July 3, 2026 Categories: In Print / Features
The Bitachon Blueprint (Part XXXIII)
In the previous column, we saw how mazal and tikkun provide the framework within which our lives unfold. We also learned that negligence can suspend mazal, while extraordinary inner effort—through teshuvah, tefillah, tzedakah, and humility—can recalibrate it. But this raises a practical question: how much effort is truly my responsibility? The answer depends on one’s madreigah, or spiritual level, which determines the proper measure of hishtadlus for each person.
Understanding One’s Level
A commonly misunderstood – yet crucial – factor in the hishtadlus-bitachon equation is a person’s madreigah (which refers to a person's spiritual level, denoting the scope of choices within one's free will). The higher one’s level of bitachon, the less outward effort is required, because madreigah is defined by the clarity with which one perceives reality. The progression unfolds like this:
The more responsible our choices → self-esteem strengthens → ego shrinks → perspective widens → more of reality comes into view → our madreigah rises → bitachon deepens.
An optimal perspective recognizes that hishtadlus does not dictate the outcome – unlike an egocentric view, which falsely assumes we control results. When ego drives the process, we become trapped in the natural chain of cause and effect, which demands greater effort from us. The more ego involved, the more effort required – an exact reflection of both our spiritual level and the reality we inhabit. In short, one’s madreigah determines the “rules” that govern experience. At a lower madreigah, success appears to hinge on visible effort because that’s the only framework the person’s limited perception – and therefore their reality – can support. As perspective expands, less effort is needed, because the outcome is no longer seen as dependent on us.
The Chazon Ish explains that genuine bitachon produces menuchas hanefesh – peace of mind – because one trusts fully that Hashem determines results. He illustrates this with the case of a storekeeper: a true ba’al bitachon would not be distressed if a rival opened next door. In fact, he would even help the competitor, convinced that both stores’ successes or failures flow directly from Hashem and for his ultimate good. A person of lower madreigah, however, would panic and scramble, convinced that his survival hinges on frantic effort.
We often fixate on how much effort we invest and overlook how that effort is carried out. The quality of our hishtadlus matters as much as its quantity. Our integrity not only reflects our level of bitachon but also opens the gateway to Divine assistance. If our principles are compromised, not only do we sever access to the Infinite, but we also create a breach in our bitachon.
When we cut corners, we implicitly declare that trust in Hashem is not enough – that we must seize control ourselves, even at the expense of integrity. This not only weakens our connection to Divine support but also undermines our bitachon, strengthening the illusion that success rests entirely in our hands. True integrity in effort lies in the recognition that, although we exert what is necessary, it is Hashem Who ultimately makes everything happen. This explains why our progress can sometimes be thwarted for no apparent reason. When we cut ourselves off from the Infinite – the Source of all good – we encounter the truth that "pride goes before a fall." As Mishlei states, "Pride precedes destruction, and arrogance comes before failure" (16:18), and "Hashem detests every arrogant person" (16:5). This is not merely figurative speech; it reflects a fundamental law of how the universe operates.
But how do we assess the authenticity of our bitachon and avoid fooling ourselves through denial or excessive caution? The litmus test is an unwavering awareness that this world is temporary and the Next World the true reality. As Chazal teach, this world is merely a "corridor to the World to Come" (Avos 4:16). Rabbi Noah Weinberg, zt"l, (the founder of Aish HaTorah and a pioneering figure in the kiruv movement,) advocated a proactive approach to spiritual growth, famously suggesting that we ask Hashem, "Wake us up, but without shaking us up."
Yet he also acknowledged that sometimes being shaken from spiritual complacency is necessary. He would personally beseech Hashem, "Wake me up, even if You have to shake me up." Reluctance to make this request signals a breach in bitachon and a lack of clarity about reality itself. Those who stand at the summit of bitachon voice it without hesitation, knowing ignoring truth is far costlier than any challenge this world might bring. Conversely, anyone who hurriedly turns the page on such thoughts – unable or unwilling to confront them – lives beneath that peak.
In the next column, we’ll continue to explore the intricacies of free will and tackle a classic question: does genuine bitachon mean living with confident expectations that Hashem will grant us what we hope for, or does it mean releasing all demands and desires, and recognizing that whatever unfolds is for our ultimate good?
To be continued…
