Is Buying Life Insurance Against Faith? The Jewish View on Bitachon and Financial Responsibility

In recent days, I began looking into purchasing life insurance, and my wife expressed concern that doing so might show a lack of faith in God. Is there, in fact, a problem with life insurance according to Halacha (Jewish law)?

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This question has already been discussed by leading rabbinic authorities, and I will summarize the main points of their debate.

Today, one of the regular family expenses is the monthly premium for life insurance, typically for the primary breadwinner and sometimes also for the homemaker. This practice is encouraged by financial experts and even by government institutions. From a practical standpoint, it seems entirely reasonable — after all, who would not want to ensure that their spouse and children are financially secure and not left destitute in the event of tragedy, God forbid?

However, from a spiritual and theological perspective, the issue becomes more complex. A believing Jew places his trust in Divine Providence — in God’s care over his livelihood, health, and well-being. So the question arises: Does purchasing life insurance demonstrate a lack of trust in God’s protection? Does it imply an attempt to “bypass” Divine will — as if we are taking fate into our own hands?

Is life insurance an act of responsible planning, or a sign of weakened faith?

Understanding True Bitachon (Trust in God)

To answer this, we must first define what bitachon — trust in God, actually means.

Rabbeinu Bachya writes in Chovot HaLevavot (Duties of the Heart, Gate of Trust): “Bitachon is the reliance upon God in all matters, because of the great benefit it brings both in matters of Torah and of the world. If a person does not trust in God, he will trust in others. But one who trusts in something other than God causes the Almighty to remove His providence from him and leave him in the hands of whatever he relied upon.”

A person must depend on God’s help in all his endeavors, both spiritual and material, and must not rely solely on any human power — not even his own abilities, as the source of success.

Trust and Human Responsibility Can Coexist

Bitachon does not mean passivity. As Rabbeinu Bachya and other commentators explain, man is required to act responsibly within the natural order — to work for his livelihood, to protect his health, and to take precautions, while maintaining trust that God will bless his efforts.

In other words, trust in God does not cancel human effort; it sanctifies it. By working and planning responsibly, a person expresses faith that God will channel blessing through his actions.

Therefore, when a person allocates part of his income to protect his family from potential hardship in the event of death or disability, this does not show a lack of faith. Rather, it reflects mature, responsible trust — the kind that acknowledges both Divine Providence and human obligation.

The Halachic Consensus: Life Insurance Is Permitted — Even Recommended

Over the past seventy years, leading halachic authorities have examined this issue in depth. After extensive discussion, virtually all major rabbinic decisors have ruled in favor of purchasing life insurance, and many even recommend it as a prudent and responsible act.

By ensuring that one’s family will not suffer financial collapse in case of tragedy, a person fulfills the Torah value of avoiding unnecessary suffering and acting with foresight and compassion.

A Secondary Concern: “Inviting Misfortune”?

Another question sometimes raised is whether buying life insurance might constitute “opening one’s mouth to the Satan” — that is, inviting misfortune by anticipating death or disaster.

This topic requires its own discussion, which will be addressed in the continuation of this analysis.