If Everything Depends on the Measure of Trust, Why Were Righteous People Killed?

Yaakov asks:"Greetings. In lectures about faith and trust, there's much discussion about the fact that Hashem is omnipotent, and if you trust in Him, He will deliver, as it is written in Psalms (32:10): 'Many are the sorrows of the wicked, but he who trusts in Hashem, lovingkindness shall surround him.' I heard a story about an important rabbi who established Talmud Torah schools with donations he did not even ask for, all thanks to his trust in Hashem. If this is a simple reality, then why were Rabbi Akiva and many righteous people killed in torment? They could have trusted and been saved immediately."

Greetings and blessings Yaakov, and thank you for your question.
Hashem operates in His world through two main ways: the attribute of mercy and the attribute of justice. Thus, there are two main ways to trust in Hashem and fulfill His will.
 
- The attribute of mercy: This attribute appeals to the mercy of Hashem and His desire to benefit His creations openly in this world. There were great righteous individuals who sought to increase the honor of Hashem in the world by demonstrating their trust in the attribute of mercy, and thereby were granted great and open miracles that increased faith in the world. Among them were known Rabbi Nachum Ish Gamzu and Rabbi Chanina ben Dosa, who experienced open miracles through their trust.

This is one of the famous paths in serving Hashem, and to achieve it a person must be complete in his faith in Hashem - without any doubts at all. He must nullify his own ego, recognizing that all of Hashem's kindnesses come to him as absolute grace, understanding deeply in his heart that he is not worthy to receive anything on account of his deeds, hoping for mercy that goes beyond strict justice. As King David, peace be upon him, said: "Surely I have stilled and quieted my soul; like a weaned child on his mother, like a weaned child is my soul within me" (Psalms 131:2), meaning he trusts in Hashem as an infant trusts in his mother, knowing he wouldn't survive without her. And the Malbim explains the verse:
"If not" - it means that in all his matters he imagines himself as a weaned child, just as the weaned child places all his trust in his mother to sustain and lead him, so too, "I have stilled my soul like a weaned child on his mother", placing my trust solely in Hashem, who imbues wisdom in intellectual matters, and guides me in practical matters, just like the weaned child doesn’t rely on himself at all, recognizing his inability to do anything on his own, so too "like a weaned child is my soul within me"."

This is the trust in the attribute of mercy of Hashem, and through it, great righteous people merited open providence.
 
- The attribute of justice: This represents Hashem's sovereignty and wisdom, His justice towards His creations even though His wisdom is hidden from us in this world and will only be revealed in the next. Righteous people who operate according to this attribute demonstrate their trust in Hashem by manifesting their faith in divine justice in every situation - even in the greatest darkness, and from a state of hiddenness of the divine face, they proclaim that everything is meant for the good, as a doctor heals the body, so Hashem mends their soul in the best possible way, and they give thanks for the suffering, thus they merit sanctifying the name of Heaven in the world. Many of these righteous individuals sought to sanctify Hashem's name by accepting suffering with love, and some achieved wondrous and great levels through suffering and in their deaths. Among them was known Rabbi Akiva, who accepted upon himself to be martyred sanctifying the name in saying to his students: 'And you shall love Hashem your God with all your... soul - even if he takes your soul. I said, when will this come to me so I can fulfill it?' (Berakhot 61b). The Talmud also tells of Rabbi Eliezer bar Shimon, who would every night ask for suffering upon himself (Bava Metzia 84b).

Also, the verse you saw in Psalms (32:10) is interpreted by many in this way, that the wicked suffer from the sufferings that come upon him because he doesn’t trust in Hashem, while the righteous man knows that the sufferings are for his benefit, and therefore accepts them with a whole heart and trusts. The verse: "Many are the sorrows of the wicked, but he who trusts in Hashem, lovingkindness shall surround him", the Metzudat David interprets it so: "For the wicked who kicks against the sufferings, they bring upon him many pains. But he who trusts in Hashem and understands that they are for his good, because they cleanse sin, and he doesn’t kick against them, the grace from Hashem surrounds him because He will remove them from him and he will be clean of sin". The Malbim also interprets this way: "Many are the sorrows - that many things are painful for him, the wicked man will pain when he is sick, when he is hungry, and in all kinds of suffering, but "he who trusts in Hashem" won’t feel pain in all these, because these pains are to him "lovingkindness surrounds him", because they protect him from the wild animal that he won’t stray from the path, and it won’t approach to harm him, thus "be glad in Hashem and rejoice" you "righteous ones", and you "upright of heart sing praises" because all that he does is for your good and success".
 
The Chazon Ish educated towards this outlook in the measure of trust, to accept everything that comes upon you with love - without expecting visible good in this world. As the Chazon Ish explains in his book "Faith and Trust" (Chapter 2): "An ancient mistake has been entrenched in the minds of many in the concept of 'trust'... It revolved around the notion (of) a duty to believe, in every case that meets a person... He has before him two paths in the future, one good and not the other (good), because surely the good will happen. And if he is in doubt and fears the opposite of the good, he lacks 'trust'. This perception in 'trust' is incorrect, for everything not clarified by prophecy, the future is not determined. Who knows Hashem's judgments and His rewards? But the matter of 'trust' (in truth) is to remember that chance does not rule us, that Hashem can save... and imbue within himself the truth that there is no... chance, only everything is from Him, whether for good or for bad."

This is the most fundamental trust required from every Jew - to believe and trust in Hashem that all pain and suffering in this world is intended for one's true good, and therefore to accept suffering with love, or at least with silence and consent. Acceptance of justice is trust in divine justice.
 
Which measure of trust should you apply?
The Talmud states: "Many acted like Rabbi Yishmael and it succeeded for them, as Rabbi Shimon ben Yochai and it did not succeed for them" (Berakhot 35b). This means that the level of visible miracles Hashem performs for a person is according to his level of sincerity and inner trust. Therefore, you must recognize your true level of trust and faith - and act accordingly, otherwise, you may be disappointed. Rabbi Eliyahu Dessler, one of the greats in the study of ethics, wrote that there are several levels in the measure of trust, and everyone should strive according to his true level of trust. You can read more about this in his book "Michtav MeEliyahu" (Part 1, Chapter on Matters of Faith and Trust). Good luck!