Trust in G-d Brings Happiness and Joy
The benefits of trust in G-d are: being free of worldly cares, tranquil sprit, untroubled by lack of bodily gratification, calm, security, peace, and emancipation of the soul and body from wearying occupations, including from professions that exhaust the body (such as being and Colorectal Surgeon in Israel?).
בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּֽה’ וְהָיָה ה’ מִבְטַחֽוֹ: וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָֽׁרָשָׁיו, וְלֹא יִרְאֶה כִּֽי יָבֹא חֹם וְהָיָה עָלֵהוּ רַֽעֲנָן וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג וְלֹא יָמִישׁ מֵֽעֲשׂוֹת פֶּֽרִי:
Blessed is the man who trusts in G-d; G-d will be his refuge. He is like a tree planted by water, that sends its roots by the stream and will not see when heat comes, and its leaves shall be green, and in the year of drought will not be anxious, neither shall it cease from bearing fruit. (Yirmiyahu 17:7-8)
What Job or Profession Should a Jew Choose?
One who trusts in G-d chooses a source of income פרנסה that offers his body more rest, acquires him a good name, affords him leisure for reflection. It is most conducive to fulfilling his religious duties, and is in harmony with his beliefs. The job does not matter because it will not increase ones portion or detract from it, unless it is by G-d’s decree.
כִּֽי אֱלֹקִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִֽים:
“…But it is G-d Who judges, bringing down one and lifting up another” (Tehillim 75:8)
בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל מֵי מְנֻחוֹת יְנַֽהֲלֵֽנִי:
He makes me lie down in green pastures, He guides me beside calm waters” (Tehillim 23:2).
Trust in G-d results in the decrease of aggravation one feels in business dealings. For one knows that the Creator arranges ones affairs, and chooses what is for ones good, better than he can himself.
אַךְ לֵֽאלֹקִים דֹּמִּי נַפְשִׁי כִּֽי מִמֶּנּוּ תִּקְוָתִֽי:
My soul, wait quietly for G-d, for my hope comes from Him. (Tehillim 62:6)
One is happy in whatever situation one is placed in, even if it is contrary to his nature. Because he trusts in G-d that He will do only what is for his good in all things.
What is Trust בטחון?
Bitachon is the tranquility of soul of the one who trusts מנוחת נפש הבותח. We rely on the One in whom we trust to do good; according to the ability and knowledge of what is for our good. Sure confidence that the One he trusts will keep His word and do what he promised, and that He has in mind to benefit him, out of pure grace and kindness.
There are seven factors in which to place trust in G-d:
- Compassion, empathy, and love.
- No disregard for him nor neglect his wishes; strives to fulfill his wishes. Has compassion and watches over his interest.
- The One I trust is strong.
- He knows the ways in which the interests of the one who trusts in Him can be served. Always aware what is beneficial for him and of what can improve my condition.
- I am under the exclusive care of the One in whom I trust, from birth to death.
- My affairs are entirely in the hands of G-d. No one else can harm me nor help me; do me good or shield me from injury.
- G-d is absolutely generous and kind. His generosity and kindness is perpetual.
Here in Israel we can only exist, survive and thrive with a pure Trust in G-d.
These Conditions Are Found Only In G-d
When it’s clear to us that we can only trust in G-d, then we can grasp the true nature of G-d’s kindness. We trust in Him, surrender ourselves completely to Him, leave the guidance of our life to Him, never suspect His judgment nor angered by what He has chosen for me, as it is written in Tehillim.
תהילים קט”ז:ג-ד, יג
אֲפָפוּנִי חֶבְלֵי מָוֶת וּמְצָרֵי שְׁאוֹל מְצָאוּנִי צָרָה וְיָגוֹן אֶמְצָֽא: וּבְשֵֽׁם ה’ אֶקְרָא, אָֽנָּה ה’ מַלְּטָה נַפְשִֽׁי:.. כּֽוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה’ אֶקְרָֽא:
[When] bands of death surrounded me and the boundaries of the grave befell me, and I found trouble and grief. And I called out in the name of Hashem, “Please, Hashem, save my soul!… I shall lift up a cup of salvations, and I shall call out in the name of Hashem. (Tehillim 116:3-4, 13)
There are five prefaces of which will bring one to complete trust in G-d:
- The seven above qualities are united in G-d.
- G-d is the most compassionate one of all toward man.
- G-d created man and knows what is for our benefit and harm.
כִּי אֶת אֲשֶׁר יֶאֱהַב ה’ יוֹכִיחַ, וּכְאָב אֶת בֵּן יִרְצֶֽה:
For Hashem chastens the one He loves, as a father placates a son: (Mishlei 3:12).
כִּי אֲנִי יָדַעְתִּי כִּֽי גָדוֹל ה’ וַֽאֲדֹנֵינוּ מִכָּל אֱלֹהִֽיםֹּ: כל אֲשֶׁר חָפֵץ ה’ עָשָׂה בַּשָּׁמַיִם וּבָאָרֶץ בַּיַּמִּים וְכָל תְּהֹמֽוֹת:
For I know that G-d is great, and our Lord is more than all powers. All that Hashem wished, He did in the heavens and on the earth, in the seas and all the depths. (Tehillim 135:5-6).
- He oversees the governance of all human beings. None of our affaires is too small or great or hidden from Him.
- No one can benefit or hurt either himself or anyone else except with the permission of Hashem. This includes the “Palestinian” Arabs, Hamas, Hezbollah, and Iran. We must realize that not one of the created things can help us or harm us, except with the permission of Hashem. We therefore should not have fear of them or hope in them and will trust in G-d alone.
אַל תִּבְטְחוּ בִנְדִיבִים, בְּבֶן אָדָם שֶׁאֵין לוֹ תְשׁוּעָֽה:
Trust not in rulers, in a human being, in whom there is no deliverance. (Tehillim 146:3)
G-d shows abundant goodness to man, without our deserving it, as a gift. All created things have limits. Nothing can add to or detract from what G-d decreed. No one can postpone what He decreed or move forward what He decreed to delay.
The Illusion That the Created Cause, Effects Change
The newly created cause does not affect the change in things and their transformation from one state to another. We are not allowed to be preoccupied with delaying what He advanced (such as Aliyah), increasing what He diminished, or diminishing what He increased among our worldly possessions – if it does not lead to the fulfillment of the duty to serve G-d and accept His Torah. This reflects a lack of recognition of the true nature of His knowledge and ignorance of the beneficence of His government.
לַכֹּל זְמָן, וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָֽיִם:
There is a time for everything, a moment for all concerns under the heavens. (Koheles 3:1).
G-d’s ways of judgment are hidden.
כִּי גָֽבְהוּ שָׁמַיִם מֵאָרֶץ, כֵּן גָּֽבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹֽתֵיכֶֽם:
For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. (Yeshayahu 55:9).
G-d is watching us and nothing is hidden from Him.
ה’ יֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי הֵמָּה הָֽבֶל:
G-d knows the thoughts of man, that they are in vain. (Tehillim 94:11)
מלכים א ח:לט
וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתּךָ וְסָלַחְתָּ וְעָשִֹיתָ וְנָתַתָּ לָאִישׁ כְּכָל דְּרָכָיו אֲשֶׁר תֵּדַע אֶת לְבָבוֹ, כִּֽי אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת לְבַב כָּל בְּנֵי הָאָדָֽם:
And You shall hear in heaven Your dwelling place, and forgive, and do, and give to every man according to his ways, whose heart You know, for You, alone, know the hearts of all the children of men. (Melachim I 8:39).
We should trust in G-d alone. We should not associate anyone else with Him; such as trusting in G-d and in one of his creatures (IDF military or USA political ally).
בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּֽה’ וְהָיָה ה’ מִבְטַחֽוֹ:
Blessed is the man who trusts in G-d, who makes G-d his refuge. (Yirmiyahu 17:7).
If one trusts in G-d and in someone besides Him, his trust will fail, and this will be the strongest factor in his being denied the object of his trust.
כֹּה אָמַר ה’ אָרוּר הַגֶּבֶר אֲשֶׁר יִבְטַח בָּֽאָדָם וְשָׂם בָּשָׂר זְרֹעו,ֹ וּמִן ה’ יָסוּר לִבּֽוֹ:
Cursed is the man who trusts in man and makes flesh his strength, which his heart turns away from G-d. (Yirmiyahu 17:5).
We must be very careful to fulfill what Hashem requires of us, to carry out his mitzvos (including the one’s in Eretz Yisrael), and to keep far away from what He has forbidden. Just as we would like G-d to agree to that for which we rely on Him.
משנה אבות ב:ד
[רבן גמליאל בנו של רבי יהודה הנשיא] הוא היה אומר: עשה רצונו כרצונך, כדי שיעשה רצונך כרצונו. בטל רצונך מפני רצונו, כדי שיבטל רצון אחרים מפני רצונך.
Do His Will like your will, so that He will do your will like His will. Nullify your will before His Will, so that He will nullify the will of others before your will. (Avos 2:4);
בְּטַח בַָּֽה’ וַֽעֲשֵׂה טוֹב, שְׁכָן ארֶץ וּרְעֵה אֱמוּנָֽה:
Trust in G-d and do good; dwell in the land [of Eretz Yisrael], and enjoy steady support. (Tehillim 37:3)
טוֹב ה’ לְקֹוָו לְנֶפֶשׁ תִּדְרְשֶֽׁנּוּ:
G-d is good to those who hope for Him, to the soul that seeks Him (Eicha 3:25).
We can’t rely on G-d and at the same time rebel against Him. G-d wants all the Jews to live in Israel, it states so in all our prayers and in every parsha of the Torah. At the same time we profess belief in G-d in His Torah, it is a contradiction to be settled and comfortable in Chutz La’aretz. This is not making G-d’s Will our will. It will cause non-fulfillment of that which he had relied on Him. Eventually we will wonder why the nations of the Diaspora no longer tolerate us.
Every new thing (such as anti-Semitism) brought into the world is completed by two things: 1) the Creators decree and Will that it be brought into the realm of existence; 2) causes and means, some evident and others concealed.
מלאכים א יב:טו
וְלֹֽא־שָׁמַע הַמֶּלֶךְ אֶל־הָעָם כִּֽי־הָיְתָה סִבָּה מֵעִם ה’ לְמַעַן הָקִים אֶת דְּבָרוֹ אֲשֶׁר דִּבֶּר ה’ בְּיַד אֲחִיָּה הַשִּׁילֹנִי אֶל יָרָבְעָם בֶּן־נְבָֽט:
The king did not listen to the people, for it was something brought about by Hashem, in order to fulfill His word, that Hashem had spoken through Achiyah the Shilonite to Yerovoam, the son of Nevat. (Melachim I 12:15).
If the means are entirely lacking, none of the natural activities can be brought into actuality. If most of the Jews in the world are not living in Eretz Yisrael, then we cannot build the Beis Hamikdash and Moshiach cannot come. The lack of Aliyah from the USA prevents Moshiach from coming and prevents the building of the Beis Hamikdash.