Trust in God and Free Will: Finding True Peace Beyond Worry

A person who lacks trust in God does not truly live. He may be wealthy, healthy, and seemingly secure, but he never knows what tomorrow will bring. Deep inside, he constantly carries the fear that disaster may strike.

One who acquires the quality of bitachon — trust in God, not only lives in alignment with truth, but also enjoys a life of serenity and happiness. After making a reasonable effort, as human responsibility requires, he knows that there is One who cares for him and arranges the outcomes in the best possible way.

The Guardian of the world is not limited by power, He sees the future, and with wisdom far beyond human comprehension, He knows what is truly good for a person, both in the present and in the long term. From this faith flows the believer’s calm and peace of mind.

As Chovot HaLevavot (Duties of the Heart) defines it: “The essence of trust is the tranquility of the soul of the one who trusts, that his heart relies on the One in whom he trusts, that He will do what is good and right for him.” (Sha’ar HaBitachon, ch. 1)

One who seeks to truly acquire trust in God cannot do so without faith as its foundation. Trust is like the second floor of a building; it can only be built upon the first floor of recognition of God’s existence. Only one who knows there is a Creator can place his trust in Him and live in peace.

The Balance of Effort and Trust

There is, however, a duty of effort (hishtadlut) placed upon every human being. Since the sin of Adam, humanity was commanded to work for its livelihood: “By the sweat of your brow you shall eat bread” (Genesis 3:19).

Before the sin, man’s needs came effortlessly and the earth would yield breadlike wheat without toil. After the sin, however, the earth was cursed so that only through labor would sustenance come forth, and without it, only thorns and thistles would grow (Genesis 3:17–18).

How much effort must one make? Only that which is reasonably required to achieve a modest livelihood. If, after making such efforts, one finds all doors closed and cannot reach his desired level of income, he should accept his current situation as the best thing for him at that time. He should not sink into sadness or despair, but trust that God is guiding him toward what is truly for his benefit, whether as atonement for sins or as an awakening to growth. He can try again later, as circumstances may change once the divine purpose of the hardship has been fulfilled.

On the other hand, someone talented enough to earn great wealth, whether through international business or multiple careers, should restrain himself. He should work only to the point of providing a decent livelihood, and devote the rest of his time to building his spiritual world including study of Torah, mindful prayer, kindness and partnership with his wife, raising and educating his children, fulfilling mitzvot with wholeness, and acts of kindness toward others. He should trust that if God has decreed for him wealth, He has countless ways to grant it, without demanding that he sacrifice his life in endless labor.

As Chovot HaLevavot writes (Sha’ar HaBitachon, ch. 4): “The proper way of trust in matters of livelihood is that a person engage with what God has provided for his needs, sufficient for his sustenance. If God decrees to give him more, it will come to him without effort or hardship.”

If God has not decreed wealth for a person, even if all the forces of heaven and earth combined to enrich him, it would be impossible.

Overstriving and Its Consequences

One who overworks in pursuit of wealth, beyond what is reasonable, not only fails to gain but also harms himself. As Chovot HaLevavot warns at the opening of Sha’ar HaBitachon: “If one does not trust in God, he trusts in something else. And whoever places his trust in another, God removes His providence from him and leaves him in the hands of the one he trusted.”

This principle appears in the story of Joseph in prison. The Midrash (Shemot Rabbah 7:1) explains that Joseph was destined to remain imprisoned for ten years because he had spoken ill of his brothers. However, because he asked the butler twice to remember him before Pharaoh — “But remember me with you… and mention me to Pharaoh” (Genesis 40:14), he remained two additional years in prison: “And it was at the end of two full years…” (Genesis 41:1).

Some explain that Joseph’s lofty spiritual level required that he rely solely on God without any human effort. The plain meaning however is that he was obligated to make one request, as part of proper human effort, but when he asked a second time, it revealed that even his first request stemmed from a slight weakness in trust. For this he was held accountable.

Every person is called to rise in his inner work, strengthening trust in God in proportion to his spiritual level.

We conclude with the words of Rabbeinu Bachya at the end of Sha’ar HaBitachon in Chovot HaLevavot: “May God place us among those who trust in Him — who surrender to His judgment in the revealed and the hidden — through His mercy, Amen.”