Essence of Bitachon – Trusting that things will be good, or that everything G-d does is for the best:[1]

There is a general question as to the essence of what is being commanded of us in the Mitzvah of Bitachon and as to what we are trusting in G-d to make occur. So, there is a debate amongst Poskim, and Rabbanim, as to whether the attribute of Bitachon means that the person trusts that G-d will actually save him from his problem [i.e. Yihyeh Tov], or simply means that he trusts that even if he is not saved from his problem, that it is all in the hands of G-d and for his best [i.e. Gam Zu Letova].

Approach of Gam Zu Letova:[2] Some learn like the latter approach that the attribute of Bitachon is not to trust in G-d that G-d will provide Him with only revealed good, and that G-d will fulfill all of one’s desires and passions and remove from him all of his sources of worry, as there is indeed no basis for such a type of trust being that it is possible that one is undeserving of such revealed good, due to sin or due to not having enough merits. What then is the attribute of Bitachon that provides the person with security? It is the belief that everything that happens to a person is directly from G-d and decided solely by Him and not because foreign entities have power over him G-d forbid. Now, since everything that G-d does is for the best, and is in truth in the person’s best interest in the long scheme of things, one is therefore tranquil that even in this matter of perceived suffering, he is in the hands of G-d and is being taken care of.[3] This approach finds support in scripture[4], as explained in the Midrash[5] as understood by some Mefarshim[6], from which it is understood that there is no basis for one to believe that nothing bad will ever happen to him, and on the contrary one is praised for worrying about impending future events as perhaps one has sinned against G-d and is befitting of punishment.[7]

Approach of “G-d will give me what I want”:[8] Others, however, learn like the former approach, that Bitachon is not merely a byproduct of one’s belief that everything is in the hands of heaven and that G-d does everything for the best[9], but rather that one trusts in G-d to the point that he is absolutely convinced that G-d will save him from the issue he faces irrelevant of his state of righteousness[10] to the point that he feels no worry and anxiety whatsoever about the issue, and is completely relaxed about it.[11] [According to this approach, the concept of Gam Zu Letova is relative to past events, that one should believe that even if the matter that one prayed and trusted in G-d in did not come to fruition, that it is for his best. However, regarding all matters that have yet to occur one is to trust that G-d will give him actual revealed good.[12]] This approach finds support in scripture, as explained in the Midrash as understood by some Mefarshim, from which it is understood that it is considered sinful for one to worry about impending future events, and not place his absolute trust in G-d.[13] This perspective of Bitachon is the Rebbe’s final conclusion, and is the perspective of the Talmud[14], Rishonim[15], Achronim[16], Sifrei Mussar and Gedolei Yisrael of even Lithuanian Jewry.[17]

1. The basis for trusting that all will be good:[18]

Tzemach Tzedek – Think Positive and it will be Positive:[19] The Tzemach Tzedek[20] once replied to an individual who begged him to arouse divine mercy for a deathly ill relative r”l, that he should think positive and then the outcome will be positive. In the Yiddish original, “Tracht Gut Vet Zaiyn Gut.” The implication of this statement is that the mere positive thinking, which is the trust that one places in G-d that G-d will help the individual survive, is the catalyst and reason for why indeed G-d will bring the matter to a good resolution in a revealed way, and in the above example help the deathly ill patient survive.

Chassidus & Kabbalah – Positivity and optimism changes reality:[21] Its explained in Sifrei Kabbalah and Chassidus that thinking and speaking positively, as an optimist, draws down the blessing from above and helps change the reality to truly be one of blessing. [It is implied from this teaching, that the mere perception of optimism, irrelevant of the additional concept of Bitachon, has the power to change reality. Certainly, and optimistic approach is a result of trust in G-d, then it has ability to change the course of reality.]

Rishonim & Achronim- The Bitachon draws down the kindness: This idea that it is the trust itself which draws down the salvation from G-d even if one is truly unworthy of it due to his sins, is explicitly found in the words of Scripture and the works of the Rishonim. The Sefer Ikkarim[22] writes based on the verse in Tehillim[23], “Haboteiach ba’Hashem Chesed Yesovivenhu/One who trusts in G-d is surrounded by kindness,” that even if the person is not intrinsically meritorious, through his trust he can draw down the kindness of G-d.” Elsewhere he writes, that if one were to trust in G-d properly that he would not be withheld from G-d’s kindness. Likewise, in the Sefer Kad Hakemach of Rabbeinu Bechayeh[24], it explicitly states that “one who trusts in G-d will be saved from his matter of worry in reward for his trust, even if the suffering was the fitting to fall upon him.” This idea is similarly brought in many other Rishonim and Achronim.[25] A similar concept to this we find also in Tanya[26] where the Alter Rebbe states that Emuna in Hashem and that everything that He does is for the good, draws down that everything will be good in a revealed way.

Why thinking positive merits a positive reaction – The Avoda of Bitachon merits positive reward:[27]

Why should mere positive thinking merit one to receive good results even if he is undeserving of them due to sin and the like? So, the Mitzvah and attribute of Bitachon requires that one lean on G-d completely, to the point that he throws his entire future into the hands of G-d and does not make any calculations as to the chances of him being saved from his worries. Meaning that he completely feels that his entire future rests solely in the hands of G-d, and not on anyone else, similar to a slave who was thrown into a pit by his master[28], and relies only on his master to take him out and not anything else. Thus, even if there is no natural way that one can think of for one to escape his troubles, he still retains the same level of trust that G-d who is not limited by nature will save him. The ability to achieve such trust to the point that one is no longer worried about the issue due to his absolute faith in G-d, is a matter of such great spiritual toil and achievement, that this itself is what will merit him to deserve G-d’s kindness even if he is unbefitting.[29] Reaching this level of Bitachon requires daily mental and emotional toil until it is achieved, and one who does this great divine service has now indeed created a reason for why G-d will not go through with the punishment.[30] This is the true intent of the above statement of the Tzemach Tzedek that by thinking good things will be good. It is not telling the person to simply ignore his problem and continue life as usual without making any changes, but rather that he is to work on his trust in G-d to the point that he rests assured that G-d will save him from his issue and in that merit, G-d will indeed do so.[31]

G-d has already created the remedy for the problem:[32] Another reason for one to place his trust in G-d that his problem will be solved is because G-d always creates the remedy prior to the  challenge, as can be seen from the fact that the wife of Boaz only passed away after Ruth arrived to Israel.  

Thinking of G-d’s kindness connects one with His Midas Hachesed:[33] The verse[34] states that “One who trusts in G-d is surrounded by Chesed.” The intent is to say as follows: One who is constantly conscious of his fear of G-d’s wrath and His ability to give justice and punishment for iniquity, attaches himself to Divine judgment, and Chas Veshalom, can cause judgment to be drawn upon him. The reason for this is because a man is where his thoughts are, and hence one’s soul follows one’s thoughts, and if he thinks of G-d’s judgment then he attaches himself to that attribute of G-d. However, if he is conscious of G-d’s kindness and focuses his mind on it, then he attaches himself to it and draws kindness upon himself. On this it says that one who trusts in G-d’s kindness, becomes surrounded by it. [According to this explanation, we see that it is not just in reward of the trust that one has in G-d that He merits to have his desires fulfilled, but it is also a consequence of thinking of G-d’s kindness, as when you think of His kindness it connects you with it.]

The explanation of the Tzemach Tzedek in Or Hatorah:[35] In Or Hatorah, the Tzemach Tzedek lengthens on the explanation of the Mitzvah of Bitachon and its essential proponents, which sheds much light to this talk of the Rebbe, and puts the above statement said in his name in the proper perspective. He explains there that the word Bitachon comes from the word Ticha which represents an intense and powerful attachment. The service of Bitachon requires that one strengthens his soul with such intense trust in G-d that he is certain that G-d will fulfill his request. This toil of trust is written throughout the book of Tehillim, and is likewise written in the book of Shaareiy Teshuvah of Rabbeinu Yonah 3:32, that if one sees a matter of suffering approaching him he should trust in G-d that G-d will bring salvation. Now, the root of this trust is the great and intense love and fear that one arouses for G-d similar to a man who places trust in his friend due to the love that they share. The main catalyst of this trust is the intensity of the love that is between them, as due to this love, one knows that his friend will not betray him. If, however, the love is not very strong then likewise the trust will not be that strong either. A deeper perspective: The purpose of every punishment is to cleanse a person and bring him to a level of greater heights in his relationship with G-d. Now, this can be achieved through punishment itself, or through the person taking responsibility for the problem that G-d is challenging him with, to on his own reshape his relationship with Him and not wait for the punishment to come to help them do so. When a person places the effort to work on his Bitachon in Hashem, and in the process completely reforms his relationship with G-d as a result, then he has already fulfilled the purpose of the punishment, and the punishment is no longer necessary.   Teachings of Kabbalah and Chassidus on the above axiom Thinking and speaking positive creates a positive reality:[36] We tend to think that our thoughts are meaningless and have no effect on reality. In truth however, our thoughts help shape reality, and influences it to go in the direction of the thought. This can be seen from the bird called the Rieh. The Rieh bird is called by this name as it has the ability to cause its female counterpart to conceive simply through gazing at her. This proves that wherever a person’s thought is found that is where the entire person is found.[37] The ability of thought and speech are their own respective worlds. When one thinks and speaks positively he causes goodness to be brought to the world. When one speaks negatively, then he causes evil to fall onto the world. Accordingly, one must accustom his mouth and mind to think and speak only positive thoughts and words, and by doing so he will actually cause this to occur.[38] When one is challenged with a worry in a certain matter, thinking positive actually helps shape the positive result. The same applies towards speech and action, when one speaks positive and performs actions that are positive it helps shape that the end result will be positive in reality. The lesson in service of Hashem: Some people tend to think the worst in any situation. Doing so can actually Heaven Forfend lead towards those outcomes. One must train his mind to banish thoughts of negativity and see the positive of every situation, and imagine the positive outcome.

Summary of true Bitachon that accomplishes salvation according to the Sicha: According to the above talk, for Bitachon to accomplish salvation from one’s cause of suffering one must fulfill all three of the following conditions: One must toil in his relationship with G-d until he feels secure in His love to the point that he trusts completely that G-d will save him and therefore does not worry at all about the potential outcome. One changes his ways and repents his sins to the best of his ability. One exerts all physical efforts available to him to try to bring the salvation.   General Q&A Why did Yaakov and Moshe fear being killed despite the fact that G-d had promised them their safety? We find an interesting debate in the commentators of the above Midrash regarding if the intent of the Midrash is to mention the fear of Yaakov and Moshe as a positive matter which is worthy of praise, or as a negative matter which is worthy of disdain. Some commentators[39] explain that the Midrash is coming to sing the praises of Yaakov and Moshe, that they were so humble that even after G-d promised them to keep them safe, they still feared for their safety being that perhaps they have sinned against G-d and are no longer befitting of the promise.[40] However, other commentators[41] explain that the Midrash is coming to teach us that what Yaakov and Moshe did was incorrect and that we should not follow in their footsteps in this regard, as when G-d promises something, one must have complete faith in G-d that the promise will come to fruition. Is it possible for sinful behavior to forfeit receiving divine blessing even if one was guaranteed by G-d that he would receive it? Yes. So is evident from the Midrash regarding Yaakov and Moshe.   What is the difference between Emuna and Bitachon? Security versus insecurity:[42] The difference between Emuna and Bitachon is that Emuna refers simply to a belief, which does not necessarily secure one from having a turmoil of emotions and anxiety regarding a given issue. However, the term Bitachon means security, which emphasizes that one is tranquil due to his belief in G-d. For example, a person may believe that G-d has the capability of giving him a salvation from a certain problem that he is facing, however, this does not mean that he trusts that G-d will actually do so for him and therefore he may remain skeptical and worried about his issue. However, Bitachon means that one trusts in G-d to the point that he is absolutely convinced that G-d will save him from the issue he faces to the point that he feels no worry and anxiety whatsoever about the issue, and is completely relaxed about it. Past versus future:[43] The concept of Emuna in Hashem that Gam Zu Letova is relative to past events, that one should believe that even if the matter that one prayed and trusted in G-d in did not come to fruition, that it is for his best. However, regarding all matters that have yet to occur, one is to trust that G-d will give him actual revealed good. Constant versus Occasional:[44] Emuna is a precept of belief in G-d which applies constantly. Bitachon, however, only applies in a time of distress and challenge   Under which basis can one trust in G-d that everything will be good, if sinful behavior rightfully deserves consequences, and perhaps is exactly the reason for why he faces the issue that he has? Having true Bitachon requires daily mental and emotional toil until it is achieved, and one who does this great divine service creates a reason for why G-d will not go through with the punishment. [In other words, through a person using the troubles that he is facing to motivate him to rebuild his relationship with G-d, and he indeed rebuilds his relationship to the point that he feels completely safe with G-d and that G-d loves him and protects him and will save him from all harm, this itself arouses within G-d the desire to act with him likewise and give him revealed good even if he is truly undeserving.]   Can one achieve true trust of G-d without repenting for sinful behavior, or is general Teshuvah a prerequisite for any form of true Bitachon in Hashem? According to the above explanation that Bitachon in G-d is something that takes much toil and effort, and represents a total change in one’s relationship with G-d in that he makes G-d’s existence a total reality for him, it goes without saying that a byproduct of this change is also that one repents for his sins. How could a Jew feel totally secure in G-d’s hands, and feel totally worthy of his love and protection, when he knows that he is continuing to sin against Him and not follow His ways, and therefore, we must say that true Bitachon can only be achieved if one does a general repentance for his ways.[45] In the words of the Chovos Halevavos[46], “The person trusting in G-d must fulfill that which G-d obligates him in his service in order so the creator can agree to that which he is trusting in.” The intent of this statement is to say that it is not possible to truly trust in G-d while simultaneously rebelling against him, as he explains there later on. [This is likewise emphasized in the words of the Tzemach Tzedek in Or Hatorah ibid, that the basis of the trust is the love that they share, and when man loves G-d he surely will not sin against him.]   Must one exert physical effort to escape his troubles even if he has complete trust?[47] Together with one’s absolute faith and trust in G-d he must also exert all physical options available to him, to help save him from his worries. As is well known, there is no contradiction between trusting in G-d and doing one’s Hishtadlus of finding natural ways of solving his predicament. It is only the great Tzadikim who are not required to make physical effort to solve their issues that may rely on simple faith in G-d alone, [as explained above]. Does Bitachon remove the power from G-d to be able to punish?[48] The above conclusion that absolute trust in G-d guarantees salvation, raises the question of whether it literally removes from G-d the power to go through with his plans. What if G-d truly wants the person to receive the intended suffering and already decreed it As a punishment to the individual, and is in his best benefit, can Bitachon circumvent even G-d himself and take away his power to go through with this decision? So, the Baal Shem Tov[49] answer this question by stating that when Hashem desires to punish someone who is fit for punishment he simply remove from him the ability to accomplish and achieve true Bitachon, and without true Bitachon he will not be able to draw down the salvation.

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[1] See Likkutei Sichos Vol. 36 Sicha 1; See Kuntrus Beinyan Hashgacha Peratis Ubitachon pp. 79-130 in great length; Sichos Lisefer Shemos Sicha 11

Background: Scripture tells us that one day Moshe went out to the street and saw an Egyptian man hitting a Jewish man, and to save the Jewish man Moshe smote the Egyptian men and killed him. The next day, when Moshe again went out to the street, he saw two Jewish men fighting, and in his attempts to separate them one of the men told him, “do you plan on killing me like you killed the Egyptian.” The verse states that when Moshe heard this he became filled with fright, and indeed when Pharaoh afterwards discovered what Moshe had done he tried to kill Moshe. In the above talk the Rebbe discusses the cause of Moshe’s fear and the reason for why he didn’t have trust in G-d that nothing would happen to him. This question ignites a fiery essay discussing the essence of the mitzvah of Bitachon, trusting in G-d. What does trust mean? Does it simply mean that one should trust that whatever happens to him is G-d’s will, and certainly is in his best interest, or should one trust in G-d that G-d will save him from him from all his worries and problems in a good and revealed way and nothing bad will ever happen to him? Is the Mitzvah of Bitachon essentially an exercise in one belief in Hashgacha Pratis that everything that G-d does is for the best, or it is its own unique Avoda? Seemingly, there is no basis for one to have trust in G-d that G-d will always give the person the matter that he is trusting in him for, as not always does a person know what’s in his best interest, and not always is one deserving of receiving what he wants. On the other hand, simply trusting that G-d knows what’s best for you even if the outcome ends up being bad, can leave you in a state of fear and trepidation which is the opposite of the concept of security, Bitachon.

[2] 1st suggestive perspective of the Rebbe in Likkutei Sichos ibid [see also Igros Kodesh 4:189]; Chazon Ish in Emuna Ubitachon chapter 2 “A very old mistake that has entered the hearts of people is regarding the concept of Bitachon… That they think that certainly everything will be good and thinking of a negative outcome is a lack of Bitachon. This is incorrect, as absent of prophecy there’s no way of knowing what will happen. In truth, the mitzvah of Bitachon is the belief that nothing happens due to coincidence.”; Implication  of wording of Chovos Halevavos Shaar Habitachon 1 “the essence of trust is the tranquility of the person trusting, that he trusts that the person he is trusting in will provide him with the greatest and most beneficial solution for his challenge as only he knows what is befitting of him.”; Implication of wording of Kad Hakemach Erech Bitachon “even if one is facing many challenges and suffering, he should strengthen his trust in G-d that G-d will choose for him that which is good as sometimes a person thinks that his choice is good and really it is the opposite, therefore a person should hand over all of his matters and choices to Above”;  Implication of wording of Pela Yoeitz Erech Deaga; Regarding Gam Zu Letova, see: Brachos 60b; Taanis 21a

[3] The tranquility that he has is based on the following argument he makes: If I am not deserving for any harm to occur to me, then certainly G-d will save me from my problem even if there is no natural escape from it, being that G-d is the master of nature and is not limited to any natural order, and therefore I have no reason to worry about it. Now, if I am deserving of this punishment, I will still remain tranquil being that I know that the matter which is causing me to worry is simply a messenger from G-d, and I have no reason to intrinsically fear it at all and should rather direct my fear to G-d himself. Furthermore, even G-d Himself is only doing this to me for my benefit to cleanse me from my sins, and therefore there is no reason for me to worry at all, as it is all in G-d’s hands. By one making peace with the possibility of the negative outcome, he reaches a state of tranquility. According to the above perspective, it is possible for one to have absolute trust in G-d and be in a state of tranquility, despite knowing that he may be deserving of punishment due to his sins and that he may not actually be saved from his troubles.

[4] The scriptural source Moshe Rabbeinu: Scripture tells us that one day Moshe went out to the street and saw an Egyptian man hitting a Jewish man, and to save the Jewish man Moshe smote the Egyptian men and killed him. The next day, when Moshe again went out to the street, he saw two Jewish men fighting, and in his attempts to separate them one of the men told him, “do you plan on killing me like you killed the Egyptian?” The verse [Shemos 2:14] states that when Moshe heard this “Vayira Moshe Vayomar Achen Noda Hadavar/he became filled with fright, and he said that indeed the matter has become known.” Rashi in his first interpretation follows the simple understanding, that Moshe feared being prosecuted for putting the Egyptian man to death. Likewise, the verse [Vayishlach 32:8] states regarding Yaakov that when he discovered that his brother Esav was coming towards him in battle, “And Yaakov became very fearful and bothered by his conscious.” Why he didn’t have trust in G-d that nothing would happen to him?

[5] The explanation of the Midrash: The Midrash [Bereishis Raba 76] expounds on this verse as follows: There were two people who G-d promised them [safety] but they nevertheless feared [for their safety]. The first was the choicest of our forefathers, Yaakov, whom G-d had promised that He will be with him [and save him from any harm] , and in the end, he nevertheless feared being killed, as stated in the above verse. The second individual who feared unnecessarily was the choicest of the prophets, Moshe, whom G-d had promised that He will be with him, but in the end feared [from being killed by Og] and had to therefore be strengthened once again not to fear him.

[6] The Mefarshim on the Midrash: Some commentators  explain that the Midrash is coming to sing the praises of Yaakov and Moshe, that they were so humble that even after G-d promised them to keep them safe, they still feared for their safety being that perhaps they have sinned against G-d and are no longer befitting of the promise. [Pirush Aba in Or Hasechel on Bereishis Raba ibid; Akeida Vayishlach 26; See Brachos 4a; Rashi Vayishlach 32:11; Tanya Igeres Hakodesh 2]

[7] See Gittin 55b “Ashrei Adam Mifacheid Tamid”

The reason: As under which basis can one trust in G-d that everything will be good, if sinful behavior rightfully deserves consequences, and perhaps is exactly the reason for why he faces the issue that he has. If even when G-d personally promises something to an individual it is possible that the sins of the individual can cause the promise to be forfeited [as evident from the fear and worry of Yaakov and Moshe], then certainly if G-d has not personally promised one anything, there is no certainty that good will befall him, as perhaps he is deserving of severities befalling him due to his sin r”l. Hence, there does not seem to be any basis to believe with certainty that G-d will do good for him. If even the most righteous of men such as Yaakov and Moshe worried that perhaps they have sinned and have therefore forfeited G-d’s security, all the more should a regular individual who is certainly guilty of sinful behavior, be worried that he too has forfeited G-d’s security.

[8] 2^nd approach, and conclusion, of Rebbe in Likkutei Sichos ibid; Likkutei Sichos 3:883, Likkutei Sichos Vol. 26 p. 97; Toras Menachem 5745 5:2719; Igros Kodesh 4:189; Emuna Ubitachon chapter 2 of Chazon Ish that this is the traditional perspective of Bitachon held by many [even though he then goes on to negate it]; Implication of Brachos 60a that Hillel trusted in Hashem that the scream was not coming from his home. According to the previous perspective, this trust of Hillel has no basis; Implication of Chovos Halevavos Shaar Habitachon Chapter 1 and 2 in 7th reason and Chapter 3 1st Hakdama 6th matter; Mefarshim on Tehillim 4:6 “And Trust G-d” such as Rashi ibid and Rav Ovadia Seforno ibid and Rav Moshe Alshich ibid; See also Rabbeinu Yona in his commentary on Mishlei 3:6; Maharal based on Menachos 29b; Tzemach Tzedek in Or Hatorah Parshas Vaeira p. 22a; Implication of saying of Tzemach Tzedek of “Tracht Gut Vet Zaiyn Gut,” brought in Igros Kodesh of the Rebbe Rayatz 2:537; 7:197; Malbim; Chafetz Chaim in name of Gr”a in Kuntrus Nefutzos Yisrael chapter 8; See Lev Eliyahu Bereishis Hakdama p. 50; Sichos Lisefer Shemos Sicha 11 that so is the Shita of Navardik

[9] The issue with the previous explanation-Bitachon means to trust that revealed good will happen even if undeserving: There is a general issue with the previous explanation and perspective. The simple interpretation of the attribute of Bitachon in which we are commanded, is not simply the state of tranquility [which as we explained can be achieved also with the above perspective], but also that one trusts that actual revealed good will occur to him and that G-d will certainly save him from his problem. According to the previous interpretation, this most basic form of trust is not applicable to the majority of Jews who have reason to worry that perhaps their sins have forfeited their blessings. According to the previous interpretation, only the select Jews that are completely righteous to the point that they don’t believe they have any sins, can be instructed to fulfill the simplest form of Bitachon to trust that G-d will for certain give them good in a revealed state. An additional issue with the above interpretation of Bitachon is the fact that it seems to be sometimes asking for the impossible. If G-d forbid a person’s close relative is deathly ill, how could he possibly be expected to be tranquil as if nothing is happening, if he knows that it is possible that G-d indeed decided for this person to pass away due to one reason or another. If one places absolute trust in G-d that G-d will certainly help the person survive, then all of his reasons of worry are over. If, however, he follows the former approach to entertain the possibility that indeed G-d will take his life and that there is no basis to trust that G-d will for certain help him to survive, then how on earth is he to be tranquil about his relative’s possible death? Does not the Torah itself instruct us in laws of mourning and in how to deal with pain and anguish? The Torah does not negate these feelings, and on the contrary, in its laws of mourning gives us therapeutic methods which allow these feelings to run their course and eventually reach closure. According to the previous interpretation of Bitachon, we are being asked to completely close up any feeling of anguish that one may have due to the possibility of a relative’s death r”l, due to his trust that the death was summoned by G-d and that everything that G-d does is for the best. If this philosophy is not realistic for one in mourning, and on the contrary, one who does not emotionally mourn the death of a relative is considered cruel, then why should it apply before the relative’s death. If one needs to be stricken with active pain after the relative dies, then how can this feeling be denied from him prior to the death under the basis that everything that G-d does is for the best, which is a basis that continues after the death as well. Accordingly, it is not possible to say that one can reach tranquility from his worries due to his Bitachon, unless he actually trusts that G-d will certainly help the relative get better.

[10] As proven from Chovos Halevavos Shaar Habitachon Chapter 2 7^th reason and Chapter 3 1^st Hakdama 6^th matter [See also there end of chapter 1], “One has trust in G-d that He is the epitome of kindness and is benevolent to those who are befitting of it, and even to those who are not, nevertheless he will act with them with never ending kindness.”  This proves that the aspect of sin is not a factor in one’s form of Bitachon, and that one trusts that G-d will do him good and kindness whether he is sinful or not, and whether he deserves punishment or not.

[11] As proven from Chovos Halevavos Shaar Habitachon 1, “The essence of Bitachon is the tranquility of the soul of the person trusting, and that his heart relies on the person he is trusting in that he will do the good and proper in the matter that he is trusting in him for.”; “And if he has enemies, he trusts that Hashem will save him from them”

[12] Toras Menachem 5745 5:2719; Likkutei Sichos 3:883

[13] The scriptural source: See above

The explanation of the Midrash: See above

The Mefarshim on the Midrash: Some commentators explain that the Midrash is coming to teach us that what Yaakov and Moshe did was incorrect and that we should not follow in their footsteps in this regard, as when G-d promises something, one must have complete faith in G-d that the promise will come to fruition. [Yifei Toar on Bereishis Raba ibid; Or Hasechel ibid]

[14] See Brachos 60a that Hillel trusted in Hashem that the scream was not coming from his home. According to the previous perspective, this trust of Hillel has no basis.

[15] Chovos Halevavos Shaar Habitachon 1; Mefarshim on Tehillim 4:6 “And Trust G-d” such as Rashi ibid “Trust that G-d will give you good” and Rav Ovadia Seforno ibid “Trust that G-d will fulfill your requests” and Rav Moshe Alshich ibid “Trust that G-d will give you good” and See also Rabbeinu Yona in his commentary on Mishlei 3:6;

[16] Maharal based on Menachos 29b; Tzemach Tzedek in Or Hatorah Parshas Vaeira p. 22a; Malbim; Shelah in Shaareiy Shamayim “As those who seek G-d will lack no good.”

[17] Chafetz Chaim in name of Gr”a in Kuntrus Nefutzos Yisrael chapter 8 in which they all make clear that one has absolute trust that G-d will save one from his worries and that it is the trust itself which draws down the salvation from G-d, even if one is unbefitting due to sin. Thus, the first perspective brought above is completely negated by classic Jewish literature, and hence the position of the Chazon Ish to negate this approach and embrace the previous perspective, was not the traditional perspective of Gedolei Yisrael from current and many previous generations. Accordingly, even many Jews of Lithuanian Jewry do not accept the above position of the Chazon Ish, and Rav Binyamin Zilber z”l stated that the letter of the Chazon Ish on this matter is unreliable, and was written in his very young age. Also in Yeshivas Kefar Chassidim, the Mashgiach Rav Eliyahu Lopian would discourage his students from learning from this Sefer. [See Lev Eliyahu Bereishis Hakdama p. 50]

[18] See Likkutei Sichos Vol. 36 Sicha 1; Likkutei Sichos Vol. 26 p. 97; Shaareiy Bitachon 27-28

[19] See Ikkarim 4:46 and 47; Kad Hakemach 32:10; Rabbeinu Yona in his commentary on Mishlei 3:6; Maharal Nesivos Olam Nesiv Habitachon, based on Menachos 29b; Malbim on Tehillim 33:21; Chafetz Chaim in name of Gr”a in Kuntrus Nefutzos Yisrael chapter 8. All these sources make it clear that it is the trust itself which draws down the salvation from G-d, even if one is unbefitting due to sin; Tanya in Igeres Hakodesh 11, brought in Likkutei Sichos ibid footnote 43; Igros Kodesh of the Rebbe Rayatz 2:537; 7:197

[20] See Igros Kodesh of the Rebbe Rayatz 2:537; 7:197

[21] Zohar 2 184b; Or Torah [Maggid] 39; Or Torah [Maggid] Parshas Shemos 69; Likkutei Dibburim 1:159; Igros Kodesh Rayatz 2:537 in name of Tzemach Tzedek; Igros Kodesh 11:321; Mamar 1988 “Habaim Yashreish Yaakov [printed in Melukat 4:130]

[22] Ikkarim 4:46 and 47

[23] Kad Hakemach 32:10

[24] Erech Bitachon

[25] See Rabbeinu Yona in his commentary on Mishlei 3:6; Maharal Nesivos Olam Nesiv Habitachon, based on Menachos 29b; Malbim on Tehillim 33:21; Chafetz Chaim in name of Gr”a in Kuntrus Nefutzos Yisrael chapter 8. All these sources make it clear that it is the trust itself which draws down the salvation from G-d, even if one is unbefitting due to sin.

[26] Igeres Hakodesh 11, brought in Likkutei Sichos ibid footnote 43

[27] Likkutei Sichos Vol. 36 Sicha 1; Likkutei Sichos Vol. 26 p. 97; Shaareiy Bitachon 27-28

[28] See Chovos Halevavos Chapter 2 Hasiba Hashishis; 3 Hakdama 1 Inyan Chamishi

[29] In other words, Bitachon is not achieved by the person relaxing on his couch and continuing his life as usual as if nothing is going on, and throwing off any responsibility for what is happening due to his complete trust that G-d is good and merciful and therefore everything will work out. Such a person is indeed guilty of wishful thinking, and being completely irresponsible in stepping up to the plate and taking responsibility for a punishment that he may very well deserve. Bitachon, is not a get off the hook joker card that anyone can use prior to facing a challenge to easily escape responsibility for his actions, and escape facing the consequences that may very realistically follow. Rather, true Bitachon requires deep emotional toil and work in self-improvement in one’s relationship with G-d and in him making that relationship a reality that he feels in his conscious mind on a constant basis. Bitachon is achieved by one first having the realization that due to his sins it is truly possible that he will not be saved from his troubles, despite G-d’s good nature and mercy, unless he works on his relationship with Hashem, and makes his relationship with G-d be so strong and realistic to the point that he views everything in his life to be in G-d’s hands, and that he can trust Him without any inkling of a doubt.

[30] In other words, through a person using the troubles that he is facing to motivate him to rebuild his relationship with G-d, and he indeed rebuilds his relationship to the point that he feels completely safe with G-d and that G-d loves him and protects him and will save him from all harm, this itself arouses within G-d the desire to act with him likewise and give him revealed good even if he is truly undeserving

The Rebbe Rayatz: Based on this explanation we can understand a puzzling matter that we find in the diary of the Rebbe Rayatz of his imprisonment. The Rebbe seems to express feelings of doubt of whether he will be saved and seems to be struggling with his Bitachon until he eventually reached a true trust in G-d that he will be saved. [See Likkutei Dibburim letter 16-17 in the Diary] One can argue based on the above that the Rebbe’s initial struggle with his trust was all part of the process of reaching the complete trust that brought the eventual salvation.

[31] In other words, the Rebbe here negates a mistaken interpretation of the above statement of the Tzemach Tzedek, which can simply be viewed to mean that positive thinking alone suffices to solve the problem. The Rebbe here explains that in truth this alone does not suffice, and it is only if the positive thinking comes with toil in the form of having absolute Bitachon in Hashem that it can truly bring the salvation from G-d. This is further emphasized in the Tzemach Tzedek’s own words in Or Hatorah.

[32] See Rashi Bava Basra 91a

[33] Keser Shem Tov 230; Likkutei Yekarim 17

[34] Tehillim 32:10

[35] Parshas Vaeira p. 22a

[36] Or Torah [Maggid] Parshas Shemos 39 and 69; Likkutei Dibburim 1:159; Igros Kodesh Rayatz 2:537 in name of Tzemach Tzedek; Mamar 1988 “Habaim Yashreish Yaakov [printed in Melukat 4/130]

[37] Or Torah [Maggid] Parshas Shemos 69

[38] Or Torah [Maggid] 39

[39] Pirush Aba in Or Hasechel on Bereishis Raba ibid; Akeida Vayishlach 26

[40] See Brachos 4a; Rashi Vayishlach 32:11; Tanya Igeres Hakodesh 2

[41] Yifei Toar on Bereishis Raba ibid; Or Hasechel ibid

[42] See Kad Hakemach Erech Bitachon; Likkutei Sichos Vol. 36 Sicha 1 ; See Likkutei Sichos Vol. 26 p. 113 footnote 20

[43] Toras Menachem 5745 5:2719; Likkutei Sichos 3:883

[44] Likkutei Sichos Vol. 26 p. 97

[45] This perspective answers a number of questions that otherwise would be raised. If Bitachon alone can bring salvation from one’s problems, then it’s possible for a person to knowingly transgress all the sins, and simply work on his attribute of Bitachon to save him from punishment. Sin all that you want and simply have faith in G-d that he will not do anything to you, in order to circumvent any punishment. Is this really a Torah perspective? Did G-d give us a way to circumvent punishment for bad behavior without repenting it? Certainly, this is an unacceptable position in Judaism, and therefore one must conclude as above that the new relationship that one forms with G-d due to his trust in him itself requires as a prerequisite that the person repent from his ways, as otherwise his trust will be meritless, and he will not feel secure in it knowing that he doesn’t deserve it. Thus, true trust can only be accomplished if he does Teshuvah for sins and places effort to improve his behavior. Furthermore, a byproduct of true trust is that he will on his own desire to improve his behavior due to his love for G-d, His savior, whom he absolutely trusts in without any doubt.

[46] chapter 3 introduction 4

[47] Likkutei Sichos Vol. 36 Sicha 1

[48] Likkutei Sichos Vol. 36 Sicha 1

[49] Keser Shem Tov 382, brought in Likkutei Sichos ibid footnote 40