G‑d knows all his thoughts, deeds, and misdeeds. Although the concept of G‑d’s omniscience was mentioned earlier among the list of seven qualities that a person must believe that G‑d possesses, it is repeated here, because here it is referring specifically to G‑d’s knowledge of the behavior of the person vis-à-vis his service of G‑d and how genuine his bitachon is ( Pat Lechem ).
The second introduction: The person should know and it should be clear to him that the Creator is watching over him and that nothing is concealed from Him— neither those actions that the person performs in public and are revealed for others to see, nor those actions that the person performs in private and are hidden from others. Even his thoughts are not concealed from G‑d, neither those that are hidden from other people, nor those that are apparent through his speech and actions. G‑d also knows if the person’s reliance on Him is wholehearted or not.
וְהַהַקְדָּמָה הַשֵּׁנִית, שֶׁיֵּדַע וְיִתְבָּרֵר אֶצְלוֹ כִּי הַבּוֹרֵא יִתְבָּרֵךְ מַשְׁקִיף עָלָיו וְאֵין נֶעְלָם מִמֶּנּוּ נִגְלֵהוּ וְנִסְתָּרוֹ וּצְפוּנוֹ וְנִרְאֵהוּ, וְאִם בִּטְחוֹנוֹ בֵּאלֹהָיו בְּלֵב שָׁלֵם אִם לֹא,
G‑d also knows if the person’s reliance on Him is wholehearted or not. This second preface mandates that for the benefits of trust to be manifest, the trust must be real. A person cannot pay lip service to his trust, saying he has bitachon but failing to contemplate what he is saying or truly meaning it ( Marpei Lanefesh ).
According to the Pat Lechem, this preface mandates that a person should know that G‑d is observing him to see if his trust is truly complete.
Strengthening Trust: G‑d could have given the manna to the Jews in the desert for a month or two at a time. Why, then, did He give it daily? It was in order to train them in bitachon. They had to develop their trust in G‑d daily—that He would provide them with their needs for that day ( Rabbeinu Bechaya, Exodus 13:17).
The Alter Rebbe, Rabbi Shneur Zalman of Liadi, explains emunah as follows: The main thing is for the person to accustom himself—to habituate his thoughts continuously—so that they are imprinted in his heart and mind, that everything he sees with his eyes—the heavens and earth and all they contain—all constitute the outer garments of the King, the Holy One, blessed be He. In this way he will (also) constantly remember their inwardness and vitality, which is G‑d. This is also implicit in the word emunah (faith), which is a term that also indicates training—the person accustoms himself, like a craftsman who trains his hands, and so forth.
[The word emunah is etymologically rooted in the word uman (artisan). In order to be successful, an artisan with a talent for painting, pottery, and the like must habituate and train his hands. The same is true of faith in G‑d: Every Jew possesses faith. However, for this faith to be actualized, and for a person’s actions to be in consonance with it, he must habituate and train himself to recognize the G‑dliness in everything.] ( Tanya, Likkutei Amarim, ch. 42; Lessons in Tanya ibid . ).
The following is a letter from the Lubavitcher Rebbe to a recipient whom he felt was lacking in trust:
“Just now I dispatched a telegram to you (in which is written): ‘I am extremely surprised at your low spirits. You should follow the directives of two medical specialists and strengthen your trust in G‑d, Who will certainly restore you to your former health. I wait to hear good tidings. With blessings for a speedy recovery.’”
(The Rebbe continues:) “A person studies and studies (regarding Divine Providence, etc.), but when it comes to practical application, where is the trust? You should study Shaar Habitachon (the Gate of Trust) in Chovot Halevavot three or four times . It is self-understood that I do not mean that you should study it all in one time, but in the course of a few weeks” ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 21, p. 131).
In another letter, the Lubavitcher Rebbe writes: “You must be strong in your trust that G‑d will lead you in a proper path and bring you success in your holy work. And if doubts regarding this enter your mind, this does not indicate a doubt regarding your ability; rather, this indicates a weakness in your trust.
And the remedy for this is to study Shaar Habitachon in Chovot Halevavot, and, more generally, to be bound to the Tree of Life—the study of Chasidut, and to participate in a Chasidic farbrengen with genuine Chasidic joy, on a frequent basis, to be happy and to make others happy” ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 4, p. 318).
As the verse says (Psalms 94:11): The L-rd knows the thoughts of man—that they are vanity. And as it says (Proverbs 24:12): Surely He understands the inner recesses of a person’s heart. And as it says (I Kings 8:39): For You alone know the hearts of all people.
כַּאֲשֶׁר אָמַר הַכָּתוּב "ה' יוֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי הֵמָּה הָבֶל" (תהלים צד, יא), וְאָמַר "הֲלֹא תוֹכֵן לִבּוֹת הוּא יָבִין" (משלי כד, יב), וְאָמַר "כִּי אַתָּה לְבַדְּךָ יָדַעְתָּ אֶת לְבַב כָּל בְּנֵי הָאָדָם" (דברי הימים ב' ו, ל).
When this becomes clear to the person who relies on G‑d, then he will understand that it is improper to claim that he is a person who relies on G‑d, may He be exalted, as a result of his verbal expression —without true reliance on Him in his heart and in private. If he merely verbally claims to have bitachon, then he will be on the level of those about whom the verse says (Isaiah 29:13): With his mouth and with his lips he honors Me, but he distances his heart from Me.
וּכְשֶׁיִּתְבָּרֵר זֶה לַבּוֹטֵחַ, אֵין רָאוּי לוֹ לִטְעוֹן שֶׁהוּא בּוֹטֵחַ בֵּאלֹהִים יִתְעַלֶּה בְּדִבּוּרוֹ, מִבְּלִי שֶׁיִּבְטַח עָלָיו בְּלִבּוֹ וּבְמַצְפּוּנוֹ, וְיִהְיֶה בְּמַעֲלַת מִי שֶׁנֶּאֱמַר עֲלֵיהֶם "בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי" (ישעיה כט, יג).
When this becomes clear to the person who relies on G‑d, etc. When he realizes this, he cannot claim that G‑d did not fulfill his desires despite his bitachon. Instead, he will realize that his bitachon was not genuine, and that this lack of genuineness was the reason why his desires were not fulfilled by G‑d ( Nedar Bakodesh ).
It is improper to claim that he is a person who relies on G‑d, may He be exalted, as a result of his verbal expression—without true reliance on Him in his heart. This is most notable when we recite in our daily prayers various verses that express man’s trust in and dependence on G‑d.
For example the prayer, Our soul yearns for G‑d, for He is our rescuer and protector. Our hearts will be happy, for in His holy name do we trust. G‑d, may Your kindness be upon us, as we have hoped for You. Or words from the liturgy, such as, For in Your holy, great, and awesome name did we trust, and Give a great reward to all those who trust in Your name sincerely. The person must ensure that he is truly aware of what he is saying and mean it ( Marpei Lanefesh ).
