Chapter One of Chovos HaLevavos Sha’ar HaBitachon.
But the meaning of bitachon is the serenity of the soul of the ba’al bitachon, and that his heart should be completely reliant on the One in Whom he trusts that He will do what is best and proper for him in whatever matter he trusts Him in, according to his ability and his knowledge that He does what is good for him.
But the ikkar of bitachon, the element without which one cannot have bitachon, is that one’s heart should be reliant upon the One Whom he relies on, that He will do what He said He would do, and carry out what He promised to do—and that He will do even what He has not pledged or undertaken to do; He will do it out of a sense of voluntary kindness.
Properly Understanding the Real Meaning of Bitachon
The First Chapter: The Meaning of Bitachon
As we begin to learn the first perek of Chovos HaLevavos, we must clarify that this section of the Sha’ar HaBitachon is different from all others in this sefer. While elsewhere the author guides us in how to attain bitachon, here he establishes the foundation by explaining the definition of bitachon. Only in the ensuing chapters will he elaborate on how we can attain bitachon.
Until now, in the introduction to the Sha’ar HaBitachon, we learned all about the tremendous benefits that come to the ba’al bitachon. These benefits extend to the areas of Torah and tefillah, enabling the ba’al bitachon to serve his Creator with serenity: bitachon enables a person to let go of his worries, and he knows that he shouldn’t have to work too hard for parnassah, etc.
Now, in the first perek, we will not learn how important it is to have bitachon, or how to arrive at the state of bitachon, and we will also not learn the sources in Chazal for bitachon. We will learn one simple principle: What is the literal meaning of the word bitachon? What does it mean when a person is completely reliant upon something? What is the state of the nefesh of a person who relies completely upon another?
The Importance of Understanding Bitachon
We may think that we already understand the essence and the meaning of bitachon, and all that is left is to delve into the intricacies of the philosophy behind it: When can we rely upon Hashem, and when should we engage in hishtadlus? Can we rely on Him in matters of spirituality? How do we employ our bitachon properly? And a host of other questions....
But the Chovos HaLevavos devoted an entire chapter to explaining the concept of bitachon, and how it interacts with the soul of a person.
The chapter is indeed small, and then we will move on to the second perek. But an entire chapter is devoted to explaining what bitachon is—because this is a necessary foundation for everything else we will learn.
This is especially important because so many mistakes and doubts in the area of bitachon stem from a lack of proper understanding of its simple meaning.
The Foundation Is Most Important
Whenever we’re engaged in learning about something and we find ourselves making mistakes in that matter, it’s usually because we’ve never properly understood the fundamental principles. The person thinks he knows... but he soon finds out that he doesn’t—he has never established a proper foundation.
A sudoku game works this way. We fill in numbers in nine boxes, and everything must align. Sometimes, when most of the boxes have already been filled in, we see that something is wrong. This tends to happen when a person hasn’t properly checked all the sides in the beginning. Had he done so, the rest of the game would have gone much smoother and faster. Since he didn’t, he will encounter problems later in the puzzle.
Understanding Bitachon
Let us thus learn what the Chovos HaLevavos teaches us in the first perek: to understand the idea of bitachon.
We must clarify once again: We will not learn what the mitzvah of bitachon is, and we will also not learn how a person has bitachon in the Ribbono shel Olam. The Chovos HaLevavos teaches us one yesod in this chapter: what the essence of bitachon is; what it means for a person to place trust in an entity; and what it means when the nefesh of a person relies upon something.
Understanding this will drastically change our bitachon, and it will bring us many great benefits in the sugya of bitachon.
A Roadmap for Bitachon
The Chovos HaLevavos concludes his introduction to the Sha’ar HaBitachon this way: After I have explained the benefits that come to the ba’al bitachon—both the physical pleasures as well as the spiritual benefits that occurred to him [the author leaves space for many more benefits that he didn’t think of at the time]—I will now elaborate on seven major points related to the middah of bitachon.
The first point: “What is bitachon?”
The second point: Explaining the reason people tend to place their trust and reliance in other creations. Why is it that people so often take the feeling of reliance and channel it to trusting in other creations rather than in Hashem? The Chovos HaLevavos will explain how it happens that we switch our bitachon in Hashem for trust in others.
The third point: Explaining and elaborating on why it’s a mistake to trust in others, why logic dictates trust in Hashem, and also on the obligation to engage in hishtadlus.
The fourth point: Explaining when bitachon is desired and lauded, and when it is abhorrent. In this perek, the author will elaborate on when we’re obligated to have bitachon, and when bitachon is actually a bad thing; for example, when a person relies upon Hashem for his ruchniyus.
The fifth point: The difference between the hishtadlus of the ba’al bitachon and the hishtadlus of one who does not have bitachon. Both are seemingly engaged in hishtadlus in the same way. Are there differences between them?
The sixth point: The need to denigrate those who say that they will first engage in all the lusts and desires of This World, and only then engage in avodas Hashem. These people are called the “owners of collateral.” These people who occupy their lives with pursuing ta’avos are taking from the Ribbono shel Olam, promising to return the collateral at a later time.
The final point: Dealing with the forces that cause us to lose our bitachon in Hashem, as well as another few bitachon concepts that haven’t been addressed in earlier chapters.
He Will Help Me—Even If I’m Unworthy
He Has the Greatest Ability and the Greatest Understanding
Now, let us begin the first chapter of the Chovos HaLevavos, Sha’ar haBitachon:
The essence of bitachon is the serenity of the soul that the ba’al bitachon experiences, and that his heart will be reliant on the entity in which he trusts—his heart leans on the person or entity in which he trusts, because he is assured that this person will do what it is good and right for him in whatever matters he trusts in him, according to the understanding and ability of that person that this is for his good.
If this person doesn’t have the ability to do what is good for me or the understanding of what is good for me, I cannot place my trust in him. He may be a wonderful person, a true tzaddik who means very well, and it’s not his fault—but he can’t be relied upon, because he simply doesn’t possess the ability to do what I need from him. To be able to trust someone, he must have the greatest level of ability and also the greatest level of knowledge of what is good for me—and only then can I serenely and calmly rely on him.
Dinner Done
An example of this is when one person tells another, “Do me a favor. Please take care of dinner for me this evening. I don’t care how you do it, I don’t care where you get it from, and I don’t even have the time to discuss reimbursing you for it—just ensure that there’s dinner here this evening. I don’t want to think about it again, and I don’t want to have to remind you about it....”
This is called: complete reliance on this person that he will take care of this in the best and most pleasant manner.
Trusting the Manager
Another example is when a company grows, and the owner takes in a manager to oversee the various and complex operations in the company, to ensure that everything is running smoothly.
The most important quality that he looks for in a candidate is that this person will do whatever is expected of him, and that he can rely on him that it will get done.... He won’t have to check on him constantly and fix his mistakes—otherwise, he can already do it himself.
The entire point of hiring a manager is that he should remove responsibilities and pressures from the owner. Otherwise, he gains nothing from this hire, and the significant salary that he pays him is for naught. If he must continue worrying about the myriad details in running the company, he has gained nothing.
There are businesspeople who thank the Ribbono shel Olam every day because they have found the right candidate to manage their business. “He understands me completely, he anticipates my every need—and he takes all the pressure off my head,” they say. “I can be calm, because I rely on him to know and understand what I need. He’s competent and he gets the job done.”
This is an example that properly illustrates the reality of bitachon. Not the mitzvah to have bitachon; rather, the meaning of complete reliance on another.
The Crucial Condition Necessary for Bitachon
The Chovos HaLevavos continues: There’s a condition in order to be able to rely on a person or entity, and without this, one cannot possibly have bitachon.
What is this fundamental condition? To derive the true pleasure that comes from bitachon, “one’s heart must be completely reliant on whomever he relies on.” If a person is only 70 percent reliant, he will not feel the true pleasure and serenity that bitachon brings. If he is 80 percent dependent, he will still not feel the maximum benefits of bitachon, and not with 90 percent, or even 99 percent! To have bitachon, one must know and feel with 100 percent certainty that every one of his needs will be met and provided in the best way possible.
Furthermore, says the Chovos HaLevavos, part of this condition is “to know with clarity that this entity will do what he promised and what he has undertaken—and that he will think about his welfare even in areas that he hasn’t discussed with him.” This person or entity will think up and do things for my good even in areas he hasn’t promised or undertaken. “He will do it in a manner of voluntary and unsolicited kindness.”
The Chovos HaLevavos is saying that there’s a feeling of bitachon that brings an incredible chiyus to a person. The person feels incredible pleasure because he can rely on the person. But this pleasure will only come if you’re 100 percent confident that you don’t even need to think about your needs! You need to have complete trust that the person you rely on will do what he undertook—and even more. He will help you even with things that you didn’t think of—and he will take care of them in the best and most pleasant way.
With this, the first chapter of Chovos HaLevavos, Sha’ar HaBitachon is completed.
You Will Never be Serene Without This Condition
The commentaries on the Chovos HaLevavos explain that this last aspect of bitachon—that this person will do good for us even in matters that have never been asked or discussed—is fundamental to the equation. For if there’s no confidence in or reassurance in this, a person can never be truly calm. There will always be room for worry and doubt that something will happen outside of what was promised, and then we’ll be on our own. There will always be a nagging feeling that something will happen in an area that we haven’t been assured about, and then we won’t be taken care of.
There’s Always a Loophole
An example of this is when a person promised his friend that he’d call someone on his behalf. “I assure you that I will call him tonight,” he says. “Can I rest assured that you will call him?” he inquires. “Yes, you can be calm and assured that I will call him. I will take care of everything; you don’t even need to think about it.”
The next day, he asks his friend, “Nu, did you call?” “Yes, of course I called, more than once, but he didn’t pick up my call. I tried to call him three times, to no avail. I promised to call him, but I didn’t say I would call a thousand times....”
This means that there’s always a loophole—territory that isn’t covered by the trust. The person can always say, “In this situation, I didn’t mean to give you assurance.” If so, a person can always be in doubt, feeling that in this situation, he won’t help me. His heart nags him that maybe things won’t be resolved in his favor if something comes up that hasn’t been discussed or arranged or promised.
Even If You’re Unworthy
For this reason, the Chovos HaLevavos adds this important component: In order for a person reap the real benefits of bitachon, he must be confident that he will be helped even if it’s “not in the contract.” He will do it out of a feeling of voluntary kindness. It will surely be taken care of.
When it comes to relying on the Ribbono shel Olam, it is one of the great yesodos of the essence of bitachon that one can rely on Him even if the person is undeserving! This is necessary to believe as an essential part of bitachon. For if a person thinks, “Maybe I don’t deserve Hashem’s kindness because I have perhaps done an aveirah... maybe I’m unworthy of Hashem’s grace and kindness...,” then he can close the Chovos HaLevavos, Sha’ar HaBitachon!
There will always be a possibility that a person is unworthy—for who can say that they have never done an aveirah? If so, one will never be able to have 100 percent serenity of bitachon.
Bitachon Is Always Assured and Confirmed
For this reason, the Chovos HaLevavos establishes the first yesod of bitachon that—by definition—it means that the person will be 100 percent assured of and confident in Hashem’s kindness. It is an airtight feeling with no loopholes—otherwise, by definition, there is no bitachon. The heart must be completely reliant on this without a doubt. Even if the heart will weigh a thousand pounds, it should be able to sit on the bitachon and it will not give way.... If the bitachon can be broken for whatever reason, then it’s not bitachon.
As noted, the Chovos HaLevavos isn’t telling us that without 100 percent bitachon one hasn’t fulfilled the mitzvah of bitachon, or that the person isn’t a ba’al madreigah without having attained this lofty level. He is simply teaching us the literal definition of bitachon: If we want a feeling to be called bitachon, it must meet these conditions. Without this, it’s not bitachon at all.
How to Derive Chiyus When the Heart Is Sad
A Living Thing Must Constantly Be Vitalized
Let us broaden this sugya from another vantage point:
The Ribbono shel Olam created the world with many beings and creations—some of them living and some of them inanimate. One of the differences between them is that living things need to be constantly given life and vitality. Nothing lives “automatically.” It must constantly be given life.
For example: Plants and trees require water, soil, air, and sun for them to remain alive. If you leave your home for a few weeks and the flowers aren’t watered, they will die. This is all the more true regarding animals and humans. If they don’t receive food and water, they will die.
Even when it’s not being sustained through food and water, a living thing needs to breathe air constantly—oxygen which is like food for the blood; it has important properties which the blood needs to remain alive.
The Soul, Too, Needs Constant Vitality
But it isn’t only the body that needs substance—the nefesh needs to be sustained constantly as well. It craves affirmation and good feelings, companionship, and attention from other people. The Corona era taught all of us how difficult solitude is for a person. When we don’t encounter other people, the nefesh suffers.
In short: The Ribbono shel Olam arranged that every living thing was created with a need to be constantly given life. It’s not a one-time start of the engine... It must constantly be given chiyus from the outside, and only in this way can it remain alive. It must draw life from somewhere every moment of its life.
Drawing Vitality from Bitachon
Just as the Ribbono shel Olam made it this way for the body and the soul, He also created the heart with the need for constant substance and life. The heart is most “alive” organ. If we want to know if someone is alive, we check their heart to see if it’s beating.
This is why the heart needs a constant inflow of fresh blood—more than any other organ. If the heart doesn’t receive chiyus for a few minutes, it will die, R”l. The same is true of the nefesh that lies in the heart. The nefesh needs a constant infusion of chiyus, which comes from bitachon in Hashem.
Distraction Is a Form of Unconsciousness
The Chovos HaLevavos is teaching us here that bitachon doesn’t mean that a person is naturally unexcitable, that he’s always calm and unflappable and doesn’t become affected by problems. This nature has nothing to do with bitachon. This person simply lacks chiyus... he’s less conscious. He’s asleep.
Generally, when a person sleeps, his problems don’t bother him. Why is this? Because the person has less chiyus. He’s less conscious. And this is why he doesn’t worry. The same is true when a person is awake, but he’s distracted and daydreaming. It is a form of being asleep. When a person is less conscious and focused, he is in a state like sleep.
What “It Will be Good” Really Means
If so, a person who isn’t worried because he can easily distract himself from his problems—even if he says the words “it will be good,” but they don’t come from a place of bitachon in Hashem—isn’t experiencing bitachon. He’s experiencing a state of unconsciousness. He’s not “alive.” He’s sleeping.
Sometimes, we hear a person say: “I’m not worried. It will surely be good.” Why does he say this? Perhaps it’s because he does trust in Hashem. But it may also be that he simply doesn’t have the patience to deal with his problems. He doesn’t have koach to entertain all the worries and negative thoughts—so he distracts himself from them. He says, “It will be good,” but this statement isn’t backed up by true belief that it will truly be good.
Sometimes, this statement is based on experiences of the past. If he’s a Yid in his fifties who has experienced a sizable portion of life, and his experience has shown him that things do tend to work out for the best—this statement is based in some measure of bitachon. He has come to learn during his life that Hashem ensures that things will be good in the end.
Conversely, if a person simply mouths the words as a distraction from the problem, because he doesn’t have the koach to deal with the problem, then his nefesh will not derive any chiyus from this “reassurance.” He was asleep... semi-conscious.
When We’re Alive, We Feel Problems
The Chovos HaLevavos is teaching us a very deep idea:
When a person is in a state of unconsciousness, such as during sleep, he doesn’t draw as much chiyus. For example, if a person is hungry when he goes to sleep, he will not feel his hunger as he’s sleeping.
But when a person is alive and awake, he does feel his problems and worries: “How will I have enough money? How will I find the right doctor? How will I find a good job? How will I find the right yeshivah for my son? How will I succeed in raising a child who has the difficult personality of fifty problematic children put together?”
Choosing to Draw Even More Chiyus
The person who’s experiencing these feelings of worry and anxiety can choose one of two paths: He can put himself to sleep... he can extinguish his chiyus, in order not to feel the pain.
