We've been discussing the powerful statement of the Ramban, which teaches us that the opportunity to apply bitachon is completely independent of our actions. Of course, we always have to try to do our best - more mitzvos and less aveiros, whilst at the same time to internalize that the many statements that we are taught from Torah sources about the power of bitachon, that when we trust in Hashem exclusively, He comes through for us and delivers, that applies to any individual who is choosing to place their reliance and trust on Hashem independent of their actions.

We also discussed how many Torah sources teach that emunah, bitachon and tefillah are all synonyms, and the famous example from the verse in the Torah which states that Moshe Rabbeinu's hands were emunah, are translated by the Targum Unklus, as "he spread his hands in tefillah." Because again, the more one believes, trusts and relies on Hashem, the more one will pray to Hashem.

We also mentioned the well-known episode in the Gemara of Choni Hameagel, where there was a drought in the land of Israel, and he, being a tremendously pious and righteous individual, was called on to pray on behalf of the people. And as the Gemara recounts, he was extremely stubborn and vehement in making sure that Hashem listens to his prayer, drawing a circle around himself and swearing that he will not leave that circle until Hashem comes through and sends rain in the form of blessing that will benefit the people.

Although we do learn the tremendous power of tefillah from this episode, how Choni literally changed the course of nature, where there was a clear drought, and suddenly abundant rain began to fall, completely denying all the laws of nature, nevertheless, the Talmud goes on to criticize Choni for being so stubborn and vehement in the way he talked to Hashem. Although none of us can compare ourselves to the spiritual level of the tremendously righteous and pious Choni Hameagel, nevertheless, one take-home from this Gemara is that when we do daven to Hashem, we should not be overly brazen and vehement to get what we want.

And the question is, how do we reconcile this with other passages in the Torah, such as the episode where Moshe Rabbeinu was denied entry to Eretz Yisrael and he prayed no less than 515 times, constantly begging and begging Hashem to allow him entry. Perhaps he should have stopped earlier? Why pray so much when it is clear that Hashem did not want that? And we find many similar type of episodes recounted throughout Torah literature, such as by the matriarchs who were barren and constantly prayed to Hashem to be able to have children. And again, perhaps we could ask, if Hashem made them barren, and after making a few prayers they were not answered, maybe they should have stopped praying, trying to change Hashem's plans and course?

The bottom line take-home that we gain from these sources and many others is that it is Hashem's will that we never stop praying for what we desire. We are to pray and hope and have faith, emunah and bitachon that Hashem will come through for us, and if He didn't today, we are not to give up, but rather to hope and pray for tomorrow. However, we must also remember the passage about Choni Hameagel, that although we are called on to never stop hoping and praying, however, it is important to remember not to be overly brazen, stipulating certain conditions to Hashem that we require Him to meet for us.

"Thank you Hashem for teaching me that to pray in a stubborn way, making my own conditions for you to fulfill, is not necessarily what you'd like, whilst at the same time, to give up and stop praying is certainly not what you'd want. Thank you Hashem for the constant opportunity of tefillah."

We discussed the verse which says, "trust in HaShem and do good." And we mentioned the Ramban who explains that the reason this verse is written precisely in this way, firstly stating, "trust in HaShem" and only thereafter stating "and do good," is to teach us that the action of bitachon, the action of trusting in HaShem, within HaShem's perspective, is viewed independently of our deeds.

Of course, as taught by countless Torah sources, we ought to do our best to score as best as we can on our scorecard in HaShem's books. And there will always be consequences, both for our mitzvos as well as for our aveiros. Nevertheless, the powerful opportunity of bitachon that HaShem has given us is completely independent of our actions. And as the Ramban writes in his own words, even a completely wicked individual who chooses to exercise his bitachon will be able to access and reap the many wonderful benefits that we are taught about one who trusts and places their bitachon in HaShem.

Many Torah sources outline that emunah, bitachon and tefillah are like synonyms. The more one believes in HaShem and chooses to rely on HaShem, the more one will talk to HaShem. One example of this is the verse in the Torah which states about Moshe Rabbeinu, "vayehi yadav emunah" - "and his hands were emunah." And the famous translation, the Targum Unklos, translates this as, "and his hands were spread out in prayer," translating the word emunah as prayer. Because again, the more my belief in HaShem is sincere, the more I will want to rely on HaShem in all my endeavors. And of course, one of the main ways of expressing that belief and reliance is by praying to HaShem, communicating and talking about anything and everything.

There is a well-known story recounted in the Gemara about a holy and pious individual known as Choni HaMe'agel, Choni the Circle Maker. And the Gemara explains how this name came about. One time there was a severe drought in the land of Eretz Yisrael, and it appeared as if HaShem was not paying attention to the people's prayers because no rain was anywhere near to be seen. And the people decided to approach the holy and righteous Choni to pray on their behalf. Choni prayed, but still no rain was to be seen. Because of Choni's tremendous sensitivity to the people around him who were experiencing so much suffering from the drought, he felt a tremendous responsibility to make sure that it would rain. So as the Gemara recounts, Choni took a twig and drew a circle on the floor around him and stood within that circle. Within the confines of the circle he had drawn, he prayed to HaShem that it should rain. Eventually, a small drizzle started to rain down. But Choni said, "HaShem, that is not the rain that I requested for." And soon after that, a tremendous downpour of too much unpleasant rain began to fall. And Choni again turned to HaShem and said, "HaShem, that is also not what I requested for." And after that, eventually, a steady stable rain began to fall, relieving the people from the drought.

There is much to learn from this story, but a most powerful take home is the power of tefillah. Emunah, bitachon, and tefillah are mechanisms that HaShem created in our world that work independent of our actions. "Thank you, HaShem, for teaching me that even though I might have committed certain transgressions, nevertheless, I always have the opportunity to grow in my emunah and my bitachon, and by extension, pray to you for anything and everything."

The verse states, "Betach bashem va'asei tov" - trust in Hashem and do good. The Ramban points out in his Sefer Emunah Ubitachon, that the verse is precisely written in this order. First the verse states, "trust in Hashem", and thereafter the verse says, "and do good." And the reason for this, says the Ramban, is because one might think that they are only worthy of trusting in Hashem and exercising their Bitachon where Hashem will come through for them, only under circumstances where we have done good and we are in the category of a righteous individual - in Hashem's good books. However, the Ramban points out that although this might be counterintuitive, as always we don't follow our own intuition and what seems logical to our limited minds, but rather we are privileged to have the Torah which outlines to us the only true perspective, the perspective of Hashem.

Hashem is teaching us in this verse, says the Ramban, that the opportunity to be able to exercise the powerful weapon of Bitachon is completely independent of our good deeds and our level of righteousness. And as the Ramban writes, even a rasha, even a wicked individual who chooses to exercise their Bitachon and rely on Hashem, the sole act of relying on Hashem will be the catalyst for Hashem coming through for that individual, even though they have many sins to their record.

Now of course, it is important to highlight that although Bitachon is independent of our actions, the Gemara teaches us that although Hashem is our loving, caring Father and all He wants for us is the best and the only reason He ultimately created this world is so that we can earn our eternal reward full of pleasure in the next world, nevertheless, the system that Hashem did create in this world consists of consequences, and every transgression down to the most minor detail will certainly be accounted for with consequences extremely serious for our transgressions. So on the one hand, it is very clear that there is absolutely consequences for every single act that we perform in this world, both positively and negatively, whilst at the same time, we learn from this verse and the commentary of Ramban that it is also very clear that although one might have transgressed even the most severe transgressions, nevertheless, the way that Hashem operates in this world with regards to Bitachon is that Bitachon is completely independent of our actions.

Although we certainly ought to try our best to perform good deeds and repent for any transgressions we might have committed, because the consequences will always be there unless we correct them, nevertheless, it is extremely empowering to internalize that Bitachon is completely independent of our actions. When we choose to rely on Hashem and exercise our Bitachon through whatever situation we might currently be experiencing, rather than turning to the opposites of Bitachon, such as fear, anxiety, anger, lack of serenity, and the like; when we choose, rather, to live a life of Bitachon, regardless of our scorecard, the power of Bitachon itself will be the catalyst for Hashem to come through for us.

"Thank you Hashem for giving us the amazing opportunity to rely on you under any and all circumstances. Please Hashem help us to internalize your true perspective and transform our Bitachon."