Faith and Trust

Bread from Heaven

One1 of the fundamental principles a person should continuously endeavor to cultivate is “[the belief] that his entire sustenance comes to him through Divine Providence.”2 For this reason, our Sages state3 that it is desirable to recite the passage concerning the manna4 every day.5

In the first edition of his Shulchan Aruch,6 the Alter Rebbe elaborates on the above teachings as follows: “One should… read the passage concerning the manna in order to fortify his faith that all his provisions are granted to him by Divine Providence. For the Holy One, blessed be He, specifically provided every man with an omer [of manna] for every member of his household; as it is written,7 ‘When they measured it by the omer, he who had gathered much had no excess, and he who had gathered little was lacking nothing.’ ”

In his revision of that text,8 however, the Alter Rebbe gives a somewhat different rationale for the practice of reading the passage about the manna: “[It is proper to recite every day…] the passage concerning the manna, [to spur] one’s trust (bitachon) in G‑d Who provides one with his daily bread.”

There are two differences between these two passages:

(a) In the revised version, instead of placing the emphasis on faith (emunah), the Alter Rebbe speaks of trust (bitachon).

(b) He does not focus on the fact that Divine Providence granted every man with “an omer [of manna] for every member of his household,” but that the ongoing provision of the manna, “every day its daily portion”9 should evoke one’s trust that G‑d will grant every man his daily bread.

These two distinctions appear to be dependent on each other. The concept that “the Holy One, blessed be He, specifically provided every man with an omer [of manna] for every member of his household — “he who had gathered much had no excess, and he who had gathered little was lacking nothing” — strengthens a Jew’s faith that his sustenance does not come [from his individual strivings], from “my strength and the power of my hand,”10 but from G‑d’s Providence. The daily descent of the manna demonstrated clearly that a man’s activities had no effect on the quantity of food that G‑d ordained and granted him.11

Trust, by contrast, implies not only that a person believes that his sustenance comes from G‑d, but also that we rely on Him, with absolute certainty, to provide it. The concept of trust derives from the fact that G‑d granted people their daily portions of manna constantly and consistently, in a way that allowed them to rely on it utterly, with no tinge of anxiety.

Something, however, remains unexplained: Why does the Alter Rebbe initially focus on the concept of faith, but in his later work place the emphasis on “[spurring] one’s trust in G‑d Who provides every man with his daily bread”?

Faith is Constant, Trust is Immediate

One of the differences between emunah, faith, and bitachon, trust, is that emunah is a constant factor in one’s life. A believer accepts the axioms he believes in with absolute certainty, seeing them as givens. Therefore they are constant factors in his life.

This applies even when his emunah involves principles that do not immediately affect his actual life,12 e.g., the concept that “one’s provisions are granted to him by Divine Providence.” It is not appropriate to say that one believes this concept only during the time that he is involved with earning his livelihood. On the contrary, this emunah is a constant.

With regard to bitachon, by contrast, a person’s certainty and reliance on G‑d with regard to his livelihood is a feeling that is aroused when he is in need.13 When a person is involved in working to earn his livelihood, he trusts G‑d, confident that “G‑d your L‑rd will bless you in all that you do,”14 aiding his efforts so that they that they will bring him sustenance.

To cite another instance: When a person finds himself in a distressing situation and does not see any possibility of being saved by natural means, he does not wonder in despair,15 “From where will my help come?” Rather, by virtue of his bitachon, he trusts with certainty that G‑d, Who is the Master of nature and can alter any situation as He desires,16 will assuredly help him. He knows that “My assistance is from G‑d, Maker of heaven and earth.”17 Moreover, his bitachon itself serves as a medium that draws down the deliverance from G‑d and the satisfaction of his needs.

To Elicit Divine Blessing

This highlights one of the fundamental dimensions of the quality of bitachon. Bitachon means18 that a person relies on G‑d to bring him the kind of good that is manifestly and recognizably good.19 The intent is not only that G‑d knows that what the person is undergoing is for his good, but also that the person himself should be able to appreciate that his circumstances are good.

Seemingly, the person may have been placed in that distressing situation because his conduct was deficient and he is deserving of Divine retribution. If so, what foundation can there be for his bitachon20 that G‑d will certainly (not punish him, even though the punishment is ultimately for his own good, but instead) will grant him revealed and recognizable good? Moreover, how can his bitachon be absolute and genuine to the extent that his mind is at ease? How can he be certain beyond all doubt that he will not be punished (even though that, too, would be for his good), and instead is certain that he will be granted the kind of good that is recognizable as such?21

This may be explained as follows: When a person displays the above degree of utter bitachon in G‑d and — regardless of the outlook predicted by the workings of nature — has simple and absolute trust that G‑d will provide him with overt and revealed good, G‑d responds, characteristically,22 “measure for measure.”23 Though Divine beneficence would not be warranted according to ordinary calculations, the person’s bitachon itself serves as a medium to draw down positive influence from Above. G‑d grants such a person revealed good,24 without considering at all whether he is worthy of it.25

A Meal from the King’s Hand

The degree of trust asked of man can be understood by considering the conduct of R. Yeissa the Elder.26 Every day, he would prepare his meal only after first having asked that his food come from G‑d. As he would say, “We will not prepare the meal until it is given by the King.”27

Now, this calls for explanation. Since the food for the meal was already in his possession and only needed to be prepared (“He had food for that day”28 ), what is the meaning of his request that G‑d grant him his food?29

This could be understood as follows:

The Sages teach30 that Yosef was punished for having requested of the chief butler, “Mention me to Pharaoh.”31 On this teaching, Rabbeinu Bachaye comments:32 “Heaven forbid that Yosef the Righteous should make his trust depend on the chief butler; he trusted in G‑d alone. He only meant that G‑d had engineered his encounter with the chief butler so that He could perform a miracle through him.”

Why, then, was Yosef punished?

“Because in the chief butler he sought a medium, a causal link33 (through which G‑d would send him his salvation) — and it is not fitting that tzaddikim of his stature should seek a causal link. This is why he was punished. He should have trusted only that the Holy One, blessed be He — the Cause of all causes — would provide him with the appropriate causal link, without his seeking it.”

This comment has been queried:34 Speaking of bitachon (trust),the author of Chovos HaLevavos writes that there is an obligation to be concerned with causal links, and he supports this claim with several proofs.35 Why, then, was Yosef punished?

In resolution, it has been explained36 that trust exists at two levels:

(a) The Natural Mode: Sometimes G‑d relates to [a person] in such a way that “things [such as Divinely-bestowed blessings] are elicited — and they proceed to descend — in an orderly manner according to the pattern of nature.”37 (As expressed in the language of Chassidus, this mode of descent characterizes the flow of Divine energy that is called memaleh kol almin — Divinity that is immanent in all the worlds.) When G‑d relates to a person in such a way, he should seek an appropriate medium and create a natural vessel or conduit, because this particular mode of Divine influence is reaching him in a way that is vested in nature.

(b) The Supernatural Mode: Sometimes a person perceives that G‑d is relating to him in such a way that “things [such as Divinely-bestowed blessings] are elicited and drawn downward in a manner that does not accord with the pattern of nature.”37 (As expressed in the language of Chassidus, this mode of descent characterizes the flow of Divine energy that is called sovev kol almin — Divinity that transcends all the worlds.) When G‑d relates to a person in such a way, a higher level of trust is demanded of him. He is expected to “trust in G‑d’s direction alone and to take no steps whatever, only to trust that G‑d will certainly help him by arranging an appropriate medium.”38

To revert to the above question as to why Yosef the Righteous should have been punished for seeking a natural medium through which his salvation should come: Since through his avodah he was constantly connected with the latter, supernatural mode of Divine influence,39 he ought to have conducted himself at the loftier level of trust.

Working Within Nature and Stepping Above It

The distinction between the above two levels in the attribute of trust is also apparent while one is fashioning a medium.40

Why, at the first level, is a person required to make a vessel? Because when G‑d relates to him in such a way that “[Divinely-bestowed blessings] are elicited… according to the pattern of nature,”37 nature and natural processes acquire a certain standing in his mind. This is why he must seek a conduit or a medium through which the Divine blessings will be conveyed.

This is not the case with a person who trusts at a loftier level — who needs “to take no steps whatever, only to trust in G‑d.” In his mind, the processes of nature are of no account. (This is why he needs no medium nor vessel.) Hence, even when a natural medium or conduit for his livelihood exists, he does not consider his livelihood to be any nearer to him than if it did not exist. Because the medium or vessel in their own right are of no account in his eyes, he knows only that he receives everything directly from G‑d — and indeed, the medium or vessel were created for him41 by G‑d, together with his livelihood.

This also explains why R. Yeissa the Elder42 would say, “We will not prepare the meal until it is given by the King,” even though “he had food for that day.” For his trust was such that he perceived every single activity not as his own doing, but as given by G‑d.43 Hence, even when the food was already in his home, in his possession, and needed only to be prepared, he felt that it was not his food — that he was taking his food and preparing it — but that “it was given by the King.” At this present moment, G‑d was giving it to him. This, too, he therefore had to request of G‑d, just as he would ask G‑d for his food when it was not in his possession.

Longing for His Kindness

The above concept enables us to understand another aspect of the conduct of R. Yeissa the Elder.

From the language of the Zohar — “R. Yeissa the Elder would prepare his meal every day only after first having asked…” — it would appear that this was his practice even on Shabbos.44 Now, Shabbos is not a timefor making one’s material requests. How, then, did this sage ask for food even on Shabbos?

In the light of the concept discussed above, the problem is solved. Requesting one’s material needs on Shabbos is out of place when the individual is focusing on himself, when he is requesting that his needs and wants be filled. Not so the prayer of R. Yeissa the Elder. What impelled his prayer was the very fact that he was utterly devoid of self-concern — to the extent that at every single step he felt that everything depended on G‑d, in the spirit of the verse, “[G‑d desires…] those who long for His kindness.”45 And, as the Zohar46 comments, “These are the people who yearn and wait every single day to ask the Holy One, blessed be He, for their provisions.” In other words, their prayer simply expresses the fact that they are “longing for His kindness.”47 Their prayer voices their feeling that everything comes only as an act of G‑d’s lovingkindness.

And praying for food in this manner is in place even on Shabbos.

Not Only for the Select Few

True, the above-described conduct of R. Yeissa the Elder is not equally appropriate to everyone. Nevertheless, a touch of it48 is applicable to everyone,49 at least at certain times.

And here, it could be suggested, lies the difference between weekdays and Shabbos. During the six weekdays, when a Jew lives his life as set out in the Shulchan Aruch50 — going about his affairs, doing his business honestly, preoccupied with his livelihood — he trusts in G‑d at the level at which one seeks a natural medium,51 because he cannot be expected to utterly transcend nature and to trust at the superior level.52 Shabbos, by contrast, is not a day of activity,53 and at that time a Jew is elevated above everyday work. On that day he is expected to attain, at least to some degree, the superior level of trust, the trust of “those who long for His kindness.”

On this basis, it is possible to explain the difference between the wording the Alter Rebbe originally chose and the wording that he employed in his later work with regard to the recitation of the passage concerning the manna. The Alter Rebbe originally composed his Shulchan Aruch according to the rulings of the Talmud and the halachic authorities.54 On an apparent level (according to the revealed dimensions of Torah Law), bitachon involves preparing a medium for G‑d’s blessings. Accordingly, were the Alter Rebbe to explain that the rationale for the recitation of the passage concerning the manna was “to spur one’s trust in G‑d,” the recitation of this passage would be appropriate only on weekdays.

Therefore in his original version,55 the Alter Rebbe states that the rationale for the recitation of the passage concerning the manna every day is “to fortify his faith that all his provisions are granted to him by Divine Providence.” For, as stated above, this faith is a constant, relevant at all times and places.

In his later version, the Alter Rebbe ruled according to the Kabbalists.56 Accordingly, he also includes a course of conduct that reflects higher levels of Divine service. He therefore57 cites the rationale, “[to spur] one’s trust in G‑d Who provides every man with his daily bread.” For according to the higher level of bitachon displayed by “those who long for His kindness,” it is appropriate to recite the passage concerning the manna every day — even on Shabbos.

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Like Manna from Heaven

An Obstacle — or a Springboard?

Footnotes

[From a sichah delivered on Shabbos Parshas Beshalach, Tu BiShvat, 5723 (1963), and appearing in Likkutei Sichos, Vol. 26, p. 95ff.]

Beis Yosef to Tur, Orach Chayim, sec. 1.

Tur, Orach Chayim, sec. 1; see also Shulchan Aruch, Orach Chayim 1:5.

[This passage, which describes how G‑d sustained His People in the wilderness with manna, food from Heaven, is known as Parshas HaMan. (See Shmos 16:4-36, where the Hebrew original of “manna” is מן.) Reading it is not a mere recollection of ancient history for, as the Rebbe Maharash taught, “Today, too, one’s livelihood comes [from Heaven] like manna — except that because of the prevailing darknesss and [Divine self-]concealment, people aren’t aware of this.]

[At this point, in the edited Hebrew version of the sichah as published in Likkutei Sichos, loc. cit., the Rebbe interpolated an extensive study of the variant readings in the manuscripts and early printings of the primary sources in which this teaching first appeared.]

Mahadura Kama, Orach Chayim 1:10, based on the Levush, Orach Chayim 1:5.

Shmos 16:18.

Mahadura Basra 1:9.

Shmos 16:4.

10.

Devarim 8:17. Significantly, this verse immediately follows Moshe Rabbeinu’s reminder of how the people were provided with manna in the wilderness.

11.

On this basis, we can appreciate why the Alter Rebbe adds the prooftext, “He who had gathered much had no excess, and he who had gathered little was lacking nothing.” The fact that each member of one’s household received exactly an omer was already mentioned in the previous verse. The emphasis in this verse is that man’s actions do not alter what has been ordained for him from Above.

[So, too, whereas the wording of the Levush (see footnote 6 above) highlights the fact that every individual received his due by virtue of specific Divine Providence, the wording of the Alter Rebbe highlights the fact that the manna was granted from Above, unlinked to mortal efforts.]

12.

A person’s emunah is not necessarily integrated and internalized to the point that it translates into actual practice. Instead, it can remain a mere outsider, a makkif. Thus, for example, it is possible that before breaking intoa house, a thief will cry out to G‑d, [Who forbids burglary,] and ask Him to prosper his efforts! (See Berachos 63a, as cited in Ein Yaakov.) Such a self-contradiction is not possible with regard to bitachon.

13.

It is true that the concept of bitachon always exists within the person in question. However, it surfaces and is actually experienced only when it is called upon in an actual life situation. See the beginning of Nesiv HaBitachon in Nesivos Olam by the Maharal.

14.

Devarim 15:18.

15.

Tehillim 121:1.

16.

See the statements of Rabbeinu Yonah quoted in Kad HaKemach, s.v. Bitachon. Seealso the letter of the Rebbe Rayatz cited in footnote 9 of the sichah entitled “Man’s Highest Potential,” on p. 1 above. See also the passage below, under the heading, “A Meal from the King’s Hand,” and the sources cited in footnote 34 there.

17.

Tehillim, loc. cit.:2.

18.

On the concepts that follow, see the passage cited in footnote 16 above.

19.

In the original, tov hanireh vehanigleh.

20.

Kad HaKemach, loc. cit.,states: “Whoever trusts in G‑d has emunah.... But a person who has emunah may possibly not have bitachon, for sometimes he may fear that his sins will incriminate him.” See also Biurei HaZohar by the Tzemach Tzedek, pp. 189 and 192.

21.

The Introduction to Shaar HaBitachon in Chovos HaLevavos states that such an approach reflects the attribute of bitachon.

22.

Cf.Sotah 1:7.

23.

[I.e., Since that person’s bitachon transcends reason, G‑d rewards him in kind, with good that is not weighed by the scales of reason.]

24.

See the lengthy explanation in Nesivos Olam, loc. cit. Note Tanya, Iggeres HaKodesh, Epistle 11: “By virtue of this faith (emunah), everything also becomes good in a revealed manner.” (That sentence is paraphrased in Biurei HaZohar, loc. cit., p. 194, as follows: “By virtue of emunah and bitachon....”)

25.

Since G‑d rewards man “measure for measure,” a man may trust at the outset that his bitachon will be rewarded. Note Kad HaKemach, loc. cit.: “The concept of bitachon... is for one’s heart to be steadfast in trust as if G‑d had actually promised him.” See also Chovos HaLevavos, loc. cit., chs. 1-2.

26.

In the original, R. Yeissa Sava.

27.

Zohar II, 62b; cf. I, 199b. In several other sources the above practice is told of Rav Hamnuna Sava(see: Maamarei Admur HaZakein 5565 (1805), Vol. 2, pp. 648, 652; Siddur im Dach, p. 224; Sefer HaMitzvos — Derech Mitzvosecha, by the Tzemach Tzedek, Mitzvas Tiglachas Metzora, sec. 2; et al.). In Kuntreis U’Maayan (17:1, et al.), the same is told of R. Yeiva Sava.

28.

Zohar, loc. cit.

29.

Indeed, this practice recalls a teaching of the Sages (Shabbos 118b): “If one recites Hallel every day, [it is as if he blasphemed].”[As Rashi explains there, the early prophets ordained that certain psalms of praise and thanksgiving be recited at appropriate times (Pesachim 117a). Making this a commonplace habit turns Hallel into a lighthearted song.]

30.

Bereishis Rabbah 89:3; Rashi on Bereishis 40:23.

31.

Bereishis 40:14.

32.

At the end of Parshas Vayeishev.

33.

In the original, sibah.

34.

Or HaTorah (Yahel Or) on Tehillim 40:5; the maamarim beginning VeLo Zachar dating from 5677 (1917) and 5688 (1928). See also: Maamarei Admur HaZakein 5565 (1805), Vol. 1, p. 200; Toras Chayim, Parshas Vayechi, the maamar beginningBen Poras Yosef, sec. 13.

35.

Shaar HaBitachon, in the Fifth Introduction to ch. 3, and in ch. 4, et al. See also the letter by the Rebbe dated 2 Kislev, 5707 (1947), on p. 27 above.

36.

See the above-mentioned maamarim beginningVeLo Zachar.

37.

From Hemshech 5672 (1912), Vol. 1, sec. 82. The quotation there relates to the two modes of bitachon that are mystically alluded to by the verse which literally means, “Better to trust in G‑d than to trust in man,” and that are cited in the above-mentioned maamarim beginning VeLo Zachar.

38.

Moreover, in the words of the above-mentioned Hemshech 5672 (1912), loc. cit.: “When one sees that he should conduct himself in this manner, he does not thereby contravene the principle that ‘one may not depend on a miracle’ ” (Pesachim 64b).

39.

Yosef’s mode of avodah is contrasted with that of Yaakov in the sources enumerated in footnote 34 above.

40.

In the original — keli, i.e., a vessel or a conduit.

On the following passage, see also Likkutei Sichos, Vol. 16, p. 174ff. (and footnote 17 there).

41.

It is written, “Cast your burden on G‑d and He will sustain you” (Tehillim 55:23). The latter phrase (“He will sustain you”) translates yechalkelecha. Noting that the root of this word resembles the word keli (“a vessel”), our Rebbeim understand — on the non-literal level of interpretation called derush — that the verse is intimating that “He will make you a vessel” [for your sustenance]. (See the closing lines of the above-mentioned maamar beginning VeLo Zachar 5688/1928.)

42.

See also: the sources listed in footnote 27 above; Likkutei Sichos, Vol. 1, p. 6ff.

43.

On the parallel with the granting of manna in the wilderness, see the discussion on the verse, “I will hereby cause bread to rain for you from heaven” (Shmos 16:4), in the sichah entitled “Like Manna from Heaven,” on p. 35 above. Manna, too, entailed some exertion on the part of its recipients.

44.

Cf. Zohar II, 62a, which speaks of his asking “every day for that day’s food, except on erev Shabbos for Shabbos.” As to reading the passage concerning the manna on Shabbos, Ba’er Heitev, Orach Chayim 1:9, explains that this is permissible.

45.

Tehillim 147:11.

46.

Loc. cit. See also Or HaTorah on Parshas Beshalach, p. 644.

47.

On the concept of eating lesheim Shamayim (“for the sake of Heaven”), the Rebbe speaks of a level at which the act of eating becomes subordinate to the blessing that is recited over the food — so subordinate, in fact, that the eater’s worldly pleasure derives only from the fact that it enables him to recite the blessing. (See the Rebbe’s Haggadah shel Pesach im Biurim (Kehot, N.Y., 5746-7/1986-7), p. 633ff.)

48.

In the original, “a minute portion and particle of it.” The Alter Rebbe uses these words when comparing the limited capacity of people at large to the sublime level of love of G‑d experienced by Moshe Rabbeinu (Tanya, ch. 44). After noting this, the Rebbe cites sources in the Kabbalah that discuss the link between Rav Hamnuna the Elder (see footnote 27 above) and Moshe Rabbeinu. (See: the Introduction to Zohar I, p. 7b, and Mikdash Melech, ad loc.; Shaar HaGilgulim, Introduction 36.)

49.

Cf.: Sotah 48b; Yoma 76a;Mechilta and Tanchuma on Shmos 16:4; Zohar II, 62a and 63a; Or HaTorah on Parshas Beshalach, p. 644.

50.

Orach Chayim 156:1.

51.

As in the above paragraph headed (a) The Natural Mode.

52.

As in the above paragraph headed (b) The Supernatural Mode, and in the ensuing discussion.

53.

Cf. Yechezkel 46:1.

54.

See Shulchan Aruch HaRav, Orach Chayim 25:28.

55.

This ruling is also found in the Beis Yosef, although in nigleh, too, in the revealed teachings of Torah Law, it is stated in many places that the giving of the manna was intended to spur bitachon. See the sources cited in footnote 49.

56.

See beginning of Shaar HaKollel, which also appears as an appendix to Shulchan Aruch HaRav, Orach Chayim 31:1 (p. 183a), and 32:2 (p. 184b)}. It will be noted that the AriZal was not accustomed to recite the passage concerning the manna (see Siddur HaAriZal, ed. R. Shabsai Rashkov) after the passage beginning Abbaye Hayah Mesader. (See also: Shaar HaKavannos, Inyan Birchos HaShachar; Pri Etz Chayim, Shaar Olam HaAsiyah, end of ch. 3.) Similarly, the Alter Rebbe omits it in his Siddur.

Or HaTorah, loc. cit., states: “The suggested advice for this is that one should recite the passage concerning the manna with concentration every day or from time to time.”

57.

Clarification is still necessary, for the type [of individuals who can manifest such Divine service] is a minority. As our Sages state (Berachos 35b): “Many attempted to conduct themselves according to the directives of R. Yishmael [who ruled that a person must balance his commitment to Torah study with concern for his work] and were successful.”

Based on the teachings of the Lubavitcher Rebbe

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As A Father Loves His Only Son »

Based on the teachings of the Lubavitcher Rebbe

The Baal Shem Tov taught that “G-d loves every Jew like a father loves a son born to him in his old age.” Indeed, His love for us surpasses a father’s love. It is only that we, limited mortals that we are, have no better terms to describe His love. At every single step; G-d takes each of us by the hand and leads us in the way that is best for us, both materially and spiritually.

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