TRANSFORM YOUR EMUNAH!

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

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

The main reason that we are striving to grow in our emunah endeavor, is because Hashem has commanded us to do so and has told us that by doing so, this will be the main way that we will earn our place in eternity. However, it is motivating to highlight that there are many fringe benefits to living a life of emunah. A life without emunah leads to anxiety, anger, and blaming others, whereas a life with emunah leads to calm, happiness, and situations where we don't try to blame other people for our challenges.   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've discussed many times that when a person lives with sincere emunah and bitachon, that automatically leads to a life of joy, happiness, calm, and serenity, because I know that I'm not in control of the circumstances that will transpire through my life, and therefore I'm able to let go, relax, enjoy, and live calmly, because I know that Hashem, the all-powerful Master of the universe, is running every single detail and occurrence that will transpire in my life. We know from numerous Torah sources that the more we grow in our emunah and bitachon, the more we will feel calm and happy knowing that we're in Hashem's hands. We have many mitzvos that Hashem has given us. Hashem commanded us to keep Shabbos, to keep kosher, to shake a lulav, to eat matzah, to light Chanukah candles etc.   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.

As we've discussed, one who lives with sincere emunah and reliance on Hashem will be happy, calm, serene, because they're not anxious about the curveballs that life throws at them, because I know that Hashem is in control of every single most tiny detail in my life, and Hashem is bigger and stronger than any curveball. So besides fulfilling our reason for being alive - as many Torah commentaries discuss, the main way to earn our olam haba, our reward in the next world, is by practicing and growing in our emunah and bitachon, additionally, there are many Torah sources that highlight that when one lives with emunah and bitachon, that will lead to happiness. When one is anxious, unhappy, much of the time that could be due to the fact that I'm not sincerely relying on Hashem, that He is taking care of me, because if I know I have His insurance through any and every situation, it would certainly make me feel a lot calmer through all of life's tests.   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.

The most important question that we can ask ourselves is, why do I exist? Why am I alive? We've discussed the Torah's viewpoint to this question, that Hashem created us only to give to us, and ultimately that reward we will receive in the next world; we're in this world just to earn our place in the next world, and ultimately our most potent method of earning the next world is by practicing and building our Emunah and Bitachon.   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.

We've spoken about the fact that when one practices emunah and bitachon and makes this the central focal point of their life, making every effort to grow and grow in our emunah and our bitachon, besides the fact that we're fulfilling our life's mission in being created, as the Ramban and many others say - the only reason that we were created is to have emunah and bitachon - besides for fulfilling our life's mission, emunah and bitachon leads to a life of bliss, a life of happiness. As recounted by many Torah sources, one who is living by the values of emunah and bitachon will live a happy life, an anxious free life, a life full of 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.

If we were to ask many people as to what the purpose of their existence is, why do they live on a moment-to-moment basis? Many people, well-meaning people, but perhaps who haven't learnt the topic and sources from a perspective beyond our own - which can be mistaken. Many people would tend to answer that the reason we are alive is to be happy, to seek happiness. And in fact, many people try to find ways throughout their lives to fulfil this need and want to be happy. Now again, we've learnt before that we are privileged to have the view of Hashem, to see from His viewpoint, the view of the Torah, the undistorted, absolute perfect perspective that only Hashem can have as to why we exist. Very briefly, we broke it down into four steps from the Torah sources.   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.

We've discussed that when facing decisions that we might have to make, one of the wisest things to do is to talk to Hashem and ask Him for guidance as to which way to turn in this situation, because as discussed many times, if I'm not able to humble myself, to realize that I am limited - I am susceptible to mistakes; I have vested interests; I have spiritual contamination - and it is very possible that even if it seems like this is the correct decision to make, I might very well be making a mistake. And therefore, it would be so advisable to ask Hashem for guidance. We all have the constant opportunity to talk to Hashem at every given moment in our own words, asking Him to guide us in the right way.   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."

When trying to make a decision and pass the tests that Hashem presents us, we've discussed that one of the most advisable things to do is to talk to Hashem and ask Him for guidance as to what would be the right perspective and response to this circumstance and situation.   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.”

We've been talking about the fundamental idea discussed by many Torah authorities that Hashem created this world ultimately in order to test us, to give us the opportunity to pass the tests that He presents us, thereby earning our place in the world to come. We've discussed many times that if we make decisions just based on our logic, we are susceptible to making the wrong decisions because of our limitations and ability to make mistakes. In addition to the way we are limited, such as mistakes that we might make in our calculations, or a vested interest that we might have that will lead us to a certain mode of thought and direction, it is also important for us to internalize and humble ourselves to what the Torah teaches us about the concept of timtum haleiv.   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 consider the following case again. I currently have a respectable job, however my family does struggle financially. I am offered an alternative job opportunity where I would now receive double the salary and be relieved of my financial pressure, but I would be required to work one month from home and one month overseas, away from my family. Would it be right for me to pursue this opportunity? There is no objectively right answer. For some individuals, it would be absolutely right to take this job opportunity, and for other individuals, it would be absolutely wrong to take this job opportunity. How do I make my decision? What's important to realize when making this decision is, is it coming from the right place?   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.

HaShem created the world in order that we have the opportunity to pass the tests that He presents us, and by doing so, earning our place in the next world. We've discussed that sometimes, when making decisions, it would be appropriate to look at Torah literature that is relevant to our circumstance, if that is applicable in this situation. And at the same time, many times, taking Daas Torah, seeking guidance from Torah sages, is one of the basic foundations of the Torah's perspective in making decisions. If we are to ask an individual who has not particularly thought about this question, how do you expect to find the right course of action in your life? Many would answer, HaShem has given me a brain, and I am expected to use that brain to make the right decisions.   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?

Hashem created us in this world to have the opportunity to be tested ansd to make the right decisions; to pass the tests that he presents us and earn our place in the next world. It is not always clear to know where Hashem is testing us and what He wants from us in this particular situation. The identical situation that two individuals experience, for one, the test could be to say no, and for the other, the test could be to say yes, so many factors will make up one's Nekudas Habechira, the exact point within my free choice where I have the capacity to pass this test.   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.

As discussed, one of the most fundamental principles from the Torah is that Hashem created this world in order to test us. Not because, God forbid, He wants to catch us out, but rather because He wants to give us an opportunity to pass the test. And as explained by Torah sources, when we do so, the pleasure that we will experience in the next world will be so much greater than if Hashem had just given that to us, without us having earned it ourselves. How does one go about making their maximum effort to pass the tests that Hashem sends them?   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 classic Sefer, Messilas Yesharim, brings down the well-known idea brought by many Torah authorities that all of the happenings in our lives in this world are ultimately in order to test us. As we've learned many times, Hashem ultimately created this world in order to give us an opportunity to earn for ourselves our future in the next world. And by giving us opportunities where we are able to either pass or fail a test, we now have a chance to earn our place in the next world. Of course, our aim should be to try to pass the test initially, but in Hashem's great He has also given us the opportunity of teshuvah, to rectify mistakes or even transgressions that we committed on purpose, where we have an opportunity to rectify what we have done wrong, and by doing so that would be passing the test.   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.

We've learnt many times that Hashem is exclusively running every single detail in all of our lives. And with regards to our sustenance, there is no exception to this rule. As the Rambam states in the 13 principles of faith, "v'hu levado" - "and He exclusively orchestrates every detail to my life." And as we learnt from the Mesillas Yesharim, when we approach the topic of hishtadlus - of making our own efforts, we have to emphasize and make it loud and clear to ourselves that our efforts have zero effect on what we are trying to achieve, which sometimes can seem irrational and unrealistic to one not coming from a Torah perspective. Because can't you see? You make an effort and you get what you're trying to achieve; You don't make an effort, you don't get it. The mann clearly doesn't fall from the heavens anymore.   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."

There is a well-known segulah to recite Parshas Ha-Mon – shnayim mikra v’echad targum on the Tuesday of Parshas Beshalach (today). In this 10-minute shiur, we explore this practice together with some powerful, lesser-known insights from the holy Riminover Rebbe.

It's worthwhile to constantly remind ourselves of this passage of the Mesillat Yesharim in chapter 21, where he writes that our efforts that we have a mitzvah to make - hishtadlus, is a tax payment and has no connection whatsoever to success in the endeavor that we are trying to achieve. Ein Od Milvado teaches us that Hashem exclusively runs the world and He does not need our help, nor do our efforts even slightly contribute to the results that He sends us.   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."

We've discussed the daily mitzvah to recite the parashas hamann and how the Torah commentaries teach that the main purpose behind reciting that Torah passage is to imbue in us Hashem's true perspective, which is apparently different to what meets the eye. In our eyes, we see a direct correlation between our efforts to make money and the money that we receive. However, as we learnt in the Mesillas Yesharim chapter 21, sustenance comes exclusively from Hashem and the only reason we need to work is to live out the curse that was decreed on mankind when Adam disobeyed Hashem's command and ate from the tree. And as the Mesillas Yesharim taught us, we are to constantly be mindful that our efforts are a tax that have no correlation to the results that they might seem to produce.   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."