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Open discussions with Hashem with thanksgiving for the past and then scream for the future

Sometimes the suffering and impediments are so overwhelming, to the extent that one cannot even open his mouth to express his words before Him blessed He. Therefore it is necessary to be careful, that every time he comes to express his words before Hashem Yisburach, he should remind himself of the abundant favors and kindness that Hashem Yisburach did with him from his inception till this day, and he should give acknowledgment and thanks to His Name blessed He for all the kindness of Hashem and the goodness He did with him until now. For every person, the way he is, since he is in the class of the Israelite, and dons a tallis and tefillin every single day, and unifies His Name blessed He twice every single day, certainly it is fitting for him to give thanks and express his gratitude to Hashem Yisburach every single day for His utter Kindness and Goodness blessed He to him, that he merited to be part of Israel, the receivers of the Torah, and all the more so being that everyone knows for himself (-in their soul) numerous specific wondrous favors that Hashem Yisburach did for him from his inception till that very day. And so too, sometimes the heart is sealed, and he cannot express his words before Him blessed He due to the abundant physical hardships, especially now in the lengthy exile, that there is hardly a day whose hardships don't surpass it's predecessor, and livelihood is very stinting, and a person needs to take stock of his ways, to search and to find the expansions (-relief, respite, ease, prosperity – opposite of hardship), which Hashem Yisburach expands for him in the midst of the hardships, and to thank Hashem Yisburach for them, and through this his heart will be reinforced to trust in Hashem, that He will hear his prayer now as well, and certainly through this, his mouth will open and he will be able to express his words before Him blessed He, properly. And this is the aspect of (See Brachos 54a), a person should always give thanks for the past and scream for the future, that is, because when one doesn't express gratitude for the past, it is very difficult to scream to Him blessed He due to extreme sealing of the heart, which is impervious due to abundant hardships and from being discouraged due to everything that he is undergoing spiritually. Therefore it is necessary to be very vigilant every time he comes to express his words before Him blessed He, to go in this way: to give thanks for the past, and through this he can scream for the future.

And this is the matter of: “A song of David when he ran from before Absalom his son (Psalm 3),” and our Rabbis o.b.m. asked (Brachos 7b): It should be “A lamentation of David,” and they answered: Since he saw that it was his son, he rejoiced. He said, “A typical son has mercy on his father.” And he found expansion (-respite) also in the midst of his hardship, with what he saw that his counsel held up, that the Sanhedrin (-leading Sages the makeup of the Supreme Court) etc. stand with him. And at first glance this is difficult, for behold the beginning of the Psalm doesn't speak in the language of song, rather in the language of a great outcry, like it is written there, “Hashem, how numerous are my oppressors, many etc..” However, this is all the aforementioned construct, that he turned over the incident and found expansions (-respite) in the midst of this utter calamity, and over all this he began to say “A song of David.” And immediately upon his beginning to sing and thank Hashem Yisburach for the good things, immediately his heart and mind expanded, and specifically then his mouth opened and he began to pray and scream appropriately: “Hashem, how numerous are my oppressors, many rise against me etc..” Therefore his book, which is predominantly filled with great screams, and entreaties, and supplications, is called by name Tihillim (-Psalms), which is an expression of tiheela <praise> and thankful acknowledgment, because all of his screaming and entreaties were specifically by way of expressing gratitude and tiheela <praise>. Go ahead and check, and you will find in many Psalms that follow this pattern of praising Hashem Yisburach for the past and screaming for the future, and in the midst of the plea he is screaming and entreating, he returns and gives thanks and screams. For only thankful acknowledgment and praise are the conduit through which one is capable of screaming to Hashem Yisburach, as mentioned above. (Likutay Halachos, Laws of Cross-breeding Animals, law 4).

[And see in the book “Nachas Hashulchan” (- Felicity of the Table) from the holy Rav of Tchehrin zatza”l (In the Laws of Lulav, Chapter 648), where it is written: And this is what we are shaking (the four species, during the recital of Hallel - Psalms 113-8) by (the verses of) “Give praise to Hashem” beginning and end (-this verse appears twice in Hallel, (Psalms 118:1, 29) and at both instances the four species are waved and shaken), and by (the verse – 118:25) “Please Hashem bring salvation now (/please),” for when one merits to win the battle with the weapons, which are the aspect of the four species of the Lulav, as brought down in the holy Zohar (Tikunay Zohar 13, page 29a): “Who was victorious? He who holds the weapons in his hands,” certainly he needs to give thanks to Hashem, for (Kidushin 30b) “if the Holy One Blessed He does not help him, he would not be able to prevail (over the evil inclination).” But even still, in the very midst of this itself, in the midst of the blessings and thanksgiving for the past, it is necessary in the middle of this to scream profusely for the future: “Please Hashem bring salvation now (/please).” For the battle is continuous, and (Kidushin 30b), every single day a person's evil inclination surges, and renews against him, and contrives against him with his cunning contrivances, to ensnare him in his trap, and like our Rabbis o.b.m. said (Shoachehr Tov, Psalms 34) if he doesn't get (lit: find) him at twenty years of age, he knocks him down at thirty etc.; if he doesn't get him at seventy, he knocks him down at eighty etc.. Therefore it is necessary to scream constantly to Him blessed He. And also, because the salvation itself, what they merited to win the battle, is also still not with completion according to the greatness of the eminent holiness of each one of Israel, and according to the tachlis (-ultimate) perfection that every one of Israel needs to attain. Therefore it is necessary to scream abundantly to Hashem Yisburach at all times, but nevertheless it is necessary to conclude with thanksgiving (which is the aspect of the shaking-waving (of the four species) an additional time, at the end of Hallel, at (the verse of Hoadoo-) “Give thanks to Hashem”). For according to the utter danger that is prevalent in this world, how great are the kindnesses of Hashem for every single detail of every minute salvation and victory that each one of Israel merits every time, and like their saying o.b.m. (Yuma 69b; Yalkut Shimoni, Nechemia 1071), these themselves are His might etc. (-to allow and withstand the prevalence of evil). And therefore, immediately after the conclusion of Hallel, we scream again the “Hoashanoas” (-liturgy interjected between repeated supplications of “Bring salvation now/please”) with bitter calls and screams, and great crying, for on the contrary, according to what we merited to receive such numerous salvations, hence, also now “May Your right (hand) bring salvation, and answer us,” for complete and true salvation is still distant from us. And this is what the prayer concludes (Kings I:8:59), “And may these words of mine which I entreated etc.,” that is, that the prayer should be accepted with such completion, to the extent that there will be a revelation of “daas” (- realization of the knowledge) to all the nations of world, so that they know that Hashem is G-d, there is no other (verse 60).