The Test of Faith: Everything is in Heaven's Hands Except for the Fear of Heaven

A great principle is taught by the "Duties of the Heart" in the Gate of Trust (Chapter 4), that the difference in applying trust between material matters and spiritual matters is as follows: when it comes to material interests, humans have no control, neither over the effort nor the result. That is, even decisions about which business to engage in, what job to take, what to buy, what to sell, are all decreed from above, and certainly, the ultimate outcomes after action are predetermined decrees. However, in spirituality, everything is in Heaven's hands except for the fear of Heaven. The choice to desire and choose good and strive for good is in human hands, but the outcomes of success in spirituality are not controlled by humans.

This principle can greatly alleviate a person who finds themselves asking: I tried to achieve a certain mitzvah, I studied Torah diligently, yet why do my friends succeed more than I do? Why are they more insightful or knowledgeable in Torah? Why do my friends succeed in prayer more than I do, or excel in community service and charity more than me, despite my efforts to choose good and strive for great achievements, yet my efforts do not match theirs?

The success in spirituality and the results of human effort are not in one's hands. It is upon a person to try and do what they can, but the success of the practical part—how much and when—depends on Heaven.

Therefore, there is no reason to be angry when one does not succeed in spiritual results. What a believer should do when they cannot fulfill a spiritual wish is to ask and pray to Hashem that He allows them to bring their aspirations to fruition. One should believe that they have not yet earned the merit to actualize their desires, and just like a person who wanted to wake up early set an alarm clock and asked a friend to wake them but was still not awakened by both the alarm and the friend. They should not be angry at all, but rather pray to Hashem not to miss prayer or waking up early. From here, there is no reason to be angry.

Our Torah is "ways of pleasantness," and even failures should be taken calmly and not with stress or anger.

Faith in Divine Providence in Spiritual Matters

Especially as explained in the book "Shemot Mussar" (end of Chapter 23), drawing from the holy Arizal's teachings, that every person is destined for a specific rectification in this world. From Heaven, they build and shape a person with qualities and strengths suitable for their rectification, and one must understand from their attributes and tendencies where to focus, as it is the main reason for their existence in the world.

For example, it is noted in the book "Shemot Mussar" that a person inclined towards a specific bad trait or drawn to a particular desire should know that it is mainly what they need to work on since it is their primary reason for being in the world. This is in the aspect of "turning from evil." Similarly, in the aspect of "doing good," that which one is most inclined to learn or fulfill, like being more drawn to study, or mastery, or praying with greater intention, or charity, or public service, despite distractions in pursuing these due to external influences, this is a sign that they should invest themselves in these pursuits without paying attention to the mockers or critics leading them astray.

Similarly, a person should not become discouraged seeing friends succeed in Torah and mitzvot in ways they cannot reach, since one does not know what their purpose is as opposed to their friends, what they came to the world for, or what others came for. Certainly, there is positive jealousy to aspire and elevate oneself upon seeing friends surpass; but if jealousy is negative and one begrudges the greatness of their friends, this jealousy leads to disheartenment and despair.

Everyone Has Their Unique Role

The true believer understands that their service and effort are dear to Hashem more than anyone else's grand contributions because they fulfill what is tasked to them, and that even if they achieve little with great difficulty, they rejoice in their share and do not complain. As stated in "Sefer HaTanya," those intensely occupied who strive a lot and achieve a little, this is their rectification, bringing pleasure to their Creator more than if they were endowed with qualities and abilities to accomplish much easily.

And see further on this matter in Chapter 27.

And R. Chaim Vital wrote in the "Sha'ar HaKavanot" and it was brought by the Rashash in "Nahar Shalom," that everyone has their own role and no one can rectify what another can rectify. And thus is their pure teaching: "The galbanum can correct what the frankincense cannot," meaning that the galbanum, which smells unpleasant, representing the lesser person among Israel, can achieve a rectification that the "frankincense"—the superior one among Israel—cannot achieve. See in "Avodat Yisrael" by the saintly Kozhenitz on "the Ethics of Our Fathers," Chapter 4, Mishnah 3, the lofty teachings on how a unique correction can occur through a wicked person performing a good deed, which even a great tzadik could not achieve, illustrating the mysterious ways of Hashem.

In the aftermath of the terrible destruction of 1939-1945, one of the Jerusalem sages approached Rabbi Yitzchak Ze'ev of Brisk, saying: It is appropriate for the leader of the generation to convene a special court of the generation's leaders under his authority to issue a decree for the Messiah to come. Rabbi Yitzchak Ze'ev replied: We are obligated to do all that Hashem commands in His holy Torah, but not to prescribe to Hashem what He should do. (Gems on the Rivers of Our Rabbi Yitzchak Ze'ev of Brisk)

The article is taken from the book "Living in Faith." To purchase this book by Rabbi Yaakov Israel Lugasi click here.