TRANSFORM YOUR EMUNAH!

149 - Paying On Time

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

148 - Torah Vs. Tefillah

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

147 - Complaints Department

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

146 - Peace, Calm and Tranquility

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

145 - Fear is Sin

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

144 - Unstoppable Weapons

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

143 - Should I Give Up?

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

142 - Raining with Faith

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

141 - Open the Magic

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

140 - You're in the Spotlight

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