Podcasts about tefilot

After we recite in the morning the section of the Ketoret and the passage of "Abayeh Hava Mesader," we recite a very special prayer – Ana Be'cho'ah. This prayer was composed by one of the great Tanna'im – Rabbi Nehunya Ben Ha'kaneh, whom the Hida (Rav Haim Yosef David Azulai, 1724-1806) describes as one of the earliest Kabbalists, preceding even Rabbi Shimon Bar Yohai. The Ana Be'cho'ah prayer is so significant that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and many others write that if a person arrives late to Shaharit, and needs to skip the introductory portions of the prayer service, he should not skip Ana Be'cho'ah. This prayer consists of seven lines, each of which with six letters, for a total of 42 letters, and these 42 letters spell the special 42-letter Name of Hashem. This Name is the "elevator," the Name associated with rising to the upper worlds. It is critically important to recite Ana Be'cho'ah as part of our introduction to Shaharit because it elevates us to the heavens so we can present our Tefilot to G-d. By the time we recite the Amida, we want to be standing before the Heavenly Throne, so we can speak directly to the Almighty. The recitation of Ana Be'cho'ah elevates us to the higher spheres so we can speak to Hashem while standing in front of His Throne. It is proper to recite this Tefila slowly and to take note of the first letters of the words. This Name is alluded to also in the first paragraph of Shema, which consists of 42 words (from "Ve'ahabta" through "U'bi'sh'arecha"), corresponding to the 42 letters of this Name. For this reason, some Siddurim feature the letters of this divine Name alongside the words of this paragraph of Shema. Another allusion to this Name is found in Kaddish – specifically, in the phrase "Ve'yishtabah Ve'yitpa'ar Ve'yitromam Ve'yitnaseh Ve'yit'hadar Ve'yit'aleh Ve'yit'halal," which consists of seven words that each contains six letters, for a total of 42. Some have the custom to recite Ana Be'cho'ah each night before going to sleep. The soul departs and rises to the heavens when one sleeps, and so it is appropriate to recite this prayer which, as mentioned, is associated with elevation and ascent. Likewise, it is customary to recite Ana Be'cho'ah at funerals, Heaven forbid, as the coffin is being taken for burial, and the soul is ready to rise to the heavens. In some communities, Ana Be'cho'ah is recited before Lecha Dodi on Friday night, as we elevate ourselves to the higher plane of Shabbat. Likewise, many recite this prayer after counting the Omer, as the Omer counting is intended to elevate us in preparation for Matan Torah on Shabuot. The custom to read Ana Be'cho'ah following the recitation of "Abayeh Hava Mesader" was taught by the Arizal, as brought in Sha'ar Ha'kavanot. This is cited by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century), by contrast, writes that it is better to recite Ana Be'cho'ah later, just before Baruch She'amar. He explains that the world was created with the power of this 42-letter Name, and so it is appropriate to allude to this Name just before reciting "Baruch She'amar Ve'haya Ha'olam," when we give praise to Hashem who created the world. However, we follow the Arizal's teaching, that Ana Be'cho'ah should be recited after the section of "Abayeh Hava Mesader." One possible explanation for the Arizal's custom is that the section of "Abayeh Hava Mesader," which lists the various Abodot (services) performed daily in the Bet Ha'mikdash, omits Birkat Kohaim (the priestly blessing), which was recited each day in the Bet Ha'mikdash. In the Bet Ha'mikdash, the Kohanim reciting Birkat Kohanim would use the Shem Ha'meforash – the divine Name that is normally forbidden to utter, and according to some, this was the 42-letter Name. Perhaps, then, we add Ana Be'cho'ah – which is associated with this Name – after the section of "Abayeh Hava Mesader" to allude to the daily recitation of Birkat Kohanim in the Bet Ha'mikdash. The Ana Be'cho'ah prayer concludes with the pronouncement of "Baruch Shem Kebod Malchuto Le'olam Va'ed," giving praise to the exalted Name of G-d, which this prayer expresses.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Classes on Rambam, divided according to the daily schedule.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Classes on Rambam, divided according to the daily schedule.

The Arizal taught that one should begin the Shaharit service each morning with a declaration that he commits to fulfill the Misva of "Ve'ahabta Le're'acha Kamocha" ("Love your fellow as yourself" – Vayikra 19:18) by loving each and every Jew with all his heart and soul. The text of this declaration appears in many editions of the Siddur. The reason it is proper to introduce one's prayers with this declaration is that it helps ensures the acceptance of our prayers through their joining the prayers of the rest of Am Yisrael. When a person prays, he might individually be unworthy of being granted his requests. But when he prays as part of the congregation, and as part of the Jewish Nation as a whole, then his Tefilot rise to the heavens as part of the prayers of Am Yisrael, such that it comes before G-d with the collective merit of the Jewish People. In order to do this – to pray not as an isolated individual, but as part of Am Yisrael – one must emotionally bond with the rest of the nation, and this requires loving each of his fellow Jews. Thus, declaring one's love for his fellow Jews before the Tefila helps ensure the acceptance of his prayers. The question, though, arises as to how a person can make this declaration if there are people whom he does not like. Many people have been hurt by others, feel they have been wronged, or are embroiled in fights and conflicts. They cannot honestly say that they love each and every fellow Jew as they love themselves. Can a person recite this declaration before the morning prayers knowing that there are people whom he does not actually love? This question was brought to Hacham Ovadia Yosef, and the questioner asked if perhaps the text of the declaration should be altered to avoid making a dishonest proclamation. Hacham Ovadia replied that traditional prayer texts should not be tampered with, and so this declaration should not be altered. He felt that one should recite this declaration with the hope that this daily pronouncement will eventually impact him to the point where he genuinely loves each and every Jew. Even if at the present moment there are people whom he does not love, he may recite the declaration because with time, the words will penetrate his heart and inspire him to overcome his hard feelings toward those whom he dislikes, to the point where this declaration will be entirely genuine and truthful. Incidentally, this question also arises with regard to the declaration customarily made before one goes to sleep, announcing that he forgives anyone who had wronged him in any way. Sometimes, a person is still angry with somebody over something he did or said, and is as yet incapable or unwilling to forgive. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that in such a case, a person should not recite the nighttime forgiveness proclamation, as this would be dishonest. (Another example is the passage in the Selihot prayers when we ask Hashem to store our tears – "Sima Dim'ati Be'nodecha," even though most people do not shed tears while reciting Selihot. Hacham Ovadia writes that it is acceptable to recite this text during Selihot because it could refer to the tears that will be shed on Yom Kippur, as the vast majority of people who pray sincerely cry at some point during the Yom Kippur service.) It is worth noting in this context the fascinating interpretation of the verse "Ve'ahabta Le're'acha Kamocha" given by Rav Haim Palachi (Turkey, 1788-1868). He explained this command based on a story that happened in his time, when three businessmen moved from his city, Izmir, to Eretz Yisrael. All three were the leading figures in the industries in which they worked, and so when they left, the smaller businessmen assumed that they now had an opportunity to grow their enterprises. After all, as these three men had the largest businesses, their customers would now be looking elsewhere for their merchandise. Rav Haim Palachi warned them, however, not be so confident. Sometimes, he said, an industry leader brings blessing to the entire industry, which affects even the smaller businesses. Although it might seem that the largest proprietor is limiting the profits of the smaller vendors, this is not necessarily the case, as he could be the conduit through which Hashem sends His blessing to the entire industry. Sure enough, all three industries declined after these businessmen left. Whereas the smaller businesses assumed that they would prosper, the exact opposite occurred. Rav Haim Palachi explained the command of "Ve'ahabta Le're'acha Kamocha" on this basis. It means that we must love our fellow who is "Kamocha" – like us, involved in the same line of work or in the same industry. We must love even our competitors – because they're not actually our competitors. Hashem is capable of providing everyone with sufficient sustenance, and, moreover, the person who appears to be our competitor might actually be the one bringing the blessing down to our industry. Thus, the command to love our fellow, which we recite each morning, refers to all people, even those whom we might feel justified in resenting, because we must believe that Hashem has enough goodness to bestow upon us all, and a competitor's success has no harmful effects on us whatsoever.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

Rabbi Gordon studies one chapter a day from Maimonides' classic legal work of Mishneh Torah. The original Hebrew text is read and then translated and clearly explained in English.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

CUALES TEFILOT NECESITAN 10 PERSONAS Y QUE PASA SI SE DESACOMPLETAN? by Rab Shlomo Benhamu

Sweetening all The Judgements with Joy, L'chaim, Dancing

Favor de compartir este video para multiplicar las Tefilot

As part of the event of Matan Torah, when G-d revealed Himself to Beneh Yisrael and gave the Torah, Moshe constructed an altar and had sacrifices offered. We read that Moshe placed half the blood in basins, from which he later sprinkled blood on the people, and he poured the other half on the altar (Shemot 24:6). Rashi, surprisingly, comments that the division of the blood into two halves was done by an angel. It would be impossible for a human being to divide the blood in two precisely equal halves, and so an angel was sent from the heavens to do this. We must wonder, why did Hashem find it necessary to dispatch an angel for this purpose? Why was it so critical for the halves to be precisely equal? Would these sacrifices have been in any way deficient if one portion of blood was slightly larger than the other? Rav Yitzchak Hutner (1906-1980) answered this question by exploring the symbolism of the division of the blood at the time of Matan Torah. If we would ask most Jews to define the term "religious Jew," to describe the defining characteristics of people referred to with this term, most would likely mention things like Shabbat observance, modest dress, eating kosher, synagogue attendance and daily Tefilot. People generally tend to define "religious" as ritual observance. In truth, however, these rituals are only half the story. Ethical conduct, integrity, kindness and sensitivity to others are no less a part of Torah than praying three times a day, Shabbat, Kashrut, and Seniut (modesty). In fact, Rashi begins his comments to our Parasha, Parashat Mishpatim, by noting the significance of the first letter of this Parasha: "VE'eleh Ha'mishpatim" – "AND these are the statutes…" Rashi writes that this letter – the conjunction "Ve-" ("And") – indicates a connection between the end of the previous Parasha, which tells of the Revelation and the Ten Commandments, and the civil laws presented in Parashat Mishpatim. Just as the Ten Commandments were proclaimed at Mount Sinai, so were the laws of Parashat Mishpatim given at Mount Sinai. We can never draw a wedge between Torah and ethical interpersonal conduct. The laws of Parashat Mishpatim, which govern the way we treat our fellow, are no less a part of the Torah as any of the other Misvot. So crucial is this message, Rav Hutner explained, that Hashem sent an angel to divide the sacrificial blood at the time of Matan Torah into two precisely equal parts. It was critical to convey the message that neither half of Torah carries even slightly more weight than the other. The two areas of Torah life – our obligations to Hashem, and our obligations to other people – are of exactly the same level of importance, and we must never allow ourselves to prioritize or emphasize one over the other to even the slightest degree. It is likely no coincidence that Parashat Mishpatim, the section in which this point is expressed, is always read around the time of 25 Shevat, the Yahrtzeit of Rav Yisrael Salanter (1809-1883), founder of the Mussar movement. Rav Yisrael placed very strong emphasis on maintaining this balance, on not allowing our pursuit of spiritual excellence to result in compromises in our Middot (character traits). One famous example is the time when his students approached him before they went to bake Masot in preparation for Pesach, to ask which stringencies are proper for them to observe when baking Masot. "Be very careful not to yell at the woman in charge of cleaning the factory," Rav Yisrael replied. "She's a widow. Concern for her feelings is the most important stringency you should observe." Rav Yisrael feared that in the students' concern to maintain the strictest Halachic standards for the Masot, they might neglect the more basic religious obligation to speak to widows with sensitivity and respect. As we approach his Yahrtzeit, let us internalize this vitally important lesson, and ensure to ascribe the same degree importance to both parts of the Torah, because this is what being a complete Jew means.

In Siman 682, The Shulhan Aruch outlines the Halachot of inserting the special Hanukah addition of "Al Hanissim" in the Tefilot and Birkat Hamazon. One issue is whether it is permissible for the Shliah Sibbur to remind the congregation to insert "Al Hanisim" in the middle of Arbit. Does announcing "Al Hanisim", after the Kaddish before the Amidah, constitute a Hefsek (interruption) of the Tefila? In Siman 236:2, Maran rules that it is permissible to do so for "Ya'aleh V'Yavo" on Rosh Hodesh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) there adds that this applies to "Al Hanisim" on Hanukah as well. The Ner Sion, agrees with this, according to the letter of the law, since it is done "L'sorekh Tefila"-for the purpose of prayer, it is not considered a Hefsek (interruption). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Pekudeh brings down that this was the custom of some communities. However, the accepted custom is not to announce "Al Hanisim," but rather, the first person to reach "Al Hanisim" in the silent Amidah raises his voice to remind the rest of the congregation. If one forgot to insert "Al Hanisim" in the Amidah, he is not required to repeat the Amidah. The Poskim discuss whether it is better to skip "Al Hanisim" in order to complete the Amidah in time to recite the "Nakdishach," which according to some authorities is a fulfillment of the Torah obligation to sanctify God's name. Their conclusion is that one should continue to pray the full text of the Amidah and not skip "AL Hanisim" since that is the Misva that he is currently engaged in. If one inserted the "Al Hanisim in the wrong place, for example he said it in the beracha of "Reseh," where Ya'aleh V'Yavo is usually inserted, he must say it again in the correct place-the Beracha of "Modim." The Sha'ar Ha'siyun (Rav Yisrael Meir Kagan of Radin, 1839-1933) in 682:2 rules that the insertion of "Al Hanisim" in the wrong place does not constitute a Hefsek (interruption) that would require him to repeat the entire Amidah. The Hachamim did not institute a Hanukah insertion in Beracha "Me'en Shalosh"-the Beracha after snacks, and there is much discussion as to why that is. There are numerous variant versions of the text of the "Al Hanisim." Hacham Ovadia held that it should begin "V'Al Hanisim," whereas Hacham Bension held that the custom is to say "Al Hanisim." Some have the custom to say "Bimeh Matityah," without a Vav, instead of MatityahU. Some say "Matatyah," as is written in the Siddur "Kol Yaakov." However, our custom is to say "Matityah," which is the prevailing version. Some have the reading "L'Hashkiham," instead of "Le'shakeham." Some say "Toratach," as opposed to those who say, "MiToratach." Some say "Hashmona'ee," as opposed to those who read "Hashmonai." Each person should follow his tradition. SUMMARY One should not announce "Al Hanissim" during the Tefila to remind the congregation. "Al Hanisim" should not be skipped in order to finish the Amida in time to answer Nakdishach. If one inserted "Al Hanisim" in the wrong place, he must say it again in its proper place. There are many variant versions of the text of "AL Hanisim," and everyone should follow their tradition.

La fuerza de las Tefilot

The Torah in Parashat Vayera tells the story of Hashem's destruction of the wicked city of Sedom and its neighboring towns. Before annihilating the region, Hashem informed Abraham Abinu of what He was planning to do. Abraham, the paragon of loving kindness and compassion, pleaded on Sedom's behalf, asking G-d to spare the city if He would find fifty righteous residents. G-d agreed, whereupon Abraham went further, pleading that the city be spared if there were even just forty-five worthy inhabitants. Hashem again consented, and Abraham then continued, begging for the city to be saved in the merit of even just thirty righteous people – and then twenty, and then ten. In the end, not even ten righteous people were found in Sedom, and so it and four other cities in the region were destroyed. The question arises as to why Hashem allowed Abraham to continue praying after presenting his initial request that the city should be spared in the merit of fifty righteous residents. Quite obviously, Hashem knew from the outset that there were not even ten people in Sedom worthy of being saved, not to mention twenty, thirty, forty, or forty-five. And yet, He allowed Abraham to continue pleading on the city's behalf, lowering the number all the way down to ten. Knowing that there were not enough righteous people in Sedom to spare the city, shouldn't Hashem have told Abraham to stop at the very beginning? Didn't He know that Abraham was wasting his time by continuing to pray for Sedom? The answer is that this question is predicated on a woefully mistaken assumption about the value and significance of prayer. It presumes that the value of prayer lies solely in its effectiveness in bringing the desired result. If the person will not attain that which he prays for, according to this logic, the prayer is a waste of time. But this is a grave mistake. When we pray for somebody else, we exercise our sensitivity muscle, so-to-speak. We become kinder, more compassionate, more caring, and more empathetic. By beseeching G-d on our fellow's behalf, we build our characters, as we develop within ourselves greater sensitivity for the needs of other people. Hashem therefore allowed Abraham to continue praying – not for Sedom's benefit, as the city was going to be destroyed anyway, but for Abraham's benefit, as the experience of praying made him even greater than he already was. So often we are called upon to pray for an ill patient, for those struggling to find a marriage partner or to have children, for the IDF soldiers, for the Israeli hostages, or for other beloved Jews in need. Painfully, our prayers do not always yield the results we wish for. We have all had the agonizing experience of praying regularly and passionately for an ill patient, and then finding out that the patient did not make it, Heaven forbid. Naturally, we feel very disappointed. And, some people become discouraged by these experiences, and begin questioning the value of their Tefilot. We must remember that prayer is always precious and significant, even if our request was not granted – not only because of how it builds our connection to Hashem, but also because how it builds our character, helping us develop into kinder and more compassionate people, who are sensitive to the needs and concern of others.

We examine what to do if a person switched the Amidah for another Shabbat Amidah. We then look at the subsequent tefliot of Friday Night

RAB MOY HILU- TEFILOT EN ARAMEO by TALMUD TORA MONTE SINAI

One of the greatest ways of empowering our tefilot is by believing in them more. When someone gets used to asking for the same thing day after day, even though he wants it so much, he tends to lose the energy and emotion that a good tefila requires. Sometimes, it gets to a point where tefila becomes just another box to check instead of the wondrous meeting between us and our creator that it's supposed to be. A few words of chizuk can go a very long way. People who have been praying for something for years by rote, who suddenly got the right inspiration, have boosted their tefilot immensely and seen amazing results. A man told me, when he was 22 years old, he lifted something too heavy and developed a severe back problem as a result. The pain was enormous and he was not able to function normally. He went from doctor to doctor, getting various shots and treatments, but nothing worked for more than a day or so. It came to a point where he realized there was really nothing else left for him to try, and so he accepted the fact that he was going to have to live his entire life with a bad back. Of course, he continued praying every day for his back to be healed, but deep down, he didn't fully believe it would happen. Over time, his back slightly improved, but he still was not able to do most things that people with a healthy back could do. One day, about 20 years after that incident, he went to a class on the topic of tefila. There, the rabbi spoke about the wonders of tefila and how much it could accomplish. The rabbi suggested to his crowd that when they ask for things from Hashem, they should ask with thoughts of how they are going to use what they're asking for towards avodat Hashem. The man became very inspired by that class. He thought of the different ways he would be able to improve in his service of Hashem if he had a good back. He began praying with those thoughts in mind. He said to Hashem, "Please, I want to be able to bow down when I say the Amida." He said to Hashem, "I want to be able to help my wife more, instead of being the one who always needs the help." Then he said his wife was about to give birth. He wanted to be able to bend over and lift the baby out of the crib. His prayers improved one hundred percent. Weeks later, he was on his way to work as usual, and the roads were slippery. All of a sudden, the car in front of him stopped short. He quickly slammed on his brakes and avoided an accident. The car behind him, however, was not as quick in stopping, and it crashed right into him. His first thoughts were about his back. He couldn't afford to injure it more than it was already injured. He attempted to get out of his car as usual. He lifted his hand to grab the assist grip in his car to lift himself up. It was always a process to get out of the car with his back the way it was. This time, he got out fairly easily. Before he even turned around to look at the accident, he attempted to bend over. Baruch Hashem, he was able to fully bend with ease. His back was healed! He then turned around and saw a six car pile up. The car behind him looked like an accordion, but Baruch Hashem, nobody was hurt. His car had no damage. When the police report came out a week later, his car wasn't even put on it. The only thing that resulted in his life from that car accident was that his back healed . Something no doctor could fix, Hakadosh Baruch Hu fixed in a very surprising way. Today, he is over 60, and Baruch Hashem his back has been fine for the last 20 years. Prayer can do wonders, but we must give it the respect that it deserves.

RAB SHAUL URFALI- POR DONDE SUBEN LAS TEFILOT by TALMUD TORA MONTE SINAI

MRC Pesach Yom Iyun 5784 - Miriam Spitz - Pesach Tefilot by Shapell's Rabbeim

In this episode Rabbi Shalom Rosner discusses the Halachot of Tefilat Shabbat Part 2. Follow along using Tzurba Volume 16 Shiur 6 pages 229-272Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeThis episode was Dedicated anonymously in honor of the soldiers fighting in Gaza May they succeed and return home safely.Learn more about The Lax Family Tzurba M'Rabanan Series

In this episode Rabbi Shalom Rosner discusses the Halachot of Tefilat Shabbat Part 1. Follow along using Tzurba Volume 16 Shiur 4 pages 193-222Tzurba is a revolutionary Halacha sefer guiding the learner through the Halachic process from the Talmudic source through modern day halachic application. Each volume contains clear and concise color-coded sections with a modern English translation alongside the original Hebrew text.The Tzurba Hilchot Shabbat Program is a 2 year cycle in which one can master all of Hilchot Shabbat by learning weekly with Tzurba's signature seforim and style.Tzurba seforim are all available on Amazon worldwide (for those in Israel you can purchase on our website)Have a question for Rabbi Rosner? Want to sponsor a shiur? Contact us at neil@tzurbaolami.com or WhatsAppFollow us on social media for more content:WhatsAppInstagramTwitterYouTubeThis episode was Dedicated anonymously in honor of the soldiers fighting in Gaza May they succeed and return home safely.Learn more about The Lax Family Tzurba M'Rabanan Series

One of the punishments that Adam HaRishon received for his sin was that the ground became cursed. The sefer Moshcheni Acharecha writes that before the sin of Adam, if he would've seeded the Earth, it would've produced 40 years' worth of bounty, and the crop would have been the most robust and tasty possible. After the sin, however, the ground would only produce after much effort on the part of Adam, and even after all of his efforts, it would only produce a small amount, and the crop would be much more inferior than it used to be. This was a terrible curse. Now Adam had to spend hours upon hours of his time working, and after it all, he would still get much less than he used to get when he only had to put in a little effort. The Chiddushei HaRim says this curse was given with an abundance of mercy, as illustrated from the following story: One of the Chiddushei HaRim's students had a prosperous business and was very wealthy. However, one day the business went sour, and the man lost all his money. In a short amount of time, he found himself struggling just to put food on the table. The man went to the Chiddushei HaRim, his Rebbi. The Rebbi told him, Hashem is big. Pray hard for help. The man said he would, but then he asked the Rebbi if he should get in touch with his relatives in America to ask them for help. They were extremely wealthy and could easily help him. The Rebbi told him, A bsolutely not . The man listened and continued praying for a yeshua , but the situation got even worse, so the man went back to the Rebbi, this time in tears, saying he couldn't continue on without money. He begged the Rebbi to allow him to send a letter to his relatives to ask them for help. The Rebbi stood his ground and once again told him not to. He then gave his student chizuk to turn only to Hashem for help. The man went back home and, seeing his hungry children, was not able to withstand the test, so he went against what his Rebbi told him and wrote a letter to his relatives in America. He described what had happened to his business and how dire the situation had become. When they received the letter, their hearts opened up and they sent him an exorbitant amount of money. He had enough to open a new business, and in no time it became successful. But then, a new issue arose. The man got sick and had to go to the hospital. While there, his condition kept worsening until the doctor said there was no hope. He called for the Rebbi to come to give him a beracha. When the Rebbi arrived, he said, “ I don't think I can help you. I knew that in Shamayim, it was decreed that you were supposed to die, but Hashem, in His infinite mercy, took away your business and your money instead. I told you not to go to your family for help because I knew what this kapara was doing for you.” Imagine, when this man was crying out day and night for help with his parnasa and never saw an answer, he must have felt that Hashem wasn't listening to his Tefilot . He may have even become angry seeing how his family was suffering. But little did he know, Hashem was giving him the ultimate help. He was giving him life, and that's the biggest blessing he could have gotten! Hashem told Adam that if he ate from the tree, he was going to die. But then instead, Hashem gave him a lot of kapara , including cursing the earth, and that enabled Adam to live for hundreds of more years. It seemed harsh, but it was filled with mercy. We don't know what's good for us. It is incumbent upon us to always pray hard for what we need, but at the same time, we must know that Hashem is always acting out of love and mercy, whether we get the salvations we're hoping for, or not.

Parashat Ki-Tabo begins with the Misva of Bikkurim, which requires landowners to bring their first ripened fruits to the Bet Ha'mikdash, and present them to a Kohen. The Torah commands, “Ve'samta Ba'teneh” – that the fruits must be placed in a basket. The Gemara in Masechet Baba Kama (92a) makes a startling comment about these baskets used for the Bikkurim. It teaches that the wealthy landowners would bring their Bikkurim in ornate baskets, which the Kohen would then return to them, whereas the poor farmers would bring their Bikkurim in simple, crude baskets made from reeds, and the Kohanim would keep these baskets for themselves. The Kohanim would not return these simple baskets to the underprivileged farmers. The Gemara points to this Halacha as the Biblical source for the Aramaic proverb, “Batar Anya Azla Aniyuta” – which, loosely translated, means, “The poor get poorer.” Whereas the rich, who could easily afford to buy a new basket, get their baskets back, the poor, who struggle to obtain a simple reed basket, forfeit their baskets. The obvious question arises as to why this should be the case. Why is it fair that the rich get their baskets back, whereas the poor do not? Why should the poor get poorer? One answer is that this is done for the purpose of saving the poor farmers from embarrassment. In order to return their baskets, the Kohen would need to remove the poor farmers' fruits from the baskets, and everyone present would see their produce, which, in all likelihood, was low-quality. Poor farmers could not afford the advanced equipment or extra labor needed to grow fruit of the highest quality, and they would therefore be embarrassed when the Kohen removed their fruits from their baskets. It was thus to their benefit that the Kohen kept the baskets, so that the fruits would not be exposed to the public. But there is also an additional explanation. Let us take a step back and imagine how the wealthy farmer and the poor farmer obtained their baskets. The wealthy landowner, most likely, walked into a high-end store selling exquisite bowls and other utensils, found one he liked, pulled out his wallet, paid, took the merchandise, and left. The poor farmer, of course, couldn't do that. He, in all probability, found some reeds along the riverbank, picked them from the ground, brought them back home, and spend hours together with his wife weaving the pieces of reed together to form a simple, makeshift basket. When the two bring their baskets of fruit to the Bet Ha'mikdash, the Kohen, representing Hashem, keeps the basket that the poor man spent hours making, but is not interested in the rich man's basket, which he easily purchased from a local store. The simple reed basket prepared by the underprivileged farmer with the sweat of his brow, into which he invested a great deal of work and effort, is far more precious than the luxurious bowl purchased by the wealthy man. G-d values not the final product, but the work and effort that we exert in the performance of Misvot. This work is truly a labor of love – effort that expresses our deep love for Hashem, and our passionate desire to fulfill His will. And so this is what G-d cherishes the most. As the Mishna in Pirkeh Abot (5:23) teaches, “Lefum Sa'ara Agra” – we are rewarded in accordance with the “Sa'ar,” the grueling work we put in. A Misva that was performed with pristine perfection, but that entailed no effort, is valued less by Hashem than a defective Misva which a person tried performing with all his might – because it is the effort that demonstrates the individual's love and commitment. I once saw an advertisement in a community publication by a catering service, promoting its readymade Shabbat food. The advertisement said: “Save yourself the hassle of cooking for Shabbat!” I do not approve of the message conveyed by this advertisement. Cooking for Shabbat is not a “hassle” that we should be trying to save ourselves from. It is a labor of love. It is an expression of one's love for Shabbat, and, by extension, of Hashem. As we enter the holiday season, let us remember this fundamental principle of religious life - that what matters most is the work we put in. We need to invest time, thought and effort into our Tefilot, into Teshuba, and into the holiday meals and all the Misvot associated with this time of year. We should feel fortunate and privileged to put in this work, and we should feel gratified over the effort we exert, regardless of the final outcome.