Emunah Vs. Bitachon
If we have faith that a rickety bridge will hold us, we might walk across it—but with some trepidation. We might even invite a friend to go first. However, if we have trust in
the bridge, we could walk across it without apprehension or hesitation. Similarly, the difference between emunah (faith in Hashem) and bitachon (trust in Hashem) is profound.
With emunah, we believe things will work out, even if doubts linger. With bitachon, those doubts disappear. Our emotional state becomes steady, unshakable, and free from “what ifs.”
This serialization, based on the new book How Bitachon Works, explains how to transform emunah into bitachon, unlocking a limitless source of calm and confidence. The endless mental chatter—rumination, second-guessing, and fixation on things beyond our control — is silenced. We become true ba’alei bitachon (masters of trust).
How Bitachon Works is not a collection of stories, parables, or motivational quotes. Instead, it draws on the wisdom of the Torah, classic sources, and principles of human nature to provide a logical exploration of bitachon — a clear framework for understanding how it operates and how to access it.
This is how bitachon works.
Part I
How Reality Works
Chapter One
Imagine a professor of physics or a mechanical engineer stepping into an elevator. The inspection certificate confirms its safety and proper functioning. Yet, despite his expertise, he battles claustrophobia — an intense, irrational fear of confined spaces. His intellect and knowledge do not insulate him from his anxiety. His breath quickens, his heart pounds, and he’s engulfed by a sense of impending doom. His anxiety does not suggest that he no longer believes in the mechanics of elevators or the principles of physics; he understands his fear is irrational. Still, his central nervous system triggers the fight-flight-freeze response, and his imagination, unbound by logic, spirals into terrifying scenarios. He’s consumed by “what ifs.” There’s a disconnect. Despite knowing he is safe, he doesn’t feel safe. Similarly, we can believe in Hashem but struggle to translate that belief into unwavering trust — especially during challenging times.
Transforming Emunah into Bitachon
The Chazon Ish teaches that bitachon is born out of emunah (Emunah U’Bitachon 2:1). Emunah necessitates that we believe in the fundamental tenets of Hashem, whereas bitachon involves actively applying these beliefs to our lives — and making choices that reflect our convictions.
In short, responsible action is what transforms emunah into bitachon.
It is impossible to establish trust in Hashem if we don’t live our lives in a way that demonstrates our belief in Him. The ten nisyonos (“tests” or “trials”) of Avraham Avinu nourished his relationship with Hashem, each adding a strand of trust in a bond that culminated in complete and total submission to His will.
With the first test, Hashem sought to assure Avraham: “I will make of you a great nation; I will bless you and make your name great, and you shall be a blessing” (Bereshis 12:2–3). By the final test, when Hashem commanded Avraham to sacrifice his son, reassurance was no longer necessary. Despite the command being exceedingly difficult, outright illogical, and seemingly contradicting Hashem’s promise that his offspring would multiply like the stars, Avraham did as Hashem commanded, with alacrity and serenity (Ibid. 22:3).
Such is the bond of trust — and its reward.
In contrast, the Torah highlights the psychological consequences of a lack of trust in Hashem’s Providence. Parshas Bechukosai states, “…the sound of a rustling leaf will pursue them, and they will flee as one flees the sword, and they will fall though no one pursues” (Vayikra 26:36-37). The phrase “the sound of a rustling leaf will pursue them” highlights an extreme sensitivity and overreaction to trivial disturbances. “Fleeing from a sword” depicts an overwhelming fear of impending danger despite the lack of an actual threat. “They shall fall though no one pursues” captures the crippling impact of paranoia, leading to unnecessary distress even in the absence of genuine danger.
The parsha further underscores the “blessings and curses”: “… I will appoint over you sudden terror (behala), consumption, and fever, which cause eyes to pine away and souls to languish; and you will sow your seed in vain, for your enemies will eat it” (Ibid. 26:16). The term behala denotes not just specific fear but a broader, undefined dread, akin to overwhelming anxiety.
Our actions influence our attitudes and beliefs, for better or for worse. The sins mentioned in Parshas Bechukosai escalate from initial complacency in fulfilling mitzvos to the tragic denial of Hashem’s existence altogether. As we will learn in an upcoming installment, a lack of responsible action not only fails to convert emunah into bitachon but also leads to the deterioration of emunah itself. (Spoiler alert: The less control we have over ourselves, the more we need to believe in the capricious whims of fate and circumstance in a futile attempt to justify our actions and sidestep the recognition and accompanying fear of absolute justice.)
The overarching theme of Sha’ar HaBitachon in Chovos HaLevavos is that trust in Hashem leads to peace of mind and tranquility of the soul. We cannot force ourselves to feel calm. Our ability to free ourselves from worry and trust in the outcome is directly proportional to the quality of our choices.
Next week, we will take a granular look at exactly how these choices reinforce or undermine bitachon on three interrelated levels: emotional, cognitive, and spiritual.
