Acquiring the Precious Trait of Bitachon (trust), reprinted with the kind permission of:
Rabbi Eliyahu ben Shlomo, known as the Vilna Gaon, considered to be the greatest of all Litvish Jews |
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“Bitachon (trust in G-d) and Histapkus (being content with what you have) are general principles for all good character traits. And they are the opposite of desire and greed. And the central factor of everything is Bitachon…
All sins come from desire/greed as it says: “Do not covet”. And the last of the 10 commandments includes in it all the 10 commandments, which themselves include the entire torah.
(i.e. the ten commandments include the entire torah and the last of the ten commandments, includes all the 10 therefore the 10th commandment – “Do not covet”, summarizes the whole torah).
Therefore histapkus which is the opposite (of “do not covet”) is a foundation for the entire torah and it means to believe with emuna shlema (whole faith) to not worry about tomorrow. And he whose heart is good with bitachon even though he has transgressed severe sins, he is better than one who is missing in bitachon because such a person (who lacks bitachon) will come to jealousies and hatred and even though he studies torah and is involved in good deeds, all of this is only to make a name for himself.” (Even Shlema Ch.3)
(the commentary there adds: This is why birds which violently rip apart their prey are not kosher – because it is a sign that they do not possess the trait of histapkus… similarly, an animal which chews its cud is a sign of being kosher because it displays histapkus with the food in its stomach and one with split hooves displays that it does not tear apart prey.) (so too the pig with its nature of insatiable sloth represents the total opposite of histapkus)
more on this
From Rabbi Yonasan Eibshitz zt’l (a central leader of 18th century European Jewry)
“The general principle: The fruit of bitachon is hashgacha (Divine providence).
And the more one’s bitachon strengthens, the more the hashgacha and the shefa (blessing) of G-d will increase.
And whoever weakens his bitachon, HaKadosh Baruch Hu removes his hashgacha from him and he leaves him vulnerable to the natural laws.” (Rabbi Yonasan Eibshitz – sefer hamidos shaar habitachon Ch.4)
(i.e. the more bitachon you have, the more G-d will take care of you and the less bitachon you have, the He will leave you to the natural order.)
WHAT IS BITACHON
Bitachon means integrating the belief that everything that happens is from G-d and everything is for the best. One of my Rabbis (Rav Moshe Lazerus) who was a close student of Rav Avigor Miller zt’l once wrote:
“People generally have an incorrect and simplistic understanding of Bitachon. They believe, if you ask hard enough Hashem will do what you want. This is really the opposite of `bitachon’. The Chazon Ish explains bitachon as – trusting that whatever Hashem does is for the best and that He KNOWS what He is doing! I trust Hashem is always doing what is good – even if I can’t see the good in it because of my limited perspective and egocentric considerations. Even though you may not understand why what is happening to you is happening, know that He really does know what He is doing and it’s for a purpose. After 120 when you see the total picture you’ll really see how necessary it is that you are experiencing what you’re going through now.”
HOW DO YOU DEVELOP BITACHON
Rabbi Yehonasan Eibshitz zt”l wrote in Yearos Devash 1:1 that this is developed in the “Shema Koleinu” prayer in the daily silent prayer (the Amida or “Shmonei Esrei”). Here’s an excerpt:
In it (Shema Koleinu) one should put all his aspirations to G-d, to daven for all his needs even for a small thing or (all the more so) a large one, do not harvest (yibatzer) anything that you didn’t pray for to G-d first. If he needs to make a shiduch for himself or for his sons or daughters – pray to G-d. For business – pray to G-d that he will make him succeed and to guide him to the straight path. The general principle – there should not be anything that one desires to do on that day that he doesn’t pray to G-d to make him succeed and guide him to the straight and correct path. And all the more so, if he has chas v’shalom some tzara (trouble) in his house that he needs to pray, and likewise if he has some simcha that he should pray that he should not sin in the simcha, and there should not occur some sin that the simcha will result in tuga (sorrow). And on all matters that he toils, he should pray in his tongue even if it is crude (alag) and he is not capable to pray in hebrew properly, it is cherished (chaviv) before HKBH as if he prayed for very long in a well articulated, clear, and pleasant tongue.
And through a tefila like this, Yishma H’ es kolenu (G-d will hear our voice) and there will be for us a benefit. Because a prayer like this certainly has kavana (intent) and it will not be of the form “his mouth and tongue speak, but his heart is not with him”, of those who speak through habit and like “mitzvos anashim melumada” (rote repetition). Every person prays every day something new what he needs at that time and instance, and he also organizes his words in his mouth (i.e. does not just spit out words meaninglessly), therefore for this certainly one needs kavana, and it is impossible to pray without specific kavana and so he fulfills completely his obligation to pray because this is the ikar (primary purpose) of prayer which comes from the depths of the heart as it is written “MiMaamakim Kersicha” (“from the depths I call to you…” Tehilim 130), which means from the depths of the heart. And another benefit he gets is that he fixes in his heart that there is no man nor Jew which is given to chance and to the natural order of times until he doesn’t need to pray, and that (his success) depends only on his mazel (fate), the skills of the matter, his diligence in his actions, and watching over in his ways. Because the skills, diligence, and actions, everything is sheker (illusion). And from H’ they were planned ahead to a Jew all the occurences of his footsteps because “Eyn adam nokef etzbao lemata-ad she’machrizim aleya milemala” (“and one doesn’t lift a finger below unless it is announced (decided) beforehand above” – Talmud Chullin 7b).
And in this he should put to heart how the obligation is on him to guard the (commandments) of the mouth of the King of Kings, the King of the world, because everything is from Him with hashgacha pratis (Divine providence) and everything that occurs to him from damage to pain – everything is from H’ and likewise everything that occurs to him from profit to pleasure was from H’. And if so, why should he lie? That he should go waywardly in the whims of his heart after the bribes (rat-race pleasures of this world) and desires of time, which is destroyed like a cloud. And if he toils until tomorrow (all night) but G-d did not command it, it will not happen. And how could one ask G-d for wealth, to make Him angry with it, and likewise if all his demands are from H’, he will not consider sinning with them.
For example, if he prays to G-d for a wife, he will not think to sin with her and to go with her in pritzus (immorality) or the like. Likewise, for children, he will not consider sinning with them, like for raising them to “tarbus ra-ah”, to be among the gentile children, to raise them in the ways of the gentiles and to separate them from the torah of H’shem, and from the torah houses of the Jewish people which still holds on to the torah of G-d, whereby when he barely grows up and they quickly teach them the french language, writing, mathematics, and dance like those of young men with young girls. And the times of torah have diminished in our many sins, mamash not even one hour a day (of torah study in those schools). And if (he prays to have) daughters, to teach them the ways of pritzus (immodest behavior) in the clothing (style) of the gentiles and the other ways of the gentiles and to marry them off to men which are not bnei torah (torah observant). Is it this that he will ask G-d? Would a man ask his friend “Would you give me such a thing in order that I use it to cause you anguish?” Is this not far from normal. And how could a man like this ask from G-d. Therefore one who prays constantly for all his needs to G-d, he will not sin quickly. And likewise King David wrote “Put your ways to G-d, trust in Him, and He will do.” (Tehilim)
(note: the Steipler says it is best to say one’s personal prayers at the end of the Shmonei Esrei, after the 2nd “yehiyu l’ratzon”.)
Also Rabbi Avigdor Miller said this can be done even at times outside of the Amida:
(from tape:shaar habitachon – chovos halevavos – to purchase contact the Rebitzen).
2 Step Practical Advice:
1. Constantly ask H-shem for help.
Before you proceed on anything, ask Him’ for help.
Example: Salesman in waiting room. “Ribono Shel Olam, give me success with this customer.”
Or if you want to learn a gemora, say “H-shem, give me success in learning this subject in the gemora.”
Or if you’re going for a walk, ask Hashem to give you success in crossing all the streets safely.
2. Thank H-shem no matter the outcome.
If it happens that you are successful, thank H-shem profusely, at length afterwards and always consider what He did for you.
Even if you were not successful, you should still thank Hashem because whatever happens is certainly for your benefit.
Rav Miller says that this method will train you to learn to attribute everything that happens to you comes from G-d and is for the best.
Consistency is the key to success. “Tov tefchaim v’omed m’meah amah v’nofel” – Avos d’Rabbi Natan 1:7- (better two handbreaths that you stand up to then 100 cubits where you fall)
In G-d We TrustRabbi Yaakov Yosef Herman zt’l once said (in ‘All for the Boss’): “America exists in the merit of the penny” |
Footnotes:
(1) The Vilna Gaon (literally “genius”) was one of the most influential Rabbinic authorities since the Middle Ages. He was also a master in kabala. For a glimpse into his life see: The Vilna Gaon: No Secret Escaped Him part 1 and part 2
(2) Histapkus does not mean renouncing selfishness and greed for money and power like Buddhism preaches. Rather, G-d gave us these traits in order to motivate us, to accomplish great things in this world in the direction of holiness. The talmud (Sanhedrin 37a) teaches everyone should think “for me the world was created“. Not only are we important as individuals, but every single action we take or fail to take can and does have cosmic effects.
for further reading, see “Duties of the Heart” section: “the gate of bitachon”. (The Amshinover Rebbe once advised me to study this.)
Acquiring the Precious Trait of Bitachon (trust), reprinted with the kind permission of:
The Benoni 
***Pearls from the Vilna Gaon*** Man vs. Animal
July 12, 2008 at 9:56 pm · Filed under Barak HaShachar, Kabbalah, Koheles/Ecclesiastes, Rabbi Eliyahu of Vilna, the Gaon, Torah ·Tagged Barak HaShachar, commentary, Koheles/Ecclesiastes, midos (traits), nefesh, neshama, ruach
Pearls from the Vilna Gaon – Man vs. Animal, reprinted with the kind authorization of:
***Pearls from the Vilna Gaon***
Man vs. Animal
translated by
Rabbi Yosef Peretz
Rabbi Eliyahu of Vilna, commonly known as the Gaon (literally “genius”) was probably the most influential Jewish leader in modern history. He never assumed any official position of leadership and spent his time in almost total isolation toiling day and night in torah study. He became the undisputed greatest torah scholar and kabbalist in modern history.
from the Vilna Gaon’s Barak HaShachar commentary on Koheles/Ecclesiastes
“What has a man more
of all his labor wherein
he labors under the
sun?” (Koheles 1:3)
“It is known that in a man there are four powers:
The domem (inanimate) has no nefesh (true soul. it has only a sustaining power.) at all. And its name testifies on itself (domem means ‘silent’).
The tzomeach (plant) has one soul, and it is the ‘nefesh tzomachas’ (soul of growth).
The Chai (animal) has in it an additional lifeforce spirit (ruach) with which ends the boundary of the chai (i.e. the animal has no higher connection).
In a man there is an additional intellectual power. He is the ‘medaber’ (speaking), because only through the intellect can one be called ‘medaber’, as is known, because there are also some birds who can speak.
Therefore we find that there are 3 souls in a man, the tzomeach, the chai, and the sichli (intellectual) and they are the nefesh, ruach, and neshama. (see book Shaarei Kedusha for greater details).
The nefesh dwells in the liver, the ruach in the heart, and the neshama in the brain. And each one goes and desires to its root.
The nefesh lusts for food and drink because it nourishes and grows and reproduces, (i.e. it is in charge of all the involuntary body functions), therefore it lusts for these things. And also, it is known that all the gidul (growth) and food comes to the liver and from it to the other limbs (since the liver processes all the blood which contains all the food). And likewise all taavas (lusts for indulgences) come from the liver, as known in the zohar on the verse “Let me swallow, some of this red, red pottage” (Bereishis 25:30). (The Torah also associates the nefesh with blood, as in “The Nefesh of flesh is in the blood.” (Vayikra 17:11).
And the ruach lusts for honor, wealth, because the power of the ruach arouses as is known. And all the midos (traits) of jealousy, arrogance, and the other midos are branches of these – and everything is in the heart. Therefore the Sages said that an evil heart is the root of all bad midos and likewise a good heart to all the good midos, as written (in pirkei avos 2:13) “for in his words (a good heart) yours are included“.
And they are called together the nefesh and ruach behemit (animal) because they are also in an animal. Therefore they desire animal things (food, dominance, etc.).
And the soul is a ‘chelek Eloki mimaal’ (Divine part from on high) , and lusts for G-dly things, and it is in the brain, the place of wisdom and thought, as written in Iyov 28:12 and in mishlei in many places. And likewise thought is the dveikus and yira (clinging to the awareness of G-d’s presence) which all of mishne torah (book of Devarim) emphasizes as written “And now Israel what does G-d ask of you…” and many verses as is known…
And it is known that there are 3 midos which take a person out of this world, they are the roots to all the (bad) midos – kina (jealousy), taava (lust for indulgence), and kavod (honor). And taava is in the nefesh while kina and kavod are in the ruach, and they are the 3 midos of the disciples of the wicked Bilaam
1)”nefesh rechava” (wide nefesh) which refers to taava therefore they used the term ‘nefesh’.
2) “ruach gevoha” (inflated spirit) which refers to honor, hence the use of the term ‘ruach’
3) “ayin raah” (an evil eye) is jealousy…
Those who possess these qualities, even their good deeds are not le shem shamayim (for the sake of heaven, i.e. with pure motives). The one with a nefesh taava does tzedaka only with the remainders of what he can’t put in his stomach as written in the sefer hakane, while the one with a ruach gevoha (inflated spirit) does only to make a name for himself…
…
There are 3 times in a man:
1) the days of aliya (ascent) which are until 20, because then one’s growth has finished as known, and likewise the intellect has finished (matured) therefore then the (primary) neshama comes to a man (from above if he is worthy) as is known that at his birth the nefesh comes. And at 13 the (primary) ruach, and at 20 the neshama which completes his intellect…
And until 20 which is the time of the growing of the body from the tzomeach (nefesh in charge of growth, nourishment, and reproduction) he goes after the hevel (futilities of this world)…
And on the verse “what benefit is there to a man who toils under the sun”, the Sages expounded that this implies that toil below the sun is futile, but toil above the sun is not futile. The “sun” refers to the neshama which shines to a man with wisdom…and this is what is meant by “under the sun” – under the neshama, which refers to the nefesh and ruach which are below it as is known. And it means all of one’s toil, even the toil in torah and mitzvos which he does with them is worth nothing. As he continues “veraiti..” and likewise in the talmud, “lelomdehem lo neemar..”
And it is known that the superiority of a man over an animal is only because of the neshama, as above. And if his toiling is with the ruach and nefesh (selfish motives), he is like an animal. And this is what is meant by “What has a man more of all his labor wherein he labors under the sun?” (Koheles 1:3) – what is he greater as a man in all his toil,etc.
(see the original hebrew (commentary on Koheles) for the full version)
note:This does not mean that the neshama is primary. The primary of a man is the heart (ruach). The heart is the king over him (Vilna Gaon on Yonah) and rules over his decisions and desires. The neshama is there to help to guide him and straighten his ways as the Vilna Gaon writes:
comment: For an explanation of why G-d created man with an animal and spiritual side, see the unparalleled book “the Way of G-d” by Rabbi Moshe Chaim Luzzatto (Gate 1) (Feldheim publishers, Aryeh Kaplan translation). There are also classes online.
see also:
3 Roots of Evil – The Role of the Jews special audio by Rabbi Uziel Milevski, zt’l
(former chief Rabbi of Mexico and senior lecturer at Ohr Somayach, Jerusalem)
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