Two Paths of Trust in God: Mercy, Justice, and the Meaning of True Bitachon

Yaakov asks: "Hello. In lectures on faith and trust in God, I often hear that God is all-powerful, and if you trust in Him, He will act, as it says in Psalms (32:10): ‘Many are the pains of the wicked, but the one who trusts in the Lord, kindness will surround him.’ I also heard a story about a great rabbi who founded Torah schools through donations he never even asked for, due to his deep trust in God. If that’s the simple reality, then why did Rabbi Akiva and many other righteous people die in great suffering? Couldn’t they have trusted in God and been saved immediately?”

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Hello Yaakov, and thank you for your question.

God operates in His world in two primary ways: the Attribute of Mercy (middat harachamim) and the Attribute of Justice (middat hadin). Accordingly, there are two main ways to trust in God and fulfill His will.

1. The Attribute of Mercy

This approach appeals to God’s compassion and His will to openly bestow goodness upon His creations in this world. Many great tzaddikim sought to increase God’s honor in the world by demonstrating absolute trust in His mercy, and in doing so merited great, open miracles that strengthened people’s faith.

Famous examples include Rabbi Nachum Ish Gamzu and Rabbi Chanina ben Dosa, who experienced open miracles through their trust in God.

This is one of the most well-known paths in serving God. To achieve it, a person must be pure and complete in their faith and free of any doubts. They must nullify their ego, recognizing that God’s kindnesses come purely as a gift, and deeply understand that they are not entitled to anything through their own merits. Such a person expects mercy that goes beyond the strict measure of justice.

King David expressed this trust when he said: “I have calmed and quieted my soul, like a weaned child with its mother” (Psalms 131:2). The Malbim explains that just as a weaned child fully trusts its mother to care for and guide it, knowing it cannot survive on its own, so too David placed all his trust in God, both in spiritual guidance and in material needs.

This is trust in God’s mercy, and great tzaddikim merited open divine providence through it.

2. The Attribute of Justice

This approach recognizes God’s kingship and wisdom, accepting His perfect justice toward His creations, even when that justice is hidden from us in this world and will only be fully understood in the World to Come.

Tzaddikim who follow this path demonstrate their trust in God by affirming His righteousness in every situation, even in the greatest darkness and concealment. They declare that everything is for the best, just as a doctor heals the body, so God heals the soul in the best possible way. They thank Him even for suffering, and in doing so, they sanctify His Name.

Some great tzaddikim actively sought to sanctify God’s Name by accepting suffering with love, reaching extraordinary spiritual heights through their trials and even their deaths. Rabbi Akiva, for example, accepted martyrdom saying to his students: “You shall love the Lord your God… with all your soul — even if He takes your soul. I always said: When will this come to me, so that I may fulfill it?” (Berachot 61b). Similarly, the Talmud tells of Rabbi Elazar ben Shimon, who would pray nightly for suffering (Bava Metzia 84b).

Understanding the Verse in Psalms (32:10)

Many commentaries interpret this verse according to the Attribute of Justice. The wicked suffer because they do not trust in God, but the righteous know that suffering is for their benefit, accept it wholeheartedly, and thus are surrounded by God’s kindness.

The Metzudat David explains: “The wicked, who kick against suffering, will have many pains. But the one who trusts in God and understands that suffering is for their benefit, to cleanse them of sin, and does not reject it, will be surrounded by God’s kindness.”

The Malbim adds: “The wicked feels pain from every affliction including illness, hunger, and all forms of suffering. But one who trusts in God feels no pain from these, for they see them as kindness — protecting them from straying off the path and shielding them from harm.”

The Chazon Ish’s Teaching on Bitachon

The Chazon Ish taught that true trust in God means accepting whatever happens with love, without expecting open miracles in this world. In Emunah u’Bitachon (ch. 2) he warns against the common misconception that trusting God means believing He will always bring the desired outcome. Unless revealed by prophecy, the future is not fixed in that way. Instead, bitachon is the knowledge that nothing is random, and everything, both good and bad, comes from Him for our ultimate benefit.

The Basic Trust Required of Every Jew

At the very least, every Jew is called upon to believe and trust that all pain and suffering in this world is ultimately for their true good, and therefore to accept it with love. or at least with silent consent. This is trusting in God’s justice.

Which Path Should You Follow?

The Talmud says: “Many acted like Rabbi Yishmael and succeeded; like Rabbi Shimon bar Yochai, and did not succeed” (Berachot 35b). The level of open miracles a person experiences depends on their inner purity and genuine trust in God.

Rabbi Eliyahu Dessler wrote that there are multiple levels of bitachon, and each person should strive according to their true level of trust.

Wishing you much success on your journey of faith and trust.