Chapter Two
The Logic of Bitachon
In the previous two installments we learned that it is impossible to establish trust in Hashem if we do not live in a way that demonstrates our belief in Him. This means that we cannot simply force ourselves to feel calm. Our ability to free ourselves from worry and trust the outcome is directly proportional to the quality of our choices.
When we routinely neglect our responsibilities for immediate gratification or focus solely on projecting an image, we declare, “I’m in charge.” Can we realistically expect to reintroduce Hashem at our convenience—hoping to calm our fears and soothe our anxiety—while our actions consistently assert otherwise?
More deeply, we lose trust in ourselves because the ego is born out of a lack of self-control. And who can trust someone who cannot control themselves? As a result, we lose trust not only in ourselves but also in Hashem. Follow the logic: if we act irresponsibly, we lose the ability to trust ourselves. Without that foundation, we cannot place trust—something we no longer possess—in Hashem or even in others. Put simply, we cannot trust our own belief that Hashem is trustworthy. Without an internal reference point for trust, the rise of anxiety and fear becomes inevitable—because it feels like no one is in charge.
Spiritual Level
Bitachon means knowing in our hearts and minds that there is no such thing as chance and that all of our life experiences are under complete and total Divine supervision (Emunah U’Bitachon 2:1). Nothing is accidental, and everything that happens is ordained by Hashem, directed toward our highest good. This does not mean, though, that it had to happen. Rav Wolbe (Alei Shur 1:156) explains that bitachon affects a person’s hashgachah (“Divine supervision”), as Hashem brings both positive and negative consequences based on their actions. We cannot be idle—much less act irresponsibly or recklessly—and trust that everything that happens is entirely necessary, because it is not. Indeed, we feel vulnerable for a good reason: our current experiences might have been avoided with different choices. Everything that happens is ultimately for our good, but what is good changes based on our decisions.
With concrete consequences, our actions not only cause us to feel distant from Hashem but also create distance. The Gemara explains, “The measure with which one measures will be measured out to him” (Sanhedrin 100a). How a person acts toward Hashem is how Hashem acts toward that person. If we do not use bechirah responsibly, it is as though we are saying that we do not want Hashem in our world, and so He will not be. (It’s important to note that Hashem’s love for us does not diminish because we feel unworthy; instead, our capacity to feel His love diminishes. Hashem is not absent; rather, our connection to His presence is blocked from our end.)
The Gemara (Chullin 7b) states, “No one strikes his finger down below unless it is decreed upon him above.” However, when we are left to circumstances, we may strike our finger under the watchful eye of Providence not because it is inherently necessary but rather because our choices make it necessary. In the Torah (Devarim 31:17) Hashem Himself states, “I will conceal My face and they will become prey.” Our spiritual immune system becomes compromised, and the soul recognizes its vulnerability. Chovos HaLevavos writes:
If a person does not put his trust in [Hashem], he places his trust in something other than [Hashem]; and whoever trusts in something other than [Hashem], [He] removes His Providence from him and leaves him in the hands of whatever he trusted in… This is the natural world.
The converse is also true. Bitachon not only brings tranquility and confidence in the outcome but also influences the outcome to optimize our success. The Nefesh HaChaim (3:12) writes that no unnecessary harm will ever befall a person who internalizes the concept that Hashem is the One and the Only Power that exists in the universe. He explains that when we focus on the fact that Hashem is the Source of all and that there are no other forces or powers whatsoever, Hashem will help us by causing all other illusory powers to be removed and nullified. This is precisely our task in this world—to nullify the ego. Only Hashem exists in terms of absolute reality. One who lives with this awareness—Ein Od Milvado (“There is nothing beside Him”)—achieves unshakable bitachon.
In these first three installments, we have thus discussed three key points: first, that irresponsible behavior, along with resultant shame and feelings of unworthiness, causes us to feel undeserving of Hashem’s love; second, that the ego creates a cognitive barrier by boxing Hashem out of the equation and undermining our construct of trust; and third, that our actions not only cause us to feel distant from Hashem but also create actual distance.
Hashem is infinite and unchanging. If we want to see His hand in our lives, if we want to trust in Him and feel His boundless love for us, it is we who must change. We must make different choices. The responsible use of bechirah transforms us into the optimal vessel to receive His goodness, activating the emotional, cognitive, and spiritual circuits of bitachon and tapping into a wellspring of tranquility. This is not a prize for good behavior. This is how bitachon works.
To be continued
