‫שער הבטחון‬

The Gate of Trust

XY

‫חובות הלבבות‬
Duties of the hearts
—CHAPTER 4—
‫שער הבטחון‬ Chovot Halevavot | 2

‫יעי‬
ִ ‫ּ ֶפ ֶרק ְר ִב‬ Chapter 4

The seven areas in which one is bound to trust in God

‫ֲא ָבל ַהדְּ ָב ִרים ׁ ֶש ַח ָ ּיב ַה ַּמ ֲא ִמין לִ ְבטוֹ ַח‬ However, the matters regarding which the be-
‫ כּ וֹ לְ לִ ים אוֹ ָתם‬,‫ָ ּב ֶהם ַעל ַהבּ וֹ ֵרא יִ ְת ַע ֶּלה‬ liever in the Almighty is obligated to rely on the
‫ ֶא ָחד ֵמ ֶהם דִּ ְב ֵרי ָהעוֹ לָ ם‬:‫ׁ ְשנֵ י ִמינִ ים‬ Creator are two different categories: The first cat-
.‫ וְ ַה ּ ׁ ֵשנִ י דִּ ְב ֵרי ָהעוֹ לָ ם ַה ָ ּבא‬,‫ַה ֶ ּזה‬ egory is those matters that pertain to this world,
while the second category is those matters that
pertain to the world to come.
:‫וְ ִד ְב ֵרי ָהעוֹ לָ ם ַה ֶ ּזה יֵ ָחלְ ק ּו לִ ׁ ְשנֵ י ֲחלָ ִקים‬ The first category itself, the matters that pertain to
‫ֶא ָחד ֵמ ֶהם ִענְ יְ נֵ י ָהעוֹ לָ ם לְ תוֹ ֲעלוֹ ת‬ this world can be divided into two sub-categories:
‫ ַה ּ ׁ ֵשנִ י ִענְ יְ נֵ י ָהעוֹ לָ ם‬,‫ָהעוֹ לָ ם ַה ֶ ּזה‬ The first sub-category consists of those worldly
.‫לְ תוֹ ֲעלוֹ ת ָהעוֹ לָ ם ַה ָ ּבא‬ matters which benefit the person in this world,
while the second sub-category consists of those
worldly matters which benefit the person in the
world to come.
‫וְ ִענְ יְ נֵ י ָהעוֹ לָ ם לְ תוֹ ֲעלוֹ ת ָהעוֹ לָ ם ַה ֶ ּזה‬ Even the sub-category of those matters which are
‫ ֶא ָחד ֵמ ֶהם‬:‫יֵ ָחלְ ק ּו לִ ׁ ְשל ֹ ָשׁה ֲחלָ ִקים‬ for the benefit of a person in this world can be
‫ וְ ַה ּ ׁ ֵשנִ י ּתוֹ ֲעלוֹ ת‬,‫ּתוֹ ֲעלוֹ ת גּ וּפוֹ ִ ּבלְ ָבד‬ divided into three further categories: 1 - The first
ִ ׁ ִ‫ וְ ַה ּ ׁ ְשל‬,‫ַט ְר ּפוֹ וְ ִסבּ וֹ ת הוֹ נוֹ ו ִּמינֵ י ִקנְ יָ נָ יו‬
‫ישי‬ category consists of those matters which benefit
‫ּתוֹ ֲעלוֹ ת ְ ּבנֵ י ֵביתוֹ וְ ִא ׁ ְש ּתוֹ ו ְּקרוֹ ָביו‬ the person himself. 2 - The second category con-
‫ ו ִּמי ׁ ֶשהוּא לְ ַמ ְעלָ ה‬,‫וְ אוֹ ֲה ָביו וְ אוֹ יְ ָביו‬ sists of those matters which benefit his liveli-
.‫ִמ ֶּמ ּנ ּו וּלְ ַמ ּ ָטה ִמ ֶּמ ּנ ּו ִמ ִּכ ּתוֹ ת ְ ּבנֵ י ָא ָדם‬ hood, are the sources of his wealth and different
types of possessions. 3 - The third category con-
sists of those matters that benefit members of his
household, his wife, his close family members, his
friends, his enemies, and those people who are ei-
ther more important than him or less important
than him .
‫וְ ִענְ יְ נֵ י ָהעוֹ לָ ם לְ תוֹ ֲעלוֹ ת ָהעוֹ לָ ם ַה ָ ּבא‬ The sub-category of those worldly matters that
‫ ֶא ָחד ֵמ ֶהם חוֹ בוֹ ת‬:‫יֵ ָחלְ ק ּו לִ ׁ ְשנֵ י ֲחלָ ִקים‬ benefit a person in the world to come can also be
‫ַה ְּל ָבבוֹ ת וְ ָה ֵא ָב ִרים ׁ ֶשהוּא ִמ ְתיַ ֵחד ָ ּב ֶהם‬ divided into two categories: 1 - The first category
‫ וְ ֵאין ַמ ֲעשֶׂ ה ּו יוֹ ֵצא ָ ּב ֶהם לַ ֲהנָ ַאת‬, ֹ‫לְ ַבדּ ו‬ is comprised of those obligations of the heart and
. ֹ‫זוּלָ תוֹ וְ ל ֹא לְ ֶה ֵ ּזקו‬ mitzvot performed with one’s limbs, which pertain
to him alone, and which do not benefit or cause
harm to anyone else.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 3

‫ חוֹ בוֹ ת ָה ֵא ָב ִרים ֲא ׁ ֶשר ל ֹא‬,‫וְ ַה ֵחלֶ ק ַה ּ ׁ ֵשנִ י‬ 2 - The second category consists of those mitzvot
ֹ‫יו ַּכל לַ ֲעשׂ וֹ ָתם ֶא ָּלא ְ ּב ִה ׁ ְש ַּת ְּתפוּת זוּלָ תו‬ which one performs with one’s limbs which one
‫ ִּכ ְצ ָד ָקה וּגְ ִמילוּת‬,‫ִע ּמוֹ ִ ּב ְפעוֹ ל ו ְּב ִה ּ ָפ ֵעל‬ cannot perform without someone else’s partici-
‫ֲח ָס ִדים וְ לִ ּמוּד ַה ָח ְכ ָמה וּלְ ַצוּוֹ ת ְ ּבטוֹ ב‬ pation; with one person performing the act and
.‫וּלְ ַהזְ ִהיר ִמן ָה ָרע‬ the other person being the recipient of the act.
Some examples of such mitzvot are: Charity, acts of
kindness, teaching Torah, instructing other peo-
ple to do good or to warn them against doing bad.
:‫וְ ִענְ יְ נֵ י ָהעוֹ לָ ם ַה ָ ּבא יֵ ָחלְ ק ּו לִ ׁ ְשנֵ י ֲחלָ ִקים‬ Those matters of the world to come can also be
‫ וְ ַה ּ ׁ ֵשנִ י ׁ ֶשהוּא‬,‫ֶא ָחד ֵמ ֶהם ַה ְ ּגמוּל ָה ָראוּי‬ divided into two sub-categories: 1 - One of those
‫ֵמ ֶח ֶסד ַהבּ וֹ ֵרא יִ ְת ַע ֶּלה ַעל ַה ֲח ִס ִידים‬ sub-categories is the reward that a person receives
ִ ‫וְ ַה ְ ּנ ִב‬
.‫יאים לָ עוֹ לָ ם ַה ָ ּבא‬ in the world to come which he deserves, as a re-
ward for his good deeds in this world 2 - The sec-
ond sub-category is the good that one receives in
the world to come which is due to the kindness of
the Creator over the pious people and the proph-
ets.
‫וְ ִה ֵ ּנה ָּכל ַהדְּ ָב ִרים ׁ ֶשבּ וֹ ְט ִחים ָ ּב ֶהם ַעל‬ So, in total there are seven categories of matters
‫ ֶא ָחד‬:‫ ׁ ִש ְב ָעה ֲחלָ ִקים‬,‫ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך‬ which a person relies on the Creator for: 1. Those
‫ וְ ַה ּ ׁ ֵשנִ י‬,‫ֵמ ֶהם ִענְ יְ נֵ י גּ וּף ָה ָא ָדם ִ ּבלְ ָבד‬ matters which pertain solely to the person him-
‫ישי ִענְ יְ נֵ י‬ ִ ׁ ִ‫ וְ ַה ּ ׁ ְשל‬, ֹ‫ִענְ יְ נֵ י הוֹ נוֹ וְ ִסבּ וֹ ת ַט ְר ּפו‬ self. 2. Those matters which pertain to his wealth
,‫ִא ׁ ְש ּתוֹ ו ָּבנָ יו ו ְּקרוֹ ָביו וְ אוֹ ֲה ָביו וְ אוֹ יְ ָביו‬ and the means of his livelihood. 3. Those matters
‫יעי חוֹ בוֹ ת ַה ְּל ָבבוֹ ת וְ ָה ֵא ָב ִרים‬ ִ ‫וְ ָה ְר ִב‬ which pertain to his wife, his children, his family
,‫ׁ ֶשהוּא ִמ ְתיַ ֵחד ְ ּבתוֹ ֲעלוֹ ָתן וְ ַה ָ ּז ָק ָתן‬ members, his friends and his enemies. 4. Those
‫ישי חוֹ בוֹ ת ָה ֵא ָב ִרים ׁ ֶש ּתוֹ ַעלְ ָּתן‬ ִ ׁ ‫וְ ַה ֲח ִמ‬ obligations of the heart and the mitzvot per-
‫ וְ ַה ּ ׁ ִש ּ ׁ ִשי‬, ֹ‫וְ ַה ָ ּז ָק ָתן ִמ ְת ַע ְ ּברוֹ ת ֶאל זוּלָ תו‬ formed with the limbs of the person which only
‫ְ ּגמוּל ָהעוֹ לָ ם ַה ָ ּבא ֲא ׁ ֶשר יִ ְהיֶ ה ְּכ ִפי‬ benefit or cause harm to the person himself. 5.
‫יעי ְ ּגמוּל‬ ִ ‫ וְ ַה ּ ׁ ְש ִב‬,‫ַה ַּמ ֲעשֶׂ ה ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ Those obligations performed with the limbs of the
ְ‫ָהעוֹ לָ ם ַה ָ ּבא ֲא ׁ ֶשר יִ ְהיֶ ה ֵמ ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵרך‬ person which benefit or harm other people. 6. The
ֹ‫ ְּכמו‬,‫ַעל דֶּ ֶר ְך ַה ֶח ֶסד ַעל ְסגֻ ָּלתוֹ וְ אוֹ ֲה ָביו‬ reward in the world to come which is commensu-
‫"מה ַרב טו ְּב ָך‬ ָ )‫ כ‬,‫ׁ ֶש ָּכתוּב (תהלים לא‬ rate with the person’s actions in this world, 7. The
ְ‫ ּ ָפ ַעלְ ָּת לַ חוֹ ִסים ָ ּבך‬,‫יך‬ ָ ‫ֲא ׁ ֶשר ָצ ַפנְ ָּת לִ ֵיר ֶא‬ “reward” in the world to come which comes as a
."‫נֶ גֶ ד ְ ּבנֵ י ָא ָדם‬ form of kindness from the Creator over those who
are treasured by him and those who love him, as
it is written: (in Tehillim 31:20): “How abundant
is your good that you have hidden for those who
fear you; in the presence of man, you have acted
for those who take refuge in you.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 4

‫וְ ֵכיוָ ן ׁ ֶש ּ ֵפ ַר ׁ ְש ִּתי ַה ַה ְקדָּ מוֹ ת ֲא ׁ ֶשר ַ ּב ֲעבו ָּרן‬ Having explained (in the previous two Chapters),
‫יִ ָּת ֵכן ַה ִ ּב ּ ָטחוֹ ן ִמן ַהבּ וֹ ֵט ַח ֵ ּבאל ִֹהים‬ the five foundational concepts which as a result of
‫ יֵ ׁש ָעלַ י לִ ְסמוֹ ְך לָ ֶהן ּ ֵפרו ּׁש‬,‫יִ ְת ַע ֶּלה‬ recognizing them, it is possible for the person who
‫ָא ְפנֵ י י ֹ ֶשׁר ַה ִ ּב ּ ָטחוֹ ן ְ ּב ָכל ֶא ָחד ֵמ ַה ּ ׁ ִש ְב ָעה‬ has Bitachon in the Almighty, may He be exalted,
‫ְד ָב ִרים ֲא ׁ ֶשר ָ ּב ֶהם יִ ְב ַטח ָּכל בּ וֹ ֵט ַח ַעל‬ to have bitachon, it is now incumbent upon me to
.‫ ֶא ָחד ֶא ָחד‬, ֹ‫ֱאל ִֹהים וְ ַעל זוּלָ תו‬ juxtapose to them, the explanation of the proper
manner in which one should have bitachon - re-
garding each one of the above-mentioned seven
categories. Through them he will know how one
is supposed to go about having bitachon in the Al-
mighty as well as how to rely on others.
‫ וְ הוּא‬,‫אשוֹ ן ֵמ ֶהם‬ ׁ ‫וְ א ַֹמר ְ ּב ֵפרו ּׁש ַה ֵחלֶ ק ָה ִר‬ I will say as an explanation of the first category
ֹ‫ וְ ֵהם ַח ָ ּייו וּמוֹ תו‬,‫ְ ּב ִענְ יְ נֵ י גּ וּף ָה ָא ָדם ִ ּבלְ ָבד‬ of the seven, which (as outlined above) consists of
ֹ‫וְ ֶט ֶרף ְמזוֹ נוֹ לְ ִמ ְחיָ תוֹ ו ַּמלְ בּ ו ּׁשוֹ וְ ִד ָירתו‬ those matters which pertain solely to the person
.‫ו ְּב ִריאוּתוֹ וְ ָחלְ יוֹ ו ִּמדּ וֹ ָתיו‬ himself; which are his life and death, food for his
livelihood, clothing, shelter, health and illnesses,
as well as his character traits (which a person
needs in order to function well):
‫וְ ָא ְפנֵ י ַה ּי ֹ ֶשׁר ְ ּב ִב ּ ָטחוֹ ן ַעל ֱאל ִֹהים ְ ּב ָכל‬ Regarding each of these matters, the proper man-
‫יך ֶאת נַ ְפ ׁשוֹ ָ ּב ֶהם‬ְ ִ‫ ׁ ֶש ַ ּי ׁ ְשל‬,‫ִענְ יָ ן ֵמ ֶהם‬ ner in which one is to rely on the Almighty, is that
,‫לַ ֲהלִ יכוֹ ת ַה ּגֹזֶ ר ֲא ׁ ֶשר ָ ּגזַ ר לוֹ ַהבּ וֹ ֵרא ֵמ ֶהם‬ he should give himself over regarding all these
matters, to the predetermined ways in which the
Creator has decided to conduct himself with him.
‫ וְ יֵ ַדע ִּכי‬,‫ִת ְב ַטח נַ ְפ ׁשוֹ ֵ ּבאל ִֹהים יִ ְת ָ ּב ֵר ְך‬ He should rely on the Almighty, blessed be He,
‫ל ֹא יִ ָ ּג ֵמר לוֹ ֵמ ֶהם ֶא ָּלא ַמה ּ ׁ ֶש ָּק ַדם ְ ּב ַד ַעת‬ and recognize that none of these matters come
‫ַהבּ וֹ ֵרא ׁ ֶשהוּא ַה ָ ּנכוֹ ן לְ ִענְ יָ נָ יו ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ into being unless it has been predetermined by
, ֹ‫ו ָּבעוֹ לָ ם ַה ָ ּבא וְ יוֹ ֵתר טוֹ ב לְ ַא ֲח ִריתו‬ the Almighty, that it is the proper thing for him in
this world and the next and that it will ultimately
be all for the best.
‫ ֵאין‬,‫וְ ׁ ֶש ַהנְ ָהגַ ת ַהבּ וֹ ֵרא לוֹ ְ ּב ֻכ ָּלם ׁ ָשוָ ה‬ He also should realize that the Almighty conducts
‫לְ ׁשוּם ְ ּב ִר ָ ּיה ָ ּב ֶהם ֵע ָצה וְ ל ֹא ַהנְ ָהגָ ה ֶא ָּלא‬ himself equally regarding all those matters, such
‫ ו ְּכמוֹ ׁ ֶש ֵאין ְ ּביַ ד‬. ֹ‫ִ ּב ְר ׁשוּתוֹ וּגְ זֵ ָרתוֹ וְ ִדינו‬ that no other being’s advice or behavior can help
, ֹ‫ַה ְ ּברו ִּאים ַח ָ ּייו וּמוֹ תוֹ וְ ָחלְ יוֹ ו ְּב ִריאוּתו‬ him, unless it is with the Almighty’s permission
ֹ‫ֵּכן ֵאין ְ ּביָ ָדם ֶט ֶרף ְמזוֹ נוֹ וְ ִס ּפוּקוֹ וּלְ בו ּׁשו‬ and according to his decree and judgment. Just
. ֹ‫ו ׁ ְּש ָאר ִענְ יְ נֵ י גוּפו‬ as a person understands that no being has power
over his life or death, his illnesses and his health,
so too, they do not have any control over a per-
son’s livelihood, his other needs, his clothing and
other matters pertaining to his body,

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 5

‫וְ ִעם ֵ ּברוּר ֱאמוּנָ תוֹ ִּכי ִענְ יָ נוֹ ָמסוּר ֶאל‬ However, accompanying one’s conviction that a)
‫ וְ ׁ ֶש ְ ּב ִח ַירת ַהבּ וֹ ֵרא‬,‫ְ ּגזֵ רוֹ ת ַהבּ וֹ ֵרא יִ ְת ַע ֶּלה‬ all one’s matters are totally under the jurisdiction
‫ הוּא ַח ָ ּיב‬,‫לוֹ ִהיא ַה ְ ּב ִח ָירה ַה ּטוֹ ָבה‬ of the decrees of the Creator, may He be exalted,
‫לְ ִה ְת ַ ּגלְ ֵ ּגל לְ ִסבּ וֹ ת ּתוֹ ֲעלוֹ ָתיו וְ לִ ְבחוֹ ר‬ and that b) everything that the Creator chooses
‫ וְ ָה ֱאל ִֹהים‬,‫ַה ּטוֹ ב ַּכ ִ ּנ ְר ֶאה לוֹ ִמן ָה ִענְ יָ ן‬ for him is the best choice, one is also obligated to
. ֹ‫יַ ֲעשֶׂ ה ַמה ּ ׁ ֶש ָּק ְד ָמה בּ וֹ ְ ּגזֵ ָרתו‬ make efforts to pursue the means which will ben-
efit him and to choose those means which appear
to him to be the best. The Almighty will then do
that which He has already decreed.
ֹ‫ ִּכי ָא ָדם ַאף ַעל ּ ִפי ׁ ֶש ִּקצּו‬,‫וְ ַהדּ וֹ ֶמה לְ זֶ ה‬ By way of comparison: Although the end of a per-
‫ו ִּמדַּ ת יָ ָמיו ְק ׁשו ִּרים ִ ּבגְ זֵ ַרת ַהבּ וֹ ֵרא‬ son’s life and how long he will live, have been fixed
‫ יֵ ׁש ַעל ָה ָא ָדם לְ ִה ְת ַ ּגלְ ֵ ּגל לְ ִסבּ וֹ ת‬,‫יִ ְת ָ ּב ֵר ְך‬ by the decree of the Creator, may He be blessed, a
‫ַה ַח ִ ּיים ְ ּב ַמ ֲא ָכל ו ְּב ִמ ׁ ְש ֶּתה ו ַּמלְ בּ ו ּׁש‬ person must still pursue those means which pre-
‫יח ֶאת זֶ ה ַעל‬ ַ ‫ וְ ל ֹא יַ ִ ּנ‬, ֹ‫ו ְּב ָמעוֹ ן ְּכ ִפי ָצ ְרכּ ו‬ serve his life, such as food, drink, clothing, as well
‫ ִאם ָק ַדם ִ ּבגְ זֵ ַרת‬:‫ֹאמר‬ ַ ‫ ׁ ֶש ּי‬,‫ָה ֱאל ִֹהים‬ as living quarters, according to his needs. He is
‫ יַ ׁ ְש ִאיר נַ ְפ ׁ ִשי ְ ּבגו ִּפי ִמ ְ ּבלִ י‬,‫ַהבּ וֹ ֵרא ׁ ֶש ֶא ְחיֶ ה‬ not to rely on the Almighty regarding them by say-
‫ וְ ל ֹא ֶא ְט ַרח ְ ּב ַב ָּק ׁ ַשת‬,‫ָמזוֹ ן ָּכל יְ ֵמי ַח ַ ּיי‬ ing: “If it has been predetermined by the decree of
. ֹ‫ַה ּ ֶט ֶרף וַ ֲע ָמלו‬ the Creator, that I should live, then he will keep
me alive, even without food for my entire life, and
I will not exert myself in pursuing food and in the
toil that is necessary to obtain a livelihood to pay
for the food”.

The outcome of putting ourselves in dangerous situations

‫וְ ֵכן ֵאין ָראוּי לָ ָא ָדם לְ ִה ָּכנֵ ס ְ ּב ַס ָּכנוֹ ת‬ Similarly, it is not fitting for a person to place
‫ וְ יִ ׁ ְש ֶּתה ַס ֵּמי‬,‫ְ ּב ִב ְטחוֹ נוֹ ַעל ְ ּגזֵ ַרת ַהבּ וֹ ֵרא‬ himself in danger as part of his reliance on the
‫ַה ָּמוֶ ת אוֹ ׁ ֶש ְ ּי ַס ֵּכן ְ ּב ַע ְצמוֹ לְ ִה ָּל ֵחם ִעם‬ Creator’s decrees, by drinking poisonous potions
ֹ‫ או‬,‫ָה ֲא ִרי וְ ַה ַח ּיוֹ ת ָה ָרעוֹ ת לְ ל ֹא ד ַֹחק‬ or to endanger himself by fighting with a lion or
‫יך ַע ְצמוֹ ַ ּב ָ ּים אוֹ ָ ּב ֵא ׁש וְ ַהדּ וֹ ֶמה‬ ְ ִ‫ׁ ֶש ַ ּי ׁ ְשל‬ other dangerous wild animals - if he does not
ַ ִ‫לָ זֶ ה ִמ ַּמה ּ ׁ ֶש ֵאין ָה ָא ָדם ָ ּבטו ַּח ָ ּב ֶהן ו‬
‫יס ֵּכן‬ have to, - nor should a person jump into the sea
‫ ו ְּכ ָבר ִהזְ ִה ָירנ ּו ַה ָּכתוּב ִמ ֶ ּזה ְ ּב ַמה‬. ֹ‫ְ ּבנַ ְפ ׁשו‬ or into fire or endanger himself in any other simi-
'‫ טז) "ל ֹא ְתנַ ּס ּו ֶאת ה‬,‫ּ ׁ ֶש ָא ַמר (דברים ו‬ lar manner, in which a person cannot be sure of
."‫יתם ַ ּב ַּמ ָּסה‬ ֶ ‫יכם ַּכ ֲא ׁ ֶשר נִ ִּס‬ֶ ‫ֱאל ֵֹה‬ his safety. Scripture warns against this when it
says (in Devarim 6:16): “You shall not test the L-rd,
your G-d as you tested him in Massah.”
:‫ִּכי ֵאינֶ ּנ ּו נִ ְמלָ ט ְ ּבזֶ ה ֵמ ֶא ָחד ִמ ּ ׁ ְשנֵ י ְד ָב ִרים‬ There are two possibilities as to what will happen
to someone who endangers his life in such a man-
ner.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 6

, ֹ‫אוֹ ׁ ֶש ָ ּימוּת וְ יִ ְהיֶ ה הוּא ַה ֵּמ ִמית ֶאת ַע ְצמו‬ Either he will die, and it will be considered as if
ֹ‫וְ הוּא נִ ְת ָ ּבע ַעל זֶ ה ְּכ ִאלּ ּו ֵה ִמית זוּלָ תו‬ he killed himself and he will be punished in the
ְ‫ ַאף ַעל ּ ִפי ׁ ֶש ּמוֹ תוֹ ַעל ַהדֶּ ֶרך‬,‫ִמ ְ ּבנֵ י ָא ָדם‬ world to come for doing so as if he murdered an-
. ֹ‫ַההוּא ִ ּבגְ זֵ ַרת ָה ֱאל ִֹהים ו ִּב ְר ׁשוּתו‬ other person (which is a terrible sin). This is so,
despite the fact that his death and the manner in
which he died was decreed by the Almighty, and
done with his approval.
‫ו ְּכ ָבר ִהזְ ִה ָירנ ּו ׁ ֶשלּ ֹא לְ ָה ִמית ׁשוּם ָא ָדם‬ The Torah has already warned us not to kill any
‫ יג) "ל ֹא‬,‫ ְ ּב ָא ְמרוֹ (שמות כ‬,‫ְ ּב ׁשוּם ִ ּגלְ גּ וּל‬ person in any manner when it says (in the ten
‫ וְ ָכל ֲא ׁ ֶשר יִ ְהיֶ ה ַה ּמו ָּמת ָקרוֹ ב‬."‫ִת ְר ַצח‬ commandments, in Shemot 20:13) “Do not mur-
ֹ‫ ְּכמו‬,‫ֶאל ַה ֵּמ ִמית יִ ְהיֶ ה ָהעֹנֶ ׁש יוֹ ֵתר ָראוּי‬ der.” In fact, the closer the relationship between
‫"על ָר ְדפוֹ ַב ֶח ֶרב‬ ַ )‫ יא‬,‫ׁ ֶש ָּכתוּב (עמוס א‬ the murdered person and the murderer, the
."‫ָא ִחיו וְ ׁ ִש ֵחת ַר ֲח ָמיו‬ harsher the punishment will be. As it is written
(in Amos 1:11): “For pursuing their brother with a
sword, and they destroyed their mercy.”
ֹ‫וְ ֵכן ִמי ׁ ֶש ֵה ִמית ֶאת ַע ְצמוֹ יִ ְהיֶ ה ָענְ ׁשו‬ Another reason why it is certain that the punish-
‫ ִמ ּ ְפנֵ י ׁ ֶש ָּמ ׁ ְשלוֹ ָ ּבזֶ ה ְּכ ֶע ֶבד‬,‫ָ ּגדוֹ ל ְ ּבלִ י ָס ֵפק‬ ment of one who kills himself is so great, is be-
,‫ׁ ֶש ִּצ ָּוה ּו ֲאדוֹ נָ יו לִ ׁ ְשמוֹ ר ָמקוֹ ם לִ זְ ַמן יָ דו ַּע‬ cause in doing so he is analogous to a slave whose
‫וְ ִהזְ ִהירוֹ ׁ ֶשלּ ֹא יִ ּ ָפ ֵרד ִמ ֶּמ ּנ ּו ַעד ׁ ֶש ָ ּיבֹא‬ master instructed him to guard a certain place for
‫ וְ ֵכיוָ ן ׁ ֶש ָר ָאה ׁ ֶשבּ וֹ ׁ ֵש ׁש‬,‫יח ֲאדוֹ נָ יו ֵאלָ יו‬ ַ ִ‫ׁ ְשל‬ a certain amount of time, and warned him not to
‫ נִ ְפ ַרד ִמן ַה ָּמקוֹ ם ק ֶֹדם‬,‫יח לָ בֹא‬ ַ ִ‫ַה ּ ׁ ָשל‬ leave the place until his master’s messenger will
‫ישוֹ עֹנֶ ׁש‬ ׁ ִ‫ וְ ָק ַצף ָעלָ יו ֲאדוֹ נָ יו וְ ֶה ֱענ‬, ֹ‫בּ וֹ או‬ come. When he sees how the messenger is delay-
.‫ָ ּגדוֹ ל‬ ing to come, the slave left the place before he, the
messenger, came and the master got angry with
him and punished him with a harsh punishment.
‫וְ ֵכן ַה ֵּמ ִמית ֶאת ַע ְצמוֹ יוֹ ֵצא ֵמ ֲעבוֹ ַדת‬ Similarly, one who kills himself forsakes the ser-
‫ָה ֱאל ִֹהים ֶאל ַה ְמרוֹ תוֹ ְ ּב ִה ָּכנְ סוֹ ְ ּב ַס ָּכנַ ת‬ vice of the Almighty by rebelling against Him by
.‫ַה ָּמוֶ ת‬ putting himself at danger of death.
‫וְ ַעל ֵּכן ַא ָּתה מוֹ ֵצא ׁ ְשמו ֵּאל ָעלָ יו‬ Therefore we find Shmuel of blessed memory
‫יך ֵאלֵ ְך וְ ׁ ָש ַמע ׁ ָשאוּל‬ ְ ‫"א‬ֵ ‫ַה ּ ׁ ָשלוֹ ם אוֹ ֵמר‬ saying (in Shmuel 1 16:2): “How shall I go? For, if
‫ וְ ל ֹא נֶ ְח ׁ ַשב‬,)‫ ב‬,‫(שמואל א' טז‬ ׁ "‫וַ ֲה ָרגָ נִ י‬ Shaul hears, he will kill me.” It was not considered
,‫לוֹ לְ ִח ָּסרוֹ ן ְ ּב ִב ְטחוֹ נוֹ ַעל ָה ֱאל ִֹהים‬ as a lack of trust in the Almighty. Rather, the Al-
‫ַא ְך ָהיְ ָתה ַה ְּת ׁשו ָּבה ֵמ ֱאל ִֹהים לוֹ ְ ּב ַמה‬ mighty’s response to him implied that his caution
‫ וְ ָא ַמר‬,‫ּ ׁ ֶש ּמוֹ ֶרה ִּכי זְ ִריזוּתוֹ ָ ּבזֶ ה ְמ ׁ ֻש ַ ּב ַחת‬ in this matter was praiseworthy, for he told him:
‫"עגְ לַ ת ָ ּב ָקר ִּת ַּקח ְ ּביָ ֶד ָך וְ ָא ַמ ְר ָּת לִ זְ בּ ַֹח‬
ֶ ֹ‫לו‬ “A calf of cattle shall you take in your hands and
.‫אתי" (שם) ו ׁ ְּש ָאר ָה ִענְ יָ ן‬ ִ ‫לַ ה' ָ ּב‬ you should say that I have come to offer sacrifices
to the L-rd” and the rest of the matter which it
says there.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 7

‫ ָהיְ ָתה‬, ֹ‫וְ ִאלּ ּו ָהיָ ה זֶ ה ִק ּצוּר ְ ּב ִב ְטחוֹ נו‬ Were it to be the case that his reluctance to put his
‫"אנִ י ָא ִמית וַ ֲא ַח ֶ ּיה‬ֲ ‫ַה ְּת ׁשו ָּבה ֵאלָ יו‬ life in danger was considered a lack of trust in G-d,
,)‫ לט‬,‫ָמ ַח ְצ ִּתי וַ ֲאנִ י ֶא ְר ּ ָפא" (דברים לב‬ then G-d’s response to him would have been, as it
‫מ ֶשׁה ָעלָ יו‬ ֹ ְ‫ ְּכמוֹ ׁ ֶש ָא ַמר ל‬, ֹ‫אוֹ ַהדּ וֹ ֶמה לו‬ says (in Devarim 32:39): “I cause death and grant
‫"כי ְכ ַבד ּ ֶפה ו ְּכ ַבד‬ ִּ ֹ‫ַה ּ ׁ ָשלוֹ ם ֵעת ׁ ֶש ָא ַמר לו‬ life. I strike, but I heal” or something similar to
‫"מי שָׂ ם ּ ֶפה‬ ִ - )‫ י‬,‫לָ ׁשוֹ ן ָאנ ִֹכי" (שמות ד‬ it. As He indeed said to Moshe of blessed memory,
ֹ‫לָ ָא ָדם אוֹ ִמי יָ שׂ וּם ִא ֵּלם אוֹ ֵח ֵר ׁש או‬ at the time when he, Moshe, said to him (in Sh-
.)‫ יא‬,‫ִפ ֵּק ַח אוֹ ִע ֵּור" (שמות ד‬ emot 4:10): “For I am heavy of mouth and heavy of
tongue,” whereby G-d responded (in the following
verse): “Who gave man a mouth, or who makes
one dumb or deaf or seeing or blind”?
‫וְ ִאם ׁ ְשמו ֵּאל ִעם ּתֹם ִצ ְד ָקתוֹ ל ֹא ֵה ֵקל‬ If Shmuel, despite his complete righteousness,
‫ ַאף‬,‫לְ ִה ָּכנֵ ס ְ ּב ִס ָ ּבה ְק ַט ָ ּנה ִמ ִּסבּ וֹ ת ַה ַּס ָּכנָ ה‬ did not act lightly and put his life in even a slight
‫ַעל ּ ִפי ׁ ֶש ָהיָ ה נִ ְכנָ ס ָ ּב ּה ְ ּב ִמ ְצוַ ת ַהבּ וֹ ֵרא‬ risk of danger, even though, were he to do so, he
)‫ א‬,‫יִ ְת ָ ּב ֵר ְך ְּכ ׁ ֶש ָא ַמר (שמואל א' טז‬ would be doing it at the instruction of the Cre-
‫"מ ֵּלא ַק ְרנְ ָך ׁ ֶש ֶמן וְ לֵ ך ֶא ׁ ְשלָ ֲח ָך ֶאל יִ ׁ ַשי‬ ַ ator, blessed be He, who said (in Shmuel 1, 16:1):
‫ ָּכל ׁ ֶש ֵּכן ׁ ֶש ִ ּי ְהיֶ ה זֶ ה ְמגֻ ֶ ּנה‬,"‫ֵ ּבית ַה ַּל ְח ִמי‬ “Fill your horn with oil, and come, I shall send you
.‫ִמ ּזוּלָ תוֹ ִמ ִ ּבלְ ִּתי ִמ ְצוַ ת ַהבּ וֹ ֵרא יִ ְת ַע ֶּלה‬ to Yishai, the Bethlehemite”, then all the more so
would it be considered morally reprehensible for
another person to do so, who had not been com-
manded to do so by the Creator himself.
, ֹ‫אוֹ ׁ ֶש ִ ּי ָ ּנ ֵצל ְ ּב ֶעזְ ַרת ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך לו‬ Alternatively, it is possible that he will be saved
ֹ‫ ְּכמו‬, ֹ‫ֹאבד ּו זְ ֻכ ּיוֹ ָתיו וְ יַ ְפ ִסיד שְׂ ָכרו‬ ְ ‫וְ י‬ with the help of the Creator, blessed be He, but
‫ׁ ֶש ָא ְמר ּו ַרבּ וֹ ֵתינ ּו זִ ְכרוֹ נָ ם לִ ְב ָר ָכה ְ ּבזֶ ה‬ will lose some of his merits and thereby lose his
‫ א) "לְ עוֹ לָ ם ַאל יַ ֲעמוֹ ד‬,‫ָה ִענְ יָ ן (שבת לב‬ reward that was due to him for his good deeds. As
ֹ‫ֹאמר ׁ ֶשעוֹ שִׂ ין לו‬ ַ ‫ָא ָדם ִ ּב ְמקוֹ ם ַס ָּכנָ ה וְ י‬ the Rabbis of blessed memory said regarding this
ֹ‫ וְ ִאם עוֹ שִׂ ין לו‬,‫ ׁ ֶש ָּמא ֵאין עוֹ שִׂ ין לוֹ נֵ ס‬,‫נֵ ס‬ matter in the Talmud (Shabbos 32a): “A person
."‫נֵ ס ְמנַ ִּכין לוֹ ִמ ְ ּז ֻכ ּיוֹ ָתיו‬ should never place himself in a dangerous situa-
tion, and say that a miracle will be performed for
him, for perhaps no miracle will be performed for
him. If a miracle is performed for him, then it will
be deducted from his merits”.
‫וְ ָא ַמר יַ ֲעק ֹב ָא ִבינ ּו ָעלָ יו ַה ּ ׁ ָשלוֹ ם‬ Similarly we find by Yaakov Avinu of blessed mem-
‫"קט ֹנְ ִּתי ִמכּ ֹל‬ ָ )‫ יא‬,‫(בראשית לב‬ ory, who said (Bereshit 32:11) “I have become
ֹ‫ וְ ָא ַמר ַה ְמ ַת ְר ֵ ּגם ְ ּב ֵפרו ּׁשו‬,"‫ַה ֲח ָס ִדים‬ small from all the kindnesses that the Almighty
."‫"זְ ֵע ָירן זַ ְכוָ ַתי ִמ ָּכל ִח ְסדִּ ין ו ִּמ ָּכל ַט ְבוָ ן‬ has bestowed upon me”, and the Targum trans-
lates this as “My merits have been diminished as
a result of all the goodness and kindness that you
have done to me”.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 8

The Partnership: You and God

‫ֹאמר‬ ַ ‫ ֵּכן נ‬,‫ו ְּכמוֹ ׁ ֶש ָא ַמ ְרנ ּו ַ ּב ַח ִ ּיים ו ַּב ָּמוֶ ת‬ Just as we have said regarding life and death, that
‫יעת ִסבּ וֹ ת ַה ְ ּב ִריאוּת וְ ַה ָּמזוֹ ן‬ ַ ‫ְ ּב ִח ּיוּב ְּת ִב‬ a person is obligated to be concerned about his life
‫ וְ ַה ִּמדּ וֹ ת ַה ּטוֹ בוֹ ת‬,‫וְ ַה ַּמלְ בּ ו ּׁש וְ ַהדִּ ָירה‬ and distance himself from danger, so too we will
‫ ִעם ֵ ּברוּר ֱאמוּנָ תוֹ ִּכי‬,‫וּלְ ַה ְר ִחיק ׁ ֶש ְּכנֶ גְ דָּ ן‬ say regarding a person’s obligation to pursue
‫ַה ִּסבּ וֹ ת ֵאין מוֹ ִעילוֹ ת אוֹ תוֹ ְ ּבזֶ ה ְּכלוּם‬ means to remain healthy, the means to obtain
,‫ֶא ָּלא ִ ּבגְ זֵ ַרת ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך‬ food, clothing, shelter and positive character
traits, and to distance those things that stand in
the way of obtaining these things. These efforts are
necessary despite the fact that the person also has
a strong conviction that these means do not help
him whatsoever to obtain them, were it not for
the Creator who had decreed such.
‫ַּכ ֲא ׁ ֶשר יֵ ׁש לְ ַב ַעל ָה ֲא ָד ָמה לַ ֲחרוֹ ׁש אוֹ ָת ּה‬ For example: When a land-owner must plow it and
‫וּלְ נַ ּקוֹ ָת ּה ִמן ַה ּקוֹ ִצים וּלְ זָ ְר ָע ּה וּלְ ַה ׁ ְשקוֹ ָת ּה‬ clean it from thorns, sow it and irrigate it if water
‫ וְ יִ ְב ַטח ַעל ַהבּ וֹ ֵרא‬,‫ִאם יִ זְ דַּ ְּמנ ּו לוֹ ַמיִ ם‬ becomes available to him. At the same time he
‫יִ ְת ָ ּב ֵר ְך לְ ַה ְפרוֹ ָת ּה וּלְ ׁ ָש ְמ ָר ּה ִמן ַה ּ ְפגָ ִעים‬ must rely on the Creator, blessed be He, to bring
,‫וְ ִת ְר ֶ ּבה ְּתבו ָּא ָת ּה וִ ָיב ֵר ְך אוֹ ָת ּה ַהבּ וֹ ֵרא‬ forth the produce from the ground, to protect it
‫יח ָה ֲא ָד ָמה ִמ ְ ּבלִ י‬ ַ ‫וְ ֵאין ָראוּי לוֹ לְ ַה ִ ּנ‬ from disasters, and that he will make the produce
ּ
‫יעה ְ ּב ִב ְטחוֹ נוֹ ַעל ְגזֵ ַרת ַהבּ וֹ ֵרא‬ ָ ‫ֲעבוֹ ָדה וּזְ ִר‬ plentiful, and that the Creator should bless it. It
. ֹ‫יח ָה ֲא ָד ָמה ִ ּבלְ ִּתי זֶ ַרע ׁ ֶש ָּק ַדם לו‬ ַ ‫ׁ ֶש ַּת ְצ ִמ‬ is not fitting for him to forsake the land without
working on it or sowing it, relying on the decree of
the Creator that the land will sprout forth vegeta-
tion without him previously having sowed seeds.
‫אכה וְ ַה ְּסחוֹ ָרה וְ ַה ּ ְׂש ִכירוּת‬ ָ ָ‫וְ ֵכן ַ ּב ֲעלֵ י ַה ְּמל‬ So too, this principle applies to other types of work-
‫ ִעם ַה ִ ּב ּ ָטחוֹ ן‬,‫ְמ ֻצ ִּוין לְ ַח ֵ ּזר ַעל ַה ּ ֶט ֶרף ָ ּב ֶהם‬ ers, business merchants and paid workers. They
‫ וְ ׁ ֶשהוּא‬, ֹ‫ֵ ּבאל ִֹהים ִּכי ַה ּ ֶט ֶרף ְ ּביָ דוֹ ו ְּר ׁשוּתו‬ are obligated to pursue their livelihood while at
‫ָע ֵרב בּ וֹ לָ ָא ָדם ו ַּמ ׁ ְשלִ ימוֹ לוֹ ְ ּב ֵאיזוֹ ִס ָ ּבה‬ the same time relying on the Almighty that their
‫ וְ ַאל יַ ְח ׁשוֹ ב ִּכי ַה ִּס ָ ּבה ּתוֹ ִעילֵ ה ּו‬,‫ׁ ֶש ִ ּי ְר ֶצה‬ sustenance is in His hands and His control, and
.‫אוֹ ַּת ִ ּז ֵיקה ּו ְמאו ָּמה‬ that He is responsible to provide the person with
his livelihood. He is able to fully provide him with
it, in whichever means he wishes, and a person
should not think that the means in which the per-
son engages in to obtain his livelihood will help
him or harm him at all.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 9

‫וְ ִאם יָ בוֹ א לוֹ ַט ְר ּפוֹ ַעל ּ ָפנִ ים ֵמ ָא ְפנֵ י‬ If his sustenance is obtained through one of the
‫ ָראוּי לוֹ ׁ ֶשלּ ֹא‬,‫ַה ִּסבּ וֹ ת ֲא ׁ ֶשר ִה ְת ַע ֵּסק ָ ּב ֶהן‬ means in which he busied himself, it is fitting for
‫יִ ְב ַטח ַעל ַה ִּס ָ ּבה ַה ִהיא וְ יִ שְׂ ַמח ָ ּב ּה וְ יוֹ ִסיף‬ him, not to rely on that particular means, to pro-
‫ ִּכי יֶ ֱחלַ ׁש‬,‫יה‬ ָ ֶ‫לְ ַה ֲחזִ יק ָ ּב ּה וְ יַ ּ ֶטה לִ בּ וֹ ֵאל‬ vide for him, and as a result to rejoice in it, to be-
.‫ִ ּב ְטחוֹ נוֹ ֵ ּבאל ָֹהיו‬ come obsessed with it, and pay more attention to
it, for by doing so his trust in the Almighty will be
weakened.
‫ַא ְך ֵאין ָראוּי לוֹ לַ ְח ׁשוֹ ב ִּכי ּתוֹ ִעילֶ ּנ ּו יוֹ ֵתר‬ Similarly, it is not fitting for him to think that his
‫ וְ ַאל יִ שְׂ ַמח‬,‫ִמ ַּמה ּ ׁ ֶש ָּק ַדם ְ ּב ַד ַעת ַהבּ וֹ ֵרא‬ occupation will help him, any more than that
‫ ַא ְך יוֹ ֶדה‬,‫יה‬ ָ ֶ‫ְ ּב ִהדָּ ְבקוֹ ָ ּב ּה וְ ִסבּ וּבוֹ ָעל‬ which the Almighty has already decreed to be. He
‫יעתוֹ וְ ל ֹא‬ ָ ִ‫ַהבּ וֹ ֵרא ֲא ׁ ֶשר ִה ְט ִריפוֹ ַא ַחר יְ ג‬ should not rejoice in his choice of this particular
‫ ְּכמוֹ ׁ ֶש ָּכתוּב‬,‫שָׂ ם ֲע ָמלוֹ וְ ָט ְרחוֹ לָ ִריק‬ occupation nor in his efforts to obtain it. Rather he
ְ
"‫יך וְ טוֹ ב לָ ך‬ ָ ‫ ַא ׁ ְש ֶר‬,‫ֹאכל‬
ֵ ‫יך ִּכי ת‬ ָ ‫יע ַּכ ּ ֶפ‬
ַ ִ‫"יְ ג‬ should thank the Creator who provided him with
.)‫ ב‬,‫(תהלים קכח‬ sustenance, subsequent to his toil, and that G-d
didn’t cause his toil and trouble to be for naught,
as it is written (Tehillim 128:2): “if you eat the toil
of your hands, you are praiseworthy and it is good
for you.”
‫ ֲאנִ י ָת ֵמ ַּה ִמ ִּמי‬:‫וְ ָא ַמר ֶא ָחד ִמן ַה ֲח ִס ִידים‬ One of the pious people said: I am amazed at
,‫ׁ ֶשנּוֹ ֵתן לַ ֲח ֵברוֹ ַמה ּ ׁ ֶש ָ ּגזַ ר לוֹ ֶא ְצלוֹ ַהבּ וֹ ֵרא‬ those people who give their friend that which the
‫ וִ ַיב ֵּק ׁש‬, ֹ‫וְ ַא ַחר ָּכ ְך יַ זְ ִּכיר לוֹ טוֹ ָבתוֹ ָעלָ יו בּ ו‬ Almighty has already decreed for him, and subse-
‫ וְ יוֹ ֵתר ֲאנִ י ָת ֵמ ַּה ִמ ִּמי‬.‫לְ הוֹ דוֹ ת אוֹ תוֹ ָעלָ יו‬ quently remind the recipient of his kindness that
ֹ‫ׁ ֶש ִּק ֵ ּבל ַט ְר ּפוֹ ַעל יְ ֵדי ַא ֵחר ֻמ ְכ ָרח לְ ִת ּתו‬ he performed for him, and will ask him to thank
ַ ׁ ִ‫ וְ יִ ָּכנַ ע לוֹ וִ ַיפ ְ ּי ֵסה ּו ו‬, ֹ‫לו‬
.ּ‫יש ְ ּב ֵחהו‬ him for it. I am even more amazed at those people
who receive their sustenance through another
person, who was forced to give it to him, and de-
spite this, humbles himself in front of him, com-
pliments him and praises him.

When all seems to fail

‫וְ ִאם ל ֹא יְ בוֹ ֵאה ּו ַה ּ ֶט ֶרף ַעל ַה ּ ָפנִ ים ֲא ׁ ֶשר‬ If he does not obtain his livelihood through those
‫ ֶא ְפ ׁ ָשר ׁ ֶש ּ ֶט ֶרף יוֹ מוֹ ְּכ ָבר‬,‫יהם‬ ֶ ֵ‫ִס ֵ ּבב ֲעל‬ means that he put his effort into, then he should
ֹ‫ אוֹ ׁ ֶש ָ ּבא לו‬, ֹ‫ָק ַדם ֶא ְצלוֹ וְ הוּא ִ ּב ְר ׁשוּתו‬ realize that it is possible that his daily sustenance
.‫ַעל ּ ָפנִ ים ֲא ֵח ִרים‬ is already to be found by him and are in his pos-
session and it is merely that he did not notice it yet.
Alternatively it is possible that his livelihood will
come to him through another means in which he
did not put effort in.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 10

ֹ‫ ָראוּי לו‬,‫וְ ַעל ֵאיזֶ ה ּ ָפנִ ים ׁ ֶש ִ ּי ְהיֶ ה‬ In any event, it is still fitting for him to busy himself
‫לְ ִה ְת ַע ֵּסק ַ ּב ִּסבּ וֹ ת וְ ַאל יַ ְר ּ ֶפה ֵמ ַח ֵ ּזר‬ with the means which could bring him his livelihood.
ֹ‫ ְּכ ׁ ֶש ֵהם ְראוּיוֹ ת לְ ִמדּ וֹ ָתיו וּלְ גוּפו‬,‫יהן‬ ֶ ֵ‫ֲעל‬ He should not be lax in pursuing them, provided
,‫ ַּכ ֲא ׁ ֶשר ִקדַּ ְמ ִּתי‬, ֹ‫וְ לֶ ֱאמוּנָ תוֹ וּלְ עוֹ לָ מו‬ that they are fitting for his character traits, his
physical strength, his faith and his world to come,
as I prefaced earlier (In chapter 3).
‫וְ יִ ְב ַטח ִעם זֶ ה ַעל ֱאל ָֹהיו ׁ ֶשלּ ֹא יַ ַעזְ ֵבה ּו‬ Combined with his efforts he should rely on the Al-
ֹ‫ ְּכמו‬,ּ‫וְ ל ֹא יַ ְר ּ ֵפה ּו וְ ל ֹא יִ ְת ַע ֵּלם ִמ ֶּמ ּנו‬ mighty that he will not forsake him in his time of
‫ ז) "טוֹ ב ה' לְ ָמעוֹ ז‬,‫ׁ ֶש ֶ ּנ ֱא ַמר (נחום א‬ need, not weaken him, nor ignore him when misfor-
." ֹ‫ְ ּביוֹ ם ָצ ָרה וְ יוֹ ֵד ַע חוֹ ֵסי בו‬ tune befalls him as it says (Nochum 1:7): “The L-rd is
good, a stronghold on a day of trouble, and is cog-
nizant of those who trust in Him.”
,‫ֹאמר ְ ּב ִענְ יַ ן ַה ְ ּב ִריאוּת וְ ַהחֹלִ י‬ַ ‫וְ ֵכן נ‬ So too we will say regarding health and illness. It is
,‫ִּכי ַעל ָה ָא ָדם לִ ְבטוֹ ַח ַ ּבבּ וֹ ֵרא ָ ּבזֶ ה‬ incumbent upon a person to rely on the Creator re-
‫וּלְ ִה ׁ ְש ַּתדֵּ ל ְ ּב ַה ְת ָמ ַדת ַה ְ ּב ִריאוּת‬ garding this, but he is also obligated to make efforts
‫ וְ לִ ְדחוֹ ת‬,‫ַ ּב ִּסבּ וֹ ת ֲא ׁ ֶשר ִמ ּ ִט ְב ָען זֶ ה‬ for his continued health using those means which
ֹ‫ ְּכמו‬, ֹ‫ַה ַּמ ְדוֶ ה ְ ּב ַמה ּ ׁ ֶש ָ ּנ ֲהג ּו לִ ְדחוֹ תו‬ naturally assist a person to remain healthy and to
"‫ׁ ֶש ִּצ ָּוה ַהבּ וֹ ֵרא יִ ְת ַע ֶּלה "וְ ַר ּפֹא יְ ַר ּ ֵפא‬ heal himself from disease in the manner in which
,)‫ יט‬,‫(שמות כא‬ people customarily use to heal diseases. As the Cre-
ator has commanded us (in Shemot 21:19): “And he
shall surely be healed” which is understood to be an
instruction from G-d to make efforts to heal oneself.
‫ִמ ְ ּבלִ י ׁ ֶש ִ ּי ְב ַטח ַעל ִסבּ וֹ ת ַה ְ ּב ִריאוּת‬ However, he should do so without relying on the
‫וְ ַהחֹלִ י ׁ ֶש ֵהן מוֹ ִעילוֹ ת אוֹ ַמ ִ ּזיקוֹ ת ֶא ָלא‬
ּ causes of health and illness, that they themselves
.‫ִ ּב ְר ׁשוּת ַהבּ וֹ ֵרא‬ have the ability to aid him or harm him unless the
Creator allows them to.
ֹ‫וְ ַכ ֲא ׁ ֶשר יִ ְב ַטח ַ ּבבּ וֹ ֵרא יִ ְר ּ ָפ ֵאה ּו ֵמ ָחלְ יו‬ When a person relies on the Creator, He will heal
‫ ְּכמוֹ ׁ ֶש ֶ ּנ ֱא ַמר‬,‫ְ ּב ִס ָ ּבה ו ִּבלְ ִּתי ִס ָ ּבה‬ him from his illness either through the natural
,‫"יִ ׁ ְשלַ ח דְּ ָברוֹ וְ יִ ְר ּ ָפ ֵאם" (תהלים קז‬ means in which the person engaged or otherwise,
,)‫כ‬ as it says (in Tehillim 107:20): He will send forth his
word and He will heal them.”
‫וְ ֶא ְפ ׁ ָשר ׁ ֶש ִ ּי ְר ּ ָפ ֵאה ּו ְ ּב ָד ָבר ַה ַּמ ִ ּזיק‬ It is possible that the Almighty will heal him using
‫ישע‬ָ ׁ ִ‫ ְּכמוֹ ׁ ֶש ָ ּי ַד ְע ָּת ֵמ ִענְ יַ ן ֱאל‬,‫ַה ְר ֵ ּבה‬ a substance which by nature is very harmful, as is
,‫ְ ּב ַמיִ ם ָה ָר ִעים ׁ ֶש ִר ּ ָפא ֶה ֵ ּז ָקם ְ ּב ֶמלַ ח‬ well known from the story of Elisha the prophet and
‫ְּכמוֹ ׁ ֶש ָּכתוּב "וְ ַה ַּמיִ ם ָר ִעים וְ ָה ָא ֶרץ‬ the harmful water which was causing the people to
,)‫ יט‬,‫ְמ ׁ ַש ָּכלֶ ת" (מלכים ב' ב‬ be ill, and the Almighty remedied the water with
salt which by nature is the most harmful thing for wa-
ter, as it states (in Melachim II 2:19) “and the water is
bad, and the land is unproductive.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 11

"‫וְ ֵכן "וַ ּיוֹ ֵרה ּו ה' ֵעץ וַ ַ ּי ׁ ְשלֵ ְך ֶאל ַה ַּמיִ ם‬ Similarly, when the Jewish people in Marah had no
‫ וְ ָא ְמר ּו ַה ַּק ְדמוֹ נִ ים‬,)‫ כה‬,‫(שמות טו‬ water to drink because the water there was bitter,
‫(מדרש תנחומא שם) ׁ ֶש ָהיָ ה ֵעץ ׁ ֶשל‬ that, we find that the verse says (in Shemot 15:25):
‫ וְ ָכמוֹ ה ּו "יִ שְׂ א ּו דְּ ֶבלֶ ת ְּת ֵאנִ ים‬,‫ַה ְרדּ ו ְּפנִ י‬ “and the L-rd instructed him concerning a piece
,‫וְ יִ ְמ ְרח ּו ַעל ַה ּ ׁ ְש ִחין וְ יֶ ִחי" (ישעיה לח‬ of wood, which he cast into the water”, and the
,)‫כא‬ ancient Rabbis said in the Midrash, that it was the
wood of the Redofoni tree, a bitter tree. Likewise
it says in the verse (in Yeshayahu 38:21): “Let them
take a cake of pressed figs and lay it for a plaster on
the boil, and it will heal.”
‫ו ְּכ ָבר יָ ַד ְע ָּת ַמה ּ ׁ ֶש ָהיָ ה ֵמ ִענְ יַ ן ָא ָסא‬ You already know (As mentioned in the third intro-
ֹ‫יח ִ ּב ְטחוֹ נו‬ ַ ‫ְּכ ׁ ֶש ָ ּב ַטח ַעל ָהרוֹ ְפ ִאים וְ ִה ִ ּנ‬ duction in chapter 3) that which transpired with
, ֹ‫ֵ ּבאל ִֹהים ְ ּב ָחלְ יוֹ ֵמ ַה ּמו ָּסר וְ ַה ּתוֹ ָכ ָחה לו‬ King Assa king of Judah who when ill, relied on the
,‫"כי הוּא יַ ְכ ִאיב וְ יֶ ְח ָ ּב ׁש‬ ִּ ‫וְ ָא ַמר ַה ָּכתוּב‬ doctors to heal him, and let go of his trust in the Al-
.)‫ יח‬,‫יִ ְמ ַחץ וְ יָ ָדיו ִּת ְר ּ ֶפינָ ה" (איוב ה‬ mighty, and how he was chastised for it. Similarly,
Scripture says (in Iyov 5:18): “For He brings pain,
and binds it; He wounds, and His hands heal”.

Pursue worldly means only to meet one’s basic needs

‫ וְ הוּא ִענְ יְ נֵ י ִקנְ יְ נֵ י‬,‫ו ֵּפרו ּׁש ַה ֵחלֶ ק ַה ּ ׁ ֵשנִ י‬ The explanation of the proper bitachon one should
‫ָה ָא ָדם וְ ִסבּ וֹ ת ַט ְר ּפוֹ וְ ָא ְפנֵ י ֲע ָס ָקיו‬ have regarding the second category, which is com-
ּ
‫אכה וַ ֲהלִ יכוֹ ת ַהדְּ ָר ִכים ו ִּמנוּי‬ ָ ָ‫ְ ּב ִמ ְס ָחר ו ְּמל‬ prised of those matters that pertain to a person’s
‫ וַ ֲעבוֹ ַדת ַה ְּמלָ ִכים‬,‫וּשְׂ ִכירוּת ו ְּפ ִקידוּת‬ property, the means with which he obtains his
‫ ו ִּמינֵ י‬,‫וְ גִ זְ ָ ּברוּת וְ ַק ְ ּבלָ נוּת וַ ֲא ָמנָ ה וְ ִס ְפרוּת‬ sustenance, and the manner in which he con-
‫ָה ֲעבוֹ דוֹ ת וַ ֲהלִ יכוֹ ת ַה ִּמ ְד ָ ּברוֹ ת וְ ַה ַ ּי ִּמים‬ ducts himself in his business; whether his occu-
‫וְ ַהדּ וֹ ֶמה לָ זֶ ה ִמ ַּמה ּ ׁ ֶש ִּמ ְת ַע ְּס ִקין בּ וֹ לְ ַק ֵ ּבץ‬ pation involves commerce, work, travel, him be-
.‫ָממוֹ ן וּלְ ַה ְרבּ וֹ ת מוֹ ְת ֵרי ַה ִּמ ְחיָ ה‬ ing appointed for certain tasks, or being a hired
worker, a clerk, service of the king, a treasurer, a
contractor, buying merchandise on credit, being
a scribe or any other type of work, travel in the
desert or the sea, and similar occupations which
people busy themselves so that they can amass
wealth and increase their livelihood beyond that
which is necessary for them.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 12

‫ָא ְפנֵ י י ֹ ֶשׁר ַה ִ ּב ּ ָטחוֹ ן ָ ּב ֶהם ַעל ָה ֱאל ִֹהים‬ The correct manner in which one is to rely on the
‫ׁ ֶש ִ ּי ְת ַע ֵּסק ְ ּב ַמה ּ ׁ ֶש ִ ּז ֵּמן לוֹ ַהבּ וֹ ֵרא ֵמ ֶהם‬ Almighty regarding them, is that a person should
‫יע ֶאל ַמה ּ ׁ ֶש ֵ ּי ׁש‬ַ ‫לְ צ ֶֹר ְך ִס ּפוּקוֹ ו ְּמזוֹ נוֹ וּלְ ַה ִ ּג‬ occupy himself with those occupations that the
.‫בּ וֹ דַּ י ִמן ָהעוֹ לָ ם‬ Creator has prepared for him, but only engage in
them as much as is necessary for his needs, for his
food and so that he can obtain those worldly mat-
ters that are necessary for him.
,‫וְ ִאם יִ גְ זוֹ ר לוֹ ַהבּ וֹ ֵרא ְ ּבתוֹ ֶס ֶפת ַעל זֶ ה‬ If the Creator decrees that he will have additional
‫ ַּכ ֲא ׁ ֶשר יִ ְב ַטח‬,‫יעה‬
ָ ִ‫ְּתבוֹ ֵאה ּו ִמ ְ ּבלִ י ט ַֹרח וִ יג‬ livelihood than that which is necessary, then it
,‫ַעל ָה ֱאל ִֹהים ָ ּב ּה‬ will come to him without his exertion and toil,
provided that he relies on the Almighty for it.
‫וְ ל ֹא יַ ְר ֶ ּבה לְ ַח ֵ ּזר ַעל ַה ִּסבּ וֹ ת וְ ל ֹא יִ ְסמוֹ ְך‬ However, he should not increase his efforts to
‫ וְ ִאם ל ֹא יִ גְ ְ ּזר ּו לוֹ יוֹ ֵתר ִמן‬. ֹ‫יהן ְ ּבלִ בּ ו‬
ֶ ֵ‫ֲעל‬ pursue those means of livelihood, nor should he
‫ ִאם ָהי ּו ִמ ׁ ְש ַּתדְּ לִ ים ָּכל ֲא ׁ ֶשר‬,‫ַה ָּמזוֹ ן‬ rely on them in his heart. For if it has not been de-
‫ ל ֹא ָהי ּו‬,‫ַ ּב ּ ׁ ָש ַמיִ ם ו ָּב ָא ֶרץ לְ הוֹ ִסיף ָעלָ יו‬ creed that he will have any more sustenance than
.‫יְ כוֹ לִ ים ְ ּב ׁשוּם ּ ָפנִ ים וְ ל ֹא ְ ּב ׁשוּם ִס ָ ּבה‬ he needs, then even if all the beings which are in
the heavens and the earth would make efforts to
increase his livelihood more than which has been
decreed for him, then they would not be able to do
so in any manner, or through any means.
‫וְ ַכ ֲא ׁ ֶשר יִ ְב ַטח ֵ ּבאל ִֹהים יִ ְמ ָצא ְמנו ַּחת‬ When he will rely on the Almighty, he will find
ֹ‫ ִּכי ל ֹא יַ ַע ְב ֶר ּנ ּו ֻח ּקו‬, ֹ‫לִ בּ וֹ וְ ׁ ַשלְ וַ ת נַ ְפ ׁשו‬ peace of mind and tranquility of the soul, since he
ֹ‫ וְ ל ֹא יַ ְקדִּ ים וְ ל ֹא יְ ַא ֵחר ֵמ ִע ּתו‬, ֹ‫ֶאל זוּלָ תו‬ knows that, that which has been designated for
. ֹ‫ַה ִ ּנגְ זָ ר לוֹ בּ ו‬ him will not be passed over to anyone else, and
that his sustenance will not reach him earlier or
later than the time in which it has been decreed
to do so.

The test of wealth

‫וְ יֵ ׁש ׁ ֶש ַּמנְ ִהיג ַהבּ וֹ ֵרא ַט ְר ֵפי ַר ִ ּבים ִמ ְ ּבנֵ י‬ Sometimes the Creator directs the sustenance of
‫ לְ ַה ְב ִחין‬,‫יש ֶא ָחד ֵמ ֶהם‬ ׁ ‫ָא ָדם ַעל יַ ד ִא‬ many people through one person, in order to test
‫ וְ יָ שִׂ ים‬, ֹ‫ְ ּבזֶ ה ֲעבוֹ ָדתוֹ לֵ אל ִֹהים ֵמ ַה ְמרוֹ תו‬ him if he is serving the Almighty or rebelling in
‫ֶאת זֶ ה ִמן ַה ִּסבּ וֹ ת ַה ֲחזָ קוֹ ת ׁ ֶש ְ ּב ִסבּ וֹ ת‬ him. Such a test is from the most difficult of all
, ֹ‫ַה ִ ּנ ָּסיוֹ ן וְ ַה ֲה ָס ָתה לו‬ trials and temptations for the person.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 13

‫ְּכ ֶמלֶ ְך ׁ ֶשהוּא ַמ ְט ִריף ֵחילוֹ וַ ֲע ָב ָדיו וְ ֵכן‬ An example of such a person would be that of a king
‫ ֲא ׁ ֶשר‬,‫ַה ּ ָׂש ִרים וְ רוֹ ֵאי ַה ֶּמלֶ ְך וְ ַה ְּסגָ נִ ים‬ who provides for his army and his servants. Like-
ֶ ‫יהם וְ ׁ ַש ָּמ ׁ ֵש‬
‫יהם‬ ֶ ‫יהם ִּכ ּתוֹ ת ֵמ ַע ְב ֵד‬ ֶ ‫ְס ִביבוֹ ֵת‬ wise, army officials, advisers to the king and their
‫ ו ִּמ ׁ ְש ַּתדְּ לִ ים‬,‫יהם וְ נָ ׁ ִשים ו ְּקרוֹ ִבים‬ֶ ‫ו ְּפ ִק ֵיד‬ deputies who are surrounded by groups of their
‫ַ ּב ֲעבו ָּרם לְ ַח ֵ ּזר ַעל ִס ַ ּבת ִקבּ וּץ ַה ָּממוֹ ן‬ slaves, servants, officials, wives and relatives,
.‫ִמ ּ ָפנִ ים טוֹ ִבים וְ ָר ִעים‬ for whom they make efforts to pursue means of
amassing wealth, through both good and bad
ways of doing so.
:‫וְ ַה ָּס ָכל ֵמ ֶהם יִ ְט ֶעה ִ ּב ׁ ְשל ֹ ָשׁה ָפנִ ים‬ The foolish among them make three mistakes:
‫ ִּכי הוּא לוֹ ֵק ַח‬,‫ֶא ָחד ֵמ ֶהם ְ ּב ָק ְבצוֹ ַה ָּממוֹ ן‬ Their first mistake is in the manner in which he
‫ַמה ּ ׁ ֶש ָ ּגזַ ר לוֹ ַהבּ וֹ ֵרא לְ ַק ְח ּתוֹ ַעל ּ ָפנִ ים‬ amasses wealth; he obtains that which the Cre-
‫ וְ ִאלּ ּו ָהיָ ה ְמ ַב ֵּק ׁש אוֹ תוֹ ַעל‬.‫ְמגֻ ִ ּנים וְ ָר ִעים‬ ator has decreed for him to take, through shame-
‫ וְ ָהיָ ה‬, ֹ‫יע ֶאל ֶח ְפצוֹ ו ְּרצוֹ נו‬ ַ ‫ ָהיָ ה ַמ ִ ּג‬,‫ָא ְפנָ יו‬ ful and bad means. Were he to make efforts to
‫ וְ ל ֹא‬, ֹ‫ִמ ְת ַק ֵ ּים ְ ּביָ דוֹ ִענְ יַ ן ּתוֹ ָרתוֹ וְ עוֹ לָ מו‬ obtain it, employing permissible and appropriate
.‫ָהיָ ה ָח ֵסר לוֹ ִמ ַּמה ּ ׁ ֶש ָ ּגזַ ר ַהבּ וֹ ֵרא ְמאו ָּמה‬ means he would still achieve his wants and de-
sires, while at the same time he would have man-
aged to uphold his Torah observance as well as do
well in his worldly matters, and he would not be
lacking anything from that which the Creator had
decreed for him.
ַ ‫ ִּכי הוּא חוֹ ׁ ֵשב ׁ ֶש ָּכל ַמה ּ ׁ ֶש ִה ִ ּג‬,‫וְ ַה ּ ׁ ֵשנִ י‬
‫יע‬ The second mistake that he makes is that he thinks
. ֹ‫ֵאלָ יו ִמן ַה ָּממוֹ ן הוּא ֶט ֶרף ְמזוֹ נו‬ that all the wealth that has come to him is for his
own sustenance,
‫וְ ל ֹא יָ ִבין ִּכי ַה ּ ֶט ֶרף ִמ ְת ַח ֵּלק לִ ׁ ְשל ֹ ָשׁה‬ but he doesn’t realize that a person’s income is di-
:‫ֲחלָ ִקים‬ vided into three categories:
ֹ‫ֶא ָחד ֵמ ֶהם ֶט ֶרף ְמזוֹ נוֹ וְ הוּא ַּכלְ ָּכלַ ת גּ וּפו‬ 1) The first category is the income for his suste-
‫ וְ הוּא ַה ֻּמ ְב ָטח ִמן ָה ֱאל ִֹהים לְ ָכל‬,‫ִ ּבלְ ָבד‬ nance, this refers to that which nourishes the
.‫ֲא ׁ ֶשר בּ וֹ רו ַּח ַח ִ ּיים ַעד ַּת ְכלִ ית יָ ָמיו‬ person himself. This category of income is guar-
anteed from the Almighty for every living being
until its end of days.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 14

‫ ֶט ֶרף ְמזוֹ ן זוּלָ תוֹ ֵמ ִא ּ ׁ ָשה ו ָּבנִ ים‬,‫וְ ַה ּ ׁ ֵשנִ י‬ 2) The second category of income, is the income
‫ וְ ֵאינֶ ּנ ּו‬,‫וַ ֲע ָב ִדים ו ְּמ ׁ ָש ְר ִתים וְ ַהדּ וֹ ֶמה לָ ֶהם‬ which a person receives for the sustenance of oth-
‫ֻמ ְב ָטח ִמן ָה ֱאל ִֹהים לְ ָכל ַה ְ ּברו ִּאים ֶא ָּלא‬ ers, such as his wife, children, slaves, servants and
‫ וְ הוּא‬,‫לִ ְסגֻ ָּלה ֵמ ֶהם ִ ּב ְתנָ ִאים ְמיֻ ָח ִדים‬ the like. This category of income is not guaranteed
‫ִמ ְק ֶרה ִמזְ דַּ ֵּמן ְ ּב ֵעת ַא ַחת וְ ֵאין ִמזְ דַּ ֵּמן‬ to come from the Almighty for all his creations,
‫ ְּכ ִפי ׁ ֶש ְּמ ַח ְ ּיבוֹ ת ֲהלִ יכוֹ ת דִּ ינֵ י‬,‫ְ ּב ֵעת ַא ֶח ֶרת‬ rather it only comes to a select few. These people
.‫ַהבּ וֹ ֵרא ִמן ַה ֶח ֶסד וְ ַה ִּמ ׁ ְש ּ ָפט‬ receive it based on specific qualities that they pos-
sess. This category of income will be occasional; at
times it will be available, while at other times it
will not be available. Whether the person will re-
ceive this extra income or not will be based on the
rules of the Creator, with which he rules the world
with kindness and judgement.
‫ וְ הוּא ַה ָּממוֹ ן ֲא ׁ ֶשר‬,‫ ֶט ֶרף ִקנְ יָ ן‬,‫ישי‬ ִ ׁ ִ‫וְ ַה ּ ׁ ְשל‬ 3) The third category of income is the income that
‫ וְ הוּא ׁשוֹ ֵמר ָעלָ יו‬,‫ֵאין בּ וֹ ּתוֹ ֶעלֶ ת לָ ָא ָדם‬ he amasses, which refers to the money which
ֶ ׁ ‫וְ נוֹ ֵצר אוֹ תוֹ ַעד ֲא ׁ ֶשר יוֹ ִר‬
ֹ‫יש ּנ ּו לְ זוּלָ תוֹ או‬ doesn’t benefit anyone, rather he guards it and
.ּ‫ֹאבד ִמ ֶּמ ּנו‬ ַ ‫ׁ ֶש ּי‬ protects it, until he will either pass it on as an in-
heritance to someone else or it will be lost from
him.
‫וְ ַה ָּס ָכל יַ ְח ׁשוֹ ב ָּכל ֲא ׁ ֶשר ָ ּגזַ ר לוֹ ַהבּ וֹ ֵרא ִמן‬ The foolish person considers all the money that
, ֹ‫ַה ָּממוֹ ן ׁ ֶשהוּא ֶט ֶרף ְמזוֹ נוֹ וְ ַכלְ ָּכלַ ת גּ וּפו‬ the Creator has decreed to be his, to be in the cat-
‫ וְ ֶא ְפ ׁ ָשר‬,‫וְ הוּא ְמ ַמ ֵהר ֵאלָ יו ו ִּמ ׁ ְש ַּתדֵּ ל ָעלָ יו‬ egory of income which is for his own sustenance
ֹ‫ׁ ֶש ִ ּי ְק ְ ּב ֶצ ּנ ּו לְ ַב ַעל ִא ׁ ְש ּתוֹ ַא ֲח ָריו וּלְ הוֹ ְרגו‬ and to provide for his own needs. Therefore, he
.‫וְ לַ ָ ּגדוֹ ל ׁ ֶש ְ ּבשׂ וֹ נְ ָאיו‬ hurries to obtain it and makes efforts for it, de-
spite the fact that it is possible that in actuality
he is amassing the wealth for the future husband
of his wife, his step son or his biggest enemy who
will inherit it after his death.
‫ ׁ ֶשהוּא נוֹ ֵתן ַה ּ ְט ָר ִפים‬,‫ישי‬ ִ ׁ ִ‫וְ ַה ּ ׁ ְשל‬ The third mistake that such a person makes is
‫יהם ְּכמוֹ ׁ ֶש ָ ּגזַ ר לָ ֶהם ַהבּ וֹ ֵרא‬ ֶ ֵ‫לְ ַב ֲעל‬ that while he does give over the sustenance to its
‫ וְ הוּא זוֹ ֵכר טוֹ ָבתוֹ לָ ֶהם ָ ּב ֶהם‬, ֹ‫ַעל יָ דו‬ owners, as the Creator has indeed ordained for
‫ְּכ ִאלּ ּו הוּא ִה ְט ִר ָיפם ָ ּב ֶהם וְ ִכלְ ֵּכל אוֹ ָתם‬ them, that it come through him, he reminds them
‫ וְ רוֹ ֶצה ׁ ֶש ּיוֹ דוּה ּו‬,‫יהם‬ ֶ ֵ‫וְ ִה ְת ַח ֵּסד ָ ּבם ֲעל‬ of his favor toward them, as if he himself sus-
‫יהם וְ ׁ ֶש ַ ּי ַע ְבדוּה ּו‬
ֶ ֵ‫יש ְ ּבחוּה ּו ַה ְר ֵ ּבה ֲעל‬ ַ ׁ ִ‫ו‬ tained them and provided them with their other
,‫ַ ּב ֲעבו ָּרם‬ needs from his own money, and was kind to them
through the sustenance he provided. Therefore, he
wants them to thank him, and praise him a lot on
account of them (i.e the money that he provided
them with), and to serve him as a result of them.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 15

‫יח‬ ַ ‫ וְ יַ ִ ּנ‬, ֹ‫וְ יִ ְת ָ ּג ֶאה וְ יִ גְ ַ ּבה וְ יָ רוּם לְ ָבבו‬ Due to his perceived generosity, he becomes arro-
‫ וְ יַ ְח ׁשוֹ ב ׁ ֶש ִאם ָהיָ ה‬,‫יהם‬ ֶ ֵ‫הוֹ ָד ָאתוֹ ֲעל‬ gant, haughty and proud, and refrains from thank-
‫[ה ְט ָר ִפים] ֵמ ֶהם ָהי ּו‬ ַ ‫מוֹ נֵ ַע אוֹ ָתם‬ ing G-d for giving him the opportunity to provide for
‫ וְ ִכי לוּלֵ א הוּא ָהי ּו‬, ֹ‫נִ ׁ ְש ָא ִרים ֶא ְצלו‬ them. He thinks to himself that were he to withhold
‫ וְ הוּא ֶה ָענִ י ֲא ׁ ֶשר יִ יגַ ע‬.‫יהם‬ ֶ ‫נִ ְפ ָס ִקים ַט ְר ֵפ‬ his wealth from them, it would stay in his posses-
‫לָ ִריק ָ ּבעוֹ לָ ם ַה ֶ ּזה וְ יַ ְפ ִסיד שְׂ ָכרוֹ לָ עוֹ לָ ם‬ sion, and that were it not for him, then their suste-
.‫ַה ָ ּבא‬ nance would stop. In truth, he is the one of poor in-
tellect who toiled for naught in this world and who
will lose his heavenly reward in the world to come.
‫וְ ַה ַּמשְׂ ִּכיל נוֹ ֵהג ִ ּב ׁ ְשל ֹ ֶשׁת ַה ּ ָפנִ ים ַעל‬ However the wise person conducts himself regard-
, ֹ‫ַהדֶּ ֶר ְך ַה ְ ּנכוֹ נָ ה לְ תוֹ ָרתוֹ וּלְ עוֹ לָ מו‬ ing these three matters in the proper manner, both
‫ו ִּב ְטחוֹ נוֹ ְ ּב ַמה ּ ׁ ֶש ֵ ּי ׁש ְ ּביַ ד ָה ֱאל ִֹהים‬ for his Torah observance as well as for the good of
‫ִמ ּ ַט ְר ּפוֹ וְ ִקנְ יָ נוֹ יוֹ ֵתר ָחזָ ק ִמ ִ ּב ְטחוֹ נוֹ ְ ּב ַמה‬ his worldly matters. His trust in G-d for his sus-
‫ ִמ ּ ְפנֵ י ׁ ֶש ֵאינוֹ יוֹ ֵד ַע‬,‫ּ ׁ ֶש ֵ ּי ׁש ְ ּביָ דוֹ ֵמ ֶהם‬ tenance and wealth which is in the hands of the
ַ ‫ וְ יַ ִ ּג‬,‫ִאם הוּא ֶט ֶרף ָמזוֹ ן אוֹ ֶט ֶרף ִקנְ יָ ן‬
‫יע‬ Almighty, is stronger than his trust in the money
‫לִ ְכבוֹ ד ָהעוֹ לָ ם ַה ֶ ּזה וְ ֶאל ַה ְ ּגמוּל ַה ּטוֹ ב‬ which is already in his possession. This is because
‫ ְּכמוֹ ׁ ֶש ֶ ּנ ֱא ַמר ְ ּב ִמזְ מוֹ ר‬,‫ָ ּבעוֹ לָ ם ַה ָ ּבא‬ he does not know if the money he currently has is
‫יש יָ ֵרא ֶאת ה'" ַעד‬ ׁ ‫"הלְ לוּיָ ּה ַא ׁ ְש ֵרי ִא‬ַ the income for his sustenance, or if it is income
.)‫סוֹ פוֹ (תהלים קיב‬ that he amasses which may be taken away from
him. By conducting himself in this manner he will
attain honor in this world as well as the reward of
the world to come, as it says in the Psalm (Tehillim
112): “Hallelujah, happy is the man who fears the
L-rd” and as it carries on there, until the end of the
chapter.

The mistake of those who seek wealth for honor

‫וְ יֵ ׁש ִמ ְ ּבנֵ י ָא ָדם ִּכ ּתוֹ ת ׁ ֶש ֵאינָ ם ִמ ׁ ְש ַּתדְּ לִ ים‬ There are some groups of people, whose efforts
‫לִ ְקנוֹ ת ַה ָּממוֹ ן וּלְ ַה ְרבּ וֹ ת ִמ ֶּמ ּנ ּו ֶא ָּלא‬ to acquire wealth and to increase their wealth are
‫לְ ַא ֲה ַבת ַה ָּכבוֹ ד ִמ ְ ּבנֵ י ָא ָדם וְ לַ ֲעשׂ וֹ ת‬ solely due to their love of honor that they think they
‫ וְ ֵאין ַמ ְס ּ ִפיק לָ ֶהם ִמ ֶּמ ּנ ּו ׁשוּם‬,‫לָ ֶהם ׁ ֵשם‬ will receive from people as a result of their wealth,
‫ וְ זֶ ה ִס ְכלוּת ֵמ ֶהם ְ ּב ִס ַ ּבת ַה ָּכבוֹ ד‬.‫דָּ ָבר‬ as well as so that they can make for themselves
.‫ָ ּבעוֹ לָ ם ַה ֶ ּזה ו ָּבעוֹ לָ ם ַה ָ ּבא‬ a name. No amount of money is ever enough for
them, as they think that the more money they will
have, the more honor they will receive. This fool-
ishness of theirs stems from their lack of under-
standing regarding the true causes of what makes a
person deserving of honor in this world and in the
world to come.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 16

‫וְ גוֹ ֵרם לָ ֶהם זֶ ה ַמה ּ ׁ ֶשרוֹ ִאים ִמ ְּכבוֹ ד ַע ֵּמי‬ The cause for this mistake of theirs, is that they see
,‫ָה ָא ֶרץ לְ ַאנְ ׁ ֵשי ַה ָּממוֹ ן וְ ִכבּ ו ָּדם לָ ֶהם‬ how the masses honor the wealthy people. The
‫לְ ָח ְמ ָדם ַמה ּ ׁ ֶש ֵ ּי ׁש ֶא ְצלָ ם וְ לִ ְמ ׁשוֹ ְך ֵמ ֲא ׁ ֶשר‬ mass’s honor for them is borne out of a hope that
.‫ְ ּביָ ָדם‬ they will benefit from that which the wealthy have,
and that they will receive some of that wealth
which is in their hands.
‫יכלְ ָּתם וְ ל ֹא‬ ָ ‫וְ ִאלּ ּו ִהשְׂ ִּכיל ּו וְ ֵה ִבינ ּו ִּכי ֵאין ִ ּב‬ Were the masses to think deeply into the matter
‫ְבכ ָֹחם ל ֹא לָ ֵתת וְ ל ֹא לִ ְמנוֹ ַע ֶא ָּלא לְ ִמי‬ and understand that the wealthy neither have the
‫ ל ֹא ָהי ּו ְמ ַק ִּוים‬,‫ׁ ֶש ָ ּגזַ ר לוֹ ַהבּ וֹ ֵרא ֶא ְצלָ ם‬ ability or power to give or withhold money to any-
,‫ וְ ל ֹא ָהיָ ה ָראוּי ֶא ְצלָ ם לְ ָכבוֹ ד‬, ֹ‫לְ זוּלָ תו‬ one other than the one whom it has been decreed
‫ֶא ָּלא ִמי ׁ ֶש ִ ּי ֲח ָדה ּו ַהבּ וֹ ֵרא ְ ּב ַמ ֲעלוֹ ת‬ by the Creator such, then they would not rely on
‫ְמ ׁ ֻש ָ ּבחוֹ ת ָראוּי ַ ּב ֲעבו ָּרן לִ ְכבוֹ ד ַהבּ וֹ ָרא‬ anyone else, other than G-d to provide for them.
)‫ ל‬,‫ ְּכמוֹ ׁ ֶש ָּכתוּב (שמואל א' ב‬,‫יִ ְת ַע ֶּלה‬ No person would be worthy of their honor, except
."‫"כי ְמ ַכ ְ ּב ַדי ֲא ַכ ֵ ּבד‬ִּ for one who has been distinguished by the Cre-
ator with praiseworthy character traits for which
he is worthy to be honored by the Creator, may he
be exalted, as it is written (in Shmuel 1 2:30): “For
those who honor me, I will honor them.”
‫ו ִּמ ּ ְפנֵ י ׁ ֶש ָּס ְכל ּו ַע ֵּמי ָה ָא ֶרץ ְ ּב ַכ ְ ּב ָדם ַ ּב ֲעלֵ י‬ Because the masses are foolish in their honoring
‫ הוֹ ִסיף לָ ֶהם‬,‫ַה ָּממוֹ ן ְ ּב ִסבּ וֹ ת ַה ָּכבוֹ ד‬ of the wealthy, thinking that the wealthy people are
‫ וְ נָ ְפל ּו‬,‫ַהבּ וֹ ֵרא ִס ְכלוּת ְ ּב ִסבּ וֹ ת ַ ּב ָּק ׁשוֹ ָתם‬ deserving of their honor, the Creator adds to their
‫יעה ַר ָ ּבה ָּכל‬ ָ ִ‫ְ ּב ִה ׁ ְש ַּתדְּ לוּת ְ ּגדוֹ לָ ה וִ יג‬ foolishness when it comes to them pursuing their
ּ
‫ וְ ִה ִ ּניח ּו ַמה ּ ׁ ֶש ָהי ּו ַח ָי ִבין לְ ִה ְש ַּתדֵּ ל‬,‫יהם‬
ׁ ֶ ‫יְ ֵמ‬ desires, and they get caught up all their lifetime,
‫בּ וֹ וּלְ ַמ ֵהר ֵאלָ יו ֵמ ַה ׁ ְשלִ ים חוֹ בוֹ ת ַהבּ וֹ ֵרא‬ with making great efforts and strenuous work in
‫ וּלְ הוֹ דוֹ ת ַעל טוֹ בוֹ ָתיו‬,‫יהם‬ ֶ ֵ‫ֲא ׁ ֶשר ֲעל‬ order to obtain their wealth. They neglect their ob-
‫ וְ ִת ְהיֶ ינָ ה ַ ּב ָּק ׁשוֹ ָתם יוֹ ֵתר ְקרוֹ בוֹ ת‬,‫ֶא ְצלָ ם‬ ligation to make efforts and to pursue the means
ֹ‫ ְּכמו‬,‫יהם ַ ּבדֶּ ֶר ְך ַה ֶ ּזה ְ ּבלִ י ָס ֵפק‬ ֶ ֵ‫ֲאל‬ with which to complete the obligations that the
‫ טז) "א ֶֹר ְך‬,‫ׁ ֶש ָא ַמר ַה ָּכתוּב (משלי ג‬ Creator has imposed upon them. They also neglect
,"‫ ִ ּבשְׂ מֹאלָ ּה עֹ ֶשׁר וְ ָכבוֹ ד‬,‫ימינָ ּה‬ ִ ‫יָ ִמים ִ ּב‬ to thank G-d for his goodness that he gives them.
‫ יב) "וְ ָהעֹ ֶשׁר‬,‫וְ ָא ַמר (דברי הימים א' כט‬ Were they to do so, they would without a doubt be
."‫יך‬ָ ֶ‫וְ ַה ָּכבוֹ ד ִמ ְּל ָפנ‬ far more successful in obtaining their desires as
Scripture says (in Mishlei 3:16) in reference to the
Torah: “Length of days is in its right hand; in its
left hand are riches and honor,” and as it says (in
Divrei Hayamim 1, 29:12): “And wealth and honor
are from before You.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 17

God – not the means one employs – gives wealth

‫וְ יֵ ׁש ׁ ֶש ִ ּי ָּמ ֵצא ִ ּב ְכלַ ל ְמ ַב ְק ׁ ֵשי ַה ָּממוֹ ן ִמי‬ Among those people who seek wealth, there
ְ‫יע ִמ ֶּמ ּנ ּו ֶאל ַּת ְכלִ ית ַּת ֲאוָ תוֹ ְ ּב ֶד ֶרך‬ ַ ‫ׁ ֶש ַ ּי ִ ּג‬ are those people who obtain all of their desires,
‫יע‬ ַ ‫ ו ֵּמ ֶהם ִמי ׁ ֶש ַ ּי ִ ּג‬,ּ‫ַה ִּסבּ וֹ ת ֲא ׁ ֶשר זָ ַכ ְרנו‬ through various means of obtaining one’s liveli-
‫ וְ יַ ְח ׁשוֹ ב‬,‫ֵאלָ יו ְ ּב ֶד ֶר ְך ַהיְ ֻר ּ ׁ ָשה וְ ַהדּ וֹ ֶמה לָ זֶ ה‬ hood that we mentioned above, while there are
‫ וְ לוּלֵ א ֵהן‬,‫ִּכי ַה ִּסבּ וֹ ת ִח ְ ּיב ּו לוֹ ֶאת זֶ ה‬ other people who obtain their desires through an
‫ ו ְּמ ׁ ַש ֵ ּב ַח‬,‫יע ֵאלָ יו ִמ ֶּמ ּנ ּו ְּכלוּם‬ ַ ‫ל ֹא ָהיָ ה ַמ ִ ּג‬ inheritance or the like. That person thinks that it
.‫ַה ִּס ָ ּבה ִמ ַ ּבלְ ֲע ֵדי ַה ְמ ַס ֵ ּבב‬ is the means of livelihood or the inheritance which
made him wealthy, and without them, he would
not have obtained any money at all. He praises
the means, and not the cause, i.e., G-d.

Thinking ahead
‫וְ ַכ ָּמה הוּא דוֹ ֶמה ָ ּבזֶ ה לְ ָא ָדם ׁ ֶשהוּא‬ How similar is he to a person who is traveling in
‫ ו ָּמ ָצא ַמיִ ם‬,‫ַ ּב ִּמ ְד ָ ּבר ִה ְכ ִ ּביד ָעלָ יו ַה ָּצ ָמא‬ the desert who gets dehydrated and finds bitter
‫ׁ ֶש ֵאינָ ם ְמתו ִּקים ְ ּבבוֹ ר ֶא ָחד וְ שָׂ ַמח ָ ּב ֶהם‬ water in a well, and greatly rejoices at finding
‫ וְ ַכ ֲא ׁ ֶשר ָהלַ ְך‬.‫שִׂ ְמ ָחה גְ דוֹ לָ ה וְ ָרוָ ה ֵמ ֶהם‬ them and quenches his thirst with them. As he
,‫ְמ ַעט ו ָּמ ָצא ַמ ְעיָ ן נוֹ ֵב ַע ַמיִ ם ְמתו ִּקים‬ goes a little further in his journey, he finds a spring
‫דָּ ַאג ַעל ַמה ּ ׁ ֶש ָּק ַדם ִמ ּ ׁ ְשתוֹ תוֹ ַה ַּמיִ ם‬ which is flowing with sweet water. He is pained
.‫אשוֹ נִ ים ו ְּרווֹ תוֹ ֵמ ֶהם‬ ׁ ‫ָה ִר‬ that he previously drank the bitter water and that
he quenched his thirst with them.
ַ ‫וְ ֵכן ַ ּב ַעל ַה ָּממוֹ ן ׁ ֶש ִה ִ ּג‬
‫יע ֵאלָ יו ְ ּב ִס ָ ּבה‬ Similarly, the wealthy person whose wealth
‫ ִאלּ ּו ָהיְ ָתה נִ ְמנַ ַעת ַה ִּס ָ ּבה ַה ִהיא‬,‫יְ דו ָּעה‬ reached him through a particular means which
,‫ִמ ֶּמ ּנ ּו ָהיָ ה ַמ ּ ִׂשיג אוֹ תוֹ ְ ּב ִס ָ ּבה ַא ֶח ֶרת‬ involved much toil and effort, were he to have
‫"כי ֵאין‬ ִּ ‫ ו ְּכמוֹ ׁ ֶש ָא ַמר‬,ּ‫ַּכ ֲא ׁ ֶשר ִה ְקדַּ ְמנו‬ stopped himself from engaging in that particu-
"‫יע ְ ּב ַרב אוֹ ִב ְמ ָעט‬ ַ ‫לַ ה' ַמ ְעצוֹ ר לְ הוֹ ׁ ִש‬ lar means, he would have managed to obtain his
.)‫ ו‬,‫(שמואל א' יד‬ wealth through a different easier means - as we
have explained earlier. As it says (in Shmuel 1,
14:6): “For with the L-rd there is no limitation to
save with many or with few.”

Three reflections on financial struggles

‫ו ִּמ ַּמה ּ ׁ ֶש ָראוּי לַ בּ וֹ ֵט ַח ַעל ָה ֱאל ִֹהים‬ The proper thing for one who trusts in the Al-
: ֹ‫ְ ּב ַט ְר ּפו‬ mighty to do:
,‫ְּכ ׁ ֶש ִ ּי ְת ַע ֵּכב ִמ ֶּמ ּנ ּו ַה ּ ֶט ֶרף יוֹ ם ִמן ַה ָ ּי ִמים‬ During those days in which his livelihood is with-
ַ ‫ׁ ֶש ּי‬
: ֹ‫ֹאמר ְ ּבלִ בּ ו‬ held from him is that he should say to himself:

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 18

‫יאנִ י ֶאל ָהעוֹ לָ ם ַה ֶ ּזה ִ ּבזְ ַמן‬ ַ ‫ִּכי ֲא ׁ ֶשר הוֹ ִצ‬ He, referring to G-d, who brought me out of the
‫יאנִ י ֵאלָ יו‬ַ ‫יָ דו ַּע וְ ֵעת יְ דו ָּעה וְ ל ֹא הוֹ ִצ‬ womb into this world at a specific time and specif-
‫ הוּא ׁ ֶש ְּמ ַע ֵּכב‬,‫יהם‬ ֶ ‫יהם וְ ל ֹא לְ ַא ֲח ֵר‬ ֶ ֵ‫לִ ְפנ‬ ic moment , and who did not bring me out to the
,‫ִמ ֶּמ ִ ּני בּ וֹ ַט ְר ּ ִפי לְ ֵעת יָ דו ַּע וְ יוֹ ם יָ דו ַּע‬ world before that time or afterwards, He is the
.‫לְ ַד ְע ּתוֹ ַמה ּ ׁ ֶשהוּא טוֹ ב לִ י‬ one who is withholding my sustenance from me
until a specific time and a specific day in accor-
dance with what he knows to be the best for me.
‫ ל ֹא‬,‫וְ ֵכן ַּכ ֲא ׁ ֶשר יְ בוֹ ֵאה ּו ַט ְר ּפוֹ ְמ ֻצ ְמ ָצם‬ Likewise, when his sustenance comes to him, but
‫ ָראוּי לוֹ לַ ְח ׁשוֹ ב‬,‫יוֹ ֵתר ַעל ְמזוֹ נוֹ ְמאו ָּמה‬ is limited and he receives no more than that which
:‫ְ ּבלִ בּ וֹ וְ לוֹ ַמר‬ he needs for his food, it is proper for him to think
to himself and say:
‫ֲא ׁ ֶשר ֵה ִכין לִ י ְמזוֹ נִ י ִ ּב ׁ ְש ֵדי ִא ִּמי ִ ּב ְת ִח ַּלת‬ He who prepared for me my food in the breasts
‫ִענְ יָ נִ י ְּכ ִפי ָצ ְר ִּכי וְ ֵדי ַכלְ ָּכלָ ִתי יוֹ ם יוֹ ם ַעד‬ of my mother when I was first born according to
‫ וְ ל ֹא‬,ּ‫ֲא ׁ ֶשר ֵה ִמיר אוֹ תוֹ לִ י ְ ּבטוֹ ב ִמ ֶּמ ּנו‬ my needs, and enough to sustain me each and
‫ ֵּכן ל ֹא‬,‫ִה ִ ּזיק לִ י בּ וֹ אוֹ ְ ּב ִצ ְמצוּם ְמאו ָּמה‬ every day, until he switched it with better food,
‫יַ ִ ּזיק לִ י בּ וֹ א ַה ּ ֶט ֶרף ַה ֶ ּזה ֲא ׁ ֶשר ֶה ְע ִּתיק‬ and just like then, the fact that it (i.e the milk) was
‫אוֹ ִתי ֵאלָ יו ַע ָּתה ְ ּב ִצ ְמצוּם ְּכ ִפי ָצ ְר ִּכי ַעד‬ limited did not harm me whatsoever, so too He
.‫ַּת ְכלִ ית יָ ַמי ְמאו ָּמה‬ (i.e G-d), will not harm me whatsoever, now, that
my sustenance which has been decreed for me cur-
rently comes in a limited amount, according to my
needs, and even if it continues this way until the
end of my life.
‫ ְּכמוֹ ׁ ֶש ָא ַמר‬,‫וְ יִ ְהיֶ ה נִ שְׂ ָּכר ַעל זֶ ה‬ One who relies on G-d despite his livelihood being
‫ ׁ ֶש ִענְ יָ נָ ם‬,‫ַהבּ וֹ ֵרא ַעל ֲאבוֹ ֵתינ ּו ַ ּב ִּמ ְד ָ ּבר‬ minimal, will be rewarded for doing so. As the Cre-
‫ "וְ יָ ָצא ָה ָעם וְ לָ ְקט ּו דְּ ַבר יוֹ ם‬,‫ָהיָ ה ָּכזֶ ה‬ ator said regarding our forefathers in the desert
‫"הלוֹ ְך‬ ָ ‫ וְ ָא ַמר‬,)‫ ד‬,‫ְ ּביוֹ מוֹ " (שמות טז‬ whose situation was similar to this person’s situa-
‫ [כּ ֹה‬:‫את ְב ָאזְ נֵ י יְ רו ׁ ָּשלַ יִ ם לֵ אמֹר‬ ָ ‫וְ ָק ָר‬ tion (in Shemot 16:4): “and the people shall go out
ְ ְ
‫ זָ ַכ ְר ִּתי לָ ך ֶח ֶסד נְ עו ַּריִ ך ַא ֲה ַבת‬,'‫ָא ַמר ה‬ and gather what is needed for the day.” This refers
‫] לֶ ְכ ֵּת ְך ַא ֲח ַרי ַ ּב ִּמ ְד ָ ּבר ְ ּב ֶא ֶרץ‬,‫ְּכלוּלוֹ ָתיִ ְך‬ to the manna which came down from heaven on a
.)‫ ב‬,‫ל ֹא זְ רו ָּעה" (ירמיה ב‬ daily basis, and was sufficient only for that day. As
it says regarding the generation of Jews who wan-
dered in the desert (in Yirmiyahu 2:2): “Go and call
out in the ears of Jerusalem, saying: so says the
L-rd: I remember regarding you, the lovingkind-
ness of your youth, the love of your nuptials, your
following Me in the desert, in a land not sown”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 19

,‫וְ ֵכן ִאם יְ בוֹ ֵאה ּו ַט ְר ּפוֹ ְ ּב ִס ָ ּבה ִמ ְ ּבלִ י ִס ָ ּבה‬ Similarly, if his sustenance comes through a
ׁ ‫ וְ ַעל יְ ֵדי ִא‬,‫ו ָּמקוֹ ם ִמ ְ ּבלִ י ָמקוֹ ם‬
‫יש ִמ ִ ּבלְ ִּתי‬ means which he did not want, or from a place
: ֹ‫ֹאמר ְ ּבלִ בּ ו‬
ַ ‫ י‬,‫יש ַא ֵחר‬ ׁ ‫ִא‬ which he did not want, or if he received his liveli-
hood from a person he did not want to receive it
from, he should say to himself:
‫ֲא ׁ ֶשר יְ ָצ ַרנִ י ַעל צו ָּרה וְ ַת ְבנִ ית ו ְּתכוּנָ ה‬ “He who fashioned me with a particular form and
‫ו ִּמדָּ ה ִמ ְ ּבלִ י ׁ ְש ָאר ַה ּצוּרוֹ ת וְ ַה ְּתכוּנוֹ ת‬ shape, with certain character traits and dimen-
‫ הוּא ָ ּב ַחר לִ י‬,‫וְ ַה ִּמדּ וֹ ת לְ ַת ָּקנַ ת ִענְ יָ נִ י‬ sions, and did so because this is what is best for
‫ׁ ֶש ָ ּיבוֹ א ַט ְר ּ ִפי ַעל ַה ּ ָפנִ ים ַה ְּמ ִפ ִיקים לְ ִענְ יָ נַ י‬ me, he is the one who chose for me that my sus-
‫יאנִ י ֶאל‬ ַ ‫ וַ ֲא ׁ ֶשר הוֹ ִצ‬.‫ִמ ְ ּבלִ י ׁ ְש ָאר ַה ּ ָפנִ ים‬ tenance should come about in ways that are most
‫ָהעוֹ לָ ם ַה ֶ ּזה ְ ּב ָמקוֹ ם יָ דו ַּע וְ ַעל יְ ֵדי ׁ ְשנֵ י‬ suitable for my purposes, and not in other ways
,‫ישי ָהעוֹ לָ ם‬ ֵ ׁ ‫ישים יְ דו ִּעים ִמ ְ ּבלִ י ׁ ְש ָאר ִא‬ ִ ׁ ‫ִא‬ which would not be in my best interest. He who
‫הוּא ָ ּב ַחר לִ י בּ וֹ ַט ְר ּ ִפי ְ ּב ֶא ֶרץ יְ דו ָּעה וְ ַעל‬ brought me out of my mother’s womb into this
‫יש יָ דו ַּע שָׂ ם אוֹ תוֹ ִס ָ ּבה לְ ַט ְר ּ ִפי‬ ׁ ‫יְ ֵדי ִא‬ world in a specific place, and through two partic-
'‫"צדִּ יק ה‬ ַ ‫ ְּכמוֹ ׁ ֶש ָא ַמר ַה ָּכתוּב‬,‫לְ טוֹ ב לִ י‬ ular parents - and not through any other people
.)‫ יז‬,‫ְ ּב ָכל דְּ ָר ָכיו" (תהלים קמה‬ in the world - he is the one who chose for me that
my sustenance should come in a certain land and
through a certain person. He placed that person
to be the means of my livelihood for my good as
Scripture says (in Tehillim 145:17): “The L-rd is
righteous in all his ways”.

Proper attitude in social interactions

‫ וְ ֵהם ִענְ יְ נֵ י‬,‫ישי‬ ִ ׁ ִ‫ֲא ָבל ּ ֵפרו ּׁש ַה ֵחלֶ ק ַה ּ ׁ ְשל‬ However, the explanation regarding the proper
‫ִא ׁ ְש ּתוֹ ו ָּבנָ יו ו ְּבנֵ י ֵביתוֹ ו ְּקרוֹ ָביו וְ אוֹ ֲה ָביו‬ bitachon one should have regarding the third cat-
‫ וַ ֲא ׁ ֶשר לְ ַמ ְעלָ ה‬,‫וְ אוֹ יְ ָביו ו ְּמיֻ דָּ ָעיו ו ַּמ ִּכ ָיריו‬ egory, which is comprised of those matters that
‫ִמ ֶּמ ּנ ּו וַ ֲא ׁ ֶשר לְ ַמ ּ ָטה ִמ ֶּמ ּנ ּו ִמ ִּכ ּתוֹ ת ְ ּבנֵ י‬ pertain to one’s wife, children, members of one’s
‫ ָא ְפנֵ י י ֹ ֶשׁר ַה ִ ּב ּ ָטחוֹ ן ַעל ָה ֱאל ִֹהים‬,‫ָא ָדם‬ household , family members, friends, enemies,
:‫ָ ּב ֶהם ַּכ ֲא ׁ ֶשר ֲא ַס ּ ֵפר‬ the people who he holds in high esteem, his ac-
quaintances as well as his superiors and subordi-
nates from different classes of people, the proper
way to rely on the Almighty regarding them is as
I will relate:
‫וְ הוּא ׁ ֶש ֵאין ָא ָדם נִ ְמלָ ט ֵמ ֶא ָחד ִמ ּ ׁ ְשנֵ י‬ A person cannot escape from one of the following
ְ‫ אוֹ ׁ ֶש ִ ּי ְהיֶ ה ְ ּבתוֹ ך‬,‫ ׁ ֶש ִ ּי ְהיֶ ה נָ ְכ ִרי‬:‫ְד ָב ִרים‬ two scenarios: 1) either he will be estranged, liv-
.‫ִמ ׁ ְש ּ ַפ ְח ּתוֹ ו ְּקרוֹ ָביו‬ ing alone or 2) he will live amongst his family and
close ones.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 20

Trust in God When alone

‫ יִ ְהיֶ ה ִצ ּווּתוֹ ֵ ּבאל ָֹהיו‬,‫וְ ִאם יִ ְהיֶ ה נָ ְכ ִרי‬ If he is estranged, living alone, then he should con-
. ֹ‫ וְ יִ ְב ַטח ָעלָ יו ְ ּבגֵ רוּתו‬, ֹ‫ְ ּב ֵעת ִה ׁ ְש ּתוֹ ְממוּתו‬ nect with the Almighty at the time of his loneli-
ness and he should rely on G-d, in his state of es-
trangement .
,‫וְ יַ ֲעלֶ ה ַעל לִ בּ וֹ ֵ ּגרוּת ַה ֶ ּנ ֶפ ׁש ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ In order to comfort himself he should think about
ֹ‫ ְּכמו‬,‫וְ ִכי ַאנְ ׁ ֵשי ָה ָא ֶרץ ְּכמוֹ ֵ ּג ִרים ָ ּב ּה‬ the fact that the soul too is estranged in this
‫"כי גֵ ִרים‬ ִּ )‫ כג‬,‫ׁ ֶש ָא ַמר ַה ָּכתוּב (ויקרא כה‬ world, and about the fact that all the people of the
."‫וְ תוֹ ׁ ָש ִבים ַא ֶּתם ִע ָּמ ִדי‬ world are considered as “strangers” in it, as Scrip-
ture says (in Vayikra 25:23): “For you are strang-
ers and temporary residents with me”.
‫וְ יַ ְח ׁשוֹ ב ְ ּבלִ בּ וֹ ִּכי ָּכל ִמי ׁ ֶש ֵ ּי ׁש לוֹ ְקרוֹ ִבים‬ Moreover, he should comfort himself in the follow-
‫ וְ ל ֹא‬,‫ ַעד זְ ַמן מו ָּעט יָ ׁשוּב נָ ְכ ִרי בּ וֹ ֵדד‬, ֹ‫בּ ו‬ ing manner: He should think to himself that even
ֹ‫ וְ ל ֹא יִ ְת ַח ֵ ּבר ִע ּמו‬,‫יוֹ ִעילֵ ה ּו ָקרוֹ ב וְ ל ֹא ֵ ּבן‬ all those people who have close ones in this world,
.‫ֶא ָחד ֵמ ֶהם‬ will in a short amount of time, revert to being a
stranger and alone, and neither his close one or
child will be able to help him then, nor will he be
able to connect with them.
‫וְ יַ ְח ׁשוֹ ב ַא ַחר ָּכ ְך ְ ּב ִה ְס ַּת ְּלקוּת כּ ֶֹבד‬ After this, he should think about the fact that due
,‫יהם ֵמ ָעלָ יו‬ ֶ ‫ַמ ּ ָׂש ָאם וְ חוֹ בוֹ ָתם וְ ָצ ְר ֵכ‬ to him living alone, the weight of those people’s
,‫וְ יַ ְח ׁשוֹ ב זֶ ה טוֹ ָבה ִמ ּטוֹ בוֹ ת ַהבּ וֹ ֵרא ָעלָ יו‬ load, responsibilities and needs has been re-
‫ִמ ּ ְפנֵ י ׁ ֶש ִאם יִ ְהיֶ ה רוֹ ֵדף ַא ַחר ִענְ יְ נֵ י ָהעוֹ לָ ם‬ moved from him. He should consider this to be
‫יעתוֹ יוֹ ֵתר ַק ָּלה ָעלָ יו‬ ָ ִ‫ ִּת ְהיֶ ה יְ ג‬,‫ו ְּצ ָר ָכיו‬ one of the kindnesses of the Creator to him. For if
‫ וְ ֶח ְסרוֹ נָ ם ְמנו ָּחה‬,‫ִמ ְ ּבלִ י ִא ּ ׁ ָשה ו ָּבנִ ים‬ he is a person who pursues worldly matters and
‫ וְ ִאם יִ ְהיֶ ה ְמ ַב ֵּק ׁש ִענְ יְ נֵ י‬.‫לוֹ וְ טוֹ ָבה‬ it’s needs, his work will be much less of a strain
‫ יִ ְהיֶ ה לִ בּ וֹ יוֹ ֵתר ֵריק ו ָּפנוּי ְ ּב ֵעת‬, ֹ‫ַא ֲח ִריתו‬ on him if he does not have a wife and children. It
.‫ִה ְתבּ וֹ ְדדוּתוֹ ִמ ְ ּבלִ י ָס ֵפק‬ emerges that the fact that he does not have a wife
and children is the cause for his rest and for his
own good. If he is a person who seeks the matters
of the world to come, i.e., spiritual matters, then
his mind will without a doubt be more empty and
free to pursue these matters when he is alone than
if he would have a family to occupy himself with.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 21

‫וְ ַעל ֵּכן ָהי ּו ַה ּ ְפרו ׁ ִּשים בּ וֹ ְר ִחים‬ This is why the ascetics would run away from their
‫ ְּכ ֵדי‬,‫יהם ֶאל ֶה ָה ִרים‬ ֶ ‫יהם ו ִּמ ָ ּב ֵּת‬ ֶ ‫ִמ ְּקרוֹ ֵב‬ relatives and from their houses to the mountains,
‫ וְ ֵכן‬.‫ׁ ֶש ְ ּי ַפ ּנ ּו לִ בּ וֹ ָתם לַ ֲעבוֹ ַדת ֱאל ִֹהים‬ so that they could free their minds to focus on the
‫יאים ִ ּבזְ ַמן ַה ְ ּנבו ָּאה יוֹ ְצ ִאים‬ ִ ‫ָהי ּו ַה ְ ּנ ִב‬ service of the Almighty. Similarly, the prophets at
‫יהם ו ִּמ ְתבּ וֹ ְד ִדים לְ חוֹ בוֹ ת‬ ֶ ‫ִמ ְּמעוֹ נוֹ ֵת‬ the time of prophecy, would leave their places of
,‫יהם‬ ֶ ֵ‫ַהבּ וֹ ֵרא ֲעל‬ residence, and would seclude themselves and free
their minds to think about fulfilling the obligations
which their Creator imposes upon them.
,‫ישע‬ ָ ׁ ִ‫ְּכמוֹ ׁ ֶש ָ ּי ַד ְע ָּת ֵמ ִענְ יַ ן ֵאלִ ָ ּיה ּו ִעם ֱאל‬ As you know from the story of Eliyohu and Elisha,
‫"שנֵ ים ָעשָׂ ר ְצ ָמ ִדים לְ ָפנָ יו‬ ְ ׁ ‫ׁ ֶש ֶ ּנ ֱא ַמר ָעלָ יו‬ which it says about him (in Melochim 1, 19:19):
,‫וְ הוּא ִ ּב ׁ ְשנֵ ים ֶה ָעשָׂ ר" (מלכים א' יט‬ “Twelve yoke were before him and he was with the
.)‫יט‬ twelfth.”
‫ ֵה ִבין‬,‫וְ ֵכיוָ ן ׁ ֶש ָר ַמז לוֹ ֵאלִ ָ ּיה ּו ִ ּב ְמ ַעט ֶר ֶמז‬ Since Eliyohu hinted to him with a subtle hint that
‫"א ּ ׁ ֳש ָקה ָ ּנא לְ ָא ִבי וּלְ ִא ִּמי‬ ֶ ‫אוֹ תוֹ וְ ָא ַמר‬ he will be a prophet, he, Elisha understood it and
,)‫ כ‬,‫יך" (מלכים א' יט‬ ָ ‫וְ ֵאלְ ָכה ַא ֲח ֶר‬ he said (in the following verse): “Let me, please, kiss
"ּ‫וְ ָא ַמר "וַ ֵ ּילֶ ְך ַא ֲח ֵרי ֵאלִ ָ ּיה ּו וַ יְ ׁ ָש ְר ֵתהו‬ my father and my mother, and I will go after you”
‫ וְ נֶ ֱא ַמר ַעל ֶא ָחד‬.)‫ כא‬,‫(מלכים א' יט‬ and it says in the following verse: “And he followed
‫ֵמ ַה ְּמלָ ִכים ׁ ֶש ָהיָ ה ִמ ְת ָע ֵרב ֵ ּבין ֲע ָב ָדיו‬ Elijah and ministered to him.” It is said about one
‫ ִמ ּ ְפנֵ י ׁ ֶש ָהיָ ה נוֹ ֵהג‬,‫יהם‬ ֶ ֵ‫וְ ל ֹא ָהיָ ה נִ ָּכר ֵ ּבינ‬ of the kings, that he would mingle among his ser-
.‫יטיו ו ְּב ַמלְ בּ ו ׁ ָּשיו‬ ָ ‫ִמנְ ַהג ַה ּ ׁ ִש ְפלוּת ְ ּב ַת ְכ ׁ ִש‬ vants and could not be identified among them, be-
cause he conducted himself humbly in regard to
the clothes and ornaments he wore.”
‫וְ ָא ְמר ּו ַעל ֶא ָחד ֵמ ַה ּ ְפרו ׁ ִּשים ׁ ֶש ִ ּנ ְכנַ ס‬ The story is told of an ascetic who went to a certain
ָ ‫לִ ְמ ִדינָ ה ַא ַחת לְ הוֹ רוֹ ת ֶאת יוֹ ׁ ְש ֶב‬
‫יה‬ country to teach its inhabitants about the correct
‫ וַ ִ ּי ְמ ָצ ֵאם לוֹ ְב ׁ ִשים‬,‫ֲעבוֹ ַדת ָה ֱאל ִֹהים‬ way of the service of the Almighty. He found that
,‫יהם‬ ֶ ‫יט‬ֵ ‫יהם וְ ַת ְכ ׁ ִש‬ ֶ ‫ֶצ ַבע ֶא ָחד ְ ּב ַמלְ בּ ו ׁ ֵּש‬ they were all wearing the same colored clothing
,‫יהם‬ ֶ ‫יהם ֵא ֶצל ּ ִפ ְת ֵחי ָב ֵּת‬ ֶ ‫וְ ָר ָאה ִק ְב ֵר‬ and ornaments, he saw that their gravesites were
ׁ
‫ וְ ָש ַאל אוֹ ָתם‬.‫יהם ִא ּ ָשה‬ ׁ ֶ ֵ‫וְ ל ֹא ָר ָאה ֵבינ‬ next to the doors of their homes, and did not see
‫"מה ּ ׁ ֶש ָאנ ּו לוֹ ְב ׁ ִשים‬ ַ : ֹ‫ וְ ָא ְמר ּו לו‬,‫ַעל זֶ ה‬ any women among them. He asked them about
‫ ׁ ֶשלּ ֹא יִ ְהיֶ ה נִ ָּכר ֶה ָענִ י ִמן‬,‫ֶצ ַבע ֶא ָחד‬ this, and they responded by saying the following:
‫ וְ ׁ ֶשלּ ֹא יָ בֹא ֶה ָע ׁ ִשיר לְ ִה ְת ָ ּגאוֹ ת‬,‫ֶה ָע ׁ ִשיר‬ “The reason why we all wear the same colored
‫וּלְ ִה ְת ּ ָפ ֵאר ְ ּב ָע ׁ ְשרוֹ וְ יָ בֹא ֶה ָענִ י לְ ִה ְת ַ ּב ּזוֹ ת‬ clothing, is so that one should not be able to dis-
‫ וְ ׁ ֶש ִ ּי ְד ֶמה ִענְ יָ נֵ נ ּו ַעל ָה ֲא ָד ָמה‬, ֹ‫ֵא ֶצל ַע ְצמו‬ tinguish between the poor person and the rich
.‫יה‬ָ ‫ְּכ ִענְ יָ נֵ נ ּו ַּת ְח ֶּת‬ person, and so that the rich person will not end
up being arrogant and boastful about his wealth,
and so that the poor person will not despise him-
self, and think of his life on this earth in the same
manner as when he will be underneath it, after his
passing.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 22

,ּ‫ו ַּמה ּ ׁ ֶש ּ ַ ׂש ְמנ ּו ִק ְברוֹ ת ֵמ ֵתינ ּו ֵא ֶצל ּ ְפ ָת ֵחינו‬ As to the reason why we placed our gravesites
,‫ְּכ ֵדי ׁ ֶש ִנּוָ ַּכח ֵמ ֶהם וְ נִ ְהיֶ ה נְ כוֹ נִ ים לָ מוּת‬ next to the doors of our houses, it is in order that
‫וְ נַ זְ ִמין לָ נ ּו ַה ֵצ ָּדה ַה ַּמ ַ ּג ַעת אוֹ ָתנ ּו לִ ְמקוֹ ם‬ we should take rebuke from it, by being ready for
.‫ַה ְּמנו ָּחה‬ death, and to prepare for ourselves the provisions
which will bring us to the place of rest.
‫ית ׁ ֶש ּ ֵפ ַר ׁ ְשנ ּו ִמן ַה ָ ּנ ׁ ִשים‬
ָ ‫ו ַּמה ּ ׁ ֶש ָר ִא‬ That which you noticed that we separated our-
‫ דַּ ע ִּכי יִ ַח ְדנ ּו לָ ֶהם ִק ְריָ ה ְקרוֹ ָבה‬,‫וְ ַה ָ ּבנִ ים‬ selves from our wives and our children, you
‫ ְּכ ׁ ֶש ִ ּי ְצ ָט ֵר ְך ֶא ָחד ִמ ֶּמ ּנ ּו ַעל דָּ ָבר‬,‫ִמ ָּכאן‬ should know that we have designated for them a
ֹ‫יהם וְ יַ ׁ ְשלִ ים ָצ ְרכּ ו‬ ֶ ֵ‫ יֵ לֵ ְך ֲאל‬,‫יהם‬ ֶ ‫ִמדִּ ְב ֵר‬ city nearby, and when one of us needs something
ּ
‫ ִמ ּ ְפנֵ י ֶש ָר ִאינ ּו ְ ּב ַמה ּ ֶש ִי ָּכנֵ ס‬,ּ‫וְ יָ ׁשוּב ֵאלֵ ינו‬
ׁ ׁ from them, he goes to them and takes care of his
‫ָעלֵ ינ ּו ִמ ּ ִט ְרדַּ ת ַה ֵּלב וְ ר ֹב ַה ֶה ְפ ֵסד וְ ג ֶֹדל‬ needs and he then returns to us. We did this be-
‫ וְ ַה ְּמנו ָּחה ִמ ָּכל‬,‫יעה וְ ַה ּט ַֹרח ְ ּב ִק ְר ָב ָתם‬ ָ ִ‫ַהיְ ג‬ cause we saw the stress, much loss, great exertion
‫ לִ ְבחוֹ ר ְ ּב ִענְ יְ נֵ י ָהעוֹ לָ ם‬,‫זֶ ה ְ ּב ַה ְר ָח ָק ָתם‬ and bother that would come to us as a result of be-
."‫ַה ָ ּבא וְ לִ ְמאוֹ ס ְ ּב ִענְ יְ נֵ י ָהעוֹ לָ ם ַה ֶ ּזה‬ ing close to them, and the relief from all of this
due to us being distant from them, enabling us to
be free to choose to engage in matters of the world
to come, and to detest the matters of this world.”
‫ וַ יְ ָב ֶר ְך‬,‫יהם ְ ּב ֵעינֵ י ַה ּ ָפרו ּׁש‬ ֶ ‫יטב ּו ִד ְב ֵר‬ ְ ‫וַ ִ ּי‬ Their words found favor in the eyes of the ascetic
ׁ
.‫אוֹ ָתם וַ יְ ַא ּ ְש ֵרם ְ ּב ִענְ יָ נָ ם‬ visiting them, and he blessed them and praised
them for their practices.

Commitment to family and friends

‫וְ ִאם יִ ְהיֶ ה ַהבּ וֹ ֵט ַח ֵ ּבאל ִֹהים ַ ּב ַעל ִא ּ ׁ ָשה‬ If the one trusting in the Almighty has a wife, fam-
‫ יִ ְב ַטח‬,‫ו ְּקרוֹ ִבים וְ אוֹ ֲה ִבים וְ אוֹ יְ ִבים‬ ily members, friends and enemies then he should
‫ וְ יִ ׁ ְש ַּתדֵּ ל לִ ְפרוֹ ַע‬,‫ֵ ּבאל ִֹהים ְ ּב ַה ָּצלָ תוֹ ֵמ ֶהם‬ rely on the Almighty that he will save him from
‫יהם‬ ֶ ‫ַמה ּ ׁ ֶש ַח ָ ּיב לָ ֶהם וְ לַ ֲעשׂ וֹ ת ֶח ְפ ֵצ‬ the work-load which is usually associated with be-
ֹ‫ וְ יִ ֶרף יָ דו‬,‫וְ לִ ְהיוֹ ת לִ בּ וֹ ׁ ָשלֵ ם ִע ָּמ ֶהם‬ ing involved with them, and he should make ef-
‫יס ֵ ּבב ַעל ַמה ּ ׁ ֶש ִ ּי ְהיֶ ה טוֹ ב‬ ַ ִ‫ ו‬,‫ֵמ ַה ָ ּז ָק ָתם‬ forts to meet his obligations toward them, and
,‫יהם‬ ֶ ֵ‫ וְ יִ ְהיֶ ה נֶ ֱא ָמן ְ ּב ָכל ִענְ יְ נ‬,‫לָ ֶהם‬ to take care of their wants, and to do so whole-
heartedly. He should avoid doing anything that
will cause them harm, instead he should engage
in those means which will bring them good, and
he should be loyal to them regarding all their
matters.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 23

‫וְ יוֹ ֵרם ָא ְפנֵ י תוֹ ֲעלוֹ ָתם ְ ּב ִענְ יְ נֵ י ַה ּתוֹ ָרה‬ He should teach them the appropriate way to con-
‫ ְּכמוֹ ׁ ֶש ָּכתוּב‬.‫וְ ָהעוֹ לָ ם לַ ֲעבוֹ ַדת ַהבּ וֹ ֵרא‬ duct themselves both in Torah matters as well as in
,)‫ יח‬,‫"וְ ָא ַה ְב ָּת לְ ֵר ֲע ָך ָּכמוֹ ָך" (ויקרא יט‬ worldly matters which will benefit them in their
"‫יך ִ ּבלְ ָב ֶב ָך‬
ָ ‫וְ ָא ַמר "ל ֹא ִתשְׂ נָ א ֶאת ָא ִח‬ service their Creator as it is written in (Vayikra
,)‫ יז‬,‫(ויקרא יט‬ 19:17): “You shall love your fellow as yourself ” and
as it says in the preceding verse (Verse 16): “You
should not hate your brother in your heart”.
‫ וְ ל ֹא לְ ַקדֵּ ם‬,‫ל ֹא לְ יַ ֵחל ַה ְ ּגמוּל ֵמ ֶהם‬ He should not do so with the hope that his favors
,‫ וְ ל ֹא ֵמ ַא ֲה ָבתוֹ ִ ּב ְכבוֹ ָדם וְ ׁ ִש ְב ָחם‬,‫ֶא ְצלָ ם‬ will be repaid to him, nor to repay them for the
‫ ַא ְך לְ ַק ֵ ּים ִמ ְצוַ ת‬,‫יהם‬ ֶ ֵ‫וְ ל ֹא לְ ִהשְׂ ָּת ֵרר ֲעל‬ good that they already did with you. It should not
.‫יהם‬ ֶ ֵ‫ַהבּ וֹ ֵרא וְ לִ ׁ ְשמוֹ ר ְ ּב ִריתוֹ ו ִּפ ּקו ָּדיו ֲעל‬ be done out of love for the honor and praise that
they will give you, nor in order to rule over them.
Rather, it should be to fulfill the mitzvah of the
Creator, to observe his covenant and his instruc-
tions regarding them.
‫יהם‬ ֶ ‫ִּכי ִמי ׁ ֶש ִּת ְהיֶ ה ַד ְע ּתוֹ ַ ּב ֲעשׂ וֹ תוֹ ֶח ְפ ֵצ‬ For, one who performs their requests, and has in
‫ ל ֹא‬,‫ַעל ֶא ָחד ֵמ ַהדְּ ָב ִרים ׁ ֶש ָ ּז ַכ ְרנ ּו ְּת ִח ָּלה‬ mind one of the above-mentioned reasons that
‫ וְ יִ יגַ ע‬,‫יַ ּ ִׂשיג ְרצוֹ נוֹ ֵמ ֶהם ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ we mentioned earlier, will not achieve his own de-
.‫ וְ יַ ְפ ִסיד שְׂ ָכרוֹ לָ עוֹ לָ ם ַה ָ ּבא‬,‫לָ ִריק‬ sires which he expected from them in this world,
and will have toiled for nothing, and will lose his
reward in the world to come.
‫וְ ִאם הוּא נוֹ ֵהג ָ ּבזֶ ה לַ ֲעבוֹ ַדת ָה ֱאל ִֹהים‬ However, if conversely, his conduct in the above, is
ֹ‫ יַ ַעזְ ֵרם ָה ֱאל ִֹהים לִ גְ מוֹ ל אוֹ תו‬,‫ִ ּבלְ ָבד‬ solely for the sake of the service of the Almighty,
‫ וְ יִ גְ דַּ ל‬, ֹ‫יהם ׁ ִש ְבחו‬ ֶ ‫ וְ יָ שִׂ ים ְ ּב ִפ‬,‫ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ then the Almighty will help them to repay him in
‫יע ֶאל ַה ְ ּגמוּל ַה ָ ּגדוֹ ל‬ ַ ‫ וְ יַ ִ ּג‬,‫יהם‬
ֶ ֵ‫ִענְ יָ נוֹ ְ ּב ֵעינ‬ this world, and He will place in their mouths his
‫ ְּכמוֹ ׁ ֶש ָא ַמר ָה ֱאל ִֹהים‬,‫ָ ּבעוֹ לָ ם ַה ָ ּבא‬ praise, and G-d will make him be considered great
ְ,‫לִ ׁ ְשלֹמֹה "וְ גַ ם ֲא ׁ ֶשר ל ֹא ׁ ָש ַאלְ ָּת נָ ַת ִּתי לָ ך‬ in their eyes. In addition to this, he will also arrive
.)‫ יג‬,‫ַ ּגם עֹ ֶשׁר ַ ּגם ָּכבוֹ ד" (מלכים א' ג‬ at his great reward in the world to come, like the
Almighty said to Shlomo Hamelech (in Melochim
1, 3:13): “And I have also given you that which you
have not asked, both riches and honor.”

People helping people

‫ֲא ָבל ָא ְפנֵ י ִב ְטחוֹ נוֹ ַעל ֱאל ָֹהיו ְ ּב ִענְ יְ נֵ י ִמי‬ However, the manner with which to have bita-
‫ׁ ֶשהוּא לְ ַמ ְעלָ ה ִמ ֶּמ ּנ ּו ו ִּמי ׁ ֶשהוּא לְ ַמ ּ ָטה‬ chon in the Almighty, regarding those matters
‫ ַה ּ ָפנִ ים ַהיְ ׁ ָש ִרים‬,‫ִמ ֶּמ ּנ ּו ִמ ִּכ ּתוֹ ת ְ ּבנֵ י ָא ָדם‬ which pertain to one who is superior to him, or
: ֹ‫לו‬ is is subordinate to him, from the various types of
people, the proper way that one should conduct
himself with them is as follows:

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 24

‫ְּכ ׁ ֶש ָ ּי ִביא אוֹ תוֹ ַה ּצ ֶֹר ְך לְ ַב ֵּק ׁש ֵח ֶפץ ִמ ִּמי‬ When the need arises for a person to make a re-
,ּ‫ׁ ֶשהוּא לְ ַמ ְעלָ ה ִמ ֶּמ ּנ ּו אוֹ לְ ַמ ּ ָטה ִמ ֶּמ ּנו‬ quest from either his superior, or from his subor-
‫ימם ִס ָ ּבה‬ ֵ ִׂ‫ וִ יש‬,‫ׁ ֶש ִ ּי ְב ַטח בּ וֹ ַעל ֱאל ָֹהיו‬ dinate, he should rely on the Almighty, to deliver
, ֹ‫ְ ּב ַה ׁ ְשלָ ָמתו‬ his request and consider those people of whom he
made the request to be merely the means which
G-d uses to complete his request.
ָ ‫ַּכ ֲא ׁ ֶשר יָ שִׂ ים ֲעבוֹ ַדת ָה ָא ֶרץ וּזְ ִר‬
‫יע ָת ּה‬ Just as one who chooses the work of the land and
,‫ וְ ִאם יִ ְר ֶצה לְ ַה ְט ִריפוֹ ִמ ֶּמ ָ ּנה‬. ֹ‫ִס ָ ּבה לְ ַט ְר ּפו‬ it’s sowing to be the means for his livelihood, in
‫ וְ ֵאין לְ הוֹ דוֹ ת‬,‫יִ ְצ ַמח ַה ֶ ּז ַרע וְ יִ ְפ ֶרה וְ יִ ְר ֶ ּבה‬ which case, if the Creator wishes that he be sus-
. ֹ‫ ַא ְך ַההוֹ ָד ָאה לַ בּ וֹ ֵרא לְ ַבדּ ו‬,‫ָה ָא ֶרץ ַעל זֶ ה‬ tained from it, then the seed will sprout forth and
,ּ‫וְ ִאם ל ֹא יַ ְח ּפוֹ ץ ָה ֱאל ִֹהים לְ ַה ְט ִריפוֹ ִמ ֶּמ ּנו‬ will be fruitful and multiply. Nevertheless, it is ob-
‫יח וְ יִ ְק ֶרה‬
ַ ‫ אוֹ ַּת ְצ ִמ‬,‫יח ָה ָא ֶרץ‬ ַ ‫ל ֹא ַת ְצ ִמ‬ vious that one shouldn’t give thanks to the earth
.‫ וְ ֵאין לְ ַה ֲא ׁ ִשים ָה ָא ֶרץ‬,‫ַה ֶּצ ַמח ּ ֶפגַ ע‬ for this; rather thanks is due to the Creator alone.
If, however, the Almighty does not wish to sustain
him from it, then the earth will not sprout forth
any vegetation. Alternatively, it will sprout forth
vegetation but something adverse will happen
to it. In both of these cases it is obvious that one
should not blame the earth for this.
‫ ׁ ֶש ִ ּי ְהיֶ ה‬,‫וְ ֵכן ְּכ ׁ ֶש ְ ּי ַב ֵּק ׁש ֵמ ֶא ָחד ֵמ ֶהם ֵח ֶפץ‬ Therefore, when one requests an object from one
, ֹ‫ֶא ְצלוֹ ַה ַח ָּל ׁש וְ ֶה ָחזָ ק ֵמ ֶהם ׁ ָשוֶ ה ַ ּב ֲעשׂ וֹ תו‬ of these people, i.e., a person above him or below
.‫וְ יִ ְב ַטח ְ ּב ַה ׁ ְשלָ ָמתוֹ ַעל ָה ֱאל ִֹהים יִ ְת ָ ּב ֵר ְך‬ him, he should consider the weak person and
‫ יוֹ ֶדה‬,‫וְ ִאם יִ ׁ ְשלַ ם ַעל יְ ֵדי ֶא ָחד ֵמ ֶהם‬ the strong person as equally able to perform his
, ֹ‫ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך ֲא ׁ ֶשר ִה ׁ ְשלִ ים ֶח ְפצו‬ request, not putting any more trust in the more
‫וְ יוֹ ֶדה לְ ִמי ׁ ֶש ַ ּנ ֲעשָׂ ה ַעל יָ דוֹ ַעל לִ בּ וֹ ַה ּטוֹ ב‬ capable person. He should rely on the Almighty
. ֹ‫לוֹ וְ ׁ ֶש ַהבּ וֹ ֵרא ֵה ִביא ּתוֹ ַעלְ ּתוֹ ַעל יָ דו‬ that his request be answered. If his request gets
answered by one of the people, then he should
thank the Creator blessed be He, who fulfilled his
wishes. He should also thank the person who the
favor was done through for two reasons; firstly for
his good heartedness, and secondly that the Cre-
ator brought his benefits through him.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 25

‫ו ְּביָ דו ַּע ׁ ֶש ֵאין ַהבּ וֹ ֵרא ְמגַ לְ ֵ ּגל טוֹ ָבה ֶא ָּלא‬ For it is well known that generally speaking, the
‫ַעל יְ ֵדי ַה ַּצדִּ ִיקים ו ְּמ ַעט הוּא ׁ ֶש ִּמ ְת ַ ּגלְ ֵ ּגל‬ Creator does not cause good to come to other
‫יהם ְּכמוֹ ׁ ֶש ָא ְמר ּו ֲח ָכ ֵמינ ּו‬ ֶ ‫ֶה ְפ ֵסד ַעל יְ ֵד‬ people, except through the righteous, and it is
)‫ ב‬,‫זִ ְכרוֹ נָ ם לִ ְב ָר ָכה (בבא בתרא קיט‬ only rarely that He causes loss through them. As
‫"מגַ לְ ְ ּגלִ ין זְ כוּת ַעל יְ ֵדי זַ ַּכאי וְ חוֹ ָבה ַעל‬ ְ our sages of blessed memory said, in the Talmud,
)‫ כא‬,‫ וְ ָא ַמר ַה ָּכתוּב (משלי יב‬,"‫יְ ֵדי ַח ָ ּיב‬ (Bava Batra 119b): “Merit is brought about by
."‫"ל ֹא יְ ֻא ֶ ּנה לַ ַּצדִּ יק ָּכל ָאוֶ ן‬ means of one who is meritorious and liability by
means of one who is liable.” Likewise, it says (in
mishlei 12:21): No wrong shall be caused for the
righteous.”
‫ ַאל‬,‫יהם‬ ֶ ‫וְ ִאם ל ֹא יִ ׁ ְשלַ ם לוֹ ַעל יְ ֵד‬ If his request was not fulfilled by the people he
ְ‫ ַאך‬,‫ימם וְ ַאל יִ ְתלֶ ה ָ ּב ֶהם ִק ּצוּר‬ ֵ ‫יַ ֲא ׁ ִש‬ turned to, he should not blame them, nor should
,‫יוֹ ֶדה לֵ אל ִֹהים ֲא ׁ ֶשר ָ ּב ַחר לוֹ ַה ּטוֹ ב ָ ּבזֶ ה‬ he blame it on the lack of effort on their part. In-
‫יש ְ ּב ֵחם ְּכ ִפי ׁ ֶש ֵ ּי ַדע ֵמ ִה ׁ ְש ַּתדְּ לָ ם לַ ֲעשׂ וֹ ת‬
ַ ׁ ִ‫ו‬ stead, he should thank the Almighty, who chose
ֹ‫ ַאף ַעל ּ ִפי ׁ ֶשלּ ֹא נִ ׁ ְשלַ ם ִּכ ְרצוֹ נו‬, ֹ‫ֶח ְפצו‬ to withhold his request from him for his own good,
. ֹ‫וְ ִכ ְרצוֹ נָ ם לו‬ and he should praise the people whom he made
the request from, based on his knowledge of their
efforts which they invested to fulfill his request,
even though it did not end up according to his
wishes or the wishes of the other people who
wanted to help him.
‫וְ ֵכן יִ נְ ַהג ִ ּב ְמיֻ דָּ ָעיו וְ אוֹ ֲה ָביו ו ְּב ִמי ׁ ֶשנּוֹ שֵׂ א‬ This is how one should conduct himself with
.‫וְ נוֹ ֵתן ִע ָּמ ֶהם וְ ׁ ַש ָּמ ׁ ָשיו וְ ׁ ֻש ָּת ָפיו‬ one’s acquaintances and friends, as well as with
those people he does business with and his ser-
vants and partners.
‫וְ ֵכן ִאם יְ ַב ֵּק ׁש ִמ ֶּמ ּנ ּו ִמי ׁ ֶש ְּל ַמ ְעלָ ה ִמ ֶּמ ּנ ּו‬ Likewise, if either a superior or subordinate of his
ֹ‫ יְ ַס ֵ ּבב לַ ֲעשׂ וֹ תו‬,‫אוֹ ׁ ֶש ְּל ַמ ּ ָטה ִמ ֶּמ ּנ ּו ֵח ֶפץ‬ makes a request of him, he should wholehearted-
ֹ‫ וְ יִ ׁ ְש ַּתדֵּ ל לְ ַה ׁ ְשלִ ימוֹ ְ ּב ַמ ְצ ּפוּנו‬, ֹ‫ְ ּב ָכל לִ בּ ו‬ ly make every effort to perform the request, but
‫ וְ יִ ְהיֶ ה ִמי ׁ ֶש ְּמ ַב ְק ׁשוֹ ָראוּי‬, ֹ‫ִאם יִ זְ דַּ ֵּמן לו‬ if possible he should try to complete the request
‫ וְ ַא ַחר ָּכ ְך יִ ְב ַטח ַעל‬, ֹ‫לְ ִה ׁ ְש ַּתדֵּ ל לוֹ בּ ו‬ in private, so that he will not become haughty as
. ֹ‫ָה ֱאל ִֹהים ְ ּב ַה ׁ ְשלָ ָמתו‬ a result. The above only applies, if the person who
asked him for the request is somebody who is de-
serving of his efforts on his behalf. After making
these efforts he should rely on the Almighty that
He will help him fulfill the person’s request.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 26

‫ימה ּו ִס ָ ּבה‬ֵ ִׂ‫ימה ּו ַעל יָ דוֹ וִ יש‬ ֵ ִ‫וְ ִאם יַ ׁ ְשל‬ If the request ends up being fulfilled through his
‫ וְ ִאם יִ ָּמנַ ע‬.‫ יוֹ ֶדה ַעל זֶ ה‬, ֹ‫לְ טוֹ ַבת זוּלָ תו‬ efforts, and He places him in the position of be-
‫ ַאל יַ ֲא ׁ ִשים‬, ֹ‫ִמ ֶּמ ּנ ּו וְ ל ֹא יִ זְ דַּ ֵּמן לוֹ לַ ֲעשׂ וֹ תו‬ ing the means for the good of his friend, then he
‫ ַא ַחר‬,‫יע ֶאת ֲח ֵברוֹ ׁ ֶשלּ ֹא ִק ֵּצר‬ ַ ‫ וְ יוֹ ִד‬, ֹ‫נַ ְפ ׁשו‬ should thank G-d for this. If, however, he was pre-
. ֹ‫ׁ ֶש ִ ּי ְט ַרח וְ יִ ׁ ְש ַּתדֵּ ל בּ וֹ ְ ּב ַע ְצמו‬ vented from doing so and he was not able to do
it, he should not blame himself. He should inform
his friend that he was not lazy in his efforts on his
behalf, provided that he did in fact exert himself
and toil on their behalf.

Response to enemies
‫ֲא ָבל ִענְ יְ נֵ י אוֹ יְ ָביו וְ חוֹ ְמ ָדיו ו ְּמ ַב ְק ׁ ֵשי‬ However, with regard to matters pertaining to his
‫יהם ַעל ַהבּ וֹ ֵרא‬ ֶ ֵ‫ יִ ְב ַטח ְ ּב ִענְ יְ נ‬, ֹ‫ָר ָעתו‬ enemies, those who covet his possessions and
‫ וְ ַאל יִ גְ מוֹ ל‬.‫ וְ יִ ְסבּ וֹ ל ֶח ְר ּ ָפ ָתם‬,‫יִ ְת ַע ֶּלה‬ those who seek to do bad with him, he should
‫ וְ יַ ֲעשֶׂ ה‬,‫ ַא ְך יִ גְ ְמלֵ ם ֶח ֶסד‬,‫לָ ֶהם ְּכ ָפ ֳעלָ ם‬ rely on the Creator may he be exalted for all these
,‫לָ ֶהם ָּכל ַמה ּ ׁ ֶש ּיו ַּכל לַ ֲעשׂ וֹ תוֹ ִמן ַה ּטוֹ ב‬ matters. He should tolerate it when they em-
‫וְ יִ זְ כּ וֹ ר ְ ּבלִ בּ וֹ ׁ ֶש ּתוֹ ַעלְ ּתוֹ וְ נִ זְ קוֹ ְ ּביַ ד ַהבּ וֹ ֵרא‬ barrass him, and he should not take retribution
.‫יִ ְת ַע ֶּלה‬ from them according to their misdeeds. Rather
he should pay them back with kindness and do
any good for them that he is able to do for them.
He should remember that ultimately, any benefit
that he receives and all harm that comes to him
is in the hands of the Creator, may he be exalted.
‫יהם‬ ֶ ֵ‫ יַ ְח ׁשוֹ ב ֲעל‬, ֹ‫וְ ִאם יִ ְהי ּו ִס ָ ּבה לְ ַה ִ ּזיקו‬ If they will be the cause of his harm, he should
‫ וְ יַ ְח ׁשוֹ ד ֶאת ַע ְצמוֹ ו ַּמ ֲעשָׂ יו ְ ּבר ַֹע‬,‫טוֹ ב‬ think good about them, and he should suspect
‫ וְ יִ ְת ַח ֵ ּנן ֶאל‬.‫ַה ְקדָּ מוֹ ָתיו ֵא ֶצל ֱאל ָֹהיו‬ that it is himself and his previous misdeeds to-
,‫ָה ֱאל ִֹהים וִ ַיב ֵּק ׁש ִמ ְּל ָפנָ יו לְ ַכ ּ ֵפר ֲעוֹנוֹ ָתיו‬ wards the Almighty, that are the cause of his mis-
‫ ְּכמוֹ ׁ ֶש ָא ַמר‬, ֹ‫וְ ָאז יָ ׁשוּב ּו אוֹ יְ ָביו לְ ַא ֲה ָבתו‬ fortune. He should offer supplications to the Al-
‫ ַ ּגם אוֹ יְ ָביו‬,‫יש‬ ׁ ‫"ב ְרצוֹ ת ה' דַּ ְר ֵכי ִא‬ ּ ִ ‫ֶה ָח ָכם‬ mighty and beg him to forgive him for his sins. If
.)‫ ז‬,‫יַ ׁ ְשלִ ים ִא ּתוֹ " (משלי טז‬ he does this then his enemies will return to love
him, as the Wise Man, Shlomo Hamelech said (in
Mishlei 16:7): “When the L-rd accepts a person’s
ways, He will cause even his enemies to make
peace with him.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 27

Observing Commandments with Trust

‫ ְ ּב ִענְ יְ נֵ י חוֹ בוֹ ת‬,‫יעי‬ִ ‫ו ֵּפרו ּׁש ַה ֵחלֶ ק ָה ְר ִב‬ The explanation of the proper manner in which
‫ַה ְּל ָבבוֹ ת וְ ָה ֵא ָב ִרים ֶש ָה ָא ָדם ִמ ְתיַ ֵחד‬
ׁ one has Bitachon regarding the fourth category
,‫ְ ּבתוֹ ֲעלוֹ ָתם וְ נִ זְ ָקם‬ which is composed of those matters pertaining to
the obligations of the heart and the limbs of the
person, which only the person himself gains from
them or is harmed by them.
‫וְ זֶ ה ַּכצּוֹ ם וְ ַכ ְּת ִפ ָּלה וְ ַכ ֻּס ָּכה וְ ַכלּ וּלָ ב‬ Examples of these types of mitzvot are: Such as
‫וְ ַכ ִּצ ִיצית ו ׁ ְּש ִמ ַירת ַה ּ ׁ ַש ָ ּבת וְ ַה ּמוֹ ֲע ִדים‬ Fasting, Prayer, Sukkah, Lulav, Tzitzit, Obser-
‫ וְ ָכל חוֹ בוֹ ת ַה ְּל ָבבוֹ ת‬,‫וְ ִה ָּמנַ ע ִמן ָה ֲע ֵברוֹ ת‬ vance of Shabbat and the Festivals, refraining
‫ וְ תוֹ ֲעלוֹ ָתן‬, ֹ‫ֲא ׁ ֶשר ל ֹא ַת ֲעב ְֹרנָ ה ֶאל זוּלָ תו‬ from committing transgressions, and all the obli-
,‫וְ נִ זְ ָקן ְמיֻ ָחדוֹ ת בּ וֹ ִמ ְ ּבלִ י ׁ ְש ָאר ְ ּבנֵ י ָא ָדם‬ gations of the heart which do not pertain to any-
one else, and whose benefit or harm only affect
him, and do not affect anyone else.
‫ָא ְפנֵ י י ֹ ֶשׁר ַה ִ ּב ּ ָטחוֹ ן ְ ּב ֻכ ָּלם ַעל ָה ֱאל ִֹהים‬ The proper ways in which to rely upon the Al-
‫ ו ֵּמ ֱאל ִֹהים‬, ֹ‫יִ ְת ָ ּב ֵר ְך ַמה ּ ׁ ֶש ֲאנִ י ְמ ָב ֵאר אוֹ תו‬ mighty regarding all of these matters is as I will
.‫ֶא ׁ ְש ַאל לְ הוֹ רוֹ ת אוֹ ִתי ָה ֱא ֶמת ְ ּב ַר ֲח ָמיו‬ explain. I ask the Almighty in his mercy to show
me the truth in this matter.
‫וְ הוּא ִּכי ַמ ֲעשֵׂ י ָה ֲעבוֹ ָדה וְ ָה ֲע ֵב ָרה ל ֹא‬ It is as follows: Acts of service of G-d and acts of
‫יִ ָּת ְכנ ּו לָ ָא ָדם ִּכי ִאם ְ ּב ִה ָּק ֵבץ ׁ ְשל ֹ ָשׁה‬ transgressions are only possible for a person to
. ֹ‫ ַה ְ ּב ִח ָירה ְ ּבלִ בּ וֹ ו ַּמ ְצ ּפוּנו‬,‫ ָה ֶא ָחד‬.‫ְד ָב ִרים‬ perform if the following three things come to-
‫ ַה ַּכ ָּונָ ה וְ ַה ַה ְס ָּכ ָמה לַ ֲעשׂ וֹ ת ַמה‬,‫וְ ַה ּ ׁ ֵשנִ י‬ gether: 1) The choice that he makes in his heart
‫ ׁ ֶש ִ ּי ׁ ְש ַּתדֵּ ל לִ גְ מוֹ ר‬,‫ישי‬
ִ ׁ ִ‫ וְ ַה ּ ׁ ְשל‬. ֹ‫ּ ׁ ֶש ָ ּב ַחר בּ ו‬ and mind 2) That he decides to do that which he
‫יאה ּו ֶאל‬ ֵ ‫ַה ַּמ ֲעשֶׂ ה ְ ּב ֵא ָב ָריו ַה ִ ּנ ְר ִאים וְ יוֹ ִצ‬ chose to do and 3) that he makes efforts with his
.‫ֶ ּג ֶדר ַה ַּמ ֲעשֶׂ ה‬ limbs to complete that action and thereby bring
it into the realm of action.
‫ ִּכ ְב ִח ַירת‬,‫ו ַּמה ּ ׁ ֶש ֵאינוֹ נֶ ְעלָ ם ִמ ֶּמ ּנ ּו ָ ּב ֶהם‬ Regarding those things of the above three things
‫ וְ ַה ַּכ ָּונָ ה וְ ַה ַה ְס ָּכ ָמה‬,‫ָה ֲעבוֹ ָדה וְ ָה ֲע ֵב ָרה‬ which are not hidden from us, meaning that it is
‫ ַה ִ ּב ּ ָטחוֹ ן ַעל ָה ֱאל ִֹהים ָ ּבזֶ ה‬,‫ַעל ַה ַּמ ֲעשֶׂ ה‬ in our power to control them, namely, 1) the choice
,‫ָטעוּת וְ ִס ְכלוּת‬ that a person makes to either serve G-d or to trans-
gress his will, and 2) the decision to do so, both of
which are in our control, it would be a mistake
and it would be foolish of us to rely on G-d regard-
ing this.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 28

ַ ‫ִּכי ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך ִה ִ ּנ‬

‫יח ִ ּב ְר ׁשו ֵּתנ ּו ְ ּב ִח ַירת‬ This is because the Creator, blessed be He, has left
‫ ְּכמוֹ ׁ ֶש ָּכתוּב (דברים‬, ֹ‫ֲעבוֹ ָדתוֹ וְ ַה ְמרוֹ תו‬ us in control of the choice to either serve Him or
ַ ‫ וְ ל ֹא ִה ִ ּנ‬,"‫ יט) "ו ָּב ַח ְר ָּת ַ ּב ַח ִ ּיים‬,‫ל‬
‫יח‬ to rebel against Him, as it is written (in Devarim
‫ִ ּב ְר ׁשו ֵּתנ ּו ַה ׁ ְשלָ ַמת ַה ַּמ ֲעשֶׂ ה ַ ּב ֲעבוֹ ָדה‬ 30:29): “You shall choose life.” However, He did
,ּ‫ ֶא ָּלא ַ ּב ִּסבּ וֹ ת ׁ ֶש ֵהם חוּץ לָ נו‬,‫ו ַּב ֲע ֵב ָרה‬ not leave us in control of being able to execute the
‫ִמזְ דַּ ְּמנוֹ ת ִ ּב ְק ָצת ָה ִע ִּתים וְ נִ ְמנָ עוֹ ת‬ action to its completion, be it an act of service of
.‫ִ ּב ְק ָצ ָתם‬ G-d or a transgression. Instead, it is dependent
on external factors which are beyond our control.
These factors will sometimes be available and
sometimes won’t be.
ֹ‫וְ ִאם יִ ְב ַטח ַעל ָה ֱאל ִֹהים ִ ּב ְב ִח ַירת ֲעבוֹ ָדתו‬ If a person relies on the Almighty regarding his
‫ ל ֹא ֶא ְב ַחר וְ ל ֹא ֲא ַכ ֵּון לַ ֲעשׂ וֹ ת‬:‫ֹאמר‬ ַ ‫וְ י‬ choice of service of G-d, and he will say to himself:
‫ְּכלוּם ֵמ ֲעבוֹ ַדת ַהבּ וֹ ֵרא ַעד ׁ ֶש ִ ּי ְב ַחר לִ י‬ “I will not choose or direct myself to do any ser-
‫ ְּכ ָבר ָּת ָעה ִמדֶּ ֶר ְך ַהיְ ׁ ָש ָרה‬,‫ַה ּטוֹ ב ִמ ֶּמ ָ ּנה‬ vice of the Creator, until He chooses for me the
.‫ו ָּמ ֲעד ּו ַרגְ לָ יו ֵמ ָא ְפנֵ י ַה ְ ּנכוֹ נָ ה‬ best way in which to serve him, he has already
strayed from the proper path, and his feet have
slipped away from the correct way of serving him.
‫ִּכי ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך ְּכ ָבר ִצ ָּונ ּו לִ ְבחוֹ ר‬ For the Creator, blessed be He, has already com-
‫יה‬ ָ ֶ‫ְ ּב ַמ ֲעשֵׂ י ָה ֲעבוֹ ָדה וּלְ ַכ ֵּון ֵאל‬ manded us to choose the performance of mitz-
ֹ‫ְ ּב ִה ׁ ְש ַּתדְּ לוּת וְ ַה ְס ָּכ ָמה ו ְּבלֵ ב ׁ ָשלֵ ם לִ ׁ ְשמו‬ vot, and to direct ourselves to it through mak-
‫יענ ּו ׁ ֶשהוּא ָא ְפנֵ י ַה ְ ּנכוֹ נָ ה לָ נ ּו‬ ָ ‫ וְ הוֹ ִד‬,‫ַה ָ ּגדוֹ ל‬ ing efforts and making a decision to fulfill them
.‫ָ ּבעוֹ לָ ם ַה ֶ ּזה ו ָּבעוֹ לָ ם ַה ָ ּבא‬ wholeheartedly for the sake of His great name,
and He let us know us that this is the proper way
for us to conduct ourselves to gain both in this
world and in the world to come.
‫וְ ִאם יִ זְ דַּ ְּמנ ּו ַה ִּסבּ וֹ ת וְ יִ ָּת ֵכן ְ ּג ַמר ַה ַּמ ֲעשֶׂ ה‬ If the means which make it possible to perform
,‫ַ ּב ֲעבוֹ ָדתוֹ ֲא ׁ ֶשר ָק ְד ָמה ְ ּב ִח ָיר ֵתנ ּו ָ ּב ּה‬ the mitzvah are available to us, and we are able to
‫יִ ְהיֶ ה לָ נ ּו ַה ּ ָׂש ָכר ַה ָ ּגדוֹ ל ַעל ַה ְ ּב ִח ָירה‬ observe the word of the divine service, after first
‫ וְ ַעל‬,‫ וְ ַעל ַה ַּכ ָּונָ ה לַ ֲעשׂ וֹ ָת ּה‬,‫ַ ּב ֲעבוֹ ָדה‬ choosing to do it, then our reward will be great. We
‫ וְ ִאם‬.‫יה ְ ּב ֵא ָב ִרים ַה ִ ּנ ְר ִאים‬ ָ ֶׂ‫ַה ׁ ְשלָ ַמת ַמ ֲעש‬ will receive reward for the following: 1) our choice
‫ יִ ְהיֶ ה‬,‫יִ ָּמנַ ע ִמן ָה ֵא ָב ִרים ְ ּג ַמר ַה ַּמ ֲעשֶׂ ה‬ to observe the mitzvah, 2) our resolve to do it and
‫ ַּכ ֲא ׁ ֶשר זָ ַכ ְרנ ּו‬,‫לָ נ ּו שְׂ ַכר ַה ְ ּב ִח ָירה וְ ַה ַּכ ָּונָ ה‬ 3) for completing the act with our physical limbs.
.‫ְ ּב ַמה ּ ׁ ֶש ָּק ַדם‬ If however the means with which to perform the
mitzvah are withheld from us, then we will still be
rewarded for both the choice we made as well as
the decision to do the mitzvah as we mentioned
above (Chapter 3, fifth Introduction).
.‫וְ ֵכן ָהעֹנֶ ׁש ַעל ָה ֲע ֵב ָרה‬ The same applies to the punishment for a sin as
well.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 29

Service of God and secular affairs

‫וְ ַה ֶה ְפ ֵר ׁש ׁ ֶש ֵ ּבין ֲעבוֹ ַדת ַהבּ וֹ ֵרא ו ׁ ְּש ָאר‬ The reason why there is a difference between how
‫ַמ ֲעשֵׂ י ָהעוֹ לָ ם ְ ּב ִענְ יַ ן ַה ִ ּב ּ ָטחוֹ ן ֵ ּבאל ִֹהים‬ one has trust in the Almighty blessed be He, regard-
:‫יִ ְת ָ ּב ֵר ְך‬ ing matters of one’s service of the Creator and how
one has trust with regard to all other worldly mat-
ters, is as follows:
‫ׁ ֶש ּ ׁ ְש ָאר ִענְ יְ נֵ י ָהעוֹ לָ ם ל ֹא נִ גְ ל ּו לָ נ ּו ָא ְפנֵ י‬ As far as all other worldly matters are concerned,
‫ַה ּטוֹ ב וְ ָה ָרע ְ ּב ִס ָ ּבה ִמן ַה ִּסבּ וֹ ת ִמ ַ ּבלְ ֲע ֵדי‬ it has not been revealed to us which are the best
‫ וְ ל ֹא ָא ְפנֵ י ַה ֶה ְפ ֵסד וְ ָה ָרע‬,‫יתם‬ ָ ‫ׁ ְש ֵא ִר‬ and most helpful means with which to obtain
‫ ִּכי ל ֹא ָע ַמ ְדנ ּו ַעל‬,‫ִ ּב ְק ָצ ָתם ִ ּבלְ ִּתי ְק ָצ ָתם‬ our needs. Likewise, it has not been revealed to us
‫אכה ִמן ַה ְּמלָ אכוֹ ת ׁ ֶש ּטוֹ ָבה לָ נ ּו‬ ָ ָ‫ֵאיזוֹ ְמל‬ which means will cause us loss and bad fortune,
ׁ ָ
‫וְ יוֹ ֵתר ְראוּיָ ה לְ ַב ּק ַשת ַה ּ ֶט ֶרף וְ ַה ְ ּב ִריאוּת‬ and which not. For we don’t know which type of
‫ וְ ל ֹא ְ ּב ֵאיזוֹ ְסחוֹ ָרה ו ְּב ֵאיזוֹ ֶד ֶר ְך‬,‫וְ ַה ּטוֹ ב‬ work is best for us and which is the most proper
‫ו ְּב ֵאיזֶ ה ַמ ֲעשֶׂ ה ִמן ַה ַּמ ֲעשִׂ ים ָהעוֹ לָ ִמ ִ ּיים‬ means for us to use in our pursuit of our liveli-
.‫יח ְּכ ׁ ֶש ִ ּנ ְת ַ ּגלְ ֵ ּגל ָ ּב ֶהם‬ַ ִ‫נַ ְצל‬ hood, health and other needs which are for our
good. We also do not know which merchandise to
buy, which journey to take or which actions from
among the worldly actions, we will be successful
at, when we engage in them.
‫ו ִּמן ַהדִּ ין ָעלֵ ינ ּו ׁ ֶש ִ ּנ ְב ַטח ֵ ּבאל ִֹהים‬ Therefore it follows that regarding worldly matters
‫ִ ּב ְב ִח ָיר ָת ּה וְ ַה ׁ ְשלָ ָמ ָת ּה לְ ָעזְ ֵרנ ּו ַעל ַמה‬ we should rely on the Almighty to help us choose
ֶ ֵ‫ ַא ַחר ׁ ֶש ִ ּנ ְת ַ ּגלְ ֵ ּגל ֲעל‬,ּ‫ּ ׁ ֶש ֵ ּי ׁש בּ וֹ טוֹ ָב ֵתנו‬
‫יהם‬ the most appropriate means to engage in, as well
‫וְ נִ ְת ַח ֵ ּנן ֵאלָ יו לְ ָה ִעיר לְ ָב ֵבנ ּו לִ ְב ִח ַירת‬ as to help us complete those actions which are
.‫ַה ּטוֹ ָבה וְ ָה ְראוּיָ ה לָ נ ּו ֵמ ֶהם‬ best for us. This is provided that we make efforts
to engage in those means and that we pray to him
that he should awaken our hearts to choose those
means which are the best, and most appropriate
for us.
,‫ֲא ָבל ֲעבוֹ ַדת ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך ֵאינֶ ָ ּנה ֵּכן‬ However, this is not the case with the service of
ָ ‫ִמ ּ ְפנֵ י ׁ ֶש ְּכ ָבר הוֹ ִד‬
,‫יענ ּו ָא ְפנֵ י ַה ְ ּנכוֹ נָ ה ָ ּב ּה‬ the Creator, blessed be He. This is because He has
.‫יה‬
ָ ֶ‫ וְ נָ ַתן לָ נ ּו ַהיְ כֹלֶ ת ָעל‬,‫וְ ִצ ָּונ ּו לִ ְבחוֹ ר ָ ּב ּה‬ already informed us the proper ways in which to
serve Him, commanded us to choose it, given us
the ability to do it, as well as promised us the re-
ward for it.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 30

‫וְ ִאם נִ ְת ַח ֵ ּנן ֵאלָ יו ִ ּב ְב ִח ָיר ָת ּה וְ נִ ְב ַטח ָעלָ יו‬ Therefore, if we were to pray to Him that he guide
‫ נִ ְהיֶ ה ּתוֹ ִעים‬,ּ‫ְ ּב ַה ְראוֹ ֵתנ ּו ָא ְפנֵ י ַה ּטוֹ ב לָ נו‬ us in our choices regarding this, or were we to rely
‫ ִמ ּ ְפנֵ י ׁ ֶש ְּכ ָבר‬,ּ‫ִ ּב ְד ָב ֵרינ ּו ו ְּס ָכלִ ים ְ ּב ִב ְטחוֹ נֵ נו‬ on Him to show us the best ways for us to serve
‫ָק ְד ָמה הוֹ ָד ָעתוֹ אוֹ ָתנ ּו דַּ ְר ֵכי ָה ֲעבוֹ ָדה‬ him, we would be mistaken in our offering words
ֹ‫ ְּכמו‬,‫ֲא ׁ ֶשר יוֹ ִעילֵ נ ּו ָ ּבעוֹ לָ ם ַה ֶ ּזה ו ַּב ָ ּבא‬ of prayer to him, and we would be fools in our reli-
‫ כד) "וַ יְ ַצ ֵּונ ּו ה' לַ ֲעשׂ וֹ ת‬,‫ׁ ֶש ָא ַמר (דברים ו‬ ance on him. For, He has already informed us the
'‫ֶאת ָּכל ַה ֻח ִּקים ָה ֵא ֶּלה לְ יִ ְר ָאה ֶאת ה‬ ways in which to serve Him, which will help us
,"‫ֱאל ֵֹהינ ּו לְ טוֹ ב לָ נ ּו ָּכל ַה ָ ּי ִמים‬ both in this world and in the world to come. As it
says (in Devarim 6:24): “And the L-rd commanded
us to perform all these statutes, to fear the L-rd,
our G-d, for our good, all the days.”
‫וְ ָא ַמר ִ ּבגְ מוּל ָהעוֹ לָ ם ַה ָ ּבא (דברים‬ Regarding the reward in the world to come it says
‫ כה) "ו ְּצ ָד ָקה ִּת ְהיֶ ה ָּלנ ּו ִּכי נִ ׁ ְשמֹר‬,‫ו‬ (in the following verse): “And it will be for our mer-
."‫לַ ֲעשׂ וֹ ת‬ it that we guard and observe.”
‫ ִּכי ִענְ יְ נֵ י ָהעוֹ לָ ם יֵ ׁש ׁ ֶש ָּת ׁשוּב ַה ִּס ָ ּבה‬,‫וְ עוֹ ד‬ Furthermore, when it comes to material mat-
‫ ַא ְך‬,‫ַה ְמ ׁ ֻש ַ ּב ַחת ְמגֻ ָ ּנה וְ ַה ְמגֻ ָ ּנה ְמ ׁ ֻש ַ ּב ַחת‬ ters, sometimes the means which appears to be
‫ ִּכי ַה ְמגֻ ָ ּנה‬,‫ָה ֲעבוֹ ָדה וְ ָה ֲע ֵב ָרה ֵאינָ ם ֵּכן‬ good turns out to be bad, and that which appears
‫וְ ַה ְמ ׁ ֻש ָ ּבח ֵמ ֶהם ל ֹא יֶ ְע ַּתק ֵמ ִענְ יָ נוֹ וְ ל ֹא‬ to be bad turns out to be good. However, when it
.‫יִ ְת ַח ֵּלף לְ עוֹ לָ ם‬ comes to the service of G-d, and transgressions of
His commandments it is not so, for those things
which are either bad and good will never cease to
be, nor will they change to be the opposite of what
they were until now.

Where there is room for trust in Divine Service

‫ הוּא גְ ַמר‬,‫ֲא ָבל ַמה ּ ׁ ֶש ָראוּי לִ ְבטוֹ ַח ָעלָ יו‬ However, it is proper to trust in Him, when it
‫ַמ ֲעשֵׂ ה ָה ֲעבוֹ ָדה ַא ַחר ְ ּב ִח ָיר ָת ּה ְ ּבלֵ ב‬ comes to being able to successfully complete
‫ׁ ָשלֵ ם וְ נֶ ֱא ָמן וְ ַה ְס ָּכ ָמה וְ ִה ׁ ְש ַּתדְּ לוּת ְ ּב ַבר‬ any act of service of G-d, after having first whole-
.‫לֵ ָבב וְ ַכ ָּונָ ה לִ ׁ ְשמוֹ ַה ָ ּגדוֹ ל‬ heartedly and genuinely chosen to perform the
mitzvot, resolved to do so and made efforts with a
pure heart and with intent that it be for the sake
of His great Name.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 31

‫ו ָּבזֶ ה ֲאנַ ְחנ ּו ַח ָ ּי ִבין לְ ִה ְת ַח ֵ ּנן ֵאלָ יו לַ ֲעזוֹ ר‬ Regarding this facet of mitzvah observance, name-
ֹ‫ ְּכמו‬,‫אוֹ ָתנ ּו בּ וֹ וּלְ הוֹ רוֹ ת אוֹ ָתנ ּו ָעלָ יו‬ ly that we be successful in the performance of mitz-
"‫יכנִ י ַב ֲא ִמ ֶּת ָך וְ לַ ְּמ ֵדנִ י‬ ַ ‫ׁ ֶש ָּכתוּב‬
ֵ ‫"ה ְד ִר‬ vot, we are obligated to pray to Him to help us and
‫יכנִ י ִ ּבנְ ִתיב‬ ֵ ‫"ה ְד ִר‬ ַ ‫ וְ ָא ַמר‬,)‫ ה‬,‫(תהלים כה‬ guide us, as it is written (in Tehillim 25:5): “Direct
‫ וְ ָא ַמר‬,)‫ לה‬,‫יך" (תהלים קיט‬ ָ ‫ִמ ְצו ֶֹת‬ me with Your truth and teach me” and as it says
,)‫ ל‬,‫"דֶּ ֶר ְך ֱאמוּנָ ה ָב ָח ְר ִּתי" (תהלים קיט‬ (in Tehillim 119:35): “Lead me in the path of Your
"‫ישנִ י‬ֵ ׁ ‫ ה' ַאל ְּת ִב‬,‫יך‬ ָ ‫וְ ָא ַמר "דָּ ַב ְק ִּתי ְב ֵע ְדו ֶֹת‬ commandments” and as it says (in the same chap-
‫ וְ ָא ַמר "וְ ַאל ַּת ֵּצל‬,)‫ לא‬,‫(תהלים קיט‬ ter in verse 30): “I chose the way of faith.” Further-
ָ‫ ִּכי לְ ִמ ׁ ְש ּ ָפ ֶטיך‬,‫ִמ ּ ִפי ְד ַבר ֱא ֶמת ַעד ְמאֹד‬ more it says in the next verse (verse 31): “I clung to
.)‫ מג‬,‫יִ ָחלְ ִּתי" (תהלים קיט‬ Your testimonies; O L-rd; put me not to shame”
and it says later in the chapter (in verse 43): “And
do not take out utterly from my mouth a word of
truth, because I hoped for Your words.”
‫וְ ָכל זֶ ה ְר ָאיָ ה ׁ ֶש ְ ּב ִח ָירתוֹ ָהיְ ָתה ְ ּב ַמ ֲעשֵׂ ה‬ All of the above verses are proof that his, King Da-
‫ ַא ְך ִה ְת ּ ַפ ֵּלל ֶאל ָה ֱאל ִֹהים ַעל‬,‫ָה ֲעבוֹ ָדה‬ vid’s, choice was concerning the act of service of
ֹ‫ לְ יַ ֵחד לְ ָבבו‬,‫ ֶא ָחד ֵמ ֶהם‬.‫ׁ ְשנֵ י ְד ָב ִרים‬ the Almighty, but he still prayed to the Almighty
‫וּלְ ַח ֵ ּזק ְ ּב ִח ָירתוֹ ַ ּב ֲעבוֹ ָדתוֹ ְ ּב ַה ְר ָח ַקת‬ concerning two matters: Firstly, he prayed that
‫ ְּכמוֹ ׁ ֶש ָא ַמר‬,‫ִט ְרדוֹ ת ָהעוֹ לָ ם ִמ ִּלבּ וֹ וְ ֵעינָ יו‬ the Almighty set aside his heart to be solely de-
,‫"יַ ֵחד לְ ָב ִבי לְ יִ ְר ָאה ׁ ְש ֶמ ָך" (תהלים פו‬ voted to his service, and that the Almighty should
"‫יטה נִ ְפלָ אוֹ ת ִמ ּתוֹ ָר ֶת ָך‬ ָ ‫"גל ֵעינַ י וְ ַא ִ ּב‬ּ ַ ,)‫יא‬ strengthen his choice in his service of G-d, by
‫"ה ֲע ֵבר ֵעינַ י ֵמ ְראוֹ ת‬ ַ ,)‫ יח‬,‫(תהלים קיט‬ keeping away the disturbances of the world from
‫"הט לִ ִ ּבי ֶאל‬ ַ ,)‫ לז‬,‫ׁ ָשוְ א" (תהלים קיט‬ his heart and his eyes, as it says (in Tehillim 86:11):
‫ וְ ַהדּ וֹ ֶמה‬,)‫ לו‬,‫יך" (תהלים קיט‬ ָ ‫ֵע ְדו ֶֹת‬ “Unify my heart to fear Your name”, and as it says
.‫לָ ֶהם‬ (in Tehillim 119:18): “Uncover my eyes and I shall
look at hidden things from Your Torah” (and in
verse 37:) “Turn away my eyes from seeing van-
ity” and in the preceding verse it says: “Extend my
heart to Your testimonies” and as it says in verses
which are similar to them.
‫ לְ ַח ֵ ּזק ֵא ָב ָריו ַעל ַה ׁ ְשלָ ַמת‬,‫וְ ַה ּ ׁ ֵשנִ י‬ Secondly, he prayed that G-d strengthen his limbs,
‫ וְ הוּא ַמה ּ ׁ ֶש ָא ַמר‬, ֹ‫ַה ַּמ ֲעשִׂ ים ַ ּב ֲעבוֹ ָדתו‬ so that he should be able to complete those ac-
,‫יך" (תהלים קיט‬ ָ ‫יכנִ י ִ ּבנְ ִתיב ִמ ְצו ֶֹת‬
ֵ ‫"ה ְד ִר‬ ַ tions of his service of G-d. That is what it means
,‫"ס ָע ֵדנִ י וְ ִא ָּו ׁ ֵש ָעה" (תהלים קיט‬ ְ ,)‫לה‬ when it says (in Tehillim 119:35): “Lead me in the
.ּ‫ וְ ַה ְר ֵ ּבה ָּכמוֹ הו‬,)‫קיז‬ path of Your commandments” and in the same
chapter (in verse 117): “Sustain me and I shall be
saved” and many Pessukim like this.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 32

‫וַ ֲאנִ י ָע ִתיד לְ ָב ֵאר ָא ְפנֵ י ַמ ְפ ִס ֵידי ַה ֵחלֶ ק‬ I intend in the future to explain the ways which
, ֹ‫ַה ֶ ּזה וְ ָא ְפנֵ י ַה ׁ ְשלָ ָמתוֹ וְ ַהדֶּ ֶר ְך ַה ְ ּנכוֹ נָ ה בּ ו‬ destroy one’s Bitachon regarding matters in this
.‫ְ ּב ֶעזְ ַרת ַה ּ ׁ ֵשם‬ category, and what causes one’s bitachon to be
complete, and the appropriate way in which to
behave regarding it, with the help of Hashem.

Commandments which affect other people

‫ וְ הוּא חוֹ בוֹ ת‬,‫ישי‬ ִ ׁ ‫ֲא ָבל ּ ֵפרו ּׁש ַה ֵחלֶ ק ַה ֲח ִמ‬ The explanation of how to have proper Bitachon
ָ
‫ָה ֵא ָב ִרים ֲא ׁ ֶשר ּתוֹ ַעלְ ָּתם וְ נִ זְ קם ִמ ְת ַע ְ ּב ִרים‬ regarding the fifth category, namely, those obli-
‫ וְ לִ ּמוּד‬,‫ וְ ַה ַּמ ֲעשֵׂ ר‬,‫ ַּכ ְּצ ָד ָקה‬, ֹ‫ֶאל זוּלָ תו‬ gations which a person performs with his limbs
,‫ וְ ַצוּוֹ ת ְ ּבטוֹ ב וְ ַהזְ ֵהר ֵמ ָה ָרע‬,‫ַה ָח ְכ ָמה‬ which benefit or harm other people . Some ex-
,‫ וּלְ ַה ְס ִּתיר ַה ּסוֹ ד‬,‫וּלְ ָה ׁ ִשיב ָה ֲא ָמנוֹ ת‬ amples of mitzvot that fall into this category are
‫ וְ ִכבּ וּד‬,‫ וְ לַ ֲעשׂ וֹ ת ַה ּטוֹ ב‬,‫וּלְ ַד ֵ ּבר טוֹ ב‬ mitzvot such as charity, the separation of tithes,
,‫ וַ ֲה ׁ ָש ַבת ָה ְר ׁ ָש ִעים ֶאל ָה ֱאל ִֹהים‬,‫ָאבוֹ ת‬ teaching Torah wisdom to other people, instruct-
‫ וְ לַ ֲחמוֹ ל‬,‫וְ הוֹ רוֹ ת ְ ּבנֵ י ָא ָדם דַּ ְר ֵכי טוֹ ָב ָתם‬ ing and teaching other people how to conduct
‫ וְ לִ ְסבּ וֹ ל ֶח ְר ּ ָפ ָתם‬,‫יהם‬ ֶ ֵ‫ וּלְ ַר ֵחם ֲעל‬,‫יהם‬ ֶ ‫ֲענִ ֵ ּי‬ themselves properly, and warning them to refrain
‫ְּכ ׁ ֶש ֵּמ ִעיר אוֹ ָתם ֶאל ָה ֲעבוֹ ָדה ו ְּמיַ ֵחל‬ from bad behavior. Likewise, returning deposits
.‫אוֹ ָתם ו ְּמיָ ְר ָאם ִ ּבגְ מוּל ו ְּבעֹנֶ ׁש‬ and debts, keeping a secret, speaking good about
one’s fellow, behaving kindly with one’s fellow,
honoring one’s parents, humbling the wicked
back to the service of the Almighty, advising peo-
ple as to that which is good for them, having com-
passion over the poor people and to be merciful
with people at the time of their distress. Likewise,
to tolerate being embarrassed by people when
you attempt to inspire them to the service of G-d,
by informing them of the great reward which is
due to people who perform G-d’s will, and by in-
stilling in them the fear of punishment which is
due to people who transgress G-d’s will.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 33

‫ ׁ ֶש ִ ּי ְהיֶ ה ָה ָא ָדם‬,‫ָא ְפנֵ י י ֹ ֶשׁר ַה ִ ּב ּ ָטחוֹ ן ָ ּבזֶ ה‬ The proper way to have bitachon regarding these
‫צוֹ ֵפן ִ ּבלְ ָבבוֹ ָּכל ַה ַּמ ֲעשִׂ ים ָה ֵא ֶּלה וְ ַהדּ וֹ ֶמה‬ above-mentioned matters, is that a person should
,‫יהם‬ ֶ ֵ‫יס ֵ ּבב ֲאל‬ ַ ִ‫ וְ יִ ְב ַחר ֲעשׂ וֹ ָתם ו‬,‫לָ ֶהם‬ have in his heart the intention to do all these
‫יעי ֵמ ִח ּיוּב‬ ִ ‫ְּכ ִפי ַמה ּ ׁ ֶש ִה ְקדַּ ְמנ ּו ַ ּב ֵחלֶ ק ָה ְר ִב‬ acts and the like, should the opportunity arise to
‫ַה ְ ּב ִח ָירה ָעלֵ ינ ּו לְ ִה ְת ָק ֵרב ֶאל ָה ֱאל ִֹהים‬ do them. When the opportunity does arise, then
,‫יהם‬ ֶ ֵ‫ ל ֹא לִ ְקנוֹ ת ׁ ֵשם וְ ָכבוֹ ד ֵ ּבינ‬,‫ִ ּבלְ ָבד‬ he should make the choice to do them, and pur-
‫ וְ ל ֹא לְ ִהשְׂ ָּת ֵרר‬,‫וְ ל ֹא לְ ַקוּוֹ ת ַה ְ ּגמוּל ֵמ ֶהם‬ sue the means with which to do them as we al-
.‫יהם‬ ֶ ֵ‫ֲעל‬ ready explained when discussing the fourth cat-
egory, about the obligation that we have to make
a choice to observe the mitzvot with the goal in
mind of drawing close to the Almighty, and not
with the goal of acquiring for ourselves a name or
honor from the people with which we are doing
these mitzvot. Likewise, our intention in doing
these mitzvot should not be with the hope that
they will repay us, nor should it be in order that
we will rule over them.
‫וְ ַא ַחר ָּכ ְך יִ ְב ַטח ַעל ָה ֱאל ִֹהים ְ ּב ַה ׁ ְשלָ ַמת‬ After doing this, he should rely on the Almighty
‫ַה ַּמ ֲעשֶׂ ה ׁ ֶש ִּכ ֵּון לַ ֲעשׂ וֹ תוֹ ֵמ ֶהם ְּכ ִפי ַמה‬ regarding the completion of the act that he in-
‫ ַא ֲח ֵרי ׁ ֶש ְ ּי ַס ֵ ּבב‬,ּ‫ּ ׁ ֶשהוּא רוֹ ֶצה בּ וֹ ִמ ֶּמ ּנו‬ tended to do, which is in accordance with that
.‫ָעלָ יו‬ which G-d wants from him, provided that the
person has made efforts to do so.
‫וְ יִ ָ ּז ֵהר ְּכ ִפי יְ ָכלְ ּתוֹ ְ ּב ָכל זֶ ה לְ ַה ְס ִּתירוֹ ִמ ִּמי‬ He should be as careful as possible to conceal his
‫ ִּכי ִ ּב ְהיוֹ תוֹ נִ ְס ָּתר‬,‫יע‬
ַ ‫יך לוֹ לְ הוֹ ִד‬ ְ ‫ׁ ֶש ֵאין ָצ ִר‬ actions from those people who he does not need
‫יִ ְהיֶ ה שְׂ ָכרוֹ יוֹ ֵתר ָ ּגדוֹ ל ִמ ַּמה ּ ׁ ֶש ִ ּי ְהיֶ ה ִאם‬ to inform. For when the mitzvah is concealed
.‫יִ ְהיֶ ה נוֹ ָדע‬ from other people, his reward will be much great-
er than if his act would be known.
ֹ‫ יִ זְ כּ וֹ ר בּ ו‬, ֹ‫ו ַּמה ׁ ֶשלּ ֹא יו ַּכל לְ ַה ְס ִּתירו‬ That which he is not able to conceal, he should re-
‫ַה ּ ׁש ֶֹר ׁש ֲא ׁ ֶשר ִה ְקדַּ ְמנ ּו ִּכי ַה ּתוֹ ֶעלֶ ת וְ ַה ֶ ּנזֶ ק‬ mind himself of the foundational principle that
‫ל ֹא יִ ְהיֶ ה ִמן ַה ְ ּברו ִּאים ִּכי ִאם ִ ּב ְר ׁשוּת‬ we mentioned above, that no gain or harm can
.‫ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך‬ be caused by another person without the explicit
permission of the Creator, blessed be He.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 34

,‫וְ ַכ ֲא ׁ ֶשר יְ גַ לְ ֵ ּגל ַהבּ וֹ ֵרא ַעל יָ דוֹ ִמ ְצוָ ה‬ When the Creator causes a mitzvah to be per-
‫יַ ְח ׁשוֹ ב ְ ּבלִ בּ וֹ ִּכי הוּא טוֹ ָבה ֵמ ֵאת ַהבּ וֹ ֵרא‬ formed by him, he should think to himself that it
‫ וְ ַאל יִ שְׂ ַמח‬,‫יטיב ָ ּב ּה ֵאלָ יו‬ ִ ‫יִ ְת ַע ֶּלה ׁ ֶש ֵה‬ is a kindness from the Creator, may He be exalted,
‫ וְ ַאל יַ ְח ּפוֹ ץ‬,‫יה‬ ָ ֶ‫ְ ּב ׁ ַש ֵ ּב ַח אוֹ תוֹ ְ ּבנֵ י ָא ָדם ָעל‬ who was kind to him by giving him the opportu-
ּ
‫יאה ּו זֶ ה לְ ִה ְת ָגאוֹ ת‬ ֵ ‫ וִ ִיב‬,‫ִ ּב ְכבוֹ ָדם ַ ּב ֲעבו ָּר ּה‬ nity to perform the mitzvah. He should not rejoice
‫ְ ּב ַמ ֲעשֵׂ ה ּו וְ יַ ְפ ִסיד לִ בּ וֹ וְ ַכ ָּונָ תוֹ לֵ אל ִֹהים‬ when people praise him for it, nor should he want
. ֹ‫יא ֵ ּבד שְׂ ָכרו‬ַ ִ‫וְ יַ ְפ ִסיד ַמ ֲעשֵׂ ה ּו ו‬ people to honor him due to his good deed. For, if
he does so, it will cause him to become arrogant
about his good deeds, and his purity of heart and
pure intention for the sake of heaven, that he had
when performing the mitzvah will be ruined. The
good deed itself will be ruined, and he will lose
his reward.
‫וַ ֲאנִ י ָע ִתיד לְ ָב ֵאר זֶ ה ְ ּב ׁ ַש ֲערוֹ ְ ּב ֶעזְ ַרת‬ I intend to explain this in its appropriate gate with
.‫ַה ּ ׁ ֵשם‬ the help of the Almighty.

Reward in this world and in the world to come

‫ וְ הוּא ִ ּבגְ מוּל‬,‫ֲא ָבל ּ ֵפרו ּׁש ַה ֵחלֶ ק ַה ּ ׁ ִש ּ ׁ ִשי‬ Now, as for the explanation of the sixth category,
‫ָהעוֹ לָ ם ַה ֶ ּזה וְ ָהעוֹ לָ ם ַה ָ ּבא ֲא ׁ ֶשר יִ ְהיֶ ה‬ namely the reward that one receives in this world
,‫ָה ָא ָדם ָראוּי לוֹ ַ ּב ַּמ ֲעשֶׂ ה ַה ּטוֹ ב ָ ּבעוֹ לָ ם‬ and in the world to come, which a person receives
if he is deserving of it, on account of his good
deeds in this world is as follows:
‫ ְ ּגמוּל ָ ּבעוֹ לָ ם‬:‫הוּא ׁ ֶש ַה ְ ּגמוּל ַעל ׁ ְשנֵ י ָפנִ ים‬ The reward is given to a person in two ways: 1)
.‫ וּגְ מוּל ָ ּבעוֹ לָ ם ַה ָ ּבא ִ ּבלְ ָבד‬,‫ַה ֶ ּזה ִ ּבלְ ָבד‬ There are some mitzvot for which a person receives
‫יהם ַעל ַמ ֲעשֶׂ ה‬ ֶ ֵ‫וְ יֵ ׁש ׁ ֶש ִ ּי ְהי ּו ְראוּיִ ים ׁ ְשנ‬ reward in this world alone, while there are other
.‫ֶא ָחד‬ mitzvot for which a person receives its reward in
the world to come alone. 2) Sometimes one will
be deserving of both rewards (in this world and
in the next) for one mitzvah.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 35

.‫יטב‬ ֵ ‫וְ ל ֹא פ ַֹר ׁש לָ נ ּו ֵ ּבאוּר זֶ ה ַ ּב ֵאר ֵה‬ The Torah does not explain this matter as to which
‫ ָע ַרב ַהבּ וֹ ֵרא לְ ַע ּמוֹ ְ ּגמוּל כּ וֹ לֵ ל‬,‫ַא ְך‬ reward one receives for which mitzvah well, but the
‫ וְ ל ֹא ִח ֵּלק ַה ְ ּגמוּל ַעל‬,‫ַעל ַמ ֲעשֶׂ ה כּ וֹ לֵ ל‬ Creator did assure his nation that we will receive
‫ָה ֲעבוֹ דוֹ ת ָ ּבעוֹ לָ ם ְּכמוֹ ׁ ֶש ָעשָׂ ה ָ ּבעֹנֶ ׁש ַעל‬ a general reward for our actions, though he didn’t
‫ ְּכמוֹ ׁ ֶש ּ ֵפ ַר ׁש ַה ַּמ ֲעשִׂ ים‬,‫ָה ֲע ֵברוֹ ת ָ ּבעוֹ לָ ם‬ specify which reward one will receive for each
‫יהם ַח ָ ּי ִבין ְס ִקילָ ה שְׂ ֵר ָפה ֶה ֶרג‬ ֶ ֵׂ‫ׁ ֶשעוֹ ש‬ mitzvah, as he did with regard to the punishment
,‫ וְ ָכ ֵרת‬,‫יתה‬ ָ ‫ ו ִּמ‬,‫ ו ַּמלְ קוּת ַא ְר ָ ּב ִעים‬,‫וָ ֶחנֶ ק‬ in this world for one’s transgressions. For exam-
‫ וְ ַת ׁ ְשלו ֵּמי ַא ְר ָ ּב ָעה‬,‫וְ ַת ׁ ְשלו ֵּמי ֵכ ֶפל‬ ple, the Torah specifies those acts which one who
‫ וְ נוֹ ֵתן‬,‫ וְ נֶ זֶ ק ׁשוֹ ר בּ וֹ ר וְ ׁ ֵשן וְ ֵא ׁש‬,‫וַ ֲח ִמ ּ ׁ ָשה‬ commits them is liable to be stoned, burnt, slain
,‫ וְ ׁשוֹ לַ ַחת יָ ד ִ ּב ְמבו ׁ ָּשיו‬,‫מוּם ָ ּב ָא ָדם‬ by the sword, strangled, receive forty lashes, get
.‫ וְ ַהדּ וֹ ֶמה לָ זֶ ה‬,‫וְ ַה ּמוֹ ִציא ׁ ֵשם ָרע‬ punished by death at the hands of the Almighty,
suffer karet, liable to pay double payment (of that
which he stole), or liable to pay four or five times
the amount (he stole). Likewise the Torah speci-
fies how much one is required to pay for dam-
ages caused by one’s ox, or one’s pit, the tooth of
one’s animal, damage caused by one’s fire, damage
caused by one who inflicts a blemish on another
person, damage caused by someone who strikes a
person’s private parts, one who makes a libelous
claim against his wife.

Reward and Punishment in the World-to-Come

‫ֲא ָבל ְ ּגמוּל ָהעוֹ לָ ם ַה ָ ּבא וְ ָענְ ׁשוֹ ל ֹא ֵפ ַר ׁש‬ However, the prophet did not explain anything at
‫ ַ ּב ֲעבוּר‬, ֹ‫ֵמ ֶהם ַה ָ ּנ ִביא ְמאו ָּמה ְ ּב ִס ְפרו‬ all about the nature of the reward and punishment
.‫ַּכ ָּמה ָפנִ ים‬ one will receive in the world to come, for a number
of reasons:
‫ ִּכי צו ַּרת ַה ֶ ּנ ֶפ ׁש ִ ּבלְ ֲע ֵדי ַהגּ וּף‬,‫ֵמ ֶהם‬ One of the reasons for this omission, is that the na-
‫ ָּכל ׁ ֶש ֵּכן ַמה‬,ּ‫ֵאינָ ּה יְ דו ָּעה ֶא ְצלֵ נו‬ ture of the soul as it is without a body as it will be in
,‫ּ ׁ ֶש ִּת ְת ַע ֵ ּנג בּ וֹ אוֹ ִּת ְצ ַט ֵער ָ ּב ִענְ יָ ן ַההוּא‬ the world to come is unknown to us, as it is beyond
‫ַא ְך ּ ֵפ ַר ׁש אוֹ תוֹ לְ ִמי ׁ ֶש ָהיָ ה ֵמ ִבין ָה ִענְ יָ ן‬ our comprehension. All the more so is it impossible
,‫ ְּכמוֹ ׁ ֶש ָא ַמר לִ יהוֹ ׁ ֻש ַע (זכריה ג‬,‫ַה ֶ ּזה‬ for us to understand the spiritual pleasure or pain
‫ז) "וְ נָ ַת ִּתי לְ ָך ַמ ְהלְ ִכים ֵ ּבין ָהעוֹ ְמ ִדים‬ of the soul in the world to come, which comes to the
."‫ָה ֵא ֶּלה‬ person as reward and punishment for his actions in
this world. Instead, it was explained only to those
people who were able to understand this matter,
as we find that the angel of the Almighty said to
Joshua the High Priest, (in Zecharya 3:7): “And I will
let you walk among these who stand by.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 36

, ֹ‫וְ ל ֹא יִ ְהיֶ ה זֶ ה ְ ּבעוֹ ד נַ ְפ ׁשוֹ ְק ׁשו ָּרה ְ ּבגוּפו‬ This will not happen when the soul is still tied
,‫ֲא ָבל ָר ַמז לְ ַמה ּ ׁ ֶש ִ ּי ְהיֶ ה ַא ַחר ַה ָּמוֶ ת‬ down to the body, rather He was alluding to that
‫ׁ ֶש ָּת ׁשוּב ַה ֶ ּנ ֶפ ׁש ְ ּבצו ַּרת ַה ַּמלְ ָא ִכים ְ ּב ִענְ יַ ן‬ which will be after death, when the soul will re-
‫ּ ְפ ׁ ִשיטו ָּת ּה וְ ַד ּקו ָּת ּה וְ ָעזְ ָב ּה לְ ִה ׁ ְש ַּת ֵּמ ׁש‬ turn to be like the form of the angels, insofar as
‫יה‬ָ ֶׂ‫ְ ּבגו ָּפ ּה ְּכ ׁ ֶש ִּתזְ דַּ ֵּכ ְך וְ ַתזְ ִהיר וְ ָהי ּו ַמ ֲעש‬ its simple and spiritual state, and as a result of
.‫טוֹ ִבים ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ it having stopped to use its body, when it will be
refined and shine as a result of it’s good deeds in
this world.
‫ ׁ ֶש ְ ּגמוּל ָהעוֹ לָ ם ַה ָ ּבא וְ ָענְ ׁשוֹ ָהיָ ה‬,‫ו ֵּמ ֶהם‬ An additional reason why the reward and punish-
,‫יאים‬ ִ ‫ְמ ֻק ָ ּבל ֵא ֶצל ַע ֵּמי ָה ָא ֶרץ ֵמ ַה ְ ּנ ִב‬ ment of the world is not mentioned in Scripture is
ֹ‫ וְ ִה ִ ּניח ּו לְ זָ ְכרו‬,‫ו ֻּמשְׂ ָּכל ֵא ֶצל ַה ֲח ָכ ִמים‬ because the reward and punishment of the world
‫ ְּכמוֹ ׁ ֶש ִה ִ ּניחוֹ לִ זְ כּ וֹ ר ַה ְר ֵ ּבה ִמ ּ ֵפרו ּׁש‬,‫ַ ּב ֵּס ֶפר‬ to come was orally transmitted from the prophets
‫ ִמ ּ ְפנֵ י ׁ ֶש ָּס ְמכ ּו ַעל‬,‫ַה ִּמ ְצוֹת וְ ַהחוֹ בוֹ ת‬ to the people, and was understood by the wise men
.‫ַה ַּק ָ ּבלָ ה‬ among them. It was left out of being mentioned in
Scripture, in the same manner that much of the
explanations of the mitzvot and transgressions
were left out of Scripture, because they relied on
the tradition which was passed down from genera-
tion to generation.
‫ ׁ ֶש ָה ָעם ָהי ּו ִמן ַה ִּס ְכלוּת ו ִּמעוּט‬,‫ֵמ ֶהם‬ Another reason why the reward and punishment of
‫ ְ ּב ִענְ יָ ן ׁ ֶש ֵאינֶ ּנ ּו נֶ ְעלָ ם ִמ ַּמה‬,‫ַה ֲה ָבנָ ה‬ the world is not mentioned in Scripture is because
‫ וְ נָ ַהג ַהבּ וֹ ֵרא ִע ָּמ ֶהם‬,‫ּ ׁ ֶש ָּכתוּב ַ ּב ּתוֹ ָרה‬ the nation of Israel at the time when they accepted
‫ִמנְ ַהג ָה ָאב ַהחוֹ ֵמל ַעל ְ ּבנוֹ ַה ָּק ָטן ְּכ ׁ ֶשהוּא‬ the Torah were in a state of foolishness and lim-
‫ ְּכמוֹ ׁ ֶש ָּכתוּב‬,‫רוֹ ֶצה לְ יַ ְּסרוֹ ְ ּבנַ ַחת וּלְ ַאט‬ ited understanding , to such a degree that it is
,‫"כי נַ ַער יִ שְׂ ָר ֵאל וָ א ֲֹה ֵבהוּ" (הושע יא‬ ִּ actually evident from that which is written in the
.)‫א‬ Torah. Therefore, the Creator conducted himself
with them as a father who has compassion over
his young child conducts himself when he wants
to discipline him; he does so gently and slowly. As
it is written in the verse (Hoshea 11:1) “For, when
Israel was young, I loved him.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 37

ֹ‫וְ ָה ָאב ְּכ ׁ ֶשרוֹ ֶצה לְ לַ ֵּמד ֶאת ְ ּבנוֹ ְ ּבנַ ֲערוּתו‬ By way of analogy: When a father wants to teach
‫ַה ָח ְכמוֹ ת ֲא ׁ ֶשר יַ ֲעלֶ ה ָ ּב ֶהם ֶאל ַה ַּמ ֲעלוֹ ת‬ his son in his youth, the various types of wisdom
‫ָה ֶעלְ יוֹ נוֹ ת ֲא ׁ ֶשר ל ֹא יְ ִבינֵ ן ַה ַ ּנ ַער ָ ּב ֵעת‬ which will enable him to attain great levels,
ֶ ֵ‫ ִאלּ ּו ָהיָ ה ְמ ַפ ֵ ּיס אוֹ תוֹ ֲעל‬,‫ַה ִהיא‬
‫יהן‬ which the young lad does not understand or ap-
ּ
‫ ְסבוֹ ל יְ גִ יעוֹ ת ַה ּמו ָּסר וְ ַה ִל ּמוּד‬: ֹ‫וְ אוֹ ֵמר לו‬ preciate at that time. Were he to persuade his son
‫ַ ּב ֲעבוּר ׁ ֶש ַּת ֲעלֶ ה ָ ּב ֶהן ֶאל ַה ַּמ ֲעלוֹ ת‬ to learn them by saying to him “tolerate the hard
‫ ל ֹא ָהיָ ה סוֹ ֵבל ֶאת זֶ ה וְ ל ֹא‬,‫ַה ֲחמוּדוֹ ת‬ work of disciplining yourself and learning so that
.‫ ִמ ּ ְפנֵ י ׁ ֶש ֵאין ֵמ ִבין אוֹ ָתן‬,‫ׁשוֹ ֵמ ַע ֵאלָ יו‬ through them you can attain the delightful lev-
els”, the son would still not be able to tolerate it,
and he would not listen to him because he doesn’t
comprehend those levels.
‫יע ֵדה ּו ַעל זֶ ה ְ ּב ַמה ּ ׁ ֶשהוּא ָע ֵרב‬ ָ ִ‫וּוְ ַכ ֲא ׁ ֶשר י‬ However, when he promises his son, as a reward
‫ ִמ ַּמ ֲא ָכל ו ִּמ ׁ ְש ֶּתה ו ַּמלְ בּ ו ּׁש נָ ֶאה‬,‫לוֹ ִמ ָ ּיד‬ for his learning, things which are pleasant for
‫ וְ יוֹ ִע ֵידה ּו‬,‫ו ִּמ ְר ֶּכ ֶבת נָ ָאה וְ ַהדּ וֹ ֶמה לָ זֶ ה‬ him in the immediate future, such as food, drink,
‫ ֵמ ָר ָעב וְ ֵעירוֹ ם‬,‫ְ ּב ַמה ּ ׁ ֶש ְ ּי ַצ ֵער אוֹ תוֹ ִמ ָ ּיד‬ nice-looking clothing, a nice-looking chariot and
‫ וִ ייַ ּ ׁ ֵשב דַּ ְע ּתוֹ ַעל‬,‫ו ַּמלְ קוּת וְ ַהדּ וֹ ֶמה לָ ֶהם‬ the like, and at the same time he warns his son
‫ַמה ּ ׁ ֶש ִ ּי ְב ַטח ָעלָ יו ִמן ָה ְר ָאיוֹ ת ַה ֻּמ ְר ָ ּג ׁשוֹ ת‬ that if he does not work hard in his learning, he will
‫ יֵ ַקל ָעלָ יו‬,‫וְ ָה ֵע ֻד ּיוֹ ת ַה ְ ּגלוּיוֹ ת ָה ֲא ִמ ִּת ּיוֹ ת‬ punish him with those punishments which will
. ֹ‫יעת ַה ּמו ָּסר וְ לָ שֵׂ את ָט ְרחו‬ ַ ִ‫לִ ְסבּ וֹ ל יְ ג‬ immediately cause him pain, such as hunger, lack
of clothing, spanking and the like, and in addition
to this he will reassure his son with clear proofs
and tangible evidence, then all of this will make
it easy for him to tolerate the hard work of disci-
plining himself and will make it easier for him to
be able to bear the bother which is involved with
learning.
, ֹ‫ימי ַה ַ ּב ֲחרוּת וְ יֶ ֱחזַ ק שִׂ ְכלו‬ ֵ ִ‫יע ל‬ ַ ‫וְ ַכ ֲא ׁ ֶשר יַ ִ ּג‬ When the child becomes a young man, and his
‫יכ ֵּון‬
ַ ִ‫יָ ִבין ָה ִענְ יָ ן ַה ְמ ֻכ ָּון ֵאלָ יו ְ ּבמו ָּסרוֹ ו‬ intellect will mature, he will understand the
‫ וְ ִת ְמ ַעט ְ ּב ֵעינָ יו ָה ֲע ֵרבוּת ֲא ׁ ֶשר‬,‫ֵאלָ יו‬ true purpose of his disciplining himself, and he
‫ וְ ָהיָ ה זֶ ה‬,‫יה ִ ּב ְת ִח ַּלת ִענְ יָ נָ יו‬
ָ ֶ‫ָהיָ ה ָרץ ֵאל‬ will have this in mind when toiling in his learning.
.‫לְ ֶח ְמלָ ה ָעלָ יו‬ Those pleasant things which he was pursuing at
the beginning of his learning, will now be insig-
nificant to him, and he will understand that the
reason why his father initially promised him all of
this was out of compassion for him.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 38

‫וְ ֵכן ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך יִ ֵחל ַע ּמוֹ וְ ִה ְפ ִח ָידם‬ So too, the Creator, blessed be He, instilled in his
‫ ִמ ּ ְפנֵ י ׁ ֶש ָ ּי ַדע‬,‫ִ ּבגְ מוּל וְ עֹנֶ ׁש ְמ ַמ ֲה ִרים‬ nation hope and fear by telling them about ma-
‫ִּכי ָה ָעם ַּכ ֲא ׁ ֶשר יְ ֻת ְּקנ ּו לַ ֲעבוֹ ָדה ִּת ָ ּגל‬ terial reward and punishment which are quick to
‫יהם ִס ְכלו ָּתם ִ ּבגְ מוּל ָהעוֹ לָ ם ַה ָ ּבא‬ ֶ ֵ‫ֵמ ֲעל‬ come in this world. He did this because he knew
‫ וְ יִ ְתנַ ֲהג ּו‬,‫יכ ְּונ ּו ַ ּב ֲעבוֹ ָדה ֵאלָ יו‬ַ ִ‫ ו‬, ֹ‫וְ ָענְ ׁשו‬ that at a later time when they would become
.‫ָ ּב ּה ָע ָדיו‬ strongly established in their service of the Creator,
they would rid themselves of their foolishness of
being focused on the reward of this world. Instead,
they will direct their service towards G-d alone,
and conduct themselves in it for the purpose of
connecting to him.
‫ֹאמר ְ ּב ָכל ַמה ּ ׁ ֶש ַ ּב ְּס ָפ ִרים ֵמ ַהגְ ׁ ָש ַמת‬ ַ ‫וְ ֵכן נ‬ Similarly we will say an explanation why we find
ְ.‫ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵרך‬ in all of Scripture that it describes the Almighty as
having physical traits.
‫ ׁ ֶש ְ ּגמוּל ָהעוֹ לָ ם ַה ָ ּבא ֵאין ָא ָדם‬,‫ו ֵּמ ֶהם‬ Another one of the reasons why the Torah does not
‫ ַא ְך‬,‫ָראוּי לוֹ ְ ּב ַמ ֲעשֵׂ ה ּו ַה ּטוֹ ב ִ ּבלְ ָבד‬ mention the reward in the world to come is because
‫יִ ְהיֶ ה ָראוּי ִמן ָה ֱאל ִֹהים ִ ּב ׁ ְשנֵ י ְד ָב ִרים‬ a person is not deserving of reward in the world to
:‫ַא ַחר ַה ַּמ ֲעשֶׂ ה ַה ּטוֹ ב‬ come on account of his good deeds alone. Rather,
he is only deserving of it, if in addition to his good
deeds, two other conditions are met:
‫ ׁ ֶש ּיוֹ ֶרה ְ ּבנֵ י ָה ָא ָדם ֲעבוֹ ַדת‬,‫ָה ֶא ָחד‬ 1) That he teaches other people the service of the
,‫ַהבּ וֹ ֵרא יִ ְת ַע ֶּלה וְ יַ נְ ִהיגֵ ם לַ ֲעשׂ וֹ ת ַה ּטוֹ ב‬ Creator, may he be exalted, and leads them to do
‫ְּכמוֹ ׁ ֶש ָּכתוּב "ו ַּמ ְצדִּ ֵיקי ָה ַר ִ ּבים ַּככּ וֹ ָכ ִבים‬ good, as it is written (in Daniel 12:3): “And those
‫ וְ ָא ַמר‬,)‫ ג‬,‫לְ עוֹ לָ ם וָ ֶעד" (דניאל יב‬ who bring the multitudes to righteousness are like
‫יהם ָּתבוֹ א ִב ְר ַּכת‬ ֶ ֵ‫יחים יִ נְ ָעם וַ ֲעל‬ ִ ‫"וְ לַ ּמוֹ ִכ‬ the stars forever and ever” and as it says (in Mishlei
.)‫ כה‬,‫טוֹ ב" (משלי כד‬ 24:25): “But for those who reprove it will be pleas-
ant, and a good blessing shall come upon them.”
ֹ‫וְ ַכ ֲא ׁ ֶשר יִ ְת ַק ֵ ּבץ לַ ִּמ ׁ ְש ַּתדֵּ ל ְ ּגמוּל ַה ְצדָּ ָקתו‬ It is only when a person will have the combined
ֹ‫ֶאל ְ ּגמוּל ִצ ְד ָקתוֹ וּגְ מוּל ֱאמוּנַ ת לִ בּ ו‬ merit of causing others to be righteous as well as
‫ יִ ְהיֶ ה ָראוּי לִ גְ מוּל ָהעוֹ לָ ם ַה ָ ּבא‬, ֹ‫וְ ִס ְבלו‬ being righteous himself, and the merit of his belief
.‫ֵא ֶצל ַהבּ וֹ ֵרא‬ in his heart and his tolerance of pain or poverty,
that he will be deserving of the reward in the world
to come.
,‫ ֶח ֶסד ֵמ ֱאל ִֹהים וּנְ ָד ָבה וְ טוֹ ָבה‬,‫וְ ַה ּ ׁ ֵשנִ י‬ 2) The second condition is that the Almighty be
‫ְּכמוֹ ׁ ֶש ָּכתוּב "וּלְ ָך ֲאדֹנִ י ָח ֶסד ִּכי ַא ָּתה‬ kind, generous and good with him, as it is written
,‫יש ְּכ ַמ ֲעשֵׂ הוּ" (תהלים סב‬ ׁ ‫ְּת ׁ ַש ֵּלם לְ ִא‬ (in Tehillim 62:13): “And You, O L-rd, have kind-
.)‫יג‬ ness, for You repay a man according to his deeds.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 39

‫ ִּכי ִאם ָהיָ ה ַמ ֲעשֵׂ ה ָה ָא ָדם‬,‫וְ ָה ִע ָּלה ָ ּבזֶ ה‬ The reason why the reward is only due to the Al-
‫ ל ֹא יִ ְהיֶ ה ׁ ָשקוּל‬,‫ְּכחוֹ ל ַה ָ ּים ְ ּב ִמ ְס ּ ָפר‬ mighty’s kindness is as follows: Even if a person’s
‫ְ ּבטוֹ ָבה ַא ַחת ִמן טוֹ בוֹ ת ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵרך‬ good deeds were as many as the sand of the sea,
ֹ‫ ָּכל ׁ ֶש ֵּכן ִאם יִ ְהיֶ ה לו‬,‫ָעלָ יו ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ they would not amount to the value of even one
‫ וְ ִאם יְ ַד ְקדֵּ ק ַהבּ וֹ ֵרא ִעם ָה ָא ָדם‬,‫ֵח ְטא‬ kindness of the Creator blessed be He in this
‫ יִ ְהיֶ ה ָּכל‬,‫יעת הוֹ ָד ַאת ַה ּטוֹ ָבה‬ ַ ‫ִ ּב ְת ִב‬ world. All the more so, will it be true, if the per-
‫ַמ ֲעשֵׂ ה ּו נִ ְכ ָחד וְ נִ ׁ ְש ָקע ַ ּב ְּק ַט ָ ּנה ׁ ֶש ְ ּבטוֹ בוֹ ת‬ son has sins. If the Creator were to be exacting
.‫ַהבּ וֹ ֵרא ָעלָ יו‬ with the person in demanding him to thank him
for the good that he has bestowed upon him, then
all the person’s good deeds would be cancelled
and wiped out when taking into account even the
smallest kindness of the Creator with the person.
ַ ‫ו ַּמה ּ ׁ ֶש ִ ּי ְהיֶ ה ִמ ְ ּגמוּל ַהבּ וֹ ֵרא לוֹ ֵאינוֹ ַמ ִ ּג‬
‫יע‬ It follows that the reward that the Creator gives
‫ ֶא ָּלא הוּא ֵמ ֶח ֶסד ַהבּ וֹ ֵרא‬,ּ‫לוֹ ַעל ַמ ֲעשֵׂ הו‬ him does not come to him due to his actions,
.‫ָעלָ יו‬ rather it is from the kindness of the Creator to-
wards him.
‫ַא ְך ָהעֹנֶ ׁש ִ ּב ׁ ְשנֵ י ָהעוֹ לָ ִמים הוּא ֶ ּב ֱא ֶמת‬ But, on the other hand, the punishment which a
,‫ו ְּב ִדין וְ חוֹ ב ׁ ֶש ַח ָ ּיב בּ וֹ ָה ָא ָדם‬ person receives in both worlds, comes to a person
through truth and justice, for he has become li-
able as a result of his actions.
‫ֶא ָּלא ׁ ֶש ֶח ֶסד ַהבּ וֹ ֵרא יִ ְת ַ ּג ֵ ּבר ָעלָ יו ִ ּב ׁ ְשנֵ י‬ It is just that the kindness of the Creator is strong
"‫ ְּכמוֹ ׁ ֶש ָּכתוּב "וּלְ ָך ֲאדֹנָ י ָח ֶסד‬,‫ָהעוֹ לָ ִמים‬ over us in the two worlds, as it is written (in Te-
‫ "וְ הוּא ַרחוּם יְ ַכ ּ ֵפר ָעוֹן‬,)‫ יג‬,‫(תהלים סב‬ hillim 62:13): “And You, O L-rd, have kindness,”
.)‫ לח‬,‫וְ ל ֹא יַ ׁ ְש ִחית" (תהלים עח‬ and as it says (in Tehillim 78:38): “But He is merci-
ful, He atones sins and does not destroy.”
‫ ִּכי ַה ַּמ ֲעשֶׂ ה ַה ּטוֹ ב ִמ ְת ַח ֵּלק‬,‫ו ֵּמ ֶהם‬ Another one of the reasons why there is no men-
‫ ֵאין ַמ ׁ ְש ִקיף‬,‫ ִמ ֶּמ ּנ ּו נִ ְס ָּתר‬:‫לִ ׁ ְשנֵ י ֲחלָ ִקים‬ tion of the reward of the world to come in the Torah
‫ ְּכחוֹ בוֹ ת ַה ְּל ָבבוֹ ת‬,‫ָעלָ יו זוּלַ ת ַהבּ וֹ ֵרא‬ is as follows: The good deeds of a person can be
,‫ ו ִּמ ֶּמ ּנ ּו נִ ְר ֶאה ַעל ָה ֵא ָב ִרים‬,‫וְ ַהדּ וֹ ֶמה לָ ֶהם‬ divided into two categories: 1) Those good deeds
‫ וְ ֵהם ַה ִּמ ְצוֹת‬,‫ֵאינֶ ּנ ּו נִ ְס ָּתר ִמן ַה ְ ּברו ִּאים‬ which are hidden from other people, which no
.‫ַה ִ ּנ ְראוֹ ת ַעל ָה ֵא ָב ִרים‬ one else other than the Creator can see, such as
those obligations of one’s heart and the like. 2)
There are other mitzvot which are “revealed on
the limbs”, these refer to the mitzvot which are not
hidden from other people; mitzvot that are per-
formed with a person’s limbs and as such can be
observed by other people.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 40

‫וְ ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך גּ וֹ ֵמל ַעל ַה ַּמ ֲעשֶׂ ה‬ The Creator, blessed be He, rewards us for the
‫ַה ִ ּנ ְר ֶאה ַעל ָה ֵא ָב ִרים ִ ּבגְ מוּל נִ ְר ֶאה ָ ּבעוֹ לָ ם‬ mitzvot that are “revealed on the limbs” with re-
‫ וְ גוֹ ֵמל ַעל ַה ַּמ ֲעשֶׂ ה ַה ָּצפוּן וְ ַה ִ ּנ ְס ָּתר‬,‫ַה ֶ ּזה‬ vealed reward in this world, while for the mitz-
.‫ וְ הוּא ְ ּגמוּל ָהעוֹ לָ ם ַה ָ ּבא‬,‫ִ ּבגְ מוּל נִ ְס ָּתר‬ vot that are hidden by nature and those that are
‫וְ ַעל ֵּכן זְ ָכרוֹ דָּ וִ ד ָעלָ יו ַה ּ ׁ ָשלוֹ ם ְ ּב ִמ ָּלה‬ performed in private, he rewards us with hidden
‫"מה ַרב‬ ָ ‫ ְּכמוֹ ׁ ֶש ָא ַמר‬,‫ׁ ֶש ּמוֹ ָרה ַעל ָה ִענְ יָ ן‬ reward, namely, the reward of the world to come.
,‫יך" (תהלים לא‬ ָ ‫טו ְּב ָך ֲא ׁ ֶשר ָצ ַפנְ ָּת לִ ֵיר ֶא‬ Therefore, King David, of blessed memory, re-
,)‫כ‬ ferred to it, the world to come, with a word which
teaches us this matter, as he said (in Tehillim
31:20): “How great is Your goodness that You have
hidden away for those who fear You.”
‫וְ ֵכן דֶּ ֶרך ָהעֹנֶ ׁש ַה ִ ּנ ְר ֶאה וְ ַה ִ ּנ ְס ָּתר ְּכ ֶד ֶר ְך‬ Likewise, the manner in which the Almighty’s
.‫ַה ְ ּגמוּל‬ punishment is administered is that sometimes it
is revealed and sometimes it is concealed from us
depending on the nature of the sin, as is the case
with the manner in which the reward is adminis-
tered.
‫ ִּכי ָה ֵאל יִ ְת ַע ֶּלה ָע ַרב‬,‫וְ ָה ְר ָאיָ ה ַעל זֶ ה‬ The proof for this is that the Almighty, may he
‫לְ ַע ּמוֹ ַעל ָה ֲעבוֹ ָדה ַה ִ ּנ ְר ֵאית ַעל ָה ֵא ָב ִרים‬ be exalted, promised his nation for the service
‫ וְ הוּא‬,‫ְ ּגמוּל נִ ְר ֶאה ַמ ֵהר ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ which is “visible on the limbs”, a reward which
.‫ַה ְמפ ָֹר ׁש ְ ּב ָפ ָר ׁ ַשת ִאם ְ ּב ֻח ּקוֹ ַתי‬ is quickly visible in this world. This is explicitly
found in Parshat Im Bechukotai.
‫וְ ֵכן ָע ַרב לָ ֶהם ַעל ָה ֲע ֵברוֹ ת ַה ִ ּנ ְראוֹ ת‬ Likewise, He promised us that for sins which are
ּ
,‫ַה ְ ּגלוּיוֹ ת עֹנֶ ׁש נִ ְר ֶאה ַמ ֵהר ָ ּבעוֹ לָ ם ַה ֶזה‬ visible and in the open, we will receive a punish-
‫לְ ִפי ׁ ֶש ֵאין לַ ֲהמוֹ ן ָה ָעם ֶא ָּלא ַמה ּ ׁ ֶש ִ ּנ ְר ֶאה‬ ment which is quickly visible in this world. This
‫ וְ הוּא ַמה‬,‫ ל ֹא ַמה ּ ׁ ֶש ִ ּנ ְס ָּתר‬,‫ֵמ ַה ַּמ ֲעשִׂ ים‬ is because the masses only know of those actions
ַ ‫ּ ׁ ֶש ָא ַמר‬
‫"ה ִ ּנ ְס ָּתרוֹ ת לַ ה' ֱאל ֵֹהינ ּו וְ ַה ִ ּנגְ לוֹ ת‬ which are visible, and do not know of those ac-
,)‫ כח‬,‫לָ נ ּו וּלְ ָבנֵ ינ ּו ַעד עוֹ לָ ם" (דברים כט‬ tions which are concealed. This is what the Torah
‫וְ ָא ַמר ַה ָּכתוּב "וְ ִאם ַה ְעלֵ ם יַ ְעלִ ימ ּו ַעם‬ means when it says (in Devorim 29:28): “the hid-
ֹ‫יש ַההוּא ְ ּב ִת ּתו‬ ׁ ‫יהם ִמן ָה ִא‬ֶ ֵ‫ָה ָא ֶרץ ֶאת ֵעינ‬ den things belong to the L-rd, our G-d, but the
‫ וְ שַׂ ְמ ִּתי‬, ֹ‫ִמ ַ ּז ְרעוֹ לַ ּמֹלֶ ְך לְ ִבלְ ִּתי ָה ִמית אוֹ תו‬ revealed things are for us and our children for-
" ֹ‫יש ַההוּא ו ְּב ִמ ׁ ְש ּ ַפ ְח ּתו‬
ׁ ‫ֲאנִ י ֶאת ּ ָפנַ י ָ ּב ִא‬ ever” and Scripture also says (in Vayikra 20:4-5):
.)‫ ד־ה‬,‫(ויקרא כ‬ “But if the people of the land ignore that man…
I will set my attention upon that man, and upon
his family.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 41

,‫ַא ְך ָה ֲעבוֹ דוֹ ת וְ ָה ֲע ֵברוֹ ת ַה ְּצפוּנוֹ ת ַ ּב ֵּלב‬ However for one’s service of the Almighty and
‫דִּ ין ְ ּגמוּלָ ם ַעל ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵר ְך ָ ּבעוֹ לָ ם‬ the transgressions which are concealed in one’s
‫יח ַה ֵּס ֶפר‬ ַ ‫ ַעל ֵּכן ִה ִ ּנ‬,‫ַה ֶ ּזה ו ָּבעוֹ לָ ם ַה ָ ּבא‬ heart, reward and punishment will be meted out
.‫ּ ֵפרו ּׁש ְ ּגמוּל ָהעוֹ לָ ם ַה ָ ּבא‬ both in this world and in the world to come. It is
for this reason that the Torah refrained from ex-
plicitly stating the reward of the world to come.
,‫ ִּכי ַה ְ ּגמוּל וְ ָהעֹנֶ ׁש ַה ִ ּנזְ ָּכ ִרים ַ ּב ֵּס ֶפר‬,‫ו ֵּמ ֶהם‬ Another one of the reasons why the Torah did not
ֹ‫דִּ ֶ ּבר ַה ָ ּנ ִביא ִ ּבגְ מוּל ָהעוֹ לָ ם ַה ֶ ּזה וְ ָענְ ׁשו‬ mention the reward of the world to come is because
,‫לְ ַאנְ ׁ ֵשי ָהעוֹ לָ ם‬ regarding the reward and punishment which are
mentioned in the Torah, the prophet is speaking
about the reward and punishment of this world
to the people of this world.
‫ו ִּמ ּ ְפנֵ י ׁ ֶש ָהיָ ה יְ הוֹ ׁ ֻש ַע ֶ ּבן יְ הוֹ ָצ ָדק ְ ּבעוֹ לַ ם‬ However, since Yehoshua the son of Yehotzodok
‫ַה ַּמלְ ָא ִכים ָא ַמר לוֹ "וְ נָ ַת ִּתי לְ ָך ַמ ְהלְ ִכים‬ was already in the world of the angels, therefore
‫ ִּכי‬,)‫ ז‬,‫ֵ ּבין ָהעוֹ ְמ ִדים ָה ֵא ֶּלה" (זכריה ג‬ he said to him (in Zecharya 3:7): “and I will give
‫זֶ ה דֶּ ֶר ְך ַה ִ ּיחוּל וְ ַה ַה ְפ ָח ָדה ׁ ֶש ִ ּי ְהיֶ ה ָּכ ָראוּי‬ you free access among those who stand by.” For
.‫ וְ ַא ָּתה ָה ֵבן‬,‫לַ ְ ּז ַמן וְ לַ ָּמקוֹ ם‬ this is the way of instilling hope of reward and fear
of punishment; that it be fitting for both the time
and place in which the person who is receiving it
can be found and understand this.
ֹ‫ ׁ ֶש ְ ּגמוּל ָהעוֹ לָ ם ַה ֵ ּבא ֵאין ַּת ְכלִ יתו‬,‫ו ֵּמ ֶהם‬ Another explanation why there is no explicit men-
‫ֶא ָּלא לְ ִהדָּ ֵבק ֵ ּבאל ִֹהים וּלְ ִה ְת ָק ֵרב ֶאל‬ tion of reward of the world to come in the Torah
ָ‫ ְּכמוֹ ׁ ֶש ָּכתוּב “וְ ָהלַ ְך לְ ָפנֶ יך‬,‫אוֹ רוֹ ָה ֶעלְ יוֹ ן‬ is because the ultimate reward of the world to
,)‫ ח‬,‫ ְּכבוֹ ד ה’ יַ ַא ְס ֶפ ָך” (ישעיה נח‬,‫ִצ ְד ֶק ָך‬ come is that we should cleave to the Almighty,
”‫יע‬ ַ ‫וְ ָא ַמר “וְ ַה ַּמשְׂ ִּכילִ ים יַ זְ ִהיר ּו ְּכז ַֹהר ָה ָר ִק‬ and draw close to his exalted light as it is written
‫ וְ ָא ַמר “לֵ אוֹ ר ְ ּבאוֹ ר‬,)‫ ג‬,‫(דניאל יב‬ (in Yeshayahu 58:8): “And your righteousness shall
.)‫ ל‬,‫ַה ַח ִ ּיים” (איוב לג‬ go before you; the glory of the L-rd shall gather
you in.” Likewise, it says (in Doniel 12:3): “And the
wise will shine like the brightness of the sky,” and
it says (in Iyov 33:30): “To be enlightened with the
light of life.”
, ֹ‫יע ֵאלָ יו ֶא ָּלא ִמי ׁ ֶש ָר ָצה ַהבּ וֹ ֵרא בּ ו‬ ַ ‫וְ ל ֹא יַ ִ ּג‬ Only a person whom the Creator wants him to be
ׁ ּ ׁ ׁ
‫ ְּכמוֹ ֶש ָּכתוּב‬,‫ו ְּרצוֹ ן ַהבּ וֹ ֵרא ש ֶֹרש ַה ְגמוּל‬ close, will reach this level of closeness and connec-
‫"כי ֶרגַ ע ְ ּב ַא ּפוֹ ַח ִ ּיים ִ ּב ְרצוֹ נוֹ " (תהלים‬ ִּ tion with the Almighty. Now, the will of the Creator
,)‫ ו‬,‫ל‬ is the source of the reward, as it is written (in Te-
hillim 30:6): For His wrath lasts but a moment; life
results from His favor.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 42

‫וְ ָא ַמר ְ ּב ָפ ָר ׁ ַשת ִאם ְ ּב ֻח ּקוֹ ַתי ְר ָמזִ ים‬ The Torah actually says in Parshat Im Bechukotai
‫ וְ הוּא ַמה‬,‫ׁ ֶש ּמוֹ ִרים ַעל ָה ָרצוֹ ן ֵמ ֱאל ִֹהים‬ words which allude to the will of the Almighty,
‫ּ ׁ ֶש ָא ַמר "וְ ל ֹא ִתגְ ַעל נַ ְפ ׁ ִשי ֶא ְת ֶכם" (ויקרא‬ which is what is meant when it says (in Vayikra
‫יכם" (ויקרא‬ ֶ ֵ‫יתי ֲאל‬ ִ ִ‫ וְ ָא ַמר "ו ָּפנ‬,)‫ יא‬,‫כו‬ 26:11): “and My Spirit will not reject you” and as
‫יתי לָ ֶכם לֵ אל ִֹהים וְ ַא ֶּתם‬ ִ ִ‫ "וְ ָהי‬,)‫ ט‬,‫כו‬ it says (in verses 9) “I will turn towards you.. and I
.)‫ י‬,‫ִּת ְהי ּו לִ י לְ ָעם" (ויקרא כו‬ will be your G-d, and you will be My people.

Trust in God with regard to reward and punishment

ֹ‫וְ ַה ִ ּב ּ ָטחוֹ ן ַעל ָה ֱאל ִֹהים ְ ּב ַמה ּ ׁ ֶש ָ ּי ַעד בּ ו‬ As for the trust in the Almighty regarding the
‫ַה ַּצדִּ ִיקים ִמ ְ ּגמוּל ָהעוֹ לָ ם ַה ֶ ּזה וְ ָהעוֹ לָ ם‬ reward of this world and of the world to come,
‫ַה ָ ּבא ַעל ָה ֲעבוֹ ָדה ׁ ֶש ְ ּי ׁ ַש ְּל ֵמה ּו לְ ִמי ׁ ֶש ָראוּי‬ which he has promised the righteous for their
‫ ִמן‬, ֹ‫ ֵכן יְ ׁ ֵש ַּלם ָהעֹנֶ ׁש לְ ִמי ׁ ֶש ָראוּי לו‬, ֹ‫לו‬ service of G-d; that he will compensate those
‫ ו ִּב ְטחוֹ נוֹ ַעל ָה ֱאל ִֹהים‬.‫ַהדִּ ין ַעל ַה ַּמ ֲא ִמין‬ people who deserve it and mete out punishment
ֹ‫ וְ ְּכמו‬,‫ָ ּבזֶ ה ֵמ ַה ׁ ְשלָ ַמת ָה ֱאמוּנָ ה ֵ ּבאל ִֹהים‬ to those who deserve it, the bitachon is an obli-
"‫ׁ ֶש ָּכתוּב "וְ ֶה ֱא ִמן ַ ּבה' וַ ַ ּי ְח ׁ ְש ֶב ָה לּ וֹ ְצ ָד ָקה‬ gation for every believer in the Almighty. His trust
‫ וְ ָא ַמר "לוּלֵ א ֶה ֱא ַמנְ ִּתי‬,)‫ ו‬,‫(בראשית טו‬ in the Almighty regarding this, completes his be-
‫לִ ְראוֹ ת ְ ּבטוּב ה' ְ ּב ֶא ֶרץ ַח ִ ּיים" (תהלים‬ lief in the Almighty. As it is written in the verse
.)‫ יג‬,‫כז‬ (Bereshit 15:6): “And he believed in the L-rd, and
He accounted it to him as righteousness.” As it
says (in Tehilim 27:13): “Had I not believed in see-
ing the good of the L-rd in the land of the living.”

God’s reward is a grace

‫וְ ֵאין ָראוּי לִ ְבטוֹ ַח ַעל ַמ ֲעשֵׂ ה ּו ַה ּטוֹ ב‬ It is not proper for a person to rely on his good
‫יח נַ ְפ ׁשוֹ ִ ּבגְ מוּל ָהעוֹ לָ ם ַה ֶ ּזה וְ ָהעוֹ לָ ם‬ ַ ‫וְ יַ ְב ִט‬ deeds, and to assure himself, that he will receive a
‫ ַא ְך יִ ְט ַרח וְ יִ ׁ ְש ַּתדֵּ ל‬,ּ‫ַה ָ ּבא ַעל ַמ ֲעשֵׂ הו‬ reward for his deeds in this world and in the next.
‫ְ ּבהוֹ ָד ָאה לְ טוֹ בוֹ ת ַהבּ וֹ ֵרא ַה ְּת ִמידוֹ ת‬ Rather, a person should exert himself and make
ֹ‫ ל ֹא לְ ִת ְקוַת ְ ּגמוּל ָע ִתיד ׁ ֶש ִ ּי ְת ַח ֵ ּיב לו‬,‫ָעלָ יו‬ efforts to do good as a way of thanking the Cre-
.ּ‫ְ ּב ַמ ֲעשֵׂ הו‬ ator for the constant kindness that the Creator
bestows upon him, but not out of a hope that he
will receive a reward in the future as payment for
his good deeds.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 43

‫ַא ְך יִ ְב ַטח ַעל ָה ֱאל ִֹהים בּ וֹ ַא ַחר‬ Instead, after a person makes efforts to serve G-d
‫ַה ִה ׁ ְש ַּתדְּ לוּת לִ ְפרוֹ ַע הוֹ ָד ַאת ַהבּ וֹ ֵרא ַעל‬ as a way of paying up his obligation to thank the
‫ ְּכמוֹ ׁ ֶש ָא ְמר ּו ַרבּ וֹ ֵתינ ּו‬,‫ּג ֶֹדל טוֹ ָבתוֹ ָעלָ יו‬ Creator for the great kindness that he bestowed
)‫ ג‬,‫זִ ְכרוֹ נָ ם לִ ְב ָר ָכה (משנה אבות א‬ upon him, only then he should trust in the Al-
‫"אל ִּת ְהי ּו ַּכ ֲע ָב ִדים ַה ְמ ׁ ַש ְּמ ׁ ִשין ֶאת ָה ַרב‬ַ mighty that he will give him a reward in the world
‫ ֶא ָּלא ֱהו ּו ַּכ ֲע ָב ִדים‬,‫ַעל ְמנָ ת לְ ַק ֵ ּבל ּ ְפ ָרס‬ to come. As our Rabbis of blessed memory said (in
‫ַה ְמ ׁ ַש ְּמ ׁ ִשין ֶאת ָה ַרב ׁ ֶשלּ ֹא ַעל ְמנָ ת לְ ַק ֵ ּבל‬ Avot 1:3) “Do not be like servants who serve their
."‫יכם‬ ֶ ֵ‫יהי מוֹ ָרא ׁ ָש ַמיִ ם ֲעל‬ִ ִ‫ ו‬,‫ּ ְפ ָרס‬ master, so that they can receive reward; rather be
like servants who serve their master without any
intention of getting any reward, and the fear of
heaven shall be upon you.”
ַ ‫ ל ֹא יַ ִ ּג‬:‫וְ ָהיָ ה ֶא ָחד ִמן ַה ֲח ִס ִידים אוֹ ֵמר‬
‫יע‬ One of the pious men would say: “A person would
‫ָה ָא ָדם ֶאל ְ ּגמוּל ָהעוֹ לָ ם ַה ָ ּבא ְ ּב ַמ ֲעשֵׂ ה ּו‬ not be found deserving of the reward of the world
‫ִאם ְמ ַד ְקדְּ ִקים ִע ּמוֹ ְ ּב ֶח ׁ ְשבּ וֹ ן ְ ּב ַמה ּ ׁ ֶשהוּא‬ to come, if they would be exacting with him in the
‫ ֲא ָבל‬,‫ַח ָ ּיב לֵ אל ִֹהים ַעל טוֹ בוֹ ָתיו ָעלָ יו‬ accounting of how much he is obligated to do for
‫ ַעל ֵּכן ַאל ִּת ְב ְטח ּו‬,‫ְ ּב ֶח ֶסד ָה ֱאל ִֹהים ָעלָ יו‬ the Almighty in return for all the kindness that
.‫יכם‬ ֶ ֵׂ‫ְ ּב ַמ ֲעש‬ the Almighty has performed with him. Rather, it
is out of the kindness of the Almighty upon him
that a person is rewarded. Therefore do not rely
on your good deeds.
‫וְ ָא ַמר דָּ וִ ד ָ ּבזֶ ה "וּלְ ָך ֲאדֹנִ י ָח ֶסד ִּכי ַא ָּתה‬ King David said about this (in Tehilim 62:13) “And
,‫יש ְּכ ַמ ֲעשֵׂ הוּ" (תהלים סב‬ ׁ ‫ְּת ׁ ַש ֵּלם לְ ִא‬ You, O L-rd, have kindness, for You repay a man
.)‫יג‬ according to his deeds.”

World-To-Come: Kindness of G-d

‫ וְ הוּא ְ ּב ֶח ֶסד‬,‫יעי‬ ִ ‫ֲא ָבל ּ ֵפרו ּׁש ַה ֵחלֶ ק ַה ּ ׁ ְש ִב‬ The explanation of the proper bitachon one should
‫ָה ֱאל ִֹהים ַעל ְ ּב ִח ָיריו ו ְּסגֻ ָּלתוֹ ָ ּבעוֹ לָ ם ַה ָ ּבא‬ have with regard to the seventh category, namely,
ָ ‫ְ ּבר ֹב ַה ּטוֹ בוֹ ת ֲא ׁ ֶשר ל ֹא נו ַּכל לְ ָס ְפ ָר‬
‫א ְפנֵ י‬.‫ן‬ the kindness of the Almighty, which he bestows
‫ ׁ ֶש ִ ּי ְת ַע ֵּסק‬, ֹ‫י ֹ ֶשׁר ַה ִ ּב ּ ָטחוֹ ן ַעל ָה ֱאל ִֹהים בּ ו‬ upon those he chooses and treasures in the world
‫ַ ּב ִּסבּ וֹ ת ַה ַּמ ִ ּגיעוֹ ת אוֹ תוֹ ֶאל ַמ ְד ֵרגוֹ ת‬ to come, with an abundance of kindness which is
‫ַה ֲח ִס ִידים ָה ְראוּיִ ים לָ זֶ ה ֵמ ֵאת ָה ֱאל ִֹהים‬ too many to count. The proper way to have bita-
. ֹ‫יִ ְת ָ ּב ֵר ְך ְ ּב ַח ְסדּ ו‬ chon in the Almighty regarding this category, is
that a person should engage in the means which
will bring him to the level of the pious who are de-
serving of this special kindness from the Almighty
blessed be He.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 44

‫ישוּת‬ ׁ ‫וְ הוּא ׁ ֶש ִ ּינְ ַהג ְ ּב ִמדּ וֹ ת ַאנְ ׁ ֵשי ַה ּ ְפ ִר‬ This means that he should conduct himself in the
ֹ‫ וּלְ הוֹ ִציא ַא ֲה ָבתו‬,‫ַה ּמוֹ ֲא ִסים ָ ּבעוֹ לָ ם ַה ֶ ּזה‬ manner of the ascetics who detest the pleasures
‫ וְ יָ ִמיר זֶ ה ְ ּב ַא ֲה ַבת ַהבּ וֹ ֵרא‬, ֹ‫ו ְּב ִח ָירתוֹ ִמ ִּלבּ ו‬ of this world, and that he should remove from his
ֹ‫ וּלְ ִה ָּמ ֵסר ֵאלָ יו וּלְ ִה ׁ ְש ַּת ֲע ׁ ֵש ַע בּ ו‬,‫יִ ְת ָ ּב ֵר ְך‬ heart the love of it and his desire for it. He should
,‫וּלְ ִה ׁ ְש ּתוֹ ֵמם ֵמ ָהעוֹ לָ ם וְ יוֹ ׁ ְש ָביו‬ exchange it for the love of the Creator, blessed be
He, and to give himself over to Him, and take plea-
sure in Him and he should be astounded at the
world and its inhabitants.
,‫יאים וְ ַה ֲח ִס ִידים‬ ִ ‫וְ יִ ְתנַ ֵהג ְ ּב ִמנְ ֲהגֵ י ַה ְ ּנ ִב‬ He should conduct himself in the customs of the
ּ ׁ
ֹ‫וְ יִ ְהיֶ ה לִ בּ וֹ ָ ּבטו ַּח ֵ ּבאל ִֹהים ֶש ִי ְת ַח ֵּסד ִע ּמו‬ prophets and the pious, and then he can be as-
.‫ְּכמוֹ ׁ ֶש ִה ְת ַח ֵּסד ִע ָּמם ָ ּבעוֹ לָ ם ַה ָ ּבא‬ sured that the Almighty will be kind to him in the
world to come, in the same manner as he is kind
to them.
‫ֲא ָבל ִמי ׁ ֶש ִ ּי ְב ַטח ַעל ָה ֱאל ִֹהים ׁ ֶש ְ ּיזַ ֵּכה ּו‬ However, one who relies on the Almighty that
‫ הוּא ַה ְּכ ִסיל‬,‫לָ זֶ ה ִמ ְ ּבלִ י ִמ ּצו ַּע ַמ ֲעשֶׂ ה‬ he will make him meritorious of this kindness in
ֶ ֵ‫ וְ הוּא דוֹ ֶמה לְ ִמי ׁ ֶש ֶ ּנ ֱא ַמר ֲעל‬,‫וְ ַה ּ ֶפ ִתי‬
‫יהם‬ the world to come, without him having engaged in
‫"עוֹ שִׂ ים ַמ ֲעשֵׂ ה זִ ְמ ִרי ו ְּמ ַב ְק ׁ ִשים שָׂ ָכר‬ good deeds which will serve as the means for him
.)‫ ב‬,‫ְּכ ִפינְ ָחס" (סוטה כב‬ deserving it, is foolish and gullible, and he can be
compared to one who it is said about them (in the
Talmud Sotah 22b): “they commit sinful acts like
Zimri, and want reward like Pinchas.”
,‫ו ִּמ ִּס ָּמנֵ י ַאנְ ׁ ֵשי ַה ַּמ ֲעלָ ה ַה ְ ּגדוֹ לָ ה ַה ּזֹאת‬ Some of the identifying features through which
,‫ׁ ֶש ּיוֹ ר ּו ַע ְב ֵדי ַהבּ וֹ ֵרא ֶאל ֲעבוֹ ַדת ַהבּ וֹ ֵרא‬ one can identify those people who have reached
‫ וְ ׁ ֶש ֵ ּי ַקל‬,‫וְ ַה ֵּס ֶבל ְ ּב ֵעת ַה ִ ּנ ָּסיוֹ ן וְ ַה ָּצ ָרה‬ this great level are: that they teach other people
‫יהם ָּכל דָּ ָבר ֵא ֶצל ִק ּיוּם ִמ ְצוַ ת‬ ֶ ֵ‫ְ ּב ֵעינ‬ the way in which to serve the Creator , and through
ְ,‫ַהבּ וֹ ֵרא יִ ְת ָ ּב ֵרך‬ the tolerance that they show during the times of
challenges and trouble, and that they consider it
easy, to do any thing that is connected to the ob-
servance of the commandments of the Creator.
‫ְּכמוֹ ׁ ֶש ָ ּי ַד ְע ָּת ִמן ָה ִענְ יָ ן "וְ ָה ֱאל ִֹהים נִ ָּסה‬ As is well known from the story of “And the Al-
‫ וְ ִענְ יַ ן‬,)‫ א‬,‫ֶאת ַא ְב ָר ָהם" (בראשית כב‬ mighty tested Abraham”; the story of Akeidat
,‫יש ֵאל וַ ֲעזַ ְריָ ה ְ ּב ִכ ְב ׁ ַשן ָה ֵא ׁש‬
ָ ׁ ‫ֲחנַ נְ יָ ה ִמ‬ Yitzchak, and from the story of Chananya, Mishoel
‫ וַ ֲעשָׂ ָרה ֲהרוּגֵ י‬,‫וְ ָדנִ ֵ ּיאל ְ ּבגוֹ ב ָה ֲא ָריוֹ ת‬ and Azaryah in the fiery furnace, the story of Don-
.‫ַמלְ כוּת‬ iel in the lion’s den, and the ten marytrs.

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org

‫שער הבטחון‬ Chovot Halevavot | 45

‫ו ִּמי ׁ ֶש ָ ּב ַחר ַ ּב ָּמוֶ ת ַ ּב ֲעבוֹ ַדת ַהבּ וֹ ֵרא ִמן‬ One who chooses death - as a result of his service
,‫יש ִמן ָהעֹ ֶשׁר‬ ׁ ‫ וְ ָה ִר‬, ֹ‫ַה ַח ִ ּיים ְ ּב ַה ְמרוֹ תו‬ of the Almighty - over life whilst rebelling him, or
,‫ וְ ַה ָּצ ָרה ִמן ַה ּ ׁ ַשלְ וָ ה‬,‫וְ ַהחֹלִ י ִמן ַה ְ ּב ִריאוּת‬ chooses to be poor over being rich, illness over
‫ ָראוּי‬, ֹ‫וְ נִ ְמ ַסר לְ ִדין ַהבּ וֹ ֵרא וְ ָר ָצה ִ ּבגְ זֵ ָרתו‬ health, troubles over serenity, and gives himself
‫הוּא לְ ֶח ֶסד ַהבּ וֹ ֵרא ָעלָ יו ְ ּבנ ַֹעם ָהעוֹ לָ ם‬ over to the judgement of the Creator, willingly and
‫ ֲא ׁ ֶשר ָא ַמר ָעלָ יו ַה ָּכתוּב "לְ ַהנְ ִחיל‬,‫ַה ָ ּבא‬ joyfully accepting the decree of the Creator - one
‫יהם ֲא ַמ ֵּלא" (משלי‬ ֶ ‫אוֹ ֲה ַבי יֵ ׁש וְ אוֹ ְצרוֹ ֵת‬ who does all of the above - is deserving of the kind-
,)‫ כא‬,‫ח‬ ness of the Creator upon him, in giving him the
pleasantness of the world to come, about such a
person Scripture says (in Mishlei 8:21): “There is
substance to give inheritance to those who love
me, and I will fill their treasuries.”
,‫"עיִ ן ל ֹא ָר ָא ָתה ֱאל ִֹהים זוּלָ ְת ָך‬ ַ ‫וְ ָא ַמר‬ Likewise, it says (in Yeshayahu 64:3): “No eye had
‫ וְ ָא ַמר‬,)‫ ג‬,‫יַ ֲעשֶׂ ה לִ ְמ ַח ֵּכה לוֹ " (ישעיה סד‬ ever seen a G-d besides You, perform for him who
ָ ‫"מה ַרב טו ְּב ָך ֲא ׁ ֶשר ָצ ַפנְ ָּת לִ ֵיר ֶא‬
"‫יך‬ ָ hoped for him.” And it says (in Tehillim 31:20)
.)‫ כ‬,‫(תהלים לא‬ “How great is Your goodness that You have laid
away for those who fear You.”

Copyright (c) 2020 by Chayenu and Gateoftrust.org trust@gateoftrust.org