Bitachon Chapter 11

If G-d fearing people wish to achieve true perfection, the correct way to do this is to trust in Hashem without any Hisdalut. They need not exert themselves with many efforts, which wear a person out in this world and minimizes his obligations and perfection in the next world. Rather, Hashem will provide them with their portion without any efforts on their part, for He has many messengers to provide for those who fear Him.

Chazal tell us that Yirmiyahu rebuked Klal Yisroel, saying: "Why aren't you busy learning Torah?"

They responded, "If we are busy learning Torah, how will we sustain ourselves?"

At that moment, Yirmiyahu took out the container of Manna and said to them, "Generation, you see the words of Hashem?" Note: He said "see" the words of Hashem and not "listen" to the words of Hashem. In other words, with this Manna, your ancestors were sustained when they were busy learning Torah and you, too, can learn Torah and Hashem will sustain you -- for He has many messengers through whom He can provide food for those who fear Him. We see Chazal were careful to say that "you too" can be busy learning and Hashem will provide for you (ילקות שמות טז רסא).

When people are busy learning Torah and they fear Hashem, He is attentive to their needs. Hashem fulfills them in hidden means, without any effort on their part. Indeed, Hashem will provide for them in an astonishing fashion beyond the human imagination, just as the Manna was provided for people without any effort. As the Pasuk says, "He afflicted you and let you go hungry, and then Hashem fed you with Manna, which you and your ancestors did not know” (דברים ח). The Manna arrived without any Hisdalut and in a completely wondrous way, that had not even dawned upon them as a possibility.

It is plausible that this was the reason the Manna came in a completely miraculous fashion, because anything that is a possible outgrowth of natural causes -- no matter how far-fetched -- leaves room for a person to think that it is in fact the results of natural events. It is the way of Hashem and His goodness that they should receive miraculous food, so that they would not make the mistake. After He put them in a situation of privation and hunger, and it was impossible for them to receive their needs naturally, then and only then, did He provide their needs to teach them and future generations that He takes care of those who fear Him, without any Hisdalut on their part.

The fundamental pillar for acquiring Bitachon is that Hashem acts as your shadow, and that man is granted measures according to the way he measures (סנהדרין ק). The Ramban, the Rambam, and the Chovos HaLevovas teach that the person who wishes to free himself from the troubes of this world and not exert himself to attain his needs, as the Pasuk says, "Hashem will not starve the soul of the righteous (משלי י ג)."Indeed, they can live with equanimity without exertion. Although Rabbeinu Yonah explains that Bitachon is positive Torah commandment, when we analyze it further, we see that is foundation is rational (שערי תשובה ג סימן לב).

Let us imagine that Reuven places his trust in Shimon, and establishes concretely that he will take help from nobody but Shimon, even if the alternative is starvation. If Shimon is convinced that Reuven means it, can anyone entertain the possibility that Shimon won't help him with all his abilities? He will not let Reuven down, because he put his trust in Shimon alone. Even if Shimon was the cruelest person, he will come and help him in this instance, since it is natural for a person to assist those who rely upon them. All of this applies to people who are are weak, have limited resources, and understanding. It applies even more so to Hashem, who can do anything and has mercy upon people from the womb and know what is to their their benefit.

A person must trust in Hashem without Hisdalut, so he doesn't attribute his success to his own abilities. As Rabbi Yisroel Salanter stated in Even Yisroel: "One who does too much Hisdalut, falls into the category of those who deny Hashem's existence, who rely on themselves for their own abilities. Therefore, it makes sense for a person to lessen his Hisdalut, even if not strictly required by Halacha, in order to stay away from possible sin. This is like the Nazir, who is told to circumnavigate the vineyard instead of walking through it and facing his temptations.

Thus, it is logical that a person who trusts in Hashem will be surrounded by His mercy, for in truth, we have no choice and we have no other way to care for ourselves. Only Hashem truly understands our needs and is able to fulfill them, since this person trusts completely in Hashem -- seeking help from no one or or other avenue -- he will certainly receive his needs from Hashem. This benefit accrues to him, besides for fulfilling the Mitzvah of Bitachon, which is a Chok as well as rational.

A person must invest all his efforts and Hisdalut into acquiring Bitachon, which is the foundation for the entire Torah, which is clear from the Orchos Chaim L'Rosh. His entire condition depends on his Bitachon. Therefore, he should place his entire trust solely in Hashem and then Hashem will help him becomes a Ba'al Bitachon. As the Pasuk says, "Blessed is the man that trusts in Hashem, and Hashem is his source of confidence” (ירמיה יז ז). This means, if a person exerts himself to become one who trusts in Hashem, then Hashem will assist him in becoming the person's source of confidence; that is, he'll become a true Ba'al Bitachon.