Gilgulim and Second Marriages

Art by Sharon Tomlinson

The Talmud (Sotah 2b) tells us that forty days before the formation of a child a Bas Kol (heavenly voice) goes forth and declares three things:

1) the daughter of so and so is destined to marry this person

2) A specific house is destined to become the home of this person

3) a specific field is destined to become the property of this person.

Rav Yehudah says that forty days before the creation of the embryo, a Bas Kol issues forth and pronounces who his Zivug will be. If the Zivug is already determined, based on Mazal (destiny), then how can the Midrash also state that "G-d matches them up against their will and to their detriment", and that it is determined based on one's deeds?

The Gemara answers that only the "Zivug Sheni" (second marriage) is determined by one's deeds. The "Zivug Rishon" (first marriage) is based on Mazal. (Note: the first marriage is usually referring to the first incarnation of a person. Subsequent incarnations can result in a person's soulmate not being available to them for various reasons, such as a tikkun having to be effected before the soulmates can be re-united)

Parashat Vayetzei describes the way Jacob married Leah and Rachel. In this context, the Arizal discusses the issue of divine providence in arranging matches.

All souls, from the time they are formed out of their supernal source - out of the place "from whence they were hewn" (Isaiah 51:1) - emerge as male and female together. Afterwards, each half goes its own way, the male to one [body] and the female to another, and they eventually join in this world, "so-and-so with so-and-so". G-d has to orchestrate many complicated webs of "coincidences" and fortuitous circumstances to arrange that people meet and marry their proper matches.

So why does the Midrash also state that G-d matches them up against their will and to their detriment?

When the embryo is formed, the soul issues from its source split into male and female, and therefore the match is intrinsic and no further evaluation of who suits who is necessary. But this applies only to a person's first marriage. For such matches no [divine] effort need be expended, and such matches are not made against the parties' wishes but rather with their full goodwill.

The Midrash above is talking about second marriages, where a person is given a spouse commensurate with his deeds. These are arranged in accordance with [Divine] justice, in accordance with the parties merits.

Thus, since a person has free choice to sin against his G-d, G-d has to "scheme all kinds of schemes so that no one pushed away remain pushed away [forever]" (Samuel II 14:14).

The definition of a "second marriage" is broader than simply the second marriage in this lifetime. Such people become reincarnated, but they do not reincarnate as a couple, for sometimes he is reincarnated in one generation and she in another, such that the reincarnated man needs to be matched up with a different reincarnated woman - who also lacks her [original] mate [in this incarnation] - that is similar to him [in merits].

Matching up such a couple is indeed a very difficult thing inasmuch as they are different in nature [not having originated from the same soul-root]. It is therefore difficult to get them together.

These reincarnates are called "individuals" - [literally "singles"] - because each one is by itself, separated from its [real] soul-mate. Such marriages are referred to as being done "against the parties' wills". This does not apply to the wedding, for then everyone is happy "on the day of their wedding and on the day of their hearts' rejoicing" (Songs 3:11). The difficulty lies only in sustaining the marriage. Because their innate nature is to bond with their original soul-mates.

From Sefer HaLikutim in the Writings of the Ari

Holtzberg's First Gavriel Noach

At an emotional bris ceremony in Crown Heights, the Holtzberg family welcomed their first baby named after Rabbi Gabi OBM.

A baby boy born last week to Shmuel and Devorah Spielman of Crown Heights was named Gavriel Noach after the child's uncle.

While hundreds of Lubavitch and Jewish parents around the world have named their newborns in memory of the slain Shluchim in Mumbai Rabbi Gabi and Rivky Holtzberg, this is the first in the family itself.

Devorah is Gabi's sister, and her baby was the first boy born into the Holtzberg family since the horrific terror attack which claimed their lives and 6 others in the Chabad House in India's capital.

In attendance at the emotional bris ceremony were the baby's grandfathers, Rabbi Nachman Holtzberg and Rabbi Yosef Baruch Spielman.

More photos at: COL Live

How To Pray

Art:  Yonah Lavery Talmud Comics 

from the writings of Rebbe Nachman of Breslov

Another person's prayers are more effective than when one prays for himself. Even a Tzaddik requires the prayers of others.

When you pray for your friend - even though you require the very same thing - G-d will answer your needs first.

The prayers of an individual will not be heard unless he prays with an attentive heart. But the prayers of the congregation will be listened to even if everyone does not pray wholeheartedly.

It is a mitzvah to wear respectable clothing while praying.

A person's fortune can be changed through prayer.

G-d listens to the prayers of those who trust in Him.

Before starting to pray, give charity and bind yourself to the Tzaddikim of the generation.

Whatever you need - big or small - pray for it.

Pray only in a place that has windows.

Stealing or embarrassing one's neighbour prevents a person's prayers from being heard.

The Sabbath and New Moon are particularly propitious times for elevating prayers.

When your prayers are accompanied by tears, they will be accepted.

When asking G-d for something, mention the merit of your forefathers.

You should pray that there be peace in the city in which you live.

When a sick person tearfully prays for himself, G-d will heal him and accept his prayers.

The prayers of the person who has made some vow will not be accepted until he fulfills his pledge.

When a person brings joy to the Tzaddik, his prayers will be heard.

In reward for remaining silent when disgraced, G-d will answer your requests.

When a person prays for his neighbour, G-d will increase his prosperity twofold.

When a person is humble, G-d will fulfil his prayers even if he prays only in thought. A humble person's prayers will not be rejected.

Certain prayers are accepted Above only after sufficient money, equivalent to the number of letters in the appropriate prayer, is given to charity. For example, when a person prays "Give me children", he must contribute a sum equal to the letters of these very words.

When the masses pray together, their prayers are more effective than when they pray in separate places.

A person with enemies finds it difficult to concentrate while praying.

Kohanim and Forbidden Marriages

Painting: Alex Levin: ArtLevin.com

Under Jewish law a Kohen - a descendant of the Priestly tribe - cannot marry a divorcee, a convert, or a "promiscuous woman"'  This has nothing to do with the name "Cohen" by the way.... although many people named Cohen are also Kohanim, that is not necessarily the case. Kohanim trace their lineage through their fathers.... if their father is a Kohen, so are they. However, sometimes there is a problem, such as when the mother of the Kohen has a questionable status such as those mentioned above.

Question: If a Kohen lives with, but does not "marry" a gentile woman, can he still "duchen" (duchen means to take part in the Blessing of the Kohanim - see picture above).

Answer:  As living with a gentile woman is not a prohibition specific to Kohanim it does not prevent him from duchening.

However, there are three things which do prevent him from duchening:

1. If he has killed someone ( even unintentionally)

2. If he has worshipped idols

3. If he transgresses Kohain-specific prohibitions.

Question: If a Kohen marries a divorcee/convert and the marriage is a forbidden one - which means that no orthodox Jewish rabbi will do the ceremony - and a Reform rabbi is found who will perform the marriage...... is this marriage "valid" and/or accepted?

Answer: Any (Jewish) reform marriage is not a marriage. As a “chumra” however, a gett (bill of divorce) is necessary if the marriage is ended.

If a Kohen does enter into a marriage with a divorcee with kosher witnesses etc, whilst it is a prohibited relationship, the marriage is still a marriage and a gett is required. The only time a marriage is not a marriage ab-initio (from the start) - even with kosher witnesses - is an adulterous or incestuous marriage.

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That a Cohen May Not Marry a Divorcee

by Rabbi Shmuel Holshtein

Dedicated to the memory of R' Meir b"r Yechezkel Shraga Brachfeld zt"l

There is a prohibitive commandment that forbids a Cohen from marrying a divorced woman, as it is written, "They shall not take a woman divorced from her husband" [Leviticus 21]).

This was not just another one of the typical disputes between the Prague’s Maskilim ("enlightened") and the local rabbi, Rabbi Yechezkel Landau, the "Nodah Biyhudah." Bitter arguments were constantly arising between the Maskilim, who sought some way to lighten the yoke of the Torah and its commandments while maintaining the sense that they were nonetheless Torah-observant Jews, and the illustrious rabbi, who stood constantly at the dam in order to stop up any leaks in the wall of Torah law.

However, this time there was something different in the air. The argument related to a matter that was especially personal to one of the city’s prominent and wealthy residents, and it was clear that he had no intention of being flexible in this case. His only son had become engaged to a prestigious and well-to-do woman with excellent character traits. The match had not been easy to arrange, and only became possible after much effort.

There was, however, one problem. The bride was a divorcee, and because the groom was a Cohen, Jewish law forbade them from marrying. The rabbi, of course, would by no means permit such a marriage, seeing as it violated Torah law, and all attempts to convince him to conduct the marriage were unsuccessful. After a long argument, the rich man got up, furious, and shouted at the rabbi, "You will see that despite your stubbornness you will have no choice but to conduct my son’s marriage!"

A few days later, a royal emissary of the Empress Maria Teresa appeared at the rabbi’s home. The surprised rabbi realized that the wealthy Jew had broken the convention by which Jews did not involve non-Jews in their inner disputes. He had requested that the empress force the old-fashioned rabbi to marry the couple.

The rabbi was left with no choice, and he told the messenger that he would certainly fulfill the request of the empress. The elation of the enlightened Jews could be heard from afar. Wedding preparations went into high gear. The Maskilim rejoiced at the fact that the rabbi had given in to their demands and their hearts overflowed with a sense of victory. There was not a single person who did not lend a hand in the many preparations.

The rabbi’s many disciples, on the other hand, were furious at the insolence of the wealthy Jew, both at his outright disregard for the Torah’s commandments and at the disrespect he showed the rabbi by forcing him to take part in this disgraceful act. However, the rabbi did not allow them to take any action. To the contrary, his indifference was so great that it appeared as if the matter did not relate to him at all.

A great crowd gathered for the occasion. News of the wedding in which the greatest Torah scholar of the generation would marry a Cohen and a divorcee spread, and many "enlightened" Jews in the area came to see the event with their own eyes. There was complete silence when the rabbi took out the ring and gave it to the groom. As customary, the rabbi led the groom word by word, "Behold, you are betrothed to me with this ring according to the law of…Empress Maria Teresa."

A whisper of shock passed through the crowd, and then the rabbi said, "What is everybody so surprised about? After all, according to the Law of Moses and Israel there is no possibility whatsoever for this couple to marry; rather, Maria Teresa is she who has given this couple the ability to marry. This being the case, they are married according to the law of Empress Maria Teresa, certainly not according to the Law of Moses and Israel.

Cutting the Baby in Half

King Solomon was the son of King David and Bathsheba. He composed 3,000 proverbs and 1,005 songs and authored the Song of Songs, the Book of Proverbs and Ecclesiastes.

He became ruler in approximately 967 B.C.E. and his kingdom extended from the Euphrates River in the north to Egypt in the south. His crowning achievement was the building of the Holy Temple in Jerusalem.

People from surrounding nations came to hear Solomon’s wisdom. The first and most famous incident of his cleverness as a judge was when two women came to his court with a baby whom both women claimed as their own. Solomon threatened to split the baby in half. One woman was prepared to accept the decision, but the other begged the King to give the live baby to the other woman. Solomon then knew the second woman was the real mother.

Jerusalem can be compared to the baby in this story. Any person who condones the cutting in half of Jerusalem, is not the real mother. Jerusalem belongs in the hands of those who will treat her the way she is meant to be treated - in one piece, in the hands of her rightful owners, the Torah-true Jewish people.

Also see:  Zecharia and the Trail to Hope

The Tikkun

When the fame of the Baal Shem Tov spread far and wide, one man who had heard of his greatness was determined to see this phenomenon for himself. He made his way to Medzibozh where the Besht resided, and was warmly received.

"And how can I be of help to you?" the Baal Shem Tov asked him.

"I have no need of help" the man replied. "Thank G-d, I and my family are well. I have a thriving business and all my needs are met. I did not come to ask for anything, just to have the opportunity to meet you."

"Well, if you feel you have no needs" the Besht said, "perhaps you will listen to a story I have for you. But you must listen attentively."

The Besht continued: "There were once two young boys who grew up together and became close friends. They attended the same cheder and always played together. Baruch and Chaim were inseparable, and everyone knew that wherever Baruch was, there you would find Chaim as well. Their friendship continued through their adolescence and well into their early adulthood.

"Chaim married a young woman from a distant town to the east, and Baruch married a woman from a distant town to the west. As was the custom, they moved to live with the wife's family, and for the first time in their lives, they were separated. They pledged to remain in close contact and continue their friendship unto eternity. Initially, they exchanged letters frequently, but as time passed and their families grew and there were so many distractions, the communication began to wane until it ultimately stopped completely.

"Chaim and Baruch each went into business and prospered, but life is often a cycle, and as the wheel turns, what was once at the top is later at the bottom, and this is what happened to Baruch. His business failed and he was penniless. Remembering that he had a devoted childhood friend, he felt that perhaps Chaim would come to his aid. He borrowed money for the trip and travelled to Chaim's town. Upon seeing Baruch, Chaim embraced him with tears of love, and the two sat and reminisced for hours. Baruch finally told Chaim of the misfortune that had befallen him, whereupon Chaim called in his bookkeeper and asked him to calculate the value of all his assets. Once he received the figure, he promptly wrote out a cheque, giving half of everything he owned to Baruch, who thanked him profusely and returned home.

"With the capital to invest, Baruch started a new business and prospered. But lo and behold, Baruch's mazal ascended....but Chaim's mazel descended, so that now Baruch was wealthy and Chaim was impoverished.

Remembering their devotion to one another, Chaim came to Baruch for help. How utterly disappointed he was when Baruch said "Chaim, I would love to help you, but the pattern is clear: it is not destined for both of us to prosper at one time. If one of us succeeds, the other will fail. If I put you back into business and you prosper, I know that I will lose everything. I realize that out of our deep friendship I should make this sacrifice, but while I may waive my own welfare, I do not have the right to sacrifice the welfare of my large family, my children and grandchildren who are dependent on me for their livelihood." Chaim returned home empty-handed and broken hearted.

"Years passed by, and both Baruch and Chaim went to the eternal world. When they appeared before the Heavenly Tribunal, Chaim was awarded Paradise for his loyalty and generosity to Baruch, whereas Baruch was condemned to Gehinnom for turning his back on his friend in his time of need. Chaim then said "How can I enjoy Gan Eden when I know that the friend of my youth is suffering the torments of Gehinnom? True, Baruch was unable to withstand the test to which he was put, and he put his self-interest first, but that is no reason to condemn him to Gehinnom. I will not enter Gan Eden unless Chaim can accompany me."

"The Heavenly Tribunal said that this was out of the question, that behaviour as outrageous as Baruch's rejection of Chaim's plea for help could not go unpunished, but Chaim was adamant. He would not enter Gan Eden if Baruch was doomed to Gehinnom."

At this point the Baal Shem Tov said to the man "Now listen carefully and look me in the eye."

The Besht continued: "The Heavenly Tribunal debated over the situation and came up with a solution for this dilemma. Both Chaim and Baruch would be sent down to Earth for another life span. Baruch will be wealthy and Chaim will be poor. If Baruch will help Chaim in this renewed existence, Baruch will have rectified his wrongdoing and redeemed himself, and will be permitted to join Chaim in Gan Eden.

"And so it came to be", the Besht continued. "The souls of the two came down to Earth again, and the person having Baruch's soul became wealthy, while the person bearing Chaim's soul was poor, a beggar who survived on alms. The beggar would keep only pennies for himself and gave everything he collected to his wife and small children.

"One day the beggar, making his rounds from village to village, came to the town where the wealthy man lived. He was tired and hungry, and did not feel that he had the strength to continue. Perhaps someone would be generous enough to give him an adequate sum. so that he could rest a bit and restore his failing strength. Winter was approaching, the children would need shoes and warm clothes, and they would need firewood to keep their house warm and dry. If he could only speak to a wealthy man in person and explain his plight, perhaps he could prevail upon him for a sum which would meet his family's many needs.

"The beggar knocked on the door of the wealthy man, and was met by the butler, who gave him the usual dole of a few pennies. "Please let me talk for just a few moments with your master" he said. The butler explained that this was impossible, since his master was occupied with important business dealings. The beggar began to cry "Ask your master to have mercy and spare me just a few minutes of his time to listen to me."

"The wealthy man, hearing the commotion, asked the butler what the problem was, and he explained that there was a stubborn beggar who would not accept the alms he gave him and was insisting on meeting with the master personally. The wealthy man became angry. "These beggars are a thankless lot! The audacity they have. If he refuses to leave, throw him out!" The butler did as he was told, and threw the beggar down the stairs. Exhausted, hungry and depressed, the beggar breathed his last and expired."

As the Baal Shem Tov said these last words, the visitor took hold of his head with his hands and exclaimed "Ribbono Shel Olam! This is what happened to me! Just last week a pesky beggar refused to take what my butler gave him and I had him thrown out, and he died right in front of my house! But how was I to know that I was being put to the test? It is common for many beggars to be dissatisfied with what they receive and they ask for more. I did not mean to be the cause of his death! What can I do to redeem myself now?"

The Besht said: "The Divine system of justice is perfect. You were given the opportunity to rectify what you had done wrong in a previous existence. Had your riches not hardened your heart, you would have listened to the beggar, and perhaps the relationship of your two souls would have resulted in him impressing you with his needs, and you would have responded appropriately, thus correcting the previous mistake.

"Now, you still have an opportunity to redeem yourself. You must leave for yourself only enough to meet the necessities of life for yourself and your family, and you must take all the rest of your wealth and give it to the widow and orphans of the beggar. I know that this is a major sacrifice, but this is the only way you will know peace both in this world and in the World to Come."

Today we do not have a Baal Shem Tov who can see both the past and into the future, but we must know that the Divine system of justice prevails and that nothing happens by chance. If we will live our lives as the Torah requires of us and trust in G-d, we will achieve that which is true and just.

Source: "Not Just Stories" - Rabbi Abraham J. Twerski MD

Sefer HaTikunim: The Book of Corrections

[Republished from 2008]

Note to readers:  If you are searching for " ספר תיקונים " - The Book of Corrections, you may find a link to a non-kosher site, proclaiming to have written this book. Please be advised that the book named ספר תיקונים written by יהונתן וואקסמאן (Jonathan Waxman) is not derived from kosher Jewish sources.

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Rabbi Yosef Dayan, the author of "Sefer HaTikunim", who departed from this world on 9 Tamuz 5745 (1985), was an Israeli Sefardi Tzaddik of Syrian background.

Rabbi Dayan was unusual in a number of ways. Firstly, after the Jewish people were returned to the Land of Israel, he spent a great deal of time discovering and uncovering the tombs of ancient tzaddikim throughout the Land. We are unsure exactly how he did this, but he did! He spent long periods of time at many of these holy sites, sometimes surrounded by hostile Arabs (although he was fearless through his attachment to G-d).

Secondly, he remained un-married, very unusual for a tzaddik.

Thirdly, he taught that prayer should be repeated. He often quoted the Talmud, that if your prayer is not answered, pray more, continue to pray and to beseech G-d. This was Rabbi Dayan's approach. He did not make do with a short prayer offered once. He taught regularity and consistency in prayer, according to Rabbi Hanina's teaching in Berachot 32a: "Everyone who prays long, his prayer does not return empty."

Rabbi Dayan explained the need to pray much and not to tire, until our request is received in Heaven. Because of our little worth and deficient deeds, we do not have the power to make prayer effective immediately. We need to persist in the avodah (service) of prayer, until we succeed in splitting the barrier that separates us from G-d.

He also said that, when you pray for something, you should pray using the same words each time (this explains the efficacy of a mantra**). Any change in the wording, he said, causes difficulties in the prayer being accepted. He also said it is desirable to focus on one request, not many, because according to the Sages, if you grab too much, you grab nothing.

Rabbi Dayan taught that it is helpful to offer tzedaka (charity) when praying and to pray at a holy site.

(From Od Yosef Hai)

** The mantras used in the eastern religions are the "shem tuma" (impure names) which Avraham sent to the east as gifts to the children of his pilagshim. Mentioned in passing in this post, it should be noted that they are STRICTLY FORBIDDEN to a Jew because they bring tuma (impurity) on a person, r"l, and give strength to the sitra achra. A Jew should not say these "mantras", nor should he allow them to be said in his home. (Comment from Yaakov Nathan)

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Stories about the Holy Tzadik HaRav Yosef Dayan, author of Sefer HaTikkunim

1. Rav Yosef Dayan would always see the name of Hashem in front of him at all times. Once while talking to his student H'Rav Yosef accidentally said "I always see the holy fearsome Shem Havayah engraved in my mind's eye intertwined with the Shem Adnus."

2. Rav Yosef Dayan was on such a high level that he was able to walk in the streets and the Pritzut in front of him would not even register in his mind, since his thoughts were constantly bound to the supernatural lights.

3. Immediately after finishing Shacharis at Netz, H'Rav Yosef Dayan would enter the Beis Medrash. Then while still fasting he would learn straight for hours with great fervor and no interruptions. He would not take a break for a minute, even when people would knock on the door he would not interrupt his learning. This would continue until Mincha time when he would get up and once again and go to the Beis Medrash to pray.

4. Every Motzai Shabbat he would pray Maariv in the Beit Knesset "Shoson". Due to his prolonged prayer he would miss the Kedusha of "V'atah Kadosh." H'Rav Yosef Dayan would therefore go to a second Minyan in Bais Knesset "Ohel Rochel" which had started later. He would arrive there just as the chazan would start with "V'atah Kadosh."The gabby of that Minyan thought Rav Yosef to be a simple and ignorant man. When he saw him come late week after week and start in middle of the prayers, the Gabby would begin yelling at him and publicly denouncing him for missing the first part of the prayer. H'Rav Yosef would remain silent and accept the embarrassment so as not to reveal that he had already prayed and was just coming to hear the Kedushah. These rebukes happened weekly both from the Gabaim and from the members of the minyan.

A student of Rav Yosef who saw what was going on was not able to hold himself back and finally asked Rav Yosef why he simply did not state that he had already completed the first part of the prayers. H'Rav Yosef answered him "Shhh don't reveal that, I am very happy with embarrassments I receive."

5. One year, there was a lack of rain in Eretz Yisroel. The drought continued through Kislev, Teves and even Adar. All over the country mass prayer sessions were organized to plead to our Father in Heaven to send rain. As usual H'Rav Dayan and his students would gather in Kever Shmuel Hanavi to pray and do Tikkunim for the nation of Yisroel.

The students noticed that H'Rav Yosef was not actually addressing the lack of rain. A number of students kept on bringing up the issue but H'Rav Dayan remained silent. One student pleaded with him to pray and do Kavanot for the rain, reminding him of the severe situation the country was facing. Finally H'Rav Dayan replied with a short and definite answer "If there will be no impurity and Pritzut in the world, the rains will not be held back." He then continued praying as usual.

6. There was a long period of time that H'Rav Yosef Dayan was accustomed to light candles every day in the merit of Rebbe Meir Baal Haneis and the Rashbi, may their merit protect us. H'Rav Yosef would light the candles in a certain local Bait Knesset. Before lighting the candles he would recite many prayers in great trepidation, he would then do mighty meditations and Yichudim. At the time of the lighting he would say Leshem Yichud.....I am lighting this candle to raise the Shechinah from exile and to raise the soul of the holy Tzakik in whose merit the candle is being lit. These candles would burn for twenty four hours straight. H'Rav Yosef would prepare special wicks and the right amounts of oil in advance.In the neighborhood there lived two men who were greatly upset by H'Rav Dayan's daily candle lighting ritual. They would steal his wicks and hide his oil in an effort to prevent it from happening. When H'Rav Yosef saw this he was greatly pained. He finally said "These people that are trying to prevent the candle lighting do not know with whom they are dealing with, they are not dealing with me but rather with Rebbe Meir Baal Haneis and the Rashbi, I do not envy their future." That same week the two men were struck by the hand of G-d. The first man broke his leg and had to lay in a body cast for a number of months, the second man became paralyzed in half his body.

7. The Mekubal H'Rav Yitzchak Kaduri would say that he knew for a fact that H'Rav Yosef Dayan was one of the thirty six hidden Tzakikkim. H'Rav Mordechai Sharabi likewise gave testimony that H'Rav Yosef Dayan was one of the thirty six hidden Tzadikim.

8. Once a student of H'Rav Dayan approached him and told him that he was having a lot of problems avoiding being drafted to the Israeli army. H'Rav Yosef Dayan simply handed him his hat and told him to wear it on his next visit to the army office. The student took the hat of the Tzadik and wore it on his next interview. When the general saw the hat, without saying a word he signed his release papers and told him to leave.

In G-d We Trust

A video from 1981, Yiddish with English subtitles:

There are certain principles that are so central to the foundation of the United States that they were engraved on its coins and printed on its currency two fundamental principles: In G-d We Trust and E Pluribus Unum - Out of many, one.

The English language offers a variety of words to express the idea of faith. Trust is not just intellectual belief, nor is it emotional belief. In G-d We Trust means to believe in G-d and to rely on Him, to entrust all ones concerns to Him.

When it comes to belief the Talmud says: A burglar at the mouth of the tunnel calls upon G-d! He prays to G-d for help. But the fact that he has resorted to thievery proves that he does not trust G-d in his life.

Action is the main thing: What matters most in governing a country, and especially for its highest leader, is to elevate the mindset and behavior of all its citizens; first and foremost, to convey, until it is clear to the entire population: In G-d We Trust — that we trust Him in all matters of life, the spiritual as well as the material.