TRUST | BITACHON | בטחון
PHRASE/SLOGAN
Use fear, worry, and anxiety as reminders to trust
Practice saying "God willing"
Know that things will work out yet still make all appropriate efforts
Accept what is happening but don't be fatalistic
Be fearless but not reckless
Make efforts to help others rather than preaching to them to trust
Practice saying "God willing"
Know that things will work out yet still make all appropriate efforts
Accept what is happening but don't be fatalistic
Be fearless but not reckless
Make efforts to help others rather than preaching to them to trust
SOUL TRAIT (MIDDAH) SPECTRUM
ETYMOLOGY
Bitachon / בטחון
- trust, security, confidence, protection
- root - בטח
- to trust, rely, depend upon
- to be at ease
- to be tight, firm
- insured
- assured
- safety, security, tranquility
- securely, certainly
- trust, faith, belief, fidelity
- firmness, steadfastness
- root - אמן
- to be firm, trustworthy
- safe, reliable
- firmness, steadiness
- strong, enduring
- true, lasting, eternal
- confidence, faith
- to be fixed on a place
- nursed, fostered, brought up
- trained, educated
- confirmed, accredited
- artist, master, workman, craftsman
MUSSAR
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
When the grandmother of the wife of Mussar teacher Rabbi Meir Chodosh was emigrating from Poland to Israel in the early twentieth century, the Jewish Agency in Warsaw had her fill out a questionnaire. One of the questions it asked was “What are you taking with you, and how do you plan to earn a living in Israel?” Rebbetzin Hutner looked at the form for a moment, and then in large letters wrote across all the questions: “Bitachon.” That’s what she brought and that’s what would sustain her. (Chp. 22: Trust)
When the grandmother of the wife of Mussar teacher Rabbi Meir Chodosh was emigrating from Poland to Israel in the early twentieth century, the Jewish Agency in Warsaw had her fill out a questionnaire. One of the questions it asked was “What are you taking with you, and how do you plan to earn a living in Israel?” Rebbetzin Hutner looked at the form for a moment, and then in large letters wrote across all the questions: “Bitachon.” That’s what she brought and that’s what would sustain her. (Chp. 22: Trust)
Dr. Alan Morinis, Musar for Our Times: The Missing Ingredient (2003)
Bitachon (trust in God) . . . sets a person on steady ground in the midst of a very shaky world. (p. 2)
Bitachon (trust in God) . . . sets a person on steady ground in the midst of a very shaky world. (p. 2)
כִּ֣י הָאָ֗רֶץ אֲשֶׁ֨ר אַתָּ֤ה בָא־שָׁ֙מָּה֙ לְרִשְׁתָּ֔הּ לֹ֣א כְאֶ֤רֶץ מִצְרַ֙יִם֙ הִ֔וא אֲשֶׁ֥ר יְצָאתֶ֖ם מִשָּׁ֑ם אֲשֶׁ֤ר תִּזְרַע֙ אֶֽת־זַרְעֲךָ֔ וְהִשְׁקִ֥יתָ בְרַגְלְךָ֖ כְּגַ֥ן הַיָּרָֽק׃ וְהָאָ֗רֶץ אֲשֶׁ֨ר אַתֶּ֜ם עֹבְרִ֥ים שָׁ֙מָּה֙ לְרִשְׁתָּ֔הּ אֶ֥רֶץ הָרִ֖ים וּבְקָעֹ֑ת לִמְטַ֥ר הַשָּׁמַ֖יִם תִּשְׁתֶּה־מָּֽיִם׃ אֶ֕רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ דֹּרֵ֣שׁ אֹתָ֑הּ תָּמִ֗יד עֵינֵ֨י יְהוָ֤ה אֱלֹהֶ֙יךָ֙ בָּ֔הּ מֵֽרֵשִׁית֙ הַשָּׁנָ֔ה וְעַ֖ד אַחֲרִ֥ית שָׁנָֽה׃ (ס)
For the land that you are about to enter and possess is not like the land of Egypt from which you have come. There the grain you sowed had to be watered with your foot [by your own labors pumping water from the Nile], like a vegetable garden; but the land you are about to cross into and possess, a land of hills and valleys, soaks up its water from the rains of heaven. It is a land which YHVH your God looks after, on which YHVH your God always keeps His eye, from year’s beginning to year’s end.
וַיִּשְׁכֹּן֩ יִשְׂרָאֵ֨ל בֶּ֤טַח בָּדָד֙ עֵ֣ין יַעֲקֹ֔ב אֶל־אֶ֖רֶץ דָּגָ֣ן וְתִיר֑וֹשׁ אַף־שָׁמָ֖יו יַֽעַרְפוּ טָֽל׃
Thus Israel dwells in safety, Untroubled is Jacob’s abode, In a land of grain and wine, Under heavens dripping dew.
זָכַ֙רְנוּ֙ אֶת־הַדָּגָ֔ה אֲשֶׁר־נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־הֶחָצִ֥יר וְאֶת־הַבְּצָלִ֖ים וְאֶת־הַשּׁוּמִֽים׃ וְעַתָּ֛ה נַפְשֵׁ֥נוּ יְבֵשָׁ֖ה אֵ֣ין כֹּ֑ל בִּלְתִּ֖י אֶל־הַמָּ֥ן עֵינֵֽינוּ׃
We remember the fish that we used to eat free in Egypt, the cucumbers, the melons [protected by thick rind], the leeks, the onions, and the garlic. Now our gullets are shriveled. There is nothing at all! Nothing but this manna to look to!”
וַיֹּ֥אמֶר מֹשֶׁ֖ה אֲלֵהֶ֑ם אִ֕ישׁ אַל־יוֹתֵ֥ר מִמֶּ֖נּוּ עַד־בֹּֽקֶר׃ וְלֹא־שָׁמְע֣וּ אֶל־מֹשֶׁ֗ה וַיּוֹתִ֨רוּ אֲנָשִׁ֤ים מִמֶּ֙נּוּ֙ עַד־בֹּ֔קֶר וַיָּ֥רֻם תּוֹלָעִ֖ים וַיִּבְאַ֑שׁ וַיִּקְצֹ֥ף עֲלֵהֶ֖ם מֹשֶֽׁה׃ וַיִּלְקְט֤וּ אֹתוֹ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר אִ֖ישׁ כְּפִ֣י אָכְל֑וֹ וְחַ֥ם הַשֶּׁ֖מֶשׁ וְנָמָֽס׃
And Moses said to them, “Let no one leave any of it over until morning.” But they paid no attention to Moses; some of them left of it until morning, and it became infested with maggots and stank. And Moses was angry with them. So they gathered it every morning, each as much as he needed to eat; for when the sun grew hot, it would melt.
Rav Yosef Yozel Hurwitz (The Alter of Novharkok) (1848-1919), in C. E. Zaitchik, Sparks of Mussar: A Treasury of the Words and Deeds of the Mussar Greats (1985)
One night as R' Yosef Yozel was sitting and learning in the house of solitude in the woods, his last candle burned out. R' Yosef Yozel was very upset about the bitul Torah, but he had complete bitochon that something would turn up very soon. He opened the door and went outside, and at that very moment a stranger came up to him, handed him a candle, and disappeared.
For twenty-five years R' Yosef Yozel saved the candle as a remembrance of the miracle and a proof of the power of bitochon. Then, in a fire that broke out in Novardok, the candle was lost. R' Yoself Yozel took the loss as a sign from Heaven that no proof of the power of bitochon is necessary. Furthermore, he learned from it that even getting excited about the miracle shows a lack of bitochon, for a person should feel the naturalness of miracles and the miraculousness of nature. (pp. 123-124)
One night as R' Yosef Yozel was sitting and learning in the house of solitude in the woods, his last candle burned out. R' Yosef Yozel was very upset about the bitul Torah, but he had complete bitochon that something would turn up very soon. He opened the door and went outside, and at that very moment a stranger came up to him, handed him a candle, and disappeared.
For twenty-five years R' Yosef Yozel saved the candle as a remembrance of the miracle and a proof of the power of bitochon. Then, in a fire that broke out in Novardok, the candle was lost. R' Yoself Yozel took the loss as a sign from Heaven that no proof of the power of bitochon is necessary. Furthermore, he learned from it that even getting excited about the miracle shows a lack of bitochon, for a person should feel the naturalness of miracles and the miraculousness of nature. (pp. 123-124)
Rav Yosef Yozel Hurwitz (The Alter of Novharkok) (1848-1919), in C. E. Zaitchik, Sparks of Mussar: A Treasury of the Words and Deeds of the Mussar Greats (1985)
A person who drives himself ambitiously to earn his livelihood is like the passenger who impatiently pushes the wall of the train in a vain attempt to make it move faster. All of a person's income is determined on Rosh Hashanah, so why should he wear himself to the bone struggling till he makes himself ridiculous? What has been decreed for him will come to him, and even if he turns the world over, he will not receive a penny more. (pp. 124-125)
A person who drives himself ambitiously to earn his livelihood is like the passenger who impatiently pushes the wall of the train in a vain attempt to make it move faster. All of a person's income is determined on Rosh Hashanah, so why should he wear himself to the bone struggling till he makes himself ridiculous? What has been decreed for him will come to him, and even if he turns the world over, he will not receive a penny more. (pp. 124-125)
Rav Yosef Yozel Hurwitz (The Alter of Novharkok) (1848-1919), in C. E. Zaitchik, Sparks of Mussar: A Treasury of the Words and Deeds of the Mussar Greats (1985)
This world is like a hotel. If a guest sits in his room and waits politely, everything he needs will be brought to him by the hired help. But if a person rushes to the kitchen to take his food, he will have to attend to it himself. Similarly, a person who has bitochon will be given his needs. But one who puts excessive efforts into pursuing his livelihood will find that he is forced to do so. (p. 125)
This world is like a hotel. If a guest sits in his room and waits politely, everything he needs will be brought to him by the hired help. But if a person rushes to the kitchen to take his food, he will have to attend to it himself. Similarly, a person who has bitochon will be given his needs. But one who puts excessive efforts into pursuing his livelihood will find that he is forced to do so. (p. 125)
Rav Yosef Yozel Hurwitz (The Alter of Novharkok) (1848-1919), in C. E. Zaitchik, Sparks of Mussar: A Treasury of the Words and Deeds of the Mussar Greats (1985)
If you see that someone came to the station after the train he wanted had already left, do not say that the man was late and missed his train, but that he came early for the next train. For everything is in the hands of Heaven. (p. 125)
If you see that someone came to the station after the train he wanted had already left, do not say that the man was late and missed his train, but that he came early for the next train. For everything is in the hands of Heaven. (p. 125)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
To rely exclusively on bitachon is to imply that all capacity is on God’s side and that we have absolutely nothing in hand to bring about change . . . You do have some powers that are gifted to you, like the ability to think, to speak, to write, to lift objects, to move about, to care . . . God is the source of these capacities, so wouldn’t it dishonor those gifts and especially their giver not to put them to use? By making efforts to provide for our own needs and to help others, we are honoring the Creator by making use of the gifts God has given us. We have already received so much; isn’t it a bit greedy to hold out for more? (Chp. 22: Trust)
To rely exclusively on bitachon is to imply that all capacity is on God’s side and that we have absolutely nothing in hand to bring about change . . . You do have some powers that are gifted to you, like the ability to think, to speak, to write, to lift objects, to move about, to care . . . God is the source of these capacities, so wouldn’t it dishonor those gifts and especially their giver not to put them to use? By making efforts to provide for our own needs and to help others, we are honoring the Creator by making use of the gifts God has given us. We have already received so much; isn’t it a bit greedy to hold out for more? (Chp. 22: Trust)
Rabbi Yechiel Yitzchok Perr, in A. Morinis, Climbing Jacob's Ladder: One Man's Journey to Rediscover a Jewish Spiritual Tradition (2002)
There are experts in worry, let me tell you. What will be, and what will be, and what will be? They get up in the morning and they don’t enjoy one day of their lives. And what is that? . . . That is not a life. A person has to acquire the knowledge that he’s not the one doing it. Simple as that. He has to know who is running the world. Not that he should not make certain efforts, but if something is not good for him in one way, he will see it’ll be good for him in another way. That’s the bottom line on bitahon. (Chp. 7: The Gate of Trust in God)
There are experts in worry, let me tell you. What will be, and what will be, and what will be? They get up in the morning and they don’t enjoy one day of their lives. And what is that? . . . That is not a life. A person has to acquire the knowledge that he’s not the one doing it. Simple as that. He has to know who is running the world. Not that he should not make certain efforts, but if something is not good for him in one way, he will see it’ll be good for him in another way. That’s the bottom line on bitahon. (Chp. 7: The Gate of Trust in God)
Anonymous Author (Orchot Tzaddikim), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
The greatest challenge a person faces is that he not be overwhelmed with the concerns of this world so that he forgets his purpose. Therefore, he should trust in God that He will supply his needs and sustain him, and that he will have time available to turn his heart to God. (Week 22, Day 6)
The greatest challenge a person faces is that he not be overwhelmed with the concerns of this world so that he forgets his purpose. Therefore, he should trust in God that He will supply his needs and sustain him, and that he will have time available to turn his heart to God. (Week 22, Day 6)
Dr. Alan Morinis, Climbing Jacob's Ladder: One Man's Journey to Rediscover a Jewish Spiritual Tradition (2002)
Worry is the fear that things will not turn out as we want them to; developing trust allows us to believe that they will turn out exactly as they should, and is, therefore, a powerful antidote to worry and fear. (Chp. 7: The Gate of Trust in God)
Worry is the fear that things will not turn out as we want them to; developing trust allows us to believe that they will turn out exactly as they should, and is, therefore, a powerful antidote to worry and fear. (Chp. 7: The Gate of Trust in God)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Every experience of fear or worry that strikes you is nothing but a signal calling on you to fan the inner sparks of your bitachon. Your task is to become aware . . . to respond to them inwardly by identifying them as signs of not trusting. . . . you call yourself to self-awareness of the other option that lies before you—to trust. (Chp. 22: Trust)
Every experience of fear or worry that strikes you is nothing but a signal calling on you to fan the inner sparks of your bitachon. Your task is to become aware . . . to respond to them inwardly by identifying them as signs of not trusting. . . . you call yourself to self-awareness of the other option that lies before you—to trust. (Chp. 22: Trust)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
The ultimate gift of bitachon . . . is the help it gives you when it comes time to leave this world. Every sensible effort should be made to preserve life and restore health, but there will come a point when the right thing to do is to let go, because the time for crossing over has come. (Chp. 22: Trust)
The ultimate gift of bitachon . . . is the help it gives you when it comes time to leave this world. Every sensible effort should be made to preserve life and restore health, but there will come a point when the right thing to do is to let go, because the time for crossing over has come. (Chp. 22: Trust)
בְּשָׁל֣וֹם יַחְדָּו֮ אֶשְׁכְּבָ֪ה וְאִ֫ישָׁ֥ן כִּֽי־אַתָּ֣ה יְהוָ֣ה לְבָדָ֑ד לָ֝בֶ֗טַח תּוֹשִׁיבֵֽנִי׃
Safe and sound, I lie down and sleep, for You alone, Is-Was-Will Be, keep me secure.
Dr. Alan Morinis, Climbing Jacob's Ladder: One Man's Journey to Rediscover a Jewish Spiritual Tradition (2002)
As the Mussar tradition teaches it, trust in God is not the same thing as faith. Faith is more of a global concept, involving a belief in the existence of God; trust is much more personal, and concerns the relationship between God and oneself. (Chp. 7: The Gate of Trust in God)
As the Mussar tradition teaches it, trust in God is not the same thing as faith. Faith is more of a global concept, involving a belief in the existence of God; trust is much more personal, and concerns the relationship between God and oneself. (Chp. 7: The Gate of Trust in God)
Rabbi Moses ben Nahman (Nachmanides/Ramban) (1194–1270), in A. Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Faith and trust are two separate concepts. The latter is dependent on the former, while the former is independent of the latter. Faith precedes trust, and can exist in a believer’s heart even when he lacks trust, for faith can exist without trust. Trust, however, denotes the existence of faith, for it is impossible for trust to precede it or to endure independently. (Chp. 22: Trust)
Faith and trust are two separate concepts. The latter is dependent on the former, while the former is independent of the latter. Faith precedes trust, and can exist in a believer’s heart even when he lacks trust, for faith can exist without trust. Trust, however, denotes the existence of faith, for it is impossible for trust to precede it or to endure independently. (Chp. 22: Trust)
Rabbi Eliyahu Lopian (1872-1970), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
The body needs air. What is the air of the soul? Faith. (Week 23, Day 7)
The body needs air. What is the air of the soul? Faith. (Week 23, Day 7)
Dr. Alan Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
Trust is the quality that breaks down the barriers that keep us from connecting and giving to others. In the end, we create more resources for ourselves through generosity, and so our kind acts serve ourselves as well as others. (Week 48, Day 1)
Trust is the quality that breaks down the barriers that keep us from connecting and giving to others. In the end, we create more resources for ourselves through generosity, and so our kind acts serve ourselves as well as others. (Week 48, Day 1)
וְהַבּוֹטֵ֥חַ בַּיהוָ֑ה חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ׃
And one who trusts in God is surrounded by lovingkindness.
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Love presupposes trust. You cannot love those whom you cannot trust. Cultivating trust, love becomes possible. By activating trust in God, we transform ourselves into fearless, loving beings. (Chp. 22: Trust)
Love presupposes trust. You cannot love those whom you cannot trust. Cultivating trust, love becomes possible. By activating trust in God, we transform ourselves into fearless, loving beings. (Chp. 22: Trust)
Rabbi Bahya Ibn Paquda (1050-1120), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
If you do not trust God, you will inevitably trust someone or something else. God will then put you under the care of the one you trust, rather than His own. (Week 48, Day 2)
If you do not trust God, you will inevitably trust someone or something else. God will then put you under the care of the one you trust, rather than His own. (Week 48, Day 2)
בָּר֣וּךְ הַגֶּ֔בֶר אֲשֶׁ֥ר יִבְטַ֖ח בַּֽיהוָ֑ה וְהָיָ֥ה יְהוָ֖ה מִבְטַחֽוֹ׃
Blessed is he who trusts in Is-Was-Will Be, Whose trust is Is-Was-Will Be alone.
Rabbi Yechezkel Levenstein (1895-1974), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
At times, a person must tell himself or herself not to lose heart but rather maintain trust that HaShem will provide. However, we should be quicker to employ this concept regarding our own problems than when approaching the trials confronted by others. If we see a person in distress, we should make great efforts to help him without preaching to him about the virtues of trust. (Week 48, Day 4)
At times, a person must tell himself or herself not to lose heart but rather maintain trust that HaShem will provide. However, we should be quicker to employ this concept regarding our own problems than when approaching the trials confronted by others. If we see a person in distress, we should make great efforts to help him without preaching to him about the virtues of trust. (Week 48, Day 4)
Rabbi Yisrael Salanter (1810-1883), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
A person who truly trusts in God is truly rich. (Week 48, Day 7)
A person who truly trusts in God is truly rich. (Week 48, Day 7)
Rabbi Dr. Hillel Goldberg, The Fire Within: The Living Heritage of the Mussar Movement (1987)
To Musar masters, the Holocaust was simply a more acute challenge to the goals they had long received from their teachers. (pp. 83-84)
To Musar masters, the Holocaust was simply a more acute challenge to the goals they had long received from their teachers. (pp. 83-84)