How do I know if I'm doing well in terms of my spiritual scorecard? The truthful answer is that I don't know. But that's okay. I'm not meant to know because I'm not the judge. Hashem's job is to take an accounting of all our actions in order to reward us appropriately and fairly in the next world, B'ezrat Hashem, whereas our job in this world is never to know exactly how we are doing, but rather always to strive higher and higher.  The Gemara in Berachos 28b states that when Rabbi Yochanan ben Zakkai, one of the greatest sages, was passing away, his students asked him why he was crying. And he mentioned, because there are two roads after a person dies, that of Gan Eden, heaven, and that of Gehinnom, hell - and I don't know which path they are leading me onto. Now one might feel if Rabbi Yochanan ben Zakkai wasn't sure where he was going, what chance do I have? But again, as the Rambam says, every single individual is able to become as great as Moshe Rabbeinu. And as the commentaries explain, of course it doesn't mean that we are able to actually reach the same spiritual state as Moshe Rabbeinu, the greatest human being ever to live. But rather that just like he achieved his maximum potential, we are able to achieve our maximum potential.  Hashem will certainly not make an unfair challenge that is impossible for us to pass, but rather the opposite. Let us remind ourselves, why did Hashem create the world in the first place? Only to give to us. Of course He does want us to have a challenge, and we are taught that one of the most basic fundamentals of Judaism is that we do have free choice, and we are able to exercise our choice in whether we are going to choose good or bad, whilst at the same time, the whole purpose of Hashem giving us that opportunity is only so that we should have the ability to earn a greater place for ourselves in the next world. On the one hand, of course we must remember that Hashem is never trying to catch us out, and He is an absolutely loving Father, whilst on the other hand, we should remember that just like Rabbi Yochanan Ben Zakkai was worried that perhaps he would have to go through the terrible tortures of Gehinnom, so too each one of us should have that at the forefront of our mind, because by doing so, that could be a tremendous motivator to doing more good and staying away from bad.  The Gemara in Bava Basra 10b tells of the son of Rabbi Yeshua ben Levi, who had a near-death experience, which as we know, means he went to the next world for a few moments, and then came back to this world. When he recovered, his father asked him what he saw in the next world. And he said, "I saw an upside-down world, because many people that were considered noble and respected in this world were the real poor people in the next world, and many of the paupers in this world were the ones that were of highest royalty in the next world." And his father said back to him, "you saw the real world; this world that we live in is the upside-down world, where many people are honoured for their material successes, whereas people who have truly achieved what counts in the real world, much of the time are ignored." The Torah commentaries teach us that in the next world, there is no beating around the bush. Everything is absolutely clear, and there are no excuses.  The Chofetz Chaim in his Sefer Shem Olam, chapter 4, writes that the poorest of people in this world still have a way out, because they can really rely on the kindness that others might show them, such as by hosting them, giving them food and accommodation, and the like. However, says the Chofetz Chaim, there is no such thing in the next world. If one does not have a place in what he calls the Machaneh of the Shechina, the place where Hashem manifests Himself, he is then stuck in the outer chambers. And the Chofetz Chaim then brings a Midrash, which says that friends cannot save one another in the next world, to the extent that even a father cannot invite

We've discussed some of the concepts that the Torah authorities outline to us, with regards to the world to come - Olam Haba. However, as many of them mention, ultimately, we don't know exactly what is going to transpire, until we actually get there and see for ourselves. However, one thing that is clear according to all opinions, is that in the next world, there is no more opportunity. Olam Haba, the next world, is the world of reward, where we reap the benefits of everything that we did in this world, whereas this world, the world where we have to believe, and many things don't make sense - the world of emunah, is the world of opportunity.  It is known about the Vilna Gaon, that when he was passing onto the next world, his students saw him crying. And when he was asked why he was crying, he said that he was now leaving a world, where for a small act, for a very small price, one can perform mitzvos that earn you eternal reward, greater than anything that this world can buy. A story in Tanach brings this point out in a very powerful way. The infamous king, Nevuchadnezzar, before he became king, used to be the secretary of another king who had dealings with the king of Israel. Once, when Nevuchadnezzar the secretary was away, the Gentile king wrote a letter where he addressed it to the king of Israel and the God of Israel, first referring to the human king of Israel and only thereafter addressing the God of Israel. When Nevuchadnezzar the secretary arrived back and noticed that the king was about to dispatch this letter, he suggested to the king that it would be more appropriate to first address the God of Israel and only thereafter the human king of Israel. The Gentile king followed his secretary, Nevuchadnezzar's advice, and it says that Nevuchadnezzar took four steps in order to implement this change. Because Nevuchadnezzar was such an evil man on every other front, Hashem did not want him to have a place in the world to come. But Hashem will never skip over any good deed that anyone performs, even the most wicked of individuals, and Hashem wanted to reward Nevuchadnezzar for standing up for the honor of God in this one act that he committed. And because of the four steps that he took in his effort to stand up for the honor of Hashem, he was rewarded with becoming the most powerful man and human ruler over the entire world. How many times do I take a hundred steps, or maybe drive in a car for ten minutes in order to go to Shul, visit a sick person, or any other mitzvah? We are taught that the reward that awaits us is so great that it cannot even fit in this world. Let us just digest that concept. That the reward that awaits us in the next world for just one single mitzvah is greater than being rewarded with becoming the ruler over the entire world.  "Hashem, my Father, thank you so much for teaching me the truth of what real reality is. I know that ultimately this world is a distraction from true reality because everything in this world operates in a way where we seem to experience things exactly as they are, at face value. But the truth of the matter, as you've taught us so many times in your Torah, is that we are called unto believe in the information that you've given us in the Torah. Although much of the world are making the main pursuit of their lives to amass as much money as they can, or perhaps to try to find forms of happiness that speak to them in this world, however, Hashem, you have taught us that this world is so short in comparison to what eternity is, and the opportunity that we have each moment to perform mitzvos in this world will gain us reward beyond anything that we can even begin to imagine in this world. Please Hashem, help me to use my time wisely in this world and not get distracted by the normal way of the world and direction that people follow, but rather to use every moment that I can in service to you. And as you've taught us in your Torah sources, that even if I've fallen and committe

We've been discussing about the components that the Torah commentaries outline to us of what will transpire in the next world, after we pass on from this world. We know that there are two seemingly paradoxical forms of serving Hashem. One is when we employ the side of fear and the consequences for our actions, and the other is motivation out of our absolute love for Hashem. Many commentaries teach that in order to come to the higher level of absolute love for Hashem, we first need to start with the motivation of fear of Hashem. And as we've been discussing, it's so important for us to internalize the truth of what is in store for us, because by doing so we are able to then take our lives much more seriously and thereby b'ezrat Hashem and our maximum potential in the world to come for eternity. As we've discussed many times, Hashem created the world just to give to us, and our job in this world is to have the opportunity to be able to earn our place for eternity. It's so important when we do relate to topics of fear of heaven and the negative consequences in the world to come, that we always keep at the forefront of our mind the initial reason why Hashem decided to create the world. Hashem is not out to get us. Hashem only decided to create the world because He wants to give us unlimited pleasure for eternity. And the only reason that we have this opportunity to choose between good and bad is because He wants to make the good even better by giving us the free choice and opportunity to choose good.  But again, because this is the way the world has been designed, there is an opportunity to choose evil, both on a large scale as well as even the smallest of actions, every one of us in our own way. With the fast-paced world that we live in, it's not always easy to catch ourselves for the sins we might be committing and the missed opportunities we might have been able to grab onto. As we've discussed many times in this daily inspiration, we know that the Torah commentary is write, that if you want to summarize our job in this world into one word, that word is emunah. And as we've talked about many times previously, one of the most basic expressions of emunah is when we talk to Hashem, because if I believe Hashem exists, can hear what I'm saying and can help me more than anyone else, I will certainly reach out to Him about whatever endeavor I might be dealing with. And no less should we be reaching out to Hashem with regards to our spiritual endeavors than more practical areas in our lives.  "Hashem, my dear Father, thank You so much for teaching me the truth of why I exist. Thank You so much, Abba, for deciding to create this world for one objective. You don't need this world; You are perfect in Your core, but You just wanted to create us to be able to give to us. That's the only reason that You created us for. Thank You so much, Hashem, for giving us the opportunity not only to bask in Your light and pleasure for eternity, but You in Your great kindness willed it that we should be able to also live in this world, to be able to earn an even greater place for the next world. And Hashem, You have taught us that the more mitzvos that we do, and the more we listen to Your instructions from the Torah, the higher place we will earn in eternity. Please, Hashem, can You help me to work out in my personal life which are the areas that I can do better in. Hashem, I'm going to take a certain amount of time right now to try to really think about where I might have some missed mitzvah opportunities, and where, even slightly, I might be committing transgressions. Please, Hashem, help me to find the truth and be able to just become better and better each day.  And Hashem, You have also given us one of the most incredible gifts, to be able to do teshuva and repent for anything and everything I might have committed in the past. Please, Hashem, accept my repentance for all my transgressions. And as we've learned from the Gemara, please hel

The Mishna in Pirkei Avos, chapter 4, mishna 17 teaches, that this world is like a corridor before Olam Haba. And therefore the mishna advises: prepare yourself in the corridor, in order that you may enter the palace. If I like a certain type of food, and I don't restrain myself from overeating, altough I might enjoy those moments indulging in that food, however if I am irresponsible, I will pay the consequences thereafter with a stomach ache, or other areas of my health. The verse in Koheles, chapter 2, verse 14, states, "Hechacham Einav Berosho", and as some commentaries explain, a wise person is always considering the future consequences of their actions.  Although we certainly do need to pay attention to the consequences of our actions in this world, because we live in this world and we need to function in our day-to-day lives, however, much more important than that is to think ahead of what's going to be in the future when we leave this world, because as we've been discussing, our time span in this world is so short in comparison to what eternity has in store for us. And therefore, the mindset of someone who is truly in reality, mindful of the real future in store for us, will make an effort to not get too caught up in indulging in this world and being distracted from our spiritual pursuits, but rather, making our highest priority to serve Hashem and earn our place for eternity in the world to come.  Let us remind ourselves that the main purpose that Hashem placed us in this world and didn't directly place us in the next world, was so that we should have an opportunity to be able to earn our place in the world to come. And in order to do so, of course, we have to lay out the opportunity to be able to choose good and earn our reward, whilst at the same time, also have the choice to do the opposite. And let us also remind ourselves of what the Torah commentaries teach us, that this world is the world of emunah, the world where we are required to believe. Because if a person does not have the next world at the forefront of their mind, for the most part, we don't see consequences for our actions in this world. And that being the case, it is very hard to remain constantly motivated and inspired to choose good and stay away from bad. Because let's say, I did commit a sin, as we all do every day, because we are limited by our human capacity, but because usually nothing happens in this world as a direct consequence of our sins, but rather we are called in to believe of the effect, if that belief is not so strong, it is difficult to be motivated to constantly make our maximum effort to do the right thing. And again, as discussed many times, that's why the Torah commentaries teach us that our purpose in this world can be summarized in one word, emunah, to believe, because we don't see, we have to believe it.  If I'm standing with my family or a few friends, and I have a really good joke to make about a certain individual that will really make everyone laugh, but it happens to be that this statement qualifies as lashon hara, which as we are taught in Torah literature, is one of the most severe sins. Now again, one might say, "listen, I don't really mean bad, I'm just trying to be a bit funny and create a good atmosphere. It's not so bad, right?" And if one is to go ahead and tell the joke, usually one doesn't get struck by a bolt of lightning, and one does not have to pay any direct consequence. Imagine for a moment that if I go ahead and say those words of lashon hara, that immediately that would cause a bolt of lightning to strike me and paralyze me for life, with excruciating pain. If that happened to the guy next to me, and I clearly saw that it happened as a result of his speaking lashon hara, most of us would certainly think twice before saying the lashon hara, even though it might be super funny and socially appropriate. We are taught that the effect of what will happen in the next world from our actions is much s

We've been discussing the tremendous importance that there is to try to build our belief in the next world, in Olam Haba. Although, a believing Jew understands that this world is certainly not our final destination, and we are all going to another place called Olam Haba, however, there are many levels in what it means to believe so. The first thing that we might do in trying to internalize this belief is learning about the information offered by Torah commentaries about the process of what is in store for us.  As discussed, once our neshamah departs from our body, after it is cleansed if necessary via the process known as chibbut hakever, the neshamah makes its way up to what is called the olam haneshamas. And it is there that we have much Torah literature about what happens, such as in Gan Eden, Gehinnom, and the like. We discussed that at some point, when Hashem decides it's right, Mashiach will come to the physical world that we live in, and only those who are alive at the time will merit His arrival. And as the Rambam says, we should not get caught up too much as to the exact details of what's going to happen when Mashiach comes, because we don't really know until it's going to actually happen.  Nevertheless, one thing is for sure, it's going to be the most incredible thing in the world, in many ways, beyond anything we might be able to comprehend. For thousands of years, every day, the Jews have been waiting for this great day, and we have a daily mitzvah to yearn for this great day to arrive. So we can certainly understand how this is something very important in Hashem's eyes. And again, our job is not to try to understand exactly what's going to play out then, because that's Hashem's business. Our job is to believe that if Hashem says this is extremely important and amazing, then we should certainly go ahead and yearn for that day to arrive. Obviously, our main motive should be that if that is Hashem's will, for the world to operate in the messianic state, that should be our main motive. However, it is certainly also acceptable and praiseworthy to want to be alive at that time, to be able to experience Mashiach with our very own eyes.  There are different opinions amongst the Torah commentaries as to exactly how many years will transpire after the arrival of Mashiach. But at some point after that happens, there will be the next part of the process, which is called techiyas hameisim, the resurrection of the dead, where all people who have passed on, who merit this part of the process, will be resurrected back to life. According to the most accepted view of the Ramban and the Kabbalists and most Torah commentaries, once the stage of the resurrection of the dead occurs, our body and soul will then move into a new existence called Olam Haba, where although we will still have a body together with our soul, we will then move into a new existence with complete holiness, where we will not need to eat, drink, nor use our bodily functions.  The Gemara in Berachos 34b states some amazing things with regards to the coming of Mashiach. But thereafter, the Gemara states that when it comes to what's going to transpire in the time of Olam Haba, our minds cannot even begin to comprehend the greatness of such a thing. Just to put it into perspective, if you stop for a moment and try to imagine a world where time doesn't exist - our minds cannot comprehend such a thing, because in our existence, it is impossible to exist in a world where time doesn't exist. And in a similar vein, our minds cannot even begin to comprehend the forms of pleasure that will exist in the next world, because the greatest forms of pleasure that exist within our imagination in this world do not even compare to one moment of the slightest pleasure in the next world.  There is much Torah literature about all of these concepts, and one interested in pursuing these topics further will certainly be able to find very valuable information easily accessible. H

We've been discussing how there are many concepts that are often thrown out such as Moshiach, Olam Haba, Gehinnnom, Gan Eden, and the like. And it is worthwhile to break down each of the segments to understand better what is in store for us. As we've discussed, when our neshamah leaves our body, if it is necessary, there is a process called chibut hakever, where a person has to undergo suffering in its burial place. Thereafter, the soul, our neshamah, makes its way up to what is called by the Ramban, the Kabbalists, and the most accepted view by the Torah authorities, the olam haneshamos, the world of the souls.  According to the Ramban, the Kabbalists, and most Torah authorities, Olam Haba, our eternal address, is a different place to olam haneshamos, the world of souls. The world of souls is almost like a waiting room for the next part of the story to happen. And in the world of souls is where we have both Gehinnom and Gan Eden, sometimes called hell and heaven. Let's continue the breakdown of the process as discussed by Torah authorities. At some point, when Hashem decides it's right, either because the Jewish people who will be alive at the time will earn it, or just because Hashem decides that this is the right time, we will merit the coming of Moshiach. The coming of Moshiach will be an experience for all those people that will be alive in the world at that time. As opposed to if one has already passed on and is now in the waiting room, in the world of souls, then they will not experience the coming of Moshiach.  There is a discussion in the Gemara which is brought down by many Torah authorities, such as the Rambam, in Hilchos Melachim Umilchamos, chapter 12, as to what exactly is going to transpire at Moshiach's arrival. Some hold that the world will then operate in a completely supernatural manner, such as that we will have the Beis Hamikdash falling down from heaven, and many other similar miracles. Whereas other opinions hold that the world will then function in a similar manner to how it does today, such as we will have to go ourselves and build the Beis Hamikdash, using the same building techniques that we do today. However, there will be two major differences. One will be that all the nations of the world will be subjugated to the Jewish people, and there will be absolute peace in the world. And secondly, that all the people of the time will have a tremendous desire to just do mitzvahs and serve Hashem as much as possible, as opposed to today, where we have a tremendous evil inclination to transgress, even though we might know what is right.  If one is interested in studying about the Messianic era, there is much Torah literature available to be able to investigate the topic further. However, as the Rambam writes, even if one were to find seeming contradictions between different statements in Torah passages about exactly what is going to transpire in the times of Moshiach, one shouldn't pay too much attention to that, because at the end of the day, we don't know exactly how it's going to play out, until it actually plays out. There are people who work on finding codes in the Talmud and Torah in general to try to find hints to when exactly Moshiach is going to come. It would seem from the Rambam that he was not particularly in favor of doing so, because in a sense, it's wasting one's time, because only Hashem knows when Moshiach is going to come, and that is not our job nor business to get involved in.  What is our job, however, is to fulfill the mitzvah that is one of the 13 principles of faith, to instill the belief in ourselves that Moshiach can come at any single moment, and even if he'll delay and he didn't come yesterday, nor for the last thousand years, today might just be the day. And as we've learned, those neshamas that have already passed on will not merit to be present for the coming of Moshiach, because the coming of Moshiach is something that happens in this world for the people who will b

We've been discussing the process of what the Torah authorities outline to us happens after we leave this world. As discussed, after one dies and departs from this world, one needs to go through a cleansing process called chibbut hakever, where there is some form of suffering that one needs to experience in one's burial place. And as the Torah authorities outline to us, there are many levels of what that pain and suffering might be, dependent on the severity and extent of our sins. Again, let us remind ourselves that the only reason Hashem created the world in the first place is just to give us pleasure, and God forbid, never was there an objective in mind to punish us, just for the sake of punishing us. But if we have committed sins, we do need to be cleansed. And depending on the severity and magnitude of our sins will be the extent of how hard we will need to be scrubbed to be cleansed. But again, let us remind ourselves, this is not a fairy tale for children that one can make jokes about. The Torah commentaries discuss that one moment of suffering after we die is much greater than any atrocity that we might have experienced or even heard about, and imagine that terrible act, continuing for 120 years without a break; one moment of suffering after we depart from this world is much worse than that.  But we are so privileged to have been given such a tremendous gift from Hashem, called teshuva, that as we are taught, it doesn't matter what one has already committed, there is the possibility to repent for anything and everything. And let us remind ourselves of what the Gemara says, that if we truly repent out of love for Hashem, for even the greatest of sins that we might have committed, not only are those sins erased from our record, but they actually change to become mitzvos, and we now get points for those aveiros that we might have committed, because Hashem in His great kindness is so proud of us for repenting for those sins that He actually changes them to be considered mitzvos.  Of course, there are many levels of what it means to do teshuva. One might repent for 10 seconds and one might spend 3 hours repenting about a certain act, and the more serious we might feel that we have committed a certain act, the more time we might be required to fully repent. But let us remind ourselves of what many Torah commentaries teach, that although there are many levels for repentance, but it is certainly invaluable beyond any words that we could be able to describe, to even take a few moments to just contemplate on an avarice that we might have committed. The basic steps of teshuva are to take a few moments and acknowledge the transgression that I committed, and express to Hashem my regret for having done so. And if there is something practical to do right now to rectify what has been done, such as if I have stolen money and the like, then certainly to go ahead and return that money. And thereafter, to say to Hashem that I am going to try my best in the future not to commit this transgression again, and of course to do one's best in the future.  Sometimes, some transgressions are so difficult for us to stay away from that we almost feel insincere to do teshuva and repent for these things. As we are taught from the Torah commentaries, this is very much the wrong approach, because Hashem understands that we are limited by our human nature, and the fact that we are not able to repent in a way that we are sure that we will never come back to this sin is no reason for us not to repent, God forbid. But exactly the opposite. We are able to say, "Hashem, please help me that I shouldn't commit this sin again. But the truth of the matter is that, Hashem, I know I'm going to come back to speaking Lashon Horah probably tomorrow again. And although I want to repent for this act, I'm concerned that I'm being insincere. Please Hashem, help me that I shouldn't speak badly about other people tomorrow, and my repentance should be considered

Many people have heard terms such as Mashiach, resurrection of the dead, hell, Gan Eden, Olam Haba, and the like. It is helpful to understand what the Torah commentaries teach us about the exact process and direction of what is supposed to happen. So let's break it down, b'ezrat Hashem. Every one of us is comprised of both soul and body. At some point, our souls depart from this world, also known as death. And as we are taught from the Torah commentaries, there is something called chibut hakever, which is a certain form of punishment which takes place in one's burial place. Now on the one hand, we are to remind ourselves that the only reason Hashem created the world in the first place is certainly not to punish us, but rather to give us the greatest pleasure that can exist for eternity. But again, let us remind ourselves that the reason we have to make our excursion into this world is in order to give us the opportunity to earn our place in the next world. And in order for there to be that possibility, Hashem created a system where there are consequences, and if we do go against His word and neglect doing our best to follow His commandments, then we do need to suffer consequences. And as the Torah commentaries teach, one of the main purposes of those consequences is to cleanse ourselves to be able to then move on forward in a renewed state that is then able to appreciate and bask in Hashem's pleasure eternally.  However, it is also important for us to remember what the Torah commentaries write about the tremendous suffering that can be experienced with the extent of the suffering dependent on the severity of our sins. And again, the purpose of internalizing this is, God forbid, not to bring us down, but rather to help us focus on our purpose and mission in this world. Because when we are able to internalize the potential that there is for such a tremendous magnitude of suffering, that can help to deter us from committing those sins that cause that suffering. Many Torah commentaries teach that on the positive side, the reward that is in store for us in the future, for our good deeds, is greater than any possible thing that can exist in this world.  And similarly, with regards to the consequences for our sins, Torah commentaries teach that although it is a difficult idea for us to relate to because we are not familiar with what happens after we die, if one were to think of the worst atrocity that one has ever experienced or heard of, as painful as it is to talk about the terrible atrocities of the Holocaust, October 7th, or whatever else it might be, as Torah commentaries teach, if one is to imagine that form of suffering transpiring for an entire lifespan without pause, that is still not on par with one moment of suffering after we die.  And again, one might argue, let's not focus and talk about such topics because it's quite scary, it causes me anxiety, etc. As we've discussed previously, the only reason that one might be led to that mode of thought is because one doesn't truly believe what the Torah commentaries outline to us is coming in the future after we die. It is so important to build this belief and truly internalize that the concept of the world to come, both for the positive as well as the consequences for the negative, are very real. And by doing so, we can really make our maximum effort to focus on the right things in this world and stay away from the wrong things. "Hashem, my dear Father, in Your great kindness, You have given me the wisdom of the Torah which teaches me Your true perspective and the ability to understand, to the best of my capacity, what is coming once I leave this world. Hashem, it is so hard to truly believe and internalize what we are taught about the tremendous consequences, both in terms of the positive outcome that can be for our eternity, as well as, God forbid, the tremendous suffering that is beyond anything we can even begin to comprehend. And it's so hard to internalize this

The Mishnah in Pirkei Avos, chapter 4, mishnah 17, states, "This world is like a hallway in comparison to the future world. Prepare yourself in the hallway so that you may enter into the banquet hall." Although this is a well-known mishnah that one might have heard many times previously, again there are many levels as to what it means to believe in the world to come. We are taught that this world is just a place of preparation, similar to a corridor or hallway before a banquet hall. Of course, one doesn't spend much time, focus and energy in getting too comfortable in the corridor before the banquet hall because it is only the corridor where one is supposed to walk in order to make their way to their real destination. And similarly and very literally is this world in comparison to the next world.  There is a famous analogy offered by many Torah commentaries. Imagine the largest stadium that you've ever seen filled to the top with sand. Every thousand years a little bird would come and take just one grain of sand out of that stadium. How long will it take to empty out the stadium? Of course, that number is so huge that one might say forever. But the truth is that even that is not forever. Because after whatever huge amount of years, the stadium will be emptied. Whereas true eternity is literally forever. When one puts that into perspective, one quickly realizes that a maximum of 120 years in this world is so small in comparison to true eternity. So although we do need to make an effort in this world to get somewhat comfortable so that we can be the best we can in our lives in order to earn our place in the next world, but unnecessary comfort or focusing on things just for the sake of this world, besides for perhaps being wrong, can also perhaps be classified as silly. Another example to illustrate this concept. Imagine you're waiting at a bus stop and because the bus is taking a few minutes to arrive, you take a seat to relax for a few minutes. And as you sit down, you notice that there's a slight bump on the seat that you're sitting on, which makes it a little bit uncomfortable. Now most people would not go ahead and call the bus company who are in charge of the seats at the bus stop and complain that when you had sat down to sit for five minutes, you were slightly uncomfortable and they should come and fix that little bump on the chair. And the reason for that is because of the 24 hours in the day that we are all busy with so many things, that little gap of five minutes that one takes a seat on the bus stop is so insignificant in comparison to the next many hours of the day, and usually one doesn't even have time to care about focusing on that little discomfort that one experienced, but rather one would usually choose to ignore it. Whereas if you've just contracted a company to build a house for you and you now make arrangements to meet them on premises to see their progress, and as you arrive you see that they've built the bathroom in the middle of the living room, of course for that you'd complain because this is a house that you intend to live in for many years and most people do not want the bathroom to be right in the middle of the living room. When we are sincere with ourselves and take to heart the true belief of what the Torah sources teach us that this world is in comparison to the next world, the amount of time that elapses in this world compared to eternity cannot even be compared to five minutes of the day at a bus stop. Because again, eternity is forever, so what is 120 years in that picture?  As we've discussed here previously, when the Torah authorities outlined to us that every mitzvah that we perform in this world is literally making spiritual worlds much bigger and greater than anything that exists in this world; just for one seemingly insignificant mitzvah, we are building worlds much greater than anything we can even begin to fathom. And similarly, God forbid, when one performs a sin, even what

We've been discussing the topic of Olam Haba, the next world where we are all destined, b'ezrat Hashem, to make our way towards. And as mentioned, we don't know exactly how it's going to be and we cannot see and understand the information for ourselves, and therefore we are called on to practice our Emunah, our belief in what we are taught from the Torah sources and commentaries. Let's try and appreciate just how worthwhile it is to talk about and try and make effort to internalize the concept of Olam Haba. Imagine for a moment that you see your child running towards a busy street with cars driving at a very fast speed. In only a few moments this child is going to take a leap into this main street. Of course the appropriate response would be to grab the child and pull them out the road even if doing so would be painful for the child for a few moments. And perhaps if one is not within reach of the child, one might begin to scream in a way that would frighten the child and make them freeze in their footsteps to prevent a tragedy. One who is witnessing this situation does not need to believe that if the responsible parent would not have gone ahead to pull the child out the street or began to scream in a hysterical manner, that the result would have been a catastrophe. This is not something that needs to be believed because anyone witnessing this episode on the ground can see and understand it for themselves. The more we develop our belief that the next world is coming and there certainly are very real consequences both for the positive and for the negative, the more that belief will become a reality. Just like in the example of the child who is about to get run over on the busy street where it would certainly be appropriate to act in a dramatic manner, in a similar vein, the more we learn about the topic of the next world and the way that our actions in this world impact our destination in the next world, if we ourselves or perhaps others that we witness might be performing acts that could be leading us to a very dangerous street in the spiritual worlds, it certainly should be our instinctive desire for ourselves and for those around us to make a stern warning that there are serious consequences for this act, both for ourselves and for others. Of course, when one is dealing with other people, it is very important to be super sensitive in the way one gives the information over and it is not always our place to do so, and perhaps that can be discussed at another time. But what we are focusing on right now is that much of the time, because the concept of Olam Haba is not as real to us as that dangerous street, because we are not able to see that street in the spiritual worlds, but rather we have to work on our emunah, our belief, the next world is very real, and what we are taught in the Torah that there are consequences for, both for the positive as well as for the negative, are very real.  Imagine you see your best friend going on a date with a very good-looking individual on the outside. However, you happen to know that this individual is very nasty on the inside. Although usually throughout one's life it is important to make efforts to be kind and focus on the positive, however, when something of such great measure is at stake, of course a good friend must stand up for the truth, as painful as it might be. When one shies away from talking about what's going to happen after one dies, much of the time it comes from the fact that we don't truly believe what is coming after we die. It is so important to study the information and try to take that information and internalize it, to realize we are headed to another world, and everything that is written in Torah literature with reference to the next world is very true. Let us remind ourselves that Hashem created the world in the first place just because He desired to give to us, but again, He wanted us to have the greatest opportunity for that pleasure, and in order to do so

We've been discussing the topic of Olam Haba, the next world, and the tremendous importance there is to learn about this topic and contemplate on the fact that as the Torah commentaries teach us, ultimately Hashem created the entire world in the first place just in order to share His goodness with us and give us pleasure. And ultimately that is going to take place in the next world. The only reason that we are in this world is in order to earn our place in the next world for eternity. And as discussed many times, the core of the entire Torah and mitzvos is Emunah. When I know something, I have no need to believe because I am able to see it, understand it, and there is no reason for me to therefore take that necessary step to believe in something that might at first glance be difficult to understand. We've discussed many times throughout this daily inspiration how this applies to many areas of our lives in this world and how the benefits of both Emunah and Bitachon can affect the quality of our lives in many ways.  It's important to also build our Emunah, our belief, in the next world. Again, just like we've discussed many times that the levels of Emunah in Hashem, in the Torah, in the mitzvos and the like are immeasurable and there are countless levels that one can strive more and more each day to move towards, in the same vein, there are many levels in what it means to believe in Olam Haba. Of course if one is not yet privy to know the information that there is a next world, then that is certainly the first step. But assuming that one does know that there is a next world, there are many levels of what it means to believe so and to internalize that information. And again, although part of our job is to learn about the topic of Olam Haba and know the information in a theoretical manner, but perhaps a much bigger part of our job is to internalize that information just a little bit more each day to truly believe in Olam Haba. We discussed previously how sometimes people are afraid to discuss the topic of death, which b'ezrat Hashem ultimately leads to Olam Haba, and how truthfully, although we are human beings and it is certainly valid and acceptable to feel anxious about the topic of death for one who does, however the first thing to keep in mind is that much of the time when we feel anxiety and stress about the unknown, that is exactly because of that fact - that it is unknown and we have no idea what's coming. And in a sense the more we learn about it, the less anxious and stressed we might feel about the topic. And a second point to bear in mind is that regardless of our feelings towards the topic, to just hide behind the door and ignore what's on the other side would be a very silly approach. Imagine you are employed in a certain company and you are now given the instruction that in a year's time from now, you are going to need to relocate to another country. Now you are fully committed to this company and there is no other option to go elsewhere, so you know that in a year's time from now, you will for sure be relocating. Now in this new country that I am relocating to, I need to find an area to live, a house, a community, perhaps schooling for my children and many other things. So a very silly approach would be to say, let me just enjoy myself for the remainder of this year where I currently am and I guess at the end of the year, when the time comes, I'll just get on the plane, arrive at my new destination and find my way from there, not having a clue about how anything works there and being completely unprepared for what's coming.  We can all easily understand how that would be a very silly approach. Whereas the smart thing to do, would be to investigate the new location and with good preparation, we'll find the right house, community, schools and the like and we'll certainly be much more well prepared than if we just wake up at the last minute because we were too scared to face the reality initially. We are t

We've discussed that the Torah commentaries outline to us what Hashem's perspective is. The only absolutely unmistakable perspective with regards to what we are doing in this world. Step number one. Although Hashem doesn't need anything outside of Himself, He nevertheless decided to go ahead and create this world. And the only reason He decided to do so was because He desired to share His goodness with us and give us the ultimate pleasure. Step number two. The ultimate place where we are destined to experience that goodness and pleasure is in the next world, in Olam Haba, and not in this world. And step number three, that being the case, what are we doing here exactly? Why didn't Hashem just place us directly in the next world? And as the commentaries explain, Hashem wanted to give us the opportunity to be able to reap the greatest form of pleasure, and in His great wisdom, He understood that when we are given the opportunity to earn that eternal reward for ourselves, that then will be the highest form of pleasure which b'ezrat Hashem we will reap in the next world.  And step number four. As we've discussed many times, the Torah commentaries mention that although there are many branches to the tree of Judaism, such as the great mitzvah of learning Torah; or the many mitzvos that we have; the efforts we are supposed to make on character development and the like, nevertheless, the trunk of the tree and core of the entire Torah and all the mitzvos can be summarized in one word - Emunah. We've spoken a lot about Emunah in this daily inspiration and b'ezrat Hashem we will continue to do so. Because as discussed many times, although the concepts and theory of Emunah can be learned in a relatively short amount of time, but our ultimate purpose in this world is not just to know the information, but rather to take that information and make just a little bit more effort each day to internalize the concepts and try to live by their values with more and more sincerity.  We've been discussing how seeing as the ultimate destination that b'ezrat Hashem we are all due to make our way to is Olam Haba, the next world, it is certainly worth our while to try gain an appreciation and understanding of where we are going, seeing as this is our final destination for eternity. Some people don't like to talk about death, but the truth of the matter is that death is something that is inevitable to every single one of us. And although we should certainly make an effort to remove negative thoughts and connotations of some ideas we might have heard about death, and as always, it is much more beneficial to move in a positive direction, however, just to ignore the topic because one is afraid of what's coming might be comparable to any area of our lives which there is potential to cause us stress. Let's say I have an important exam in three weeks time from now and I am extremely stressed and perhaps nervous about what the outcome is going to be. Of course the wrong and perhaps the silly approach would be just to forget about the whole thing and focus on other areas of my life and just ignore the fact that I have this exam in three weeks. Because at the end of the day, although during this three-week period, if I forget about the fact that I have an exam, I might be able to relieve the stress from myself, but when that day comes and I now have to face the fact that there is an exam taking place and there will be consequences for the fact that I am unprepared, I will then have to deal with a lot more stress at the sudden shock of being unprepared for the exam than I would have been throughout the three weeks of preparation.  And although we might compare what's coming to all of us - death which ultimately leads to the next world - Olama Haba, to an upcoming exam, however the truth of the matter is that our preparation for what's coming in Olam Haba for all of us, needs to be treated with much higher priority than an exam or anything else in our live

We've discussed many times, with regards to the most fundamental question of why Hashem decided to create the world in the first place. As mentioned, seeing as Hashem is a completely perfect being and could have certainly existed without creating the world and everything contained within it, why then did Hashem decide to go ahead and create the world? And as we've discussed, when we answer any question, and especially such an important question, because ultimately this will lead us to being able to find what our purpose is in this world, there can be many perspectives. And how can one be absolutely certain that one's perspective is without fault, even though one might be well-meaning and even well-educated, but because of our human limitations, we are always at risk of making a mistake.  And as we've discussed many times, we are so privileged to have the only absolutely truthful and unmistakable perspective, Hashem's opinion Himself, which He voices to us throughout the words of all of Torah literature. We have learned many times that countless Torah sources teach that there is only one reason Hashem ultimately decided to create this world, and that is in order to give to the recipients that He would create. The only reason Hashem created this world is in order to give to all of us.  This answer as to why Hashem created the world that countless Torah authorities bring, at first glance, seems difficult to digest, because although we might be privy of some amazing and pleasant experiences throughout our lives, that perhaps we might consider those times to be experiences of pleasure that Hashem is sending to us. However, much of the time, we all experience hardships and difficult times throughout our lives, and that being the case, the question that begs to be asked is, if Hashem created the world only to give to me, why do I have to go through suffering and difficult times? And although there are many different angles to address this question from that the Torah authorities discuss, and one can certainly gain insight by studying the different perspectives, however, the most simple and direct answer was that when Hashem intended to create recipients to be able to receive His goodness and be able to bask in His pleasure, He intended that to take place in the next world, in Olam Haba, and not in this world, where we are currently existing. And again, the question that then begs to be asked is, if Hashem desired to give to me, and that will ultimately take place in the next world, in Olam Haba, why did Hashem then decide to put me in this world, if this is not the place that He intended to share His goodness with me, ultimately? And again, the answer that many Torah commentaries offer that we've discussed many times is that Hashem in His great wisdom understood that in order to give us the opportunity for the ultimate pleasure, we need to have an opportunity to be able to earn that reward for ourselves, and that is the ultimate reason for our existence in this world. Not for the pleasures that we might happen to experience in this world, but rather to be able to have the opportunity to earn our place for eternity in the next world.  Seeing as Olam Haba is our eternal address, it is certainly worthwhile to try and learn a little bit about where we are going, and to gain an appreciation of what we are working for. Because although there is a vast amount of information in Torah literature about the next world, it is certainly not an easy pursuit to truly internalize that this world is far from our final destination, and all of us are actually going to make our way to another place. And again, just like we've learned countless times with regards to the pursuit of Emunah, that although there is much information, that we're able to learn about it, and that is certainly a great starting point, however our main focus and endeavor is to truly internalize that information. And in a similar vein, b'ezrat Hashem, let's begin to expl

As discussed many times, our purpose in this world is to grow in our emunah and bitachon. And because this is the main purpose for our existence, Hashem has created a world where much of what transpires around us seems to contradict the perspective of emunah and bitachon, making it difficult for us to succeed and excel in our emunah and bitachon journey. Sometimes we find an exceedingly righteous individual who is praying to Hashem to help them succeed financially in order to serve Hashem better, and nevertheless, this individual remains very poor and completely financially unsuccessful. And at the same time, we sometimes experience individuals who seem to be doing everything wrong, whilst at the same time have been blessed with tremendous financial success. And one can be led to believe sometimes that only because that individual is working so hard have they been blessed with financial success.   Rav Dessler points out a frightening but most fundamental principle that helps us to digest this concept and grow in our emunah in the right direction. Rav Dessler points out that we find in Torah sources that when Hashem loves an individual and because I have done something wrong in my service to Hashem, He decides to make something difficult in my life in order to remind me to do teshuvah, to gain atonement for my sin, as well as to cleanse my slate so that I shouldn't have to suffer the full extent of consequence to this sin in the next world, but rather experience some or all of the consequence in this world. And therefore, much of the time when people suffer in this world, it's only because Hashem specifically does love them and wants to give them an opportunity to come back to Him and also wants to cleanse them in this world. So specifically because of His love, He sends the challenges much of the time.   However, Rav Dessler points out that all this applies to an individual who has some sort of relationship with Hashem. Maybe I'm struggling in my emunah, in my belief in Hashem, but Hashem still loves me and wants a personal relationship with me and therefore gives me constant opportunity to grow in my emunah. However, there is the lowest category, which Rav Dessler points out, where a person has reached such a low level, the antithesis of an emunah lifestyle and an emunah perspective, where they believe that they are the engine that drives their own destiny. And Rav Dessler writes that when this happens to an individual, Hashem, so to speak, removes his own personal involvement in this individual's life and gives him over to become part of the team of the Satan, called the Cheloysav Shel Satan. And what the Satan does at that moment is he makes this individual extremely successful in whatever endeavor he may be dealing with. The purpose of this is because this individual has sunk to such a low place, completely excluding Hashem from their life, believing that they are in complete control, that they in a sense don't have their own purpose anymore, and the only reason for their existence is in order to test other people that exist.   When other people view this individual as such an incredibly successful individual financially or in whatever other endeavor he is being successful in, other people now might be deterred to think that the righteous individual in a similar situation is not being successful, whereas this individual, who is denying Hashem in a sense and believing that he is the master of his own destiny, he is being so tremendously successful. Therefore, one might be enticed to believe that their own efforts are the cause of their success, and I now should invest more into my Hishtadlus believing that I am the master of my own destiny. The only reason that this individual now exists is to test those around him. Are they going to be successful in the life of Emunah and Bittachin? And as Rav Dessler points out, frighteningly, this individual does not have a future, even spiritually, because they have sunk int

As discussed many times, we were created to have emunah and bitachon in Hashem. Emunah and bitachon are a muscle that we have to work throughout our lives, climbing up the ladder of emunah and bitachon. One of the complications and challenges in order to excel in emunah and bitachon is the mitzvah of hishtadlus, where we are commanded to make our own efforts through our endeavors. And many a time when we perform an act and as a result of our action achieve a certain result, it is a difficult challenge and test for us to sincerely acknowledge and internalize that we did not bring about that result, because according to our perspective and through the lens that we are seeing through, it actually does appear as if we are the ones bringing about our desired result.   Rav Dessler speaks about the different levels of emunah and bitachon correlating to the different requirements of hishtadlus. And he brings the midrash of the four righteous kings. David HaMelech, who was considered the holiest and the highest level of emunah and bitachon, took the approach that when he would go to battle, he would prepare his army completely and make every physical and practical effort in order to win the war. And although all four kings that we are discussing were on a level of complete righteousness way beyond anything we can even begin to imagine. The next king, which is listed in the midrash, decided that he would not go to war with his army because he was worried that if he would go to war and succeed in winning the battle, he might be led mistakenly to attribute the success of his winning the battle to his own effort. And therefore, he decided that it would be appropriate to minimize the hishtadlus and not go to war, but just prepare the army without actually going out and fighting the battle.   The next king, again completely righteous, decided that even preparing the army might scare off the enemy, and if they would do so, that would be a danger to him considering his own efforts as the catalyst to bringing about his success. And therefore, he decided we're just going to sing praise to Hashem. We're not even going to prepare an army. And finally, King Chizkiyahu, on a level of righteousness that we can only dream of, but lower than the other kings, said that he would not go to battle, nor would he prepare the army, and nor would he even sing and pray to Hashem. He would just go to sleep. Because if he would pray and sing to Hashem, and they would then win the battle, because Hashem would hear their prayers and come through for them, he would attribute his successes to the fact that he prayed to Hashem, as if he was the catalyst to bringing about their success.   So, we see here a fascinating idea that in a sense, the more bitachon and emunah a person has, if one can reach a level of David ha-Melech, then it is actually sometimes more appropriate to do hishtadlus, because one is not at risk anymore of mistakenly concluding that they have brought about their own results. Whereas the other kings, who were not on the level of David ha-Melech, but again on a level much higher than any of us can even begin to imagine, they felt that doing too much hishtadlus, too much personal contribution to the situation, was a danger, and they were at risk of coming to conclude that they were the drivers behind their engine. And because of that, they opted to rather do less hishtadlus and rely more on Hashem.   There are many levels as to what would be appropriate with regards to hishtadlus. As a general rule, Rav Dessler does write that our aim should be working towards minimizing our hishtadlus, because as we can see, even from people which were on a much higher level than we are, they were at tremendous risk of concluding that their efforts contributed to their successes. When a person tries to build a muscle through a process which would normally take a year, and one tries to do so in a day, one will probably tear the muscle in an unhealthy way.

Hashem has commanded us to perform the mitzvah of hishtadlus, making an effort, whilst at the same time it is of paramount importance to internalize that the effort that we make has zero impact on our desired results, to the point that if we do believe that we are contributing and helping Hashem in any way, that could borderline on the grave sin of idol worship. Emunah and bitachon are like a muscle. Just like with a muscle, the more we work it, the stronger it gets, but we can't go too fast because we can damage the muscle if we don't build it up slowly. In the same way with emunah and bitachon, the more we internalize the concepts and practice our bitachon in Hashem, the more our emunah and bitachon muscle will grow stronger.   Because hishtadlus can be such a dangerous deterrent to internalizing the truth of emunah that Hashem runs the world exclusively, as we grow our emunah and bitachon muscle, there might be certain times that it would be appropriate for us to exercise our bitachon muscle in a particular situation. If after having learned about the topic and having seeked Torah guidance, Da'as Torah, and also having davened to Hashem to guide me to find the right level of hishtadlus that would be appropriate for me in my particular situation, let's say I am looking for a spouse and the way I would like to do so is by calling a shadchan, a matchmaker. If I have decided that it would be appropriate for me to call five different shadchanim because each one is exposed to a different community and could have different options as a potential spouse for me. At times, it might be appropriate to say, “I've been learning about emunah and bitachon and I feel that in order to exercise my bitachon muscle, it might be appropriate to only call four shadchanim today as opposed to five. I'm going to minimize the hishtadlus slightly.” Of course, this needs to be done very carefully and according to Torah guidance and through prayer to Hashem, but it is important to remember that bitachon is a muscle and the more we work it slowly and carefully, the muscle grows and we will excel in our reliance on Hashem.   It is also worthwhile to point out the famous idea that Rav Dessler brings down in the name of the Baal Shem Tov, that everything Hashem created has a place to use both for the good and also for the bad. So, for example, one's eyes one can use to learn Torah, to make a facial expression to make somebody else happy and the like, that would be a mitzvah. And in the same way, if one views inappropriate material, that would be using the gift of one's eyes in an inappropriate manner. And they point out that every character trait can be used in both the service of Hashem for the good as well as for the negative. Usually, it is not a good thing to raise one's voice and shout at another individual, and that often would qualify as a sin. However, if somebody is about to get hit by a car and you shout at them to get out of the road, thereby saving their life, that would be a time where exercising the character trait of shout and panic would be appropriate and a mitzvah.   When it comes to the character trait of kefirah, which means denial of Hashem, how does one use denial of Hashem in service of Hashem? And they point out that when it comes to our own selves, our own lives, that is when we should do our best to grow in our emunah, our bitachon, and make our maximum effort to build our bitachon muscle. However, when it comes to the lives of other people, that is not our place anymore, to accept the situation with emunah and bitachon. From our viewpoint towards another individual's life, when they have a need, we are not to have bitachon and exercise our bitachon muscle, but rather that is the time to exercise our character trait of kefirah, of denial of Hashem, and in a sense say, “you need something? Let me see what I can actually do for you.” It is not a time to say, I'm sure Hashem will come through for you. It is important to dis

Rav Yisrael Salanter cites two views when it comes to the mitzvah of hishtadlus. The conventional understanding is usually like the view of the chovos halavavos, that I have a mitzvah to make my own effort, and at the same time to understand, internalize that my efforts have nothing to do with bringing about my desired result, realizing and internalizing that everything that happens in my life is exclusively from Hashem. And following this line of thinking, like the chovos halavavos, one will make an effort to try find clarity about how much hishtadlus they are supposed to be making in their lives.   Remember, too little hishtadlus is using emunah as an excuse to opt out of my obligation, which Hashem has commanded me to perform, the mitzvah of hishtadlus. And too much hishtadlus can borderline on the grave transgression of idol worship, avodah zarah. Rav Yisrael Salanter also brings the opinion of the Ramban, that if a person climbs the ladder of emunah sincerely, eventually they can reach a level where they are not required to even do hishtadlus anymore, and they become absolved of the obligation of hishtadlus completely.   Like any area of our lives, how do we find clarity for our particular situation? We have to learn what the Torah commentaries teach us. We are obligated to seek counsel from Torah leaders, da'as torah, and thereafter we talk to Hashem and ask Him to guide us with clarity for our particular situation. How much hishtadlus am I supposed to be making in my particular life with my particular circumstances? What is right for me is not right for another individual, and vice versa. However, what is important is to highlight that according to all opinions, our efforts do not produce the results that we endeavor to achieve whatsoever, because believing that we have a hand on orchestrating our results can borderline on the very grave sin of idol worship.   It is known about the rabbi of Rav Yisrael Salanter that he would constantly change his occupation. At first, he was a vinegar manufacturer. The next year, he decided to change to a completely different field, and his reason was that he never wanted to feel like he was in complete control. Of course, this is a very elated level of emunah, and for many people would be wrong to take such a drastic leap of faith, and we have to remember that when it comes to emunah, we have to be absolutely sincere with our belief in Hashem and with how much hishtadlus effort we are putting in. But the principle can apply to all of us, that the dangers of hishtadlus are very real and present. The dangers that can result of us fulfilling this mitzvah, of making our own effort, can sometimes lead us to believe that we are the master over our own destiny, even to some degree, and that would borderline on the grave sin of idol worship.   “Hashem, my Father, I would have loved to live in a world where I don't even need to do any of my own effort. It is so difficult to succeed in my emunah and bitachon endeavor, trying to internalize that you are the sole exclusive power in the world, because you have also commanded me to make efforts in my endeavors. And when I make an effort and see a result coming about as a result of my effort, it is so difficult to remain strong in my belief that you exclusively are running my life and my involvement is just to cover up the miracle so that I have the opportunity to choose, am I going to believe that you are sending my desired results, or is it as a result of my actions? Hashem, I ask you with all my heart, please guide me to be able to know how much hishtadlus I am supposed to do in my particular situation, whilst at the same time, Hashem, please guide me to internalize that however much hishtadlus I am doing, it is not my hishtadlus that even slightly affects the desired results that I am seeking.   When I invested that money into this particular business venture, and thereafter I was successful and the deal went through, Hashem, please h

We've been discussing the mitzvah of Hishtadlus, the mitzvah to make our own effort in our endeavors. As mentioned, there is no Shulchan Aruch, Code of Jewish Law, outlining the exact amount that we are obligated to invest into our Hishtadlus. And as the Torah commentaries teach, the true answer is it depends from individual to individual. One is not allowed to use emunah as an excuse to not have to fulfill the mitzvah of Hishtadlus, and at the same time, one's requirement to do Hishtadlus becomes minimized the higher one goes on the ladder. And of course, to work out the exact line of not doing too much Hishtadlus but not doing too little Hishtadlus is a difficult feat, and as discussed, we have to learn the Torah sources, seek da'as Torah, Torah guidance from our Torah leaders, and at the same time, to talk to Hashem and ask Him for clarity in my particular situation, what is required of me. I don't want to do too much nor do too little. Please Hashem guide me to have clarity of how much Hishtadlus I am obligated to make.   One thing which is outlined very clearly is when it comes to other mitzvos, if the only way to perform that mitzvah is by committing the grave sin of idol worship, one is absolutely prohibited to perform that mitzvah. So, for example, imagine for a moment that I have no lulav available in order to fulfill the mitzvah of lulav and etrog, and an individual offers to obtain a lulav for me on one condition. If I go ahead now and bow down to a certain item which has the status of Avodah Zarah, idol worship, I am absolutely prohibited from going ahead and bowing down to the idol, committing the grave sin of idol worship, even though it is in order to facilitate the ability for me to perform this mitzvah of lulav, or whatever else it may be.   There are many details outlined in the Shulchan Aruch of what qualifies under the umbrella of idol worship. Not always does it need to be bowing down to a stone, but many other acts could also fall under this umbrella, and any of those acts would be absolutely prohibited under all circumstances, even if it means forgoing the performance of a different mitzvah. When we take the words of the Sefer HaChinuch to heart, that any time we are led to believe that there is some slight power outside of Hashem, be it me, be it another individual, or be it another circumstance, can even slightly contribute to the results of my endeavors, is classified as idol worship, if we take these words to heart, we will quickly realize that although there is a mitzvah to perform Hishtadlus, we are certainly prohibited from performing this mitzvah just like any other mitzvah, if in the course of performing this mitzvah we will be doing idol worship.   And therefore it is so vital when approaching the subject of Hishtadlus to preface it, that ein od milvado, the basic teaching of Emunah, that only Hashem exclusively runs every single detail to our lives, is an absolute, and thereafter, yes, we might have an obligation to perform the mitzvah of Hishtadlus, but under no circumstances may we even slightly be led to believe that that Hishtadlus that we are making is contributing even one iota to the desired result, and if we are led to believe those thoughts, we are no longer permitted to perform this mitzvah. We ought to be so careful with this mitzvah of Hishtadlus. Doing too little Hishtadlus is using Emunah as an excuse to opt out of our obligation to perform the mitzvah, which is certainly wrong, and doing too much Hishtadlus can fall under the very severe transgression of avoidazara, idol worship. Whatever amount we believe is correct for us to be investing into Hishtadlus, it is so vital for us to first internalize that ein od milvado, there is no power in the world whatsoever outside of Hashem.

We've discussed that an approach of emunah leads us to believe ein od milvado. There is only Hashem exclusively running the show and all the details that transpire throughout our lives in this world. The opposite of that perspective is to believe that there is some other power, another individual, another circumstance, or oneself, as if I have the power to dictate my destiny. One of the complications of our endeavor to succeed in our emunah and bitachon is that there is a commandment to make our own effort in our endeavors, hishtadlus. And although the Torah commentaries teach that we are to view hishtadlus just like any other mitzvah that Hashem commanded us to perform, but of course we are to internalize that our efforts make no impact on the final result and what actually transpires in our life is exclusively ordained by Hashem, nevertheless retaining that perspective is a difficult ordeal because when I perform an act and see a result from my act, it looks very much like I am the engine driving my destiny.   So, step number one, when performing the mitzvah of hishtadlus, it is so vital to remember the teaching of the Torah commentaries that it is just a mitzvah I am performing and ultimately is not leading to any results. My results that I achieve in my life are completely and exclusively ordained and orchestrated by Hashem. One of the main differences about the mitzvah of hishtadlus in contrast to other mitzvos is that for most mitzvos we have clear guidelines outlined in the shulchan aruch, the code of Jewish law, as to the exact details pertaining to those mitzvos. When it comes to the mitzvah of giving tzedakah for example, there are many details outlined in the code of Jewish law, how to shake a lulav, eating matzah, lighting Shabbos candles and the many other mitzvos that we have, there are many details available to be able to fulfill the mitzvah in the appropriate manner, whereas with regards to the mitzvah of hishtadlus, there is no code of Jewish law that clearly outlines exactly how much effort each individual is required to make in any particular area.   The basic rule of thumb that many Torah commentaries point out is based on the verse of “Hashem tzilcha” - Hashem is your shadow. Just like a shadow reflects the image that one is portraying, in the same way the amount of emunah that a person is living with sincerely, to that degree one experiences Hashem coming through for them in their life. And therefore, Torah commentaries point out that the higher we are able to climb on the ladder of emunah, the less hishtadlus we might be required to make. Just like any other area of Torah, we are always obligated to learn whatever is available to us in Torah literature to gain Hashem's perspective. The only true and correct perspective.   And at the same time to seek daas torah, advice from real talmidei chachamim and tzadikim that can guide us according to Hashem's perspective. But after all is said and done, we have to realize that our obligation to fulfill the mitzvah of hishtadlus is very subjective and can depend on many factors. So ultimately how am I supposed to find the exact line of what I am required to do in order to fulfill my mitzvah of hishtadlus? And as mentioned many times, ultimately after one has researched the topic and taken daas torah, the advice of Torah leaders, we are left with the opportunity to speak to Hashem in our own words and ask Him for our personal guidance in our particular situation.   “Hashem, my Father, I know that You exclusively run the world. I believe and want to believe more and more the truth of the words ein oed milvadoi. There is nothing else except for You in the world. At the same time, Hashem, You commanded me to perform the mitzvah of hishtadlus, to make my own effort in my endeavors. I am currently dealing with a health issue, as You know, Hashem. And ultimately You do not need my efforts whatsoever to make me better. In fact, any efforts that I am going to pe

We've discussed many times what the Torah commentaries highlight, that our purpose in this world is exclusively to have emunah and bitachon in Hashem. At the same time, we've discussed how Hashem has commanded us to fulfill the mitzvah of hishtadlus, to make our own effort in this world, in our endeavors. The mitzvah of hishtadlus, of making our own effort, if understood in the wrong way, can be one of the biggest deterrents of living a life of sincere emunah and belief in Hashem.   Because again, if I make an effort and am led to believe to some degree that I am the one who is in control of my destiny, that is exactly the opposite of the perspective of emunah, which believes ein od milvado, there is only Hashem in the world, and He is in absolute exclusive control of all of our happenings. It is important to remember the words of Messilas Yesharim, one of the classic commentators, who writes that although we do have an obligation to make an effort, we are nevertheless to view our efforts, our hishtadlus, in the same image of one who is paying a tax. When I pay tax for something, that action does not help me in a direct way to bring in more income. It is just a payment that I am obligated to pay, and once I have done so, I can carry on with my other activities to try be successful in bringing in income.   And in the same way, when we do hishtadlus, we are to view that act just as a payment of our tax to Hashem. If I am sick and I visit the doctor, I need to remember that visiting the doctor will not make me better. It is just the payment of the tax that I am required to do in Hashem's books to fulfill that mitzvah, and only Hashem exclusively can heal me, independent of any doctors or medication. And the same would apply to any other area, be it trying to make money, be it trying to succeed in finding a marriage partner, and whatever endeavor we might be dealing with. If Hashem runs the world completely, as we are taught by the perspective of Emunah and Bittachon, why is it that He commanded us to fulfill the mitzvah of hishtadlus? He doesn't need our help.   Hashem can do everything and does everything exclusively, so why does He command us to make an effort? There are different reasons outlined by Torah commentaries. Some say that the reason we are obligated to make a hishtadlus is in order to cover up the miracle that Hashem does everything, and it almost looks like we are doing something now, and now we have the opportunity to exercise our emunah, our belief that it is actually not our action making it happen. And there are many other similar types of reasons, but ultimately the correct answer to the question of why Hashem commanded us to do hishtadlus is because we do not need to understand the answer.   Just like we don't understand Hashem's ways and His greatness in so many areas, in the same vein, we cannot expect to understand Hashem's calculations in why He commanded us to perform this mitzvah of hishtadlus, even though, as the Mesillas Yesharim points out, it does not in any way affect our final result, it is just paying a tax and fulfilling our obligation. We are also to remember the words of the Sefer HaChinuch that the Chofetz Chaim brings in his classic commentary, the Biur Halacha, right at the beginning, where the Sefer HaChinuch writes that if we believe that anything else has any form of power in addition to Hashem, even if we're believing 99% is in Hashem's hands, but 1% is in my hands to achieve the desired result, or 1% is in my boss's hands, or the circumstances' hands. If we believe that 99% of the situation is in Hashem's hands, but just 1% is in some ulterior power, that is classified as idol worship, Avoid Azara.   That is why it is so important to highlight that although there is a commandment to perform the mitzvah of hishtadlus, making our own effort, it is also so important to highlight the dangers of doing hishtadlus if we have the wrong perspective. Thank you Hashem for teaching me