The Duties of the Heart
Gate Four: "On Trusting G-d"
Introduction, Part 1
We'll now touch upon the sublime and recondite topic of trusting G-d.
Trusting G-d means conceding to His judgment about the course of our lives as
well as the course of the world at large, even when events defy our own
better judgment. It calls for a leap of faith in many instances, and it's
often not for the weak of heart. Nonetheless, since we're told that trusting
G-d's judgment leads to a sense of security and confidence, peace and
tranquility, and that it eases the human burden, it obviously has its
benefits and is indeed a better option than it might seem to be.
Though Ibn Pakudah doesn't delve into it, we'd do well to differentiate
between believing in G-d and trusting Him, since we spoke of the "leap of
faith" involved in it above.
To qualify as a believer, I'd merely have to be convinced that G-d is the
Creator and that the universe didn't come about "out of the blue". I
wouldn't need to believe anything else. Needless to say, though, that's a
rather anemic and shallow level of belief. A deeper one would entail my
believing that G-d somehow or other involves Himself in the day-to-day
workings of the universe, rather than leaving things to the machinations of
dry, raw reality. A deeper-yet faith would entail my believing that G-d
interfaces with the universe on a detailed level, and that He in fact cares
about, even loves His creatures. And the *deepest* level of faith would
entail my trusting His judgments about things -- my life and self included.
Ibn Pakudah's first point about trust is simple enough. It's that we *all*
trust in certain things. Which is to say that we all have things we rely on
and go to when all else fails. His second point, though, is more daunting. He
declares that if you *don't* trust G-d, and trust in something or someone
else instead, "G-d will then put you under the care of the one you trust".
What that implies is that if I believe that someone other than G-d Almighty
has the power to control my surroundings enough to save me from danger or to
maintain my well-being that I call out to him, reach out for him, or "know"
he'll save me one way or another -- then I'll indeed *have* to depend on him,
and can only hope for the best. Whereas if I trust in the fact that G-d is
indeed in control of things, and I call or "reach" out to Him, and indeed kn
ow that He alone can save me, then He'll take me under His wings. That goes
a long way toward explaining everyday examples of success and failure, hubris
and humility, the day-to-day life of people with deep and abiding faith as
opposed to that of nonbelievers, and a lot more.
It also implies that if I truly trust G-d, then I don't have to seek anyone
else's approval, and I consequently don't have to flatter or impress anyone
or agree with everything he or she says, since there's nothing he or she
could do or say that would ultimately affect me. And it likewise denotes that
I'm thus liberated from the "straight-jacket of the need to please others"
and the "burden of needing to thank or repay them", as Ibn Pakudah puts it.
But I'd enjoy certain other advantages as well -- both material and
spiritual. We'll dwell upon the material ones now and explore the spiritual
ones next time.
If I truly trust that it's G-d alone who provides for me, that He cares about
my well-being, that He hears my prayers, and that His judgments are just and
wise, then I'm at a distinct material advantage over others who don't.
For while they'd need all kinds of specific things to succeed which may or
may not be available; while they'd have to do things that would threaten
their well-being or their very lives; while they'd always have to be
suspicious of others; while they'd be dependent upon the laws of supply and
demand, upon the availability of things, and upon government regulations;
while they'd have to fear their enemies and those who'd want to steal their
ideas; while they'd have to hope for good health, depend on others for their
food and living situation, and struggle with the idea that while what they
have now may serve them well indeed but that it will all be of no avail when
they're gone, etc. -- I wouldn't have to worry about any of that. For I trust
I could calmly, tranquilly, and happily rely on the fact that G-d will
somehow or another see to it that I'm provided for, "just as He sustains the
fetus in its mother's womb, the chick in its egg, the bird in the air, the
fish in the sea, and the tiny, weak ant", as Ibn Pakudah puts it. And I could
rely on the fact that He'll protect my health, well-being, and safety -- both
in this world and the next.
But, don't get us wrong here. No one is suggesting that we all simply sit
back with our arms crossed and "wait for the check to come in the mail"!
We're certainly expected to do our part to succeed. The difference lies in
the fact that the person who trusts G-d's decisions would know Who's in
charge at bottom, no matter what he encounters. And he'd also know that we'll
always be given what we need in life if we trust G-d -- though we might not
necessarily get "all the trimmings".
Subscribe to Spiritual Excellence and receive the class via e-mail.
ACHAREI MOS AND KEDOSHIM:
Jumping To Conclusions
Rabbi Yissocher Frand - 5761
Rabbi Yaakov Menken - 5763
Rabbi Aron Tendler - 5762
Cloaked in Dignity
Rabbi Aron Tendler - 5761
Shlomo Katz - 5766
Leap of Love
Rabbi Mordechai Kamenetzky - 5760
Life After Death
Rabbi Pinchas Winston - 5760
Leaving a True Legacy Behind
Rabbi Pinchas Winston - 5771
Bread in Your Basket, but Not in Your Soul
Shlomo Katz - 5771
Rabbi Label Lam - 5771
The Senior Partner
Rabbi Raymond Beyda - 5767
Stamped a Sinner
Rabbi Yaakov Menken - 5757
There's Holy, and There's Holy
Shlomo Katz - 5760
Accountable for Our Priorities
Rabbi Yissocher Frand - 5762
Splitting The Marriage Atom
Rabbi Naftali Reich - 5774
Holy, or Not Holy - That is the Question!
Rabbi Pinchas Winston - 5760