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

Tzemach Tzedek – Think Positive and it will be Positive:[2] The Tzemach Tzedek[3] 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:[4] 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[5] writes based on the verse in Tehillim[6], “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[7], 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.[8] A similar concept to this we find also in Tanya[9] 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:[10]

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[11], 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.[12] 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.[13] 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.[14]

G-d has already created the remedy for the problem:[15] 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:[16] The verse[17] 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.]

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

[2] 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

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

[4] 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]

[5] Ikkarim 4:46 and 47

[6] Kad Hakemach 32:10

[7] Erech Bitachon

[8] 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.

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

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

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

[12] 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.

[13] 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.

[14] 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.

[15] See Rashi Bava Basra 91a

[16] Keser Shem Tov 230; Likkutei Yekarim 17

[17] Tehillim 32:10

[18] Parshas Vaeira p. 22a

[19] 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]

[20] Or Torah [Maggid] Parshas Shemos 69

[21] Or Torah [Maggid] 39