אות-ק

All is for the good, but prayer is necessary for this beneficence itself to be good There is a seeming difficulty; since the reality is that all of a person's suffering and lackings, it is all for his benefit; either so that he merits on their account to eternal life, or in order that he be saved from hardships much greater, as is known (Likutay Moharan 65:3), and like our Rabbis o.b.m. said (Brachos 60b) that a person is required to say: “All that the Merciful One does, He does for the good,” if so, why did our Sages o.b.m. warn us to pray for necessities and lackings. However, in truth, even still, a person needs to pray for all that he is lacking, because before a person prays, certainly everything that occurs to a person, even suffering Heaven forbid, is greatly beneficial, because he still does not have vessels and conduit by which to receive the shefa (-bounty) of kindness, and if the kindness descends before the establishment of vessels, it will be the aspect of too much oil which causes the flame to extinguish (Tzaida Laderech 12), and then the kindness is turned around to be harsh din (-judgment) Heaven forbid, and it is possible that as a result of this he will experience harm and loss Heaven forbid, from somewhere else. And therefore, as long as a person doesn't pray for his lackings, then they are greatly beneficial to him, but through prayer he sweetens (-mitigates) the dinim (-judgments), and renders vessels and conduit by which to receive the shefa (bounty) of kindness, because the main rectification of vessels is through prayer (see inside). And specifically then, after he prayed properly, the shefa (bounty) will come to him: children, life, and sustenance, and health, without any lacking, just beneficial and for blessing, in such a way that the shefa (bounty) will not harm him at all, since vessels and conduit were already fixed through the prayer, to receive through them the shefa (bounty) of kindness. (Likutay Halachos, Laws of Circumcision, law 5).