Bitachon Chapter 7

Rabbi Yisroel Salanter writes in Even Yisroel that there are two levels of Bitachon. One is Bitachon of the Chovos HaLevovos and one is the Ramban. According to the Chovos HaLevovos, you have to have Bitachon while doing Hisdalut because we don't rely on miracles. Although, there is no stopping Hashem from saving a person without Hisdalut. Yet, what they are compelled to do, they must do (עין שם שער הבטחון פרק ד).

The Ramban, however, says to have Bitachon without Hisdalut whatsoever. In the case of the doctors, who gave them permission to heal (בבא קמה פה). Not just with healing do you rely on Hashem, but even with a livelihood. A person does not need any effort, only Bitachon in Hashem. In truth, even the Chovos HaLevovos agrees to the Ramban's form of Bitachon without Hisdalut, but that is for "special individuals."

The heretics who don't believe in Hashem or that Hashem runs the world, they are given to the stars of the sky and they are fools. It is their way to strive greatly in effort to make up for their shortcomings, because they don't believe in Hashem; only in nature do they believe (אבן ישראל דרוש ג).

Apparently, the Chovos HaLevovos's Bitachon is for the pious Ba'al Batim and the opinion of the Ramban is for anyone who trusts in Hashem without Hisdalut. This is for those who dwell in the Beis Midrash, and whose only worldly desire is to stay and learn in Hashem's house all their life.

In truth, the Chovos HaLevovos agrees to the Ramban's form of Bitachon without Hisdalut with regard to "treasured" individuals. He writes: There are two reasons why a person should engage in work. The first, the toil itself is beneficial for it enlivens a person and keeps him away from sinful idleness. The second, is for self-evaluation and improvement -- he seeks to learn whether or not he relies on Hashem or if he relies on natural causes.

If one successfully grows in the service of Hashem, becoming G-d fearing and trusting in Him for spiritual and material matters, and turns away from the lowly attitudes and instead desires lofty traits, then he will not be seduced by the magic of this world. He will be free from the exertion of Hisdalut to attain his sustenance, because both of the two reasons given don't apply to him. Instead, he will be awarded his needs without effort. As the Pasuk says, "Hashem will not let the Tzadik go hungry” (שער הבטחון פרק ג).

The Rambam writes at the end of Halachos Shemitah V'Yovel: Not only Shevet Levi may focus solely on Hashem and not earn a living, rather this may be the domain of any man in the world whose spirit moves him to volunteer himself, and his intellect reaches an understanding that he should separate himself from ordinary life, to stand before Hashem, to serve him, to know him, and to walk uprightly as Hashem originally made him. He casts away the yoke from his neck, the calculations that occupy ordinary people. He sanctifies himself to become holiest of holies, and Hashem will be his portion and his inheritance forever. He will merit his needs in this world, just as the Kohanim and Leviim do; as the Tehillim says, "Hashem is my allotted portion and my cup, you guide my fate” (תהלים טז ה).

It is clear from the Rambam that the elevated person who nobly dedicated himself to the service of Hashem, totally freeing his heart from worldly calculations, does not require any Hisdalut. Hashem will be his portion and inheritance, and He will prepare his needs.

The source of the Rambam can be found in the Midrash that comments on the Pasuk:"Do not cause the Tribe of Kehas to be cut off from the Leviim." And to explain the Midrash's language, "Do not cut off Shevet Levi" and it's written, "The eye of Hashem is on those who fear Him; He saves them from death" (תהלים לג יח). It is Shevet Levi who sit and hope for Hashem's salvation, grace, and kindness. Most men do not wish for Hashem's mercy, but they do, as they didn't take a part of the land of Israel. They have nothing in the world except Hashem (במדבר רבה ה א).

"Do not cause Levi to be cut off from the families of Kehas; why did it say, do not cut off Shevet Levi? It should say, "Do not cut off Kehas." According to all these things and in particular according the Rambam, there is no need to defend. In truth, it is hard why the Torah wrote, "Do not cut off the family of Kehas from among the Leviim." This verse is seemingly refuted and the work of the Leviim is really idle. And this is why it was hinted: Do not cut off Levi and not Kehas. For the Tribe of Levi will never be cut off, even if their work is idle. And this is why it is written, "The eye of Hashem is on those who fear Him." As the Rambam writes, that not only Shevet Levi but anyone who has Hashem in their heart and spirit can be like Shevet Levi, that Hashem can be his inheritance. It depends only on us. Therefore, the Pasuk said "cut off," that you yourself are Shevet Levi -- that it is up to you to fear him and not be cut off. Not just that Hashem will be Shevet Levi's inheritance, but it depends upon us that we can stand without Hisdalut and have Hashem as our inheritance.

What emerges from this Midrash is that the primary right that to the twenty-four gifts that the Kohanim get, derives from the fact that the Kohanim and Leviim fear Hashem and wait for his salvation. In other words, they stand before Hashem to serve and worship Him, and divest themselves from the calculations of the masses. Thus, we see that just as Hashem provides sustenance to those whose who fear Him with regards to the Leviim, to the point that where they receive their needs without Hisdalut on their part. The same applies to the rest of the world, as well. As the Pasuk says, "For I, Hashem, have not changed." Hashem's eyes are always on those who fear Him and wait expectantly for Hashem's salvation. He provides them with sustenance forever, without any preparations or efforts on their part.