The Attribute of Trust

A person lacking trust in Hashem does not truly live.

 

Even if currently wealthy and healthy, there is always the fear of what tomorrow might bring.

 

However, acquiring the attribute of trust allows one to live truthfully and happily.

 

After reasonable efforts, they know there is someone ensuring things turn out for the best through careful orchestration beyond human understanding. The one overseeing all this is unlimited in their abilities, foreseeing the future and understanding what is truly best for a person now and in the long run. This brings peace and tranquility to the one who trusts in Hashem. As the book "Chovot HaLevavot" says:

 

:[1] "The essence of trust is the peace of mind of the one who trusts, that his heart rests on the one he trusts, who will do what is good and right for him".[2]

It must be emphasized that one seeking to acquire the attribute of trust must have complete faith. Trust is the second layer built upon the knowledge of the existence of Hashem. Only one who knows there is a Creator can truly trust and live peacefully.

 

There is indeed an obligation to make effort, to engage reasonably to achieve one's desires. This is derived from the curse following Adam's sin, as written:[3] "By the sweat of your brow you will eat bread". This encompasses all human needs, which typically are not obtained without effort. Before the sin, all human needs were naturally fulfilled, and the ground would yield wheat fit for consumption without any labor. Only after the sin did the earth require man's toil to yield anything but thorns and thistles. But wheat and sustenance grow only with manual labor, as written:[4] "And to Adam He said: Because you listened to the voice of your wife and ate from the tree I commanded you not to eat from, cursed is the ground for your sake; in sorrow you shall eat of it all the days of your life. It will produce thorns and thistles for you".

 

How much must one strive for sustenance? According to a reasonable degree expected to achieve a modest livelihood. If after reasonable efforts they see all doors closed, they should realize it is for their good. They should not fall into sadness or despair, but trust in their Creator who certainly does what is best for them, and occasionally try again to improve their situation. Perhaps it was a temporary decree for their benefit, to live modestly for atonement of sins or to strengthen them in a certain matter. After achieving the goal, further effort is required to elevate their economic state.

 

Conversely, if global business opportunities are before them, and they are talented enough to gain great wealth if only they dedicate themselves to business or are capable of working multiple jobs to earn much more than needed for their family's sustenance, they should strengthen themselves in trust and work only according to the effort required to achieve modest sustenance. The rest of their time should be devoted to building their spiritual world through Torah study, prayer with focus, acts of kindness with their spouse, listening, helping at home, investing in child education, fulfilling commandments properly, and general kindness to all they can assist. Trust in their Creator that if it was decreed on Rosh Hashanah for them to be wealthy, there are many ways to achieve this without excessive effort over the necessary "By the sweat of your brow you will eat bread" curse.

 

Here are the beautiful words of the "Chovot HaLevavot"[5] defining things: "Ways of upright trust in [matters of livelihood] on God, to be involved in what the Creator has provided for one’s needs and sustenance, and reaching [i.e., in such a manner as to reach] what is sufficient from the world. If the Creator decrees additional abundance, it will come without toil and effort". Further, he adds that one should reinforce their trust by contemplating if God has not decreed wealth upon them - "even if everyone in the heavens and on earth tried to add to it, they could not in any way or manner [i.e., not by any means]". This can be applied to all areas of life requiring trust. They should make reasonable efforts in that area and trust Hashem to do what’s best for them.

 

For a person exaggerating their efforts to fulfill desires not only does not help but even harms themself. As "Chovot HaLevavot" states:[6] "That if one does not trust in God, they trust in another. And one who trusts in someone else, God removes His care from them and leaves them in the hands of whom they've trusted" (It is highly recommended to learn at least chapters 4-7 in the section on trust there).

And indeed, regarding the verse "And lip exertion leads only to want"[7] [i.e., some talk only diminishes], the sages say in the Midrash:[8] "You find, Joseph was not meant to be imprisoned but for ten years because of slandering ten brothers. By saying to the chief cupbearer, 'But mention me with you and remind Pharaoh’,[9]he added two more years, as it states, ‘And it was at the end of two full years’."[10]

 

Some have explained that given Joseph's high spiritual level, he should have refrained from all means of seeking his salvation. However, the simple understanding is the rebuke to Joseph was for his excessive effort beyond what is needed. After asking 'But mention me with you', he shouldn't have repeated 'and remind Pharaoh’, for he had completed his duty of effort. Meaning, since he requested twice from the chief cupbearer to remember him, he received an additional two years in prison.

 

If he had said it once, he wouldn't have added a year in prison, but he wouldn’t have been punished at all, as he fulfilled the required effort upon him. However, by asking twice, it turned out the first request wasn’t from duty of effort but some defect in his trust in Hashem - given Joseph the righteous’s high level, and he was punished for it. Thus, each person is required to elevate their inner work and strengthen their trust in Hashem, each according to their level, until the suitable perfection.

We conclude this important chapter with the special words of Rabbeinu Bachya at the end of the Gate of Trust in his book "Chovot HaLevavot": "May God place us among those who trust Him - those who are handed over to His judgment in the seen and unseen - through His mercy, Amen".

 

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