“For Hashem will be your security, and He will guard your feet from being trapped”
(Mishlei 3:26)
To the extent that you trust and hope to Him, He will guard you (Metzudat David).
“The Name of Hashem is a tower of strength; through it a righteous person will race and be strong”
(ibid. 18:10)
Generally, when people fear an enemy, they hide in a fortress for security. One who trusts in Hashem, similarly, sits in security. Moreover, through Hashem’s Name, he evades the difficulty altogether, unlike one who takes refuge in a fortress, which cannot always provide protection. The enemies might set the fortress aflame, thereby killing all who seek refuge there (Rabbeinu Bachya, Shemot 35).
“Of evil tidings he will have no fear; his heart is firm, he trusts in Hashem”
(Tehillim 112:7)
This pasuk is quoted about Hillel Hazakein, who was on his way home when he heard cries of anguish. He said, “I am certain that these cries are not from my house” (Berachot 60a).
We find many righteous people who suffered. It is all according to the strength of their faith in Hashem (Likutei HaGra, Berachot 60a).
In his sefer Even Yisrael, Rabbi Yisrael Salanter writes that there are two types of trust. The first is explained in the sefer Chovot Halevavot. It states that one must trust in Hashem, but must also expend the requisite effort in any endeavor, for it is forbidden to rely on miracles. Nothing prevents Hashem from rescuing a person. Nonetheless, one is required to do whatever is in his power to gain salvation(Sha’ar Habitachon 4).
The second type of trust is mentioned by the Ramban (Vayikra 26:11). He states that one is enjoined to cast his entire burden upon Hashem, without making any other effort. The perfect servant of Hashem will not seek medicine or means of a livelihood. He will live solely by his faith.
According to the Chovot Halevavot, one must not overly exert himself, but just provide a natural means by which to succeed. His main emphasis should be to trust in Hashem. Of course, increased efforts indicate a deficiency in trust.
The ruling of the Chovot Halevavot would seem fitting for businessmen who fear Hashem, whereas the ruling of the Ramban applies to those who spend their days in the Beit Hamidrash. Their only interest is to sit and learn Torah. They do not need any natural conduit for success, aside from their firm trust in Hashem (Madreigat Ha’adam, Darchei Habitachon 9).
An age-old error has taken residence in the heart of many, regarding the concept of trust. The idea has become somewhat of a mantra in the minds of those who are pious. Whenever they are faced with an unknown, they have faith that everything will turn out okay. They believe that one who suspects that things will turn out the opposite, lacks trust.
But this is a misconception. The future is a mystery to anyone who has not received prophecy. Who can understand Hashem’s ways? Trust means completely believing that there is no coincidence. Whatever happens is by Hashem’s decree alone (Chazon Ish, Emunah U’Bitachon 2).
