In the times of the beit hamikdash, if a person accidentally transgressed a sin whose intentional transgression would entail karet, he had to bring a korban chatat. If one was unsure if one unintentionally violated such a sin one had to bring a korban asham talui, a contingent sin offering. We don't have sacrifices today. However, we learn from this halacha that even in a case of doubt the accidental sinner is still somewhat culpable.

There is a discussion among various rabbinic authorities how to deal with a case of doubt regarding a mitzvah or aveirah. Generally the rule is "Safek d'oraita l'chumra." One must be stringent and err on the side of caution in regard to a Torah commandment. But, "Safek d'rabanan l'kula." One can be lenient for a rabbinic commandment.

Many authorities are of the opinion that if it wouldn't be a significant hardship to go back and repeat the rabbinic mitzvah, ideally one should repeat it. Regarding blessings, however, te halacha changes. All blessings are of rabbinic origin, with the exception of bentching (Grace after Meals) and the blessings on the Torah. But still this rule does not apply. The rule regarding brachot is "safek brachot l'hakel." In case of doubt one may not make a blessing again because an unnecessary bracha would violate, "Lo tisa shem elokecha lashav."

The Gemara says a blessing may be said in any language. Therefore some achronim suggest that if there's a doubt one should say the bracha in a foreign language. Other authorities disagree. If it can count as a bracha it can also be a violation of "Lo tisa." Most contemporary authorities side with this opinion.

There is a requirement to recite a minimum of 100 brachot a day. The end of the book of Shmuel recounts how 100 Jews were dying every day in a plague. To counteract this, King David enacted that every Jew should recite 100 brachot each day. The Navi relates that after the Jews began doing this the plague stopped.

The Gemara mentions another source for this enactment. In Parshat Eikev the Torah says, "V'ata Yisrael mah Hashem elokecha shoel m'imcha." What does Hashem ask of you? The Gemara says mah can be also read as meah (100). Hashem asks of us to fear Him, to cling to Him, to love Him and the way to reach this is through reciting the meah brachot.

The Kitzur says that there are 100 curses mentioned in Devarim, 98 specific curses and two general curses. The 100 brachot protect us from these curses. On a regular day most of the brachot can be covered by the shemone esrei, which is recited three times a day. Some authorities are lenient and count another 19 with the repetition of the shemone esrei. But most say not to rely on this.

On Shabbat there are only seven brachot in shemone esrei. Therefore, one must be careful to make up the additional brachot in other ways. On a fast day it also gets difficult to reach the 100 mark. The Magen Avraham suggests that one say borei minei besamim a few times throughout the day. Some are stringent not to smell pleasant spices on a day of deprivation. But the common practice is to recite borei meini besamim following the opinion of the Shelah whom the Magen Avraham cites.

The Magen Avraham writes that on Shabbat when a person is short on brachot and makes unnecessary blessings (brachot she'einan tzrichot) it is considered a bracha l'vatala (blessing in vain) and one should not do this. Some authorities disagree and say one may generate a need for extra brachot in order to get closer to 100 brachot. However, many other authorities side with the Magen Avraham.

When we hear a bracha, we must respond, "Baruch hu uvaruch shemo" after Hashem's name and Amen at the conclusion of the blessing. Amen appears in the Gemara, Baruch hu doesn't. Therefore, if one is in the middle of reciting a prayer where one may not interrupt, one should not say Baruch hu. This includes the blessings preceding Shema and Shema itself, when one may not interrupt except for some limited Amens such as Amen yehei shemei rabbah, Hakel hakadosh, and Shomea tefilah. From Baruch She'amar through Yishtabach one should not answer Baruch hu but one may answer Amen to any bracha.

The Rambam in Hilchot Teshuva discusses what teshuva is about. He writes that true teshuva is when Hashem Himself bears witness that the sinner will never do the sin again. The Lechem Mishna asks, if Hashem predicts the future for the baal teshuva isn't it as if He has taken away his free choice? He answers that it means that the baal teshuva must make a kabala l'haba (a commitment for the future). He must be serious and firm about his new way of behavior so that He tells Hashem, "You can be my witness that I will never do this sin again." If Hashem bears witness, then one is in great peril if one doesn't keep to it. It says, "Lo tisa shem elokecha lashav." Hashem will not forgive someone who takes His name in vain. Breaking one's commitment is tantamount to chilul Hashem (profaning the name of Hashem), for which only death atones.

Chazal say that when a person confesses he should begin with the words, "Ana Hashem." Please Hashem, help my commitment become real and solid. The Ran notes that any statement in which a person mentions the name of Hashem becomes a formal oath. When a person repents it is as if he takes a vow before Hashem never to sin again. Not keeping it is as serious as transgressing Shabbat and perhaps even more so. Who has the brazenness to think they can do this? Therefore, in practice we don't do teshuva the way the Rambam describes. Instead, Rebbe Nachman says the ratzon, the will to do teshuva, is the kabbalah le'atid.

Why did the Rambam require an oath to do teshuva? Rav Soloveitchik explains that the heart can easily overpower the mind. But frightening the mind can tame our passions. A serious commitment drives away sin.

May we merit to redefine our perspective and goals towards spiritual perfection so that we can come to true teshuva sheleima in the coming year.

When one examines Perek 27 in Tehilim one is immediately struck by an obvious question. How does it connect to Elul and the yemei ratzon?

The Midrash says on the verse, "Hashem ori v'yishi," that ori, my light, signifies Rosh Hashana. We hope to receive a luminous judgment. "V'yishi," my salvation, symbolizes Yom Kippur when Hashem will save us and grant us atonement for our transgressions. "Ki yitzpineini b'sukkoh" refers to Sukkot when Hashem protects us in the sukkah and "Lulei he'emanti " signifies Elul. If you reverse the letters of lulei it reads Elul.

There are 13 names of Hashem mentioned in this psalm corresponding to the 13 gates of mercy that are opened during these holy days. Reciting this psalm has the power to negate all the evil forces that try to surround us.

David tells Hashem, "Achat sha'alti," I ask of you one thing. Yet if we examine the psalm further there are six terms of requests. The Midrash asks why then does it say achat (one)? All six are really one. Essentially, David asked to come closer to Hashem.

There are five descriptions of dwellings in the psalm, starting from bayit (a home) which is the most established and anchored, to the most temporary, tzur (a rock). When a person is in his home he feels secure and untouchable. The sense of danger is greater in a temporary place. David said, "I'm not afraid of any enemies because I am ensconced in Hashem's embrace."

The psalm is divided in two. The first part expresses absolute trust in Hashem. The second part conveys a sense of fear, a lack of faith, when Hashem relates to us b'hester panim (in a concealed way). We feel abandoned and we ask Hashem to come to our aid. In the first part, Hashem is 'dodi li,' he showers us with kindness. In the second part, we are 'ani l'dodi,' we must seek out Hashem in our time of distress and trust that He will save us.    

The Gemara in Brachot says there are number of things that require strengthening and one of them is prayer. The psalm ends, "Chazak v'ameitz libecha v'kavei el Hashem" and then it says kavei again. Whether a person is in a state of bitachon or whether his faith is somewhat shaken at the moment one is always obligated to hope.

Rosh Hashana, when Hashem comes down to us, parallels 'dodi li,' the first part of the psalm. Yom Kippur, when we come towards Hashem corresponds to 'ani l'dodi.' This signifies the two ways we relate to Hashem. Sometimes He appears to us and gives us sustenance without us having to take initiative. But many times He hides Himself and then we must search for Him and plead for salvation.

The Malbim says the entire psalm revolves around the verse, "Achat shalati." In Shemone Esrei we ask Hashem, "hashiveinu - Return us to your Torah." Then we say, "V'hachazireinu l'teshuva," then we will come back to repentance. The Rambam says if one's heart is empty then the yetzer hara can get in. If we focus on Torah we will ultimately return.

All the aleph beit can be found in this psalm except for gimmel. Rav Levenberg explains that gimmel represents gomlei chasadim. First one must study Torah and then one can do chesed. This is what David meant with the words, "Achat sha'alti" He had one request to learn Torah and this would lead to greater elevation.