How much effort – The amount of effort is commensurate to one’s level of Bitachon:[1] The level and type of effort he is required to invest in order to achieve his goal is dependent on one’s level of trust in G-d. For example, if one is looking for a job and cannot find one in his current city, then if his trust in G-d is not that strong to the point that he truly believes that G-d will provide him with a job in his current city, then he should look into moving to other cities for the sake of making a living. However, if one has a very strong trust in G-d that G-d will provide with a job in his current city, then he does not need to look into moving to other cities.

The effort must be commensurate to the blessing desired:[2] The Talmud[3] states: What should a person do in order to become wealthy? He should increase in business and do business with honesty. Many however did so and were not successful. Rather, one must also request mercy from G-d to provide him with the wealth, as the verse states “To me is the silver and to me is the gold.” One without the other does not suffice. From here we learn that the amount of effort that must be placed in addition to one’s trust in G-d, must be commensurate to the goals that he is trying to achieve. [Nonetheless, seemingly this only applies to a person who has a lower level of trust in G-d, in which he gives significance towards the natural means that he creates for G-d’s blessing to reside. However, one who does not give any significance towards the natural receptacles that he created for G-d’s blessing, and throws his complete trust in G-d alone, then he can merit to receive G-d’s blessing in a disproportionate fashion to the vessel that he created.[4]]

What if one is unable to place any effort into achieving what he desires?[5] Placing effort, and making the receptacle for G-d’s blessing, is only necessary in a case it is possible for one to actually do so, in which case we say that simple trust does not suffice. However, if it is not possible to place effort, such as if G-d forbid one is drowning and finds nothing at all to hold on to help him live, not even a piece of straw, nevertheless, he is trust in Hashem, as Hashem is not limited by the physical world. In such a case that one cannot perform any effort, this itself is a proof that Hashem exempted him from placing effort. This is indeed the greatest and truest form of Bitachon, when one has nothing at all to rely on in the physical world other than G-d.

Tzadikim – Must Tzadikkim place physical effort or may they just rely on Bitachon?[6] Certain Tzadikim are on a level that it is not necessary for them to even make a physical channel for G-d’s blessing, as they are connected to G-d on a level that is above the limitations of the world. For these Tzadikim, a simple and pure faith and trust in G-d is enough to bring down the salvation, and they may literally sit back and not do anything about their problem. For such Tzadikim, making a physical channel is a lack of trust in G-d [and some write that they should not even Daven to Hashem for it and are to only trust in Hashem[7]]. However, by regular Tzadikim, including even those with a soul of Atzilus[8], the trust in G-d that they are required to have entails trusting that G-d will give them blessing through the channel that they created, and hence they are required to first create this channel and then trust.

[1] See Igros Kodesh 3:372 “All the above is because I do not know his current level of trust in G-d, however if he has strong trust in G-d and relies on him completely, then he should look for a job in his city and G-d will provide him with a job there.”

[2] Likkutei Torah Parshas Ki Seitzei p. 37 “One must certainly make a garment and vessel that can hold this blessing…even if he prays to G-d it does not suffice if he does not increase in business ”; See Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 213-214 “He must work and do a business which is large enough according to nature to bring him the amount of income that he wants and needs… This is the meaning of the statement of Yehoshua in Nidda ibid that one should increase in business and ask mercy from God as one without the other is not enough. Nonetheless, this increasing in business only applies to one who wants to be rich and desires that the majority of kindness that was drawn onto a soul above will be invested in wealth and therefore he should increase in business in order to prepare large garments, and in addition he should request mercy from God that He invest His kindness into the wealth. However, every individual who does not desire to be rich but simply desires to make enough money to support himself and his household does not need to increase in business so much but rather just the amount necessary to make enough money to support his family……Every individual who fears for his soul and does not want to diminish the supernal kindness that was determined for him on Yom Kippur to draw all of it down into money, and it is not pressing for him to be wealthy, but rather simply to support his soul and his household with food, clothing, and a house so he can serve God, then he should estimate how much money he needs for these expenses and request mercy from God that God send him His supernal kindness and then he should work a job or business that can make this amount of money. For example, if he needs to make 500 rubles, then he should prepare a business that can make him this amount of profit.”

Other Opinions: Some write that since the entire concept of placing effort is due to a decree and curse to Adam, therefore even the slightest amount of effort suffices to fulfill his obligation, and have the blessing of G-d dwell on it and it is not necessary to do any further effort. [Mesilas Yesharim ibid; Michtav Meliyahu ibid]

[3] Nida 70b

[4] See Likkutei Sichos Vol. 16 p. 176

[5] Hemshech Ayin Bes 1:82; Igros Kodesh Rayatz 3 p. 76 in name of Baal Shem Tov; Likkutei Sichos 3:883; Likkutei Sichos Vol. 16 p. 176; Vol. 26 Parshas Beshalach 2 p. 116 [Hebrew]; Igros Kodesh 2:179; 6:147; Shaareiy Bitachon 34-35

[6] See Rabbeinu Bechayeh on Vayeishev 40:23; Mamarei Admur Hazakein 5765 1 p. 200; Toras Chaim Vayechi p. 107; Or Hatorah Tehilim 40:5; Ayin Beis 1:82; Sefer Hamamrim 5654 “Ubivoa Lifnei Hamelech” and 5656 “Vayesar Yosef”; Likkutei Sichos Vol. 3 Parshas Vayechi; Vol. 26 Parshas Beshalach 2 p. 116 [Hebrew]; Vol. 36 Sicha 1; Igros Kodesh 2:179; Shaareiy Bitachon 30 Even Yisrael Derush 3:2; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon

Background- Yosef versus his father Yaakov: During Yosef’s imprisonment together with the butler and Baker of Pharaoh, Yosef asked the butler to do him a favor in exchange for interpreting the butlers dream in a positive way. He asked him to mention his name for release in front of Pharaoh when he becomes released from jail and is reinstated to serve him. The Mefarshim [Rashi 40:23; Bereishis Raba 89:3] explain that this request of Yosef from the butler was a sign of lack of faith in G-d as Yosef should have relied on no one other than G-d to help save him, and should not have asked the Egyptian butler for any assistance. For this reason, Scripture states that the butler forgot to mention Yosef in front of Pharaoh, and Yosef went on to remain another two years in jail as a punishment for having depended his salvation on the butler. It is not understood why Yosef did anything wrong by asking the butler to mention his name to Pharaoh, as certainly one is allowed and even obligated to do everything in his power in this physical world to relieve himself of a problem that he is facing. In fact, one can rightfully argue that Yosef followed in the path of his own father Yaakov who in his anticipated meeting with his archenemy brother Esav, sent his brother presents and prepared for war, and did not simply rely on his prayer in trust of G-d. The explanation to this matter lies in understanding the difference between the spiritual level of Yaakov and that of his son Yosef. The above rule that a person must make a physical channel to serve as a receptacle for the blessing of G-d to take fruition applies to majority of Jewry, including the majority of Tzadikim. However, certain Tzadikim are on a level that it is not necessary for them to even make a physical channel for G-d’s blessing, as they are connected to G-d on a level that is above the limitations of the world. For these Tzadikim, a simple and pure faith and trust in G-d is enough to bring down the salvation, and they may literally sit back and not do anything about their problem. By a regular Jew, including even regular Tzadikim, the trust in G-d that they are required to have entails trusting that G-d will give them blessing through the channel that they created, and hence they are required to first create this channel and then trust. However, by some rare Tzadikim, the level of trust demanded of them requires them to trust that G-d will provide them with a blessing despite not having created any channel for the blessing to rest on, and thus they trust that G-d will provide for them both the blessing, and the physical channel for it to become realized. For such Tzadikim, making a physical channel is a lack of trust in G-d. This is precisely the difference between Yosef and his father Yaakov. Yaakov was from the spiritual level of the regular Tzadikim who are not only allowed to build a channel for G-d’s blessing, but are required to do so, and then trust that G-d will provide them with blessing through that channel. However, Yosef was from the level of the rare higher Tzadikim who are not even allowed to make a physical channel for the blessing and must have complete trust that G-d will give them salvation regardless. This is why Yosef was punished for asking the butler to intervene on his behalf, while his father Yaakov was not punished for sending presents to his brother Esav.

[7] Sefer Hamamrim 5654 “Ubivoa Lifnei Hamelech”, brought in Igros Kodesh 2:179 and other Sichos

[8] Igros Kodesh 2:179