Among the Torah benefits of bitachon:
וּמֵהֶם,
When a person trusts in G‑d, his trust will bring him to turn his heart away from a preoccupation with worldly matters and instead dedicate himself to matters of Divine service.
שֶׁהַבּוֹטֵחַ בֵּאלֹהִים יְבִיאֵהוּ בִּטְחוֹנוֹ לְפַנּוֹת אֶת לִבּוֹ מֵעִנְיְנֵי הָעוֹלָם, וּלְיַחֵד לְבָבוֹ לְעִנְיְנֵי הָעֲבוֹדָה,
In terms of the tranquility of his soul, peace of mind, and lack of worry regarding worldly matters, he can be compared to an alchemist, which is a person who knows how to transform silver to gold, and copper and iron to silver, through his talents and efforts. Such a person—if it were possible—would have little worry regarding his livelihood.
וְיִהְיֶה דוֹמֶה בִּמְנוּחַת נַפְשׁוֹ וְרֹחַב לִבּוֹ וּמִעוּט דַּאֲגָתוֹ לְעִנְיְנֵי עוֹלָמוֹ לְבַעַל הָאַלְכִּימִיָּה, וְהוּא הַיּוֹדֵעַ לַהֲפוֹךְ הַכֶּסֶף לְזָהָב וְהַנְּחֹשֶׁת וְהַבְּדִיל לְכֶסֶף עַל יְדֵי חָכְמָה וּמַעֲשֶׂה.
Alchemist. During the Middle Ages, when Chovot Halevavot was written, the idea of alchemy was attractive, because it promised immense wealth to anyone successful (Pat Lechem).
Moreover, a person who has bitachon is superior in ten ways:
וְאִם הוּא חָזָק בְּבִטְחוֹנוֹ בֵּאלֹהִים יֵשׁ לוֹ עָלָיו יִתְרוֹן בַּעֲשָׂרָה דְבָרִים:
First of all: The alchemist needs specific materials for his work and cannot complete it without them. These tools are not accessible at all times and in all places.
תְּחִלָּתָם שֶׁבַּעַל הָאַלְכִּימִיָּה צָרִיךְ לִדְבָרִים מְיֻחָדִים לַמְּלָאכָה לֹא יֻגְמַר לוֹ דָּבָר זוּלָתָם, וְלֹא יִמְצָאֵם בְּכָל עֵת וּבְכָל מָקוֹם,
The alchemist needs specific materials, etc. Even if an alchemist were successful, he would still need certain materials, which might not always be available, in order to support himself.
Whereas a person who relies on G‑d is not limited at all by any technical difficulties, because G‑d can provide him with livelihood from any source in the world. Therefore, a person who has bitachon can feel even more relaxed and free from worry than the alchemist, because the former’s livelihood is much more secure.
Shaar Habitachon - Gates of Trust (Chayenu)
Take a journey towards confronting and transforming unpredictable and challenging events through genuine trust and tranquil reliance on G-d.
Whereas the person who trusts in G‑d has his sustenance guaranteed from any means available in the world. As the verse (Deuteronomy 8:3) says regarding the manna that the Jews ate in the desert: So that He would make you know that man does not live by bread alone, but by whatever comes from the mouth of the L-rd does man live.
וְהַבּוֹטֵחַ בֵּאלֹהִים טַרְפּוֹ מֻבְטָח לוֹ מִכָּל סִבָּה מִסִּבּוֹת הָעוֹלָם, כְּמוֹ שֶׁאָמַר הַכָּתוּב (דברים ח, ג) "לְמַעַן הוֹדִיעֲךָ כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל כָּל מוֹצָא פִי ה' יִחְיֶה הָאָדָם."
For no means of providing sustenance is lacking from G‑d at any time or in any place. As you know from the story of Elijah with the ravens and with the widow, and from how G‑d sustained him with the coal-baked cake and a flask of water.
כִּי הַסִּבּוֹת אֵינָן נִבְצָרוֹת מִמֶּנּוּ בְּכָל עֵת וּבְכָל מָקוֹם, כַּאֲשֶׁר יָדַעְתָּ מִדְּבַר אֵלִיָּהוּ עִם הָעוֹרְבִים וְעִם הָאִשָּׁה הָאַלְמָנָה וְעוּגַת רְצָפִים וְצַפַּחַת הַמַּיִם,
Elijah with the ravens and with the widow. After Elijah the Prophet proclaimed to the wicked King Ahab and his wife Jezebel that there would be a famine and no rain would fall until Elijah would allow it, G‑d told Elijah to hide from retribution at the brook of Cherith (near the Jordan). G‑d promised that He would command ravens to sustain him there with food, and that Elijah would have water from the brook. Elijah listened to G‑d, and it states: The ravens brought him bread and meat in the morning and bread and meat in the evening. According to the Talmud (Chulin 5a), the ravens took this food from King Ahab’s kitchen.
After the brook dried up—due to lack of rain—G‑d commanded Elijah to go to the city of Tzarfat, where a certain widow would take care of him. Indeed, as he entered the city, the widow was at the city gate collecting wood, and she gave Elijah water to drink. (See I Kings ch. 17).
The coal-baked cake and a flask of water. After the showdown between Elijah and the false prophets of Baal at Mount Carmel, the entire Jewish Nation accepted the Kingdom of G‑d, as well as Elijah’s leadership. Elijah then bade the people to kill all of the false prophets and not let any escape.
Upon hearing this, Queen Jezebel sent a message to Elijah that he would meet the same fate. Elijah escaped to the desert, but he asked G‑d to take his life. Elijah then fell asleep, when an angel tapped him and told him to rise and eat because he had a long journey ahead of him. Elijah looked up and found a coal-baked cake and a flask of water near his head. (See ibid. 19:5-6)
This concept can also be seen in the story of Obadiah with the prophets, about which he said (I Kings 18:13): I hid one hundred men of the prophets of the L-rd—fifty men in each cave—and I provided them with bread and water. And as it says (Psalms 34:11): Young lions suffer want and are hungry, but those who seek the L-rd do not lack any good . And as the preceding verse says (ibid. 10): Fear the L-rd, His holy ones, for there is no lack for those who fear Him.
וּדְבַר עוֹבַדְיָהוּ עִם הַנְּבִיאִים שֶׁאָמַר (מלכים א' יח, יג) "וָאַחְבִּא מִנְּבִיאֵי ה' מֵאָה אִישׁ חֲמִשִּׁים חֲמִשִּׁים אִישׁ בַּמְּעָרָה וָאֲכַלְכְּלֵם לֶחֶם וָמָיִם," וְאָמַר (תהלים לד, יא) "כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדוֹרְשֵׁי ה' לֹא יַחְסְרוּ כָל טוֹב," וְאָמַר (שם י) "יְראוּ אֶת ה' קְדוֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו."
The story of Obadiah, etc. Obadiah was a G‑d-fearing prophet who survived the wrath of the evil King Ahab (the latter apparently was unaware of his allegiances). When the wicked Queen Jezebel had the prophets of G‑d killed, Obadiah, who was spared by the king, saved a hundred prophets. Despite their dire situation, G‑d found a way to feed these prophets (through Obadiah).
The second manner in which a person who has bitachon is superior to an alchemist: The alchemist needs to perform certain actions and procedures in order to produce the silver and gold and cannot reach his goal without them. Additionally, it is possible that the fumes and the smoke that he inhales will cause him to die, as a result of his working continuously and spending long amounts of time toiling with them day and night.
וְהַשֵּׁנִי: כִּי בַּעַל הַכִּימִיָּה צָרִיךְ לְמַעֲשִׂים וְלִמְלָאכוֹת לֹא יִשְׁלַם לוֹ חֶפְצוֹ זוּלָתָם, וְאֶפְשָׁר שֶׁיְּמִיתוּהוּ רֵיחָם וַעֲשָׁנָם עִם הַתְמָדַת הָעֲבוֹדָה וְאֹרֶךְ הַיְגִיעָה בָּהֶם לַיְלָה וְיוֹמָם.
Conversely, a person who relies on G‑d is secure from any mishaps in the present and also feels secure that no bad will happen to him in the future. This is because he believes that anything that happens to him is from G‑d and will, therefore, be a cause of joy and happiness. His sustenance will come to him in a restful, calm, and peaceful manner.
וְהַבּוֹטֵחַ בָּאֵל בְּבִטְחָה מֵהַפְּגָעִים וְלִבּוֹ בָּטוּחַ מִמְּצוֹא הָרָעוֹת, וְכָל אֲשֶׁר יְבוֹאֶנּוּ מֵאֵת הָאֱלֹהִים יִהְיֶה לוֹ לְשָׂשׂוֹן וּלְשִׂמְחָה, וְטַרְפּוֹ בָּא אֵלָיו בִּמְנוּחָה וְהַשְׁקֵט וְשַׁלְוָה,
It will be a cause of joy and happiness. Pat Lechem explains that it is natural—and easily observable—that bad befalls even people who have bitachon. Nonetheless, because this person trusts that everything G‑d does is for the good, he is able to accept whatever comes his way joyfully. Furthermore (and perhaps a more advanced level of trust), the person who trusts in G‑d is constantly happy, because he knows that a challenging situation merely seems like a difficult situation, but inherently it is good.
The Talmud (Taanit 21a) relates a story of the Sage Nachum, who always reacted to misfortune with unyielding optimism—saying that everything G‑d does is for the good. Even when something did not appear to be good, or even seemed bad, Nachum would say, “This, too, is for the good” (gam zo l’tovah). To the extent that people soon began calling him “Nachum Ish (the man of) ‘Gam Zo.’”
Nachum was once sent to the Roman emperor on behalf of the Jewish people to try to persuade him to be kinder to the Jews. He brought along a box filled with gold and diamonds as a gift for the emperor. On the way, he stopped at an inn. Seeing the great treasures, the innkeeper stole the contents of the box and swapped them with sand and soil. The following morning he continued his journey, not knowing of the innkeeper’s actions.
When he finally reached Rome, Nachum presented himself to the emperor, and handed him the box as a gift from the Jewish people. The box was found to contain nothing but sand and soil. The emperor, furiously thinking that the Jews were mocking him, sentenced him to death. Nachum was not dismayed and said, as usual, “This, too, is for the good.”
Elijah the Prophet then appeared in the guise of one of the emperor’s advisers and said, “Caesar, the Jews would certainly not have mocked the emperor. Perhaps this is no ordinary sand and soil.
I once heard that when Abraham, the first Jew, went to battle against the four kings, he threw at his enemies sand and soil, which G‑d then turned into arrows and deadly weapons. Perhaps this sand and soil are of the same kind?”
The emperor, who had been warring against a certain enemy, ordered that this sand and soil be tested at the front. Indeed, the Talmud concludes, a miracle happened: the sand and soil turned into deadly weapons. Nachum was not only exonerated but heaped with reward and praise.
A deeper appreciation of the story: The emperor already possessed many precious gems, so such a gift might not have accomplished its intended goal. Only the “sand,” which looked like a disastrous twist of fate, was truly a precious and unique gift for him.
Therefore, the man who trusts G‑d believes that no matter how dire things appear, they are inherently good and truly the best way to accomplish what he needs to accomplish. Therefore, he is joyous (Likkutei Sichot, vol. 2, p. 394; see also Nedar Bakodesh).
As it says (Psalms 23:2) : He causes me to lie down in green pastures; He leads me beside still waters.
כְּמוֹ שֶׁכָּתוּב (תהלים כג, ב) "בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל מֵי מְנֻחוֹת יְנַהֲלֵנִי."
The third manner in which a person who has bitachon is superior to the alchemist: The alchemist is secretive toward others out of concern for himself. Due to this fear, he is unable to confide in others and receive the necessary advice in order to be successful.
וְהַשְּׁלִישִׁי: כִּי בַּעַל הַכִּימִיָּה אֵינוֹ מַאֲמִין עַל סוֹדוֹ זוּלָתוֹ, מִיִּרְאָתוֹ עַל נַפְשׁוֹ.
Concern for himself. Alchemists were essentially currency counterfeiters, so they feared the government discovering their occupation (Tov Halevanon).
Conversely, a person who trusts in G‑d is not afraid of telling anyone about his trust. On the contrary, he boasts about it, as King David, of blessed memory, said (Psalms 56:12): I trusted in G‑d, I will not fear. What can man do to me?
וְהַבּוֹטֵחַ בֵּאלֹהִים אֵינֶנּוּ יָרֵא מִשּׁוּם אָדָם בְּבִטְחוֹנוֹ, אֲבָל הוּא מִתְפָּאֵר בּוֹ, כְּמוֹ שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תהלים נו, יב) "בֵּאלֹהִים בָּטַחְתִּי לֹא אִירָא מַה יַּעֲשֶׂה אָדָם לִי."
The fourth manner in which a person who has bitachon is superior to the alchemist: The alchemist must either prepare an abundance of gold and silver for a time when he will need it, or prepare just the right amount for the interim.
וְהָרְבִיעִי: כִּי בַּעַל הַכִּימִיָּה אֵינוֹ נִמְלָט מֵהַזְמִין מֵהַזָּהָב וְהַכֶּסֶף הַרְבֵּה לְעֵת צָרְכּוֹ, אוֹ שֶׁלֹּא יַזְמִין מֵהֶם כְּלוּם אֶלָּא כְּפִי שֶׁיַּסְפִּיק לִזְמַן מוּעָט.
If he prepares a lot, he will constantly be afraid that he will somehow lose the silver or gold that he has already produced. He will not be able to feel calm or relaxed due to fear of the king, who might take it away from him, and due to fear of the people who might steal it from him.
וְאִם יַזְמִין מִמֶּנּוּ הַרְבֵּה, יִהְיֶה כָּל יָמָיו מְפַחֵד עַל נַפְשׁוֹ שֶׁלֹּא יֹאבַד מִמֶּנּוּ בְּמִינֵי סִבּוֹת הָאֲבֵדָה, וְלֹא יִשְׁקֹט לִבּוֹ וְלֹא תָנוּחַ נַפְשׁוֹ מִפַּחְדּוֹ עָלָיו מֵהַמֶּלֶךְ וְהָעָם.
If, on the other hand, he only prepares enough gold and silver to last for a short amount of time, a situation might arise whereby he will not be able to produce more due to lack of necessary materials — at a time when he will be in great need of them.
וְאִם לֹא יַזְמִין מֵהֶם אֶלָּא לְמַלֹּאת מַחְסוֹרוֹ זְמַן מוּעָט, אֶפְשָׁר שֶׁיִּבָּצֵר מִמֶּנּוּ הַמַּעֲשֶׂה בְּעֵת הַצֹּרֶךְ הַגָּדוֹל אֵלָיו מִפְּנֵי הִמָּנַע סִבָּה מִסִּבּוֹתָיו מִמֶּנּוּ.
However, a person who trusts G‑d strongly trusts that G‑d will sustain him as He wishes, at the time He wishes, and in the place that He wishes — just as He sustains a fetus in its mother’s womb, and a chick inside the egg, neither of which has an opening through which food can enter to sustain it. G‑d provides each with sustenance even though there seems to be no natural source. Similarly, G‑d provides sustenance for the bird in the air and the fish in the water— both of which lack readily accessible food— and He provides for the ant and the worm despite their frailty.
וְהַבּוֹטֵחַ בֵּאלֹהִים בִּטְחוֹנוֹ חָזָק בֵּאלֹהִים שֶׁיַּטְרִיף אוֹתוֹ כִּרְצוֹנוֹ בְּעֵת שֶׁיִּרְצֶה וּבְמָקוֹם שֶׁיִּרְצֶה, כַּאֲשֶׁר יַטְרִיף הָעֻבָּר בְּרֶחֶם אִמּוֹ וְהָאֶפְרוֹחַ בְּתוֹךְ הַבֵּיצָה אֲשֶׁר אֵין בָּהּ מָקוֹם מְפֻלָּשׁ לְהִכָּנֵס אֵלָיו מִמֶּנּוּ דָּבָר מִחוּצָה, וְהָעוֹף בָּאֲוִיר וְהַדָּגִים בַּמַּיִם, וְהַנְּמָלָה הַקְּטַנָּה עִם חֲלִישׁוּתָהּ,
Contrast this with the fact that sometimes even the lion, despite its strength, lacks sustenance, as it is written (Psalms 34:11): Young lions suffer want and are hungry, but those who seek the L-rd do not lack any good , and as it says (Proverbs 10:3): The L-rd will not starve the soul of the righteous, and as it says (Psalms 37:25): I was young, I also aged, and I have not seen a righteous man forsaken and his children seeking bread.
וְיִבָּצֵר הַטֶּרֶף מֵהָאֲרִי עִם תָּקְפּוֹ בִּקְצָת הַיָּמִים, כְּמוֹ שֶׁכָּתוּב (תהלים לד, יא) "כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדוֹרְשֵׁי ה' לֹא יַחְסְרוּ כָל טוֹב," וְאָמַר (משלי י, ג) "לֹא יַרְעִיב ה' נֶפֶשׁ צַדִּיק," וְאָמַר (תהלים לז, כה) "נַעַר הָיִיתִי גַּם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם."
The fifth manner in which a person who has bitachon is superior to the alchemist: The alchemist is in a constant state of fear and dread due to his occupation. He is afraid of all people— from the most important man in the nation, the king, down to the least important.
וְהַחֲמִישִׁי: שֶׁבַּעַל הַכִּימִיָּה תֵּחַת יִרְאָה וָפַחַד עַל מְלַאכְתּוֹ מִן הַגָּדוֹל וְעַד הַקָּטָן שֶׁבָּעָם.
He is afraid of all people, etc. He is afraid that the king or judges will find out what he is doing and confiscate his gold or silver. Similarly, he is afraid that if other people find out they will inform on him (Pat Lechem).
However, the person who trusts in G‑d will be held in awe by even the great and respectable people. Even the animals and stones will seek to do his will and will cause him no harm, as it says in the psalm of He who dwells in the secret place of the Most High (Psalms 91), from the beginning of the psalm until the end. And as it says (Job 5:19-20): In six troubles He will save you, and in the seventh no harm will touch you. In famine, He redeemed you from death… , and as it continues until the end of the chapter.
וְהַבּוֹטֵחַ בֵּאלֹהִים יִירָאוּהוּ הַגְּדוֹלִים וְנִכְבַּדֵּי בְּנֵי אָדָם, אַף הַחַיּוֹת וְהָאֲבָנִים מְבַקְשִׁים רְצוֹנוֹ, כְּמוֹ שֶׁנֶּאֱמַר בְּמִזְמוֹר (תהלים צא) "יֹשֵׁב בְּסֵתֶר עֶלְיוֹן" עַד אַחֲרִיתוֹ, וְאוֹמֵר (איוב ה, יט־כ) "בְּשֵׁשׁ צָרוֹת יַצִּילֶךָּ וּבְשֶׁבַע לֹא יִגַּע בְּךָ רָע, בְּרָעָב פָּדְךָ מִמָּוֶת" עַד סוֹף הָעִנְיָן.
Until the end of the psalm. In this chapter of Psalms, which the author quotes by its opening verse alone, and in the following quotation of Job, Scripture mentions a special covenant that the person who has bitachon has with the stones of the field and the animals of the wild ( Nedar Bakodesh ).
The sixth manner in which a person who has bitachon is superior to the alchemist: The alchemist is not protected from sickness and disease, which disturb his contentment with his wealth and prevent him from deriving benefit from his possessions. Similarly, they stop the alchemist from enjoying the wealth that he has amassed as a result of his toil.
וְהַשִּׁשִּׁי: שֶׁבַּעַל הַכִּימִיָּה אֵינוֹ בָטוּחַ מֵהֶחֳלָיִים וְהַמַּדְוִים שֶׁמְּעַרְבְּבִין עָלָיו שִׂמְחָתוֹ בְּעָשְׁרוֹ וְאֵינָם מַנִּיחִין אוֹתוֹ לֵהָנוֹת מִמַּה שֶּׁיֵּשׁ לוֹ וְלֹא לְהִתְעַנֵּג בְּמַה שֶּׁהִשִּׂיגָה יָדוֹ.
Conversely, a person who trusts in G‑d is protected from disease and sickness, except for disease and sickness that he is subject to as a means of atonement, or to increase his reward in the next world. As it is written (Isaiah 40:30): Now youths shall become tired and weary, and young men shall stumble. In the following verse (ibid. 31), it says: But those who put their hope in the L-rd shall renew their vigor . And as it says in the verse (Psalms 37:17): For the arms of the wicked shall be broken, but the L-rd supports the righteous.
וְהַבּוֹטֵחַ בַּה' בָּטוּחַ מִן הַמַּדְוִים וְהֶחֳלָיִים, אֶלָּא עַל דֶּרֶךְ הַכַּפָּרָה אוֹ עַל דֶּרֶךְ הַתְּמוּרָה, כְּמוֹ שֶׁכָּתוּב (ישעיה מ, ל) "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ," וְאָמַר (שם לא) "וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ," וְאָמַר (תהלים לז, יז) "כִּי זְרוֹעוֹת רְשָׁעִים תִּשָּׁבַרְנָה וְסוֹמֵךְ צַדִּיקִים ה'."
Atonement. The calamity has befallen him to atone for a sin that he transgressed, and the suffering is cleansing his body so that when he passes away, his soul will leave this world in the same pure state as when it entered. By being punished physically in this world, he will not need to be punished for the sin in the World to Come, because mild suffering in this world saves a person from severe punishment in the World to Come (Tanya, Iggeret Hakodesh, Epistle 12; Lubavitcher Rebbe’s commentary to Lessons in Tanya).
Increase his reward in the next world. Another reason for suffering, the author explains, is that physical pain in this world is exchanged for spiritual reward.
The Talmud (Menachot 29b) teaches that when Moses was shown the death of Rabbi Akiva—whose skin was scraped with metal forks by the Romans—Moses asked G‑d, “Is this the reward of Torah study?” G‑d replied, “ Shtok. Kach alah birtzoni.” This generally translates as, “Silence. This is My will.” However, it can also be understood on a mystical level through a more literal translation of the words: “Silence, (because) through (this physical pain), he will be elevated to (be connected and cleave with) My (supernal) will (Manoach Halevavot).
According to Marpei Lanefesh, the increased reward the author speaks of refers to pain that is inflicted upon a person so as to increase his good fortune later on in life.
The seventh manner in which a person who has bitachon is superior to the alchemist: There is a possibility that the alchemist will not be able to use his gold and silver to obtain his food, because food might not be accessible in his city at certain times. As it says (Ezekiel 7:19): They will cast their silver into the streets. Similarly, it says (Zephaniah 1:18): Neither their silver nor their gold will be able to save them.
וְהַשְּׁבִיעִי: שֶׁבַּעַל הַכִּימִיָּה אֶפְשָׁר שֶׁלֹּא יַגִּיעַ אֶל מְזוֹנוֹ בְּמַה שֶּׁיֵּשׁ אֶצְלוֹ מִן הַזָּהָב וְהַכֶּסֶף מִפְּנֵי שֶׁלֹּא יִהְיֶה הָאֹכֶל נִמְצָא בְּעִירוֹ בִּקְצָת הָעִתִּים, כְּמָה שֶׁנֶּאֱמַר (יחזקאל ז, יט) "כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ," וְאָמַר (צפניה א, יח) "גַּם כַּסְפָּם גַּם זְהָבָם לֹא יוּכַל לְהַצִּילָם."
They will cast their silver into the streets. Ezekiel prophesied that at times of famine, the Jewish people’s gold and silver would not be of any help to them, and they would therefore throw it out into the streets.
Conversely, a person who trusts in G‑d will not lack food at any time or place, until the end of his days, as it says (Job 5:20): In famine, He redeemed you from death, and as it says (Psalms 23:1): The L-rd is my shepherd; I shall not lack. Similarly, it says (Psalms 37:17): They will not be ashamed in time of calamity, and in days of famine they will still be satisfied.
וְהַבּוֹטֵחַ בַּה' לֹא יִבָּצֵר מִמֶּנּוּ מְזוֹנוֹ בְּכָל עֵת וּבְכָל מָקוֹם עַד סוֹף יָמָיו, כְּמוֹ שֶׁנֶּאֱמַר (איוב ה, כ) "בְּרָעָב פָּדְךָ מִמָּוֶת," וְאָמַר (תהלים כג, א) "ה' רֹעִי לֹא אֶחְסָר," וְאָמַר (תהלים לז, יט) "לֹא יֵבֹשׁוּ בְּעֵת רָעָה וּבִימֵי רְעָבוֹן יִשְׂבָּעוּ."
The eighth manner in which a person who has bitachon is superior to the alchemist is that the alchemist is unable to remain in one place out of fear that his secret will be revealed.
וְהַשְּׁמִינִי: שֶׁבַּעַל הַכִּימִיָּה אֵינֶנּוּ מִתְעַכֵּב בְּשׁוּם מָקוֹם, מִיִּרְאָתוֹ שֶׁמָּא יִתְגַּלֶּה סוֹדוֹ.
Fear that his secret will be revealed. In the third manner in which the person who has bitachon is superior to the alchemist, the author says that the alchemist, fearing his secret will be revealed, will be unable to confide in others to get the advice he may need. Here the author is adding that as a result of fear that his secret may be revealed, he is constantly on the move and never feels comfortable staying in one place.
However, a person who trusts in G‑d is secure living in his land and has peace of mind living in the place in which he lives, as it is written (Psalms 37:3): Trust in the L-rd and do good; dwell in the land and be nourished by faith. Similarly, it says (Psalms 37:29): The righteous will inherit the land and dwell forever in it.
וְהַבּוֹטֵחַ בֵּאלֹהִים בְּבִטְחָה בְּאַרְצוֹ וּבִמְנוּחַת נֶפֶשׁ בִּמְקוֹמוֹ, כְּמוֹ שֶׁכָּתוּב (תהלים לז, ג) "בְּטַח בַּה' וַעֲשֵׂה טוֹב שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה," וְאָמַר (שם כט) "צַדִּיקִים יִירְשׁוּ אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶיהָ."
The ninth manner in which the person who has bitachon is superior to the alchemist: The alchemist’s alchemy will not accompany him in the end of his days, in the World to Come. Even in this world he will gain nothing other than freedom from poverty and from reliance on other people.
וְהַתְּשִׁיעִי: שֶׁבַּעַל הַכִּימִיָּה לֹא תְלַוֶּנּוּ הַכִּימִיָּה שֶׁלּוֹ בְּאַחֲרִיתוֹ וְלֹא יַשִּׂיג בָּהּ בָּעוֹלָם הַזֶּה זוּלַת הַבִּטָּחוֹן מִן הָרִישׁ וְהַצֹּרֶךְ לִבְנֵי אָדָם.
Conversely, the person who trusts in G‑d finds that the reward for his trust will accompany him both in this world and in the World to Come. As it is written (Psalms 32:10): But one who trusts in the L-rd, kindness will encompass him. Similarly, it says (Psalms 31:20): How abundant is Your goodness that You have hidden for those who fear You.
וְהַבּוֹטֵחַ בַּה' יְלַוֶּנּוּ גְּמוּל בִּטְחוֹנוֹ בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא, כְּמוֹ שֶׁכָּתוּב (תהלים לב, י) "וְהַבּוֹטֵחַ בַּה' חֶסֶד יְסוֹבְבֶנּוּ," וְאָמַר (תהלים לא, כ) "מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ."
The tenth manner in which a person who has bitachon is superior to the alchemist: If the secret cause of the alchemist’s wealth becomes known to others, it will be the cause of his death, because his efforts and labor are contrary to the rules of nature. Therefore, G‑d, Who controls everything, will cause a ruler to rule over the alchemist and kill him, if the alchemist is unable to conceal his secret.
וְהָעֲשִׂירִי: שֶׁבַּעַל הַכִּימִיָּה אִם יִוָּדַע עִנְיָנוֹ תִּהְיֶה סִבַּת מוֹתוֹ, מִפְּנֵי שֶׁמַּה שֶּׁהוּא מִשְׁתַּדֵּל וְטוֹרֵחַ בּוֹ הֵפֶךְ הַנְהָגַת הָעוֹלָם, וּמַנְהִיג הַכֹּל יַשְׁלִיט עָלָיו מִי שֶׁיְּמִיתֵהוּ כְּשֶׁאֵינוֹ יוֹדֵעַ לְהַעֲלִים אֶת סוֹדוֹ.
Will cause a ruler to rule over the alchemist and kill him. This is based on the Talmud (Brachot 55a), which states that there are times when G‑d would not punish a person. However, if that person places himself in a dangerous situation, G‑d, so to speak, is reminded of his sins and punishes him at that time.
Here, too, as long as the alchemist is able to conceal his secret from the king, he will not be punished by G‑d. However, once his secret is revealed and he is in a dangerous situation, G‑d punishes him (Marpei Lanefesh).
Conversely, regarding a person who trusts in G‑d, when his trust in G‑d is publicly revealed, he will become greater in the eyes of the creations and people will honor him. Those people will be blessed due to their proximity to him or even at the mere sight of him, and he will be the cause for improvements in his city. Additionally, the person who has bitachon will also push away harm from the people of his place of living.
וְהַבּוֹטֵחַ בַּה' כַּאֲשֶׁר יִוָּדַע בִּטְחוֹנוֹ יִגְדַּל בְּעֵינֵי הַבְּרִיּוֹת וִיכַבְּדוּהוּ בְּנֵי אָדָם וְיִתְבָּרְכוּ בְּקִרְבָתוֹ וּבִרְאִיָּתוֹ, וְיִהְיֶה גוֹרֵם לְתַקָּנַת עִירוֹ וְלִדְחוֹת הַפְּגָעִים מֵעַל אַנְשֵׁי מְקוֹמוֹ,
Those people will be blessed. They will be praised for the merit of being close to the righteous man who has bitachon. Alternatively, it is to be taken literally—they will be blessed for being close to the person who has bitachon (Pat Lechem and Marpei Lanefesh).
As it is written (Proverbs 10:25): The righteous is the foundation of the world . And as we see with the story of Lot and Zoar (see Genesis 19:21).
כְּמוֹ שֶׁכָּתוּב (משלי י, כה) "וְצַדִּיק יְסוֹד עוֹלָם," וּכְעִנְיַן לוֹט בְּצוֹעַר.
Dedicate himself to matters of Divine service. A primary disturbance of man’s Divine service is material worry: How will he provide for his family? How will he attain his needs? A person who trusts that G‑d will provide will not have to battle these concerns, and this peace of mind will allow him to dedicate himself to Divine service (Marpei Lanefesh).