Chapter Seven - Part 2: The Progress of Trust

The author now illustrates how a person’s bitachon evolves from infancy onward in accordance with his understanding:

The level of trust of those who trust in G‑d is based on the level of their understanding of G‑d’s greatness. The power of a king and the awe that he inspires do not derive from his physical body but from his inner ability and the position that he represents. And although when a person sees a king, he only sees the royal body as it is clothed in garments, the person still trembles, regardless of how many garments the king wears, because he can discern the awesome royal presence. Similarly, when it comes to G‑d, there is earth and heaven, and all the heavenly galaxies, etc. These are all garments for the energy of the infinite G‑d, Who is present within them and sustains them. Emunah, faith, which has the same etymology as the word for training and repetition, must also be developed—i.e., the person must constantly train himself to think that what the physical eyes see is external and merely a garment, but, in truth, everything is all G‑d, Who constantly watches over him ( Tanya, Likkutei Amarim, ch. 42).

A very young baby doesn’t even recognize his mother; he only recognizes his mother’s bosom and sees it as his source of nourishment. Due to his lack of understanding, he doesn’t realize that it is his mother who is taking care of him.

When he comes to realize that everything his mother provides for him comes from his father, he turns to rely on his father instead of his mother.

When he comes to realize, etc. He comes to realize this, because although it is his mother who generally takes care of him, his father is intermittently there to protect him from harm (See Nedar Bakodesh and Pat Lechem ).

The author now uses the following story to illustrate how relying on one’s own strength is a terrible mistake:

All the good that he received until now was, in truth, from the kindness of G‑d toward him. He sees that his father is involved in a material trade, so he thinks that it is the trade that he needs to place his trust in, and he is not yet intelligent enough to understand that there is a more primary cause for success—G‑d ( Tov Halevanon ).

Ultimately a person cannot rely on his own capability, because he might lose that capability to provide for himself—as seen with the scribe.

The author now returns to speak about how the person’s trust evolves according to his understanding:

Relying on his hand to provide his livelihood. The author is demonstrating that putting trust in a skill or trade is futile, because it has no independent good and needs G‑d’s grace to even exist ( Nedar Bakodesh ).

While this person realizes that he cannot rely on his own capability, he relies on the fact that other people will help him in his time of need.

Some examples:

This person relies on himself and on others, but when it comes to something for which he knows that no one else can help him, such as a flood or a plague, he turns to rely on G‑d.

The author cites a verse describing such a person:

This verse discusses how the Jewish people were serving idols, yet at the time of their misfortune they turned to G‑d to ask Him to save them.

Since this person is relying on G‑d for all matters, it seems unnecessary to engage in any means of pursuing his livelihood at all.

The author explains that having achieved this level of bitachon, indeed, that person engages in the pursuit of a livelihood only because G‑d has instructed him to do so.

That person engages in the pursuit of livelihood only because G‑d has instructed him to do so. His trust is not that G‑d can find him an easy trade but he then feels disconnected from it; rather, he is involved in the trade because G‑d wants his involvement in a trade and that is the way G‑d will sustain him ( Tov Halevanon ).

Realizing that everything that happens to him is because of G‑d’s compassion for him, he will rejoice with whatever comes his way, and he will not desire anything other than that which has been chosen for him by G‑d.

He will feel desolate when not pondering His greatness. Every moment of his day, at home or traveling, awake or asleep, he will want to be dedicated to G‑d alone ( Manoach Halevavot ).

All actions, speech, and thought that are not for G‑d are futile and carry evil undertones. This is called sitra achara— the other side—because it is not the side of holiness, which is the place where G‑d is “invited in.” And G‑d will only rest upon someone who is subservient ( Tanya, Likkutei Amarim, ch. 6).

King Solomon says (Proverbs 3:6): Know Him in all your ways, which means that we not only utilize all our material needs for the sake of G‑d, but that we find Divinity within them. The idea expressed here is that the Divine is not only found within a commandment but everywhere—in our food, drink, and sleep—so long as we want Him there. And if we search for Him, we will find Him.

This idea is connected to the purpose of creation—making a dwelling place for G‑d in this world. It is the idea that within the “nature” of the world—materialism and physicality—which seems antithetical to G‑d, we make a place for Him to dwell by inviting Him into all aspects of our lives ( Likkutei Sichot, vol. 10, p. 104 ff. ; vol. 11, p. 114).

He will be so happily preoccupied with the love of G‑d. King David says (Psalms 149:2): Israel, rejoice in your Maker. This means that every Jewish person must rejoice in the happiness of G‑d, and that G‑d’s happiness lies in the making of a dwelling place for Him in this physical world. G‑d is most “happy” when we see the world as Divine and transfer the darkness of the world into the light of G‑d—i.e., when we develop our belief and understanding of Him to a state that the entire world is a dwelling place for Him, and that clearly everything is in essence one single unit that express Divinity ( Tanya, Likkutei Amarim, ch. 33).

It will stop him from rejoicing with the other people, who rejoice in the matters of this world. A human being must consider which pleasures are meaningless and, therefore, folly to pursue, and which pleasures befit his status as the prime G‑dly creation who was granted a mind and soul.

In other words, there are many levels of pleasure. A person can definitely find pleasure in gourmet food, but that is a very external appreciation of life—he is impressed by his palate. A more refined pleasure would be that of a sweet melody, but while that is more impressive, it still lacks the sophistication of a sensitive feeling, such as doing a favor for another.

Yet, when a person considers his G‑d-given qualities—i.e., he differs from all other creations in that he has a Divine soul—he must search for a pleasure that befits his quality; otherwise he is wasting his talents. Such a person must find a pleasure that defies his natural and animalistic instincts, because they are coarse and external; he must find a deep and meaningful pleasure—a pleasure in spirituality and G‑d ( Kuntreis Umaayan, sec. 1).

He will be so happily preoccupied with the love of G‑d that it will stop him from rejoicing with the other people, who rejoice in the matters of this world. A person in such a state does not serve G‑d for a personal reward; he serves G‑d because he is delighted at G‑d’s pleasure. To him, “One hour of repentance and good deeds in this world is better than the entire World to Come” ( Avot 4:17). For the former is G‑d’s desire and the latter is his own desire ( Manoach Halevavot ).

A person who serves G‑d for the sake of a portion in the World to Come is also serving for his own sake; he is merely seeking a more spiritual reward. True Divine service is serving G‑d because he is His servant and wants to fulfill His will.

The Alter Rebbe, Rabbi Shneur Zalman of Liadi, would regularly declare: “I don’t want any of them—not Your Garden of Eden, not Your World to Come—all I want is You alone.”

Obviously the Garden of Eden and the World to Come are highly spiritual states of consciousness, but this is precisely the deficiency that caused the Alter Rebbe to decry it. It is a spiritual state of being and a consciousness of man. True, it is lofty, but it is still a product of creation. It is an emanation from G‑d’s essence. The Alter Rebbe desired to be in tune with G‑d Himself—His essence that is beyond any “expression” of Him. He didn’t want an “expression” of G‑d that is limited and defined. He wanted G‑d alone.

It is this Divine essence that is connected with our ultimate purpose—to create a dwelling place for G‑d. All “expressions” of G‑d are a reduction of His immense energy—His undefined and infinite qualities. These expressions are important in creating the world, because we need a contraction of the Divine energy to create the world, but they don’t necessarily allow for the purpose of creation.

Individuals who focus on spiritual benefit lie “stagnant” in their “spiritual state,” and this does not allow them to see redemptive qualities in a materialistic and “unholy” world. It is the essence of G‑d, which has no definition or limitation, and it desires, allows, and eventually finds a dwelling place in this lowly world ( Sefer Hamaamarim Melukat, vol. 3, p. 106 ff. ; Likkutei Sichot, vol. 16, p. 140 ff. ).