At the end of Parashat Nitzavim, the Torah tells us: " הַחַיִּים וְהַטּוֹב נָתַתִּי לְפָנֶיךָ… וּבָחַרְתָּ בַּחַיִּים " — Hashem places life and goodness before us, and it is our job to choose life. Choosing life means choosing to follow Hashem's will, which always leads to blessing and good. At times, it may feel very difficult to do what's right. Sometimes it even seems as if we are losing by following the Torah. But that is only the way the test looks on the surface. In truth, when a person does Hashem's will, he never loses. Rabbi Yaakov Galinsky z"l gave a beautiful insight regarding a famous episode in the Torah. Chazal teach us that our Imahot were prophetesses. When Leah became pregnant with her seventh child, she saw through Ruach HaKodesh that it would be a boy. That meant that Rachel would end up with fewer shevatim than even Bilhah and Zilpah. After Leah already had four sons, Rashi tells us she had cried out to Hashem for another because she yearned to have more shevatim — but now she realized what this meant for her sister. If she were to have seven sons, it would have been a tremendous zechut. But Leah thought: How can I take so much for myself while my sister has so little? So she prayed that the child within her be changed from a boy to a girl. She gave up the neshama of Yosef HaTzaddik — one of the greatest figures in our history, considered on the level of the Avot HaKedoshim themselves — so that Rachel could merit having him instead. And Hashem answered her prayer. Leah gave birth to Dinah, and Rachel merited to bear Yosef. Think about what Leah gave up. She saw in her Ruach HaKodesh the greatness of Yosef, and she longed for the zechut of bringing him into the world. Yet she willingly sacrificed that privilege so her sister would not suffer. Nobody else knew of her prayer — it was a private act between her and Hashem. But Leah knew that if she acted for the Ratzon Hashem, she would never lose. And indeed, what happened? Dinah later gave birth to Asenat, who became Yosef's wife. Together they had Menasheh and Ephraim. In the end, Leah and Rachel became mechutanim — Rachel as the mother of the chatan, Yosef, and Leah as the grandmother of the kallah, Asenat. From both of them came two additional shevatim, as the pasuk says: " אפרים ומנשה כראובן ושמעון יהיו לי " (Bereishit 48:5). Leah had wanted another shevet, and in the end she received two of them — along with the merit of her selflessness toward her sister. Who could have imagined that Dinah's daughter would marry Yosef? Yosef was in Egypt, Yaakov's family was in Eretz Kena'an, hundreds of miles away. How would Dinah's child ever arrive there? The only answer is the miracles of Hashem. The lesson is clear: no one ever loses from following Hashem's will. The Torah promises that obeying Hashem leads only to life and goodness. As we stand just days before Rosh Hashanah, we must commit ourselves to becoming better in our observance of the mitzvot, and to do them with excitement — knowing that by doing so, we are choosing life, and choosing Hashem's path for us.

The Sefer She'erit Menachem quotes the Gemara in Bava Metzia which teaches an illuminating halachah. If a man borrows a thousand dollars and leaves a collateral with the lender worth far more than the loan, saying that if he does not pay back on time the lender may keep the collateral — the halachah is that the lender may not keep it. Why? Because it is obvious the borrower never really intended to give up an item worth so much more than what he owed. However, the Gemara qualifies: if a few days before the loan was due, the borrower was knocking on doors, desperately trying to come up with the money, then clearly he still wanted to redeem his collateral. The lender cannot keep it. But if a few days before the due date he was out drinking with his friends, showing no concern for repayment, then we assume he didn't really care, and the lender may indeed keep the collateral. The She'erit Menachem uses this halachah as a mashal for us during these days leading up to Rosh Hashanah. All year long, Hashem has been lending us life, children, sustenance, and countless blessings — all on condition that we use them to become the people we are meant to be. Now, as Rosh Hashanah approaches, the loan is coming due. Who can honestly say that he has "paid back in full," that he has fully utilized every gift Hashem has given him for avodat Hashem? But if, in these final days, we are sincerely trying — striving to improve, to recognize the gifts Hashem gives, and to use them properly — then Hashem grants us an extension. What we must not do is "drink beer with our friends," wasting these precious days in spiritual carelessness. Now is the time to reflect, to notice where we are lacking, to take concrete steps to grow, and if it feels overwhelming — to beg Hashem for His help. A man shared his personal story. He has been struggling in business for a year and a disaster struck: his pipes burst, and the entire sidewalk and driveway had to be dug up and replaced. The bill was thirty thousand dollars — money he simply did not have. Yet somehow he managed to come up with the full amount and pay it. It was then that thoughts of teshuvah entered his mind. He realized that since his business troubles began, he had stopped paying his tzedakah pledges. By now, he owed close to thirty thousand dollars. He thought to himself: If I could find a way to pay thirty thousand for pipes, shouldn't I treat my pledges to Hashem's causes with the same urgency? He resolved to try. With great effort, he managed to pay fifteen thousand, but after that he was stuck. He simply could not come up with more. So he did what a Jew does when he reaches his limit: he poured out his heart in tefillah. Three times a day he asked Hashem for help to pay off his full tzedakah obligations before Rosh Hashanah. Now, there was one man who owed him a large sum of money from a business deal. For months he had asked this man daily for repayment, until finally, six months earlier, they had come to an agreement: the man guaranteed that he would pay in full, but only when he was comfortable, and on condition that he would not be pressured again. He had not asked since. As Rosh Hashanah was draing near, he debated with himself: perhaps he should ask the man for fifteen thousand, just enough to cover the rest of his pledge? But then he told himself, an agreement is an agreement. He even thought, maybe this man has funds in his JCF account he could use to pay tzedakah on my behalf, but still he held back. He kept praying. Then, one day, he went to shul for Minchah, and there, unexpectedly, was that man. After tefillah, the man approached him and said: "Someone who owes me money asked if I had any unpaid tzedakah pledges that he could pay on my behalf. I thought of you — I'd like to let him pay fifteen thousand dollars toward your pledges through his JCF fund." The man could not believe his ears. That was exactly what he had been asking Hashem for. Exactly the amount he needed. Exactly the salvation he had been praying for. At that moment he felt how close Hashem was to him, how lovingly Hashem answered him. The message was clear: Hashem wants to help us. But first, we must show that we want to improve, that we sincerely want to pay back our "loan." When we do, and we turn to Hashem for help, He opens doors we never dreamed of.

Chazal teach that on Rosh Hashanah, Hashem judges every individual based on what he did every second of every day over the past year. With this knowledge, we should be doing everything in our power to make teshuvah and improve our ways. Especially now, in the month of Elul, when Hashem reveals an outpouring of mercy towards us, we must take advantage of this opportunity. But is there something we can do, in addition, that will make the judgment easier? The Ba'al HaTurim, commenting on the pasuk " תמים תהיה עם ה' אלקיך " , writes that whoever fulfills this mitzvah is considered as if he fulfilled the entire Torah, from aleph to tav. What does this mean? It means that one who does not worry about the future, but trusts that Hashem is leading him on the perfect path, and accepts wholeheartedly the way Hashem deals with him—without questions or complaints—is credited as if he has kept the entire Torah. Rabbi Menashe Reizman asked: Doesn't the Gemara say that it is forbidden to think that Hashem is a vatran —that He simply overlooks our wrongdoings? One of the fundamentals of emunah is that Hashem rewards mitzvot and punishes averot. If so, how can it be that someone who trusts Hashem's dealings with him, but still has sins, should be considered as if he fulfilled the entire Torah? Rabbi Reizman explained: It's not only the Ba'al HaTurim who says this. It is explicit in the pesukim themselves. In Parashat Balak, it says, " לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל, ה' אֱלֹקָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ ". These words are read in the Malchuyot section of the Musaf Amidah of Rosh Hashanah. Rashi explains this pasuk to mean that Hashem is not exacting with a person for his sins—even when he angers Him. Why? Because such people do not preoccupy themselves with trying to figure out the future. Instead, they place their full trust in Hashem. And because of this, Rashi says, they become worthy of blessing. What is the explanation? There are two ways a person can go through life. One way is with constant questioning: Why is my life the way it is? Why does he have so much blessing while I don't? Why does he have such good children and I struggle? Why does everyone else seem to get the good positions and I don't? Why are his daughters married off so easily, while mine are waiting so long? This is the natural human way—always comparing, always doubting, always feeling that life is unfair. If someone chooses this path, then Hashem treats him with the same precision. Hashem will look into his deeds with equal scrutiny: Why don't you concentrate on the words of tefillah? Why don't you have proper kavanah when you say berachot? But if a person does not question Hashem, if he refuses to ask "why" or "is this fair," and instead accepts that everything Hashem does is absolutely fair, upright, and the very best possible outcome—even when, from our limited perspective, it looks as if Hashem is doing "wrong" with us—then Hashem responds measure for measure: You don't question My actions, I won't question yours. This is not considered Hashem overlooking our sins. It is not a case of Hashem being a vatran . On the contrary—it is deserved. We have earned this special relationship. If we are tamim im Hashem Elokecha , then Hashem is tamim with us. This is a wondrous principle. But it is far easier said than done. The nature of man is to compare himself to others, to feel lacking, to complain—especially when things seem unfair. People try to improve, but the salvation they hope for does not always come. People pray with all their hearts, but do not always see their prayers answered. People think they have so much bitachon, but then they feel let down. Everyone has reasons they would naturally want to question. But if we can rise above that nature, if we can truly trust Hashem's will for us and believe with all our hearts that whatever is happening is absolutely the best thing for us, then we will enter a new category of human being: one who is tamim im Hashem Elokecha . And that comes with the most amazing benefits.

One of the Torah readings on Rosh Hashanah is the story of the Akedat Yitzchak. To this day, we continue to benefit from the eternal merits Avraham Avinu gained by his willingness to sacrifice his son at Hashem's command. But there was another profound accomplishment that day. The Torah commands, " תמים תהיה עם ה' אלקיך " — Tamim Tehiyeh Im Hashem Elokecha (Devarim 18:13). Rashi explains that this means: do not concern yourself with what the future holds. Rather, accept that Hashem is leading you exactly to the places and circumstances you are meant to be. Trust that whatever will happen will be for the best, and therefore there is no need to worry. The Passuk says in Tehillim, " ואני בתמי אלך " . Chazal teach that this pasuk was said regarding Avraham going to the Akedah. He walked with wholehearted trust in Hashem. The B'nei Yissaschar explains the depth of this trust: Avraham already had a prophecy from Hashem that his future offspring would come through Yitzchak. And yet, now he was being commanded to bring him as a korban ola — a direct contradiction to the earlier prophecy! It is forbidden to disbelieve a prophecy. That meant Avraham was required, all the way to Har HaMoriah, to continue believing both truths at once — that he must sacrifice Yitzchak, and yet that his children would still come through him. To human logic, it was an impossibility. But Avraham went betumo — with complete Emunah. He did not wrestle with the contradiction. He did not calculate or analyze. He placed everything in Hashem's hands and told himself: It's not my job to figure out how the future will work out. It's my job to trust that Hashem is in charge of the future. In the end, we see the perfection of Hashem's plan. Precisely because Yitzchak was placed on the Mizbeach, he became able to father children. The Or HaChayim HaKadosh explains: Yitzchak was born with the neshama of a female, and for the first 37 years of his life he had no zivug — because every couple is one neshama, half male and half female. Yitzchak's neshama had come down alone. At the moment of the Akedah, as his soul left him, Hashem gave him a new neshama — a complete male neshama. And at that very moment, Rivka, the other half of his soul, was born. What seemed the greatest contradiction turned out to be the greatest answer. This is the lesson for us. In our lives we also face contradictions, situations that make no sense, questions that seem unanswerable. Our avodah is to walk with Hashem with complete emunah, to trust that He will reveal the answers in the perfect time. A man shared his story: At eighteen, he began working in his father's retail stores. By the time he was twenty-eight, married with children, those stores collapsed. From a comfortable lifestyle, he suddenly could not pay even for basic expenses. With no business skills beyond retail, he felt lost. He clung to his learning, spending hours each day in Torah, though even concentrating became difficult. Then, one day, his father asked a real estate friend to involve him in handling their empty stores. The young man took on the project and showed surprising ability. Eventually, that friend called and invited him to partner with his son-in-law in a new real estate company. The business flourished, and the man today enjoys both a solid livelihood and more time for Torah and mitzvot. At first, he had asked: Why did Hashem take away the only work I knew? But in truth, the "problem" was the answer. Losing his old job was the key to discovering his true path in life — one far better than he ever imagined. So it is with all of us. The answers may not be immediate, but they are always the greatest possible answers. Those who walk with Hashem in trust will see blessing — in this world and the next.

Every neshama that comes down into this world is given a mission: to serve HaShem from the exact circumstances in which He places it. To do that, a person must learn Torah and mitzvot, so that he will know exactly what HaShem wants him to do in every situation he finds himself in. Everything we do for HaShem only benefits us, for HaShem Himself does not need anything from us. And an integral part of our avodah is to do it with happiness. HaShem wants us to be excited about mitzvot and to feel that they are our greatest honor and privilege. He knows the nature of people is to feel joy in doing something for those who do for them. And so, HaShem not only gives us everything we have — He makes sure we know that it all comes from Him, so that we will be more excited to serve Him. In Parashat Ki Tavo, regarding the mitzvah of bikkurim (first fruits), the Torah says: וְהָיָה כִּי תָבוֹא אֶל הָאָרֶץ אֲשֶׁר ה' אֱלֹקיךָ נֹתֵן לָךְ "It shall be when you come into the land that HaShem your G-d gives you " Later it says: וּלְקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה אֲשֶׁר ה' אֱלֹקיךָ נֹתֵן לָךְ "You shall take from the first of every fruit of the ground t hat HaShem your G-d gives you" . And again: וְעַתָּה הִנֵּה הֵבֵאתִי אֶת רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר נָתַתָּה לִּי ה ' "And now behold, I have brought the first of the fruits of the land that You, HaShem, have given me" . The Torah repeats again and again: "that HaShem your G-d has given you." Because if we truly recognized how much HaShem gives us, we would be overflowing with excitement to serve Him. The challenge is that we don't see Him making the fruit grow. We don't see Him writing the check, healing our illness, or bringing us our shidduch. Sometimes HaShem delays the gifts He has prepared for us, so that when they finally come, we will know exactly where they are from. A person struggling with parnasah, who prays with all his heart and then sees success, appreciates HaShem's blessing more than ever. From the very beginning, HaShem set this system in place. When Adam HaRishon was created, the Torah says the vegetation had not yet sprouted, כי לא המטיר ה' אלקים על הארץ —"for HaShem God had not yet sent rain upon the earth". Why? So that Adam would recognize the need to pray, and ask HaShem for rain. The more we recognize HaShem's Hand in giving us everything, the more joy we will feel in following Torah and mitzvot. Often HaShem makes His hashgachah peratit so clear that it cannot be missed. But even then, we must keep our eyes open. A man told me about an amazing story of hashgachah. His shul was writing a new Sefer Torah. The rabbi inspired everyone by speaking of the greatness of the mitzvah, and how it is even a segulah to have children. The man's son had recently married, and so he decided to sponsor Parashat Tazria, which begins with the laws of a woman giving birth to a baby boy. He did this in the hope that his son would be blessed with children. A few months later, to his amazement, his own wife became pregnant — after nearly six years since their last child. Baruch HaShem, the pregnancy was smooth, and she gave birth to a healthy baby boy on the very Shabbat when Parashat Tazria was read in shul. Incredible hashgachah! He had sponsored the writing of Parashat Tazria, which begins with the birth of a boy, and that very year, he himself was blessed with a son, born on Parashat Tazria. But here's the wonder: because he had donated the parashah in honor of his son, he completely forgot that he had even sponsored it. The miracle HaShem gave him slipped by unnoticed. Until later that week, his daughter dropped something in the car. As she reached under the seat to retrieve it, she pulled out a certificate. It was the certificate given to him by the shul, acknowledging that he had sponsored Parashat Tazria in the new Sefer Torah. When he saw it, he was stunned. He told me: "I didn't even realize what HaShem had done for me. But He loves me so much, He didn't want me to miss it. He made sure my daughter found that certificate, so that I would recognize His kindness." HaShem gives and gives and gives. The more we recognize it, the happier we will be to serve Him.

The pasuk says in this week's Parasha, Ki Tavo , ושמחת בכל הטוב – we are to rejoice with all of the good that Hashem gives us. In this world, when a person appreciates what others do for him, those people are happy to give him more. But when a person denies the good, it makes others turn away from giving him. At the end of the year, when we are going to request of Hashem to give us a new year of blessing, the best thing we could do is to first appreciate how much He has given us already. One of the reasons people don't appreciate is because they feel that everyone else has more than them and everyone else is happier than them. But they are very mistaken. The sefer Orchot HaYeshiva tells the story of a young man who went to see Rav Shach, zatzal , and lamented that it seemed to him that his friend, who had gotten engaged at the same time as he did, seemed to be happier than him. He was asking the Rabbi if he should perhaps break off his engagement. Rav Shach replied, "The boy you are talking about was here before and he had the exact same complaint. He thought that you seemed happier than him." This is the nature of man, to always think that others are happier than he, but in actuality, Hashem gives each person exactly what he needs to be happy, to do his job. If we could only focus on what we do have rather than on what everyone else seems to have, we would be so much happier. Just saying the Birkot HaShachar in the morning with kavana can bring a person such an appreciation for Hashem. The Chochma U'Musar writes, before we say each beracha , we should think about what exactly we are about to thank Hashem for and then appreciate it to the fullest. For example, he said, one of the berachot is פוקח עיוורים – that Hashem gives eyesight to the blind. Simply, we are saying when we go to sleep we can't see and each day when we wake up, Hashem gives up the ability to see once again. We are supposed to imagine the feelings of a blind man, lo alenu , and then imagine that all of a sudden, a doctor came up with a medication that could cure the blind. How much joy would a blind man have finally being able to see? That is the amount of appreciation that we are supposed to show Hashem every single day because nothing is a given and just because a person has something today doesn't necessarily mean he'll have it tomorrow. It is only because of the chesed of Hashem that we are able to enjoy the blessings He gives us each and every day. We also have to feel so fortunate that we have the zechut to serve the Melech Malchei HaMelachim HaKadosh Baruch Hu . The sefer Mizmor L'Asaf writes, when a person enters the shul in the morning, he should be overcome with hakarat hatov that Hashem gave him the privilege of entering His home to come and speak to Him. The more we appreciate, the better our avodat Hashem will be, the happier we will be and the happier Hashem will be to give us even more.

The Anshei Knesset HaGedolah placed Aleinu LeShabe'ach into the Musaf Amidah of Rosh HaShanah, the very day when we crown HaShem as our King. There, it serves as the prelude to Malchuyot . As well, our Sages gave us the privilege of saying Aleinu at the end of every single tefillah, three times a day. If we would truly understand the treasure we have, being able to say Aleinu daily, we would approach it with tremendous joy and excitement. The Mishnah Berurah writes that one should recite Aleinu with awe and trepidation, because the malachim in shamayim listen as we say it, and the Shechinah is among them. When they hear us declaring Aleinu , they respond with the words אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ, אַשְׁרֵי הָעָם שֶׁה' אֱלֹקָיו . The Chida, in the name of Rav Hai Gaon, writes that one should recite Aleinu with the utmost kavannah, for it contains exalted and wondrous praises of HaShem. He adds that it should be said standing, even with a tallit over one's head. The Arizal teaches that Aleinu has the power to remove the negative angels who seek to block a person's prayers from ascending before HaShem. It begins with the words Aleinu le'shabe'ach la'Adon hakol —with those words we affirm that it is incumbent upon us to praise HaShem. Why specifically at the end of tefillah should we feel even more inclined to praise Him? Some explain: because HaShem has just given us the greatest gift. He allowed us to ask for all our needs, and He did so in a way that spares us from feeling like takers. In tefillah, we are credited with a mitzvah simply for fulfilling HaShem's command to pray. Even if no material blessing came from our prayers, the spiritual reward alone would be boundless. And yet, HaShem responds by providing our needs, as if we are somehow doing Him a "favor" by praying. Of course, He needs nothing from us. In truth, He is giving us everything, yet He makes us feel as if we are the ones giving to Him. For this, we should be overflowing with gratitude and praise. Then we declare: לתת גדולה ליוצר בראשית —"to give greatness to the Creator of the beginning." The Sefat Emet explains that Yotser Bereshit refers not only to HaShem as the Creator of the world, but as the One who continually pumps life and energy into all of creation. Every heartbeat, every breath, every moment of vitality flows from Him alone. Our task is to recognize this and live with that awareness. As we say during the Yamim Nora'im: וידע כל פעול כי אתה פעלתו —"And every being will know that You are its Maker." One of the reasons HaShem obligates us to make hishtadlut for our needs is to test whether we will believe that we are accomplishing with our own efforts, or whether we recognize that we are simply going through the motions while HaShem is doing everything. If we think that we actually change outcomes with our actions, then we have not yet passed the test. But if we believe that we are putting in effort only because HaShem commanded us to, and that the results will be whatever He wants, regardless of what we do, then we are succeeding. It appears to us that our hishtadlut causes results, and that is why it is so difficult to believe otherwise. If HaShem had not required us to make hishtadlut , it would be far easier to believe fully in His power and control. But now that we must make efforts, the challenge is great. We must not place too much emphasis on what doctors say, but only that we have fulfilled our obligation by going to them. We should not put too much emphasis on what kind of hishtadlut we do to earn parnasah, but simply that we did what was required for HaShem to send His blessing. HaShem is the Yotser Bereshit . He not only created the world, but He constantly pumps life and energy into everything, including us. For that, once again, we owe HaShem endless gratitude and praise. Let us learn the words of Aleinu properly and utilize the treasure that our rabbis gave us. If we can internalize its messages, we will walk out of every tefillah stronger in emunah, fortified with the clarity to recognize HaShem in everything that takes place.

The Chatam Sofer writes that tefillah is more readily accepted during the days of Elul and Aseret Yemei Teshuvah. This period is called Yerach Ha'etaním , which has the same numerical value as siach — to pour out our hearts in prayer. The Midrash in Parashat Ki Tavo says that Moshe Rabbenu, through ruach ha'kodesh , foresaw that the Bet HaMikdash would one day be destroyed and the mitzvah of bringing bikkurim would cease. Therefore, he established that there should be three tefillot every day. These tefillot, the Midrash teaches, would be more beloved to HaShem than all of a person's good deeds and even more than all of the korbanot combined. Rav Yechezkel Levenstein explained that it is always befitting for a person to improve, even slightly, in the way he prays — especially in his kavanah — because that effort can uplift his entire avodat HaShem . Tefillah is wondrous, especially when a person prays with awareness of Who he is speaking to. A man told me about an incident that happened recently while he and his entire family were on vacation. There was a mix-up with the keys for their apartment, and as Shabbat approached, they still had not been able to get inside. Finally, the hotel informed them that a worker named Alfonso was bringing the keys. But when a family member mistakenly approached a different hotel worker in a golf cart, the man wrongly assumed there was an attempt to harm him. He called the police and pressed charges for assault. Soon, sheriff's deputies arrived. They interrogated the family member and even detained him while waiting for a detective. The officers indicated there was a real possibility of arrest that very evening, just minutes before Shabbat. Frantically, urgent attempts were made to reach a top lawyer who was also a close friend. With only five minutes before candle lighting, they finally succeeded in contacting him, and he immediately spoke to the deputy. Shabbat began with tremendous uncertainty. Before Kiddush, surrounded by children and grandchildren, the family spoke about how during Kiddush we partner with HaShem in creation. They encouraged everyone to use that holy moment to silently pray for a yeshuah. They reminded one another that no one has any control other than HaShem — not the police, not the hotel worker, and not even the top lawyer. With those thoughts in mind, they made Kiddush. At around 9:45, while they were eating their meal, a police vehicle pulled up with their family member inside. Three officers explained that while the matter was not finished and would be referred to the state attorney's office, they had decided not to arrest him. They admitted it could have easily gone the other way. Then, the sergeant quietly asked one of the family members: "Did you pray to G-d for his release?" When he answered yes, the sergeant said: "It must have been your prayers, because he really should have been arrested." Here was a police sergeant telling them that their tefillot had brought salvation. Later that night, after the joyous meal, the children asked for a bedtime story from the sefer they had been reading together. The story they were up to told about a Jew who was wrongly accused and nearly jailed by three police officers. The children's eyes widened. It was exactly what had just happened to them. It was as if HaShem was sending them a direct message: I am here with you, guiding your lives. The entire Shabbat became one long conversation about the power of tefillah, especially when one recognizes the truth of ein od milvado — there is nothing but Him.

Many communities have the minhag to blow the shofar every day in Elul. The purpose is to awaken us, to instill fear and trembling as the awesome day of Rosh HaShanah approaches. There is also the minhag to read the mizmor L'David Hashem Ori v'yishi . And in that mizmor, David HaMelech says: " מִמִּי אִירָא… אִם־תַּחֲנֶה עָלַי מַחֲנֶה לֹא־יִירָא לִבִּי ". "Whom shall I fear? … Though an army encamp against me, my heart shall not fear" (Tehillim 27:1–3). At first glance, this seems like a contradiction. On one hand, we sound the shofar to create fear. On the other hand, we recite words of Tehillim telling us there is nothing to fear. Rabbi Menashe Reizman pointed out another similar contradiction. In Parashat Shoftim, the Torah commands: " כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ… לֹא תִירָא מֵהֶם כִּי ה׳ אֱלֹקיךָ עִמָּךְ " "When you go out to war against your enemy… you shall not fear them, for HaShem your G-d is with you" (Devarim 20:1). Even if they appear greater and stronger, we are told not to be afraid, because we have HaShem on our side and no one else has power. Yet immediately afterwards, the shoterim announce exemptions from battle: " מִי־הָאִישׁ אֲשֶׁר־בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ… מִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ… פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ " "Who is the man who has built a new house and not inaugurated it… who is the man who has betrothed a woman and not taken her… lest he die in battle and another man take her" (Devarim 20:5–7). Again, it seems inconsistent. First we are told there is nothing to fear, and then the Torah acknowledges the possibility of death in battle. Rabbi Reizman brought the Chovot HaLevavot (Sha'ar HaBitachon, fourth condition), who explains that true bitachon requires a person to be fulfilling the responsibilities HaShem has placed upon him. We often ask HaShem to grant our requests, but at the same time, He too has requests from us — that we live according to the Torah and mitzvot. When we strive to do His will, then we can confidently place our trust in Him to help with our needs. If someone ignores HaShem's will completely, it shows he doesn't truly know who HaShem is — and without that recognition, he cannot have genuine bitachon . Rabbeinu Yonah does write that even a rasha who trusts in HaShem will be surrounded with chesed. But that refers to a sinner who now wants to improve, who expresses a desire to return. Even that thought of change allows him to rely on HaShem's kindness. But someone who has no care for HaShem's will cannot say he trusts Him, because he doesn't truly know Him. Sometimes, HaShem must make life uncomfortable to wake a person up, to bring him to fulfill the mission for which he was created. Now we can resolve the contradictions. It is true that one who goes to battle with full awareness of ein od milvado will not be harmed. But to reach that state of bitachon , he must first experience the right kind of fear — the fear that motivates him to return to HaShem and strengthen his connection. That is why the shoterim warned the soldiers: war is dangerous, people may die. These words were meant to shake them into teshuvah, to awaken them to HaShem. Once that awakening leads to closeness and true trust, then indeed there is nothing to fear. So too in Elul. First we blow the shofar — to arouse fear and awareness that Rosh HaShanah is coming. Then, after we are inspired to draw near to HaShem and commit to doing His will, we can place genuine bitachon in Him. At that stage, there is truly nothing to fear, for HaShem Himself is our salvation.

Our job during these days of Elul is to figure out how we can improve inour avodat Hashem and then make concrete commitments on what exactly weare going to do about it. This is one of the ways in which we prepare for theawesome days of judgment ahead. When the evil inclination tries to dissuade usby saying "This is too difficult for you," or "People will laugh at you." Wemust remember, by improving in our avodat Hashem, weare only helping ourselves. Everyone has many needs that they ask of Hashem.Very often, the way He gives us what we need is through the mitzvahopportunities that He sends our way. If we become inspired to take on somethingnew, that inspiration is also m'et Hashem ת and we should not let it go without doingsomething about it first. A man, who we'll call Yehuda, told a story about what happened when hewas 27 years old. He was having a very hard time with shidduchim andcould have easily fallen into despair many times. One day, he traveled fromYerushalaim where he lived to Bne i Brak toattend the wedding of a friend who was younger than him. At 10:00, after he dancedwith the chatan, he left the wedding hall and headed for the closest bus stopto return home. He bumped into a high school friend who was coming out of abuilding nearby. They spoke for a few minutes at the entrance of that building.Turned out, this friend was there to attend a sheva berachot . As they were talking, someone came out of the building and told hisfriend to please go upstairs because they didn't even have 10 men for the sheva berachot yet and the mood was very blah. It was close to 10:15 and theyonly had six. The person then asked Yehuda if he would do a chesed andcome up as well. Although it was late and he had a long ride home, he felt badfor the chatan and kallah and he went up. The scene he saw lookedpathetic. It was a chatan and kallah sitting there with their mechutanim ,one grandfather and two boys in an uncomfortable silence. Eventually they didget a minyan . The boy who invited Yehuda up asked him to please startsinging. Again, feeling bad for the chatan and kallah , he startedsinging some songs and only a couple of people joined in with him. Then he wasasked to get up and speak. Yehuda said he never saw this chatan in hislife, how could he speak by his sheva berachot ? The other boytold him a few things about the chatan and then told Yehuda he would bedoing a great mitzvah. Yehuda was a good public speaker and, after a littlemore prodding, he agreed to speak. He delivered a beautiful devar Torah and spoke so nicely about the chatan , as if he knew him for years. Afterthe speech, the chatan was so moved, he got up and gave Yehuda a hug andkiss, thanking him for his kind words. Nobody else spoke that night besidesYehuda. During dessert, the man sitting next to Yehuda asked him some questionsabout himself and when that man discovered that Yehuda had no connection toeither the chatan or the kallah , he was so impressed with the chesed he just did. That man also came as a chesed , not knowing the chatan or the kallah . He suggested his niece as a shidduch and, a fewmonths later, Yehuda became engaged to her. He is now happily married withthree children. Hashem presented Yehuda with a big chesed opportunity. Evenagreeing to go up was difficult, but then being the only singer and speaker atan unknown place must have been extremely uncomfortable. That is where Hashemhad the path to his shidduch awaiting. The avodah at times may behard but, as always, according to the efforts are the rewards.