the oral Torah. 

Let us then appreciate that all parts of the Torah, both the written Torah, as well as the entirety of the oral Torah, including all of the words of the sages, are ultimately the words of Hashem. And just like we are called on to build our belief in Hashem Himself, let us also make our maximum effort to build our belief in the words of the sages - Emunas Chachamim.

And again, there are many levels to what it means to have emunah and bitachon in Hashem. A basic level, but certainly a significant level of accomplishment is when we internalize that Hashem certainly exists and can hear what we are saying. And therefore when I am experiencing a challenge in my life, I of course reach out to Hashem as my first address. But again, depending on how strong my belief is, will make all the difference of how motivated I am to continue those prayers to Hashem. A basic level would be to make a short prayer, but one with more belief will devote much more time and energy and passion to their prayers.

Because again, this is our objective in this world, specifically to have the challenge of emunah and need to practice our belief when we don't see. If we are currently in the presence of another individual who can help us, it will certainly then be much easier to talk to that individual and request what we need with sincerity and passion. And if they can truly help us, we won't be in a rush to go elsewhere, but rather will be happy to take however much time is necessary to express ourselves adequately. We cannot see Hashem and the only type of relationship that we have is based on belief. The more that we believe, the more that we will take that relationship and opportunity seriously. 

And just to remind ourselves of the idea that we've discussed many times, that many many Torah commentaries bring, that the only reason Hashem decided to create the world in the first place was because He desired to share His goodness with us. And this point is so important to remember throughout our lives and throughout our emunah endevour because when we remember that Hashem only created the world just to give to us, then it is easy to understand how the image that is sometimes portrayed of God as this old man with a stick waiting to catch us out, is a terribly mistaken approach and perspective of what Hashem is. 

We are so privileged to have the only absolute true perspective. Hashem created us just to share His goodness with us, and that being the case, although it certainly is going to be a challenge for us to grow in our emunah endeavor, nevertheless Hashem would not give us an impossible task. He is not trying to catch us out, God forbid. He's giving us an opportunity in this world to earn our maximum potential for eternal reward in the next world. This world is a world of opportunity where Hashem wants us to choose right, and thereby after us having achieved our maximum potential in this world, we will be able to enjoy His tremendous goodness that is completely beyond anything we can even begin to imagine that this world has to offer - in the next world eternally.

So it's important to remind ourselves that when it comes to our emunah endeavor, although we certainly have to make a constant effort to grow just a little bit more each day - every one of us in our own way, however Hashem is not going to judge us in an overly strict manner - anything that is beyond our maximum capacity. All that Hashem requires of us is to internalize that the reason we exist is to build and transform our emunah as much as we can.

And although we do have certain answers within Torah literature, however for the most part the main answer is that this world is not a place of understanding. B'ezrat Hashem, in the future when we get to the next world, we are taught that then everything is understood and exactly why things had to transpire with their precise details as they did in our lives in this world makes complete sense; but in this world our job is to believe, specifically when we don't understand. 

In Judaism and Torah we are not short of mitzvos that Hashem has commanded us to practice. And for the most part, mitzvos are comprised of many intricacies and details that to the objective, logical mind, who is not coming from a Torah perspective, much of the time does not make sense. Although some of the mitzvos, such as the mitzvah of Chesed - to practice kindness to others, or giving tzedakah - charity, or perhaps the mitzvah to honor one's father and mother, where perhaps by those mitzvos it is easier to understand them, even according to our logical minds, however, when it comes to many mitzvos, such as for example many of the intricacies of the laws of Shabbos, one might argue, "is not the main purpose of Shabbos to be able to contemplate on the purpose of my life and have more free time to also build my relationship with Hashem?" 

And that being the case, if I find it more conducive to this, to observe Shabbos in a certain manner, perhaps not exactly in line with what the halacha dictates, I might argue that that should be the ideal course. However, we are taught that this is not the case. Adherence to halacha and following Hashem's instructions, even when that would seem to contradict the reason for the mitzvah based on our logical understanding, we are taught that we are absolutely obligated to follow the mitzvahs exactly as Hashem has commanded us. And again, as always, everything in life ultimately boils down to emunah - to believing in Hashem. Because this world is not a place where we are permitted to understand Hashem's workings and calculations. Our ultimate purpose in this world is to develop our emunah, our belief. Believing specifically when we don't understand. 

Whether it comes to the performance of mitzvos that might at times be more difficult for us to relate to based on our logical understanding. Or perhaps when it comes to the opportunity for us to rely on Hashem and try eliminate feelings of anxiety and worry from circumstances that surround us. And also perhaps when it comes to the opportunity of reaching out to Hashem and talking to Him in our own words. In these areas and many others, everything boils down to emunah. And as we've mentioned many times, by constant repetition of the Torah's teachings on Hashem's true perspective, b'ezrat Hashem, that can be a tremendous motivator for us to inculcate these concepts of emunah into our day-to-day lives. "Thank you Hashem for teaching me this golden information of what my true purpose is in this world and giving me the opportunity to be able to grow on a day-to-day basis more and more in fulfilling my purpose in this world."

The commentaries also explain this passage in the following way - "did you go about your life with emunah?" It is not surprising that the first question we will be asked according to this explanation is, "did you live your life by the values of emunah", because as we've seen many times, the Ramban writes the only reason that we exist in this world is in order to have emunah and he says there is no other reason for us being in this world. And the Vilna Gaon writes that the reason for every mitzvah that we fulfill is in order to come to have emunah and that is the cornerstone behind the whole entire Torah. We devote our lives to the learning of Torah and fulfilling of the mitzvahs, ultimately as we are taught, it is all in order to come to have emunah. And therefore it's easy to understand why the very first question would be, "did you live your life according to the values of emunah." 

Remember Torah commentaries teach that although internalizing the values of emunah intellectually is itself a major achievement and definitely the first step, nevertheless our major life's work is taking the intellectual information and transforming it into our emotions and sincerely living practically according to the values of emunah and bitachon. It's important to emphasize that this is the first question that we will be asked and both of the explanations that were cited are ultimately one and the same. 

The first explanation which is that we will be asked and scrutinized about our honesty in business dealings. Now of course we can all understand that one should never steal or be dishonest with anybody, but why does this transgression of being dishonest have so much weight that it is the very first question that is asked in the heavenly courts? And the answer is because when one is dishonest in business what they are really saying is the following: "Hashem does not exist, I run my business and I need to make money and because I'm now running into an issue where it seems like I'm going to be short of money. I need to do some sort of trickery and use my cunning to be able to gain more money, therefore let me cheat this individual and be dishonest in order to be able to have my parnassah."

Whereas when somebody is living by the values of emunah and bitachon one is not enticed, God forbid, to steal or be dishonest even in the slightest way because one knows that every single cent that I will receive today was already ordained by Hashem on Rosh Hashanah and no circumstance or individual can even slightly alter Hashem's plans and Hashem Himself has commanded me as a great mitzvah to be completely honest at all times and certainly not to steal and therefore there is absolutely no need for me to even think about being dishonest in the slightest way.

"Thank you Hashem for teaching me to prepare myself to be able to answer the very first question that I will be asked when I arrive in the heavenly courts. B'ezrat Hashem I will be able to answer affirmatively and say, yes I was successful in living a life of true emunah."

Just to view this from a different angle, to appreciate exactly how blessed we are to have another day of life, and Bezrat Hashem turn those feelings of appreciation into expressing our gratitude to Hashem. We know that when it comes to the three cardinal sins, idol worship, immorality, and murder, we are obligated to stop at nothing to prevent ourselves from committing those most severe transgressions, even if it means losing our lives by doing so. Besides for the three cardinal sins, when it comes to other sins that Hashem has commanded us not to commit, the Halacha in Shulchan Aruch states that a person is obligated to give up all of their money if that can prevent one from committing a sin.

So imagine for a moment a situation where the only way I can prevent myself from not needing to desecrate the Shabbos is by giving away every single cent in my bank account. And imagine I might be a wealthy philanthropist where I have hundreds of millions of dollars in my bank account, and many, many organizations are dependent on my funding. And here I have a situation where I need to desecrate Shabbos in the slightest way, one little desecration. But hypothetically in this situation, if I give away every single cent that I own and become a pauper, and of course am now unable to help any organization or individual, the Halacha is that I am obligated to give away every cent that I own in order to prevent myself from breaking the law. 

Now just to digest that, all the money in the world that I might own is not as great as not desecrating one of the laws of Shabbos. Yet we are taught that when it comes to the life of a Jew, the life of a Jew is so holy that if we might be able to add even one second to a Jew's life, we break every law in order to do so. So imagine a 110 year old man who is sick in hospital on every machine. It is absolutely clear that this man will not live longer than one more hour. But if I desecrate Shabbos, I might, not even for sure, I might be able to add one second more to this man's life. The law is that in such a case, I am absolutely obligated to desecrate any law of Shabbos in order that there might be a possibility to add one second to this man's life. 

"Thank you Hashem for the gift of just being alive. I know that I can't fully internalize to appreciate what it means, the value of being alive, but I believe Hashem in what you are teaching me in your Torah, that although you have given us the opportunity to perform your mitzvahs, which their value is immeasurably great beyond anything we can imagine, with incredible reward in store for us for the future, however as we learn in your Torah, nothing in the world whatsoever can be greater than the gift of life itself. Thank you Hashem for the incredible gift of life that you've given me."

The Sfas Emes points out that there are about 30 verses in the Torah devoted to relating the story of the creation of the world, whereas when it comes to the Mishkan, the special tabernacle where Hashem's Shechinah was known to rest on and be much more potent than anywhere else, the Torah then dedicates a few hundred verses outlining that episode. And the Sfas Emes comments that we see from here that the Mishkan was actually greater than the creation of the whole world itself, because if Hashem in the Torah decided to dedicate about 30 verses to the creation of the world, but when it comes to the Mishkan He decided to dedicate a few hundred verses, Hashem seems to clearly be indicating to us that the Mishkan is more important than even the world itself, and perhaps because of the tremendous holiness that one can experience and tap into in the Mishkan, in one's connection to Hashem, so many verses are dedicated to describing its details in the Torah.

But there's something even greater than the Mishkan, says the Sfas Emes, and that is, we are taught that there was a command to build the Mishkan on every day of a regular weekday. But when it came to Shabbos, the building of the Mishkan had to stop, because Shabbos is more important than the building of the Mishkan. So first we have the miracle of the creation of the world itself, thereafter even greater than that is the Mishkan, which has more verses devoted to it, and even greater than the Mishkan is Shabbos, where one is not permitted to build a Mishkan on Shabbos.

And to remember this easily, says the Sfas Emes, one can find these three concepts in an acronym of the three letters of the word Shema - Shin Mem Ayin, the Ayin stands for Olam, the world, the Mem stands for Mishkan, and the Shin stands for Shabbos. But it doesn't stop there. There is something even greater than Shabbos. The law is that if the life of a Jew is in danger, then we have an obligation to do whatever it takes to try to save or prolong his or her life. And says the Sfas Emes, you can see this in the words Shema Yisrael, as we explained the three letters of the word Shema, Ayin, which stands for Olam, the world, Mem, which stands for Mishkan, and Shin, which stands for Shabbos, signify some of the greatest and most important creations that Hashem created in His world. Firstly, the greatest miracle of all, the creation of the world itself. And something that's greater than that is the Mishkan, and something that's even greater than that is Shabbos. 

But something that's even greater than all those three things is Yisrael. The life of a Jew is so great. "Hashem, my King, there are many things in my life that I need, and I do reach out to You about those things. Sometimes I experience things as sweet and sometimes as bitter, of course ultimately knowing that You always do do only what's best for me. However, we are taught that we are supposed to doven for what will be sweet in our eyes. Hashem, I do want to take a moment just to reflect and realize that the greatest gift of all is the gift of life itself. And even if I have experienced and am experiencing hardships, the fact that You have gifted me with another day of life is the greatest gift in the world. Thank you, Hashem, for the gift of another day and another moment in my life."

Torah sources teach that one of the messages of the month of Av, and certainly at its climax, Tisha B'Av, is the name of the month itself. Why is it that this sad month, which connotes tears and a broken heart, is called Av, which also means father? Sometimes we relate to Hashem as a king where we show more respect and honor, but a king does not have the same relationship that a father does with a child. In this month, we specifically highlight Hashem is our Av, Hashem is our father. We cry today because of all the suffering the world over and so much pain that is taking place and that we've experienced throughout the years. But ultimately the deepest reason that we are crying for today is not for our pain as an individual nor as a nation. We are crying out of love because this is my father and his house has been destroyed. The Shechinah has been exiled from within our midst.

Perhaps one message that we could take to heart today is that besides for my struggles and our nation's struggles, let me turn that off for a while and think just about my real true father, Hashem, who has been exiled for all these years, who feels more pain than we can imagine; any time we feel pain, any time we sin, any time we are distanced from one another. “Hashem, my dear father, I love you with all my heart. And even though this day is full of sorrow and crying, ultimately it is only because of our deep love that we experience this pain together today. Hashem, I am limited by my human nature, as you know, and most of the time I am caught up with my needs. And even in my prayers to you, most of the time might be invested in what I need and we need. But I want you to know, Hashem, my father, I love you.

And although I might feel like I can't give you anything, because who am I compared to the Creator, nevertheless, you have taught me via your Torah and Torah commentaries that what I do makes a huge difference and I can give to you. I am going to try my best, even when things are going well and smoothly in my life, to not forget about you, not only to reach out to you when I need you, but also when in a sense I feel like I don't really need you. Because it's not about me, it's about you.

Hashem, I want you to know I love you so deeply and I care about you and I beg you, please rebuild your Beis Hamikdash; please forgive us for our sins. In whatever areas that you and I know I can improve, please Hashem, can you help me to improve in these areas, because I know that when I sin, that causes you more pain, and when I do the right thing, that delights you. Hashem, I believe with my full heart that Mashiach can come, even today, if we just want it enough, as we are taught. Please, Hashem, I beg you with all my heart, help me to say these words, to sing them over and to really internalize them: Ani Maamin Beeumunah Sheleimah bevias Hamashiach; Veaf al pi sheyeshmahameha im kol zeh achakeh lo bechol yom sheyavo.”

And in the same way, when a bride and groom get married, although it is a tremendously happy occasion, we break a glass to show that we are not completely happy. And there are many other laws outlined in the Shulchan Aruch, such as the prohibition to listen to music. In fact, according to the simple reading of the Shulchan Aruch, listening to music throughout the year is very questionable, unless done in certain specific situations.

Although throughout the year many of us follow the more lenient opinions with regards to listening to music, we are certainly called on during these days to minimize our enjoyment of listening to music for the sake of feeling Hashem's pain, the Shekhinah's pain. And as always, we have the most incredible gift of prayer, that we can ask Hashem to help us to feel the pain. Because again, the reason that we don't feel the gap in the world is ultimately because we don't really know what we're missing.

And sometimes we might even feel like everything in our life is okay in a certain sense. In a way, who needs the Besamikdash? I'm quite okay without it in my life. Even though we don't always speak in that way, sometimes that is the way that subconsciously we're thinking.

Whereas the correct approach, the approach of Emunah, whether I understand or I don't understand what it would be like with the Besamikdash, I believe in the Torah teachings that a life with the Besamikdash is where we are supposed to be. And I believe, whether I understand or I don't understand, that the Shekhinah is in pain without the Besamikdash. I am not here just to care about my own life, but also to care about the Shekhinah.

And if I am taught that the Shekhinah is in pain, I certainly want to do whatever I can to take the Shekhinah out of that pain. Hashem, my Father, even though it is hard for me to relate to the fact that your Shekhinah could be in pain, I nevertheless believe the words of the Torah who teach me so. And therefore, Hashem, I beg you, please rebuild the Besamikdash and bring Moshiach.

Although I am taught that sick people will be healed and people who have difficulty will receive their salvations and many other amazing things when the time of Moshiach's arrival comes, nevertheless, my Father, the real reason that I want Moshiach to come is not because of my own vested interest, but rather because you are in pain. Hashem, please bring us the coming of Moshiach and the rebuilding of the Besamikdash as soon as possible and in a way of revealed blessing speedily in our days.

And here we find another area where we are called on to practice our emunah, our belief. It's been thousands of years that we as a nation have existed and Mashiach has not come yet. So logically, why should we think that today should be different to yesterday? If he did not come yet, who knows when he will come? Nevertheless, we are called on to build our belief that Mashiach can arrive at every single moment.

It is told of the saintly Chofetz Chaim that he would constantly have a bag ready and packed with clothes and the things he would need if Mashiach would arrive, so that he would be able to leave immediately at every single moment. And similarly, it is told about the great Rav Moshe Feinstein that it was his practice when he needed to carry something around on Shabbos, he would keep it in his hands rather than putting it in his pockets. And the reason for that was because he was concerned that he would encounter a situation where he would mistakenly walk on Shabbos with something in his pockets in an area without an Eruv, which is prohibited.

So in order to avoid that, he would never place items in his pockets on Shabbos. And in his elderly years, when he was not able to leave his house because of his health, it once happened that people saw he was carrying something around in his hands on Shabbos and not putting it in his pockets. And when he was asked why he was doing so, because he was clearly not able to leave his house anymore because of the state of his health and his elderly age.

So there was no concern anymore that he would mistakenly forget and walk in an area outside of an Eruv on Shabbos. And he responded, Mashiach can come at any given moment. And when Mashiach does come, all the sickly people will be made better.

I am waiting for Mashiach to come in the next few moments. And if that does happen, I will get better. And then I will want to keep up my practice of not walking outside on Shabbos with anything in my pockets.

Throughout the year, it is not always easy to be constantly mindful of the absence of our Besamikdash. Of course, even throughout the year, we should make our maximum effort to remember Hashem's house, the Besamikdash that has been destroyed, and hope for Mashiach and the rebuilding of the Besamikdash. It is worthwhile to take to heart that as part of the prescribed prayer of Birkas Hamazon, Grace After Meals, there is a preliminary chapter of Tehillim that we say, one during the week, Al-Naharus Bavel, and on Shabbos, Shir Amalos.

And both of those chapters ultimately were enacted to be said whenever we eat bread, which is something quite common, in order to remind us of Yerushalayim and the destruction of the Besamikdash. Although we might not be on the level of the Chofetz Chaim or of Moshe Feinstein or the many great other people who were able to hope in a very real, vivid way for the coming of Mashiach at every given moment, whatever we are able to hope for, everyone in their own way, is a tremendous mitzvah. Whether we are able to commit to saying the Animamin of the Rambam, which is our affirmation in the belief of the coming of Mashiach, or whether we are able to commit to saying the preliminary prayer to the Birkas Hamazon both on Shabbos as well as during the week, which is the appropriate thing to do as outlined by the halachic authorities, every small act that we do to remember the destruction of the Besamikdash is saying to Hashem, Hashem, I care about You, and I care about the fact that Your house was destroyed.

The Chofetz Chaim in his Sefer Ahavas Chesed writes that the reason many people do not fulfill the mitzvah of paying a worker on time is because many people are just not aware of the laws. It is important to remind ourselves that a basic extension of living a life of emunah and bitachon is making our maximum effort to follow every detail of halacha. Following halacha is applying emunah in a practical way.

If a sick individual in dire need of help were to find a single expert doctor to help them with their case, if I choose to visit this doctor, I am choosing to believe in this doctor, and by making my way to the doctor's office for my appointment, I am expressing my belief in this doctor. Applying that belief in a more practical way will be when the doctor tells me exactly which medications and procedures to follow, that I listen carefully and make sure to treat the information that he is giving me with utmost importance. It would be absurd for me to pay a huge amount of money to get an appointment with this highly sought after doctor, and after his assessment of the situation, upon giving me instructions, I pay no attention and leave the appointment without following any of the guidelines he has given me.

In the same vein, as we've learned many times, we are called on to believe in Hashem, and as the commentaries write, our ultimate purpose of being alive in this world is to express our emunah and bitachon. It is important to remind ourselves that one of the highest ways we can express this emunah and bitachon is when we follow the guidelines and instructions Hashem has commanded us. 

But as the Chofetz Chaim teaches us, we cannot fulfill the mitzvahs appropriately if we have not learned how to do so. With regards to many mitzvahs, it might be easier for us to fulfill their intricacies because these mitzvahs are more famous and we have been exposed to its details for many years. However, it is important to make every effort to learn halacha with regards to all mitzvahs, both those that are well-known as well as those that are less well-known, so that we can fulfill all of Hashem's instructions in the appropriate way. 

"Hashem, my Father, thank you so much for the opportunity to be learning about emunah and bitachon on a daily basis and trying my best to grow in this endeavor, which is ultimately my main purpose and focus whilst I am alive in this world, as you have taught us many times in your Torah sources. Thank you also, Hashem, for teaching me that one of the most basic extensions of practically applying the emunah and bitachon that I have learned is by making my maximum effort to fulfill all of your instructions that you have commanded me, including all of their intricacies, both when I might understand some of the reasons behind the mitzvahs and also with regards to mitzvahs that I have absolutely no understanding. Because obviously, if I believe and trust in you, then included in that would be to follow all your instructions. 

But Hashem, you know that some mitzvahs are so difficult for me to fulfill, and I take this opportunity to ask you, please Hashem, help me, that I should do my best to fulfill the mitzvahs with all their details and intricacies. And in the same vein, please help me to internalize the importance of learning all areas of halacha, even the areas which might be less well-known, because obviously, I cannot fulfill your mitzvahs in the best way if I have not learned how to do so. Thank you, Hashem, for the incredible opportunity to talk to you on a daily basis about anything and everything."

We are also taught in countless Torah passages about the incredibly great value of tefillah, prayer, and many Torah passages seem to indicate that the power and potency of the value of prayer is even greater than the power and potency of Torah learning, such as the teaching of the Sefer Chareidim and the Shelah Hakadosh, which we have quoted numerous times, where they state that the value of secluding oneself and connecting to Hashem with personal prayer is seven times stronger than that of Torah study.

Whilst at the same time there are many Torah passages which seem to indicate the exact opposite, that the value of Torah study is in fact greater than the value of tefillah. There is no question that the potency and power of both Torah study and tefillah is beyond anything we can imagine. But at the end of the day, there seems to be a contradiction in many Torah passages. Which is it? Is Torah study greater, or is prayer greater? 

Some commentaries resolve the contradiction in the following way. We know that the ultimate purpose of Torah study is "al menas laasos", in order to take the concepts from the Torah study that we learn and use them in a practical way throughout our lives. Although Torah study inherently is tremendously valuable itself, nevertheless, we are taught that the ultimate purpose of Torah study is "al menas laasos", in order to use the Torah study that we have learned in a practical way throughout our lives. And therefore, the commentaries explain that because Torah study is so potent inherently, when one does study Torah, that action automatically brings us closer to Hashem, builds our emunah and bitachon, sometimes even on autopilot without us knowing it, and also improves our character, which is part of the reason we exist in this world. 

And therefore, when I am praying, certainly if the prayer is with regards to unimportant matters, such as, "Hashem, I would really like a new car, please can You help me to be able to get this specific car that I would like." Although it is commendable that one is reaching out to Hashem about their interests, and that is certainly some level of emunah, Torah study is certainly considered higher than a prayer of this sort. But even a very necessary prayer, such as if a family member is sick, or one is struggling to find a soulmate, or one might be struggling financially and says, "Hashem, please can You send me more parnassah, so that I can be able to fulfill the mitzvah of tzedakah, and just so that I can provide my family with their needs and have more time to devote my life to You." Although this is certainly a very high level of tefillah, nevertheless we are taught that Torah study still precedes such prayer because ultimately, we are praying to have health, find a soulmate, or have more parnassah, in order to be able to do the ideal, which would be coming closer to Hashem, by having more time to devote to our spiritual pursuits, whereas Torah study itself is the spiritual pursuit itself. 

However, the commentaries explain that when our prayer is of the highest form, and we are asking Hashem, "Hashem, please will You send me more emunah, that I should live a life of absolute emunah and bitachon, connected to You, please bring me closer to You, please Hashem, will You correct my character traits, and help me to become the righteous individual that You'd like me to become." When our prayer is of this sort, then the commentaries explain that this prayer is so great and high, that it can even be above the great mitzvah of Torah study.

The bottom line is that both Torah study, as well as prayer, are both tremendously powerful conduits of how to connect to Hashem and fulfill our mission and purpose in this world. "Thank you, Hashem, for giving me the opportunity to connect to You and fulfill my mission in this world, both via the incredible and potent mitzvah of Torah study, as well as via the incredible and potent mitzvah of prayer."

In the above-quoted episode from the Talmud, where the sage reprimanded the student for being fearful and told him off that that is considered a sin by quoting a verse which dictates so, the student responded back, quoting a different verse which seems to imply that it is actually a commendable thing to do, to feel feelings of fear. The sage then responded back to the student, explaining how to reconcile these two verses. The one verse which states clearly that it is a sin to be fearful is referring to the idea that we've been discussing, that we are to make every effort in growing in our emunah and bitachon, and by doing so, we will be led to living lives free of fear and worry, because it will be clear to us, both intellectually and beezrat Hashem also, on a deeper level emotionally, that Hashem exclusively runs every single detail, and there is no reason to fear anything else.

And the other verse which does clearly indicate that it is a good thing to be fearful, explained the sage, is referring to matters of the Torah and mitzvahs. Certainly, we should be very fearful of transgressing any of Hashem's commandments and all the repercussions that we are taught that that entails. And when we have already committed a transgression, it is also appropriate to now be fearful about the consequences in store for us, and by doing so, that can actually be a springboard to motivate me to repent for the transgression. And as the Gemara teaches, that if one repents sincerely and out of love for Hashem, that transgression actually turns into a mitzvah to our credit in our eternal bank account. 

The same piece in the Talmud then goes on to say that there was another individual who was groaning and complaining about a certain situation, and this individual was told off by the sages for groaning and complaining. And in fact, the Gemara says that when one groans and complains, that itself is the catalyst that brings suffering upon oneself.

"Thank you, Hashem, for teaching me that I need not fear anyone nor anything because You are exclusively running every single detail in my life. And at the same time, thank you, Hashem, for teaching me that it is appropriate and commendable to fear sin and its consequences. And thank you, Hashem, also for teaching me that not only is groaning and complaining about my situation that You've presented me, a lack of my emunah and bitachon, trusting that You would only send me what is best for me, but groaning and complaining itself is the catalyst that will bring me more suffering to my life. Hashem, You and I know exactly what I'm going through, and I'm already struggling in this situation, but at the same time, please help me to be inspired, to internalize that You can and will only always do what is good for me, and there is never ever reason for me to complain. Please help me to internalize, Hashem, that You are with me every single moment of my life."

We learnt the Gemara which teaches us that it is actually classified as a sin to be fearful. And although initially such a concept might be difficult to digest, upon reflection it is actually very easy to understand. Because if our mission in life is to have emunah and bitachon, as discussed many times, and simple emunah and bitachon means I internalize that Hashem is in absolute control and I also internalize that Hashem only wants to do good for me, then when I begin to fear the repercussions of a certain circumstance or the power of a certain individual, I am in a sense acknowledging a force outside of Hashem. Basic emunah and bitachon would teach us that the most powerful individual in the world cannot even but lift a finger if Hashem does not will so. We are completely under the auspices and guidance of Hashem exclusively. 

For anyone serious about emunah and bitachon and our life's mission, this concept that the ideal course that we should be aiming for is a life without any fear whatsoever, should be relatively easy to understand intellectually. However, as Torah commentaries teach, the real work of emunah is not the intellectual understanding but rather to bridge the gap between what we understand intellectually and what we truly internalize on a deeper emotional level. Our job is to make our maximum effort to truly internalize these concepts and eventually be'ezrat Hashem lead to a life of true bitachon, free of fear, in all areas of our lives. 

David HaMelech in Tehillim compares the way we should relate to Hashem like that of a baby nursing from its mother. When the baby is hungry, the baby screams and shouts. And suddenly, when the mother brings the baby to nurse, the baby calms down because now it has all the food that it needs. And because of the simplicity of the baby not having a complex mind to worry about what will be for the future, right now when it has its food, it is completely calm without a worry or care in the world. And David HaMelech teaches us in Tehillim, that is the way that we are called on to rely on Hashem, to be completely calm, 24-7. That is a high level, but at least we should know where we are aiming for. 

I read a story in one of the fantastic books, Living Emunah, by Rabbi David Ashear. There was a young girl on a flight, sitting all by herself, without a parent or adult accompanying her on the flight. Suddenly, there was tremendous turbulence that even the adult passengers were grabbing onto their seats out of anxiety and fear. One of the passengers noticed that this girl was completely calm. Surprised, he went over to her and asked, "I am feeling tremendously anxious about this turbulence and so are all the many other passengers on this flight. How is it that you are so calm?" And the girl responded simply, "my father is the pilot and I trust him with my life." Hashem is the pilot to our lives and the more we internalize that, the more we will be able to live lives of peace, calm and tranquility.

We need to internalize and believe these words. When it comes to other sins that are perhaps more logical and easier for us to understand, it is easier to relate to them as a sin, such as to steal or to commit murder, to talk Lashon Hara, and the many other transgressions that exist. Those are much more relatable to us as sins. But one might argue, how can it be classified as a sin just because I am feeling fearful feelings about someone or something? But we learn differently from this gemara, from the only true perspective, Hashem's perspective, that when we build our emunah and our bitachon, we can reach a place where we only fear Hashem because we truly internalize that ein od milvado, there is absolutely no other force whatsoever in the world except for Hashem, and therefore there is no reason to fear anyone or anything outside of Hashem.

We must remember the gemara which states, hakol bidei shamayim, everything is in the hands of Hashem. Hashem runs every single detail of the world exclusively. And in the same vein, one of the 13 principles of faith that the Rambam outlines is ve'hu levado asa ve'oseh ve'yaseh lechol hamaasim - and He, Hashem, alone did everything in the past, currently does everything in the present, and will orchestrate every single happening in the future. 

It's important to remember that emunah and bitachon, and everything encompassed within them, is our life's work, as we've learnt many times. This is our ultimate purpose of being alive in this world, the main way that we earn our place in the next world, as outlined by the Ramban, the Vilna Gaon, and many many others, and therefore we should take to heart that it is not a one day's journey to excel in emunah and bitachon. Yes, we do need to know where to aim, and therefore it is important to learn the Torah sources such as this Gemara which teaches us that it is actually considered a sin to fear anyone or anything, and ultimately, b'ezrat Hashem, we can all grow more and more to get closer to living our lives in such a way. 

Nevertheless, it is important to internalize that every small step that we make is greater than anything we can imagine in Hashem's books. Hashem does not expect us to climb leaps of emunah and bitachon in small periods of time. As taught by many Torah sources, Hashem places much more emphasis and importance on our effort and endeavor to grow in emunah and bitachon than the actual result that we achieve. "Thank you Hashem for teaching me that every single small step that I make in fulfilling my life's mission of growing in emunah and bitachon is greater to you than anything I can imagine."

The bottom line is that it is absolutely clear from many Torah sources that Hashem's will is for us to pray for what we desire. Even if we can't understand this concept fully, as always, we don't follow our understanding and logic, but rather what the Torah sources teach us is Hashem's perspective, which is the only unmistakable perspective. 

We are taught many passages of our ancestors, such as Moshe Rabbeinu, who did not stop pleading Hashem on a constant basis to please allow him to enter the land of Israel, which he had been denied entry to. And in the same way, when it comes to our matriarchs, who were initially denied the ability to have children, although one might have expected that they should just accept their destiny to be barren, as Hashem's will, and live their lives happily ever after as such, we are taught that they continued to pray day after day for what they desired, children. And we learn from here a most important principle, that Hashem's true desire in the way He created this world, is that He does want us to talk to Him for what we would like. 

Nevertheless, as pointed out previously, we learn from the Gemara about Choni Hameagel, that we are not to be overly brazen and vehement in our requests from Hashem. Although we are to consistently continue to pray for our needs in the way we would like, nevertheless, we are not to outline certain requirements from Hashem in an overly stubborn way.

"Hashem, my daughter, currently, is extremely sick. I've been to many doctors, but it is clear that they cannot help her. I know that in truth, the only one that can help her is You, and in one second, You can send her a complete recovery, whilst at the same time, currently, the situation is very serious and dire, and I don't know what to do. Hashem, I have decided that today, I am going to spend the entire day reciting Tehillim for many hours. By the end of the day, I am hoping and begging You that my daughter should be completely healed. In fact, Hashem, I am making a condition right now that I will not stop reciting Tehillim, even for a short moment, to take a break, such as something to eat, to sleep, or anything else I might need, until my daughter is completely recovered, and if You decide not to heal her, well, I will not eat, I will not sleep, and I will not do anything else."

Although a prayer of this sort is certainly praiseworthy in many ways in that one is believing in Hashem and davening to Hashem and truly exercising their emunah and bitachon, nevertheless, being so adamant with an outright stubborn condition, the Gemara teaches us, is out of place and wrong. Rather, what could be said is, "Hashem, You know that my daughter is severely sick. I am taking on right now to devote many hours of reciting Tehillim on her behalf, and I beg You with all my heart, Hashem, please heal her. I know that in one second, You could send her complete recovery, and Hashem, if You decide not to send her recovery today, I will continue to serve You, and I will still pray with all my might tomorrow, whatever I can do, but I beg You, Hashem, please come through for her as soon as possible, ideally today. Thank You, Hashem, for giving us these most powerful weapons, emunah, bitachon, and tefillah."

We also discussed how many Torah sources teach that emunah, bitachon and tefillah are all synonyms, and the famous example from the verse in the Torah which states that Moshe Rabbeinu's hands were emunah, are translated by the Targum Unklus, as "he spread his hands in tefillah." Because again, the more one believes, trusts and relies on Hashem, the more one will pray to Hashem. 

We also mentioned the well-known episode in the Gemara of Choni Hameagel, where there was a drought in the land of Israel, and he, being a tremendously pious and righteous individual, was called on to pray on behalf of the people. And as the Gemara recounts, he was extremely stubborn and vehement in making sure that Hashem listens to his prayer, drawing a circle around himself and swearing that he will not leave that circle until Hashem comes through and sends rain in the form of blessing that will benefit the people.

Although we do learn the tremendous power of tefillah from this episode, how Choni literally changed the course of nature, where there was a clear drought, and suddenly abundant rain began to fall, completely denying all the laws of nature, nevertheless, the Talmud goes on to criticize Choni for being so stubborn and vehement in the way he talked to Hashem. Although none of us can compare ourselves to the spiritual level of the tremendously righteous and pious Choni Hameagel, nevertheless, one take-home from this Gemara is that when we do daven to Hashem, we should not be overly brazen and vehement to get what we want. 

And the question is, how do we reconcile this with other passages in the Torah, such as the episode where Moshe Rabbeinu was denied entry to Eretz Yisrael and he prayed no less than 515 times, constantly begging and begging Hashem to allow him entry. Perhaps he should have stopped earlier? Why pray so much when it is clear that Hashem did not want that? And we find many similar type of episodes recounted throughout Torah literature, such as by the matriarchs who were barren and constantly prayed to Hashem to be able to have children. And again, perhaps we could ask, if Hashem made them barren, and after making a few prayers they were not answered, maybe they should have stopped praying, trying to change Hashem's plans and course?

The bottom line take-home that we gain from these sources and many others is that it is Hashem's will that we never stop praying for what we desire. We are to pray and hope and have faith, emunah and bitachon that Hashem will come through for us, and if He didn't today, we are not to give up, but rather to hope and pray for tomorrow. However, we must also remember the passage about Choni Hameagel, that although we are called on to never stop hoping and praying, however, it is important to remember not to be overly brazen, stipulating certain conditions to Hashem that we require Him to meet for us.

"Thank you Hashem for teaching me that to pray in a stubborn way, making my own conditions for you to fulfill, is not necessarily what you'd like, whilst at the same time, to give up and stop praying is certainly not what you'd want. Thank you Hashem for the constant opportunity of tefillah."

Of course, as taught by countless Torah sources, we ought to do our best to score as best as we can on our scorecard in HaShem's books. And there will always be consequences, both for our mitzvos as well as for our aveiros. Nevertheless, the powerful opportunity of bitachon that HaShem has given us is completely independent of our actions. And as the Ramban writes in his own words, even a completely wicked individual who chooses to exercise his bitachon will be able to access and reap the many wonderful benefits that we are taught about one who trusts and places their bitachon in HaShem.

Many Torah sources outline that emunah, bitachon and tefillah are like synonyms. The more one believes in HaShem and chooses to rely on HaShem, the more one will talk to HaShem. One example of this is the verse in the Torah which states about Moshe Rabbeinu, "vayehi yadav emunah" - "and his hands were emunah." And the famous translation, the Targum Unklos, translates this as, "and his hands were spread out in prayer," translating the word emunah as prayer. Because again, the more my belief in HaShem is sincere, the more I will want to rely on HaShem in all my endeavors. And of course, one of the main ways of expressing that belief and reliance is by praying to HaShem, communicating and talking about anything and everything.

There is a well-known story recounted in the Gemara about a holy and pious individual known as Choni HaMe'agel, Choni the Circle Maker. And the Gemara explains how this name came about. One time there was a severe drought in the land of Eretz Yisrael, and it appeared as if HaShem was not paying attention to the people's prayers because no rain was anywhere near to be seen. And the people decided to approach the holy and righteous Choni to pray on their behalf. Choni prayed, but still no rain was to be seen. Because of Choni's tremendous sensitivity to the people around him who were experiencing so much suffering from the drought, he felt a tremendous responsibility to make sure that it would rain. So as the Gemara recounts, Choni took a twig and drew a circle on the floor around him and stood within that circle. Within the confines of the circle he had drawn, he prayed to HaShem that it should rain. Eventually, a small drizzle started to rain down. But Choni said, "HaShem, that is not the rain that I requested for." And soon after that, a tremendous downpour of too much unpleasant rain began to fall. And Choni again turned to HaShem and said, "HaShem, that is also not what I requested for." And after that, eventually, a steady stable rain began to fall, relieving the people from the drought. 

There is much to learn from this story, but a most powerful take home is the power of tefillah. Emunah, bitachon, and tefillah are mechanisms that HaShem created in our world that work independent of our actions. "Thank you, HaShem, for teaching me that even though I might have committed certain transgressions, nevertheless, I always have the opportunity to grow in my emunah and my bitachon, and by extension, pray to you for anything and everything."

Hashem is teaching us in this verse, says the Ramban, that the opportunity to be able to exercise the powerful weapon of Bitachon is completely independent of our good deeds and our level of righteousness. And as the Ramban writes, even a rasha, even a wicked individual who chooses to exercise their Bitachon and rely on Hashem, the sole act of relying on Hashem will be the catalyst for Hashem coming through for that individual, even though they have many sins to their record. 

Now of course, it is important to highlight that although Bitachon is independent of our actions, the Gemara teaches us that although Hashem is our loving, caring Father and all He wants for us is the best and the only reason He ultimately created this world is so that we can earn our eternal reward full of pleasure in the next world, nevertheless, the system that Hashem did create in this world consists of consequences, and every transgression down to the most minor detail will certainly be accounted for with consequences extremely serious for our transgressions. So on the one hand, it is very clear that there is absolutely consequences for every single act that we perform in this world, both positively and negatively, whilst at the same time, we learn from this verse and the commentary of Ramban that it is also very clear that although one might have transgressed even the most severe transgressions, nevertheless, the way that Hashem operates in this world with regards to Bitachon is that Bitachon is completely independent of our actions. 

Although we certainly ought to try our best to perform good deeds and repent for any transgressions we might have committed, because the consequences will always be there unless we correct them, nevertheless, it is extremely empowering to internalize that Bitachon is completely independent of our actions. When we choose to rely on Hashem and exercise our Bitachon through whatever situation we might currently be experiencing, rather than turning to the opposites of Bitachon, such as fear, anxiety, anger, lack of serenity, and the like; when we choose, rather, to live a life of Bitachon, regardless of our scorecard, the power of Bitachon itself will be the catalyst for Hashem to come through for us. 

"Thank you Hashem for giving us the amazing opportunity to rely on you under any and all circumstances. Please Hashem help us to internalize your true perspective and transform our Bitachon."

So which is it? Am I supposed to be looking out always about the people around me, or am I supposed to be focused on myself? And the answer is that no question, I am supposed to be focused on myself. Life is about me. The mitzvah to love another individual is actually about me, because it's my mitzvah relevant to all the people that have to do with me. I have a mitzvah to be kind to them, to love them as much as I love myself. But ultimately, it's all got to do with the starting point, about me. 

One might ask, how can the entire world be created just for me? If I'm supposed to say that, and you're also supposed to say that, was it just for me, or just for you? In our limited mind, we can ask that question, but in Hashem's unlimited ways, He is able to create a world that was created just for me, and also just for you. Exclusively just for me, and exclusively just for you. Again, whether we understand or we don't, which in this case, we can't really understand, doesn't matter, because if this is what the Torah teaches us should be our mode of thought, then the perspective of Emunah teaches us to follow that thought process, whether we understand or not.

So Hashem created the world just for me. That means to say that everything in the world is an opportunity just for me, and everything in the world is also my responsibility. If I have the chance to make a difference in whatever area may be relevant, I am obligated to fill my responsibility and role in that situation. If I have a chance to daven for somebody in need, remember, the whole world was created just for me, meaning to say I am responsible for this situation.

Many times throughout our ventures, our minds and our eyes look around to see what is relevant and happening in other people's lives. And of course the result of that many times is negative, because that can lead to feelings of jealousy, viewing inappropriate things, and even if not an outright sin, just removing the spotlight from one's own life, inquisitively, being interested in another's life - is a waste of time.

Again, if I have something of value to offer them, or perhaps something to learn from them, then that certainly is something relevant. But if I'm just looking because I'm interested in seeing other people's lives, not necessarily to learn nor to help, then we need to remind ourselves of this approach of bishvili nivra haolam, the whole entire world was created just for me. That is the mindset Hashem wants us to have.

I came across a recording that illustrates this point. A father came home to his children and said, "I finally saw it." And they said, "what did you finally see?" And he says, "I was at the stop street and I finally saw the giraffe standing in the middle of the road waving at me." And the kids are in disbelief. And thereafter, he explained, "of course, I didn't see such a sight. What I was trying to explain to you is that throughout our lives, many times we're looking to the sides, almost waiting to see when that unexpected, incredible event is going to happen. But really, that incredible event is not on the sides. It's you, because we are obligated to believe bishvili nivra haolam.

Commentaries explain that although the man fell from the heavens, not everybody received it in the same way. Those people that were completely righteous and had full faith in Hashem would wake up in the morning and open their front door and there they would have all the mann necessary for their sustenance for that day. Others who were not as righteous and their faith in Hashem was not as strong, they would open their front door and there would be no mann there. They would have to go to the entrance of the courtyard and only there they would find their sustenance, and yet others who were even less righteous would have to go down a few streets in order to find their man. And the least righteous of all, even though they also received their sustenance, but they would sometimes have to walk miles in order to find their sustenance.

The bottom line about bitachon is that bitachon works. The more one believes and relies on Hashem, the more Hashem comes through for that individual. And just like by the Jewish people in the desert where there were many levels where for some people the mann would fall right at their doorstep and others all the way at fields far off, and the many levels in between, so too, with regards to all of us, we have all these levels of bitachon available to us.

To truly rely on Hashem means, "I don't have a backup plan. The only one I rely on is Hashem." So I need sustenance, I need money; certainly the first thing I do is I go speak to Hashem with absolute sincerity for a significant amount of time, and thereafter I feel completely calm because I know that Hashem will definitely provide me with everything I need. This is obviously a very high level. And on the opposite extreme would be one who needs sustenance and completely forgets about Hashem, doesn't reach out to Hashem to ask for help to provide their sustenance, but rather makes their own plans in order to provide for their sustenance. And whilst these are the two extremes, there are many levels in between. The more bitachon we have, the more Hashem comes through for us. And as discussed many times, emunah and bitachon are our life's work, and any small step that we take is super valuable. There are countless levels in how much bitachon we can aspire to live by. 

It is highly recommended to have a daily learning session about bitachon, and thereby grow in the many concepts that it has to offer us. There are many books available in English that are very well written and easy to understand at all levels. One example is the Chovos HaLevavos by Artscroll, where the newest edition has been written with a translation that is very easy to understand. Another fantastic and shorter book by Artscroll is called the Beis HaLevi on Bitachon and is very worthwhile. And there are many others. We are so privileged to have so many of these Torah sources available to every one of us.

The more bitachon we have, the more Hashem will come through for us. May Hashem bless every single one of us to make our maximum efforts in striving to grow in our bitachon. "Hashem, please help me to make my maximum effort in finding the right books that can inspire me to live with the highest bitachon possible, to sincerely rely on You, and feel completely calm that You will come through for me. Thank you Hashem for the gift of bitachon."

And in the same way, if one pays attention at the birth of a child, one will quickly realize that this is one of the greatest miracles in the world. All the tremendous complications of how the body of the child functions in its mother's stomach, in order for it to come out safely and healthily, biologically, so many things have to happen. 

In the daily prayers, in the paragraph of Modim, we thank Hashem, "al nisecha shebechol yom imanu" - "for Your miracles that we experience every day." The holy sages who composed this prayer, the Anshei Knesses Hagedolah, composed it with divine inspiration, and they certainly did not mean these words as some form of exaggeration. Every single day, every single one of us experiences miracles. Our job is to make an effort to notice the miracles in our lives. There's no question that they are there. Just because Hashem has blessed us to experience the same miracle day after day, a miracle no less than the splitting of the sea, this should not give us a license to ignore the incredible miracle of receiving our sustenance every day. Were Hashem to send us our salvation in the form of actually splitting the sea, we would certainly be so grateful for a long time, with sincerity.

Part of our work in our journey of emunah - to believe, is to internalize that the gift of having food to eat today, is the same extent of a miracle as if Hashem would have split the sea for us. And in the same way, as the Anshei Knesses Haggadolah - the holy sages, through divine inspiration are teaching us, we are constantly surrounded by Hashem's miracles. But again, our job in this world is to have to try and work hard to find the truth which does not easily meet the eye. When we look around, it might just look like a regular day, but when we stop and sincerely think about it, we will find those miracles. 

"Thank You, Hashem, for all the incredible miracles that You provide for me every single day. If I was struggling to breathe, and suddenly some medication were to be discovered that would allow me to breathe easily, I would be so grateful for such a situation. But Hashem, in Your great kindness, You have given me the gift to be able to breathe without complications. All the things in my body that biologically need to function in a perfect way in order to provide me with a system that can give me the ability to breathe, and all the other many things that You do for me in so many ways every single day. Thank You, Hashem, for all of the miracles that You have gifted me with in my life."

And in the same way, if one pays attention at the birth of a child, one will quickly realize that this is one of the greatest miracles in the world. All the tremendous complications of how the body of the child functions in its mother's stomach, in order for it to come out safely and healthily, biologically, so many things have to happen. 

In the daily prayers, in the paragraph of Modim, we thank Hashem, "al nisecha shebechol yom imanu" - "for Your miracles that we experience every day." The holy sages who composed this prayer, the Anshei Knesses Hagedolah, composed it with divine inspiration, and they certainly did not mean these words as some form of exaggeration. Every single day, every single one of us experiences miracles. Our job is to make an effort to notice the miracles in our lives. There's no question that they are there. Just because Hashem has blessed us to experience the same miracle day after day, a miracle no less than the splitting of the sea, this should not give us a license to ignore the incredible miracle of receiving our sustenance every day. Were Hashem to send us our salvation in the form of actually splitting the sea, we would certainly be so grateful for a long time, with sincerity.

Part of our work in our journey of emunah - to believe, is to internalize that the gift of having food to eat today, is the same extent of a miracle as if Hashem would have split the sea for us. And in the same way, as the Anshei Knesses Haggadolah - the holy sages, through divine inspiration are teaching us, we are constantly surrounded by Hashem's miracles. But again, our job in this world is to have to try and work hard to find the truth which does not easily meet the eye. When we look around, it might just look like a regular day, but when we stop and sincerely think about it, we will find those miracles. 

"Thank You, Hashem, for all the incredible miracles that You provide for me every single day. If I was struggling to breathe, and suddenly some medication were to be discovered that would allow me to breathe easily, I would be so grateful for such a situation. But Hashem, in Your great kindness, You have given me the gift to be able to breathe without complications. All the things in my body that biologically need to function in a perfect way in order to provide me with a system that can give me the ability to breathe, and all the other many things that You do for me in so many ways every single day. Thank You, Hashem, for all of the miracles that You have gifted me with in my life."

Sometimes however, even with Emunah, we view HaShem as a vending machine, meaning just like if I go to the machine and I would like a Coke, I give it instructions and I expect the Coke bottle to come out of the vending machine. Sometimes our approach towards HaShem is, "I know you are there and that you can help me and therefore I am talking to you and expect you to give me what I need or want." Although one is talking to HaShem, which is certainly a commendable act, nevertheless, this is certainly a mistaken approach to see HaShem as our servant or vending machine, serving us in the way we would like. 

We need to internalize the verse from Divrei Hayamim that we've been discussing, which teaches us the true perspective, that HaShem does not owe us anything. In fact, everything in the world that HaShem gives us is not due to us. We don't deserve it, but rather HaShem decided to give it to us as a gift. When one is led to believe that the blessings HaShem sends them are just some form of payment or duty like a servant would do for his master, as opposed to the correct approach where one understands that HaShem owes me absolutely nothing and everything is a gift, depending on which approach one is living with will make a big difference in how one goes about many areas of their life.

Let's say I have a certain amount of money, and yes, I do believe in HaShem and His mitzvahs, and therefore if He commanded me that it's a mitzvah to give charity, my belief is strong enough to know to go ahead and make my maximum endeavor to give charity. However, how much tzedakah I will choose to give will depend on which perspective one is living with. If I believe that the money is really mine, and any money I am giving towards charity is my gift towards HaShem, then whatever I give, even if it's a minimal amount, not on par with the financial situation that HaShem has blessed me with, but a lower amount of charity than He would have expected me to give, if I believe that the money that I have does come from HaShem, because my emunah teaches me that, but at the same time I kind of feel like He owes me that money, then my approach might be to give a minimal amount of money to tzedakah, to charity, not congruent with my financial situation that HaShem has blessed me, and within the expectation of what He would expect me to give. Because any amount that I give, even a minimal, small amount, I feel like I've done a favor for HaShem from the start, because this is my money, and I'm doing something for Him. 

Whereas if I have the correct perspective, and I realize that every single cent in my bank account is a gift from HaShem, nothing that He owes me, so now I actually owe Him all the money back, because it's a gift that He gave me, so when I am trying to decide how much money to part with, to give away to charity, if my perspective is that this is a gift from HaShem, I certainly will be motivated to try my best to fulfill HaShem's mitzvah in the best way possible, within my maximum capacity, and give the best amount that I can, because ideally I should actually give everything back, at least I should give back my maximum that I can. 

And similarly, when I do give charity, one who's living with the wrong perspective might feel anxious about having given one's own money away, whereas with the correct perspective, one will actually feel better by having given money to charity, because one always feels indebted to someone who has given you a gift, and if we internalize that this is HaShem's gift to us, so anything we are actually giving back will make us feel happy, fulfilled, and good that we are doing our best to give back to HaShem.

Unfortunately sometimes we fall into a mistaken thought process, thinking as if Hashem owes us the things that we might be lacking. So when things are going well, I have food on the table, I have the money I need, and the like, I might be happy. But if I don't have food today for whatever reason, or I am struggling financially, a mistaken perspective would be to start getting upset with Hashem, saying, "Hashem, why didn't you give me the money that I need? Can you not see how my family is struggling so much now?" Part of where such a response comes from is because one might feel - Hashem owes me; He gave me food yesterday; He gave me money yesterday, why is He suddenly taking it away? And the truth of the matter is that Hashem owes us nothing. Hashem created us, and that itself is a gift, because if He didn't choose to create us, we wouldn't exist. So anything and everything that we receive is actually a gift from Hashem, not something that He owes us. 

And if we take this perspective to heart, we will be able to internalize what this verse in Divrei Hayamim means. "Because everything is from you, Hashem, and from your hand we have given back to you." Anything we do throughout our day, throughout our lives, success in our endeavors, and even spiritual success and achievements in endeavors towards serving Hashem, all of our successes and achievements is actually just giving back to Him from the gift that He gave us in the first place. So with this perspective in mind, today Hashem has gifted me with 24 hours. He does not owe me one hour, one minute, nor one second. It is all a gift. Each moment is a gift. So of those 24 hours that Hashem has given me as a free gift, how much makes sense for me to give back to Him in striving to build our personal relationship? Of course we are human beings and limited, and nobody can commit to 24 hours on a daily basis of personal conversation and connection with Hashem. Nevertheless, we ought to think about the 24 hours that Hashem is giving us when striving to make a commitment of how much we are going to try to talk to Hashem on a daily basis for. If I am committing to one minute a day, for many people that would certainly not be respecting Hashem in the right manner.

Imagine for a moment a father gives a child a gift of $1 million, and when the time comes for the child to reciprocate and give some sort of gift to the father, the child is stingy and is only prepared to use $1 or $2 to reciprocate. That would obviously be grossly ungrateful. And in the same way, when we internalize that the 24 hours of the day are a complete gift from Hashem in the first place, then for many, committing to a small amount of time might be comparable to that child giving $1 or $2 back.

"Hashem, my Father, even though I want to believe that everything You give me is an absolute outright gift, and anything I give back to You is never going to be on par with what You gave to me, nevertheless, Hashem, as usual, emunah is difficult and I have to grow in my belief, because I don't see this, I don't see You. Please help me to internalize that You don't owe me anything, and everything I have in my life is an absolute free gift from You. And therefore, help me, Hashem, to commit to giving You back, whatever I am able to, to my maximum capacity."

It is a worthwhile thing to do, to make a daily commitment of a certain amount of time that one feels reasonable to having undisturbed time, just Hashem and me together. The reason for this is because when we are motivated, then we might naturally talk to Hashem with sincerity and for longer periods, but we as human beings sometimes go through long periods where we feel unmotivated, and if we do not have a commitment of quality time to be alone with Hashem, when we are not feeling that motivation, we could G-d forbid miss out on the tremendous opportunity to have a constant personal and close relationship with Hashem. Hashem understands that we are human beings and does not expect us to constantly feel motivated, but He also does expect from us to play our part of what we can do, and many people do have the capacity to make commitments in many areas, and one of those certainly could be to make a commitment to talk to Hashem. 

For some people it might work to have a set time and place every day where they are undisturbed for a certain amount of time alone with Hashem. For others it might work differently, perhaps different times and different places on a daily basis. What is important to point out is that as a starting point, we need to stop and think about what we know. We've learnt Hashem's perspective - we were created ultimately in order to enjoy the next world, and the way to do so is ultimately by growing in our emunah in this world, and a most basic fundamental of practicing emunah is talking to Hashem. And besides for that, the truth of the matter is that the real conduit to success in whatever endeavor we might be dealing with, with more chance of success than anything else, is to go to the source of all, the Creator of the world, who is constantly involved with regards to every single detail that transpires to every single being, every single moment. 

And therefore when choosing to make a commitment, we ought to stop and be sincere with ourselves. Do I sincerely believe that to give Hashem back 5 minutes of my day in personal conversation is sufficient? 20 minutes? 30 minutes? 2 hours? The answer to these questions will obviously vary from individual to individual. If I were to meet an important individual, or perhaps have a first meeting with my potentially future spouse, would I take a phone call during such a session, or would I turn my phone off to make sure I am undisturbed? And when it comes to our commitment to talking to Hashem, we ought to stop and think about what we are committing to. It would make sense for the most part, wherever we are able to, to respect the time that we are committing to, with highest priority. 

"Hashem, Creator of the world, please can you help me to be able to commit the maximum amount of time I am able to in personal prayer to you on a daily basis. Please help me to treat this time so respectfully, to make every effort to be undisturbed and talk to you with absolute sincerity. But after all is said and done, Hashem, even if I am not feeling that motivation, I want to have a commitment that always saves me a space to be together, just you and me."

On the other hand, the more we talk to HaShem, the more we are able to grow in our emunah, because again, the solution to all problems is reaching out to the source of all, to our Creator. So on the one hand, if we believe more, we will talk more, because we know He is there, and we know He is the only one who can help us. And it's actually absurd to explore other avenues over and above our Creator. But to sincerely internalize this belief is our life's work, and has countless levels. And at the same time, the solution to all problems, always, is to ask HaShem for help. And in this particular area, the problem might be, "I would like to ideally believe more, that HaShem is listening, and sincerely feel the emunah more. However, I don't." So how do I deal with this problem? As mentioned many times, there might be other things we can also do. We can certainly seek inspiration, and perhaps other things that might help us grow in our emunah. But ultimately, over and above everything else, the solution to all problems is to go to the Creator Himself and ask Him to help me in this challenge. 

"HaShem, my Father, thank you so much for guiding me towards living a life where I am trying my best to follow the path of emunah. It is such a gift to be able to explore your true perspective, what the Torah teaches us about how to live a true life, and not a life of an imaginary, fake world. This is the real world, the world of emunah. I am trying so hard to grow in my emunah, be it by seeking inspiration, by learning books about emunah, or whatever else. And of course, this being my life's work, HaShem, it is sometimes difficult. I might sometimes have good days in my emunah, and sometimes I drop. And that's okay, because you made me a human being, and you don't expect me to be more than my maximum capacity. And I've also learned about the importance of speaking to you. And in fact, it is so obvious that if you are there, you would want me to have a personal relationship with you, and what an opportunity I have to be able to have a personal relationship with you. Nevertheless, when my emunah is strong, HaShem, then I am able to reach out to you and talk with sincerity, and perhaps even for longer periods, without difficulty, because I actually know that you're listening to me. But when my emunah is feeling shaky, the truth is that it's so difficult to talk to you, HaShem, because I'm struggling to believe that you're there listening to me, even if in theory I know it, I don't really feel it and it's difficult to do something you only know in theory, with passion, meaning, and for a long time. And therefore, I'm asking you, HaShem, help me, please, to grow more in my emunah, to believe that you are listening to me. And perhaps in return, what I could do for you is make a commitment, because although I might not feel the constant inspiration to want to talk to you with dedication and motivation and for long periods, something I can do is to make a commitment of a certain amount of time that I will talk to you every single day, regardless of how I feel. Because I know that if you see me making a commitment from my side, even when I'm feeling uninspired, you from your side could in turn build my emunah and help me to be motivated to what the basic and simple truth is. Thank you, HaShem, for teaching me that you are listening to me and for the gift to talk to you about anything and everything, whenever and wherever I choose to."

For many people, talking to Hashem in one's own words, especially for longer periods, can be difficult. Of course, the more one grows in one's emunah, the easier that becomes, because one doesn't anymore feel like one is talking to a wall. It can be very difficult to talk to Hashem when one doesn't really believe and feel that He is listening. And our sincerity, dedication, and motivation to talk to Hashem will very much depend on the degree of our belief; not only that He exists and is running the show, but that He is actually listening to every word that I utter, even though I do not hear any response. As we grow in our emunah journey and we try to internalize the belief that Hashem is present and listening to every single thing that I utter, if we stop for a moment and internalize that thought, it will quickly become apparently obvious that we should, ideally, be dedicating a lot of time to talking to Hashem, because why would we go to an alternative address? Nevertheless, after all is said and done, talking to Hashem can be a difficult endeavor, because even though we might be trying to believe that He is listening to us, we nevertheless don't hear a response, and much of the time, perhaps, don't see nor experience any fruits to the prayers we might have made, and therefore it can be very difficult to be motivated to talk to Hashem in our own words. 

"Hashem, I know that You are listening to me, but it's also so difficult to be motivated to talk to You in a serious and sincere manner, for longer periods especially, because I don't hear Your responses, and You are not like another human being where I can see You and hear You. I do believe, and I want to believe more, that You are listening to me, but it is also difficult to internalize that belief. Hashem, I'm asking You to guide me to the things that will motivate me to not only grow in my emunah and belief in You, but also take it to the next level, to apply that belief in a practical way, and be sincerely dedicated in talking to You in a serious and sincere way."

There is a well-known story told about Rav Chaim Volazhinne, the main student of the Vilna Gaon. In times of old, it was a form of medicine and healing to place leeches over one's body. Rav Chaim Volazhinne was once seen with leeches placed over his body, and whilst wearing the leeches, he attended a Torah class by the Vilna Gaon, where one of the concepts that was discussed was how Hashem exclusively runs the world and if one internalizes this emunah, that Hashem exclusively runs every single detail in the world and doesn't need our help and Hishtadlus, then sometimes, if we have truly internalized this belief, we might be absolved from our obligation to perform Hishtadlus. And Rav Chaim Volazhinne was so inspired by hearing these words, that although he actually needed these leeches on his body for his health, he then and there decided to remove the leeches from his body, because he now felt no need to show a display of what might seem to be helping Hashem, because he had internalized with absolute clarity that Hashem exclusively is the one controlling every single detail about our health and He doesn't actually need our Hishtadlus. And at that point, because his emunah was so strong, he was now absolved of his obligation to make efforts about his health in this way. And later on, during the same day, Rav Chaim Volazhinne was seen wearing the leeches again and when asked, "didn't you mention earlier that you don't need those leeches anymore, because it was so clear and vivid to you that Hashem runs the world exclusively after we heard those words from the Vilna Gaon? So why are you wearing the leeches again?" And Rav Chaim replied, "earlier on, I was feeling so inspired by the words of the Vilna Gaon that Hashem exclusively runs every single detail in the world, it actually felt like a super absurdity for me to try and make any effort in an endeavor and pursuit of my health. However, now, a few hours later, I do not feel that same inspiration and clarity and although, of course, I know that Hashem runs the world exclusively, I nevertheless do not have that same level of absolute clarity of Ein Od Milvado that I achieved earlier today. And right now, I feel that I am not absolved of the mitzvah of Hishtadlus." 

To find the exact line in all the areas of our lives is so difficult. We are so privileged to be able to reach out to the One who created us. "Hashem, You are my personal Father, and You can give me my correct perspective. Please Hashem, show me the exact path that would be the ideal course for me to follow in my life."

The verse in Tehillim teaches us, Hashem Tzilcha - Hashem is your shadow, and as the commentaries explain, just like the shadow one sees reflects the actual item being portrayed, so if one puts out five fingers, the shadow that reflects will be of five fingers, whereas if one puts out only one finger, the reflecting shadow will be of only one finger. And in the same way, the more emunah and bitachon we opt to live with, the more Hashem comes through for us. So in a sense, the more I grow in my emunah and bitachon endeavor, the less hishtadlus I might be required to make.

I saw a nice analogy that helps illustrate this concept. There was once a beggar who did not have enough provisions even for his basic necessities and he would go from door to door asking people for donations. Usually people would donate relatively small amounts. He once approached a well-known wealthy individual and nevertheless received only a small sum. Then there was a second beggar who decided that he was not going to go from door to door asking for money, but rather he went straight to the wealthy individual's house. And upon arrival, he begged him, saying, "I'd really appreciate it and be grateful to you. And if you don't, I may starve and who knows what will become of me. Please help me." And the wealthy individual felt a tremendous responsibility to help the poor man and in the end gave a substantial sum to help him out. The reason the first poor man did not receive the substantial sum like the second poor man is because the wealthy individual realized that this poor man was going to many addresses and in the end, after much effort, although he was receiving small sums from everybody, he might make ends meet after collecting all of his small donations. Whereas the second poor individual made it very clear that he is not going anywhere else and therefore the wealthy individual felt responsible to help out significantly. 

And in the same way, Hashem Tzilchah - Hashem is your shadow. When we approach Hashem for help, but in a sense have many backup plans and alternative addresses should Hashem not come through for us, we might be comparable to that first poor individual. And as taught, the way Hashem comes through for us is like a shadow; because we have not relied upon Him exclusively, He might not come through for us in a way where we are able to witness clearly the hand of divine providence. Whereas when we approach HaShem with sincerity, as if He is our only address, then HaShem, so to speak, responds like the wealthy individual who feels completely responsible, because this is the only address.

"Hashem, Hishtadlus, is not an easy area to find the right balance. And I ask you to help me out to fulfill this mitzvah in the right way. At the same time, I ask you to help me in my endeavor to grow with sincere emunah and believe in you and live my life in a way that you are my only go-to address."

We've mentioned previously that some Torah commentaries nevertheless do offer some reason as to why Hashem would have commanded us in this seemingly absurd mitzvah, and they explain that by Hashem commanding us to perform the mitzvah of Hishtadlus, He is actually providing us with an opportunity to grow more in our Emunah. Because by us performing an act which seems to contradict everything we know about Emunah - it seems to be like I am making it happen now and it's not HaShem - I nevertheless now have a chance to overcome what seemingly meets the eye. Although it might appear like Hashem is not orchestrating the details to my life, nevertheless the truth of the matter is that yes, we might have a mitzvah to perform the Hishtadlus, but we also have a mitzvah to internalize that our Hishtadlus is completely disconnected from the results we might think we are achieving, because only Hashem sends us our results. The money I make, the recovery from illness, finding one's soulmate, resolving a relationship issue or whatever other area one might be dealing with, only Hashem exclusively pulls every single string.

The difficult question becomes how much Hishtadlus should I contribute to the situation, and as discussed previously, if I make too little Hishtadlus, that is just being lazy, forgoing my obligation and mitzvah to perform Hishtadlus, which is certainly wrong, and if I do too much Hishtadlus, that can borderline idol worship many a time, as discussed. So how much Hishtadlus am I required to make? Some Torah commentaries explain that the litmus test to help us determine how much Hishtadlus we might be required to make depends on what makes us feel comfortable in the situation that we are not relying on an outright open miracle. So for example, if I am looking for a marriage partner, and I decide I'm not going to make any personal effort whatsoever, I'm just going to continue with my own endeavors without making any active effort in finding a spouse, and let's say one day somehow my destined spouse would arrive at the door of my house without me having made any effort, and after witnessing that situation, I would get the shock of my life and talk about this open miracle for the rest of my life, that would be an indication that I have not done enough Hishtadlus in this particular situation. Whereas let's say that I have made only one phone call in my endeavor to find my respective spouse, and although others might suggest that I ought to make more phone calls because having made just one phone call is not enough of a Hishtadlus - of an effort, for some people that Hishtadlus could be enough, because if one would see success in finding their spouse from that situation, it won't now be considered in their eyes as an absolute open miracle. 

Ultimately of course, seeing as Emunah is our life's work, and getting the right balance of Hishtadlus is perhaps one of the most difficult mitzvahs. As discussed, the wisest thing to do is to ask Hashem for clarity. "Hashem, please guide me in the right direction of how much Hishtadlus to make, not too much, not too little, but just exactly what you require of me."

If Hashem runs the world exclusively, why do I need to try make any effort in what looks like I am trying to help Him, otherwise known as Hishtadlus? Whether trying to contribute and help Hashem in order to make money, or perhaps for a sick person who is trying to get better, where one might make an effort to go to a doctor or take medication, or whatever other area one might be dealing with, if Hashem runs the world exclusively, why am I called on to make any effort whatsoever? 

It is important to ask this question and perhaps even be slightly disturbed by this question, because again, the more that we internalize the Emunah that we learn, the more we sincerely try to live by its values. It's not just a theoretical subject of something interesting that we learn about and then move on with our lives the way we might be used to living them. Growth in Emunah is about taking the concepts that we have learned and making our own efforts to grow in our personal lives in a practical way. So if Hashem runs the world exclusively, why do I need to do Hishtadlus? Why do I need to try make an effort to help Hashem out? I am trying to grow in my belief that Hashem exclusively is running the show, so it is difficult for me to understand why I should be needed to do anything. 

As mentioned previously, the simple answer to this question is just because Hashem told us to do the mitzvah of Hishtadlus. Whether we understand it or not does not change our commitment to Hashem's mitzvahs. Although Hashem has commanded us to believe in Him and grow in our Emunah and Bitachon and treat our pursuit of sincere Emunah with highest priority, nevertheless He has also commanded us to perform the mitzvah of Hishtadlus. And therefore, if I am sick and I take medication, I am not going against Hashem's will by doing so. Rather, I am fulfilling the mitzvah that He has commanded me to make an effort, whilst of course at the same time remembering what the Torah commentaries teach us about Hishtadlus, that the Hishtadlus that we make is completely disconnected from the final result that we achieve, meaning to say, the medicine that I am taking is not the conduit to making me better. The only thing that can make me better is Hashem, and at the same time, I have a mitzvah to live with a contradiction that I am nevertheless required to make an effort. So the simple and most core reason for us fulfilling the mitzvah of Hishtadlus is just because Hashem told us to. 

The more we explore what the Torah sources and great sages have said about and how they related to Hishtadlus, the more we will be able to bridge the gap of being able to live a life of absolute emunah, whilst at the same time being able to fulfill the seeming contradiction of the mitzvah to perform Hishtadlus.

"Hashem, I am asking You to please guide us to have clarity in how to reconcile these concepts. I have made it a priority in my life to try my best to internalize the concepts of emunah, and I know that if I relate to Hishtadlus in the wrong way, it can certainly be detrimental to my emunah, because I might be led to think that You are not exclusively running the show, God forbid. Please Hashem, help us to gain insight and Your true perspective."

However, as discussed many times, Torah commentaries point out that the distance between knowing Emunah in our heads, meaning knowing the information, that yes, Hashem does run the world, as opposed to truly internalizing it in our hearts, which will translate into the way we live our lives with real life Emunah, that distance is greater than the distance between heaven and earth, meaning that there are many levels to what it means to have Emunah. Our life's work is of course initially to grow in our knowledge about Emunah, because without knowing what we are trying to internalize, we can't really move forward. But after one has already understood in one's head that our main purpose in this world is in order to grow in our Emunah, the next step is to try internalize that Emunah more and more into the core of our beings, to the point that Emunah does not just remain an abstract concept or subject, but rather translates into the very core of our beings and the way we live our lives.

There is much information available to us about many Torah concepts, from the study of the Chumash itself, Tanach, the Talmud, Halacha, Kabbalistic material, inspiration for character development, and much more. They are all important, and we are certainly encouraged to strive to explore as many areas of Torah as possible. Different people are attracted to different areas of Torah, and although we are all called on to learn all areas of Torah to our best ability, and we should certainly strive to do so, it is nevertheless motivating to remind ourselves about what many Torah commentaries write, that ultimately all the branches of Torah are super important, and again, we should make our maximum effort to explore all the branches of Torah. However, as pointed out by many Torah commentaries, Emunah is not one of the branches, Emunah is the trunk of the tree itself, because when one has Emunah, it automatically leads to all of the branches of the Torah. So whilst it is so vital to explore all the branches of Torah, it is also important to highlight and remind ourselves that the trunk of the tree itself should never be forgotten about, and our highest focus should be placed in not only knowing the concepts of Emunah, but also making our maximum effort in trying to internalize the Emunah in our bones, in a way that it translates to the way that we live our lives. 

"Thank you, Hashem, for the incredible privilege to be able to know about Emunah, and to be able to learn about Emunah, and to have the ability to try make an effort to truly internalize the concepts of Emunah. Hashem, please help me from this moment on to grow more and more in not only knowing the concepts of Emunah, but also truly internalizing and changing the way that I live, to living a life of sincere Emunah."

The Gemara says that if we know another individual is experiencing suffering, and we neglect to pray for their salvation, we are considered a sinner. And as the commentaries explain, one never knows whose prayer will be accepted in order to alleviate an individual's suffering. And therefore it is of paramount importance to daven to Hashem for other people's needs, as well as all of our own needs, which as taught by the midrash, although Hashem knows exactly what we need, we have a mitzvah to articulate in our own words as if Hashem doesn't understand exactly what we are seeking.

And we should also never forget to pray to Hashem for our spiritual needs. Sometimes we might be thriving in our spiritual endeavors. We might be running to perform mitzvos with enthusiasm, loving our learning of Torah, seeking more opportunities to perform chesed and the like. And at other times we might feel no enthusiasm to run after Torah, mitzvos, chesed and the like. And we should always use the opportunity to beg Hashem, “Hashem please help me to love my Torah learning. Hashem please help me to run after more chesed opportunities. Hashem please help me to perform the mitzvahs that you have commanded me with enthusiasm and joy.” And the more we believe, the more we will pray to Hashem in our own words to help us, both in our physical endeavors as well as in our spiritual endeavors.

And perhaps the main prayer, over and above everything else, should be, not what do I need -physically or spiritually; it's not about me anymore. “Hashem, what do you need? What can I do for you? Hashem has created us as beings that have a lot of needs in many ways.” And it is a mitzvah to pray for all of our needs. However, it is important to remember that it's not all about us and to bring Hashem into the picture. And Daven, “Hashem, I want to make a difference in this world, not for me, but for you. When it comes to me, I have many dreams and aspirations. And yes, I know I have a mitzvah to Daven for those things, so Hashem, I will do so. And even in a sense, when I'm thanking you, Hashem, for the things that you've given me, what you've taught me in your Torah sources, is such a high form of prayer, in a sense, the spotlight is still on me. Where did you come through for me? 

Hashem, I want to shift the spotlight and put it on you. Please, can you help me to make a difference for you in this world? You created me for a reason. And if you created me, it means, as the Gemara says, that every single thing encompassed within all the worlds was created just for me, which means that I am important and I can make a difference to you within your master plan that you designed for this world. Please Hashem, help me to be able to fulfill my purpose for your sake. Please help me, Hashem, to live my life with you at the forefront of my mind.

Help me, Hashem, to be the best mother that I can be. Not because I want to be the best mother, but because that will be sanctifying your name and serving you in the best way. And if I'm not feeling well, Hashem, please can you heal me so that I can serve you and perform my service to you, not for my sake, not because of my need to alleviate my pain, but rather because, Hashem, I want to serve you in the highest possible way. Thank you, Hashem, for the gift of tefillah at every single moment.”

Imagine when I am about to say the bracha over a glass of water, that there is a score card out of ten, one being the lowest and ten the highest. Whatever I score for that bracha is the reward I receive in the millions. So, if I had only a little bit of intention and let's say I got a three, I'll get three million dollars for that blessing. If I had full intention, I'll get ten million dollars. If that would actually be the result we experience in this world, most of us would get ten quite often because we want that ten million dollars. But again, our job in this world is not to see, it's to believe. We are taught that the reward that we will receive for each bracha is much greater than one million dollars, much greater than ten million dollars, much greater than all the money in the world. But we don't see that. We have to build that belief and that is our job in this world. 

And in the same vein, when I arrive at shul and see that the leader is praying at a very fast pace. Sometimes I might feel, that's great, today I'm going to be able to get an earlier start and that makes sense based on one's logic. But again, our logic can be mistaken if it's not on par with Hashem's perspective. The Emunah approach teaches us that we believe that the potency the prescribed prayers will have in bringing us success is much stronger than any of the practical efforts we might be rushing to. Let's say that after davening today, I plan to go to a business meeting. It very well could happen that I go to this business meeting and it could be a long process of many phone calls, emails, discussions and negotiations before we're able to move forward. And it's also possible that I'll wake up to a situation where I go have a meeting and can close the deal almost instantly without having to go through the hassle of phone calls, emails and many other things. When we build our belief that Hashem is the one running the show, absolutely “ein od mil vado”” - there is nothing else in the world, and Hashem is the one who pulls every string - He can make it that I will approach a situation that could have taken me 10 hours of effort and instead will take me 30 minutes. Because if I am able to build that belief and also internalize the belief that the same words and letters that created the world, the letters of the alphabet, were prescribed by the great sages using certain formulas and combinations of these holy letters to bring out tremendously potent results that lead to blessing, salvation and all of our success, although we might be enticed, based on our logic, when in the middle of the final prayers of the prayer services, such as in the prayer of Aleinu Leshabeach, to finish up the prayer while walking out shul rushing to my business meeting, it would be much wiser to spend a few extra moments saying those words with real meaning and intention and by doing so, reaping much more benefits than any of our personal efforts could reach. 

“Thank you Hashem for the gift of personal prayer with you and the opportunity to do so at any given opportunity. And thank you Hashem for the opportunity to pray your prescribed prayers, to say your blessings throughout the day, every single day and tap into these holy, powerful letters and words which I believe and want to believe are much more potent and powerful than anything else I could imagine doing on my own accord. Thank you Hashem for the gift of tefillah.”

To help us digest this idea a little bit, we are taught that the world was ultimately created by Hashem with the letters of the alef-bet, and somebody who is able to look through a spiritual lens will just see different combinations of the alef-bet letters in everything that is expressed in this world. There are many anecdotes recounted in Torah literature about people over the ages who were able to perform what is called Kabbalah Maasit, which means that they were able to use the secrets of the Torah to manipulate the way the world runs. If a holy individual who was connected to Hashem in the right way and knowledgeable in this field was able to use the letters of the alef-bet in different combinations and by doing so, literally change nature. It would be crazy for us to imagine that somebody could teleport to the other side of the world within a matter of seconds by saying a few letters or names. And in today's day and age, this is certainly not practiced by and large, but this is something very real that was done over the ages. And it is not difficult to understand when we are taught that the world in essence is the letters of the alef-bet. When you know the combinations and how everything works in the spiritual realm by the combinations of the letters of the alef-bet, if one knows how to manipulate those combinations, then it is easy to understand how nature can be altered for that individual.

Although we do not know how to manipulate those letters and we are not aiming to do so, it is motivating and encouraging to internalize the fact that everything in the world is ultimately the letters of the alef-bet - the same letters that we say in our prescribed prayers bring about the potent results that they do, but the sages of times of old who prescribed the prayers were on such a level where they were able to see things on the spiritual realm. Let us take to heart when we say the prescribed prayers, be it Shachris, Mincha, Maariv, Birkas Hamazon, Asher Yatzar - the blessing after the bathroom, or whatever else it may be, that we are now tapping into holy combinations of the same letters that created the world.

In times of old, before any of the prescribed prayers existed, it was common practice for a Jew to talk to Hashem in their own words, as clearly seen throughout the Torah and Tanach. And even after the prescribed prayers were enacted, it was common practice throughout the generations for people to converse with Hashem in their own words, as outlined by many Torah commentaries. We are so privileged to have both forms of prayer available to us on a daily basis, both the prescribed prayers, as well as the opportunity at any given moment to talk to Hashem in our own words.

When it comes to the prescribed prayers, we are encouraged to articulate the words that have been formulated in the correct way, as well as do our best to mean what we are saying. And we are permitted, at certain parts of the Shemona Esrei, to add in our own words to make the tefillos more personal. And as taught by Halacha, in particular by the final paragraph, Elokai Netzor, there is a green card to talk completely in our own words to Hashem about anything and everything.

A motivating teaching in Torah literature is that when it comes to our prescribed prayers, in a sense, the evil forces are expecting the prayers to be said because we are prescribed to pray three times a day, and therefore they have the jurisdiction on a spiritual level to prevent our prayers from going up, if perhaps we didn't have the right intention or for many other reasons. Of course, much of the time, our prayers do make it up, but they are on guard expecting our prayers, and therefore if there is an opportunity for them to prevent them from making their way up, they do so; whereas when it comes to our personal prayers, they are unexpected by the evil forces in the spiritual realms. Because we do not have a specific law outlining exactly when we are supposed to talk to Hashem in our own words, and therefore because it is our personal relationship with Hashem and varies from individual to individual, the evil forces in the spiritual realms are not expecting our personal prayers in order to try and make efforts to prevent them from reaching Hashem. 

“Thank you, Hashem, for the opportunity to talk to you at any given moment without even requiring me to prepare myself in any particular way. I never feel alone, Hashem, because wherever I go, I always can talk to you, and I believe that you are listening to me. Thank you, my Father, for always being my companion and walking together with me, no matter what I am experiencing, both through the sweet times in my life as well as through the difficult and challenging times.”

When we indulge in some form of forbidden pleasure, we ought to remember Hashem has already preordained the exact amount of pleasure that we are due to receive. And therefore, if we opt to receive some of that pleasure in a forbidden way, we are now detracting from some of the pleasure that Hashem had destined to give to us in a permissible way. The amount of pleasure that Hashem decreed that we will experience will for sure make its way to our lives, because if Hashem decreed so, we believe that that will for sure happen. We are called on to choose to experience that pleasure in a permissible way. When we choose to experience pleasure in a forbidden way, committing a sin, then not only are we using up the pleasure that Hashem has already predestined for us, but also we are committing a sin which has consequences waiting for us in the next world. Whereas when we opt to follow Hashem's commandments and stay away from any form of pleasure which could be related to sin, we will then receive our full measure of pleasure in this world, but in a permissible way. Thereby, we will not have any trace of sin related to that pleasure on our record when we come to the next world. And not only that, it will actually be a mitzvah because it is a mitzvah to enjoy the pleasures that Hashem gives us in this world in a permissible way. 

What is important to remember is that we cannot make more pleasure for ourselves than Hashem has already preordained. Sometimes the evil inclination entices us to believe that if we perform a certain forbidden act, we thereby will gain by the pleasure that we will experience. But the truth of the matter, if one is looking out of the eyes of an emunah perspective, is that one cannot add even one iota more of pleasure than has already been preordained by Hashem. And all that pleasure can be experienced and received in a permissible way. We do not need to look to areas that are not permissible, areas of sin, because regardless, we will receive the pleasure that has already been preordained for us. 

There is a story told in the Gemara of a man whose evil inclination took over him, and there was a certain very beautiful woman of ill repute. And this man made his way over to experience pleasure in a forbidden way. And at the last moment, when the man had the opportunity to sin, something stopped him, and he decided to make his way back, and he did not commit the sin that he had come for. And this woman of ill repute was so inspired by this episode that in the end, she made her way to the town of this man looking for him, and she asked his rabbi to convert her, and eventually, the man who had initially seeked this pleasure in a forbidden way became married to this woman. 

One very powerful point we learn from this Gemara is that we believe that all pleasure was already preordained from Hashem. We have the choice of how we will experience that. We could, God forbid, opt to use up the amount of pleasure that has been preordained to us by indulging in forbidden areas. That would be a real shame, because that pleasure now will have serious consequences, more than we can imagine, whereas an individual who is able to take to heart that that same form of pleasure is already predestined to them, and one can experience that same pleasure in a permissible way, not having any taint of sin, but rather having a mitzvah of enjoying Hashem's world to their record. “Thank you, Hashem, for all the pleasure that you have given me and are due to give me, and thank you, Hashem, for teaching me that all the pleasure in my world can be obtained in a permissible way.”

There are many ideas behind the holiness and greatness of the tremendous gift of Shabbos that we have the opportunity to embrace every week. As always, with every mitzvah, our approach should not be based on our understanding and agreement to Hashem's command, but rather we should perform Hashem's mitzvos based on the belief that we trust Him, that if He said, this is what is good for us, this is the greatest gift in the world, whether we understand or we don't, we treat the mitzvah in the way that Hashem has presented it. And in this case, Shabbos, we believe, is the greatest gift.

Just to highlight with one example what the Kabbalists teach about the potency of Shabbos - the effect of Torah learning during a regular weekday, we know, is equal to the potency of all the mitzvos put together. And we are taught that on Shabbos, the potency of every single moment of Torah is multiplied by a thousand. There are many reasons and explanations for the incredible gift of Shabbos and the holiness that comes with it. The Gemara states that a person who takes large steps loses one five hundredth of their eyesight by taking those large steps. And the Gemara thereafter says, well, what if one already took those large steps, how do they rectify their eyesight? And the Gemara says that the way to rectify one's eyesight is on Shabbos at the time of Kiddush. There are many explanations to what the exact meaning behind this Gemara is.

I once saw a beautiful explanation that when the Gemara says that a person who takes large steps loses their eyesight. This means to say that during the week when we are busy, distracted by our many commitments and endeavors, in a sense we lose our eyesight and vision about what is important. But as Shabbos comes and now, I am unable to be involved with those distractions, I now have the space to focus on the true important things in life. Why do I exist? What is my purpose in this world? If I were to leave this world, am I happy where I am holding? Many of these questions are not things we usually think about whilst busy with our day-to-day activities. But as Shabbos comes and we turn off the distractions, we have the opportunity to focus on the real important matters that will make a difference for us eternally. 

We are all so privileged to have the opportunity and gift of Shabbos every single week, and everything that Shabbos and its holiness comes with. May we all merit to use the gift of Shabbos to further our spiritual endeavors, our Torah learning, our mitzvah performance, and our personal relationship with Hashem. “Hashem, thank You so much for this incredible gift of Shabbos. Thank You for this sacred time that You have given me to be able to turn off the distractions and focus on the real things that truly matter for my eternal life. Thank You Hashem for the incredible gift of Shabbos.”

We are taught that when Moshe Rabbeinu prayed, he prayed asking for a matnat chinam, a free gift from Hashem, saying, Hashem, not because of my actions am I requesting to go into the Land, but rather just because You are my loving Father, and I'm asking You, please, Hashem, give me this free gift, I have a burning desire to be able to go into the Land. And in the same vein, we are taught by Torah sources that based on one's request of what they are praying for, one's prayer is directed to different chambers in the heavenly worlds. And there are many considerations and factors which make a prayer successful or at times prevent a prayer from making its way into the chamber which will bring about one's desired request. Sometimes a person might not be worthy for their prayer to be answered because they might be performing sins in other areas of their lives. It could be also that this prayer was not said with enough concentration and intention and meaning to be answered, and there could be many factors beyond our comprehension why a prayer might not be answered in the way we would like it to be.

And in the same way, what if I don't have any merits, or at least related to this prayer, the area that I'm asking for, what if I have sinned and messed up in this particular area many times, and in a sense, how could I have the audacity to ask Hashem to help me in this particular area? Or let's take an individual who might not have any merits. Do they then not have a right to pray? And if they do, how do we expect their prayer to make it through the many barriers at the entrance of the heavenly chambers? And we are taught that there is one chamber called the otzar matnas chinam, the heavenly chamber of free gifts, that even though I am not worthy to have my prayer answered based on my acts and my merits, nevertheless, the way the prayer is verbalized and directed is by saying:

“Hashem my Father, I have a burning desire to become a mother of a child. For whatever reason, in your calculations, Hashem, you have made it difficult for me to be able to have children. And Hashem, I know that anything and everything that you do can only be for the best, because ultimately, you created me only because you wanted to give to me. And whatever you do in my existence for sure will be for my best. However, at the same time, you, Hashem, have taught us that we have the opportunity and ability to be able to talk to you about anything and everything that we desire. And Hashem, I am begging you with all my heart, I really would love to become a mother and be able to parent a child. Even if the doctors have said it is something with very low possibility, I know that you are completely beyond any of the doctor's predictions and calculations. Hashem, I am not asking you because of my merits or the good deeds that I have done. I am asking you, please bless me with a child just because you are you and you love me. Please, Hashem, grant me the gift from your Otzar Matnas Chinam, your heavenly chamber of free gifts. Thank you, Hashem, for all the gifts that you give us on a constant basis. And thank you, Hashem, for your heavenly chamber of free gifts.”

In Hashem's books there is a beautiful teaching that helps us to internalize and digest this concept. The word for truth in the Torah is emes and the word for falsehood in the Torah is sheker. Both of these words are comprised of three letters each. If one takes a look at the word sheker which stands for falsehood, we will notice two things. Firstly, the letters that sheker are made up of are three letters of the Hebrew alphabet that follow one immediately after another. And Torah commentaries teach that this is because sheker, falsehood, is very easy to find. Just like to get from one letter of the alphabet to the next one immediately following it is an easy exercise. So too, to find falsehood and sheker in the world is very easy. In fact, if we do not work hard, we will find sheker.

And in the same vein, if one looks at these three letters sheker, the way they are written in the Torah, they all stand on just one point. Some of the letters of the Hebrew alphabet in the way they are written in the Torah, the base and bottom of the letters are comprised of a line or numerous points. However, these three letters of the word sheker, all three letters stand and are supported by just one point. And the reason for this is because although sheker, falsehood, is very easy to find, nevertheless, falsehood is not something that stands solidly. And if one makes an effort to try to find the truth, the falsehood, the sheker can be knocked over relatively easily. And we find by the word emes, truth, exactly the opposite.

The word emes is comprised of three letters of the Hebrew alphabet, the first letter of the alphabet, the middle letter of the alphabet, and the final letter of the alphabet, to teach us that, yes, it's going to be difficult to find real truth in this world because the attractions and entertainment that this world is always advertising to us is always ringing with falsehood the easy way out. However, if we make an effort, we can find the truth. It is going to be more difficult to find the truth than to find falsehood. But nevertheless, if we search hard, we will find the truth. And in the same vein, these three letters of the word emes, their bases are not just standing on one point in the Hebrew alphabet, they stand solidly. And that is to teach us that when one has found the truth, that truth will be difficult to topple over.

When something is false, if one makes an effort, one will be able to topple it over and see eventually that that is not the true way. Whereas with truth, if one works hard to find it, one will eventually know that this is the truth, because that will be very difficult to topple over and move back towards a life of falsehood. Let us remember, everything in this world is about our belief, our belief in Hashem, our belief that ultimately what we see and experience for the most part is Sheker, is falsehood. And we have to believe the guidance of Hashem, the guidance of the Torah, for without that, just using our common sense logic, the things that we see and experience, we will be led to a life of Sheker. However, if we choose to live a life of Emunah, a life of belief, and choose to make our maximum effort to follow the guidance of the Torah, we can find the truth. The truth is difficult to find, but can be found. “Thank you Hashem for the opportunity to be able to have your perspective of Emunah and be able to find the truth in my life.”

Let us use an example to illustrate this concept. Take two individuals who experience a challenging situation, such as having an acquaintance steal a large amount of money from them. Now, we have learned many times that a perspective of emunah and bitachon would teach us that we are not to get angry. Of course, we would be permitted, and perhaps even obligated, to act in a practical way to try to recover our money. But nevertheless, we are completely forbidden from getting angry, because as the Gemara teaches, getting angry is a form of idle worship, because when I get angry, in a sense I am saying Hashem does not exist, God forbid, and therefore I have a license to get angry at this individual who brought this suffering upon me. Somebody who is living with an emunah and bitachon perspective, and always has Hashem in the picture, understands that every individual is ultimately a puppet of Hashem, and therefore just like it would be insane if somebody hits me with a broomstick, to start punching and shouting at the broomstick, because we all understand there is something behind the broomstick, the individual who is hitting me; in the same way if I am living a life of emunah and bitachon, it would be absolutely insane to get angry at that individual.

So let us take two individuals that respond successfully, in our eyes, to this situation. Both individual A and individual B, in their separate circumstances, who had an experience of somebody stealing a large amount of money from them, respond with calm without getting angry. In our books, both of these individuals have been successful in their emunah endeavor. It could, however, very well be that individual A has been created by Hashem with a natural tendency of being calm to all situations. Even without belief in Hashem, this individual might be calm through any and every situation, and not necessarily is their expression of remaining calm and not getting angry an expression that results from their emunah endeavor. And in the same way, it could very well be that individual B has a super strong tendency to get angry with every small disturbance. And that is the way Hashem created them. And nevertheless, in this situation, they somehow managed to respond with complete calm, not getting angry. And the way they got here is because of their tremendous work in their emunah and bitachon. Although initially, feeling inside themselves an almost natural reaction and response to get super angry at this individual, because that is their nature, however, through their growth and success in emunah and bitachon, they managed to respond in a completely calm way without getting angry.

Both individual A and individual B have responded in a calm way without getting angry. However, in Hashem's books, these two individuals will have completely different looking scorecards. Let us remember, emunah and everything that is under the emunah and bitachon umbrella is not about anything we see nor what we understand. Emunah is about what we believe.

And in addition to that, we've learned the Gemara, which states that in all areas of our lives, although we might have an obligation to work to fulfill the mitzvah of hishtadlus, to make an effort, nevertheless, according to all opinions, we are absolutely obligated to believe that our efforts have absolutely zero impact in the actual outcome of what we are trying to achieve. However, the Gemara points out that there is one exception, and that is that everything is preordained and exclusively orchestrated by Hashem, except for the areas of our spiritual growth, where there we have a particular power to impact our own destiny, unlike other areas.

As discussed many times, the Torah commentaries mention that our ultimate purpose in this world is to grow in our emunah, belief in Hashem. It is certainly advisable and recommended to seek constant daily inspiration, to try to be able to live with the mindset of emunah on a constant basis. Everything in the world seems to go against a life of emunah, and therefore, even for those who are involved in spiritual endeavors through their regular routine, it would be very advisable to seek constant inspiration about living a life of emunah and bitachon on a constant basis. For some people, it might be most beneficial to listen to recordings about emunah and bitachon. For others, it might be beneficial to read books about emunah and bitachon. There is no question that this endeavor to seek inspiration on a daily basis about emunah and bitachon is a very worthwhile endeavor. However, it is so important that the process and journey does not end there.

We should not fall into the trap of becoming a spectator and passenger in our spiritual endeavors, and in particular, in our journey and effort to grow and become successful in our emunah, in our faith in Hashem. Of course, the importance of the daily inspiration, listening, reading, or whatever it may be, is of paramount importance, but it is super important to not stop there and internalize and realize that the only way to ultimately and truly grow in our emunah endeavor is by investing our own effort, time, and energy into our emunah growth endeavor. Talking to Hashem is available to each of us at every opportunity, and the more we talk to Hashem, the more we develop our relationship, the more we will grow in our emunah.

The verse states, man was made to toil - we were created in order to work and the Midrash states on that verse that if we do not merit, we will have to busy ourselves with the normal usual ways of the world, whereas if we choose to rather toil and work in the areas of service to Hashem, then Hashem will minimize our need to work and make effort in the usual areas of the world and we will have the privilege to spend more time in our effort and endeavor to grow in our service to Hashem. Everybody understands that in order to become a world-class piano player, it will not suffice for one to watch many videos and movies of people playing the piano. One might learn a few things by doing so, but of course ultimately in order to become proficient oneself, one has to spend many hours practicing on the piano and not just watching others do so.

We live in a world where sometimes working and making efforts into one's own endeavors is seen as the first step which one kind of just needs to get through and the ultimate goal is to be able to just sit back and relax when one is finished one's work. The Torah's perspective, the only true perspective, is that just like we can understand that for the aspiring piano player, the only way that they could reach their goal is by their personal investment of their own effort and time and energy. In the same way, the Torah guides us as to how we can become proficient in our endeavor to serve Hashem. The Gemara states that everything is in the hands of Hashem except for areas of fear of Hashem. That means to say, we who are striving to live by the values of Emunah understand that ein od milvado means there is nothing else except for Hashem in the world and only what Hashem says goes. How much money I will have, how much serenity I will have, how much happiness I might have, and all the areas in one's life, they are all exclusively orchestrated by Hashem.

And if one were to feel that they could add or subtract from Hashem's preordained plan, that could be tantamount to idle worship. However, the Gemara is teaching us that when it comes to our spiritual endeavors, there Hashem is telling us that we do have a say, to the point that the Gemara says that it is in our hands the level of success that we will achieve. It is so important to remind ourselves not to sit back and be spectators and passengers in this journey through life. Of course, we have to have it at the forefront of our minds that only Hashem preordains and orchestrates every single happening in our life, whilst at the same time we are taught that when it comes to spiritual endeavors, Hashem tells us that we are to view the situation then as if it is in our hands and make maximum effort to grow in our spiritual endeavors. We are so privileged to be able to live with the correct and true perspective, the only true perspective, the perspective of Hashem.

It is interesting to point out that when somebody gives charity to a poor individual, an observer would usually credit the donor as the righteous individual in the situation, because they are helping out the poor individual, and the poor individual is just receiving a gift. If we were to follow our own line of thinking, that would perhaps be the way we would view the situation. However, we are so privileged to not have to be misled to view situations by perspectives that can be mistaken and wrong. The Zohar HaKadosh, one of the holy books of the Torah, teaches us that in actual fact when a poor individual receives money from someone who is donating to them, in actual fact the poor individual is giving much more to the rich individual than the other way around. Although counterintuitive, again, we don't see the true impact of our actions in this world. We have to believe it. In fact, we will only see what actually truly took place through the absolute lens of truth in the next world, although I might have helped this individual tremendously in a financial way. Nevertheless, the spiritual blessing which I am now to receive is much greater than anything financial can buy.

And in the same way, the Zohar states elsewhere that when Hashem loves an individual, He sends them a poor person their way. Because again, in our perspective, one might think, I don't really want to be bothered by somebody to have to give them charity, whereas in Hashem's perspective, He understands that the greatest gift in the world, much greater than any money can buy, is the opportunity to perform the mitzvah of giving tzedakah to the point that the Zohar says that if Hashem loves you, He will send you a poor person an opportunity to perform the mitzvah of tzedakah.

“Thank you, Hashem, for the opportunity to perform this incredible mitzvah that upholds the entire world of Gemilus Chasadim. Sometimes it might be so easy, as easy as giving somebody a smile or sending a message, and at other times, giving charity or other forms of kindness. Hashem, please help me to internalize the truth, your true perspective, that when I give charity to somebody, I am gaining much more than they are gaining from my financial benefit. I don't see that with my eyes, Hashem, as you know, because you created me to exist in this world where my eyes do not see through the lens of truth. However, Hashem, I beg you, please help me to be able to believe in what you tell me. Thank you Hashem for the incredible pillar of Gemilus Chasadim.”

In addition to talking to Hashem and praying for our own personal needs, it is a mitzvah to daven for other people's needs. The Gemara states that if I know somebody else is going through some form of suffering and I neglect my responsibility and ability to pray for them, I am classified as a sinner. Let us digest these words from the Gemara. It's not just an added act of kindness to daven and pray for somebody else who is suffering. It is our responsibility and obligation to the point that if we know somebody else is suffering and we do not daven for them, we are considered a sinner. In the same way, one of the leading Torah sages of the previous generation, Rav Moshe Feinstein, writes that even if we do not believe ourselves to be righteous people necessarily, nevertheless, if we know somebody else is enduring some form of suffering, we are absolutely obligated to pray on their behalf. And he explains the reason for this is because we do not understand the workings of heaven. It could be that for whatever reason, my prayer is the one that will be answered. Even though I might not be the righteous individual, in the heavenly calculations which are obviously beyond our understanding, the other righteous individuals may not have the power and license to help out with their prayers in this situation, whereas me, even though I might be committing many sins in other areas, nevertheless, if I pray, it could be that my prayer has the power to help out this individual.

Let us also remember that the Gemara states elsewhere that when I pray for somebody else, I actually receive my salvation first. Of course, our main intention in praying for somebody else should not be because we are only selfishly thinking about receiving our own salvation in return. However, as a fringe benefit to give us inspiration, it is important to remember that the Gemara tells us as a fact that when we pray for somebody else, we will be answered first. Besides for the three prescribed prayers that we have the opportunity to pray every single day, every single one of us has the constant opportunity to pray to Hashem in our own words. Of course, it is important to pray about our own needs too but let us not neglect our responsibility to care about one another and pray for each other's needs.

This idea can inspire us on two fronts; one, when we relate to other people, to realize that it doesn't matter how great the rest of the Jewish nation might be doing or succeeding, if one particular soul is missing or damaged, that affects the entire nation in an atomic way. The respect and the love that we ought to have for every single soul and person is much easier to appreciate when we realize that we are all so necessary. And in the same vein, for every single one of us to remember as an individual that not only have we been given an opportunity to live a life of Hashem's perspective with the Torah as a Jew, but we also have tremendous responsibility to play our part, because if we do not play our part, the entire nation is affected in an atomic way.

Let us remember the important words from the Talmud that teach every single individual is obligated to believe that the entire world was created just for me. To digest that, all the millions of people that were created in the world, they're there just for my story. All the billions of dollars invested into all the different ventures in the world, it's all there just for me. The sun, moon, stars, planets, everything. One may say, but how can that make sense? We don't understand Hashem's workings of anything of how it can make sense. But if the Gemara tells us that everybody is obligated to believe that the entire world was created just for me, of course, if we are living a life of Emunah, we believe that.

“Thank you, Hashem, for the incredible opportunity that you've given me to be a Jew. Every single moment of my life has the potential to be meaningful, to connect to you, to perform your mitzvahs, to do acts of kindness. Thank you, Hashem, for teaching me that the level of pleasure that we experience in this world of your true kindness is so small in comparison to what is waiting for us in the next world. What an incredible opportunity. Thank you Hashem for making me part of this nation. And Hashem, at the same time, I ask you to help me internalize the responsibility that I have. If you have put me in this world, and I am still alive today, it must be that there is some important role that only I can play. Please Hashem, help me to find my potential and fulfill it to its highest. Thank you, Hashem, for the incredible opportunity and responsibility of being a Jew.”

We need to remind ourselves that in Torah literature, this world is called a world of untruth, because we are not able to see via the lens of truth in this world. If I were to escort a blind man down a few roads, having to cross the street when the robot turns green, having to be careful not to stumble over the items and people that might be obstructing our way, the blind man cannot see where he is going; the only reason he knows where to go is because he believes that I am taking him to his desired destination. We need to remember that in this world, we are all considered to be like the blind man. We do not see where we are going, we can only believe that we are being taken to our desired destination. One day in the next world, our eyes will be open and we will see through the perspective of absolute truth.

“Hashem, my Father, I know that You created me with Your main objective for me to have emunah, belief in You. I have been taught that this world is a world of lies, very often upside down to the true perspective of what we will experience in the next world. But I know, Hashem, that I am unable to experience or see the truth of that in this world. Hashem, it is so hard to hang on to this belief when everything else in this world seems to go against so many of the values of emunah. Please, Hashem, can You help me grow in my emunah and bring me to a place that I truly believe that everything that happens in the world is only for the best and can only be for the best, because if You are sending it to me, there is no question that You would only do good for me, even though I have no understanding and I cannot see why that is best for me.

And at the same time, Hashem, please help me not to be misled by what is termed success in this upside-down world. Everything in this world that we live in, Hashem, in a sense is giving fuel to that mode of thought, to the successes of what people of this world consider to be successes. However, Hashem, I know the truth. I know that the Torah teaches us that many of the happenings in this world are actually upside down in the next world, and in the next world are not success stories. Hashem, please help me to find the real success story that will be an eternal success story.”

However, the reason that that did not lead him to feel arrogant is because Moshe Rabbeinu was so clear that anything and everything that we are ever able to achieve is a direct result of Hashem's blessing. And therefore, there is no reason to feel arrogant or proud about the talents that Hashem has blessed us with. When one is living a life without emunah, mistakenly believing that they are the engine that drives their successes, sometimes they might be successful because that's what Hashem decrees, and sometimes they might not be successful because that's the way Hashem wants it. However, if they are successful, in a sense they are worse off than if they wouldn't have been successful. Because if we remember that the reason we exist, as the Torah commentaries many times explain, the only reason that Hashem created us and put us in this world is to have emunah and thereby earn our place in the world to come, and if Hashem has sent success our way, but we fail to recognize that that success was sent from Hashem, and we mistakenly attribute our success to our own efforts, that would be the greatest tragedy. Because although in our eyes this person appears to be successful, in the true lens of Hashem that we will only witness once we leave this world, when we see absolute truth, there is no success taking place here. Because this individual is attributing their success to their own efforts, which is tantamount to idle worship.

The approach of one who is living with an emunah perspective would be to recognize that I cannot do anything without Hashem sending me that blessing in the first place. And therefore, if I am super talented in whatever area that may be, I don't feel proud to share that information with other people that I am excelling and succeeding in this area because I know that the only reason I can do so is because Hashem is giving me a gift. Of course, we are all supposed to make our maximum effort in a practical way to succeed in our endeavors in this world. However, what is the most vital point is to remember that without Hashem, we cannot even lift a finger. But with Hashem, we are unstoppable. A life of emunah leads to a life of humility, and true humility means to recognize that anything and everything I am able to accomplish is only as a result of a gift from Hashem.

Let us not forget, the reason we were created, as mentioned countless times by the Torah commentaries, is to have emunah in Hashem. Emunah means belief. Belief means I don't know, I don't see the results, I can't understand why what I am doing is important and exactly how it makes an impact. However, I believe that if that is what Hashem's perspective tells me, that is for sure the truth. That is what I believe. When we say a word of Tehillim, when we do a mitzvah, when we learn a word of Torah, when we talk to Hashem in our own words, our job is to believe.

The Torah commentaries teach us that when we perform a mitzvah, learn a word of Torah, say a word of Tehillim, talk to Hashem in our own words, perform an act of kindness, or do anything towards our service to Hashem, even if in a sense we don't see any inspiration as a result of our deed, the Torah commentaries teach us that we are impacting spiritual worlds that are much bigger than we can even begin to imagine. If we were to know that just doing a certain good deed would make an impact in the world, like saving a dying soul or preventing an atomic bomb, in the same vein, if we were to know that performing a certain sin would bring about an atomic bomb on the world, most of us would think twice before performing that sin.

Our job is to build our belief - to believe what the Torah commentaries teach us. When we perform a sin, we are destroying spiritual worlds that have an impact much greater than an atomic bomb on our entire physical world. And in the same way, when we perform an act of kindness, we perform a mitzvah, we talk to Hashem in our own words, we learn Torah, we are impacting and creating spiritual worlds in a way that is much more impactful than we could ever have on this world. We are not just saving an entire nation. We are not just saving the entire world. We are doing something much bigger than that. Our job is to believe that because we do not see those things happening. Remember, the only reason for Hashem creating us and placing us in this world is specifically to believe. How do I bridge this gap?

The answer to all questions. “Hashem, I want to believe the truth. I am learning the information and trying to be inspired about the truth that my good deeds really make a bigger impact than anything I could imagine of this world. And also, conversely, when I perform a sin that is negatively impacting the higher worlds in a much deeper way than anything I could imagine could be affected in this world. Please Hashem, help me to internalize the truth that what I do is truly meaningful and help me therefore to really believe in You and really believe in the results of what I am doing. Hashem, please help me to believe more and more in You every single day.”

If Hashem commanded us to do something even if in our eyes it seems to be insignificant, we nevertheless ought to treat it as if it was the most important mitzvah in the world. And in the same way if the guidelines within a certain mitzvah are very intricate and detailed, at first glance we may think - why are these intricacies so important? Let me just use a bit of my own discretion in the way I perform this mitzvah? Again, if it's based on one's own logic, one might mistakenly be misled down that path. However, if we perform the mitzvos exclusively because we believe in Hashem, whether the intricacies and the logic make sense to us or not is a detail, we perform all the mitzvos as if they are the most important thing in the world as well as treat the intricacies with great seriousness.

One of the classic halachic commentators, the Chayei Adam, records a fascinating episode that sheds light on this issue. He writes that there was a certain tzaddik who passed on from the world and now moved on to the next world where he had to give an accounting for all his actions and he was delighted to see so many what he calls white angels which represent the result of his good deeds, of so many blessings that he made, of so many acts of tzedakah, of so many words of Torah that he learned, of so many acts of kindness and many mitzvos that he performed. And then suddenly he saw some black angels which represent sin and he was quite surprised because he was a tzaddik and he really had a good record from his excursion in this world. So where did these black angels come from? And he was informed that these angels were created as a result of the blessings that he made without concentration. Now we may say, “look at least he made the blessings, that's a mitzvah.” However, on this man's level to say a blessing without concentration had tremendous serious consequences.

If we view the mitzvah of saying blessings just based on our own logic because we have to thank Hashem for the food, so one may argue perhaps that it's not so bad sometimes to not have concentration on our blessings. If we however base our performance of our mitzvos exclusively on how the Torah guides us to do them both in terms of their details as well as the reasoning for the performance of the mitzvah, our approach to the mitzvos would be very different. As mentioned previously, the Chayei Adam also writes that if one says a blessing without concentration it is comparable to a body without a soul. A body without a soul is dead. We all have the opportunity multiple times a day to say blessings. Let us internalize how important it is both to say the blessing as well as to do our best to concentrate on saying the words to mean what we say and of course the more we learn about what the blessings mean the more we'll be able to concentrate and sincerely mean our words that we are saying to Hashem.

One second, I don't want to be the one to do that, that's not nice, that's dangerous, people are going to view me as a murderer. Again, the reason we perform mitzvos should not be based on our own agreement to Hashem's will, as if He needs our stamp of agreement. Rather, we fulfill the mitzvos just because Hashem said so. In fact, one of the great halachic commentators, the Aruch HaShulchan, writes that the reason we honour our father and mother is not because we appreciate them. We honour them because Hashem said so. Any mitzvah we perform, we do so just because Hashem said so.

The Vilna Gaon writes that when it comes to the mitzvos that the rabbis enacted, many times, even when the reason that the rabbis have given us for performing this mitzvah is no longer applicable, we nevertheless still perform the mitzvah. And the reason for this is because there may be a thousand reasons for the performance of this mitzvah where the rabbis decided to disclose only one of the reasons. Again, our belief in Hashem and our belief in the great sages who were given the license to enact certain mitzvos, we perform those mitzvahs just because we believe that that is what we're supposed to do, even if we don't understand.

This line of thinking will help us to take all of the mitzvos and all their intricacies much more seriously. For example, we may say some lashon hara - bad words to another individual in privacy about someone else. And let's say these words never get out, no one ever discovers this private conversation of mine. How serious can what I did be? We know that the whole main purpose behind the prohibition of not speaking lashon hara about another is so that you shouldn't cause them detriment. But in this case, it was kept private and nothing actually happened. So how bad could it be? If we apply our own line of reasoning for the performance of the mitzvos, we could be led to making grave mistakes.

But if we treat the mitzvos as an expression of our emunah in Hashem - I believe in Hashem, and if He instructed me to do something, I believe in that. And if He told me that Lashon Hara, whether the negative information I related privately to someone was ever discovered, or even if it wasn't, if Hashem said that that is one of the most serious sins sometimes comparable to the three cardinal sins, idol worship, immorality and murder. Really? Is it that bad? If it's based on my belief in Hashem, I have no questions, because I believe Him. When we do mitzvos, let us internalize that the reason we are doing so is not because we understand, but because we believe.

The following story that Rebetzin Tehillah Abramov recounts helps us to internalize a little bit of how the words of Tehillim are actually making a difference. There was a woman driving on the highway in Israel and suddenly there was a tremendous traffic jam, a complete standstill. This woman's custom was that whenever she'd be in a situation such as this, she would begin to say the words of Tehillim. Eventually, the traffic cleared up and she went home. About three months later, this woman attended a parents-teachers meeting at her child's school, and while she was there, another woman came over to her and said, “Hi, I know you don't know me, but I just want to thank you with all my heart for saving my life.” So, the woman says, “those are very kind words, but I have no idea what you're talking about.” And the woman who approached her says, “do you remember about three months ago, you were stuck on the highway in a standstill traffic jam? And whilst you were stuck in the traffic, you began to recite Tehillim?”

Now this woman is completely taken aback because she didn't tell anybody in the world about the traffic jam, nor about the fact that she recited Tehillim in the car. So, she's in complete wonder how this other woman knows that she was saying Tehillim in that traffic jam. So, the woman who approached now says, do you know the reason for that traffic jam on that day was because there was a car accident on the highway. I was the individual in that accident. And the accident was so severe that I actually died, what's called a near death experience. And she reported to the lady, I was floating above my car higher and higher because I was leaving this world. And suddenly there were some alef-beis letters that emerged from your car and pushed me back down into my car, which is when I came back to life, went to hospital, got the treatment I needed, and here I am. There are many, many stories recounted in a similar manner. But the bottom line is that there is no question that our words of Tehillim are making a tremendous impact. We all have the opportunity to say the holy words of Tehillim.

Each one of us has the constant opportunity to recite the holy and potent words of tehillim. If we were to see the results of what happens when we recite the words of tehillim, we would not be able to stop because it would be so obvious how impactful we are being on the whole world. But again, our job in this world is to internalize the belief, the emunah, specifically when we don't know and we don't see the results. Imagine for a second that there was going to be an atomic bomb on a certain country and you knew if you were to recite tehillim now for 20 minutes, you will prevent that atomic bomb from landing. Most people would go ahead with those 20 minutes, even if they're very tired, because again, you're stopping an atomic bomb from wiping out an entire country.

In the same way, imagine for a moment that the spiritual impact and result of my recitation of tehillim is going to bring about such blessing to win the war that we're going through, that no more soldiers will be killed or even injured, that anybody who's been taken into captivity will be returned home safely, and that those who have already been injured will have a complete recovery and that we will have complete victory over the enemy. The army that is fighting this war is comprised of many different segments. There are the soldiers on the front lines, then you have the cook in the kitchen who has to cook food for the soldiers, and in a sense, the soldier on the front lines who is risking his life on a constant basis can feel a much greater sense of accomplishment and purpose and doing something meaningful, being right on the front lines, fighting for his country, whereas the cook in the kitchen might feel of less purpose. Of course, we all understand that the army is a team and every segment is needed. If the cook would not be there, there would be no food for the soldiers and they would not be able to fight, and therefore, every component of the army is needed.

We might not be able to be on the front lines fighting in the army. However, if we internalize the Emunah, that the spiritual impact and power of Tehillim is what will send success to our soldiers, we will recite our Tehillim with the same dedication as those soldiers fighting on the front lines. Now again, our job in this world is specifically to believe when we don't see nor understand the results of our actions. We are taught from the Torah sources that the power of Tehillim is so great that it affects our world in ways we cannot even imagine. We all have the constant opportunity to say the words of Tehillim.

There is a well-known story that took place many years ago of a man whose wife gave birth. Two weeks later, she became very seriously ill. When they visited the doctor, after he assessed the situation, he called for immediate surgery due to the urgency of the situation. The man, who lived in Bnei Brak, the hometown of the great rabbi, the Chazon Ish, decided that although the diagnosis seemed clear, he nevertheless would like to consult his rabbi, the Chazon Ish, and receive his blessing to move forward with the surgery. When the man arrived at the shul of the Chazon Ish, it was just before the time of the mincha prayers. The man went over to the rabbi, the Chazon Ish, and reported his case. He said, Rabbi, my wife gave birth two weeks ago. Now she has become ill, and after visiting the doctor, he's advised us that we need to go ahead and perform surgery immediately. However, the doctor also told us that as a result of the surgery, my wife will never be able to have any more children.

So, the rabbi, the Chazon Ish, looks at the man and says, “I'm sorry about the situation, that the prognosis is that you will not be able to have more children. However, the halacha is clear. When someone's life is in danger, you certainly are obligated to go ahead and perform the surgery, even though you will not be able to have children in the future.” And then suddenly the Chazon Ish turns around to the man and says, it's time for mincha now, and they begin to daven mincha together. After mincha, the Chazon Ish turns around to the man and says, please can you repeat your situation to me? And the man does so. The Chazon Ish says, “do not go ahead with the surgery.” The man obviously is very perplexed. The Chazon Ish was very clear before mincha that this is the law, you've got to go ahead with the surgery. It's pikuach nefesh; someone's life is at stake. However, just after mincha, the Chazon Ish had a 180 degree turn and said, you should not go ahead with the surgery.

The Chazon Ish explained himself. He said, “that's what we said before we davened mincha. But after we davened mincha and I used the opportunity to ask Hashem that your wife should not have to undergo the surgery and thereby not be able to have children in the future, everything's changed.” In the end, they did not go ahead with the surgery and against all statistics, this woman had nine children after that episode. Of course, we all have to be responsible in the way we deal with situations. And perhaps only people as great as the Chazon Ish would be able to make such a decision as in this story. However, what is certainly applicable to every one of us is the power of tefillah. Tefillah can change situations. Every single one of us has the constant opportunity of tefillah.

What is super vital to remember is, as the Mesillas Yesharim writes clearly that although we have a mitzvah, an obligation to make our own effort in whatever area that may be, we are to remember that our efforts have no effect on the final result. We do not and cannot help Hashem. Hashem runs the show exclusively. The Rambam in his 13 principles of faith writes, “He alone did everything, does everything and will do everything.” It is not a partnership together with Hashem where we are helping Him. He exclusively runs the show. When it comes to the mitzvah of hishtadlus, if one needs to make a living, of course, one's parnassah comes exclusively from Hashem, but I have a mitzvah, an obligation to make my own effort, even though that effort does not affect the final result and does not help provide for my parnassah one iota.

In the same way, if somebody is sick, the first thing to do is only turn to Hashem because again, that's all that really counts. Only He can make me better and a visit to any doctor actually, in its true essence, does absolutely nothing. However, again, I have an obligation because Hashem said so, to do hishtadlus, to go visit the doctor or take medication. However, even under the wing of hishtadlus, the Chazon Ish writes something fascinating about hishtadlus itself. He says that 50% of our obligation towards our hishtadlus is accomplished through tefillah, davening, because Hashem can send our salvation, be it parnassah, recovery from illness, the spouse one is looking for, children or whatever other area it may be. Hashem can send that salvation even without us needing to pray. In a sense, our prayers are a form of hishtadlus, of our own efforts to try to accomplish something. So says the Chazon Ish that 50% of our efforts even within hishtadlus should be directed towards tefillah.

What a tremendous opportunity we have every single day to talk to Hashem. Anything and everything that we may be going through, we can talk to Hashem about. And remember, we have an obligation to fulfill our mitzvah of hishtadlus. So, we have to do what we think will help. Visit the doctor, make an effort in business and whatever other area may be relevant. But never to forget that 50% of our efforts should be directed towards our davening, our personal conversations with Hashem.

What is important to remember whilst we are praying is to do our best to mean what we are saying. One of the great halachic authorities throughout halachic literature, the Chayei Adam, says that to pray without kavana, concentration and meaning and intention is comparable to a body without a soul. Although the words of the prayers themselves are very holy, a very important component of the prayers is to mean what we are saying. For some people, understanding the words may be easier. For others, more preparation might be necessary, such as finding time to learn the meaning of the prayers and the words of the prayers so that when we do pray, they are more meaningful and we understand more what we are saying. Besides for the prescribed prayers, however, we have the constant opportunity every moment of the day to talk to Hashem in our own words, which is also very much considered prayer.

The Chofetz Chaim, in fact, writes that the reason so much suffering was befalling the people of his time was because they only prayed the three prescribed prayers every day. But because these prayers are something that we repeatedly do day by day, he writes, we become habituated to the prayers and sometimes they become monotonous, to the point that we don't sincerely mean the prayers anymore. And therefore, says the Chofetz Chaim, multiple times a day a person should talk to Hashem in their own words because the nature of our own personal prayer is to be much more sincere and real. What a privilege! We have the opportunity every single day both to pray the prescribed prayers as well as to talk to Hashem in our own words.

Of course, ideally, we aim to learn the Torah for the absolute right reason, just to connect to Hashem. I once came across a great analogy that helps digest this concept. There was an individual who bought a microwave oven from an electronic store. Before leaving the store, the individual asked the store owner to please give him a good overview of how to work this microwave with all its details. After his crash course, the microwave was packed away in the box and the individual went home. When he pulled out the microwave, he started doing exactly what the shop owner had showed him, but nevertheless, he could not get the microwave to work. Because of that, he returned to the store and said to the store owner, I don't understand. I am doing everything you told me, but I can't get this microwave to work. There must be a fault in the machine. And the store owner says to him, “please show me what you're doing, and let's try work it out”. So, the man touches all the buttons to make the microwave work, and he does everything right, but it still doesn't work. And the store owner says, you've done everything right, but you've just forgotten one thing: You forgot to plug in the machine.

When we learn Torah, even if we are not plugged in in that connection with Hashem, we are still advised to learn the Torah because the potency of Torah is so strong that eventually it will lead us to be able to be plugged in and connect to Hashem in the right way. However, even today, we can all make our effort to bridge that gap of Torah learning and connection with Hashem, and again, the answer to all questions and the solution to all problems. We all have the opportunity to talk to Hashem. In fact, there is a prescribed prayer that the Halacha outlines for us to say before we learn Torah and after we learn Torah. And in that prayer, we pray to Hashem for success in our Torah learning beforehand, and we thank Hashem thereafter for the Torah learning and success that He gave us in our Torah endeavor.

In addition to those prescribed prayers, we all have the opportunity on a constant basis to say, “Master of the universe, Hashem, my Father, I am currently about to learn Torah. I am going to try my best to understand the wisdom in Your true perspective, in the only true perspective that exists. But Hashem, I ask You, sometimes I get involved in the technical details, which I am supposed to, because that is the mitzvah of Torah learning. But Hashem, sometimes it's difficult to bridge the gap and feel a strong connection to You, as if we're bonding together as a result of my Torah learning. Please, Hashem, help me to be plugged in. Help me to really and truly connect to You and feel that connection to You whilst I am learning Your Torah.“ What a privilege we each have on a constant basis to learn Hashem's Torah and to connect with Hashem.

The Shulchan Aruch codifies the well-known concept known as Yisaschar Zevulun. The Torah records that of the twelve tribes, the tribe of Yisaschar was completely devoted to the mitzvah of Torah learning, but of course, in order to do so, they also needed to have some sort of plan where they would be able to receive their sustenance to be able to provide for their families. An arrangement was made where the tribe of Zevulun committed to financially supporting the tribe of Yisachar and an official agreement was made that while the two tribes would share the financial benefits of Zevulun's work, in the same way the two tribes would share the spiritual benefits and reward that will be due because of the Torah learning of Yisaschar.

Of course, even if we have partnered with somebody else, we are all obligated on our own part to commit to our maximum degree to delve into the Torah with whatever time Hashem has given us available. Whilst at the same time, it is worthwhile to remember this investment that Hashem has given us - the opportunity to reap the benefits and rewards of Torah study, even if we ourselves are unable to devote ourselves completely to Torah study. Just to appreciate how valuable Torah study really is, in the same passage that the Shulchan Aruch records this arrangement that can be made between two people, where one says, I will be the supporter and the other says, I will be the one who will devote myself to Torah study - we will share the financial benefits as well as the spiritual benefits. In the same passage, the Shulchan Aruch records that this can only be done for a future project. One can make an arrangement that for the future, we will share the rewards for the Torah in exchange for sharing financial benefit together. However, if one has already learnt some Torah and another individual comes over and says, “I am prepared to pay you $10 million just for the reward of one word that you ever said in your Torah learning, we are absolutely prohibited from selling our reward even for all the money in the world.

And that is because the value of Torah learning is so great that all the money in the world cannot buy even one word. As discussed many times, our job in this world is to believe specifically when we don't see, when we don't understand. When two people come together and make an agreement, the one will contribute the spiritual benefits that the Torah gives and the other will contribute the financial benefits to be split between the two, oftentimes, it will be a lot easier for us to relate to the amazing kindness that the financial provider in this partnership is doing for both of them. Whereas the individual who's learning Torah, in a sense, sometimes it feels like he's reaping financial benefits and not necessarily contributing as much as the other individual.

Let us remember that our job in this world is to believe specifically when we don't see, to follow Hashem's perspective. We cannot see Hashem's perspective with our own eyes. We are obligated to believe Hashem's perspective. What a privilege each one of us has to constantly make an effort to grow in our personal Torah learning. And at the same time, Hashem has also given us another way in addition to our personal learning, that we are able to partner with others and also reap the benefits together.

One might argue that one of the biggest challenges in Torah learning is the language barrier. For many people, Torah terminology can be difficult, especially if one is not Hebrew speaking and especially if one has not had a significant background in Torah education. We are so privileged in today's day and age that almost everything is available in English. If one is interested in a particular topic, there are thousands of books, thousands of online resources that offer guidance at all levels, even for one who has had no Torah background. In times of old, it was only the absolute elite that had the privilege to have access to all the areas of the Torah. Because of the difficult language barrier, most people were unable to delve into many areas of Torah. In today's day and age, in a sense, there is no excuse. When we reach our Maker one day, we cannot say, “look, there was a language barrier and it was difficult for me to learn”, because almost everything is available to us in English.

Something else worth discussing is, because of our limited time, of course we have to choose which areas of Torah we are to focus on. There is a whole section in the Shulchan Aruch, in the Code of Jewish Law, which is devoted to the laws of Torah learning, which outlines many of these details. Some points worth mentioning are that one of the highest priorities in Torah learning of every individual is to learn the practical laws, because again, if we have not learned the practical laws, we will not be able to fulfill the mitzvos in the correct way. We are also obligated to make efforts in the study of character development, with the many books to choose from in today's day and age. And of course, one of the highest, as we've mentioned many times, is constant inspiration about emunah, our belief in Hashem.

The Gemara also tells us that one of the main areas a person should focus their Torah learning on is in an area that they enjoy, because when we enjoy something, we will be motivated to continue that venture, as opposed to if we constantly are involved in something boring, it would be very difficult to keep that practice up. How do I know which is going to be the area that is going to speak to me the most, that will excite me? And even if I do already know which area of Torah I should focus on, how do I find the right platform, online, in a book, or wherever it may be, to guide me in my learning? Although there is so much Torah literature available today, I may connect to one particular Torah educator more than another. How am I to go about finding exactly what will be best for me? Again, the answer to all questions: Talk to Hashem.

One of the things that helps us to build our emunah is when we see different Torah sources that outline to us what exactly Hashem's perspective is. The Gemara tells us that when a person is undergoing some form of suffering, the first mode of response should be to introspect and think about if there has been something perhaps that we have done wrong, that maybe because of that, Hashem is sending us a reminder to correct our ways. The Gemara then continues and says, if a person did introspect and didn't find anything in particular that they feel Hashem might be communicating to them about, to try to mend their ways in that particular area, the next step is to attribute the reason for Hashem sending us this suffering because of the sin of bittul Torah, of wasting time and not learning Torah when we could have.

The sin of bittul Torah is clearly placed very high on the scale of Hashem's perspective of what is important to the point that the Gemara is teaching us: if you don't see any other particular area for Hashem talking to you, it is probably because we have not been as careful as we could with the mitzvah of learning Torah. The Gemara elsewhere also tells us that one of the first questions we will be asked when we meet our Creator after 120 years is, did you set aside time for Torah learning? This passage reveals to us a fundamental concept of how Hashem's perspective works. When we meet our Creator one day, He will not ask us, why weren't you the greatest sage of the generation? However, He will ask us, did you set aside time to learn Torah to your maximum capacity? Both in quantity and quality, we will be asked if we made our maximum effort.

So, if somebody has not had the privilege to have many years of Torah background to be able to learn Torah independently, of course one is not then expected to learn passages in Torah which one needs to be an independent learner for. And when one meets Hashem after 120 years, that will not be part of the equation. And in the same way, someone whose path to life is that Hashem has given them numerous hours a day available to learn Torah, when they meet their Creator one day, their question will be based on how many hours were available to them. But someone who had a very minimal amount of time available and really made their maximum effort to learn Torah every day, even if it's one passage and that's all they were able to achieve, but that was their maximum, they will receive a hundred percent on their score on this question. Torah learning is one of the cornerstones of Judaism. It is not about how much we learn or how successful we are being in what other people might define as success. Hashem's true question is going to be, did you do your best?