The word “v’ani” (and I). The first is this pasuk, where Yaakov says that he will walk at his own slow pace. The second is in Tehillim (69:14): “And I, may my prayer to You, Hashem, be in an acceptable time.” The third is also in Tehillim (31:23): “And I said in my haste that I have been cut off from before Your eyes but You heard the voice of my supplications when I cried out to You.”
The first pasuk tells us that one should daven slowly, at his own pace and with concentration. When he does so, the second pasuk says that his prayer will be accepted. However, if one davens in haste, as is stated in the third verse, his tefillos will not be accepted and they will be cut off from before Hashem. Tefillos will only be heard to Hashem when we cry out to Him, if they are said slowly and with concentration.
Hashem Does Not Need Your Advice:
The pasuk states (Mishlei 3:5): “Trust in Hashem with your entire heart and do not lean on your cleverness.” The Vilna Gaon zy”a (quoted in Hagadah Shaarei Armon) explains this to mean that one should not even look at his cleverness as something to lean on. This means that one should never offer “advice” to Hashem. One doesn’t need to tell Him how to help us or what means to use to send our salvation. Rather, one should fully trust in Him to find the best way to help.
In this vein, the pasuk states (Devarim 12:4): “Do not do ‘this’ to Hashem, your G-d.” Rav Pinchos of Koritz zy”a understands this to mean that one shouldn’t tell Hashem to send his salvation in a specific way. One shouldn’t tell Him to do “this”. Rather, one should merely ask for His help and rely on Him to provide it in the best possible way.
Bitachon Above Seichal:
Rav Yisroel Salanter zt”l similarly explains that bitachon must go beyond seichal. If someone has ideas for how he could succeed, and he davens to Hashem to grant him success in the way that he envisions it, he is limiting the power of Hashem, so to speak. It is as if he is saying that Hashem can only help him in this way. Therefore, one should simply trust in Hashem to help him, and not offer any “advice” regarding how to do it.
A Lack of Bitachon:
The pasuk in Tehillim (37:5) states: “Commit your way to Hashem, and trust in Him and He will act.” The Malbim explains that one who lacks bitachon is unable to commit to one plan. He will run here and there, trying as many ways as possible to find a solution. But one who trusts in Hashem can commit to Him. He can stick to one path and rely on Him to act on his behalf.
Sukkah Represents Bitachon:
We may wonder why Yaakov called the place “Sukkos” after the booths he made for his cattle. Why wouldn’t he rather name it “Bayis” after the houses he made for himself and his family, which would seem to be more appropriate?
Sefer Be’eros Hamayim explains that a “sukkah” symbolizes bitachon. When one sits in a sukkah, he is displaying to all that he is not afraid of any man. He is sitting securely, protected only by four thin walls, because he trusts in Hashem to protect him. Someone who lacked bitachon, on the other hand, would fear man and would hide behind fortified walls.
Accordingly, when the pasuk says that Yaakov traveled to Sukkos, it means that his travels are meant to teach us how to have bitachon. It then says: “Vayiven lo bayis.” (He built a house.) The word “vayiven” can be translated to mean “understanding” (havanah), and the word “bayis” can be understood to refer to a person’s inner essence. Thus, the pasuk is saying that he came to an understanding of how to implant bitachon within himself. It then says that he made sukkos for his cattle. This means that he also taught the concept of bitachon to his servants and possessions.
The word “bitachon” has a root of “ticha” (to stick). This indicates that one who has bitachon connects and clings to Hashem. Thus, when the pasuk concludes that he called “the place” (hamakom) Sukkos, it means that he called the Ominpresent, i.e., Hashem, by the name of “Sukkos”. He gave Hashem a name that represents bitachon because when one has bitachon, he truly connects to Hashem.
With the Power of Bitachon, One is Able to Daven:
Alternatively, Rav Menachem Mendel of Rimanov zy”a explains that when it says that “he called the place Sukkos” the meaning is that he called the place from which tefillos are accepted by this name, which represents bitachon, because one who has bitachon is able to daven and connect to Hashem.
