Which Direction to Face When Praying

In today's "Random Torah" we take a look at which direction to face when praying. It's a fascinating topic and one can talk about it for hours on end. One thing that does come out from it, is that when we pray - we turn to Hashem. Hashem is everywhere and ultimately when we direct our hearts to heaven, we have directed ourselves correctly. 

Let us never forget that making assumptions that praying in certain directions makes one's prayer less or more effective is negating the infinity of God Who is everywhere! There is no real need to overconcern oneself in which direction one prays because God is everywhere - no matter which direction we choose. Our prayers come from our hearts and are directed spiritually into higher worlds that we are barely even aware of! Fortunate are we that no matter where we find ourselves - God is there too!

Living in a physical world, however, also means that we will of necessity be facing a particular physical direction. With this in mind, we can then ask, if possible and we do have a choice to turn in one direction over the other, which direction is most suited to pray towards?

A Man Prays at the Kotel - Why I Took This Photo

The Kotel (the Western Wall in Jerusalem - also known as the Wailing Wall) is that one special place in the world that it seems the entire world cannot run away from. They are forever streaming towards its holiness - from everywhere!

Here is the place where there had once stood the two holy Temples - the first built by King Solomon himself! It was the place in which the Divine Presence would manifest Itself. Of course, the Divine Presence is everywhere - but were It to expose Itself to everyone at every one period of time - we would all expire into ecstatic union with It. Much like a person cannot look into the sun directly without turning blind - unless he would wear strong sunglasses, so too would it be impossible for the soul in a body to perceive the light of Divinity without some sort of protection. Therefore God created a world where His Presence would be hidden from everyone - with just enough light allowed so as to allow for existence to feel itself as having its own nature - as if it is itself only - detracting from the point, that everything is included in the One. When the moment comes however - this will change, and all of creation will perceive the Light - with souls included in their bodies... 

Nevertheless it was still His will to allow His existence to be perceived in at least one location in a world made of time-space. This place would be built physically by Man (though it is certain that miracles must surely have occurred to allow for the building of this splendid Palace.) No metal instruments were used in its building - because how can one allow that which is used to destroy (to kill) in building something made to build, to create and to bless - something that is for life? For this purpose, the Creator had made a creature in the world known as the Shamir. It was a very small worm, but it had a miraculous ability to cut through the hardest of stone without barely even touching the stone. It was an amazing creature - created for just this purpose. Its whereabouts today are either not known - or perhaps it has disappeared from all existence... 

Here, in this Palace that He allowed us to build - He would allow his Presence to be perceived. Depending on the location within it, His Presence would be perceived even more... until ultimately culminating in the Holy of Holies - a place where only the High Priest would be permitted to enter - just once a year - in the utmost of purity - in every respect. This would be on the holiest day of the year - Yom Kippur - the Day of Atonement. Here, the High Priest would perceive the highest levels of Divinity. Perhaps we can safely say that only the Kohein Gadol (the High Priest) could actually ever know what that experience must have been like - since after all - nobody else would enter... 

The Babylonians destroyed the First Temple made by King Solomon. The Second Temple was destroyed by the Romans in the year 70CE. One wall - however - remained. It is this wall that people from all over the world come to pray - because they know that it is here that the Divine Presence rests. It has never really left this place. It is a place of prayer - it always will be. Everyone comes to pray... men, women, children. Those who are Jewish - and those who are not. In fact, one should not be surprised to find out that many non-believers have stood at this very "Wall" lacking any belief in a soul of any kind - only to walk away feeling rejuvenated, believing in a Creator and having a desire to come closer to understanding more about themselves, their souls, and the meaning of life... 

Here, a man has come to pray. I don't know if he is Jewish or not but his stance tells me he is need of answers. His body language is enough to tell me he feels frustrated. He is need of salvation! He has realised that some places are holier than others - and if he is to pray in the strongest way possible - then he has come to the right place! He may well pray in his own bedroom at any time he wants - or his own private temple - wherever that might be... but he has chosen to pray in a place which maintains its holiness always. He knows that here - he may pour out his heart. Here - his prayers will be heard. The answer may not always be yes - but his prayers will be heard. He knows the value of this place. Surely so - or else, he would not be here. 

It is not the stones to which he prays. In fact, it is not even to the outside section of this wall that he prays. Rather, his mind cleaves to the Presence of Divinity that rests here. The holy section really rests on the other side of this wall - but it has been destroyed! Perhaps - he may even be considering how he too would like to see the building built up again as it was once before in all its glory - where all prayer was answered in the best possible way - in ways of revelation, visibility and manifestation... 

This is the Kotel - the Western Wall - located in the holy city of Jerusalem in the Land of Israel. It is a place for everyone to come to and to pour their hearts out in prayer. There is no discrimination against anyone - for every soul needs its needs taken care of. Every soul wishes to cleave to Divinity. Every soul desires Life - Ecstasy - Expiration! Here at the Kotel - one can feel it! One must be sensitive to it, prepared for it, and willing to give in, to nullify oneself. 

This man has done so. He is willing to acknowledge his need in a Higher Being than himself. 

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Parshat HaMan - The Torah Portion of the Manna - Blessings For Wealth!

Post Prepared by Eliyahu Shear - Co-Director Chessed Ve'Emet

www.lovingkindness.co

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We ask ourselves - what types of Segulot (good omens) can one do to bring the blessing of financial wealth to ourselves? The best answer is of course - to follow the Torah. To study Torah as much as possible whenever one can - and to do acts of kindness all the time. It also includes refraining from those actions not sanctioned by the Torah and all acts that hurt others and go against G-d's will. Beyond this - we must never forget that no matter what - ultimately all wealth stems from G-d's blessing directly. 

Ultimately - in the end - it is up to Him as He decides when He wishes to - to bless us with abundance (Shefah) and goodness in our lives - no matter what we do (or even don't do.) Everything is in the hands of heaven - except for the fear of heaven. Let us also not forget to physically put in whatever effort we can - when we can - to contribute to the world in every way and to others, so that we can receive payment for the things we do. And let us never forget to actually pay those who work for us - in honesty, abundance and with as much care for the need for them to have wealth - as we wish for ourselves.

Nevertheless the Jewish people have been told by its sages regarding certain special times of the year and things one can do and prayers that can be said which act as additional special good omens (Segulot) that may assist in bringing down the blessing of wealth into one's life. Here is one of them:

It is said in the name of Rabbi Menachem Mendel of Rimanov that it is a good omen (Segulah) to recite the Parshat HaMan - the portion in the Torah dealing with the falling of the Manna in the desert during the days the Bnei Yisroel were travelling through on their way to the Holy Land - two times in the original Hebrew and once in the Aramaic translation on the Tuesday of Parshat VaYishlach (i.e. today 19 January 2016). It is a known and well publicized Segulah among the Jewish people. The text is provided below for your convenience together with the verse numbers appearing at the beginning of each verse (which is obviously not said.) The full text is from Exodus 16:4-36 and is found in Parshat BeShalach in the book of Shemot.

A brief prayer should be recited before and after the text (included.)

יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלהֵינוּ וֵאלהֵי אֲבוֹתֵינוּ שֶׁתַּזְמִין פַּרְנָסָה לְכָל עַמְּךָ בֵּית יִשְׂרָאֵל וּפַרְנָסָתִי וּפַרְנָסַת אַנְשֵׁי בֵיתִי בִּכְלָלָם. בְּנַחַת וְלא בְּצַעַר בְּכָבוֹד וְלא בְּבִזּוּי בְּהֶתֵּר וְלא בְּאִסּוּר כְּדֵי שֶׁנּוּכַל לַעֲבוֹד עֲבוֹדָתֶךָ וְלִלְמוֹד תּוֹרָתֶךָ כְּמוֹ שֶׁזַנְתָּ לַאֲבוֹתֵינוּ מָן בַּמִּדְבָּר בְּאֶרֶץ צִיָּה וַעֲרָבָה:

ד וַיֹּאמֶר יְיָ אֶל מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם לֹא: וַיֹּאמֶר יְיָ אֶל מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם לֹא:(אונקלוס) וַאֲמַר יְיָ לְמֹשֶׁה הָא אֲנָא מָחֵית לְכוֹן לַחְמָא מִן שְׁמַיָּא וְיִפְּקוּן עַמָּא וְיִלְקְטוּן פִּתְגַּם יוֹם בְּיוֹמֵיהּ בְּדִיל דַּאֲנַסִּנּוּן הַיְהָכוּן בְּאוֹרַיְתִי אִם לָא:

ה וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם: וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם: (אונקלוס) וִיהֵי בְּיוֹמָא שְׁתִיתָאָה וִיתַקְּנוּן יָת דְּיַיְתוּן וִיהֵי עַל חַד תְּרֵין עַל דְּיִלְקְטוּן יוֹם יוֹם:

ו וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל כָּל בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְיָ הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם: וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל כָּל בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְיָ הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם: (אונקלוס) וַאֲמַר מֹשֶׁה וְאַהֲרֹן לְכָל בְּנֵי יִשְרָאֵל בְּרַמְשָׁא וְתִדְּעוּן אֲרֵי יְיָ אַפֵּיק יָתְכוֹן מֵאַרְעָא דְמִצְרָיִם:

ז וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד יְיָ בְּשָׁמְעוֹ אֶת תְּלֻנֹּתֵיכֶם עַל יְיָ וְנַחְנוּ מָה כִּי תַלִּינוּ עָלֵינוּ: וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד יְיָ בְּשָׁמְעוֹ אֶת תְּלֻנֹּתֵיכֶם עַל יְיָ וְנַחְנוּ מָה כִּי תַלִּינוּ עָלֵינוּ: (אונקלוס) וּבְצַפְרָא וְתֶחֱזוּן יָת יְקָרָא דַיְיָ כַּד שְׁמִיעַ (קֳדָמוֹהִי) יָת תֻּרְעֲמוּתְכוֹן עַל מֵימְרָא דַיְיָ וְנַחְנָא מָה אֲרֵי אַתְרַעַמְתּוּן עֲלָנָא:

ח וַיֹּאמֶר מֹשֶׁה בְּתֵת יְיָ לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְיָ אֶת תְּלֻנֹּתֵיכֶם אֲשֶׁר אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא עָלֵינוּ תְּלֻנֹּתֵיכֶם כִּי עַל יְיָ: וַיֹּאמֶר מֹשֶׁה בְּתֵת יְיָ לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְיָ אֶת תְּלֻנֹּתֵיכֶם אֲשֶׁר אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא עָלֵינוּ תְּלֻנֹּתֵיכֶם כִּי עַל יְיָ: (אונקלוס) וַאֲמַר מֹשֶׁה בִּדְיִתַּן יְיָ לְכוֹן בְּרַמְשָׁא בִּסְרָא לְמֵיכַל וְלַחְמָא בְּצַפְרָא לְמִסְבַּע בְּדִשְׁמִיעַן קֳדָם יְיָ יָת תֻּרְעֲמוּתְכוֹן דִּי אַתּוּן מִתְרַעֲמִין עֲלוֹהִי וְנַחְנָא מָא לָא עֲלָנָא תֻּרְעֲמוּתְכוֹן אֶלָּהֵן עַל מֵימְרָא דַיְיָ:

ט וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן אֱמֹר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְיָ, כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם: וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן אֱמֹר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְיָ, כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם: (אונקלוס) וַאֲמַר מֹשֶׁה לְאַהֲרֹן אֱמַר לְכָל כְּנִשְׁתָּא דִּבְנֵי יִשְרָאֵל קְרִיבוּ קֳדָם יְיָ אֲרֵי שְׁמִיעַן קֳדָמוֹהִי יָת תֻּרְעֲמוּתְכוֹן:

י וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיִּפְנוּ אֶל הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְיָ נִרְאָה בֶּעָנָן: וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיִּפְנוּ אֶל הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְיָ נִרְאָה בֶּעָנָן: (אונקלוס) וַהֲוָה כַּד מַלִּיל אַהֲרֹן עִם כָּל כְּנִשְׁתָּא דִבְנֵי יִשְרָאֵל וְאִתְפְּנִיּוּ לְמַדְבְּרָא וְהָא יְקָרָא דַיְיָ אִתְגְּלִי בַּעֲנָנָא:

יא וַיְדַבֵּר יְיָ אֶל מֹשֶׁה לֵּאמֹר: וַיְדַבֵּר יְיָ אֶל מֹשֶׁה לֵּאמֹר: (אונקלוס) וּמַלִּיל יְיָ עִם מֹשֶׁה לְמֵימָר:

יב שָׁמַעְתִּי אֶת תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם וִידַעְתֶּם כִּי אֲנִי יְיָ אֱלֹהֵיכֶם: שָׁמַעְתִּי אֶת תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם וִידַעְתֶּם כִּי אֲנִי יְיָ אֱלֹהֵיכֶם: (אונקלוס) שְׁמִיעַ קֳדָמַי יָת תֻּרְעֲמַת בְּנֵי יִשְרָאֵל מַלֵּיל עִמְּהוֹן לְמֵימַר בֵּין שִׁמְשַׁיָּא תֵּיכְלוּן בִּסְרָא וּבְצַפְרָא תִּשְבְּעוּן לַחְמָא וְתִדְּעוּן אֲרֵי אֲנָא יְיָ אֱלָהָכוֹן: י

יג וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטָּל סָבִיב לַמַּחֲנֶה: וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטָּל סָבִיב לַמַּחֲנֶה: (אונקלוס) וַהֲוָה בְרַמְשָׁא וּסְלֵיקַת סְלָיו וַחֲפַת יָת מַשְׁרִיתָא וּבְצַפְרָא הֲוַת נְחָתַת טַלָּא סְחוֹר סְחוֹר לְמַשְׁרִיתָא:

יד וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל הָאָרֶץ: וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל הָאָרֶץ: (אונקלוס) וּסְלֵיקַת נְחָתַת טַלָּא וְהָא עַל אַפֵּי מַדְבְּרָא דַּעְדַּק מְקַלַּף דַּעְדַּק כְּגִיר כִּגְלִידָא עַל אַרְעָא:

טו וַיִּרְאוּ בְנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְיָ לָכֶם לְאָכְלָה: וַיִּרְאוּ בְנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְיָ לָכֶם לְאָכְלָה: (אונקלוס) וַחֲזוֹ בְנֵי יִשְרָאֵל וַאֲמָרוּ גְּבַר לַאֲחוּהִי מַנָּא הוּא אֲרֵי לָא יְדָעוּ מָה הוּא וַאֲמַר מֹשֶׁה לְהוֹן הוּא לַחְמָא דִּיהַב יְיָ לְכוֹן לְמֵיכָל:

טז זֶה הַדָּבָר אֲשֶׁר צִוָּה יְיָ לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ: זֶה הַדָּבָר אֲשֶׁר צִוָּה יְיָ לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ: (אונקלוס) דֵּין פִּתְגָּמָא דִּי פַקִּיד יְיָ לְקוּטוּ מִנֵּיהּ גְּבַר לְפוּם מֵיכְלֵיהּ עֻמְרָא לְגֻלְגַּלְתָּא מִנְיַן נַפְשָׁתֵיכוֹן גְּבַר לְדִי בְמַשְׁכְּנֵיהּ תִּסְּבוּן:

יז וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט: וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט:(אונקלוס) וַעֲבַדוּ כֵּין בְּנֵי יִשְׂרָאֵל וּלְקַטוּ דְּאַסְגִּי וּדְאַזְעַר:

יח וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי אָכְלוֹ לָקָטוּ: וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי אָכְלוֹ לָקָטוּ: (אונקלוס) וּכְלוֹ בְעֻמְרָא וְלָא אוֹתַר דְּאַסְגֵּי וּדְאַזְעֵר לָא חַסִּיר גְּבַר לְפוּם מֵיכְלֵיהּ לְקָטוּ:

יט וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר: וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר: (אונקלוס) וַאֲמַר מֹשֶׁה לְהוֹן אֱנַשׁ לָא יַשְׁאַר מִנֵּיהּ עַד צַפְרָא:

כ וְלֹא שָׁמְעוּ אֶל מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה: וְלֹא שָׁמְעוּ אֶל מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה: (אונקלוס) וְלָא קַבִּילוּ מִן מֹשֶׁה וְאַשְׁאָרוּ גֻבְרַיָּא מִנֵּיהּ עַד צַפְרָא וּרְחֵשׁ רִיחֲשָׁא וּסְרִי וּרְגֵז עֲלֵיהוֹן מֹשֶׁה:

כא וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס: וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס:(אונקלוס) וּלְקָטוּ יָתֵיהּ בִּצְפַר בִּצְפָר גְּבַר לְפוּם מֵיכְלֵיהּ וּמָה דְמִשְׁתָּאַר מִנֵּיהּ עַל אַפֵּי חַקְלָא כַּד חֲמָא עֲלוֹהִי שִׁמְשָׁא פָּשָׁר:

כב וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה: וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה (אונקלוס) וַהֲוָה בְּיוֹמָא שְׁתִיאָתָאָה לְקָטוּ לַחְמָא עַל חַד תְּרֵין תְּרֵין עֻמְרִין לְחַד וְאֲתוֹ כָּל רַבְרְבֵי כְנִשְׁתָּא וְחַוִּיאוּ לְמֹשֶׁה:

כג וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְיָ שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ לַיְיָ מָחָר אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר: וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְיָ שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ לַיְיָ מָחָר אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר: (אונקלוס) וַאֲמַר לְהוֹן הוּא דִּי מַלִּיל יְיָ שְׁבָתָא שְׁבַת קוּדְשָׁא קֳדָם יְיָ מְחָר יָת דִּי אַתּוּן עֲתִידִין לְמֵפָא אֱפוֹ וְיָת דִּי אַתּוּן עֲתִידִין לְבַשָּׁלָא בַּשִּׁילוּ וְיָת כָּל מוֹתָרָא אַצְנָעוּ לְכוֹן לְמַטְּרַת עַד צַפְרָא:

כד וַיַּנִּיחוּ אֹתוֹ עַד הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ: וַיַּנִּיחוּ אֹתוֹ עַד הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ: (אונקלוס) וְאַצְנָעוּ יָתֵיהּ עַד צַפְרָא כְּמָא דִּפַקִּיד מֹשֶׁה וְלָא סְרִי וְרִיחֲשָׁא לָא הֲוָה בֵיהּ:

כה וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַיְיָ הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה: וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַיְיָ הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה: (אונקלוס) וַאֲמַר מֹשֶׁה אִכְלוּהִי יוֹמָא דֵין אֲרֵי שַׁבְּתָא יוֹמָא דֵין קֳדָם יְיָ יוֹמָא דֵין לָא תַשְׁכְּחֻנֵּיהּ בְּחַקְלָא:

כו שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה בּוֹ: שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה בּוֹ: (אונקלוס)שִׁתָּא יוֹמִין תִּלְקְטֻנֵּיהּ וּבְיוֹמָא שְׁבִיעָאָה שַׁבְּתָא לָא יְהֵי בֵיהּ:

כז וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ: וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ: (אונקלוס) וַהֲוָה בְּיוֹמָא שְׁבִיעָאָה נְפָקוּ מִן עַמָּא לְמִלְקָט וְלָא אַשְׁכָּחוּ:

כח וַיֹּאמֶר יְיָ אֶל מֹשֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתוֹרֹתָי: וַיֹּאמֶר יְיָ אֶל מֹשֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתוֹרֹתָי:(אונקלוס) וַאֲמַר יְיָ לְמֹשֶׁה עַד אֵימָתַי אַתּוּן מְסָרְבִין לְמִטַּר פִּקּוּדַי וְאוֹרָיָתִי:

כט רְאוּ כִּי יְיָ נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי: רְאוּ כִּי יְיָ נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי: (אונקלוס) חֲזוֹ אֲרֵי יְיָ יְהַב לְכוֹן שַׁבְּתָא עַל כֵּן הוּא יָהֵב לְכוֹן בְּיוֹמָא שְׁתִיתָאָה לְחֵם תְּרֵין יוֹמִין תִּיבוּ אֱנַשׁ תְּחוֹתוֹהִי לָא יִפּוֹק אֱנַשׁ מֵאַתְרֵיהּ בְּיוֹמָא שְׁבִיעָאָה:

ל וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי: וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי: (אונקלוס) וְנָחוּ עַמָּא בְּיוֹמָא שְׁבִיעָאָה:

לא וַיִּקְרְאוּ בֵית יִשְׂרָאֵל אֶת שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ: וַיִּקְרְאוּ בֵית יִשְׂרָאֵל אֶת שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ: (אונקלוס) וּקְרוֹ בֵית יִשְרָאֵל יָת שְׁמֵיהּ מָן וְהוּא כְּבַר זְרַע גַּדָּא חִוָּר וְטַעֲמֵיהּ כְּאִסְקְרֵיטָוָן בִּדְבָשׁ:

לב וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְיָ מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם: וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְיָ מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם: (אונקלוס) וַאֲמַר מֹשֶׁה דֵּין פִּתְגָּמָא דִּי פַקִּיד יְיָ מְלֵי עֻמְרָא מִנֵּיהּ לְמַטְּרָא לְדָרֵיכוֹן בְּדִיל דְּיֶחֱזוּן יָת לַחְמָא דִּי אוֹכָלִית יָתְכוֹן בְּמַדְבְּרָא בְּאַפָּקוּתִי יָתְכוֹן מֵאַרְעָא דְמִצְרָיִם:

לג וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְיָ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם: וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְיָ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם: (אונקלוס) וַאֲמַר מֹשֶׁה לְאַהֲרֹן סַב צְלוֹחִית חֲדָא וְהַב תַּמָּן מְלֵי עֻמְרָא מָן וְאַצְנַע יָתֵיהּ קֳדָם יְיָ לְמַטְרָא לְדָרֵיכוֹן:

לד כַּאֲשֶׁר צִוָּה יְיָ אֶל מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת: כַּאֲשֶׁר צִוָּה יְיָ אֶל מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת:(אונקלוס) כְּמָא דִי פַקִּיד יְיָ לְמֹשֶׁה וְאַצְנְעֵיהּ אַהֲרֹן קֳדָם סַהֲדוּתָא לְמַטְּרָא:

לה וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן: וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן: (אונקלוס) וּבְנֵי יִשְרָאֵל אֲכָלוּ יָת מַנָּא אַרְבְּעִין שְׁנִין עַד דְּמֵיתֵיהוֹן לְאַרְעָא יָתְבָתָא יָת מַנָּא אֲכָלוּ עַד דְּאָתוֹ לִסְיָפֵי אַרְעָא דִכְנָעַן:

לו וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא: וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא: (אונקלוס) וְעֻמְרָא חַד מִן עַסְרָא בִּתְלָת סְאִין הוּא:

אַתָּה הוּא יְיָ לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ הַיַּמִים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כֻּלָּם וְאַתָּה הוּא שֶׁעָשִׂיתָ נִסִּים וְנִפְלָאוֹת גְּדוֹלוֹת תָּמִיד עִם אֲבוֹתֵינוּ גַּם בַּמִּדְבָּר הִמְטַרְתָּ לָהֶם לֶחֶם מִן הַשָּׁמַיִם וּמִצּוּר הַחַלָּמִישׁ הוֹצֵאתָ לָהֶם מַיִם וְגַם נָתַתָּ לָהֶם כָּל צָרְכֵיהֶם שִׂמְלוֹתָם לא בָלְתָה מֵעֲלֵיהֶם כֵּן בְּרַחֲמֶיךָ הָרַבִּים וּבַחֲסָדֶיךָ הָעֲצוּמִים תְּזוּנֵנוּ וּתְפַרְנְסֵנוּ וּתְכַלְכְּלֵנוּ וְתַסְפִּיק לָנוּ כָּל צָרְכֵנוּ וְצָרְכֵי עַמְּךָ בֵּית יִשְׂרָאֵל הַמְרוּבִּים בְּמִלּוּי וּבְרֶוַח בְּלִי טֹרַח וְעָמָל גָּדוֹל מִתַּחַת יָדְךָ הַנְּקִיָּה וְלֹא מִתַּחַת יְדֵי בָשָׂר וָדָם: יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלהַי וֵאלהֵי אֲבוֹתַי שֶׁתָּכִין לִי וּלְאַנְשֵׁי בֵיתִי כָּל מַחֲסוֹרֵנוּ וְתַזְמִין לָנוּ כָּל צָרְכֵנוּ לְכָל יוֹם וָיּוֹם מֵחַיֵּינוּ דֵי מַחֲסוֹרֵנוּ וּלְכָל שָׁעָה וְשָׁעָה מִשָּׁעוֹתֵינוּ דֵי סִפּוּקֵנוּ וּלְכָל עֶצֶם מֵעֲצָמֵינוּ דֵי מִחְיָתֵנוּ מִיָּדְךָ הַטוֹבָה וְהָרְחָבָה וְלֹא כְּמִעוּט מִפְעָלֵינוּ וְקוֹצֶר חֲסָדֵינוּ וּמִזְעֵיר גְּמוּלוֹתֵינוּ וְיִהְיוּ מְזוֹנוֹתַי וּמְזוֹנוֹת אַנְשֵׁי בֵיתִי וְזַרְעִי וְזֶרַע זַרְעִי מְסוּרִים בְּיָדְךָ וְלֹא בְּיַד בָּשָׂר וָדָם:

The Greatness of Leah: How Far Would You Go to Care for Another?

This weeks Parsha - VaYetzei, tells us about the stories concerning the births of the 12 children of Jacob - to become the tribes of Israel. It seems like the entire episode regarding the births is somewhat strange; maybe even twisted somewhat. 

Jacob loves Rachel - and works for Lavan for seven years for her. Then he's swindled - and it is in fact Rachel that gives up her husband so as not to embarrass her sister Leah. One would expect Rachel to be well rewarded. But instead, it is Leah who is rewarded with four beautiful children - all because - it seems, that Jacob does not show enough love to his "first" wife. Meanwhile, Rachel pines for her own children. The story continues and tells us that Bilah and Zilpah are blessed with two children each, and once again - thereafter, Leah is blessed with another two children. But Rachel still waits for blessing...

Leah falls pregnant again - and a glance at Rashi tells us something strange. Leah knows that the child inside her is a boy. She also knows that there are to be 12 children - 12 tribes. She has already given birth to 6 of them - and the two "maidservants" Bilhah and Zilpah have already given birth to another 4 of them. That being the case, there are only two children left to completing the entire "House of Israel." Leah begins to think fast, and realises that if her sister Rachel is not blessed with the remainder of the two children, she will be considered even more inferior to even the maidservants!

Leah may well have married Jacob first. She may even have taken away the opportunity of Rachel to spend her "Onah" night with Jacob - when Rachel was prepared to trade in the night in exchange for the Dudaim that Leah's son Reuven had found that day. But when it came to as serious an issue as a child being born - and rightly so - to her sister, she began to pray to G-d. And this is what she said:

"G-d, I care for my sister. I see her distress - even with everything we have been through in terms of our marriage to the same man. I remember how much I wanted what I did. And I thank You for Your wondrous blessings of not just 4, but 6 of the tribes of Israel. But I fear, the child inside me is another of the tribes - a tribe that should be destined for my sister - for she has NO children of her own. She has prayed, but You have not answered. She too is deserving of blessing in her life. I could not bear to contemplate the embarrassment she would suffer, were she to have even only one of the tribes of Israel - when even the maidservants have two each! In fact, she saved me from embarrassment on the night of my own marriage - should that not count for something?! I give up my right for this child and ask you to place it inside the womb of my sister Rachel."

Her sincere prayer was answered - and Leah was blessed with a girl - Dinah (who upon close examination displays many more manly behavioral traits in her life) - and Rachel was blessed with a boy - Josef (who displays many more feminine qualities in his life...)

It was this powerful prayer of Leah that sealed Rachel's fate of being blessed with Josef. And indeed, through it - ultimately - her (Leah's) own children were saved the pains of starvation in the years to come...

We turn to our own lives now, and we begin to contemplate... Are you? So many Jewish women are blessed (Bli Ayin HaRa) with children. After a child is born, immediate pregnancy comes about again and many Irish twins are born! Many are blessed with wealth too. No matter what they do - they are the offspring of Midas himself.

And yet many lack. Many cry. Many have no children. They try everything and anything. Just as those without wealth - will try everything and anything. Yet, for some reason nothing happens. Costly fertility treatments result in nothing. Fights in the home can be a common thing. Sleep is lost. The emotional feelings are impossible to describe to anyone who has taken "having children" for granted - for believing that the ability to have and prevent children lie in their hands. For such a couple - finding themselves with such tragedy day in and day out for years, divorce may even result. And why? Because they have no children there...

But Leah - with all her "faults" shines through. She teaches us a value that outweighs anything we can ever conceive (sic). When it comes to real life - life is not about battles, about jealousy, about laughing at the other, insulting them and hurting them wherever we can (after all G-d doesn't own you anything - even if I do have 15 children!) Life is about a caring that goes beyond any limit we can think of.

Leah could give it up. She could give up the blessing of a child that was to be hers - all so that her sister could have so much blessing in her own life.

And now we turn to ourselves and ask... Could we be as willing to pray to G-d and ask Him that though we may now be blessed with millions of dollars more in wealth - that we ask Him to exchange it - to give it to another in need?! Could we be as willing to pray to G-d to ask Him - that if we are to be destined with another child - that we give it up - all in the hope that another who cries every day - and every night - finally be blessed - too, with something they desire so much.

How far would you really go in praying for another? How much love do you really have - for another? Who knows, it may well be that very love, that in the future will be the very thing that comes back to bring blessing to all of your descendants in years to come...

It's no wonder that Moshiach will be a direct descendant from Judah - the fourth son of Leah - who Leah thanked G-d for. When a woman (and man) is prepared to appreciate what they have and to add to this the yearning and desire that another be blessed equally - and even with what is rightfully theirs - it is this very thing that awakens Moshiach and brings redemption to the world - and to each and every one of us.

True Love - Words From the Arizal - Rabbi Yitzchak Luria

Before a person arranges his prayers in shul (or wherever he will be praying,) before the portion concerning the Akeidah (the binding of Isaac) and onwards, he should accept upon himself the Mitzvah of "ואהבת לרעך כמוך" - "I accept upon myself to love my fellow Jew as myself." 

One should have intention to love every single Jew as one loves oneself. This is because it is through this that his prayer will rise up being included with all the prayers of the Jewish people - and it is able to rise upwards causing fruit to bear from it. In particular the love of ones friends who study Torah together with one - everyone should include himself as if he was one of the limbs of his friends.

In particular - if any one of his friends is beset with distress, everybody (in the group) should join themselves with his distress - whether it be because of sickness or children (or because of a lack of children G-d forbid) and he should pray for him.

Likewise in all ones prayers and his needs and other things - he should join his friend together with him.

My teacher (the holy Arizal) warned me very much in the matter of loving our friends especially when they were part of a click (a group.)

--- Rabbi Chaim Vital (the Rechu) relating over his teacher's (the Arizal's) teachings. See beginning of Shaar HaKavanot and Pri Etz Chaim, Shaar Olam Ha'Asiya Chapter 1. Brought in Shulchan Aruch HaArizal, Chapter 1:2

Not Well? Who to Ask to Pray for You...

NOT WELL? WHO TO ASK TO PRAY FOR YOU
Parshat Vayera

Living in a generation filled with abundant "mystics" all over the globe, one wonders why there are still so many people who get sick. With the abundant "blessings" of "psychics", "miracle workers" and "kabbalists", there is always someone out there able to rectify the situation (even without the help of doctors!)

Most of us know only too well, that when something is not right with us physically, other than a visit to the doctor, we'll turn to someone in the family who is religious. Perhaps he knows of a great righteous rabbi who will be able to magically recite some words which will heal him. Forgetting that it is G-d who is in control, the sick patient will turn to any amount of "mystical healers" available to solve their problems, often paying large amounts of money to the "healer" for the great favour he may be doing for us.

Naturally, the greatest healer of all is G-d Himself. The best medicine is nothing less than Torah. Who can estimate the value of eating kosher, the value of observing the Shabbat day, the value of wearing Tefillin and Tzitzit (for a man) and the value of observing the laws of family purity (for a married couple)? We tend to neglect the real medicines, shopping around for a variety of cures external to the Torah itself, while at the same time – turning to the "great mystics" to pray for us to make for a great healing.

The obvious contradiction glaring the sick patient in the face often concerns the situation of not observing Torah law correctly while turning to the "kabbalist" or the like to intercede on our behalf. He surely knows how best to placate G-d Almighty on our behalf, and with his choice of working formulae, the sick patient can go back once again to violating the Sabbath day, eating non-Kosher food, neglecting even the most basic commandments, such as Tefillin and Mezuzot and more. Then of course, every now and again checking in with the "G-d of Vengeance" just to make sure that some mystic has calmed Him down. Neglecting the point of this G-d having commanded a variety of Mitzvot – commandments – for our own benefit while wondering why we often find ourselves in situations of ill-health – and then asking the same G-d to heal us does make for an interesting conversation!

How many of us can truly testify though to the magical healing abilities of our local Internet psychic and healer? The one we've paid hundreds of dollars to, to heal us from the pains of the present with good news for the future?! They're making a huge success with the good news that everything will be okay due to their own intervention. These of course are the finest of individuals in the world – the crème-de-le-crème who want nothing more than your own well being. Were it not for the fact that they – like everyone – need wealth to live on, you can rest assured they would give unselfishly of their time - using their G-d given "gifts" – to comfort and help those in need.

What then is the best path for one who is not well? Should they visit "psychics" to hope for the good news they'll usually report? Should they ask their best friend's cousin's father's uncle who is religious, to pray for them? What exactly should they do?

In Parshat Vayera – Genesis 21 (21:17) we learn about Yishmael, the son of Hagar – maidservant of Abraham our Father. Sarah had literally thrown out Hagar together with her son Yishmael from the home due to his behaviour and reputation of ill repute – having found himself involved in a variety of sins including murder, idolatry and immorality.

Hagar found the exile hard, though her son became extremely ill. As they made their way back to her home – the home of Pharaoh himself, Yishamel almost died. Hagar – being of the descendants of Ham (from the story of Noah) had very little mercy on her son, choosing to place him under a tree some place, as she went to cry over her misfortune, opposite him. Here she would simply wait hopelessly for his death, rather than pray for him, hold him, or talk to him giving him hope.

It was Yishmael, however who turned his eyes heavenward with a prayer. He, the sick patient, opened his mouth to G-d asking for healing. Through his prayer, he was saved, ultimately to become fully healthy once again, and become the father of the Arab nations. From here, says Rashi, we learn that the prayer of a sick person themselves is greater than the prayer of others and it is the prayer most likely to be answered first!

While we tend to learn from Abraham, Isaac and Jacob, we often forget that we can learn from everyone. It is Yishmael who teaches us that the greatest and strongest prayer for a sick person to be healed, comes not from others, from "wonder workers" and "miracle rabbis", the strongest prayer comes from the person themselves.

The very name Yishmael – meaning "G-d will hear" – teaches us this very idea. It is G-d that listens to us – very rarely others. When we find ourselves lost without hope and have nowhere to turn, not knowing what to do, our biggest Friend in the world is G-d Himself, the Creator of the universe who will always be there to hear our difficulties and answer our prayers.

Certainly we can turn to authentic Tzaddikim – righteous people – for help. But we should never feel for one moment that when we are faced with a difficult situation – one of illness or the like – that without these miracle makers we cannot get by. We should realize that on the contrary, it is our very own mouths that will serve us to be our strongest weapon in saving us. The prayers recited by our own mouths will be the surest way to bring blessing upon ourselves. We use them to reach out to G-d, to acknowledge that we believe in Him, and that we have a personal connection with Him.

We fulfill the commandments of the Torah, and we pray. In this way, we fulfill G-d's will and then turn back to Him, asking Him to bless us, to keep us alive, so that we can ultimately continue to serve Him each and every day of our lives.