by Rav Ariel Farajun, Individual and Couples Therapist, Former Rosh Yeshiva, and Senior Lecturer in Jewish Psychology, yeshiva.org.il, translated by Hillel Fendel.
Moshe Rabbeinu continues his parting speech to the Children of Israel in this week's Torah portion of Ekev (D'varim 7,12-11,25). This is just before his death and as the nation is about to enter the promised Land of Israel without him. As he emphasizes the importance of keeping the Torah as they begin their national life in the Holy Land, one of the important points Moshe makes is that of bitachon, trust in G-d's providence over Israel.
Moshe says here: "If
you say in your heart: 'These nations are stronger than me, how will I be able
to defeat them?' Do not fear them; remember that which Hashem your G-d did to
Pharaoh and all of Egypt… Do not cringe before them, for Hashem is in your
midst, great and awesome…" (7,17-21).
And
a bit further on we read: "Hear O Israel, you are passing today over
the Jordan to come and inherit nations that are greater than you… Make sure to
know today that Hashem is the One Who passes before you, a consuming fire; He
will destroy them before you…" (9,1-3)
The
mitzvah of having bitachon is a great fundamental in the service of G-d.
It is mentioned numerous times in the Torah, and rolls around frequently on our
tongues in everyday speech. Yet is seems that its precise definition, even though
it is discussed at length among our early commentators, still requires elaboration
and precision.
The
primary thing we must emphasize is that, contrary to popular misconception, bitachon
does not mean to trust in G-d that He will definitely do that which we are
hoping for. Rather, it is that we pray and hope to Him, and rely on Him. Perhaps
this can be understood on a lesser level in the manner that we feel about having
a gun: One who goes into a dangerous neighborhood armed with a gun trusts in it
not because it will definitely save him, but rather because it gives him reason
to hope…
This
is why our Sages always combine bitachon with prayer, which is in
fact considered the ultimate expression of bitachon (see for instance,
Mechilta D'Rebbe Yishmael, Bshalach 2). In addition, one must always take into
account his own sins and know that these have an effect on whether his prayers
will be answered. To know that G-d might not grant his wishes is not a lack of bitachon;
on the contrary, one who knows that his salvation is in G-d's hands will
realize that his own deeds and attitude to G-d are very instrumental. And then,
after one truly views the world in this manner, he can feel confident that G-d
will protect him and grant him that which is best for him.
Thus,
when one is in great need or trouble, he must not strengthen his bitachon
by saying that everything will certainly turn out fine. Rather, he must
concentrate his thoughts on the fact that Hashem rules His world, and that
"no one stubs his finger below unless it was determined beforehand in
Heaven" (Tr. Chullin 7b). Internalizing this reality is the true measure
of one's bitachon.
At
the same time, the Torah does not at all negate one's physical efforts. In
fact, we are commanded to work together with the natural law that G-d imbued in
His world. This must be done with the understanding that it is not these
efforts that will make the ultimate difference, but rather with the idea that
G-d's will is that we make both spiritual and physical efforts to achieve the
goals for which we strive.
This Torah portion of Ekev comes to warn us
that we must remember that G-d fights for us against our enemies, no matter how
much stronger they are, and also gives us the strength to succeed. This message
is not simply meant to calm and relax us, but rather to teach us how to use the
weapons we have. When we understand that the battle is determined by G-d's
will, and that our efforts are merely part of the Divine game – this means we
have true bitachon, and in this merit, G-d will be with us, no matter
what qualitative or quantitative advantages we face!
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