Recently, I suffered a widowmaker heart attack with a 10 % blockage. I was told that I had a 30% chance of not making it past six months on account of the particular heart damage that I had sustained and that only 6% of people survive what I had experienced. Now amply motivated, I decided to read once again the Chazon Ish’s classical work on Bitachon. Whenever one takes a second look at a familiar text there is always new insight to be gained. Bitachon, of course, is not limited to illness. It applies to parnassa, shidduchim, having children, worrying about one’s children, students and grandchildren. It applies to all areas of life.
The Fundamental Question
Before we get there, however, there is a fundamental question regarding the mitzvah of Bitachon: What are we trusting Hashem to make happen?
- Is it that we trust that Hashem will actually save us from this specific problem which we may have anxiety about?
- Or, is it that even if we are not saved from the problem, we believe that it is all in Hashem’s hands and everything He does is for the best?
There are other possibilities as well:
- We must believe that for some people it is A and for some people it is, at a minimum, B.
- Everyone has the obligation to believe A regarding future events, but regarding past events -—one is obligated to believe B.
- We are obligated to believe that by utilizing the power of our Bitachon, possibility A will happen.
It is also possible that possibilities C, D and E are not mutually exclusive. They can all be true or even any one or two can be true.
Who Would Be the A’s?
Also, within the category of C and E, who would be the A’s? Can rotten or evil people be included in category A? If so, let’s make some other sub-categories as well:
C1. For some people it is A, but if they don’t have the z’chusim (merits) or have aveiros it is B for them.
C2. Not even a Rasha could be an A. –But, at times, for reason X, it will have to be B.
E1. Only for a tzaddik will Bitachon make category A happen.
E2. Even for a non-tzaddik, Bitachon will make category A happen.
E3. There are times when E doesn’t happen because the person, even the rasha, just didn’t have enough Bitachon — even though he thought that he did.
Yes, it may be confusing, but it is this author’s belief that each of the aforementioned possibilities can be found in the writings of our Gedolei Torah and meforshim. Some are of the opinion that there is no argument or variation about Bitachon— but it is likely that this position can be included in C, D or E.
Why This Issue Is of Particular Urgency
The debate on this topic took on particular urgency after the Chazon Ish’s sefer, “Emunah and Bitachon,” was published. It seems that the Chazon Ish’s position is that it is just not possible for there to be an obligation to believ that things will turn out positively in every situation. There are indications of this position in earlier sources too. Rashi on Mishlei 14:16 indicates that this is a fool’s Bitachon. Rav Avrohom Ben HaRambam in his “HaMaspik L’Ovdei Hashem” chapter on Bitachon defines Bitachon as knowing that everything good and bad is from Hashem. Sefer HaIkkarim (4:24) writes in this manner in regard to Tefillah.
Those who argue (what are they arguing? Not clear) cite Rishonim, including the Chovos HaLevavos.
The Brisker Rav in his Chiddushim al HaTorah (p. 53) disagrees with the Chazon Ish; Rav Don Segal also is quoted as saying that there are two opinions here (See Sefer HaBoteayach p. 14).
The Peleh Yoetz (in the section called “Havtacha”- Promise) writes that Bitachon is that if the negative outcome does come about it will be for the sake of atonement. It seems that he is of position D.
Rav Chaim Vital writes in Shaar HaKedusha 2:4 that in the merit of one’s Bitachon, he can merit a positive outcome, citing the pasuk (Yirmiyahu 17:7), “Baruch haGever asher yivtach Ba’Hashem – vehaya Hashem mivtacho.” It seems that he is of position E, but I’m not sure which sub-category of E.
Rav Elya Weintraub in Sefer Einei Yisroel (page 165-167) holds that there is, in fact, no debate and that the Chazon Ish is expressing the minimum standard for Bitachon.
Where Does Hope Fit Into All of This?
So as not to get bogged down, let’s also go back to the new insight gained from the second point-of-view. Regardless of the aforementioned controversy, there is the notion of hope — not a false hope, but a positive-directed, tempered hope included within Bitachon that exists and can change the dynamic.
The Chazon Ish’s Words
What follows is my translation of the second chapter of Sefer Emunah V’Bitachon with topic headings included to facilitate better comprehension and added words to bring out the meaning of the Chazon Ish’s terminologies and turns of phrase. But also included is perhaps a new way to look at the Chazon Ish’s profound work, which I believe is a true and correct understanding of it. These thoughts and observations appear in brackets and are italicized.
The thesis I present now, and one that I had missed years ago, was that the Chazon Ish is not just redefining Bitachon in a way that significantly differs from the notion of Bitachon as explained by the Chovos HaLevavos — he is doing something else as well. The Chazon Ish is broadening the definition of Bitachon to include something that I would like to call “PDTH.” What is PDTH? It is a change in the mind-set of someone who is ill — the notion of positive-directed tempered hope.
Often, illnesses do not afford us the opportunity to implement PDTH, which is a shame because not only does it cultivate our spiritual growth but it also can contribute to our medical recovery. Dr. Jerome Groopman in his book, “Anatomy of Hope” writes as follows: “…hope gives us the courage to confront our circumstances and the capacity to surmount them..hope, true hope, has proved as important as any medication…or any procedure…” (page number?)
Many times that the Chazon Ish uses the word Bitachon, his intention is also to include hope. It is my hope that this short essay will bring positive-directed tempered hope to others experiencing serious illness and those undergoing other forms of suffering as well. May we all have yeshuos v’nechamos. YH
Chapter Two of “Emunah V’Bitachon”
The Ancient Fallacy
There is an ancient fallacy that has taken residence within the hearts of the masses with regard to faith. The word “faith” has varying levels where one is above the other. This word, which was formerly a praiseworthy and fundamental trait among the pious, has now evolved to mean “an obligation to believe that in every situation in which a person faces uncertainty and which has two possible future outcomes — one positive and the other negative — he must believe that it will be the positive one. If he has doubts and is concerned about the not-so-positive outcome, that person is deemed to be “lacking in faith.”
This perception of “faith” is not correct. For whatever lies in the future is not definitive, unless we know it through prophecy, for who knows the judgments of Hashem and His rewards and punishments?
Rather the definition of faith is: The belief that there is no chance or randomness in the world. Everything that transpires under the sun –—all of it — is by decree from Him, may He be blessed.
Now since the repercussions of Belief exist in all arteries of life, it follows that Belief lies within the category of character traits. Humility, compassion and other character traits are not characterized by the vocabulary of manufactured items. Manufactured items have a specific form and size. If the form is missing, it loses its identity. A broken vessel is no longer a vessel but rather broken shards of pottery.
Human character traits appear in varying levels, one finer than the other. Every upstanding individual possesses the qualities of humility and compassion, but people do not have equal amounts of these qualities –—one person can be humbler or more compassionate than the other. The same is true with Belief, where one is above the other.
Even those of minimal Belief are included within the category of Believers since they are not among the deniers and heretics. It is just that their Belief is weak, and the impact of Belief only affects them regarding the more well-known sins that the entire public observes. Among them too are those whose belief is stronger still, and its impact is more readily observed. Similarly, the varying degrees and levels extend throughout the community of the righteous who live by their faith, but individually, they differ one from another —this person is higher than the other and another higher than him.
Encountering Danger
When a person encounters circumstances which in the eyes of the world is deemed to be a danger, it is only natural to be afraid of it. The distress of his soul weakens his ability to remember that chance occurrence is not a master over us and that there is no obstruction to Hashem in saving him or preparing circumstances that will change his circumstances.
Defining Bitachon
Bitachon is exercised during difficult periods by demonstrating one’s restraint and instilling in oneself the clear truth that no negative consequence happens by chance but that everything comes from Hashem, whether for the good or even the greater good. The root of a person’s belief lessens his fear and imbues him with the courage to believe in the possibility of being rescued. He has no inclination toward believing in? the negative outcome more so than the positive outcome. This is what we call “the trait of Bitachon.” [YH: This is where the Chazon Ish is introducing what I am calling PDTH or hope.]
Not by Chance
Now within the trait of Bitachon is to actively place oneself at the apex of Belief — even when a person thinks about the aspect of suffering. His heart should be awake to the thought that it is not by chance that he is experiencing this suffering for there is no randomness in this world at all. Rather, everything is from Hashem. This is as Lul’Yanus and Papus (see Taanis 18a) said [to their executioner], “We have been found guilty from above, if you do not execute us, the Omnipresent has many executioners, and many bears..” All this is encompassed within the trait of Bitachon.
The Three Steps
Also, the methods and specific steps that people naturally take to rescue themselves are fundamentally different for a person of faith. Instead of seeking wealthy people and government ministers to request help which may be of no benefit, the person of faith will examine his or her own actions and direct his or her heart toward correcting mistakes, through teshuva, prayer and charitable acts in order to remove the harm of the decree.
A General Principle vs. an
Applied Principle
According to what has been explained, Belief and Faith are one and the same. It is just that Belief is the general perspective of one who has mastered it, and Faith is the perspective of the Believer with regard to his or her own conduct. Emunah is the general principle of mandated belief, and Faith is hope-in-practice.
False Bitachon
It is a simple matter to have Bitachon during a time when the essential purpose of Bitachon is not applicable. However, it is truly difficult to have Bitachon during the time of its true task. It is easy to express a theoretical Bitachon with mouth and lips when it is not a real-world, hands-on, applied Bitachon. One who does so appears like a person who pursues and happiness-inducing illusions. Eventually, he just fools himself and others into thinking that he has risen above his contemporaries in his Bitachon. The truth of the matter is that he is using this trait to further his pleasant fantasies about an unclear future.
Determining if One Has Bitachon
However, in the following manner, he can actually determine whether his mouth and heart are on the same page. Does he truly have Bitachon? Or did he simply train his tongue to chirp out the words, “Bitachon! Bitachon!” —but in his heart of hearts — he never acquired the trait? When he encounters circumstances that require Bitachon – to direct him, or to help him recover and heal him, did he direct himself toward Bitachon and trust in Him during this difficult hour? Or did he, at this particular moment, not direct himself toward Hashem but instead, turn to the arrogant and those filled with falsehood (Tehillim 40:5), to revolting means and useless tactics?
The Financially Successful “Reuvain”
Now at times we see in life around us, a Reuvain, an upstanding and observant individual, with the melodious theme of Faith constantly on his lips. He speaks negatively about excessive efforts [placed in one’s pursuits] and abhors the constant pursuit of income. However, he is financially successful. His retail sales are not lacking in customers, and he has no need to extend great effort in his work. He loves the concept of Bitachon, for even Bitachon has shown him a loving smile.
We Are Shocked
But then we are shocked to suddenly see this Reuvain, “who has Bitachon,” whispering with his young employees and consultants how to undermine the plans of his fellow rival who intends to open a competitive store like his. Our Reuvain is filled with anxiety about this.
He Hides It at First
At first, he hides it within himself. He is embarrassed to reveal it, lest he be mortified in the eyes of those who know him. Eventually, however, he sheds himself of this trait of embarrassment, and he openly embarks upon tactics to undo the plans of his competitor. Ever so slowly, he progresses in his deceitful path. His trait of embarrassment melts away from his heart. He openly engages in shameful behaviors and lowly acts in front of all to see.
The Matter Goes Viral
The competition between him and his competitor becomes thoroughly viral and widely publicized, so much so that it becomes the conversation of the day.
No Shame
He now has no shame. He invents lies and rationales in order to justify his actions. He will, furthermore, make up new rationales each morning: All that he is doing against his competitor is for the sake of Heaven. And that all is according to Torah and ethics. He convinces himself to believe this.
They Gather Around Him
He further misleads others who are of low intellect or those who love conflict. Generally, what happens is that those who pursue fights and conflict and those who love spreading gossip gather around him, and the Satan makes a truce between them. Through them, a fortress of arguments, lashon haRah, rechilus, lies, and unbridled hatred is built, which last for days and years.
It is also not unusual to encounter this horrific situation in the completely spiritual [Torah] world as well — there are individual cases and unclear situations where the progression of disputes exists also there. It follows in the same manner, each in its own specific way.
The Damage of False Bitachon
The reward that awaits us by putting this to print in a book is that when we print these disgusting matters in a book, the matters come to a head and slap us across the face allowing us to recognize the horrific consequences of false Bitachon. Now, even though a lack of Bitachon is a deficiency that lies within the soul of any intelligent person, the consequence which results in him not having a portion in the fundamentals of Judaism,there is a far worse malady -—false Bitachon.
The Scandal and the Destruction
Since false Bitachon is entirely devoid of Bitachon, and the falsifier has no advantage over the one who does not possess Bitachon, the false believer causes far more scandal and destruction. The one who lacks Bitachon is free of the scandal and destruction because he has no Bitachon. The one who has false Bitachon must perforce engage in falsehood.
The Falsifier Will Attract Followers
The person lacking Bitachon will not attract followers where he would teach them incorrect Bitachon. But the one with false Bitachon establishes followers — students of falsehood. The one lacking Bitachon will not cause the sin of Desecrating Hashem’s Name, may the Merciful One protect us. But the falsifier, when his disgraceful behavior is revealed and the horrifying acts he has done against his competitor, Shimon, become publicized, people will say: Ploni who studied Mussar —look how disgusting his actions are! How ugly are his tactics!
Faith as a Frame of Mind
The fact is that the concept of faith is a frame of mind and it is the nature of one who has true faith to be modest [and not to flaunt his perspective]. One will not hear him express that he is of those who have faith. Even internally he laments his imperfection of faith and his deficiency in this matter. However, practically, his Bitachon will appear and he will place his hope and reliance on Hashem.
He will not have anxieties if his peer opens a competitive store. He will further attempt to help his peer to solidify his position by providing him with good advice. He will act on his competitor’s behalf and work hard on supporting him.
Adding Holiness to the World
When we see a man performing acts of loving-kindness for someone who will ultimately be his competition—look how much holiness he adds to the world He adds praises to those who fear Hashem yisbarach. Fortunate is he and fortunate is his generation!
And just as light is far more valuable than darkness, and truth is far more valuable than falsehood, so too is true faith far more beneficial than false faith.
Even though the fundamentals of faith are an obligation of how we must think, and emanating from this are practical actions wherein we are obligated to refrain from actions that can hurt others, there are guidelines in the actions of permitted efforts. At times, the concept of Bitachon lies in contrast to our efforts and forbids specific conducts. No, we are obligated to examine every action before we perform it, to determine whether it is in line with the trait of Bitachon.
Our sages have said that the efforts that Yosef HaTzaddik made to request of the Sar HaMashkim, the butler, “Mention me to Pharoah (Bereishis 40)” was an act of disrespect toward the idea of Bitachon. They further said regarding the Pasuk in Tehillim 40, – “Fortunate is the man that places his trust in Hashem and does not place his trust in the arrogant,” – This refers to Yosef for because he turned to the Sar HaMashkim, two years were added to his sentence. Their intent is that Yosef certainly knew that his salvation was not dependent on his efforts, and that everything is from the hand of Hashem. However, since mankind is obliged to take action and not to rely on miracles, Yosef obligated himself to take advantage of this opportunity and to make a request from the Sar HaMashkim. However, since it is the nature of the arrogant not to remember others and to perform acts of kindness toward others, this act appears to be one borne of desperation; the desperate person does whatever he can do, even things that are far beyond being effective at all. One who has Bitachon should not engage in activities such as these.
It is not an obligatory action. In fact, this action contains a form of throwing dust upon the light of Emunah and Bitachon. Since it is not obligatory, it is forbidden. The intent of Chazal was not to denigrate Yosef’s trait of Bitachon, heaven forbid. They spoke only of the action being an inappropriate one. Yosef certainly knew that no help could be obtained from a human being, but only from the hand of Hashem alone. However, by making sure that he requested assistance from the Sar HaMashkim according to the traditions of our Sages, was a miscalculation of behavior; He should not have turned toward the arrogant (Tehillim 40).
The Ruach Hakodesh Element
There is yet another aspect to Bitachon. A person who exercises Bitachon has a type of Ruach HaKodesh that rests upon him. It imbues him with a new sense of strength, a strength that informs him that Hashem will help him. As Dovid HaMelech writes in Tehillim (27:3), “Even if an army stands against me, my heart will not be afraid — even if war comes –—in this I trust.” This aspect, however, depends upon how much faith he has, and upon his individual level of holiness.
A Scientific Analysis
Hashem, in His infinite Mercy, provided us with natural chemicals called “endorphins” and “enkephalins.” Emunah and Bitachon and hope can actually block pain by releasing the brain’s endorphins and enkephalins. This conclusion has been substantiated by several research groups, as Dr. Groopman notes in his book. By the same token, there are natural chemicals and body processes that are and can be released when one develops the equanimity brought about by the thought processes of Bitachon. This may be the process by which Hashem brings about the yeshua—for which we have Bitachon.
May Hashem bring us all yeshuos and mechamos regarding all issues.
The author can be reached at [email protected]
