Arsenal 4-0 up at half time - goalscorers match date - February 5th 2011 - St James park

Theo Walcott 1′

Johan Djourou 3′

Robin van Persie 10′

Robin van Persie 26′

69′ (PG) Joey Barton
75′ Leon Best
83′ (PG) Joey Barton
88′ Cheikh Tiote
 

The Chafetz Chaim answered him the following; he said we know there is 2 types of Teshuva - one Teshuva is out of love - regret having done bad because of loving G-d, and regret whats it done to our relationship and to maintain relationship with G-d I regret having done that. That is Repentance out of love.

Theres another type of Teshuva which is called Teshuva out of fear - I se the bad consequences of what i did and i

dont like it and regret it - therefore i regret having done what i did because of consequences.

Chofetz Chaim said the following - we know theres a difference between Teshuva out of Love and out of fear - in teshuva out of love the Talmud says that - the Gemara Yoma 86 - that when you do Teshiva out of love for G-d, the sins arent just earsed they are turned into Zechuyot (Merits) that is for sure kindness! When the guys regrets good things he did - does it turn to sins or does he just lose the reward? He only loses the reward - Justice would say when you do Teshuva you are just forgiven but theres no punishment - Does justice say the sins you did become merits?? of course not!! its not justice - thats going way beyond - that is G-ds mercy and kindness that he looks at the sins we did as merit, whereas a person who regretted the good things he did - G0d doesnt look at them as sins but its neautral - its erased the reward.

The chofetz Chaim adds Teshiva out of fear - the fact that G-d accepts repentance out of fear of punishment is pure and total kindness! How is this Teshuva?? e.g doing somthing bad to someone and now im having problems - saying to him i regret doing it due to problems its caused me, am i really sorry? it not called saying sorry!! Chafetz Chaim says what greater love can there be than accepting that as 'sorry.' Thats not even Teshuva - but G-d accepts that! Hashems kindness and his mercy extends forgiveness even in a case when only repenting because im scared  of punishment - Chafetz Chaim points out 2 ideas - 1) in Teshuva out of love - not only are the punishments erased but those actions that are sins are now merits! Whereas when having regretted having done mitzvot - the reward is erased - but its not as if every mitzvah he did is considered to be a sin -

The structure of shacharit is designed to carry you up the ladder of tefillah to a state of awe- and love-inspired davening, provided you Designed to carry you up—provided you invest the labor of mind, heart and soul invest the labor of kavanah—a focusing of mind, heart and soul on the words you are saying and, most of all, on the Higher Presence which those words address.

Why not just meditate?

You can’t commune with someone you don’t know, so knowing G‑dis an integral part of tefillah. The Talmud tells us of those who would meditate for an hour before tefillah. The Code of Jewish Law prescribes pondering “the greatness of G‑d and the smallness of man” before every tefillah. Chabad Chassidut is principally a davenology—a system of thoughts to ponder before and during tefillah.

Nevertheless, the halachic consensus is that the mouth must be engaged as well. Two reasons:

    Speaking the words out loud helps focus your attention.
    A human being is principally a speaking being. Tefillah brings the speakingness of that being closer to G‑d. If you lift up your heart and mind but leave behind your words, you’ve effectively left behind the human being.

The Hebrew word for prayer is tefillah.  It is derived from the root Pe-Lamed-Lamed and the word l'hitpallel, meaning to judge oneself.  This surprising word origin provides insight into the purpose of Jewish prayer.  The most important part of any Jewish prayer, whether it be a prayer of petition, of thanksgiving, of praise of God, or of confession, is the introspection it provides, the moment that we spend looking inside ourselves, seeing our role in the universe and our relationship to God.

Prayer is an integral part of everyday life.  In fact, one of the most important prayers, the Birkat Ha-Mazon, is never recited in synagogue services!

Our first thoughts and words in the morning, even before we get out of bed, is a prayer thanking God for returning our souls to us.  There are prayers to be recited just before enjoying a material pleasure, such as eating or drinking, or just after them, such as after eating or drinking or after buying new clothes or ordinary household items; prayers to recite before performing any mitzvah (commandment), such as washing hands or lighting candles; prayers to recite upon seeing anything unusual, such as a king, a rainbow, or the site of a great tragedy; prayers to recite whenever some good or bad thing happens; and prayers to recite before going to bed at night.

One purpose of prayer is to increase your awareness of God in your life and the role that God plays in your life.  If you only pray when you feel inspired (that is, when you are already aware of God), then you will not increase your awareness of God.

In addition, if you want to do something well, you have to practice it continually, even when you do not feel like doing it.  This is as true of prayer as it is of playing a sport, playing a musical instrument, or writing.  The sense of humility and awe of God that is essential to proper prayer does not come easily to modern man, and will not simply come to you when you feel the need to pray.  If you wait until inspiration strikes, you will not have the skills you need to pray effectively.  Before starting to pray regularly, many find that when they want to pray, they do not know how.  They do not know what to say, or how to say it, or how to establish the proper frame of mind.  If you pray regularly, you will learn how to express yourself in prayer.

The Talmud states that it is permissible to pray in any language that you can understand; however, traditional Judaism has always stressed the importance of praying in Hebrew.

Berakhot recited before enjoying a material pleasure, such as eating and drinking, acknowledge God as the creator of the thing that we are about to enjoy.  The berakhah for bread praises God as the one "who brings forth bread from the earth".  The berakhah when putting on our clothing every morning praises God as the one "who clothes the naked".  By reciting these berakhot, we acknowledge that God is the Creator of all things, and that we have no right to use things until we recognize what He has done.  The berakhah essentially gains permission to use the thing.

Berakhot recited before performing a mitzvah (commandment), such as washing hands or lighting candles, praise God as the one "who sanctified us with his commandments and commanded us" to do whatever it is we are about to do.  Reciting such a blessing is an essential element of the performance of a mitzvah.  In Jewish tradition, a person who performs a mitzvah with a sense of obligation is considered more meritorious than a person who performs the same mitzvah because he feels like it.

Chazal tell us (Pirkei Avos 1,2) that the world stands on three pillars: Torah, avodah (Temple service) and gemilas chasadim (acts of kindness). While these three pillars certainly have a profound effect on the world as a whole, they can influence our personal lives as well. By involving ourselves with them before tefillah, each one can have a profound effect on our prayers.