The fourth introduction: The person should pay strong attention and make great efforts to uphold that which the Creator has obligated him to do as part of his service to Him, both to fulfill His mitzvot and to refrain from doing that which He has exhorted us not to do, in accordance with His requests. For then the Creator will agree to bestow on him the things for which he relies on Him. As our rabbis of blessed memory said ( Avot 2:4): “Make His will like your will, so that He may make your will like His will. Nullify your will before His will, so that He may nullify the will of others before your will.”

וְהַהַקְדָּמָה הָרְבִיעִית, שֶׁתִּהְיֶה הַשְׁגָּחָתוֹ חֲזָקָה וְהִשְׁתַּדְּלוּתוֹ גְּדוֹלָה לְקַיֵּם מַה שֶּׁחִיְּבוֹ בּוֹ הַבּוֹרֵא מֵעֲבוֹדָתוֹ, וְלַעֲשׂוֹת מִצְוֹתָיו, וּלְהִזָּהֵר מֵאֲשֶׁר הִזְהִירוֹ מִמֶּנּוּ, כְּפִי מַה שֶּׁהוּא מְבַקֵּשׁ שֶׁיִּהְיֶה הַבּוֹרֵא מַסְכִּים לוֹ בְּמַה שֶּׁהוּא בּוֹטֵחַ עָלָיו בּוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה "עֲשֵׂה רְצוֹנוֹ כִּרְצוֹנְךָ כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִּרְצוֹנוֹ, בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ" (משנה אבות ב, ד),

When the person acts in accordance with G‑d’s will, G‑d, in turn, will act in accordance with his will and give him what he needs.
Verses are now quoted to support this concept:

As the verse states (Psalms 37:3): Trust in the L-rd and do good, dwell in the land and be nourished by faith. Similarly, it says (Lamentations 3:25): The L-rd is good to those who await Him, to the soul that seeks Him.

וְאָמַר הַכָּתוּב "בְּטַח בַּה' וַעֲשֵׂה טוֹב, שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה" (תהלים לז, ב), וְאָמַר "טוֹב ה' לְקֹוָיו, לְנֶפֶשׁ תִּדְרְשֶׁנּוּ" (איכה ג, כה).

These two verses are quoted as further proof that bitachon must be accompanied with observance of the mitzvot. The first promises reward to a person who not only trusts in G‑d but also does good. Similarly, the second verse states that G‑d is good to those who await, meaning, those who have bitachon, but then it adds to the soul that seeks Him, implying that bitachon itself is insufficient; the person must also seek G‑d, through observance of the mitzvot.

However, as for a person who relies on the Creator for his needs while rebelling against Him, neglecting the observance of mitzvot, how foolish is he and how weak are his knowledge and understanding.

אֲבָל מִי שֶׁיִּבְטַח עַל הַבּוֹרֵא וְהוּא מַמְרֶה אוֹתוֹ, כַּמָּה הוּא סָכָל וְכַמָּה דַעְתּוֹ חֲלוּשָׁה וְהַכָּרָתוֹ,

A person who relies on the Creator for his needs while rebelling against Him, neglecting the observance of mitzvot, how foolish is he and how weak are his knowledge and understanding. We have learned previously that trust will affect good even to the undeserving, because G‑d is kind and has mercy even on sinners. Here, the author is stressing that a person cannot say that, despite his current conduct, he will trust in G‑d that all will be good, and that will be enough to secure G‑d’s blessings. Even if he sees G‑d’s blessings at the moment, he must know that they cannot last forever if he does not do his part in fulfilling G‑d’s wishes ( Marpei Lanefesh ).

Clearly, the author is of the opinion that bitachon will bring blessing even to the undeserving person. This is also the opinion shared by other Jewish thinkers.

Ikarim writes: The verse states (Psalms 32:10), The one who trusts G‑d will be surrounded with kindness. That is to say, even if he is not worthy of good, it is the nature of bitachon to elicit gratuitous Divine kindness upon the one who trusts in G‑d (4:46). If a person has true trust in G‑d, then nothing can hold back the Divine kindness (ibid . ch. 47).

Rabbeinu Bechaya writes: The person who places his trust in G‑d will be removed from his troubled circumstances, even if he was deserving of that trouble ( Kad Hakemach, Bitachon ).

The Yalkut Shimoni (Isaiah 473) writes: When the Jews are in trouble, they pray to G‑d to save them, and G‑d asks them: Is there anyone among you who fears Heaven? And the Jews respond that in the past, in the times of Moses, Joshua, King David, and Samuel, we had such Jews, but now we all walk in the dark. G‑d tells them: Trust in My name (i.e., in My power), and it will stand for you to help you, because I will save all who place their trust in My name.

The intention of the author here is that the person cannot act in a way that contradicts his trust. If he rebels against G‑d, then he lacks trust in Him, and if he trusts Him, he cannot possibly rebel against Him (as the author continues with an analogy of trust between two humans).

However, what is important to know is that if a person commits himself to G‑d and places full trust in Him, then even if he is not deserving (because of the way he acted), G‑d will surely fulfill his wishes ( Likkutei Sichot, vol. 36, p. 4. fn. 35).

Bottom line
If a person commits himself to G‑d and places full trust in Him, then even if he is not deserving, G‑d will surely fulfill his wishes.

For a person knows that if someone is appointed by another to do a specific task, whether he is instructed to involve himself in one of the other’s needs, or whether he is instructed to refrain from a certain matter, and he then goes and disobeys those instructions—when the one who appointed him finds out that he disobeyed the instructions, it will be strong grounds to refrain from doing that which the appointee had relied upon him to do.

כִּי הוּא רוֹאֶה כִּי מִי שֶׁנִּתְמַנָּה לוֹ מִבְּנֵי אָדָם עַל דָּבָר, כְּשֶׁהוּא מְצַוֶּה אוֹתוֹ לְהִתְעַסֵּק בְּצֹרֶךְ מִצְּרָכָיו אוֹ מַזְהִיר אוֹתוֹ מִדָּבָר וְיַעֲבוֹר עַל מִצְוֹתָיו וְיַגִּיעַ לַמְמַנֶּה עָבְרוֹ עַל מִצְוָתוֹ, כִּי יִהְיֶה הַסִּבָּה הַחֲזָקָה לְהִמָּנַע מִמֶּנּוּ הֵעָשׂוֹת מַה שֶּׁבָּטַח עָלָיו בּוֹ.

If this applies with respect to reliance on human beings, all the more so would it apply to someone who disobeys G‑d’s statutes and mitzvot, which He designated for our observance and warned us about them—the hopes of the one who relies on G‑d will be dashed when he rebels against Him, and he will not be fitting to be classified as a person who relies upon G‑d.

כָּל שֶׁכֵּן מִי שֶׁעָבַר עַל חֻקֵּי הָאֱלֹהִים וּמִצְוֹתָיו אֲשֶׁר יָעַד וְהֵעִיד עֲלֵיהֶם, שֶׁתִּהְיֶה תּוֹחֶלֶת הַבּוֹטֵחַ עָלָיו נִכְזָבָה כְּשֶׁיַּמְרֵהוּ, וְלֹא יִהְיֶה רָאוּי לְהִקָּרֵא בְּשֵׁם בּוֹטֵחַ בֵּאלֹהִים,

Rather, he is like the person about whom it says (Job 27:8): For what is the hope of a flatterer who robs, when G‑d casts off his soul? Will G‑d hearken to his cry? And as it says (Jeremiah 7:9): Will you steal, murder, commit adultery, and swear falsely? And then it says in the following verse regarding those people (ibid. 10): Will you come and stand before Me in this house, upon which My name is called? And then it says in the next verse (ibid. 11): Has this house, upon which My name is called, become a cave of degenerate men?

אַךְ הוּא כְּמוֹ שֶׁאָמַר הַכָּתוּב (איוב כז, ח־ט) "כִּי מַה תִּקְוַת חָנֵף כִּי יִבְצָע כִּי יֵשֶׁל אֱלוֹהַּ נַפְשׁוֹ, הֲצַעֲקָתוֹ יִשְׁמַע אֵל," וְאָמַר (ירמיה ז, ט) "הֲגָנוֹב רָצוֹחַ וְנָאוֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר," וְאָמַר (ירמיה ז, י) "וּבָאתֶם וַעֲמַדְתֶּם לְפָנַי בַּבַּיִת הַזֶּה אֲשֶׁר נִקְרָא שְׁמִי עָלָיו," וְאָמַר (ירמיה ז, יא) "הַמְעָרַת פָּרִיצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר נִקְרָא שְׁמִי עָלָיו."

Although the sinner has bitachon, the verse says that it is not effective. And as the verses continue to say, even if he comes to the Beit Hamikdash, it will not serve as a protection for him.