To1 have bitachon means that having placed one’s trust in G‑d, one is certain that he will succeed in his affairs. Moreover, the individual with bitachon is certain that G‑d will provide him with as much as he needs of whatever he needs. And since the Children of Israel are “the sons of kings”2 — or, according to another version,3 “kings” — G‑d will grant him his needs in their entirety, as is appropriate for kings.

In this train of thought, the Gemara teaches4 that an employer should stipulate that his commitment to provide meals for his hired laborer extends only as far as bread and lentils. Otherwise, even “a banquet of Solomon at his finest hour” would not suffice, for though this employee is a common laborer, he is a son of Avraham, Yitzchak and Yaakov, and a king. Moreover, he resembles Shlomo HaMelech,5 who did not have to go to any trouble to secure his meal. After all, even a dignitary who has been appointed to lead his community is not permitted to perform common work. How much more would this apply to a king, and in particular to Shlomo HaMelech, of whom it is written that “he sat on the throne of G‑d.”6

With the above thoughts in mind, the individual with bitachon is certain that G‑d will provide him with whatever he requires, and without trouble. Furthermore, such an individual trusts that these blessings will be valid not only on a spiritual plane — for, as is discussed in Kuntreis U’Maayon,7 it is conceivable that a benevolent flow of Divine influence8 be elicited from Above, but that it remain spiritual and intangible, without reaching down to This World. The above individual, however, is confident in his trust that such blessings will also materialize on the physical plane. For one’s trust should span all levels, from “the heads of your tribes” until your “woodchoppers and water drawers.”9 [When these phrases are perceived at the non-literal level of interpretation known as derush, the diverse categories of Jews that they enumerate may be linked as follows:] Even the “heads,” the men of spiritual stature, are required to trust that Divine blessings will also be expressed down here on the material plane. How much more does this apply to the “woodchopper.” He knows of nothing beyond his simple occupation; he asks only that he should chop his wood properly so that he will be able to earn his few pennies.

In either case, the blessings need to be numerous and powerful, so that they will descend from the Source of all Blessings and reach down to This World — and not only in the lofty affairs of This World, but also in its simple matters. The individual who trusts is confident in all of this. It is not only that he would like things to transpire in this way: beyond that, the Torah of Truth610 prescribes that one’s trust should encompass everything.

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One might well ask: Why is such an individual certain that G‑d will provide him with all his requirements? Does G‑d owe him anything?!

And as to those who might be entitled to make their demands of G‑d outright, even they say likewise, “Charity is in Your Hands.”10 Only from the perspective of This World are they able to make demands; when those demands appear Above, the truth becomes apparent — “Charity is in Your Hands.” Most certainly, then, in the case of ordinary folk who are not entitled to make outright demands, whatever they are granted is a charitable gift. The above question, then, is a strong one: On what grounds does the above individual base his utter trust that G‑d will provide him with whatever he needs?

The answer11 is simple: he and G‑d are one.12 Moreover, he is located in This World below because G‑d dispatched him there. Hence, since G‑d is the ultimate good, and “it is the nature of One Who is benevolent to act benevolently,”61 it is self-evident that G‑d will provide him with all his needs. This applies even if he has not yet tackled his task for the month of Elul — repentance. Indeed, it applies because he is in that state.

In the same way, G‑d provides for him every day. Even before he embarks on his daily Divine service, he says: “My G‑d, the soul that You have placed within me is pure,” and even before that he says: “I offer thanks to You..., for You have mercifully restored my soul within me....” For G‑d restores it refreshed, and He Who provides life provides sustenance.13 Moreover, since this individual is not located down here by chance, it is expected of him that he should be happy: knowing that G‑d sent him here, he is certain that G‑d will provide him with whatever he needs.