TRANSFORM YOUR EMUNAH!

441 - Bitachon (Part-3)

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

440 - Bitachon (Part-2)

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

439 - Bitachon (Part-1)

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

438 - Hisbodedus (Part-11)

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

437 - Hisbodedus (Part-10)

As we've discussed many times, the cornerstone and foundation of the whole Torah and of what it means to be a Jew, is emunah. And as many Torah commentaries discuss, that a kind of synonym with emunah and certainly one of the main focuses that a life of emunah should lead to is prayer - tefillah. When it comes to isolated mitzvos, which are all of paramount importance, usually there is a set of laws that outline to us exactly how to perform this particular mitzvah. When it comes to emunah, because it is such a foundation and ultimately everything we are doing boils down to it, there are so many details in what it means to have emunah that in a sense one can continue to learn more and more about it throughout one's life. 
And in a similar vein, when it comes to tefillah, there's so much Torah literature available about it that again, it is a lifetime's work. The Midrash Rabbah to Parshas Beshalach section 21 states that the angel appointed over the prayers of the Jewish people collects the prayers, makes crowns out of them, and then places them on Hashem's head. Let us appreciate that whenever we talk to Hashem, even about the most mundane matters, we are actually sending Him a gift that makes up the crown that He wears. Each word of prayer that we utter is really the holy of holies and therefore Hashem chooses to wear these prayers on His head constantly. This is one of many tremendously motivating Torah sources that help us to treat prayer with highest priority.
The Talmud Yerushalmi in Brochas chapter 9 states that Hashem is close to us and attentive to our prayers. The Gemara goes on to compare the manner in which Hashem hears us to one who speaks into the ear of another individual. Just like the individual hears us loud and clear, so too does Hashem hear every word loud and clear. There are many levels to what it means to have emunah. For many of us who believe that Hashem is there, we believe that He listens when we talk to Him. However, there are many levels to what it means to believe that Hashem is truly listening to me. This passage is teaching us that Hashem listens to every single word we are saying just like you would be whispering into the ear of another individual, to that extent and more because He is not limited by human capacity. 
Taking Torah passages like this to heart will motivate us to treat our personal prayer with Hashem with maximum importance. The Zohar HaKadosh to Parashat Vayishlach page 169a states that we should make effort to express our prayers to Hashem clearly to the best of our abilities. We should not assume that Hashem understands what we mean without the need for us to express our requests adequately; but rather, we should imagine that we are talking to another individual who needs us to explain all the details of what we are saying. Of course Hashem understands what we are going to say even before we say it, and were we to be in a situation such as having an inability to talk, we certainly could be rest assured that Hashem knows exactly what we mean even without us having expressed ourselves adequately. However, this Torah passage is teaching us that Hashem's desire is that we do make our maximum effort in expressing ourselves in our prayers with all the precise details. 
"Thank you Hashem for teaching me that when I pray to you it is so important to you that you take those prayers and actually put them on the crown that is on your head. Thank you also Hashem for teaching me that you are listening so closely to everything I have to say as if I am talking directly into your ear. And thank you Hashem also for outlining to me that the right way to pray is to make my maximum effort to adequately express myself even though in truth you don't need me to because you know everything, this is your desire and this is the mitzvah of what it means to pray to you. Thank you Hashem for the gift of tefillah."

436 - Hisbodedus (Part-9)

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

435 - Hisbodedus (Part-8)

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

434 - Hisbodedus (Part-7)

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

433 - Hisbodedus (Part-6)

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

432 - Hisbodedus (Part-5)

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