Trust in G-d in Challenging Times
Many of our readers are familiar with Rabbi Yonasan Steif’s Sefer Mitzvot Hashem from Rabbi Smith’s class in part 3 of this work which deals in how the Mitzvot, the commandments of the Torah, related to a Noahide. The 1st two parts of the book were originally published in 5691 (1931) and deal with Faith (specifically based on the Rambam’s 13 principles of faith) and how man is to interact with his fellow man respectively.
In the first volume of Sefer Mitzvot Hashem, Rabbi Yonasan Steif explores the essential concept of Bitachon (trust) as an extension of faith. Drawing from biblical sources and the teachings of the Rambam, Steif emphasizes that true Bitachon involves placing trust solely in G-d, not in human strength or natural means. His reflections, particularly in the context of war, offer timeless wisdom and encouragement, illustrating how one can rely on G-d’s providence and strength in all circumstances.
This discussion (which is found at the end of Siman 2) is a short and poignant one that spends about half its time of applying the concept of bitachon to situations of war. As such, we felt that in continuation of the previous post dealing with matters of war, this was an excellent follow up. Rabbi Steif’s words need little explanation, but are clearly seen how they can provide excellent encouragement and support still in the present day.
The attached pdf file contains the following translation parallel to its original Hebrew text.
38) Faith in Providence brings a person to the knowledge of bitachon, [such] that a person will not place his trust in anything but in the Creator of all things, upon Him will he cast his trust and He will stand as his support, and therefore his focus will be only in the Torah and the commandments, and he will bless G-d for everything, “for He is the One who gives him the strength to do good”[1], and every day He will give him a spring [full] of His blessings (see below, siman 3).
39) This depends also on the matter of knowing and believing that the Blessed One fulfills His promise as explained in several places, [for example] it is written (Genesis 21:1) “and He visited Sarah as He said and did as He had spoken,” and it is taught again after the giving of the Torah as it is written (Numbers 23:19) “Hashem is not human to be capricious,… [Or mortal to have a change of heart] Would [G-d] speak and not act, [would he] promise and not fulfill?”, and if this is so [why is it] that he would have to teach it twice, [to teach that] even the Noahide must believe in this.
40) The essence of bitachon is mentioned in several Tanach verses, [for example] it is written (Psalms 37:3): “Trust in Hashem and do good, abide in the land and be nourished by faith.” Rashi wrote: “Trust in Hashem, and do not say, ‘If I do not plunder and steal,’ or ‘if I give charity, how will I support myself?’… and be nourished by faith [meaning:] You will eat and be sustained from the reward of [your] faith, that you believed in the Holy One, blessed be He, to rely on Him and do good." This proves that bitachon is a branch of faith.
41) There is a warning and a curse from the teachings of Kabbalah regarding one who trusts in man [and his machinations], as it is written (Jeremiah 17:5) “Thus said Hashem: Cursed is the man who trusts in mortals, who makes mere flesh his strength, and turns his thoughts from Hashem.” The Malbim interpreted this according to the fact that there is one who trusts in man and in all this trusts in Hashem, and if he trusts that Hashem will save him through any specific leader, even though he trusts in man, in any case the main arm and the strength of his trust (bitachon) is in the Holy One, blessed be He. However, one whose entire trust is in man, to the point that even the arm (which is the force that moves the working hand) becomes flesh, and [thus] turns away from Hashem completely, this is referring to the cursed one.
42) Since the prophet speaks on this, [using] the language: “Thus says Hashem”, implies that this [bears the weight of] a Torah commandment, [as I have written in my work Hadashim Gam Yeshanim [New Things are Also Old Things ([commenting on] Berachot 4) in the name of the commentators], and even though we do not find in the Torah a clear warning about the measure of bitachon, with all this there is a hint of this from what is written in the rebuke (Deuteronomy 28:52), “It shall shut you up in all your towns throughout your land until every mighty, towering wall in which you trust has come down. [And when you are shut up in all your towns throughout your land that Hashem your G-d has assigned to you]”, and it means that the scripture condemns this—that they [the people] would trust in the high walls—because there is no trust except in the power and salvation of the Blessed One, and so it is written (Psalms 20:8), “Some in chariots and some in horses, yet we call on the name of the Hashem our G-d”, and Rashi wrote “that there are some nations that trust in their iron chariots and some that trust in their horses, but yet we call on the name of Hashem will remember, because salvation belongs [only] to Him.”
43) This is also hinted at in the Torah, as it is written (Deuteronomy 20:1): “When you go out to war against your enemies and see horses and chariots and a people more numerous than your own, do not be afraid of them, for the Hashem your G-d is with you.” And it is also said (Deuteronomy 20:3[-4]): “Do not let your heart be faint, do not be afraid... for Hashem your G-d is the one who goes with you to save you.” All of this proves that even in war, we are forbidden to rely on human strength, but rather to trust in G-d and in His salvation.
44) Just as it is in general matters, so too is it in the individual person and in every private matter, that one should not trust in any reason except in G-d alone, blessed be He, and to this extent it is said (Jeremiah 17:7): “Blessed is the man who trusts in Hashem, and Hashem is his trust.” The repetition of the words teaches us that one should not only trust in G-d to save him, yet rather he should trust completely in G-d, [meaning] also not to trust in the means by which G-d saves him through [these] natural means[2], because then even if he trusts in G-d, [that] in every matter [He is] his protector, that is, the thing by which his security will be achieved is not G-d, only by the natural means thru which he hopes G-d will save him, and even if such a person is not [considered] cursed, he is not blessed either, only when he trusts in G-d to save him without any means at all, such that G-d is also his protector, meaning, the thing by which his security will be achieved, and this is considered being blessed (Malbim, ibid.). The details regarding the trait of bitachon are many, and well elaborated in “Duties of the Heart”, Sha’ar haBitachon (the Gate of Bitachon), and see how his words were pleasing.[3]
[1] Deuteronomy 8:18
[2] i.e. Technology, Warfare Tactics and other ilk.
[3] Paraphrasing Psalms 141:6.
What is Rabbi Yitzchok Dovid Smith’s Vision
80 Billion men and women serving G-d Al-mighty with the spiritual leadership of the Jewish People and a fully built and functioning Beis HaMikdash in Yerushalayim.
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