Introduction - Part 1

The author begins his introduction to Shaar Habitachon by explaining the connection between this “gate” and the preceding “gate”— Shaar Avodat Ha’Elokim (The Gate of the Service of G‑d).

He explains that the reason why he placed Shaar Habitachon immediately after Shaar Avodat Ha’Elokim is that having trust in G‑d is paramount in order to be a true servant of G‑d:

If a person places his trust in G‑d, it will be easier for him to act in accordance with the ways of the Torah. It will also be easier for him to acquire his materialistic needs, as the author explains:

The author now lists five ways in which bitachon is beneficial to Torah matters:

Most necessary. Rabbi Avraham, son of Rambam [Maimonides], writes that “trust in G‑d, may He be exalted and blessed, is one of the choicest character traits we can have. It is, in fact, one of the foundations of the Torah, and therefore we don’t find anyone who argues against its necessity” ( Hamaspik L’Ovdei Hashem, ch. 8).

In his commentary to Proverbs (30:5), the Vilna Gaon writes: “Trust is a general commandment that protects us from transgressing any of the commandments.”

From a letter of the Lubavitcher Rebbe: “We must know that faith and trust cannot merely remain in our thoughts; rather, they must permeate the totality of our lives. The first step of faith is that Gd controls the world. If He can care for billions of people, we can be sure that in regard to personal matters we will see the fulfillment of the promise stated in the verse, (Isaiah 46:4) I have made you, and I will carry you. I will sustain and deliver you ” ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 4, p. 255).

Great benefits. Although the author makes no mention of a commandment here, writing only that it is beneficial to have trust in G‑d, in his introduction he clearly states: “Examples of positive commandments from among the duties of the heart are...to place one’s trust in Him.”

While Rambam does not list bitachon among the 613 mitzvot, we find numerous authorities who do list it as at least a component of one of the mitzvot.

Rabbeinu Yonah ( Shaarei Teshuvah 3:32) explains bitachon as an extension of the Negative Commandment that states that a soldier may not fear the enemy during combat: “ When you go out to war against your enemy, and you will see a horse and chariot, a nation bigger than you, you shall not fear them (Deuteronomy 20:1). We are hereby warned that if a person sees an immediate calamity, G‑d’s salvation shall be in his heart, and he should place his trust in it.”

Elsewhere, Rabbeinu Yonah (commentary to Proverbs 3:7) attributes the commandment of trust to the commandment of fear, suggesting that true fear of G‑d is attained through a complete trust that everything comes from Him. Rabbeinu Yonah also attributes trust to the commandment of faith, suggesting that trust in G‑d is the fullest extension of man’s faith.

However, Chareidim (Commandments Dependent on Thought, 21) cites many opinions that bitachon is an independent commandment in the list of 613 mitzvot. He says, “Complete trust in G‑d is a commandment, as it states, Be complete with the L-rd, your G‑d (Deuteronomy 18:13).” Chareidim goes on to quote Ramban (addendum to Rambam, Positive Commandment 8), who also considers the above-mentioned verse a positive commandment: “Not to seek the future from astrologers or the like; rather, we must believe that everything is from G‑d, and that He can annul all the astrological signs, if we come close to G‑d.” From this we see that it is a commandment to place our full trust in G‑d regarding all our affairs.

Meshech Chochmah (Deuteronomy 10:20) explains the commandment of cleaving to G‑d as a commandment to place our trust in G‑d.

Kinat Sofrim ( Sefer Hamitzvot, Positive Commandment 5) writes: “How can daily prayer not be a biblical commandment when the intent of prayer is also to ask the Creator every day to fill all our material needs without which we cannot live? And it is with that prayer that we yearn for His mercy, because we believe that He oversees everything and that He provides bread to all flesh.”

Both in Torah matters and in worldly matters. The author continues to explain the benefits of our relationship with G‑d when we truly trust in Him. In attributing the power of trust to all areas of life, the author is including every type of person—whether their main pursuit is wealth and materialism, or a pious, ascetic lifestyle, trust in G‑d will be beneficial ( Marpei Lanefesh ).