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Translator's Introduction

Part A: Letters

Part B: Talks

   78.
Why was Yosef punished for placing his trust in the royal butler,
for preparing a natural means through which he could be released from the dungeon?

79.
Regardless of everything, Yaakov Avinu went on his way
with a light heart and in high spirits, because he had trust in the One Above.

80.
Even if until that moment such a person was tainted by idolatry,
or perhaps a tinge of it, when Pesach eve arrives he can have complete trust that "now
the Omnipresent has brought us near to His service."

81.
So long as the Yeshivah is their home, students should immerse themselves in their Torah studies
and not be concerned with questions as to how they will eventually earn a living.

82.
The Rebbe Maharash answers his own question:
"People are not lacking a livelihood; they are lacking trust.
Every individual is indeed provided with a livelihood. It's only that by lacking trust,
a person sometimes turns off the tap...."

83.
"Even a little guy like me gave tzedakah to a bedraggled stranger!"

84.
The first time Adam saw nightfall,
he discovered that a man is able to diffuse light even when the world around him is dark.

85.
Before the Sea Splits: Four Responses to the Crises of This World

86.
Faith and Trust

87.
A Jewish farmer "believes in Him Who is the Life
of all the worlds - and sows."

88.
From the Mouths of Babes: Three Modes of Trust

89.
When one has trust in the One on High,
he also has trust in his fellow Jews.

90.
Once the beleaguered King Chizkiyahu heard the words of Yeshayahu,
he placed his trust so completely in the Hands of G-d that he lay down in bed...
for a sweet and tranquil slumber.

91.
Even Bread from the Earth comes from Heaven.

92.
G-d will provide him with all his needs even if he has not yet
tackled his task for the month of Elul - repentance.
Indeed, it applies because he is in that state.

93.
G-d's army - and in our context, the Israel Defense Forces,
whose privilege it is to defend Jewish towns with actual self-sacrifice...

94.
Yosef turned to the Chief Butler
as if his whole salvation depended on him - and this constituted his sin.

95.
This arousal included a heightened trust that Divine Providence
supervises the particulars of every individual's life,
and this in turn empowered the chassid to decide what to do and how to act.

96.
"In G-d we trust" means that one regards G-d as his trustee:
one hands everything over into His Hands and relies on Him in all one's affairs.

97.
When a child is born, his sustenance is born together with him.
Indeed, the birth of an additional child increases the sustenance of the entire household.

98.
The commandment to "be fruitful and multiply" should be fulfilled in a spirit in which G-d's blessings
of sons and daughters are received "with joy and a gladsome heart."

99.
Trusting in G-d does Not Contradict the Belief that Everything is for the Good.

100.
Exactly What is Meant by the Obligation to Trust in G-d?

"A Weighty Task Indeed"
A Thought from the Rebbe Rashab

"When there is still a straw to hang on to"
A Thought from the Rebbe Rayatz

In Good Hands
100 Letters and Talks of the Lubavitcher Rebbe
Rabbi Menachem M. Schneerson
on Bitachon: Trusting in G-d
Part B: Talks
100.
Exactly What is Meant by the Obligation to Trust in G-d?
Compiled and Translated by Uri Kaploun

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  99.
Trusting in G-d does Not Contradict the Belief that Everything is for the Good.
Search this book:
"A Weighty Task Indeed"
A Thought from the Rebbe Rashab  

  1. Certainty Only for the Sinless?!

    The[710] obligation to trust in G-d[711] - to have bitachon - is not merely to believe in G-d's ability to treat one benevolently and to rescue him from distress and the like. It means that one trusts that G-d will in fact do this. And this trust is so certain that the individual is completely relaxed and not worried in the slightest. This is spelled out in Chovos HaLevavos:[712] "One who trusts in G-d has a tranquil spirit. His heart relies on the One in Whom he has placed his trust; He will doubtless do what is good and proper for him in the matter at hand."

    Now, the grounds for such certainty are problematic. Even when a person has an explicit Divine promise, it is possible that "sin would cause" the promise not to be fulfilled.[713] How much more is this the case when there has been no explicit promise. And the concern "lest sin cause" the promise not to be fulfilled is applicable to everyone, for "there is no man on earth [so] righteous that he does [only] good and does not sin."[714] Indeed, even Yaakov Avinu was anxious[715] lest sin would block the fulfillment of the Divine promise.[716]

  2. A Tentative Solution

    At first glance, one might want to explain as follows:

    One's trust in G-d is based on the belief that everything originates from the Creator. Hence, when a person finds himself in a dire predicament, this is not because the individual causing it is in some way in control, G-d forbid, for everything comes from Above. As a result, the mind of the person in trouble is utterly at ease, for either of two reasons:

    1. If he is not deserving of any evil, G-d will surely rescue him from it. (And this certainty applies even when there is no natural possibility for salvation, for "who can say to Him, What are You doing?"[717] Moreover, G-d can choose to change the laws of nature.)

    2. If, on the other hand, one is not worthy of such kindly intervention (and is indeed deserving of the punishment at hand), his mind is still utterly at ease because he is certain that this misfortune does not result from a side factor. It comes only from G-d, because he has not fulfilled his obligations satisfactorily, and that is why he was placed in the present predicament. Accordingly, he fears no one but G-d alone. Moreover, he is aware that what is transpiring is for his good, for the Torah's punishments are an expression of G-d's kindness, inasmuch as they cleanse him from the blemish of his sin. And if so, there is no room for worry or fear.

    Accordingly, it is clear that there is no conflict between the two concepts: A person's trust in G-d can be perfect even though he knows that because of his sin he will possibly not be found worthy of being rescued from the impending misfortune. And this knowledge does not detract from his peace of mind because he realizes that whatever happens to him derives from G-d.

    True, some of the commentators have written that according to the Midrash, "one ought not be afraid" (i.e., one ought not emulate Yaakov Avinu and Moshe Rabbeinu, who were afraid). This was written because from a simple reading of the relevant verses it would appear that they feared the cause of their distress; i.e., Yaakov feared Eisav ("Yaakov was very frightened and distressed, and he [therefore] divided the people who were with him... into two camps"[718]), and likewise Moshe Rabbeinu, [when confronted by Og, the mighty King of Bashan,] was told, "Do not be afraid of him."[719] Thus, when the verses are understood at their simple level, the fear experienced by Yaakov and Moshe indicates that their trust in G-d was imperfect.

  3. Those who are Deserving and Those who are Not

    However, the above explanation is unsatisfactory, because bitachon plainly signifies not only a peaceful state of mind; it also signifies that one trusts with certainty that things will be good for him - and specifically with the kind of good that is visible and manifest, for G-d will rescue him from his predicament, and the like.

    Moreover, according to that explanation, as outlined in section (b), bitachon in its plain meaning is not relevant to most of the Jewish people. (For "there is no man on earth [so] righteous that he does [only] good" - and who is the man who can adjudge himself worthy of G-d's kindness?) Hence, for most of our people, bitachon would primarily consist of the thought that even if they were not found to be deserving of G-d's kindness, they would still enjoy peace of mind because everything stems from the Creator. Moreover, whatever was to transpire would be for their good, except that it would not be the kind of good that is visible and manifest.

    According to this approach, only consummate tzaddikim - whose Divine service is perfect and who are not anxious about the possible effects of sin - can trust that things will work out well for them with the kind of good that is visible and manifest.

    In fact, however, the author of Chovos HaLevavos states otherwise. In the course of his discussion of "the circumstances in which bitachon is conceivable," he describes a situation in which "the One Who is trusted is infinitely magnanimous and kind toward whoever is deserving and to whoever is not. Moreover, His magnanimity is constant and His kindness is continuous, never ceasing and never severed."[720] According to this statement, then, one's bitachon is based on G-d's kindness even to whoever is not deserving.

    Now, this requires explanation. After all, even though G-d's mercy extends also to someone who is not deserving, is it not possible that a person may be deserving of punishment for his unworthy deeds?[721] And if so, on what basis does a man trust with certainty that G-d will act benevolently toward him, even though he is undeserving of this?

  4. Cast Your Burden upon G-d

    This may be understood in the light of a teaching of the Tzemach Tzedek[722] that was often quoted by my revered father-in-law, the Rebbe [Rayatz].[723] Someone had begged him to intercede in order to arouse Heaven's mercies upon a patient who was dangerously ill.[724] The Tzemach Tzedek replied: "Think positively, and things will be positive." This implies that the very fact of thinking positively - having trust - will give rise to results that are visibly and manifestly good.

    This teaching may be understood as follows:

    The obligation to place one's trust in G-d (to have bitachon) is not merely a component and a corollary of one's faith (emunah) that everything is in His hands and that He is gracious and compassionate. Such an obligation would not need to be stated separately. Rather, the obligation to place one's trust in G-d is an avodah of its own, an independent challenge in one's Divine service. That challenge is to rely on G-d to the point that one casts one's lot entirely into His hands - as in the verse, "Cast your burden upon G-d" - and to be without any other support in the world apart from Him. It could well be that this is what the author of Chovos HaLevavos had in mind when he wrote that a person who has trust is "like a bondman who is incarcerated in a dungeon on the authority of his master." That prisoner's trust is beamed only toward his master, "to whose hands he is subordinate, and no man but him can bring harm or help."

    Trusting in G-d in this way is such that the natural situation makes no difference whatever. Even if according to the natural order it is impossible that a particular individual should be rescued, that individual relies on the Holy One, blessed be He, Who is not restricted by the laws of nature.

  5. Having Trust Entails Avodah and Exertion in one's Soul

    Precisely this is the basis for a person's trust that G-d will act benevolently toward him, bestowing upon him goodness that is overt and manifest, even if he is undeserving of such kindness.

    Having trust does not mean that one believes that since G-d's kindness is limitless both toward those who are deserving and those who are not, one will therefore be granted His kindness without any independent exertion. (If this were so, there would be no such thing as reward and punishment.) Rather, having trust entails avodah and exertion in one's soul, and it is this that evokes G-d's kindness. If a person genuinely trusts, from the depths of his soul, in G-d alone, to the point that he is not at all worried, this very arousal evokes a reciprocal response from Above, and he is blessed with lovingkindness (even if otherwise he would not have been found deserving of it).

    This connection is stated explicitly in Sefer HaIkarim:[725] "Even if a person is intrinsically undeserving, trust has a way of evoking unearned lovingkindness[726] upon those who place their trust in G-d." And conversely,[727] "If such an individual had hoped as he ought to have done, G-d's lovingkindness would not have been withheld."

    The author of Kad HaKemach[728] writes likewise: "He who trusts in G-d will be raised out of misfortune by virtue of his trust, even if he was deserving of that misfortune." Other classical works, such as Nesivos Olam,[729] write in similar vein.

    So, too, Yalkut Shimoni on Yeshayahu:[730] "When the Jewish people enter a time of woe, they say to the Holy One, blessed be He, 'Save us!' The Holy One, blessed be He, replies: 'Is there a man among you who fears Heaven?' They say: 'In the past [...], but today, the further we proceed, the thicker is the darkness around us [...].' So the Holy One, blessed be He, advises them: 'Place your trust in My Name, and it will stand you in good stead [...], for whoever places his trust in My Name, I will save.' "

    Keser Shem Tov[731] reflects the other side of the same coin: "When Heaven seeks to exact punishment from someone who deserves it, they deprive him of his attribute of trust."

    This, then, is the content of the command to "trust in G-d"[732] (and of other similar commands) - one should cast his burden upon G-d, trusting that He will bestow upon him the kind of good that is overt and manifest. This trust one directs to G-d alone, without any calculations as to whether his rescue is possible. When a man's trust is of this caliber, G-d relates to him "measure for measure"[733] - He protects him and has pity upon him, even if the tally shows that he does not deserve to be granted specifically the kind of good that is visibly and manifestly good.[734]

    In this lies the explanation of the teaching of the Tzemach Tzedek, that trust in itself gives rise to good results.[735] This principle is not tangential to trust: it defines the trust concerning which we have been commanded.

  6. I am the One who can Remove my Obstacles

    The above thoughts lead to a practical directive. When a person encounters obstacles to his observance of the Torah and its commandments, he should be aware that their removal depends on him and on his conduct. If he trusts absolutely that G-d will see to it that things will be good, to the point that he is utterly at ease without any shadow of anxiety (and at the same time, of course, he takes whatever natural steps are dependent on himself in order to remove those obstacles[736]), then we have been given the promise, "Think positively, and things will be positive." We have been promised that this will take place actually, that all the obstacles will cease to exist, and that things will be good for that individual - in a real and practical sense, with the kind of good that is overt and manifest, visible to fleshly eyes, and "lower than ten handbreadths [from the ground]."

    And just as concerning the redemption from the Egyptian exile the Sages teach that "by virtue of their trust the people of Israel were redeemed from Egypt,"[737] so will it be with the Redemption from this last exile - as is written in the Midrash,[738] "They are deserving of redemption by virtue of their hope [alone]!" So may this indeed be fulfilled with us - that by virtue of our people's trust that "My deliverance is soon to come,"[739] we will merit G-d's deliverance, with the true and complete Redemption, speedily and actually in our own days.

   

Notes:

  1. (Back to text) From a sichah that was delivered on Shabbos Parshas Shmos, 5751 (1991), published in Likkutei Sichos, Parshas Shmos, 5751/1991, and adapted in Shaarei Emunah, p. 119.

  2. (Back to text) Some of the numerous Scriptural expressions of this obligation are cited in Reishis Chochmah, Shaar HaAhavah, sec. 12.

    It is written, "When you go out to battle against your enemies..., you shall not fear them" (Devarim 20:1). As translated here, this verse expresses a command ("you shall not") and not merely a promise ("you will not"), thus following the view of Rambam (Sefer HaMitzvos, prohibitive commandment 58). And in the view of Rabbeinu Yonah (Shaarei Teshuvah, Shaar Gimmel, sec. 32), the obligation to trust in G-d is comprised in the above command. On the phrase, "you shall not fear them," he comments: "If a person sees that a misfortune is approaching, let G-d's salvation be in his heart, and let him place his trust in it."

  3. (Back to text) Shaar HaBitachon, sec. 1. See also the Prologue to Shaar HaBitachon (s.v. Ach to'eles habitachon), et al. So, too, Kad HaKemach by Rabbeinu Bachaye (s.v. Bitachon): "This means that no trace of doubt should tinge one's trust."

  4. (Back to text) Berachos 4a.

  5. (Back to text) Koheles 7:20.

  6. (Back to text) See Epistle Two in the Alter Rebbe's Iggeres HaKodesh, s.v. Katonti (in Lessons In Tanya, Vol. 4, pp. 24-28).

  7. (Back to text) Cf. Kad HaKemach (loc. cit.): "It can happen that a believer will not trust with certainty, for at times he may fear 'lest sin cause' the fulfillment of his promise to be withheld."

  8. (Back to text) Iyov 9:12.

  9. (Back to text) Bereishis 32:8.

  10. (Back to text) Devarim 3:2.

  11. (Back to text) Shaar HaBitachon, Shaar 20 (sec. 7). See also: ch. 3 (the first introduction, sec. 6), and the end of ch. 1.

  12. (Back to text) Op. cit., ch. 3 (the fourth introduction).

  13. (Back to text) I.e., R. Menachem Mendel (1789-1866), the third Lubavitcher Rebbe.

  14. (Back to text) See his Igros Kodesh, Vol. 2, p. 537, and Vol. 7, p. 197.

  15. (Back to text) Cf. Rama, Yoreh Deah, end of sec. 335.

  16. (Back to text) Maamar 4, end of ch. 47.

  17. (Back to text) In the original, chessed chinam.

  18. (Back to text) Loc. cit., ch. 46.

  19. (Back to text) Loc. cit.

  20. (Back to text) See end of Nesiv HaBitachon.

  21. (Back to text) Remez 473.

  22. (Back to text) Sec. 382.

  23. (Back to text) Tehillim 37:3 and 115:9, and many similar phrases. See also footnote 689 above.

  24. (Back to text) Nedarim 32a. Cf. Zohar, Parshas Tetzaveh, II, 184b: "The World Above bestows upon [the world below] only according to its state. If, down here below, it shows a luminous countenance, in the same way does a luminous Countenance shine down upon it from Above, and if it is melancholy, [strict justice is mirrored back at it]."

    See also Igros Kodesh of the Tzemach Tzedek, p. 324ff.

  25. (Back to text) Cf. Tanya - Iggeres HaKodesh, end of Epistle 11: "And when one believes this truly, everything becomes good even on a revealed level." (Cf. Biurei HaZohar of the Tzemach Tzedek, p. 194.) See also Nesivos Olam, loc. cit.

  26. (Back to text) See beginning of sec. (d) above: "Think positively, and things will be positive."

  27. (Back to text) As is well known, there is no conflict between (on the one hand) having true trust in G-d, and (on the other hand) seeking ways and means according to the natural order. On this, see: Chovos HaLevavos, loc. cit., ch. 3, in the fifth introduction; Akeidah, Parshas Vayishlach, Shaar 26; et al. As is discussed in Letter 2 above, only exceptional tzaddikim do not need to seek ways and means.

  28. (Back to text) Kad HaKemach, loc. cit., based on Midrash Tehillim, Psalm 22.

  29. (Back to text) Yalkut Shimoni on Tehillim, Remez 736 (based on Midrash Tehillim on Psalm 40). Cited also in Avudraham, at the end of Seder Tefillos Yom HaKippurim. See also: R. Chayim Yosef David Azulai, Midbar Kdeimos, Letter Kuf, sec. 16.

  30. (Back to text) Yeshayahu 56:1.


  99.
Trusting in G-d does Not Contradict the Belief that Everything is for the Good.
Search this book:
"A Weighty Task Indeed"
A Thought from the Rebbe Rashab  
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