TRANSFORM YOUR EMUNAH!

460 - Hishtadlus (Part-7)

As discussed many times, we were created to have emunah and bitachon in Hashem. Emunah and bitachon are a muscle that we have to work throughout our lives, climbing up the ladder of emunah and bitachon. One of the complications and challenges in order to excel in emunah and bitachon is the mitzvah of hishtadlus, where we are commanded to make our own efforts through our endeavors. And many a time when we perform an act and as a result of our action achieve a certain result, it is a difficult challenge and test for us to sincerely acknowledge and internalize that we did not bring about that result, because according to our perspective and through the lens that we are seeing through, it actually does appear as if we are the ones bringing about our desired result.
 
Rav Dessler speaks about the different levels of emunah and bitachon correlating to the different requirements of hishtadlus. And he brings the midrash of the four righteous kings. David HaMelech, who was considered the holiest and the highest level of emunah and bitachon, took the approach that when he would go to battle, he would prepare his army completely and make every physical and practical effort in order to win the war. And although all four kings that we are discussing were on a level of complete righteousness way beyond anything we can even begin to imagine. The next king, which is listed in the midrash, decided that he would not go to war with his army because he was worried that if he would go to war and succeed in winning the battle, he might be led mistakenly to attribute the success of his winning the battle to his own effort. And therefore, he decided that it would be appropriate to minimize the hishtadlus and not go to war, but just prepare the army without actually going out and fighting the battle.
 
The next king, again completely righteous, decided that even preparing the army might scare off the enemy, and if they would do so, that would be a danger to him considering his own efforts as the catalyst to bringing about his success. And therefore, he decided we're just going to sing praise to Hashem. We're not even going to prepare an army. And finally, King Chizkiyahu, on a level of righteousness that we can only dream of, but lower than the other kings, said that he would not go to battle, nor would he prepare the army, and nor would he even sing and pray to Hashem. He would just go to sleep. Because if he would pray and sing to Hashem, and they would then win the battle, because Hashem would hear their prayers and come through for them, he would attribute his successes to the fact that he prayed to Hashem, as if he was the catalyst to bringing about their success.
 
So, we see here a fascinating idea that in a sense, the more bitachon and emunah a person has, if one can reach a level of David ha-Melech, then it is actually sometimes more appropriate to do hishtadlus, because one is not at risk anymore of mistakenly concluding that they have brought about their own results. Whereas the other kings, who were not on the level of David ha-Melech, but again on a level much higher than any of us can even begin to imagine, they felt that doing too much hishtadlus, too much personal contribution to the situation, was a danger, and they were at risk of coming to conclude that they were the drivers behind their engine. And because of that, they opted to rather do less hishtadlus and rely more on Hashem.
 
There are many levels as to what would be appropriate with regards to hishtadlus. As a general rule, Rav Dessler does write that our aim should be working towards minimizing our hishtadlus, because as we can see, even from people which were on a much higher level than we are, they were at tremendous risk of concluding that their efforts contributed to their successes. When a person tries to build a muscle through a process which would normally take a year, and one tries to do so in a day, one will probably tear the muscle in an unhealthy way. And in the same vein with Emunah and Bitachon, one has to always walk carefully through the guidance of the Torah commentaries, of Daas Torah, and through personal conversation with Hashem, and go slowly. But at the same time, to remember and to aim to the right direction, we need to internalize with absolute certainty that our own efforts are not contributing to the final result, and only Hashem exclusively runs the show.

459 - Hishtadlus (Part-6)

Hashem has commanded us to perform the mitzvah of hishtadlus, making an effort, whilst at the same time it is of paramount importance to internalize that the effort that we make has zero impact on our desired results, to the point that if we do believe that we are contributing and helping Hashem in any way, that could borderline on the grave sin of idol worship. Emunah and bitachon are like a muscle. Just like with a muscle, the more we work it, the stronger it gets, but we can't go too fast because we can damage the muscle if we don't build it up slowly. In the same way with emunah and bitachon, the more we internalize the concepts and practice our bitachon in Hashem, the more our emunah and bitachon muscle will grow stronger.
 
Because hishtadlus can be such a dangerous deterrent to internalizing the truth of emunah that Hashem runs the world exclusively, as we grow our emunah and bitachon muscle, there might be certain times that it would be appropriate for us to exercise our bitachon muscle in a particular situation. If after having learned about the topic and having seeked Torah guidance, Da'as Torah, and also having davened to Hashem to guide me to find the right level of hishtadlus that would be appropriate for me in my particular situation, let's say I am looking for a spouse and the way I would like to do so is by calling a shadchan, a matchmaker. If I have decided that it would be appropriate for me to call five different shadchanim because each one is exposed to a different community and could have different options as a potential spouse for me. At times, it might be appropriate to say, “I've been learning about emunah and bitachon and I feel that in order to exercise my bitachon muscle, it might be appropriate to only call four shadchanim today as opposed to five. I'm going to minimize the hishtadlus slightly.” Of course, this needs to be done very carefully and according to Torah guidance and through prayer to Hashem, but it is important to remember that bitachon is a muscle and the more we work it slowly and carefully, the muscle grows and we will excel in our reliance on Hashem.
 
It is also worthwhile to point out the famous idea that Rav Dessler brings down in the name of the Baal Shem Tov, that everything Hashem created has a place to use both for the good and also for the bad. So, for example, one's eyes one can use to learn Torah, to make a facial expression to make somebody else happy and the like, that would be a mitzvah. And in the same way, if one views inappropriate material, that would be using the gift of one's eyes in an inappropriate manner. And they point out that every character trait can be used in both the service of Hashem for the good as well as for the negative. Usually, it is not a good thing to raise one's voice and shout at another individual, and that often would qualify as a sin. However, if somebody is about to get hit by a car and you shout at them to get out of the road, thereby saving their life, that would be a time where exercising the character trait of shout and panic would be appropriate and a mitzvah.
 
When it comes to the character trait of kefirah, which means denial of Hashem, how does one use denial of Hashem in service of Hashem? And they point out that when it comes to our own selves, our own lives, that is when we should do our best to grow in our emunah, our bitachon, and make our maximum effort to build our bitachon muscle. However, when it comes to the lives of other people, that is not our place anymore, to accept the situation with emunah and bitachon. From our viewpoint towards another individual's life, when they have a need, we are not to have bitachon and exercise our bitachon muscle, but rather that is the time to exercise our character trait of kefirah, of denial of Hashem, and in a sense say, “you need something? Let me see what I can actually do for you.” It is not a time to say, I'm sure Hashem will come through for you. It is important to distinguish between my own needs, where it is appropriate and commendable to exercise our emunah and bitachon, as opposed to other people, where it is appropriate to see what we can actually do for them. And if we can be of help in any practical way, we should certainly do so.

458 - Hishtadlus (Part-5)

Rav Yisrael Salanter cites two views when it comes to the mitzvah of hishtadlus. The conventional understanding is usually like the view of the chovos halavavos, that I have a mitzvah to make my own effort, and at the same time to understand, internalize that my efforts have nothing to do with bringing about my desired result, realizing and internalizing that everything that happens in my life is exclusively from Hashem. And following this line of thinking, like the chovos halavavos, one will make an effort to try find clarity about how much hishtadlus they are supposed to be making in their lives.
 
Remember, too little hishtadlus is using emunah as an excuse to opt out of my obligation, which Hashem has commanded me to perform, the mitzvah of hishtadlus. And too much hishtadlus can borderline on the grave transgression of idol worship, avodah zarah. Rav Yisrael Salanter also brings the opinion of the Ramban, that if a person climbs the ladder of emunah sincerely, eventually they can reach a level where they are not required to even do hishtadlus anymore, and they become absolved of the obligation of hishtadlus completely.
 
Like any area of our lives, how do we find clarity for our particular situation? We have to learn what the Torah commentaries teach us. We are obligated to seek counsel from Torah leaders, da'as torah, and thereafter we talk to Hashem and ask Him to guide us with clarity for our particular situation. How much hishtadlus am I supposed to be making in my particular life with my particular circumstances? What is right for me is not right for another individual, and vice versa. However, what is important is to highlight that according to all opinions, our efforts do not produce the results that we endeavor to achieve whatsoever, because believing that we have a hand on orchestrating our results can borderline on the very grave sin of idol worship.
 
It is known about the rabbi of Rav Yisrael Salanter that he would constantly change his occupation. At first, he was a vinegar manufacturer. The next year, he decided to change to a completely different field, and his reason was that he never wanted to feel like he was in complete control. Of course, this is a very elated level of emunah, and for many people would be wrong to take such a drastic leap of faith, and we have to remember that when it comes to emunah, we have to be absolutely sincere with our belief in Hashem and with how much hishtadlus effort we are putting in. But the principle can apply to all of us, that the dangers of hishtadlus are very real and present. The dangers that can result of us fulfilling this mitzvah, of making our own effort, can sometimes lead us to believe that we are the master over our own destiny, even to some degree, and that would borderline on the grave sin of idol worship.
 
“Hashem, my Father, I would have loved to live in a world where I don't even need to do any of my own effort. It is so difficult to succeed in my emunah and bitachon endeavor, trying to internalize that you are the sole exclusive power in the world, because you have also commanded me to make efforts in my endeavors. And when I make an effort and see a result coming about as a result of my effort, it is so difficult to remain strong in my belief that you exclusively are running my life and my involvement is just to cover up the miracle so that I have the opportunity to choose, am I going to believe that you are sending my desired results, or is it as a result of my actions? Hashem, I ask you with all my heart, please guide me to be able to know how much hishtadlus I am supposed to do in my particular situation, whilst at the same time, Hashem, please guide me to internalize that however much hishtadlus I am doing, it is not my hishtadlus that even slightly affects the desired results that I am seeking.
 
When I invested that money into this particular business venture, and thereafter I was successful and the deal went through, Hashem, please help me to internalize that you have just made this world operate in a way that it looks like my action, my investment brought in the money to me, but really in true essence, you don't even need me to make that investment. Granted, at this point in my life, I am obligated to fulfill this mitzvah of hishtadlus, whilst at the same time, it is so vital, Hashem, for me to internalize that this deal that I have made has nothing to do with bringing in my money, because you could bring in my money even without the hishtadlus. Please Hashem, help me to realize that everything in the world operates exclusively under your control.”

457 - Hishtadlus (Part-4)

We've been discussing the mitzvah of Hishtadlus, the mitzvah to make our own effort in our endeavors. As mentioned, there is no Shulchan Aruch, Code of Jewish Law, outlining the exact amount that we are obligated to invest into our Hishtadlus. And as the Torah commentaries teach, the true answer is it depends from individual to individual. One is not allowed to use emunah as an excuse to not have to fulfill the mitzvah of Hishtadlus, and at the same time, one's requirement to do Hishtadlus becomes minimized the higher one goes on the ladder. And of course, to work out the exact line of not doing too much Hishtadlus but not doing too little Hishtadlus is a difficult feat, and as discussed, we have to learn the Torah sources, seek da'as Torah, Torah guidance from our Torah leaders, and at the same time, to talk to Hashem and ask Him for clarity in my particular situation, what is required of me. I don't want to do too much nor do too little. Please Hashem guide me to have clarity of how much Hishtadlus I am obligated to make.
 
One thing which is outlined very clearly is when it comes to other mitzvos, if the only way to perform that mitzvah is by committing the grave sin of idol worship, one is absolutely prohibited to perform that mitzvah. So, for example, imagine for a moment that I have no lulav available in order to fulfill the mitzvah of lulav and etrog, and an individual offers to obtain a lulav for me on one condition. If I go ahead now and bow down to a certain item which has the status of Avodah Zarah, idol worship, I am absolutely prohibited from going ahead and bowing down to the idol, committing the grave sin of idol worship, even though it is in order to facilitate the ability for me to perform this mitzvah of lulav, or whatever else it may be.
 
There are many details outlined in the Shulchan Aruch of what qualifies under the umbrella of idol worship. Not always does it need to be bowing down to a stone, but many other acts could also fall under this umbrella, and any of those acts would be absolutely prohibited under all circumstances, even if it means forgoing the performance of a different mitzvah. When we take the words of the Sefer HaChinuch to heart, that any time we are led to believe that there is some slight power outside of Hashem, be it me, be it another individual, or be it another circumstance, can even slightly contribute to the results of my endeavors, is classified as idol worship, if we take these words to heart, we will quickly realize that although there is a mitzvah to perform Hishtadlus, we are certainly prohibited from performing this mitzvah just like any other mitzvah, if in the course of performing this mitzvah we will be doing idol worship.
 
And therefore it is so vital when approaching the subject of Hishtadlus to preface it, that ein od milvado, the basic teaching of Emunah, that only Hashem exclusively runs every single detail to our lives, is an absolute, and thereafter, yes, we might have an obligation to perform the mitzvah of Hishtadlus, but under no circumstances may we even slightly be led to believe that that Hishtadlus that we are making is contributing even one iota to the desired result, and if we are led to believe those thoughts, we are no longer permitted to perform this mitzvah. We ought to be so careful with this mitzvah of Hishtadlus. Doing too little Hishtadlus is using Emunah as an excuse to opt out of our obligation to perform the mitzvah, which is certainly wrong, and doing too much Hishtadlus can fall under the very severe transgression of avoidazara, idol worship. Whatever amount we believe is correct for us to be investing into Hishtadlus, it is so vital for us to first internalize that ein od milvado, there is no power in the world whatsoever outside of Hashem.

456 - Hishtadlus (Part-3)

We've discussed that an approach of emunah leads us to believe ein od milvado. There is only Hashem exclusively running the show and all the details that transpire throughout our lives in this world. The opposite of that perspective is to believe that there is some other power, another individual, another circumstance, or oneself, as if I have the power to dictate my destiny. One of the complications of our endeavor to succeed in our emunah and bitachon is that there is a commandment to make our own effort in our endeavors, hishtadlus. And although the Torah commentaries teach that we are to view hishtadlus just like any other mitzvah that Hashem commanded us to perform, but of course we are to internalize that our efforts make no impact on the final result and what actually transpires in our life is exclusively ordained by Hashem, nevertheless retaining that perspective is a difficult ordeal because when I perform an act and see a result from my act, it looks very much like I am the engine driving my destiny.
 
So, step number one, when performing the mitzvah of hishtadlus, it is so vital to remember the teaching of the Torah commentaries that it is just a mitzvah I am performing and ultimately is not leading to any results. My results that I achieve in my life are completely and exclusively ordained and orchestrated by Hashem. One of the main differences about the mitzvah of hishtadlus in contrast to other mitzvos is that for most mitzvos we have clear guidelines outlined in the shulchan aruch, the code of Jewish law, as to the exact details pertaining to those mitzvos. When it comes to the mitzvah of giving tzedakah for example, there are many details outlined in the code of Jewish law, how to shake a lulav, eating matzah, lighting Shabbos candles and the many other mitzvos that we have, there are many details available to be able to fulfill the mitzvah in the appropriate manner, whereas with regards to the mitzvah of hishtadlus, there is no code of Jewish law that clearly outlines exactly how much effort each individual is required to make in any particular area.
 
The basic rule of thumb that many Torah commentaries point out is based on the verse of “Hashem tzilcha” - Hashem is your shadow. Just like a shadow reflects the image that one is portraying, in the same way the amount of emunah that a person is living with sincerely, to that degree one experiences Hashem coming through for them in their life. And therefore, Torah commentaries point out that the higher we are able to climb on the ladder of emunah, the less hishtadlus we might be required to make. Just like any other area of Torah, we are always obligated to learn whatever is available to us in Torah literature to gain Hashem's perspective. The only true and correct perspective.
 
And at the same time to seek daas torah, advice from real talmidei chachamim and tzadikim that can guide us according to Hashem's perspective. But after all is said and done, we have to realize that our obligation to fulfill the mitzvah of hishtadlus is very subjective and can depend on many factors. So ultimately how am I supposed to find the exact line of what I am required to do in order to fulfill my mitzvah of hishtadlus? And as mentioned many times, ultimately after one has researched the topic and taken daas torah, the advice of Torah leaders, we are left with the opportunity to speak to Hashem in our own words and ask Him for our personal guidance in our particular situation.
 
“Hashem, my Father, I know that You exclusively run the world. I believe and want to believe more and more the truth of the words ein oed milvadoi. There is nothing else except for You in the world. At the same time, Hashem, You commanded me to perform the mitzvah of hishtadlus, to make my own effort in my endeavors. I am currently dealing with a health issue, as You know, Hashem. And ultimately You do not need my efforts whatsoever to make me better. In fact, any efforts that I am going to perform have zero effect on my health. It's just that just like any other mitzvah You commanded me to perform, I also have an obligation to make an effort in this area. But I don't know how much effort to make. Should I go to the doctor at all? Should I visit one doctor, maybe three? Where is the line, Hashem? You have taught me in Your Torah sources that ultimately the amount of hishtadlus that a I don't know exactly where my level is. And You have also taught us that a person has to be absolutely sincere in their emunah of where they are holding. I am not allowed to use emunah as an excuse not to make an effort. And therefore, Hashem, I ask You, please guide me to know exactly how much effort should I put in to my relevant situation. Thank You, Hashem, for teaching me that You exclusively orchestrate every detail in my life, and the fact that I have to make an effort is a mitzvah like any other mitzvah You have commanded us to fulfill.”

455 - Hishtadlus (Part-2)

We've discussed many times what the Torah commentaries highlight, that our purpose in this world is exclusively to have emunah and bitachon in Hashem. At the same time, we've discussed how Hashem has commanded us to fulfill the mitzvah of hishtadlus, to make our own effort in this world, in our endeavors. The mitzvah of hishtadlus, of making our own effort, if understood in the wrong way, can be one of the biggest deterrents of living a life of sincere emunah and belief in Hashem.
 
Because again, if I make an effort and am led to believe to some degree that I am the one who is in control of my destiny, that is exactly the opposite of the perspective of emunah, which believes ein od milvado, there is only Hashem in the world, and He is in absolute exclusive control of all of our happenings. It is important to remember the words of Messilas Yesharim, one of the classic commentators, who writes that although we do have an obligation to make an effort, we are nevertheless to view our efforts, our hishtadlus, in the same image of one who is paying a tax. When I pay tax for something, that action does not help me in a direct way to bring in more income. It is just a payment that I am obligated to pay, and once I have done so, I can carry on with my other activities to try be successful in bringing in income.
 
And in the same way, when we do hishtadlus, we are to view that act just as a payment of our tax to Hashem. If I am sick and I visit the doctor, I need to remember that visiting the doctor will not make me better. It is just the payment of the tax that I am required to do in Hashem's books to fulfill that mitzvah, and only Hashem exclusively can heal me, independent of any doctors or medication. And the same would apply to any other area, be it trying to make money, be it trying to succeed in finding a marriage partner, and whatever endeavor we might be dealing with. If Hashem runs the world completely, as we are taught by the perspective of Emunah and Bittachon, why is it that He commanded us to fulfill the mitzvah of hishtadlus? He doesn't need our help.
 
Hashem can do everything and does everything exclusively, so why does He command us to make an effort? There are different reasons outlined by Torah commentaries. Some say that the reason we are obligated to make a hishtadlus is in order to cover up the miracle that Hashem does everything, and it almost looks like we are doing something now, and now we have the opportunity to exercise our emunah, our belief that it is actually not our action making it happen. And there are many other similar types of reasons, but ultimately the correct answer to the question of why Hashem commanded us to do hishtadlus is because we do not need to understand the answer.
 
Just like we don't understand Hashem's ways and His greatness in so many areas, in the same vein, we cannot expect to understand Hashem's calculations in why He commanded us to perform this mitzvah of hishtadlus, even though, as the Mesillas Yesharim points out, it does not in any way affect our final result, it is just paying a tax and fulfilling our obligation. We are also to remember the words of the Sefer HaChinuch that the Chofetz Chaim brings in his classic commentary, the Biur Halacha, right at the beginning, where the Sefer HaChinuch writes that if we believe that anything else has any form of power in addition to Hashem, even if we're believing 99% is in Hashem's hands, but 1% is in my hands to achieve the desired result, or 1% is in my boss's hands, or the circumstances' hands. If we believe that 99% of the situation is in Hashem's hands, but just 1% is in some ulterior power, that is classified as idol worship, Avoid Azara.
 
That is why it is so important to highlight that although there is a commandment to perform the mitzvah of hishtadlus, making our own effort, it is also so important to highlight the dangers of doing hishtadlus if we have the wrong perspective. Thank you Hashem for teaching me that my ultimate purpose in this world is to live a life of emunah and bitachon. Thank you Hashem for commanding me to fulfill the mitzvah of hishtadlus, making my own effort, but nevertheless giving me guidance from your Torah in how to remain with the right perspective, the perspective of emunah.

454 - Hishtadlus (Part-1)

We've learned many times that the Torah commentaries point out that our main purpose in this world is in order to express our emunah and bitachon in Hashem. The Ramban in his commentary on the Torah writes that the purpose of all the mitzvahs is in order that we come to have emunah in Hashem. The Vilna Gaon in his commentary to Mishle says that the main reason Hashem gave us the Torah is in order that we come to have bitachon in Hashem.
And again he says there that this is ultimately the purpose of all the mitzvahs. And elsewhere the Vilna Gaon states a frighteningly powerful statement where he says that somebody who is excelling in the character trait of bitachon, even if this individual is committing severe transgressions, they are better off than somebody who is not committing any transgressions but is not excelling in bitachon. There are many Torah sources that highlight that our main purpose and endeavor in this world is to succeed and excel in emunah and bitachon and this is ultimately the reason that we were created.
Of course seeing as emunah and bitachon are the main reason that we were created for, it is certainly going to be our life's work and the more we learn about it and make efforts to grow in it, the more we will succeed in our purpose of being created. Simply speaking, basic emunah means to believe the words of the Torah which teach us that Hashem is ein od mil vado. There is nothing else except for Hashem in the world.
Hashem is the only one who calls all of the shots to all the happenings in the world, in my private life, in our experiences as a nation and to the whole universe. This statement of ein od mil vado is really the ABC of emunah. However, there are many levels to what it means to believe that Hashem is the only power.
Right at the top there could be an individual who is 100% conscious 100% of the time that nothing in the world can happen without Hashem's exclusive involvement and therefore an individual who has reached such a level will fear absolutely nothing, will devote their lives to the service of Hashem and the many other offshoots of emunah and bitachon and at the opposite extreme there could be an individual who feels that they are the boss of their own lives. Between these two levels there are millions and millions of levels of to what degree have we internalized and are we internalizing that Hashem is exclusively running the show. For many people one of the biggest challenges to a life of exclusive reliance on Hashem is the fact that the way the world works is we are obligated to make an effort, otherwise known as hishtadlus.
Hishtadlus is an obligation that Hashem has commanded us to fulfill. But again seeing as emunah is our life's work and hishtadlus is one of the biggest components to living a life of emunah and bitachon, sometimes one of the biggest deterrents if done in the wrong way and understood incorrectly. We can obviously understand that to understand hishtadlus on one foot without investigating and learning about the topic sufficiently will not do justice to the topic.
There is much information in Torah literature outlining the perspective of one with emunah and bitachon, how we are to approach hishtadlus and the like. What's most important to remember is that as discussed by many many Torah commentaries the only reason we exist in this world is to express our emunah and bitachon to Hashem, our belief and reliance on Hashem. And therefore there must be a way where we are able to perform our hishtadlus which sometimes seems to go against the values of emunah because hishtadlus means I am making an effort which sometimes contradicts the notion and mode of thinking that Hashem exclusively guides every single detail of my life.
And therefore there must be a way that we can approach hishtadlus within the light of emunah and bitachon because remember hishtadlus is a mitzvah that Hashem himself gave us. Regardless of how we understand hishtadlus, the most important fundamental to remember in achieving our purpose in this world in excelling in our emunah and bitachon is ein od mil vador. The bottom line is that there is only Hashem who runs every detail in this world.

453 - Bitachon (Part-15)

We've discussed some of the details and the different approaches that the Torah commentaries take when it comes to bitachon. The bottom line is that Hashem has given us the most incredible, tremendous opportunity to rely on Hashem for all of our needs. We ought to constantly remind ourselves that Hashem is continuously orchestrating every single detail to every single one of our lives, and it is absolutely absurd to place our trust in any other individual or circumstance.
Not only that, as the Beis HaLevi taught us, when one does place their trust in another individual or circumstance, or give some form of credibility to fear and anxiety that one might be experiencing, one actually attracts that fear to come about, God forbid. 
Besides the tremendous benefits that we reap in this world from having bitachon in Hashem, having the protection and security and anti-anxiety stronger than any other, as well as the outright obligation we have from numerous verses in the Torah that command us to have bitachon in Hashem, as well as the tremendous sin it is to live a life without bitachon as discussed previously, when we do choose to make our maximum effort to place our bitachon in Hashem, we are fulfilling our ultimate purpose in this world, because remember, the only reason Hashem created us is to be good to us, and as Torah sources teach, that takes place in the next world, and the only reason we're in this world is to earn our place in the next world.
And as we've discussed many times, the Torah sources teach that the main way we achieve earning our place in the next world, and therefore our main focus in this world, is to have emunah and bitachon, and develop our emunah and bitachon as much as possible. 
The Beis Halevi writes further that when an individual encounters some distress, God forbid, or a shortage of sustenance, his approach should not be to increase in hishtadlus, but rather, he should examine his improper deeds that have brought about the situation for him, and repent from his evil deeds. He should pour forth his supplications before Hashem, that Hashem should save him, and pray to the One who wealth and property belong to. He should fortify his heart with bitachon and place his hope in Hashem. He should confirm in his heart that there is no other one than Hashem from whom to seek help from. 
There are many resources that we have available today, giving us the opportunity to make more and more of an effort to grow in our emunah and bitachon. The Beis Halevi on Bitachon by Artscroll is one fantastic example, and as mentioned previously, I highly recommend whoever is able to get a copy to do so, and reap the tremendous benefits from going through the many different examples and angles and wealth of Torah information that one will gain by doing so. The verse in Yirmiyahu states, "Cursed is a man who trusts in another individual." Whereas the other verse states, "Blessed is the individual that trusts in Hashem."
"Hashem, Master of the Universe, thank you so much for the privilege to be learning about emunah and bitachon. Thank you, Hashem, for teaching me that it is such a tremendous sin to live a life without bitachon, that you have an explicit verse cursing one who does so. Whereas the opposite is also true. Thank you, Hashem, for teaching me in your verse that when I place my trust in you, the verse calls me a blessed individual." 
May we all merit to grow to our highest potential, both in emunah and bitachon. And b'ezrat Hashem, may we all merit to be in the category of the verse, "Blessed is the individual who trusts in Hashem."

452 - Bitachon (Part-14)

We have been discussing the approach in bitachon that many Torah commentaries outline, where one can be so confident in relying on Hashem about something, to the point that according to this approach, one who is sick can have bitachon that they will get better; one who is short of money can have bitachon that they will find the sustenance they need; one who is searching for a marriage partner would be able to be confident that they will for sure find the one that they are seeking. 
The question is, if bitachon is so powerful, and as we are taught - independent of our actions and available to every single one of us, then certainly when it comes to the very righteous people, the tzaddikim, why is it that so many of them do undergo suffering? If they would just practice their bitachon, then they would be able to be saved from their suffering. 
There are many approaches offered by the Torah commentaries to resolve this question. The bottom line is, there is no question in the world that when one relies on Hashem, Hashem comes through for them. We will mention four approaches that are cited in the appendix of the Artscroll Beis Halevi on B'tachon. 
One approach to answer this question is that of the Vilna Gaon. He writes that although one might have strong bitachon, it might not be strong enough to protect him from the suffering that he is undergoing. According to the level of danger or suffering that is present, one might need a stronger bitachon to remain calm through even this dangerous situation. 
A second approach is that of the Brisker Rav, who says that many people think they have bitachon, but in truth their relaxed mood is as a result of not being aware of the seriousness of the danger they are in. Had they known how dire their situation really was, they would indeed have been very afraid. 
The Leshem outlines two more approaches. In the one he explains that there are times when Hashem makes the drastic decision to suspend a person's free will in order to carry out his decree, and sometimes for reasons concealed from us, he will issue a harsh decree that needs to be executed, but if the individual would have bitachon in this situation, the decree would not be able to be executed, and therefore what Hashem does, He interferes with the individual's ability to have bitachon in order to allow this to happen. 
And the Leshem offers another approach, where he says that the great sages were on such a high level of bitachon that they accepted everything Hashem did, and did not even have a desire to be relieved of any pain or suffering. 
Although this approach of bitachon that we've been discussing is less conventional and perhaps less well known, it is certainly worth learning about it, as many Torah commentaries do bring it down as a valid approach, and it can certainly be relevant at different times to our lives.
However, what is super vital to remember and internalize is that having bitachon in Hashem should never turn into a test to see if Hashem will come through for me, then I will decide to continue in the path of serving Hashem. If that is the level that one is holding on, then this path of bitachon would certainly not be relevant to my current spiritual level. One's approach needs to be that before the fact, one davens to Hashem, one hopes to Hashem, and one might at times even be able to practice bitachon - reliance on Hashem, to the point that they are confident Hashem will come through for them in the way they desire.
However, after the fact, whether I received what I was requesting, or also if I didn't receive it, it is so vital to always live with the understanding that everything Hashem does is for the best, and if He did not come through for us in the way that we desired, it is nevertheless for sure for the best for us, because Hashem always does only what is best for us. In fact, one of the great early commentators, the Smag, followed by the Aruch HaShulchan, writes that just like there is a mitzvah to judge another Jew favorably, and if you see somebody else doing something that might appear suspicious, we have a mitzvah in the Torah to judge them favorably, in the same vein, we are obligated to judge Hashem favorably.
When things transpire throughout our lives, we have a mitzvah to try to find reason why Hashem would do that for us, and even though we of course can't understand Hashem's reason for doing things, nevertheless we certainly can give ourselves reason to justify that everything Hashem would do for us will always only be for our best.

451 - Bitachon (Part-13)

As mentioned many times, Torah sources teach, "HaShem Tzilcha" - HaShem is your shadow. Just like if one puts out one finger into the sun, the shadow that you'll see is that of one finger, whereas if you put five fingers out, then you'll see a shadow of five fingers, in the same way, when it comes to reliance on HaShem, the more one relies on HaShem, the more one will see HaShem come through for them.
We've mentioned the approach of bitachon that many Torah commentaries bring, that one relies on HaShem about something that they might be lacking, to the point that they are absolutely certain that HaShem will give them exactly what they have requested. And again, there are many levels. There might be times where it is more appropriate to say, "HaShem, I know You can do anything, but I don't expect anything in particular. Whatever You decide, that's what I want to go with." 
And at other times, one might feel it more appropriate to say, "HaShem, I really need this job opportunity to come through. Until now we've really struggled and I'm not even able to perform mitzvos in the ideal way because of our lack of funds. HaShem, I really would like to be able to rely on You, that You will come through for me because I really believe that there is no other force in the world except for You. You exclusively orchestrate every single detail in my life. HaShem, I know You will come through for me."
Whichever approach of bitachon one is taking, it is absolutely vital to do our best to work towards being sincere in our reliance on HaShem and in what we are requesting from Him. There is a story told about Rav Yisrael Salanter. He was once sitting with another great Torah leader and they were having the following argument. Rav Yisrael Selanter insisted that with bitachon one can obtain anything he wants, while the other great Torah leader argued that this is not the case. To prove his point, Rav Yisrael said that he will have bitachon to receive a gold watch. And at that moment, there was a knock at the door; a man walked in and handed his watch to Rav Yisrael. 
There is no question in the world that bitachon works, and there is no question in the world that we believe what the Torah sources say - that bitachon is not related to our deeds. It is available to every single one of us. Yes, we might not all be on the level of Rav Yisrael Salanter to need a watch and be able to rely on Hashem to the point that we receive it a few minutes later, but there are many levels in between where we might currently be and where our maximum potential might be at. 
"Thank you Hashem for teaching me that relying on You is so powerful that it works to the point that many Torah authorities write, that if I rely on You for something, I will for sure receive that item. Now Hashem, I know that there are many levels and there may be many reasons why I might not receive something that I choose to rely on You for. If I am fully sincere in my reliance, maybe at times I might be able to be in this category, but maybe sometimes I am insincere. Please Hashem help me to move towards a bitachon where I am able to rely on You with absolute sincerity, with absolute reliance, that You exclusively provide for me, can send me everything and always have my best interest in mind. 
And Hashem, even though You've taught me that bitachon is completely independent of my actions, and if I rely on You, You will come through for me even if I have a messy scorecard, however, at the same time, please help me to remember my priorities. It's not about what I want and then using the power of bitachon to live life in the way that I would like, but rather first setting my priorities right. What is important in life? Is it just about making efforts to rely on You to get the new car that I want? Sometimes there is a place for that, but much more important than that, my priorities should always be to receive things that I need in order to enhance my service to You.
Hashem, You know the reason that I would like more money. I would like to fulfill the tremendous mitzvah to be able to give more charity. And I'm going to have bitachon in you, that this particular venture that I'm exploring, that You are going to make it successful so that I should be able to get more money in order to fulfill Your mitzvah of giving charity in the best way possible. Thank You Hashem for the incredible gift of bitachon and the incredible gift to talk to You on a constant basis."