His sole aim should be to draw near to GD, not to make a name or win honor for himself, be regarded by others, or have power over them.  Then having done his utmost, he should put his trust in GD that he will be enabled to accomplish what he had intended to do in accordance with His Will.   He should be careful to keep his good deeds hidden from anyone who has no need to know of them, for if they remain hidden, his reward is greater than if they become known.   If he is unable to conceal them, he should remember the principal stated earlier that neither help nor harm proceeds from any creature except with the permission of the Creator may He be exalted,  pg 433/435

 "In the second year after the Exodus from Egypt,"... H'shem took bnei Yisroel out of Egypt which contained great klippos forty-nine levels of impurity   Whenever a man repents his sinful actions he leaves the klippah and enters a level of holiness.  This is referred to as "an exodus from Egypt,"   And it is called the "second year" because, as it says in Sefer Yetzirah, the world is referred to as a "year"  Thus, the verse is saying that also in the second year,, that is, for a second time in this world there can be an exodus from Egyp because when one does teshuvah, it is considered like another exodus.. pg 214 MiPeninei Noam Elimelech 

 The fifth group; the external duties that affect others as well for the benefit or for harm, such as the practice of charity: giving of tithes, teaching wisdom: exhortation to right conduct; warning against evil; returning deposits; keeping a secret, speaking well (of others) doing favors; honoring parents; leading the wicked back to GD; showing people the way that is right for them; pitying the poor, and treating them with mercy: patiently bearing people's scorn, when urging them to GD's service; encouraging them (to do what is right) by holding out (to them) the hope of reward and deterring them (from wrong) through fear of punishment.    The proper way of relying on GD in this regard is to keep the thought of all these and of similar activities in one's heart, resolve to do them and pursue them in accordance with his duty to exercise free choice, as we mentioned when treating the fourth group.  pg 433

 Whenever one is engaged in Torah study or prayer or some other form of divine service, he is in a state of greater expanded consciousness called Mochin D'gadlus. This is the way of the righteous Tzaddikim: before prayer, they relax and focus their thoughts on the One before whom they are praying.  The holiness that results from their meditations uplifts their thoughts and their state of consciousness at the time of holy interaction. Mipeninei Noam Elimelech pg 197

 In the actual performance of the work of service, however, it is fitting to rely on Him after one has chosen it wholeheartedly and sincerely resolved and endeavored to do it with a pure heart and intended it for the sake of His great Name.  Here it is our duty to implore Him to help us and guide us.   Through Tehilim, the psalmist have already chosen the service for GD but prayed for two things.  1. That He unify his heart and strengthen his choice in His service by removing worldly distractions from his heart and sight  2. That He strengthen his limbs for the performance of the acts of service  pg431/433

 The service of the Creator is different, for He has already informed us of the right course to take, commanded us to choose it, and given us the ability to do so.  If then we pray to Him in respect to the choice we should make and trust in Him to show us what is good for us, we will err in our words (of supplication) and be foolish in our trust since He has already made know to us the way of his service that will benefit us in this world and the next.  Also, in secular matters, commendable means may become reprehensible, and those that are reprehensible may become commendable.  This is not so, however, with service of GD or transgression of His commands.  In these, that which is reprehensible or commendable remains so and never changes.  pg 431