Rabbi Yosef Yozel Hurwitz in Madregat Ha'Adam
"Internalizing the attribute of bitachon [trust in God] leads to two benefits, First, he who trusts in God is freed from all the troubles of the world. He is spared the emotional fragmentation caused by overly intense involvement in too many worldly concerns. He is also saved from wearing himself out, body and soul…
Second, he has acquired the habit of trust, a path and a course in life. The direction that one has in this world is even more important than the benefits to which it leads. The advantages gained through bitachon are only indicators of its supreme value and by no means its only measure."
"Internalizing the attribute of bitachon [trust in God] leads to two benefits, First, he who trusts in God is freed from all the troubles of the world. He is spared the emotional fragmentation caused by overly intense involvement in too many worldly concerns. He is also saved from wearing himself out, body and soul…
Second, he has acquired the habit of trust, a path and a course in life. The direction that one has in this world is even more important than the benefits to which it leads. The advantages gained through bitachon are only indicators of its supreme value and by no means its only measure."
Rabbi Bachya ibn Paquda in The Duties of the Heart outlines these advantages to cultivating bitachon.
Freedom from worldly cares.
The peace of mind that comes from not having to travel on faraway roads, which is so physically ruinous and menacing.
An easy profession that earns him a good reputation which allows him enough leisure time to reflect and fulfill his obligations to study Torah and do the other things he must do.
Few professional cares, even when his product does not sell, when he cannot collect money owed him, or when he becomes ill.
He is pleased with everything, even it if goes against his grain.
Freedom from worldly cares.
The peace of mind that comes from not having to travel on faraway roads, which is so physically ruinous and menacing.
An easy profession that earns him a good reputation which allows him enough leisure time to reflect and fulfill his obligations to study Torah and do the other things he must do.
Few professional cares, even when his product does not sell, when he cannot collect money owed him, or when he becomes ill.
He is pleased with everything, even it if goes against his grain.
The Midrash Bereishit Rabbah in chapter 6
Yosef was nicknamed "A dancing man" because of his intense faith in God. Because he had emunah (faith) and bitachon (trust) in God, Joseph did not sink into depressing. Instead, he beamed with joy to the point of dancing.
Yosef was nicknamed "A dancing man" because of his intense faith in God. Because he had emunah (faith) and bitachon (trust) in God, Joseph did not sink into depressing. Instead, he beamed with joy to the point of dancing.
(יח) וַיִּגַּ֨שׁ אֵלָ֜יו יְהוּדָ֗ה וַיֹּ֘אמֶר֮ בִּ֣י אֲדֹנִי֒ יְדַבֶּר־נָ֨א עַבְדְּךָ֤ דָבָר֙ בְּאׇזְנֵ֣י אֲדֹנִ֔י וְאַל־יִ֥חַר אַפְּךָ֖ בְּעַבְדֶּ֑ךָ כִּ֥י כָמ֖וֹךָ כְּפַרְעֹֽה׃ (יט) אֲדֹנִ֣י שָׁאַ֔ל אֶת־עֲבָדָ֖יו לֵאמֹ֑ר הֲיֵשׁ־לָכֶ֥ם אָ֖ב אוֹ־אָֽח׃ (כ) וַנֹּ֙אמֶר֙ אֶל־אֲדֹנִ֔י יֶשׁ־לָ֙נוּ֙ אָ֣ב זָקֵ֔ן וְיֶ֥לֶד זְקֻנִ֖ים קָטָ֑ן וְאָחִ֣יו מֵ֔ת וַיִּוָּתֵ֨ר ה֧וּא לְבַדּ֛וֹ לְאִמּ֖וֹ וְאָבִ֥יו אֲהֵבֽוֹ׃ (כא) וַתֹּ֙אמֶר֙ אֶל־עֲבָדֶ֔יךָ הוֹרִדֻ֖הוּ אֵלָ֑י וְאָשִׂ֥ימָה עֵינִ֖י עָלָֽיו׃ (כב) וַנֹּ֙אמֶר֙ אֶל־אֲדֹנִ֔י לֹא־יוּכַ֥ל הַנַּ֖עַר לַעֲזֹ֣ב אֶת־אָבִ֑יו וְעָזַ֥ב אֶת־אָבִ֖יו וָמֵֽת׃ (כג) וַתֹּ֙אמֶר֙ אֶל־עֲבָדֶ֔יךָ אִם־לֹ֥א יֵרֵ֛ד אֲחִיכֶ֥ם הַקָּטֹ֖ן אִתְּכֶ֑ם לֹ֥א תֹסִפ֖וּן לִרְא֥וֹת פָּנָֽי׃ (כד) וַיְהִי֙ כִּ֣י עָלִ֔ינוּ אֶֽל־עַבְדְּךָ֖ אָבִ֑י וַנַּ֨גֶּד־ל֔וֹ אֵ֖ת דִּבְרֵ֥י אֲדֹנִֽי׃ (כה) וַיֹּ֖אמֶר אָבִ֑ינוּ שֻׁ֖בוּ שִׁבְרוּ־לָ֥נוּ מְעַט־אֹֽכֶל׃ (כו) וַנֹּ֕אמֶר לֹ֥א נוּכַ֖ל לָרֶ֑דֶת אִם־יֵשׁ֩ אָחִ֨ינוּ הַקָּטֹ֤ן אִתָּ֙נוּ֙ וְיָרַ֔דְנוּ כִּי־לֹ֣א נוּכַ֗ל לִרְאוֹת֙ פְּנֵ֣י הָאִ֔ישׁ וְאָחִ֥ינוּ הַקָּטֹ֖ן אֵינֶ֥נּוּ אִתָּֽנוּ׃ (כז) וַיֹּ֛אמֶר עַבְדְּךָ֥ אָבִ֖י אֵלֵ֑ינוּ אַתֶּ֣ם יְדַעְתֶּ֔ם כִּ֥י שְׁנַ֖יִם יָֽלְדָה־לִּ֥י אִשְׁתִּֽי׃ (כח) וַיֵּצֵ֤א הָֽאֶחָד֙ מֵֽאִתִּ֔י וָאֹמַ֕ר אַ֖ךְ טָרֹ֣ף טֹרָ֑ף וְלֹ֥א רְאִיתִ֖יו עַד־הֵֽנָּה׃ (כט) וּלְקַחְתֶּ֧ם גַּם־אֶת־זֶ֛ה מֵעִ֥ם פָּנַ֖י וְקָרָ֣הוּ אָס֑וֹן וְהֽוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּרָעָ֖ה שְׁאֹֽלָה׃ (ל) וְעַתָּ֗ה כְּבֹאִי֙ אֶל־עַבְדְּךָ֣ אָבִ֔י וְהַנַּ֖עַר אֵינֶ֣נּוּ אִתָּ֑נוּ וְנַפְשׁ֖וֹ קְשׁוּרָ֥ה בְנַפְשֽׁוֹ׃ (לא) וְהָיָ֗ה כִּרְאוֹת֛וֹ כִּי־אֵ֥ין הַנַּ֖עַר וָמֵ֑ת וְהוֹרִ֨ידוּ עֲבָדֶ֜יךָ אֶת־שֵׂיבַ֨ת עַבְדְּךָ֥ אָבִ֛ינוּ בְּיָג֖וֹן שְׁאֹֽלָה׃
(18) Then Judah went up to him and said, “Please, my lord, let your servant appeal to my lord, and do not be impatient with your servant, you who are the equal of Pharaoh. (19) My lord asked his servants, ‘Have you a father or another brother?’ (20) We told my lord, ‘We have an old father, and there is a child of his old age, the youngest; his full brother is dead, so that he alone is left of his mother, and his father dotes on him.’ (21) Then you said to your servants, ‘Bring him down to me, that I may set eyes on him.’ (22) We said to my lord, ‘The boy cannot leave his father; if he were to leave him, his father would die.’ (23) But you said to your servants, ‘Unless your youngest brother comes down with you, do not let me see your faces.’ (24) When we came back to your servant my father, we reported my lord’s words to him. (25) “Later our father said, ‘Go back and procure some food for us.’ (26) We answered, ‘We cannot go down; only if our youngest brother is with us can we go down, for we may not show our faces to the man-a unless our youngest brother is with us.’ (27) Your servant my father said to us, ‘As you know, my wife bore me two sons. (28) But one is gone from me, and I said: Alas, he was torn by a beast! And I have not seen him since. (29) If you take this one from me, too, and he meets with disaster, you will send my white head down to Sheol in sorrow.’ (30) “Now, if I come to your servant my father and the boy is not with us—since his own life is so bound up with his— (31) when he sees that the boy is not with us, he will die, and your servants will send the white head of your servant our father down to Sheol in grief.
Rabbi Ted Riter, "Bitachon: Several Models of Trust" in Block, Rabbi Barry H.. The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (p. 70). CCAR Press.
The classic interpretation of this story is that Joseph keeps his identity hidden to test his brothers. Have they grown emotionally since selling him into slavery? Have they developed more compassion for their father, more fidelity toward their brothers, more integrity as men? This reading brings into question Joseph’s bitachon. If he trusts that all will be for good, would he need to test his brothers?
The question can be turned to the brothers as well. Is Judah expressing his bitachon in this moment? Does he know that Joseph will refuse his offer? Does he truly worry that leaving Benjamin behind in Egypt will cause the death of his father? Why does he not trust in God to provide help for Benjamin?
....And, can [the brothers] trust that they will really be safe in Joseph’s care? This, too, becomes a test of their bitachon.
The classic interpretation of this story is that Joseph keeps his identity hidden to test his brothers. Have they grown emotionally since selling him into slavery? Have they developed more compassion for their father, more fidelity toward their brothers, more integrity as men? This reading brings into question Joseph’s bitachon. If he trusts that all will be for good, would he need to test his brothers?
The question can be turned to the brothers as well. Is Judah expressing his bitachon in this moment? Does he know that Joseph will refuse his offer? Does he truly worry that leaving Benjamin behind in Egypt will cause the death of his father? Why does he not trust in God to provide help for Benjamin?
....And, can [the brothers] trust that they will really be safe in Joseph’s care? This, too, becomes a test of their bitachon.
(א) וְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק לְכֹ֤ל הַנִּצָּבִים֙ עָלָ֔יו וַיִּקְרָ֕א הוֹצִ֥יאוּ כׇל־אִ֖ישׁ מֵעָלָ֑י וְלֹא־עָ֤מַד אִישׁ֙ אִתּ֔וֹ בְּהִתְוַדַּ֥ע יוֹסֵ֖ף אֶל־אֶחָֽיו׃ (ב) וַיִּתֵּ֥ן אֶת־קֹל֖וֹ בִּבְכִ֑י וַיִּשְׁמְע֣וּ מִצְרַ֔יִם וַיִּשְׁמַ֖ע בֵּ֥ית פַּרְעֹֽה׃ (ג) וַיֹּ֨אמֶר יוֹסֵ֤ף אֶל־אֶחָיו֙ אֲנִ֣י יוֹסֵ֔ף הַע֥וֹד אָבִ֖י חָ֑י וְלֹֽא־יָכְל֤וּ אֶחָיו֙ לַעֲנ֣וֹת אֹת֔וֹ כִּ֥י נִבְהֲל֖וּ מִפָּנָֽיו׃ (ד) וַיֹּ֨אמֶר יוֹסֵ֧ף אֶל־אֶחָ֛יו גְּשׁוּ־נָ֥א אֵלַ֖י וַיִּגָּ֑שׁוּ וַיֹּ֗אמֶר אֲנִי֙ יוֹסֵ֣ף אֲחִיכֶ֔ם אֲשֶׁר־מְכַרְתֶּ֥ם אֹתִ֖י מִצְרָֽיְמָה׃ (ה) וְעַתָּ֣ה ׀ אַל־תֵּעָ֣צְב֗וּ וְאַל־יִ֙חַר֙ בְּעֵ֣ינֵיכֶ֔ם כִּֽי־מְכַרְתֶּ֥ם אֹתִ֖י הֵ֑נָּה כִּ֣י לְמִֽחְיָ֔ה שְׁלָחַ֥נִי אֱלֹהִ֖ים לִפְנֵיכֶֽם׃ (ו) כִּי־זֶ֛ה שְׁנָתַ֥יִם הָרָעָ֖ב בְּקֶ֣רֶב הָאָ֑רֶץ וְעוֹד֙ חָמֵ֣שׁ שָׁנִ֔ים אֲשֶׁ֥ר אֵין־חָרִ֖ישׁ וְקָצִֽיר׃ (ז) וַיִּשְׁלָחֵ֤נִי אֱלֹהִים֙ לִפְנֵיכֶ֔ם לָשׂ֥וּם לָכֶ֛ם שְׁאֵרִ֖ית בָּאָ֑רֶץ וּלְהַחֲי֣וֹת לָכֶ֔ם לִפְלֵיטָ֖ה גְּדֹלָֽה׃
(1) Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone withdraw from me!” So there was no one else about when Joseph made himself known to his brothers. (2) His sobs were so loud that the Egyptians could hear, and so the news reached Pharaoh’s palace. (3) Joseph said to his brothers, “I am Joseph. Is my father still well?” But his brothers could not answer him, so dumfounded were they on account of him. (4) Then Joseph said to his brothers, “Come forward to me.” And when they came forward, he said, “I am your brother Joseph, he whom you sold into Egypt. (5) Now, do not be distressed or reproach yourselves because you sold me hither; it was to save life that God sent me ahead of you. (6) It is now two years that there has been famine in the land, and there are still five years to come in which there shall be no yield from tilling. (7) God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance.
Some Rabbis teach that Joseph made a mistake by instructing the cupbearer to keep the matter in mind that he could interpret dreams. They teach that he should have had more trust (bitachon). Had he not said a word, he may have been released from prison immediately. Because he tried to intervene, he would end up in prison an extra 10 years before his eventual release.
Do you agree with this teaching?
Are Bitachon (trust) and Hishtadlut (the act of doing something to further one's wishes) in conflict?
Do you agree with this teaching?
Are Bitachon (trust) and Hishtadlut (the act of doing something to further one's wishes) in conflict?
Rabbi Ted Riter, "Bitachon: Several Models of Trust" in Block, Rabbi Barry H.. The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (p. 70). CCAR Press.
The Alter of Novardok, Rabbi Yosef Yuzel Horowitz (1847–1919), teaches that bitachon is a deep knowing that God delivers what we need in each moment. From this perspective, Judah could have believed it would all work out for good, while he was speaking to Joseph. On the other hand, the Chazon Ish, Rabbi Abraham Isaiah Karelitz (1878–1953), teaches that everything we experience in this world has greater meaning, even if it is not immediately or ever apparent to us. From this perspective, Judah could have believed that even if things would not work out for the immediate good, God would ultimately provide.
The Alter of Novardok, Rabbi Yosef Yuzel Horowitz (1847–1919), teaches that bitachon is a deep knowing that God delivers what we need in each moment. From this perspective, Judah could have believed it would all work out for good, while he was speaking to Joseph. On the other hand, the Chazon Ish, Rabbi Abraham Isaiah Karelitz (1878–1953), teaches that everything we experience in this world has greater meaning, even if it is not immediately or ever apparent to us. From this perspective, Judah could have believed that even if things would not work out for the immediate good, God would ultimately provide.
(כו) וַיַּגִּ֨דוּ ל֜וֹ לֵאמֹ֗ר ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִֽי־ה֥וּא מֹשֵׁ֖ל בְּכׇל־אֶ֣רֶץ מִצְרָ֑יִם וַיָּ֣פׇג לִבּ֔וֹ כִּ֥י לֹא־הֶאֱמִ֖ין לָהֶֽם׃ (כז) וַיְדַבְּר֣וּ אֵלָ֗יו אֵ֣ת כׇּל־דִּבְרֵ֤י יוֹסֵף֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֲלֵהֶ֔ם וַיַּרְא֙ אֶת־הָ֣עֲגָל֔וֹת אֲשֶׁר־שָׁלַ֥ח יוֹסֵ֖ף לָשֵׂ֣את אֹת֑וֹ וַתְּחִ֕י ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם׃ (כח) וַיֹּ֙אמֶר֙ יִשְׂרָאֵ֔ל רַ֛ב עוֹד־יוֹסֵ֥ף בְּנִ֖י חָ֑י אֵֽלְכָ֥ה וְאֶרְאֶ֖נּוּ בְּטֶ֥רֶם אָמֽוּת׃ (א) וַיִּסַּ֤ע יִשְׂרָאֵל֙ וְכׇל־אֲשֶׁר־ל֔וֹ וַיָּבֹ֖א בְּאֵ֣רָה שָּׁ֑בַע וַיִּזְבַּ֣ח זְבָחִ֔ים לֵאלֹהֵ֖י אָבִ֥יו יִצְחָֽק׃ (ב) וַיֹּ֨אמֶר אֱלֹהִ֤ים ׀ לְיִשְׂרָאֵל֙ בְּמַרְאֹ֣ת הַלַּ֔יְלָה וַיֹּ֖אמֶר יַעֲקֹ֣ב ׀ יַעֲקֹ֑ב וַיֹּ֖אמֶר הִנֵּֽנִי׃ (ג) וַיֹּ֕אמֶר אָנֹכִ֥י הָאֵ֖ל אֱלֹהֵ֣י אָבִ֑יךָ אַל־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם׃ (ד) אָנֹכִ֗י אֵרֵ֤ד עִמְּךָ֙ מִצְרַ֔יְמָה וְאָנֹכִ֖י אַֽעַלְךָ֣ גַם־עָלֹ֑ה וְיוֹסֵ֕ף יָשִׁ֥ית יָד֖וֹ עַל־עֵינֶֽיךָ׃
(26) And they told him, “Joseph is still alive; yes, he is ruler over the whole land of Egypt.” His heart went numb, for he did not believe them. (27) But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived. (28) “Enough!” said Israel. “My son Joseph is still alive! I must go and see him before I die.” (1) So Israel set out with all that was his, and he came to Beer-sheba, where he offered sacrifices to the God of his father Isaac. (2) God called to Israel in a vision by night: “Jacob! Jacob!” He answered, “Here.” (3) And He said, “I am God, the God of your father. Fear not to go down to Egypt, for I will make you there into a great nation. (4) I Myself will go down with you to Egypt, and I Myself will also bring you back; and Joseph’s hand shall close your eyes.”
Rabbi Ted Riter, "Bitachon: Several Models of Trust"
Jacob is a tested veteran of life, highlighted by his name change from Jacob to Israel—transitioning from the “one who catches” into “the one who struggles with God.” And yet, here again, God senses that he lacks bitachon and needs reassurance: “I am God, the God of your father; do not be afraid to go down to Egypt, for I will make you a great people there. I Myself will go down with you to Egypt, and I will most surely bring you back up as well; and Joseph will lay his hand upon your eyes” (Genesis 46:3–4).
Jacob is a tested veteran of life, highlighted by his name change from Jacob to Israel—transitioning from the “one who catches” into “the one who struggles with God.” And yet, here again, God senses that he lacks bitachon and needs reassurance: “I am God, the God of your father; do not be afraid to go down to Egypt, for I will make you a great people there. I Myself will go down with you to Egypt, and I will most surely bring you back up as well; and Joseph will lay his hand upon your eyes” (Genesis 46:3–4).
Rabbi Ted Riter, "Bitachon: Several Models of Trust"
While most world religions and traditions focus on perfection and deity-like humans, Judaism recognizes that we all have our flaws, sometimes show a lack of integrity, and perform actions we would prefer to ignore or hide. This is apparent in Vayigash, too. Jacob, once the trickster, has been worthy of being renamed “Israel” and now of being reunited with his son Joseph. Jacob is redeemed from starvation, the crushing loss of his son, and perhaps even the anguish of knowing the truth that Joseph was sold by his brothers. Jacob, with all of his faults, is worthy of a relationship with God and his place in the divine plan. The brothers are given descendants, even after their mistreatment of Joseph and Judah’s mistreatment of Tamar (Genesis 38). Joseph is promised a lineage, even while indenturing Egyptians during the famine. These brothers too are worthy of divine guidance. The ultimate reason to live with bitachon may therefore be the knowledge that as flawed as you and I are today, we are all part of a divine plan for good.
While most world religions and traditions focus on perfection and deity-like humans, Judaism recognizes that we all have our flaws, sometimes show a lack of integrity, and perform actions we would prefer to ignore or hide. This is apparent in Vayigash, too. Jacob, once the trickster, has been worthy of being renamed “Israel” and now of being reunited with his son Joseph. Jacob is redeemed from starvation, the crushing loss of his son, and perhaps even the anguish of knowing the truth that Joseph was sold by his brothers. Jacob, with all of his faults, is worthy of a relationship with God and his place in the divine plan. The brothers are given descendants, even after their mistreatment of Joseph and Judah’s mistreatment of Tamar (Genesis 38). Joseph is promised a lineage, even while indenturing Egyptians during the famine. These brothers too are worthy of divine guidance. The ultimate reason to live with bitachon may therefore be the knowledge that as flawed as you and I are today, we are all part of a divine plan for good.
When have you doubted a good outcome, only to look back and recognize the value of the experience?