1. The Mitzvah of Bitachon in Hashem and the obligation of placing effort – Hishtadlus:[1]

One of the most famous tenants of Judaism is the concept of trust in G-d. As much as attaining trust in G-d is challenging, it is also rewarding. People who have faith and trust in G-d are better equipped to handle life challenges. Faith and trust prevent lose of hope and motivate the person to continue fighting the challenge. It helps prevent mental health crises, including depression, that can result from serious life challenges, whether it be in the realm of finding a spouse, or making a good living, paying the bills, handling a serious health issue, and situations of the like. At the same time, trust in G-d can be a double edge sword, as it can lead a man to be lazy and not place the proper efforts necessary to tackle his challenge, as he simply trusts that everything will be okay.[2] A healthy level of worry and anxiety about a challenge are necessary ingredients to motivate one to be proactive to tackle the challenge and do everything in his power to mitigate it. Having no worry or anxiety due to one’s trust in G-d can lead one to limit his proactivity to solve the challenge. On the other hand, having too much worry and anxiety can lead one to give up and not even try. In this article we will tackle several aspects relating to the Mitzvah of Bitachon. Is Bitachon in G-d an actual command and Mitzvah and obligation, or is it a matter of piety and righteousness which is left to the discretion of each individual to have each on his level?[3] What is the essence of Bitachon, is it actual trust to the point of tranquility, which negates worry and anxiety, or simply trust that G-d is in charge of everything that occurs to us, even those things that we should worry about? Another pointed question, is regarding what exactly should one trust; should one trust that G-d will solve your challenge in a way that is befitting in your eyes and according to your request and desire, or is there no basis for such trust? How much effort is one required to place into solving his challenge if he has full trust in G-d? How much time and effort must be invested into making a Parnasa? Should one leave Israel in a time of war? Should one purchase insurance policies to cover possible unpredictable expenses that one cannot afford, or is doing so a contradiction of the trust that one should have in G-d that such expenses will never occur? This is especially relevant towards life insurance. Is writing the will a contradiction of one’s trust in G-d? These matters as well as many more details will be discussed throughout this article.

1. The Mitzvah of Bitachon:

We are instructed in numerous verses of Scripture[4], as expounded on in various works of Mussar[5], to trust in G-d. Thus, trusting in G-d is not just a Mitzvah, but an obligation.[6]  Some Poskim[7] even include this Mitzvah as one of the 613 commands.[8] To quote from the words of the Gr”a[9] “The main purpose of the giving of the Torah was in order so one place his trust in G-d as the most important thing in Judaism is the complete trust in G-d, and this is the general aspect of all the Mitzvah’s” and elsewhere[10], “Bitachon is the greatest level that one can reach.”

A lesson from the Mun:[11] It is for the above reason that Hashem did not allow the Mun to fall in bulk to last for many days, and rather had it fall each day in an amount that suffices for only that days meal, in order so the Jewish people place their trust in G-d to receive their daily bread, and not place their trust in their bread that is in storage.

Its reward and punishment: One who doesn’t trust in G-d is cursed and punished.[12] The worry itself can cause the negative occurrence to take place.[13] [In addition, worry and anxiety causes damage to the body and can lead to many different illnesses.] On the other hand, one who trusts in G-d is blessed.[14]

 

Verses of Bitachon in Tanach and Chazal:

1. Devarim 18:13 “Tamim Tihyeh Im Hashem Elokecha”[15]
2. Devarim 20:1 “Ki Seitzei…Lo Sira Meihem”[16]
3. Tehillim 4:6: “Ubitchu El Hashem”
4. Tehillim 32:10: “Haboteiach BaHashem Chesed Yisovivenhu”
5. Tehillim 37:3 and 115:9 “Betach BaHashem”
6. Tehillim 55:23 “Hashleich Al Hashem Yihavecha”
7. Tehillim 62:9 “Ubitchu Bo Bechol Es”
8. Tehillim 112:7: “Mishmua Rah Lo Yirah, Nachon Libo Batuach BaHashem”
9. Tehillim 115:9: “Yisrael Betach BaHashem Ezram Umaginam Hu”
10. Mishlei 3:5 “Betach El Hashem Bechal Libecha”
11. Yeshayah 26:4 “Bitchu BaHashem Adei Ad”
12. Yirmiyahu 17:7 “Baruch Hagever Asher Yivtach Bahashem” and 17:5 “Arur Hagever Asher Yivtach Ba’adam.

 

People who are more inclined to trust G-d:[17] Those people who have souls that are rooted in the Sefira of Chesed are more inclined to have trust in G-d and feel serene and secure, versus those rooted in Gevurah who have more of a difficulty in  achieving this state of trust.   Davening to Hashem to grant one the attribute of Bitachon:[18] One should accustom himself to pray to Hashem that Hashem merit him to have the Mida of Bitachon, in order to be successful in drawing down the Divine blessing.   Trusting in G-d to help him also when faced with spiritual struggles:[19] When a person is faced with challenges in spiritual matters of fulfilling Torah and Mitzvos, then too, he is required to work on his trust in G-d. If after exhausting all efforts to help himself, he has absolute trust in G-d that G-d will help him, to the point he feels absolutely tranquil about the issue, then indeed this will be the case, and all of the spiritual setbacks and hindrances will be nullified. Trusting in G-d to bring the redemption:[20] The above also applies regarding trusting in G-d that he will bring the redemption, as just as we find regarding the redemption from Egypt that it was in merit of our trust in G-d[21], so too it will be regarding the final redemption, that our trust in G-d to redeem us will merit its immediate fruition.

 

1. The Mitzvah of Hishtadlus – Effort:[22]

It is a Torah obligation for one to place effort and create the physical means necessary to achieve and attain whatever it is that he needs and desires. [Although one is required to trust in G-d, this does not contradict the requirement for one to place effort and do actions within the physical world to solve his problem and achieve his goal. Trust and effort are complementary of each other. The blessing and good occurrence always comes only from G-d, although this itself only comes after man places his physical effort to try to achieve it. Accordingly, we find even regarding Torah learning, that one should not forsake working for a living due to his constant Torah learning, and is rather to work and also learn, as will be explained later on in Halacha 2B.]

The source: It states in Scripture[23] that “Ki Hashem Elokecha Beirachicha Bechol Maaseh Yadecha/G-d will bless you and all of your actions.” Rebbe Eliezer the son of Yaakov states that the end of the verse is teaching us that to receive G-d’s blessing it does not suffice for one to sit and do nothing, and rather if one makes effort then he is blessed, and if not then he is not blessed.[24] Likewise, the verse[25] states “Uveirachicha Hashem Elokecha Bechal Asher Taaseh/And G-d will bless you in all that you do.” The Sifri[26] states that from here we learn the foundation, that it is necessary for one to work and place physical effort into those matters that he places his trust in G-d, in order so the blessing of G-d have the receptacle to which it can befall.

The reason: The reason Hashem requires us to perform effort in the physical realm is because the blessing must come through the nature of the world. Just as all Divine blessing that enters the world does so through the laws of nature, so too one must create a vessel within nature for G-d’s blessing.[27] If one does not make a vessel through nature, and relies on a miracle, the miracle may not occur and if it does it will diminish his merits.[28] [In other words, the concept of Histadlus is rooted in the concept of “Ein Somchim Al Haeis[29].”[30]] The cause for the requirement of investing effort is due to the curse that G-d gave Adam that with the sweat of his brow he should eat bread, and ever since that point, we are required to place effort to make a living, until the days of the future when loaves will grow from the earth.[31]

Not to place one’s trust in the effort:[32] Although one is required to place effort in solving his problems and create the natural means for achieving his goals, as stated above, nonetheless, this should only be done due to the command of G-d. Thus, he should not place his hope and trust within the effort, and rather should place trust in G-d alone, that He will provide the blessing within the effort that he made. For all intents and purposes, one should view it as if he did not place any effort and is to place his entire trust in G-d alone.

How much effort – The amount of effort is commensurate to one’s level of Bitachon:[33] 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:[34] The Talmud[35] 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.[36]]

What if one is unable to place any effort into achieving what he desires?[37] 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?[38] 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[39]]. However, by regular Tzadikim, including even those with a soul of Atzilus[40], 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.

Davening to Hashem: It is a Biblical command to Daven to Hashem in a time of need, when one is in a state of distress and requires Divine assistance.[41] Thus, in addition to his trust in G-d that everything will be good, one also pray to G-d and request from Him that which he desires.[42] 

Baruch Hagever-Trust that Hashem will also make Keli:[43] The Mitzvah to trust in Hashem is not just that one trusts that Hashem will provide him with Parnasa in the occupation that he has, but also that Hashem will assist him with finding a proper vessel for that blessing to channel through. Meaning, that the trust is not just in the fact that my job or occupation will bring an income due to G-d’s blessing, but also that my job or occupation is itself provided to me by G-d with Divine providence. This is the meaning of the verse “Baruch Hagever Asher Yivtach BaHashem Vehaya Hashem Mivtacho”, which seems repetitive. The first part of the verse is saying that blessed is the man who trusts in G-d and not on his occupation. The second part is saying that blessed is the man that trusts that G-d will lead him, or has led him, to a proper occupation. Q&A’s Should one do actions that prepare for the eventuality of a negative outcome? Such as if one is sick, should he write a will and prepare his family for the eventuality of death? Seemingly, there is no contradiction in one’s Bitachon if he takes steps which prepare for the eventuality of a negative outcome, the same way that one’s trust in the coming of Moshiach should not prevent him from investing energy in matters which will not be relevant when the Moashiach comes. At the same time that one has absolute faith in G-d that he will save him, he should also make necessary preparations for a potential negative outcome. Thus, if a person is suffering from a deathly illness r”l, him and his relatives should not ignore the possibility of death occurring and they should do everything necessary to prepare for the eventuality of death, such as to write a will and instruct one’s family and the like with both physical and spiritual parting messages, as did both Yitzchak and Yaakov our forefathers. In the case of young children who may potentially become orphans G-d forbid, the orphans should be mentally prepared as much as possible, together with them being strengthened to have absolute faith. This type of behavior was vividly seen to be followed by the Alter Rebbe, who a mere day before his release from prison sent a letter to his family in which he prepared them for the possibility of his death, if the will of G-d was for him not to survive G-d forbid.[44] Perhaps, one can suggest, that this preparation is part of the steps to be taken before one reaches total trust in G-d, and the realization of the seriousness of his predicament to the point that he must prepare for its negative outcome, may be the motivating factor to propel him to rehabilitate his relationship with G-d to the point of absolute trust. May Hashem save all of us from any such predicaments!

1. Definition of Bitachon – Security & Tranquility:[45]

The term Bitachon means security, which emphasizes that one is tranquil due to his trust in G-d. Bitachon means that one trusts in G-d to the point that he feels no worry and anxiety whatsoever about the issue, and is completely relaxed about it.[46] As the Talmud[47] states “One who worries about tomorrow is considered lacking faith.” As explained in Chovos Halevavos[48], “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.” The service 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[49], 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, as explained in E.

1. Essence of Bitachon – Trusting that things will be good, or that everything G-d does is for the best:[50]

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:[51] 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.[52] This approach finds support in scripture[53], as explained in the Midrash[54] as understood by some Mefarshim[55], 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.[56]

Approach of “G-d will give me what I want”:[57] 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[58], 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[59] to the point that he feels no worry and anxiety whatsoever about the issue, and is completely relaxed about it.[60] [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.[61]] 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.[62] This perspective of Bitachon is the Rebbe’s final conclusion, and is the perspective of the Talmud[63], Rishonim[64], Achronim[65], Sifrei Mussar and Gedolei Yisrael of even Lithuanian Jewry.[66]

1. The basis for trusting that all will be good:[67]

Tzemach Tzedek – Think Positive and it will be Positive:[68] The Tzemach Tzedek[69] 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:[70] 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[71] writes based on the verse in Tehillim[72], “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[73], 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.[74] A similar concept to this we find also in Tanya[75] 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:[76]

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[77], 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.[78] 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.[79] 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.[80]

G-d has already created the remedy for the problem:[81] 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:[82] The verse[83] 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:[84] 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:[85] 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.[86] 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.[87] 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[88] 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.[89] However, other commentators[90] 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:[91] 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:[92] 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:[93] 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.[94] In the words of the Chovos Halevavos[95], “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?[96] 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?[97] 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[98] 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.

1. Bitachon regarding the problems of others:[99]

The attribute of trust is only considered virtuous when it is regarding one’s personal problems and challenges. However, one should never exercise trust in G-d regarding the problems of another individual. Rather, one must do on his power to help them and assist them in their issue. It goes without saying that the virtuous idiom of Gam Zu Litova should not be expressed regarding the problems of another individual, but rather only regarding those of one’s own.

2. Laws relating to Bitachaon and Hishtadlus:
3. Security in Eretz Yisrael:[100]

The level of Bitachon versus Histadlus expected of each individual, is commensurate to his spiritual level and current standing as explained in Halacha 1. However, in Eretz Hakodesh, the general Jewish population is expected and obligated to have higher levels of Bitachon in Hashem being that Hashem himself provides a greater Providence over this land.[101] Hence, while in the Diaspora one may be inclined or even required to perform greater efforts to escape natural problems, and not rely solely on Bitachon and a miracle by G-d, in the land of Israel there is greater basis to rely on open miracles and Providence of G-d.

Leaving Israel during times of War:[102] Absent of any other mitigating circumstances, as a general rule, the Rebbe directed people in Israel not to leave the country during times of war. Not only did the Rebbe state that there is no need to leave Israel, but that it is almost forbidden to do so.

1. Parnasa – Hishtadlus to make a Parnasa versus Bitachon:[103]

On Rosh Hashanah one’s yearly budget is decided:[104] The Talmud[105] states that all of man’s food and expenses are set on Rosh Hashanah, regarding how much money he will make on behalf of his food needs and other needs of all the days of the year. From here, it can be misunderstood that a) there is no need to work for a living, or properly serve G-d during the year, being that Hashem already decreed how much money one will make and certainly the decree of G-d will not go unfulfilled, and b) that it is not possible to make more money than decreed. In truth, however, the above decree on Rosh Hashanah is only in regards to the sublime Divine light which is allocated to each person each year. However, how much of this divine light will come down into this physical world as a blessing of Parnasa is dependent on three factors: 1) Having a job and working to make an income on the level that one needs. 2) Trusting in G-d and in His divine blessing. 3) Praying to G-d and arousing his compassion to draw down the divinity into physical blessing. These three aspects will be explored below.

The need to work for a living:[106] It states in Scripture[107] that “Ki Hashem Elokecha Beirachicha Bechol Maaseh Yadecha/G-d will bless you and all of your actions” Rebbe Eliezer the son of Yaakov states that the end of the verse is teaching us that to receive G-d’s blessing it does not suffice for one to sit and do nothing, and rather if one makes effort then he is blessed, and if not then he is not blessed.[108] Likewise, the verse[109] states “Uveirachicha Hashem Elokecha Bechal Asher Taaseh/And G-d will bless you in all that you do.” The Sifri[110] states that from here we learn the foundation, that it is necessary for one to work and place physical effort into those matters that he places his trust in G-d, in order so the blessing of G-d have the receptacle to which it can befall. Accordingly, one is required to work for a living and cannot just relax on his couch and wait for money to come from the heavens.

Davening to Hashem for Parnasa:[111] In addition to making a Keli for Parnasa, one must pray to G-d and request from Him in His Divine mercy to send one Parnasa from the supernal kindness that was allocated for his soul on Rosh Hashanah and Yom Kippur.

Bitachon – No worries:[112] In addition to making a Keli and praying to G-d, one must place his trust in G-d that G-d provides man with all his sustenance, as the verse[113] states “Eiynei Kol Eilecha Yisabeiru Veata Nosein Lahem Es Achlam Beito/All eyes are turned to you and you give them their food on time.” To quote from Hayom Yom[114], “included in the job description of a person who works for a living, is to arouse the complete belief and trust in the One who provides sustenance for all creatures, that he will give the person sustenance in plenteous. One needs to be in a state of true joy and gladness of heart as a result of this trust as if his sustenance is already available in front of him.” The Noam Elimelech[115] states that Hashem created a certain amount of divine blessing which provides one with his sustenance to enter the world daily. Having a lack of trust in G-d, and questioning from where one’s sustenance will come, causes this divine blessing to stop, and hence requires G-d to reinstruct the divine blessing. Accordingly, one should always trust in G-d that G-d will provide him with his sustenance in order so the divine blessing never cease. The purpose of prayer is to burn ones worry of Parnasa.[116]

Not to give significance to the Keli:[117] While working, one is to believe that the blessing of G-d is just like any other revealed miracle, and the money he receives through his work is similar to the Mun from heaven, and it is simply that he is making a garment for G-d to conceal His blessing as this is the divine will.

How much effort – The effort in Parnasa must be commensurate to the blessing desired:[118] Being that one is required to work for a living, the question is asked regarding how much effort is necessary to be placed? Does it suffice to make even the smallest of efforts and simply rely on G-d to do the rest, or, must one make enough effort to justify the level of income that one needs and desires. So, we have an explicit statement in the Talmud[119] which goes as follows: 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 them 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 it is understood that one must hold a job, and be involved in a business that is able to bring in as much income as he needs and desires, and one who desires to be wealthy must increase in business accordingly. At the same time, he must supplicate and pray to G-d to receive the divine blessing of Parnasa within his job or business. One without the other does not suffice. Nonetheless, even one who must increase in business in order to profit the amount of income he desires, this is only an increase in business activity and not in schemes and overwhelmingness of the mind, as in the contrary, wealth is not given to the wise.[120]

How much effort – The amount of effort is commensurate to one’s level of Bitachon:[121] The more trust that one has in G-d the less amount of effort he is required to place in order to achieve this goal. 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 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 city, then he does not need to look into moving to other cities.

Lechem Min Hashamayim – Mun:[122] It is recorded in the name of the Rebbe Maharash, that in today’s times the Parnasa of the Jewish people is on a similar level to the Mun that fell from the heavens. [This means that it comes with less work and toil or on a much larger scale than the work and toil that one invested to receive it.]

Not to overdue the effort of Parnasa:[123] One should not increase in work and business more than necessary for his desired income. In the words of the Tzemach Tzedek[124] “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 G-d, then he should estimate how much money he needs for these expenses and request mercy from G-d that G-d 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. One should not increase in business more than necessary, as why should he make a larger garment than is necessary for the amount of divine energy of Parnasa he desires it to contain, as it is not the garment that draws the profit, but the blessing of G-d, and this blessing can be contained within a much smaller garment. On the contrary, one who increases in business is doing damage, similar to one who sews a garment that is longer than necessary for his body, which will cause him to trip and fall.”

Not to compromise on religious duties due to work: Being that one is required to work in order to make for himself a living, and support himself and his family, stated above, it is very easy for the evil inclination to challenge a person to overdue his efforts on expense of Torah learning and praying with a Minyan.[125] Although in a time of necessity, one may work on expense of Davening with a Minyan, this only applies in a case of true necessity, and even then one who has strong enough trust in G-d should trust in Him to find him a job that will not require him to compromise on praying with a Minyan.[126] To quote from Hayom Yom[127], “No matter how much effort is exerted, no-one can earn one cent more than G-d has ordained that he – this particular person – shall earn. One must do what is necessary, but one must remember that all his work is but a vessel. The main thing is G-d’s blessing, and that blessing is earned by being observant of G-d’s commands: Davening with a minyan, observing Shabbat b’hidur (beyond the minimum, with “beauty”), meticulous observance of kashrut, having Kosher Milamdim for ones children.”

Summary:

One is required to place his absolute trust in G-d, that G-d will provide him with a Parnasa to support himself and his household. Together with this trust, one is required to also place effort to make a living and hence is to work for at least part of the day, depending on how much money he wants to make, and on his level of Bitachon. Nonetheless, at the very least one’s efforts may not override the following, and he must have at least a minimum of Bitachon that not compromising on the below will not affect his sustenance:[128]

1. Davening with a Minyan [unless time of great need, depending on level of Bitachon]
2. Kevius Itim Latorah by both day and night, preferably immediately after Shacharis.
3. Not transgressing any matter of business law [i.e. Ribis, stealing, cheating, lying, dishonesty, Hasagas Gevul, etc].
4. Giving Tzedaka

The following are the two intents that one should have in doing business. Number one is to supplicate G-d for his mercy that G-d send him his allocated supernal kindness into this physical world so that he has sustenance from it. The second is that while working, he believes that the blessing of G-d is just like any other revealed miracle as if he is bringing the Mun from heaven, and it is simply that he is making a garment for G-d to conceal His blessing as this is the Divine will.[129]

1. Working to make a living in expense of Torah learning:[130]

Background from Scripture and Talmud: Hashem commanded Moshe to place some of the Mun in a jar as a relic for all generations.[131] Rashi explains that the message behind this relic of Mun is to remind the future generations that they should not leave their Torah study for the sake of making a living, as G-d has many different ways to provide sustenance to those who fear Him, just as our forefathers were fed the Mun by G-d.[132] Interestingly, on this topic we find a great debate in the Talmud[133] regarding if it is necessary for one to work for a living. On the one hand, it states in scripture[134] that the book of the Torah should never leave one’s mouth, which implies that you should not work and should rather only learn Torah. On the other hand, another verse[135] in scripture states, “and you shall gather your grain,” which implies that one must work for a living. To resolve this contradiction in Scripture, Rebbe Yishmael is of the opinion that the previous verse in Scripture is not to be taken literally, as one is required to work for a living, and in his free time he is required to study Torah.[136] However, Rashbi is of the opinion that it is not possible for the words of Torah to be established on one’s mouth, if he is constantly involved in working for a living, and he is hence of the opinion that the first verse is to be taken literally and the ideal is for the Jewish people to be involved in constant study of Torah and not work for a living. How then will they receive sustenance? So when they fulfill the will of G-d, then their sustenance will be provided by others. However, when they do not have the will of G-d, their sustenance will need to be provided by their own personal effort and work, and it is on this that the second verse in Scripture states “and you shall gather your grain.” So, how do we rule? Abayey concludes that those people who went to work following the opinion of Rebbe Yishmael were successful, while those people who did not go to work following the opinion of Rashbi were not successful. Rava personally would work in the months of Nissan and Tishreiy on behalf of the entire year, and requested from his colleagues the sages not to disturb him in Torah study as this will cause hIm to need to work the entire year. Practically, we rule that one is required to place effort to make himself an income to sustain himself and his family and is not to spend his whole day studying Torah with simple trust that G-d will provide, as brought next.

The practical ruling in Halacha:[137] One who does not need to work for a living [such as he has enough savings to live off] or one who is supported by others, is required to spend his entire time studying Torah, throughout the day and night [Vehagisa Bo Yomam Valayla]. However, one who needs to work in order to support himself and his family, is not required to study Torah throughout the entire day and night and is rather only required to set times of Torah study outside of the time of his work.[138] [This follows the ruling of Rebbe Yishmael.] Furthermore, one who [needs to work and does so] and also learns Torah will be successful in both. [If, however, he does not work and only learns Torah, then he will not be successful as] all Torah learning that is not combined with work will eventually become nullified, as his state of poverty will cause him to sway from being properly observant [i.e. stealing, cheating, lying].[139] Thus [even] one who has a strong desire to learn Torah and desires to fulfill this Mitzvah properly, is to work each day enough to support his basic necessities, and the rest of the day and night he is to learn Torah.[140] [This negates a person throwing himself onto the hands of G-d and relying on Him to provide his food without him working and in exchange he will learn all day. Alternatively, it negates a person from throwing himself to the hands of the public and relying on them to support him so he can learn Torah. Nonetheless, the above only applies to the general public, however, there are unique individuals who may dedicate their time for Torah study and G-d will certainly provide for them their sustenance.[141]]

May one be supported by others [Kolel] in order to learn Torah?[142] The Rambam[143] writes that “whoever desires to learn Torah all day and does not desire to work and will rather be supported from charity funds he has desecrated Hashem’s name and belittled the Torah and extinguished the light of religion and causes evil to himself and loses his life in the world to come, as it is forbidden to benefit from Torah in this world.” However, some Poskim[144] write that the above only refers to the regular individual, however the extraordinary individuals in Avodas Hashem may throw themselves onto Hashem and learn literally all day. Some Poskim[145] argue on the words of the Rambam. Others[146] rule that his words are no longer applicable in today’s generations. Practically, if there are people who are willing to support him, then it is allowed. This is referred to as the deal of Yissachar and Zevulan.[147]

How much of the day may one spend working versus learning Torah?[148] As stated above, and as will be elaborated next, even one who needs to work for a living is required to set aside time every day for learning Torah [Kevius Itim Letorah]. Nevertheless, he should make his work his temporary occupation and his learning of Torah as his set occupation [and Hashem will provide him his full sustenance through that temporary amount of time that he works[149]]. Thus, he is to only work the amount of time he needs per day to make a [normal] living and the remainder of the day and night he should spend studying Torah.[150] At the very least, he is Biblically obligated to dedicate [by most days[151]] half of the day, if not majority of the day, for Torah study, aside for his nighttime learning.[152] However, this only applies to a Torah scholar, who is able to study [and remember] the entire Torah and eventually fulfill the Mitzvah of Yedias Hatorah, if he sets half or majority of the day for Torah study. However, one who was not blessed with such intellectual aptitude to accomplish the above even if he were to study half of the day, is not required to study half of the day unless he desires to do so as an act of piety due to his love of Torah. Rather, he can suffice with setting minimal times for Torah study both by day and night, as explained next.[153] [Likewise, even by a Torah scholar, working the bare minimum only applies to one who does not desire to be wealthy and rather desires to study Torah[154], however, one who desires to be wealthy needs to increase in his work and effort accordingly, and he may choose to do so if he wishes, as will be explained. However, he may not work the entire day or even majority of it, as stated above.[155]]

Kevius Itim Letorah by day and night:[156] Every single [male[157]] Jew, whether poor or wealthy, whether he is healthy or suffers from health problems, is obligated to study Torah. This applies even to a beggar who makes rounds by doors begging for money, and applies even to a husband and father of children who must work for a living. Nonetheless, even he is obligated to set times of Torah study by both day and night[158] as the verse[159] states “Vehagisa Bo Yomam Valayla”

The most appropriate time to study during the day – after Shacharis:[160] It is a Mitzvah Min Hamuvchar to establish the required set time of daytime Torah study for immediately after Shacharis, prior to going to work. Whoever leaves the synagogue and goes directly to the house of study  in order to study Torah, merits to receive the face of the divine presence, as the verse[161] states “Yeilchu Meichayil El Chayil Yirah El Elokim Betziyon.” Nevertheless, one who is accustomed to eating Pas Shacharis [i.e. breakfast], may eat it as soon as he leaves from Shul after Shacharis, even prior to going to the Beis Hamidrash to learn after Davening.[162] [However, some write that it is not proper to eat breakfast prior to one’s set learning session after Shacharis.[163] Practically, this only refers to eating a set meal, however a small breakfast of a Kezayis or Kebeitza of Mezonos in order to not leave one’s stomach empty, is proper to be eaten before learning.[164]]

Not to override one’s set Torah study times even to make a lot of money:[165] The set time that one who works establishes for his daily Torah learning, as stated above, must be set in a way that it is not nullified even for the sake of making a large profit.[166] [Such an individual is considered a man of faith, who believes and trusts in G-d that his Torah study will not cause him a loss in income,] as he tells himself that if G-d wills him to make a profit he will make it regardless, even if he delays his work until after his learning.[167]] However, in the event that one needs to deal with a pressing matter during his time of learning, then he may [push it off and] make up the learning later on that day or in the evening.[168] Nonetheless, even in such a case, it is proper for him to learn at least one Halacha or one verse immediately after Shacharis.[169]

Saying Beli Neder:[170] If one accepted upon himself to learn a certain matter then it is considered a vow [unless he explicitly stated “Beli Neder”]. One is thus to initially state “Beli Neder” upon taking a new Shiur or learning schedule upon himself.[171]

1. Saying Parshas HaMun:[172]

Its proper[173] for one to recite daily[174] the paragraph of the Mun [heavenly bread] in order to strengthen ones trust [i.e. Bitachon] in G-d who provides ones food on a daily basis.[175] Alternatively, it is recited in order to strengthen one’s belief [i.e. Emuna] that all of one’s food comes to him with Divine providence[176], as G-d decided to give one portion of Mun per family, and those who took more, had their portion decrease to the allotted portion, while those who took less had their portion increase to the allotted portion.[177] [Thus we see that whatever G-d decides to give a person is what he will get no matter if he tries to get more or less.]

The custom today: Practically, the custom is to no longer recite the Parshas Haman prior to Davening.[178] However, some recite it every day after Davening as a Segula for Parnasa.[179] This is not the Chabad custom.[180] A Segula for Parnasa: The Jerusalem Talmud states that whoever recites Parshas Haman is guaranteed to have no lack of income.[181] While the Rebbe makes mention of reciting Parshas Haman daily as a Segula for Parnasa, he concludes that it does not apply in all times and all places.[182]

1. Writing a will:[183]

One is to write a will as he approaches his day of death.[184] Some communities are accustomed to do so on the third day of illness of a person.[185] The writing of a will is a Segula for a long life[186], and hence does not have to wait until one is nearing death and doing so is not a sign of lack of Bitachon and the like.[187] Doing so does not infringe on the saying “Don’t open the mouth for the Satan.”[188]

1. Purchasing Life insurance:

Many Poskim[189] rule that it is permitted [and one is to be encouraged[190]] to purchase life insurance and doing so is not a sign of lack of Bitachon and the like. Others[191] however take a colder stance towards its purchase.[192] There is no clear directive of the Rebbe in either direction[193] although in one instance the Rebbe spoke negatively about the matter.[194]

1. Teaching child a trade:[195]

Every person is obligated to teach his son a trade or how to do business and if he does not do so it is as if he is teaching him to steal.[196] [This is a Biblical obligation.[197]]

Q&A What trade is the father obligated to teach his child? The father is obligated to teach him a trade that will be able to support the common expenses in that country. The Gemara[198] states that the father is to teach him an easy and clean trade. A trade that is free of sin and of stealing, and does not involve the opposite gender. There is no obligation to teach the child a sophisticated trade that takes many years to learn, such as a doctor or lawyer, and on the contrary, doing so is discouraged as it removes the person from his main job of learning Torah.[199]

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[1] Sources: Scripture: Devarim 2:7; 15:18; 18:13; 20:1; Tehillim 4:6; Tehillim 32:10; Tehillim 37:3; Tehillim 55:23; Tehillim 62:9; Tehillim 112:7; Tehillim 115:9; Mishlei 3:5 and 28:14; Yeshayah 26:4; Yirmiyahu 17:5 and 7; Yermiah 14:7; Talmud: Brachos 6; 35b; 60a-b; Sotah 48b; Taanis 21a; Yuma 76; Beitza 16a; Gittin 55b; Shabbos 32a; Nida 70b; Midrash: Midrash Socher Tov Tehillim Mizmor 23; Midrash Tehillim 136:29; Sifri Devarim 15:18; Tanchuma Tazria 9; Bereishis Raba 89:3; Zohar 2 184b; Rishonim: Chovos Halevavos Shaar Habitachon 13 Hakdama Chamishis; Chapter 1 and 2 in 7th reason; Chapter 2 Hasiba Hashishis; Chapter 3 Hakdama 1 Inyan Chamishi and Chapter 4; Chapter 3 1st Hakdama 6th matter Chapters 54 and 25; Riaz Piskeiy Halachos on Brachos 60a; Shaareiy Teshuvah of Rabbeinu Yona 3:32; Rabbeinu Yona in his commentary on Mishlei 3:6; Rashi Bava Basra 91a; Rashi Bereishis 40:23; Rashi Shemos 16:32; Bahag 144; Rash Ibin Gabriel Azharos 31; Ramban Shichichas Hasei Mitzvah 8; Semak 10; Ikkarim 4:46 and 47; Kad Hakemach 32:10; Kad Hakemach Erech Bitachon; Rabbeinu Bechayeh on Vayeishev 40:23; Mefarshim on Tehillim 4:6 Rashi ibid and Rav Ovadia Seforno ibid and Rav Moshe Alshich ibid; Shulchan Aruch: Admur Basra 1:9 and Kama 1:10; 155:1; 156:1; 242:3; 529:4; Hilchos Talmud Torah 1:7; 3:5-6; Taz 1:4; ; Achronim: Chareidim 9:21; Reishis Chochmah Shaar Ha’ahava 12; Maharal based on Menachos 29b; Shelah in Shaareiy Shamayim; Gr”a on Mishlei 22:19; Mesilas Yesharim 21; Yifei Laleiv 230:1; Pela Yoeitz Erech Deaga; Kaf Hachaim 230:1; Maharam Shick Mitzvah 525; Meshech Chochma on Devarim 10:20; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon; M”B 156:3; Kuntrus Nefutzos Yisrael chapter 8; Malbim on Tehillim 33:21; Chazon Ish in Emuna Ubitachon chapter 2; Even Yisrael Derush 3:2; Sefer Orchos Yosher Erech Pachad Udiaga; Chassidus: Keser Shem Tov 113 and 230 and 382 and Hosafos 51; Toldos Yaakov Yosef Mishpatim 56b; Pelach Harimon Vayeira 62 in name of Tzemach Tzedek in name of Baal Shem Tov; Or Torah [Maggid] 39; Or Torah [Maggid] Parshas Shemos 39, 69; 230; Likkutei Yekarim 17’; Chabad: See Tanya Igeres Hakodesh 11 and 13; Likkutei Torah Parshas Ki Seitzei p. 37; Likkutei Torah Sukkos 1^st Mamar; Mamarei Admur Hazakein 5765 1 p. 200; Igros Kodesh Admur Hazakein letter 127; Toras Chaim Vayechi p. 107; Derech Mitzvosecha Mitzvas Tiglachas Metzora 3; Or Hatorah Parshas Vaeira p. 22a; Or Hatorah Beshalach p. 644; Or Hatorah Tehilim 40:5; Hemshech Ayin Bes 1:82; Kuntrus Umayan 25; Sefer Hamamrim 5654 “Ubivoa Lifnei Hamelech” and 5656 “Vayesar Yosef”; Sefer Hamamarim 5712 p. 321-323; Igros Kodesh Rayatz 2:537; 3:76; 7:197; Likkutei Dibburim 1:159; Likkutei Sichos Vol. 3:883; Vol. 15 p. 486; Vol. 16 p. 176; Vol. 18 p. 295; Vol. 26 p. 97 [p. 116 Hebrew]; Vol. 36 Sicha 1; Igros Kodesh 2:179; 3:372; 4:189; 6:147; 11:321; Toras Menachem 5745 5:2719; Shaareiy Emuna pp. 108-133; Mamar 1988 “Habaim Yashreish Yaakov [printed in Melukat 4:130]; Milaktim: See Sefer Toras Hahashgacha Vehabitachon; Piskeiy Teshuvos 230:6; Kuntrus Beinyan Hashgacha Peratis Ubitachon pp. 79-130 in great length; Sichos Lisefer Shemos Sicha 11; Bitachon Vehistadlus Chapter 9

[2] See Chazon Ish in Emuna Ubitachon chapter 2 that an even worse ailment than lack of trust, is having false trust; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon that one must be careful not to mistake laziness for trust, as if he abstains from placing effort due to laziness and falsely claims it is due to his trust, then he will certainly lose out; Sichos Lisefer Shemos Sicha 11

[3] See Maharam Shick Mitzvah 525 that there is no positive command to trust in G-d as this matter is dependent on the nature of a person.

[4] Devarim 18:13; Devarim 20:1; Tehillim 4:6; Tehillim 32:10; Tehillim 37:3; Tehillim 55:23; Tehillim 62:9; Tehillim 112:7; Tehillim 115:9; Mishlei 3:5; Yeshayah 26:4; Yirmiyahu 17:5 and 7; Yermiah 14:7

Contradiction in scripture: The verse in Mishleiy 28:14 states “Ashrei Adam Mifacheid Tamid Umaksheh Lipo Yipol Berah,” and Rebbe Yochanon in Gittin 55b states that this verse goes on various episodes in our history in which lack of proper foresight and worry of future consequences, caused tragedies to occur. From here it seems that not only is worrying not considered a sin but on the contrary it is praiseworthy, as by worrying one will take proper precautions with his words and actions. However, some Poskim explain that there is no contradiction, as the above verse from initially is referring to words of Torah, meaning one should always worry about his Torah observance and his Torah knowledge so that he did not come to forget them. [Riaz Piskeiy Halachos on Brachos 60a; Yifei Laleiv230:1; Kaf Hachaim 230:1]

[5] See Chovos Halevavos Shaar Habitachon 1; Reishis Chochmah Shaar Ha’ahava 12; Shaareiy Teshuvah of Rabbeinu Yona 3:32 that it is included in the command in Shoftim 20:1 not to fear the enemy during war.

[6] Shaareiy Teshuvah of Rabbeinu Yona ibid “from the verse in Devarim 20:1 “Ki Seitzei…Lo Sira Meihem” we learn the command that if a person fears a certain approaching matter of suffering, then he should place the salvation of G-d in his heart and he shall trust him”; Chareidim 9:21 on verse [Devarim 18:13] Tamim Tihyeh from which we learn that it is a mitzvah to trust in G-d with all one’s heart and in all matters of the world, based on Ramban Shichichas Hasei Mitzvah 8; Bahag 144; Rash Ibin Gabriel Azharos 31; Ramban Shichichas Hasei Mitzvah 8; Semak 10; See Brachos 6 and Maharsha there; See Admur Basra 1:9 and Kama 1:10; Taz 1:4 regarding saying Parshas Hamun; Rashi Bava Basra 91a “One should trust in G-d”

[7] Chareidim ibid; Shaareiy Teshuvah of Rabbeinu Yona 3:17; Bahag 144; Rash Ibin Gabriel Azharos 31; Ramban Shichichas Hasei Mitzvah 8; Semak 10; Meshech Chochma on Devarim 10:20

Other opinions: Most Moneiy Hamitzvos, including Rambam and Chinuch, do not list Bitachon as one of the commands. In their opinion, there is no positive command to trust in G-d. The reason for this is because this matter is dependent on the nature of a person. [Maharam Shick Mitzvah 525]

[8] The scriptural source: Some learn this Mitzvah from the verse Devarim 20:1 “Ki Seitzei…Lo Sira Meihem.” [Rabbeinu Yona ibid] Others learn it from the verse Devarim 10:20 “Ubo Sidbak. ” [Meshech Chochma on Devarim ibid]

[9] Gr”a on Mishlei 22:19; See also Chazon Ish in Emuna Ubitachon chapter 2 “lack of trust in one’s soul is tantamount to lacking a major part of Judaism”

[10] Gr”a on Mishlei 10:20

[11] Yuma 76a; Rashi Shemos 16:32

[12] See Tanchuma Tazria 9; Yirmiyah 17; Brachos 6

[13] See Brachos 60a; Riaz Piskeiy Halachos on Brachos 60a; Yifei Laleiv230:1; Kaf Hachaim 230:1; Sefer Orchos Yosher Erech Pachad Udiaga

[14] Yirmiyahu 17:7

[15] Brought in some Rishonim ibid

[16] Brought in Shaareiy Teshuvah 3:32

[17] Tanya Igeres Hakodesh 13; See Sefer Hamamrim 5712 p. 321-323

[18] Based on Keser Shem Tov 113; Toldos Yaakov Yosef Mishpatim 56b; As explained in Likkutei Sichos 36 Shemos

[19] Likkutei Sichos Vol. 36 Sicha 1

[20] Likkutei Sichos Vol. 36 Sicha 1

[21] Kad Hakemach in end

[22] See Devarim 2:7 and 15:18; Rebbe Yishmael in Brachos 35b; Sifri Devarim 15:18; Midrash Socher Tov Tehillim Mizmor 23; Midrash Tehillim 136:29; Chovos Halevavos Shaar Habitachon 3 Hakdama Chamishis and Chapter 4; Chapters 54 and 25; Mesilas Yesharim 21; Likkutei Torah Parshas Ki Seitzei p. 37 “The blessing is drawn specifically within a Keli…in contrast to doing nothing for Parnasa in which case he will not draw down anything”; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 212 “It is understood why a person must be involved in business in order to make an income, as although man is judged daily regarding his sustenance, nonetheless, if he does not involve himself in business he will not have anything, as was stated by Rebbe Yishmael that one must act in the ways of the world, and even Rashbi who argued on him, only argued for the sake of the person achieving the Mitzvah of Yedias Hatorah. However, one who already fulfilled this mitzvah, although he must study Torah day and night, nonetheless, he must also be involved in making himself a living. Even if man prays to God that He send him his sustenance from the supernal kindness that was agreed upon him on Yom Kippur, nonetheless, this does not suffice if he does not work and do business to prepare a garment into which this supernal kindness will become invested.” And p. 213 “Even if man prays to God that He send him his sustenance from the supernal kindness that was agreed upon him on Yom Kippur, nonetheless, this does not suffice if he does not work and do business to prepare a garment into which this supernal kindness will become invested.” And p. 214 “On this the verse states that God will bless you in all that you do, as if one does not prepare a garment than the supernal kindness will not be drawn below, and although it will be saved for him for spiritual sustenance in the world to come, nonetheless, he will have a lack of food and he will be punished for this being that he is stealing from his soul.”; Kuntrus Umayan 25; Igros Kodesh Rayatz 3 p. 76 in name of Baal Shem Tov “when a person is challenged with a certain suffering G-d forbid, according to Torah he must do whatever he can to solve, and together with that to also trust in G-d that He will certainly help him”; Likkutei Sichos Vol. 15 p. 486; Vol. 16 p. 176; Vol. 18 p. 295 “According to Torah one must make a natural vessel and may not rely on a miracle.”; Vol. 26 p. 116 [Hebrew]; 36 Sicha 1 “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.”; Igros Kodesh 2:179 “it is obvious that in general aside for trust, one must also make a vessel”; Even Yisrael Derush 3:2; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon; Bitachon Vehistadlus Chapter 9

Other opinions: Some learn that absolute Bitachon requires one to throw all of this trust onto G-d and not to place any effort to try to solve it. [Ramban regarding doctors; Rashbi in Brachos 35b regarding Parnasa versus Torah study; See Even Yisrael Derush 3:2; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon] However, see Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 212 that Rashbi ibid is not truly arguing “even Rashbi who argued on him, only argued for the sake of the person achieving the Mitzvah of Yedias Hatorah. However, one who already fulfilled this mitzvah, although he must study Torah day and night, nonetheless, he must also be involved in making himself a living.

[23] Devarim 2:7

[24] Midrash Socher Tov Tehillim Mizmor 23

[25] Riei 15:18

[26] Sifri Devarim 15:18 “one may think that he can sit and do nothing, hence we are taught that he must do an action”, brought in Likkutei Torah ibid, Derech Mitzvosecha ibid, Igros Kodesh 2:179 and Likkutei Sichos Vol. 18 p. 295

[27] Likkutei Torah Parshas Ki Seitzei p. 37; Derech Mitzvosecha Mitzvas Tiglachas Metzora 3 p. 213 “The reason for this is because the divine energy that is drawn to this physical world needs to descend from one level to the next until it is invested within a thick garment in order so from it will come physical kindness and blessing in this world and it is on this the man is judged every day. This is indeed the reason why one must be involved in business, as the energy in this world is drawn down through the garments of nature. This means that it is invested and concealed within nature until it appears as if the world is run by the rules of nature even though everything in truth comes from God Himself and it is just that he conceals His Godliness to the point that miracles and unnatural occurrences are not apparent and revealed. Thus, when God gives sustenance to a Jew, he does not do so through miracle such as to cause bread and meat to descend from the heavens as was done with the generation of the Mun, as this is not natural, and rather he sends His blessing that the person should make a profit in this business which is within nature and by which the person can confuse himself and say that it is his own efforts that brought his profits.”; Igros Kodesh 2:179

[28] Igros Kodesh 2:179; See Ramban Shaar Hagemul; Shabbos 32a

[29] Shabbos 32a

[30] Igros Kodesh ibid

[31] Mesilas Yesharim ibid; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon

[32] Igros Kodesh 2:179; Likkutei Sichos Vol. 16 p. 176; See Likkutei Sichos Vol. 18 p. 295 for two different perspectives in one’s effort, the first being that the effort contains importance due to the command of the Torah and the second being that the effort does not contain any importance at all; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213 “while working, he believes that the blessing of God is just like any other revealed miracle as if he is bringing the Mun from heaven, and it is simply that he is making a garment for God to conceal His blessing as this is the divine will.”; Or Hatorah Beshalach p. 644

[33] 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.”

[34] 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]

[35] Nida 70b

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

[37] 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

[38] 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.

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

[40] Igros Kodesh 2:179

[41] M”A 106:2 in name of Semak “It is a Mitzvah to Daven in a time of need”; Ramban Sefer Hamitzvos Hasagos on Mitzvah 5 “However perhaps the intent of the verse “And to serve Him” is to teach us that one is to call onto Hashem in a time of suffering and that our eyes be lifted to Him like the eyes of a slave to his master…” [See Chinuch ibid who writes the Ramban is unsure as to if this is the meaning of the Mitzvah; Likewise see Chinuch ibid who learns Ramban to refer even to a private Tzarah, and not just Tzaras Hatzibur; See Igros Moshe 2:25] Chinuch Mitzvah 433 in explanation of Shoresh HaMitzvah “Hashem commanded us to pray in order so we always ask Him for our needs and desires. Aside for receiving our requests we also penetrate our hearts with faith in Hashem and that he oversees everything”; Derech Mitzvosecha Shoresh Mitzvos Hatefila

[42] Toras Menachem 5745 5:2719; See Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 214 “Even one who desires to be wealthy, increasing in business only helps if he asks mercy from God to send him the supernal kindness that was decreed upon a soul into wealth, and only when he knows to ask for mercy. Otherwise, his increase in business is worthless and will not accomplish anything. This is unlike most of the world who do not request God’s mercy to be wealthy and receive his divine energy in his wealth, as when one does not ask then God does not send more than is necessary to support his family. Thus, such a person can suffice with doing only a little bit of work in business, and overworking does not help for anything.”

Unique Tzadikim: See above that certain unique Tzadikim should not even pray to G-d and should place all the trust in G-d alone.

[43] Pelach Harimon Vayeira 62 in name of Tzemach Tzedek in name of Baal Shem Tov; Keser Shem Tov Hosafos 51

[44] See Igros Kodesh Admur Hazakein letter 127

[45] See Likkutei Sichos Vol. 36 Sicha 1, printed in Shaareiy Bitachon 27; In “In Good Hands”

[46] A Mashal: One’s trust in G-d is to be to the point that he does not worry at all about the possibility of his needs and desires not being fulfilled. Just like one who owes money for a debt, a bill or a mortgage, does not worry about how he will pay the money he owes if he has enough money in the bank, similarly one is not to worry about the matters in which he trusts in G-d. The guarantee that the money in the bank will be available for when he needs to pay the debt is not certain. Anything can occur between now and then, and nevertheless one does not worry. Why? As we trust our current situation and do not worry about out of ordinary occurrence even though there is no guarantee they will not occur. All the more so with trust in G-d. G-d provides man all his needs, and He will continue to do so. All is in his hand and having trust in him is no less of a guarantee than the money in the bank, and hence there is no need to worry of the possibility of ones wishes not being fulfilled as we do not worry about out of ordinary circumstances. In other words a person’s knowledge that G-d is in charge of everything in the world and can make anything happen is itself a reason for the person to have enough trust in him that nothing bad will occur and that even when he currently sees no reality of how his needs will be fulfilled he views it as if he already has all the means to fulfill it and there is no reason to suspect that this will not occur.

[47] Sotah 48b

[48] Chovos Halevavos Shaar Habitachon 1

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

[50] 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.

[51] 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

[52] 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.

[53] 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?

[54] 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.

[55] 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]

[56] 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.

[57] 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

[58] 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.

[59] 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.

[60] 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”

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

[62] 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]

[63] 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.

[64] 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;

[65] 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.”

[66] 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]

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

[68] 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

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

[70] 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]

[71] Ikkarim 4:46 and 47

[72] Kad Hakemach 32:10

[73] Erech Bitachon

[74] 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.

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

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

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

[78] 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.

[79] 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.

[80] 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.

[81] See Rashi Bava Basra 91a

[82] Keser Shem Tov 230; Likkutei Yekarim 17

[83] Tehillim 32:10

[84] Parshas Vaeira p. 22a

[85] 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]

[86] Or Torah [Maggid] Parshas Shemos 69

[87] Or Torah [Maggid] 39

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

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

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

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

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

[93] Likkutei Sichos Vol. 26 p. 97

[94] 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.

[95] chapter 3 introduction 4

[96] Likkutei Sichos Vol. 36 Sicha 1

[97] Likkutei Sichos Vol. 36 Sicha 1

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

[99] Igros Kodesh Rayatz 3 p. 76 in name of Baal Shem Tov “However to use the attribute of Bitachon on another person is a transgression. If one sees that his friend is suffering from something and he says that certainly Hashem will help him, this is a great evil, and rather the person must exert effort in praying and requesting mercy on behalf of that individual.”

[100] See Toras Menachem 60 p. 468; Shaareiy Eretz Yisrael 19-31; Leket Horaos Bitachon Eretz Hakodesh; Sichos Lisefer Shemos Sicha 11

[101] See Devarim 11:12 “the eyes of G-d are constantly on this land”

[102] See Rambam Hilchos Melachim 7:15; Igros Kodesh Volume 24 Mavo 15-16

Explanation: The reason for the Rebbe’s instructions is twofold; 1) the land of Israel is given a special promise in Scripture to receive the providence of G-d on a greater level than any other land, and hence Israel is to be considered the safest of lands which is protected from all calamities due to a special providence from G-d. Hence, to leave Israel due to fear of one’s safety, when the danger is not palpable and present [as it was for example in the settlements of the Gaza Strip], would contradict this promise, and make one be considered Mikatnei Emuna, of small faith. 2) A second more severe reason explained the Rebbe is due to that there is a Biblical prohibition against showing and expressing fear and cause others to panic and fear during times of war, as doing so can destroy the morale of the country and Army which can lead to their downfall, Chas Veshalom. Just imagine if all citizens started fleeing the country due to panic of the war. Certainly this would have a depleting effect on the morale of the country and its soldiers, and hence on this basis the Rebbe stated that it is almost forbidden for one to flee during wartime. Nonetheless, certainly this only applies to the general public, and as always, if there are other mitigating circumstances, it is permitted for one to leave Israel even during times of war. Thus, if one were one’s children generally suffer from anxiety, and they are not able to handle the current situation in Israel, then they may consider leaving for the sake of their mental and emotional health, which is no different than leaving for the sake of physical health. However, everyone else should do their utmost not to panic and to strengthen their faith in G-d that He will keep them safe.

[103] See Admur 156:1; Igros Kodesh 2:179

[104] See Likkutei Torah Parshas Ki Seitzei p. 37; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 212

[105] Beitza 16a, brought in Admur 242:3; 529:4; Hilchos Talmud Torah 1:7

[106] See Devarim 2:7 and 15:18; Rebbe Yishmael in Brachos 35b; Sifri Devarim 15:18; Midrash Socher Tov Tehillim Mizmor 23; Midrash Tehillim 136:29; Chovos Halevavos Shaar Habitachon 3 Hakdama Chamishis and Chapter 4; Chapters 54 and 25; Mesilas Yesharim 21; Likkutei Torah Parshas Ki Seitzei p. 37 “The blessing is drawn specifically within a Keli…in contrast to doing nothing for Parnasa in which case he will not draw down anything”; Likkutei Torah Sukkos 1^st Mamar; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 212 “It is understood why a person must be involved in business in order to make an income, as although man is judged daily regarding his sustenance, nonetheless, if he does not involve himself in business he will not have anything, as was stated by Rebbe Yishmael that one must act in the ways of the world, and even Rashbi who argued on him, only argued for the sake of the person achieving the Mitzvah of Yedias Hatorah. However, one who already fulfilled this mitzvah, although he must study Torah day and night, nonetheless, he must also be involved in making himself a living. Even if man prays to God that He send him his sustenance from the supernal kindness that was agreed upon him on Yom Kippur, nonetheless, this does not suffice if he does not work and do business to prepare a garment into which this supernal kindness will become invested.” And p. 213 “Even if man prays to God that He send him his sustenance from the supernal kindness that was agreed upon him on Yom Kippur, nonetheless, this does not suffice if he does not work and do business to prepare a garment into which this supernal kindness will become invested.” And p. 214 “On this the verse states that God will bless you in all that you do, as if one does not prepare a garment than the supernal kindness will not be drawn below, and although it will be saved for him for spiritual sustenance in the world to come, nonetheless, he will have a lack of food and he will be punished for this being that he is stealing from his soul.”; Kuntrus Umayan 25; Igros Kodesh Rayatz 3 p. 76 in name of Baal Shem Tov “when a person is challenged with a certain suffering G-d forbid, according to Torah he must do whatever he can to solve, and together with that to also trust in G-d that He will certainly help him”; Likkutei Sichos Vol. 15 p. 486; Vol. 16 p. 176; Vol. 18 p. 295 “According to Torah one must make a natural vessel and may not rely on a miracle.”; Vol. 26 p. 116 [Hebrew]; 36 Sicha 1 “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.”; Igros Kodesh 2:179 “it is obvious that in general aside for trust, one must also make a vessel”; Even Yisrael Derush 3:2; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon; Bitachon Vehistadlus Chapter 9

Other opinions: Some learn that absolute Bitachon requires one to throw all of this trust onto G-d and not to place any effort to try to solve it. [Ramban regarding doctors; Rashbi in Brachos 35b regarding Parnasa versus Torah study; See Even Yisrael Derush 3:2; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon] However, see Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 212 that Rashbi ibid is not truly arguing “even Rashbi who argued on him, only argued for the sake of the person achieving the Mitzvah of Yedias Hatorah. However, one who already fulfilled this mitzvah, although he must study Torah day and night, nonetheless, he must also be involved in making himself a living.

[107] Devarim 2:7

[108] Midrash Socher Tov Tehillim Mizmor 23

[109] Riei 15:18

[110] Sifri Devarim 15:18 “one may think that he can sit and do nothing, hence we are taught that he must do an action”, brought in Igros Kodesh 2:179 and Likkutei Sichos Vol. 18 p. 295

[111] See Likkutei Torah Parshas Ki Seitzei p. 37c and Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 213-214 “The following are the two intents that one should have in doing business. Number one is to supplicate God for his mercy that God send him the supernal kindness into this physical world so that he has sustenance from it. The second is that while working, he believes that the blessing of God is just like any other revealed miracle as if he is bringing the Mun from heaven, and it is simply that he is making a garment for God to conceal His blessing as this is the divine will….Even one desires to be wealthy, increasing in business only helps if he asks mercy from God to send him the supernal kindness that was decreed upon a soul into wealth, and only when he knows to ask for mercy. Otherwise, his increase in business is worthless and will not accomplish anything. This is unlike most of the world who do not request God’s mercy to be wealthy and receive his divine energy in his wealth, as when one does not ask then God does not send more than is necessary to support his family. Thus, such a person can suffice with doing only a little bit of work in business, and overworking does not help for anything…. 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.”

Is prayer and requesting mercy from God necessary if one doesn’t desire to be wealthy: From Likkutei Torah ibid it is implied that supplicating mercy from God is only necessary if one desires to be wealthy. Likewise, in Dereh Mitzvoseha ibid he says “as when one does not ask then God does not send more than is necessary to support his family,” which implies as above. Seemingly, the reason for this is because one’s regular income is part of the normal order of the world for which extra compassion is not necessary. However, in two other areas in Derech Mitzvosecha ibid he writes to request divine mercy even in order to get one’s regular income. Vetzaruch Iyun!

[112] See Kesubos 67b; Rashi on Shemos 16:32; Likkutei Torah Sukkos 1^st Mamar; Or Hatorah Beshalach p. 644; Likkutei Sichos Vol. 16 p. 176; Igros Kodesh 2:179

[113] Tehillim 145:15

[114] Hayom Yom 16^th Adar Sheiyni

[115] Noam Elimelech Parshas Bahar in name of his brother Rav Zusha of Anipoli

[116] Likkutei Torah Sukkos 1^st Mamar

[117] Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213

[118] Likkutei Torah Parshas Ki Seitzei p. 37 “One must certainly make a garment and vessel that can hold the 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.”; See also Derech Chaim 2b; Sefer Hamamarim 5670 p. 75

Contradiction from Hayom Yom: In Hayom Yom 16^th Adar Sheiyni it states, “No matter how much effort is exerted, no-one can earn one cent more than G-d has ordained that he – this particular person – shall earn.” This implies that increasing in work and business is irrelevant to helping one earn a larger income. However, seemingly this is not coming to contradict the above statements from the Alter Rebbe and Tzemah Tzedek that increasing in business is necessary in accordance to the amount of income he desires, rather that simply one first has to guarantee God’s blessing, as without doing so, one will not earn one cent more than decreed. However, one who does guarantee God’s blessing must also increase in business in accordance to the amount of income he desires to make.

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]

[119] Nida 70b

[120] Likkutei Torah Parshas Ki Seitzei p. 37c

[121] 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.”

[122] See Igros Kodesh Rashab 1:139; Sefer Hamamarim 5709 p. 21; Likkutei Sivhos 16 p. 178 footnote 38; Toras Menachem Vol. 19 p. 34; 5742 Vol. 3 p. 1396; 5743 p. 450 [Mamar of Vayeira]; 5745 Vol. 4 p. 2366; 5747 Vol. 3 p. 165; See Igros Kodesh Rebbe 2:179

[123] See Likkutei Torah Parshas Ki Seitzei p. 37c; Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 213-214; Kuntrus Umaayan

[124] Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 213-214

[125] See Chofetz Chaim Pesichas Asei 12

[126] See Igros Kodesh 3:372

[127] Hayom Yom 16^th Adar Sheiyni

[128] See Bitachon Vihistadlus Perek 9

[129] Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213

[130] See Admur 156:1; Igros Kodesh 2:179

[131] Shemos 16:32

[132] Rashi on Shemos ibid that so was the message of Yirmiyahu to the people of his generation when he chastised them for forsaking Torah study for the sake of making a living, he took out the jar of the Mun and showed the Jewish people how G-d provided sustenance for their forefathers. [See Yirmiyahu 2:31]

[133] Brachos 35b

[134] Yehoshua 1:5

[135] Devarim 11:14

[136] On a deeper level, following the commentary of Rashi there, the two verses are complimentary of each other, as it is only possible to spend as much time as possible in Torah study, if he works for a living, as if he does not work for a living, then he will be needy upon the problem and end of nullifying Torah study.

[137] Admur 156:1

[138] Admur 156:1; Hilchos Talmud Torah 3:5-6; M”A end of 156; Rashi Tehillim 119; Yalkut Shimoni Remez 878; Shabbos 31a; Sanhedrin 99b; Menachos 99b; Avos Derebbe Nasan 21; Midrash Raba Eicha; Kohheles Raba p. 115; Shelah Shavuos;

[139] Admur ibid; Michaber 156:1;  Avos 2:2; Hagahos Maimanis Tlamud Torah 3 Beis in name of Rabbeinu Elchanon; Eiruvin 41b

[140] Admur ibid; Hilchos Talmud Torah 3:3; Rama Y.D. 246:21; Rambam Talmud Torah 3:9

[141] Biur Halacha 156:1 “Sofa Beteila”

[142] See Piskeiy Teshuvos 156:1

[143] Hilchos Talmud Torah 3:10

[144] Biur Halacha 156 Sofah Beteila

[145] See 246:21; Levush Yoreh Deah 246

[146] Rishon Letziyon Yoreh Deah 246;

[147] See Biur Halacha 156 Sofah Beteila; Piskeiy Teshuvos 156:26

[148] Admur 156:1; See Admur Hilchos Talmud Torah 3:2-3 in length; Kuntrus Achron 3:1; Michaber 156:1; Brachos 35b; Likkutei Sichos 25:305; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213 “If it is not possible for an individual to sustain his family with affluence unless he works a lot, then it suffices for him to study Torah when chapter in the morning and one chapter in the evening as Rashbi himself stated.”; See Pela Yoeitz

[149] M”B 156:3

[150] Admur ibid; Admur Hilchos Talmud Torah 3:3; M”A 156:1; See next however that this is not an actual obligation, but a Midas Chassidus for one who “desires to fulfill this Mitzvah properly”

He is however not required to only work enough to supply basic needs, he can work as much as necessary to support his style of living. So is implied from the difference in wording between “Kdei Parnasaso” and Kdei Chayav”.

[151] See Admur Hilchos Talmud Torah 3:4 that even a Torah scholar may on occasion dedicate the entire day for making a living in order so he does not incur a loss and on such days he is to fulfill his obligation of Torah study through Kevius Itim by day and night. So was done by Rava in Brachos 35b

[152] Admur Hilchos Talmud Torah 3:2

[153] Admur Hilchos Talmud Torah 3:4; Shelah in Miseches Chulin 114b

[154] See Admur 156:1 who concludes that this applies “Lemi Shechashka Nafsho Batorah” hence implying that it is not an obligation upon everyone to work the bare minimum to make a living; See also Admur Hilchos Talmud Torah 3:3 who implies the same that it only applies to “one who desires to fulfill this Mitzvah properly”; See also Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213 “If it is not possible for an individual to sustain his family with affluence unless he works a lot, then it suffices for him to study Torah when chapter in the morning and one chapter in the evening as Rashbi himself stated.”

[155] See Derech Mitzvoseha ibid who writes that even a Torah scholar may suffice with 1 chapter by day and night, although this is limited to a Torah scholar who already fulfilled the Mitzvah of Yedias Hatorah as he states there earlier.

[156] Admur 155:1; Hilchos Talmud Torah 3:2-5; Michaber Y.D. 246:1; Tur 246; Rambam Talmud Torah 1:8; See Piskeiy Teshuvos 155:1

[157] See Admur 47:10

[158] See Biur Halacha 155 “Es Lilmod” that through setting a time to learn between Mincha and Maariv, he fulfills his set obligation.

[159] Yehoshua 1:8

[160] Admur 155:1; Michaber 155:1; Tur 155; Rabbienu Yona in Sefer Hayirah; Emak Habracha 2:42; Yeish Nochalin Inyan Tlamud Torah; Brachos 64a; Moed Katan 29a; Midrash Raba Shemos 2; Yerushalmi Shevi’is 4; Targum Yonason on Tehillim 84:8; See Likkutei Sichos 7:50; Toras Menachem 23:220; Igros Kodesh 10:102; See Piskeiy Teshuvos 155:1

[161] Tehillim 84:8

[162] Admur 155:1; Tur 155; Levush 155:2; Bava Kama 92b; Bava Metzia 107b; M”B 155:11; Kaf Hachaim 155:22

The reason: The reason for why eating breakfast is so important is because there are 83 illnesses, which is the numerical value of the word “מחלה”, which are dependent on the gallbladder, and all of these illnesses can be avoided by eating bread with salt and drinking a jug of water in the morning. [Admur ibid]

[163] Reishis Chochma Shaar Hakedusha chapter 15; Seder Hayom writes to learn Torah right away after Davening and only to eat in between if he is weak and plans to learn for many hours and cannot concentrate if he doesn’t eat; Zohar Kadosh Beshalach 62b; Piskeiy Teshuvos 155:1 and 8 footnote 3

[164] Kaf Hachaim 155:23

[165] See Admur 155:1-2; Hilchos Talmud Torah 3:4; See Piskeiy Teshuvos 155:1

[166] Admur 155:1; Michaber 155:1; Tur 155:1; M”B 156:4

[167] M”B 155:5; Yerushalmi Sotah 89b

[168] Admur 155:2; M”A 155:1; M”B 156:4; Rav Acha Bar Yaakov in Eiruvin 65b; Emek Habrcha 2:42; See Michaber 238:2; Yeish Nochlin Inyan Talmud Torah

Contradiction: This ruling seemingly contradicts the previous ruling brought in the previous sentence which states that one should never nullify his set time of Torah learning even to make a large profit. Indeed, the M”B ibid. when he records this ruling does not state that one may push off his set time of Torah learning in a pressing situation, but rather simply that if due to reasons beyond his control he couldn’t learn during the daytime, then he should make it up at night time. Practically, however, it seems the following is the explanation: To nullify the daytime Torah study for that entire day, and not even make it up at night, is never allowed even to make a lot of money, unless it is due to reasons completely beyond his control. However, to simply change the time and make it up at a later time or earlier time during the day is permitted in a pressing situation. Vetzaruch Iyun. See Piskeiy Teshuvos 155:5; See also Admur Hilchos Talmud Torah 3:4 that he he may shorten his learning session for Parnasa reasons

[169] Admur ibid; M”A ibid; M”B ibid; Emek Habracha ibid; See Avos 6:3; Piskeiy Teshuvos 155:5; See Admur Hilchos Talmud Torah 3:4 that in time of need for single making a living, he may shorten his learning session to learning one chapter at day and one chapter at night, and in a very present situation he may rely even simply reading the Shema by day and night

[170] Michaber Y.D. 213:2; 203:4; 204:6; Shach 204:5; M”B O.C. 238:5 in name of M”A; Nedarim 8a; Piskeiy Teshuvos 155:5

[171] M”B ibid

^[172] Admur Kama 1:10, Basra 1:9; Michaber 1:5; Tur 1:5; Sefer Hamanhig Shabbos 44; Tashbeitz Dinei Tefila 256; See Piskeiy Teshuvos 1:16; Likkutei Sichos Vol. 26 pp. 111-120 in length for the differences between the first and second version of Admur

^[173] Lit. “Tove”

[174] Regarding saying it on Shabbos: Some write that it is to be said even on Shabbos. [Beir Heiytiv 1:9; Implication of Sefer Hamanhig Shabbos 44; Likkutei Sichos ibid according to Kama ibid] See Likkutei Sichos ibid p. 114 that according to reason of Basra ibid it may not be said on Shabbos as its Bakashas Tzerachav

^[175] Admur Basra 1:9; Taz 1:4; See Likkutei Sichos ibid

[176] Admur Basra 1:9; Taz 1:4; Beis Yosef 1; See Likkutei Sichos ibid

^[177] Admur Kama 1:10; Levush

[178] Piskeiy Teshuvos 1:16 based on Arizal in Hakdama Shaar Hakavanos; Maharam Rikanti in Taamei Hamitzvos; Yifei Laleiv 1:24; Orchos Chaim Spinka 1:7

The reason: This is based on the teachings of the Zohar which states that one should not make a request for his own needs prior to prayer. [Zohar Pinchas p. 226]

[179] See Mishmeres Shalom 14:2; Piskeiy Teshuvos 132:14

[180] See Igros Kodesh 12:18, printed in Shulchan Menachem 1:281; In the siddur this paragraph is not brought by Admur and is thus not accustomed to be said by Chabad Chassidim.

[181] Yerushlami Brachos [in unknown page]; Perisha 1; M”B 1:6; See Likkutei Sichos ibid footnote 2

[182] Igros Kodesh 12:18

[183] Sefer Chassidim 718; Yosef Ometz p. 324 in name of Rabbeinu Yerucham; Sefarim in Nitei Gavriel 1:1; See Michaber 335:7 regarding collecting debts and paying loans

[184] Seder Viduy of Ramban, printed in Darkei Chesed p. 256

[185] Chochmas Adam 151:11

[186] Igros Kodesh 4:373 that so was said in past; Heard from Rav Groner in name of previous Rebbe

[187] See Igros Kodesh ibid; The Rebbe wrote a will sometime in 1987; Heard from Rav Groner

[188] See Kochavei Yitzchak 1:22; Igros Moshe O.C. 2:111; Yechaveh Daas 3:85

[189] Lechem Shlomo Y.D. 2/67 [Shlomo Zalman Ehrinreich, Rav of Silvaniei 1863-1944]; Peri Hasadeh 2/44; Kochavei Yitzchak 1/22 in the name of the Shinaver Rav; Igros Moshe 2/111; 4/48; Beir Moshe 8/118; Cheshev Haeifod 3/50; Yabia Omer 3/85; Rav Elyashiv in Koveitz Teshuyvos 1/19; Teshuvos Vehanhagos 4/325; Kav Hachaim 26

[190] Rav Meir Shapiro, the Rosh Yeshivah of Yeshivas Chachmei Lublin, had a very large life insurance policy, even though he unfortunately had no children. His reason was that since fundraising for the yeshiva was completely on his shoulders, he was concerned that in the event of his premature death, the yeshiva would be forced to close. We see that he was not concerned with any of the above issues and felt that purchasing insurance was an appropriate course of action.

[191] Even Yisrael 9/161 writes he does not feel right to obligate people to buy life insurance as perhaps the fact that one ‘s family is dependent on him monetarily is a reason in heaven to keep him alive. Likewise, it will remove the great Mitzvah and Zechus that Klal Yisrael has in providing for orphans and widows; See Teshuvos Vehanhagos ibid

[192] The reason: Several reasons and rebuttals are suggested for why one should not purchase life insurance.

1) The Gemara [Sota 48b] states that anyone who has money in his pocket and states “How will I live tomorrow” is amongst those that have little faith. From here it is possible to learn that one should not worry about what will happen after 120 years. On the other hand, the same way one is to continue working each day even though he has money in the bank to last him until tomorrow, so too he should make a life insurance policy. The Gemara’s words mean to say that one should not worry about the issue, however certainly one is to place physical effort to achieve tomorrow’s pay. [Igros Moshe ibid; Yabia Omer ibid]

2) One is not to open the mouth of the Satan and begin discussing matters of death. [See Brachos 19a and 60a; Kesubos 8b; M”A 239/7] Since the policies are based on the death of the policy holder, and it mentions his death in various places of the document, therefore one should not make a policy. On the other hand the Rivash 114 [based on Menachos 42a and Beis Yosef Yoreh Deah 339] rules that one may purchase a Kever while alive, and hence we see that doing matters that prepare for death is not considered that one is opening the mouth of the Satan. [Lechem Shlomo ibid]

3) Perhaps the fact that one’s family is dependent on him monetarily is a reason in heaven to keep him alive. If one purchases a life insurance policy then this merit will disappear. [Even Yisrael ibid] A counter claim to this is that to contrary, having a life insurance is a Segula for long life being that the Mazal of life insurance companies is to be wealthy, and hence prevent thjem from losing money by having to pay out a policy in the event of death. [Kochavei Yitzchak ibid]

[193] In response to the authors query addressed to Rabbi Leibal Groner regarding the Rebbe’s position on life insurance, and the rumors that the Rebbe encouraged it he replied: I have never heard that the Rebbe should encourage it.

[194] In Sichas 13^th Tamuz 1951 the Rebbe stated as follows: “The concept of selling life insurance is a business from the side of Kelipa. Instead of going and announcing to people that they can purchase life, he announces on the contrary that one is to already now to arrange what will happen after 120 years, and therefore everyone should buy a policy through giving a small amount each year and thus being secure that when the time come they will take care of him monetarily. This job requires great effort and is contrary to logic: Why does one need to speak with others about what will happen after 120 years when he can speak to him about joyful matters. The Rebbe Rashab once told a Chassid who desired to write a will which included giving money to charity, that he should give the money now to charity and not wait for later.”

[195] Admur 156/2; 306/13; M”A 156/2; 306/13; Kiddushin 29a and 30b; Shabbos 150a; Koheles Raba 9/1; Sifra Emore Parsah 1; Mechilta Rebbe Yishmael Bo 18; Biur Halacha 306 “Ulilamdo”; Omitted from Rambam, Michaber, Rama

Other opinions: The Mishneh Kiddushin 82a brings the opinion of Rav Nehoraiy who says “I leave all the occupations of the world, and teach my son only Torah, as only Torah will truly protect one in all situations.” Seemingly this statement of Rav Nehoraiy disputes the earlier statement of the Gemara. [See Biur Halacha ibid] However the Mefarshim offer several explanations in attempt to reconcile this statement with the previous statement of the Gemara. These are as follows: 1) Rebbe Nehoraiy agrees that one must teach his son a trade, however he is saying that the trade should be the temporary activity of the child while Torah learning the primary occupation. [Maharsha Chidushei Agados Kiddushin ibid] 2) Rebbe Nehoraiy is discussing a specific scenario where the child is of exceptional genius and will become a great Torah scholar who will be supported by the public. [Pnei Yehoshua Kiddushin ibid; See also Sefer Habris 2/12-10; Hamakneh Keddushin ibid; Aruch Hashulchan Y.D. 245/9; Tzitz Eliezer 12/33; Mishneh Halachos 16/96; Yechaveh Daas 5/56] 3) The Mitzvah to teach the child a trade mainly applies in Eretz Yisrael, due to the Mitzvah of Yishuv Haretz. Rebbe Nehoraiy was speaking of the diaspora. [Chasam Sofer Sukkah 36a]

Opinion of Rambam: The Rambam, as well as the Shulchan Aruch, omit the above obligation mentioned in Kiddushin. Various explanations have been given as to the reason for this omission and if in truth the Rmabam disregards this obligation or not. See Binyan Tziyon 125; Igros Moshe O.C. 2/111

[196] The reason: As if he does not have a way of making income he will end up stealing from people in order to support himself. [Admur ibid]

[197] Mechilta Rebbe Yishmael ibid

The proof: This is learned from the verse “Uvcharta Bachaim” and Chaim refers to livelihood. [Mechilta Rebbe Yishmael ibid] Alternatively, it is learned from the verse “Riei Chaim Im Isha Ashe Ahavta”, and just like it is an obligation to marry off one’s son, so too it is an obligation to teach his a trade which is life. [Kiddushin ibid]

[198] Rebbe Meir in Kiddushin 82b

[199] Igros Moshe Y.D. 4/36 that it is possible learn a quick and easy trade and support oneself with it, and those who want to learn professions that take lots of preparation and study, such as a doctor or lawyer rather than learn in Yeshiva, are certainly following the advice of the Yetzer Hara.

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