Previously, we explored the fundamental belief that Hashem controls everything that happens to a person and some ramifications of that. The fact that Hashem determines events in the world and our lives should make Him our address in times of need.
Who We Turn To
This is one of the reasons why tefillah is so important—it expresses our recognition of Hashem’s role in determining our fate. Rabbeinu Yonah [Talmidei Rabbeinu Yonah, Masechet Brachot (2b in Rif pages) D”H Eizehu] saw this as the significance of juxtaposing Shemoneh Esreh to the berachah of ge’ulah (redemption). [See Talmud Bavli, Masechet Berachot 4b, which defines one who does this daily as a “ben Olam Haba.”] People who recognize Hashem as their redeemer petition Him for their needs. Reciting Shemoneh Esreh immediately after declaring Hashem to be our savior makes this declaration ring true.
Hashem is not just a redeemer; He is the only redeemer. In Nishmat, we elaborate on this point: “Mi’baladecha ein lanu melech, go’eil, u’moshi’a, podeh, u’matzil, u’mefarneis, u’meracheim b’chol et tzarah v’tzuka, ein lanu melech ozeir v’someich ela atah—Besides You, we have no other king, liberator, savior, redeemer, rescuer, provider, and compassionate one at all times of difficulty and distress.”
Most people naturally assume that other people or forces determine world events. This is why Sefer Tehillim needs to remind us not to “place our trust in princes or in mortal man who cannot save. His breath expires, and he returns to his earth; on that day, his plans end. Happy is the one whose help is the G-d of Jacob, whose hope is in the Lord his G-d.” [Sefer Tehillim 146:3-4] Only Hashem determines world events. He is, therefore, the one we should rely upon. [1]
Chazal [Bereishit Rabbah 89:3. See also Midrash HaGadol (quoted in Torah Sheleimah 40:54).] explain that this point was not clear (enough) to Yosef Hatzaddik, who relied upon the Sar Hamashkim (butler) to extricate him from prison. [2] As punishment and to change his perspective, Hashem added two more years to Yosef’s sentence. Yosef left prison only once Hashem’s leading role was clear (through the dreams he caused Pharaoh to have). The Sar Hamashkim ultimately played a role, but only as part of Hashem’s initiative.
The Ramban [Ramban, Devarim 18:9] explains the Torah mandate to be “tamim with Hashem” [Devarim 18:13] similarly. The Torah prohibits turning to sorcerers and fortune tellers; we should only be turning to Hashem (or his prophets). [See the context of the pasuk—Devarim 18:9-15] Though others may be able to predict the future accurately, only Hashem determines it, and (thus) is the (only) one we should be turning to. [3]
Living With Uncertainty
Rashi [Rashi, Devarim 18:13] explains the mandate differently. Turning to sorcerers is prohibited not because we ought to find out about the future another way. They are forbidden because we should not need to know the future at all. We do not need to have all the answers. Instead, we should rely upon Hashem’s directorship. Doing so expresses our trust in Hashem and reinforces our relationship with Him.
People find this kind of uncertainty frustrating. The first humans faced this issue on their first day of existence when the snake encouraged Chavah to eat from the Eitz HaDa’at to attain a godly level of knowledge and understanding. [Sefer Bereishit 3:5] After Chavah and Adam found the proposal too tempting to resist, Hashem banished them from Gan Eden. [Sefer Bereishit., 3:22-24] We should realize that we are not G-d and learn to live without complete knowledge. [4]
A Basis For Confidence
Despite this uncertainty, our knowledge of Hashem’s directorship and our relationship with Him should make us confident about the future. Though we occasionally face difficult situations, we should be optimistic about our future.
Sadly, we are familiar with many who lacked this confidence—even after Hashem promised to assist and protect them.
The dor hamidbar (the generation Hashem sustained in the desert) is a famous example. Though Hashem promised to conquer Eretz Yisrael on their behalf, they lost faith after hearing the Meraglim’s intimidating report and cried bitterly out of desperation. [Sefer Bamidbar 14:1] Their baseless cries and sense of despair sealed their fate to die in the desert; [Sefer Bamidbar., 14:21-35] the date of these cries—Tishah B’Av—became a day of perennial suffering. [Talmud Bavli, Masechet Ta’anit 29a]
Chazal were also critical of Yaakov Avinu for fearing to meet Eisav (and trying to flee from him) upon his return to Eretz Yisrael. [5] Hashem had twice promised to protect Yaakov. What reason did he have to fear? The Rishonim explain that this is why the angel dislocated Yaakov’s hip. He was wrong for trying to flee; [See Radak and Riva (Bereishit 32:26) who present the injury as a punishment ] the angel ensured he could not. [See Rashbam 32:25 who describes the injury this way]
Though we, as opposed to Yaakov and the dor hamidbar, do not have a (specific) divine promise of protection, the Torah commands us to be confident when we face challenges like war. [6] Though we are not guaranteed victory, our relationship with Hashem should make us optimistic and strengthen us.
Sefer Tehillim applies this idea to individuals. Dovid HaMelech famously exclaimed, “Even when I walk in the valley of death, I will fear no evil because You are with me.” [Sefer Tehillim 23:4]
Mizmor 112 describes similar confidence: “Of evil tidings he will have no fear; his heart is firm, confident in Hashem.” [Sefer Tehillim 112:7] The Tanna Hillel Hazakein used this pasuk to explain why he assumed a cry he heard was not coming from his home. [Talmud Bavli, Masechet Berachot 60a] He was confident about his (and his family’s) life. [7]
The Gemara [Talmud Bavli, Masechet Berachot 60a, See the words of Rava] understands this pasuk as teaching an additional point. One confident in Hashem has reason to be—because Hashem rewards those who trust Him. [8] In the words of Sefer Tehillim: “Kindness surrounds the one who trusts in G-d.” [9] This reward is appropriate because it reinforces the correct perspective.
Based on this idea, Rav Chaim Volozyn encouraged focusing intensively on the pasuk “ein od milvado” [Sefer Devarim 4:35] as a segulah in times of danger. [10] A person who internalizes that Hashem is the only one behind events in this world is worthy of His assistance.
In addition to divine reward, trust in G-d also (naturally) gives one the strength needed to face life’s challenges. [11] As opposed to those who rely on others or their own ability, trust in G-d gives one a solid basis for confidence.
May our recognition of Hashem’s role in our world inspire us to sincerely turn to Him (with our prayers) and rely entirely upon Him in a way that allows us to live our lives confidently. n
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the
Educational Director of World Mizrachi.
Written by Joshua Pomerantz
NOTES
1. See the following sources which speak about the importance of not relying on one’s own abilities: Mishlei 3:5 with Rabbeinu Yonah and the Gr”a; Chovot Halevavot, Hakdamah to Sha’ar Habitachon; Rabbeinu Bechayei, Hakdamah to Parshat Miketz; and Kedushat Levi Aggadot D”H A”L
2. Sefer Bereishit 40:14. Though we are meant to do our hishtadlut (put in reasonable effort), Yosef was over-reliant on the Sar Hamashkim. See Rabbenu Bachayei (Bereishit 40:14), Bet Halevi (41:1), and Emunah U’Bitachon (2:10) who explain the issue
3. The Ramban adds that ultimately the future is in our hands because Hashem decides it based upon our actions. Instead of trying to predict the future, we should determine it. See also Sefer Chassidim 469
4. See also Bereishit 15:8, where Avraham seeks a better understanding/more knowledge, and Talmud Bavli, Masechet Nedarim 32a where the Amora Shmuel explains that Klal Yisrael was punished for it.
See also Tehillim 46:11 and Sichot Moharan 2
5. Radak, Bereishit 32:26. See also Bereishit Rabbah 75:3 and 76:1 as well as Medrash Tanchuma Vayetze 2
6. Devarim 7:18. See Rambam (Sefer HaMitzvot Lo Ta’aseh 58) and Rabbeinu Yonah (Shaarei Teshuvah Sha’ar 3) who understand the pasuk this way. The Chafetz Chaim (quoted in Be’er HaParshah [Vayechi 5782]) understood this to be part of the “Tzipita Leyeshua” question we are asked by the heavenly tribunal after death. The question is not just whether a person believed that Hashem would help the Jewish People, but also whether one believed that Hashem would assist him personally
7. Aseifat Zekeinim on Masechet Berachot (60a) adds that even if something had gone wrong, he (and his family) would realize that it was Hashem’s will and would not be crying.
See also Emunah U’Bitachon 2:10 who explains that bitachon (trust) does not mean the belief that everything will happen the way we think is best. It means that we believe that events are controlled by Hashem and will happen in a way that He sees as best
8. See Mishlei 29:25 with the explanation of Rabbeinu Bechayei (Kad HaKemach Erech “Avel”), Medrash Tehillim 40:1, and Ramban (Comment on Sefer HaMitzvot of the Rambam Lo Ta’aseh 58). See also Derush B’inyan HaKivuy of the Ramchal. This is how the Chida (Etzbah Ketanah B’Seder Tefilat Shemoneh Esrei) explained our request that Hashem bring the ge’ulah “ki li’shu’at’cha kivinu kol hayom.” This may also explain the expression of confidence in Shemoneh Esrei: “v’lo neivosh ki b’cha batachnu.”
9. Tehillim 32:10. See also Yalkut Shimoni Tehillim (619), Sefer Ha’Ikarim 4:46, and the Rema to Yoreh Dei’ah (179) who explain the pasuk this way
10. Nefesh HaChayim 3:12. See the powerful story of how the Brisker Rav employed this segulah when fleeing from the Nazis (Be’er HaParshah 5783)
11. See Sefer Yeshayahu 33:6 with Rashi and Mishlei 29:25 with the explanation of Rabbeinu Bechayei (Kad HaKemach Erech “Avel”). See also Derush B’inyan HaKivuy of the Ramchal. See also the Maggid MiMezritch (quoted by Rebbi Levi Yitzchak MiBarditchev in Be’er HaParsha [Vayechi 5782]) who explained that the aforementioned pasuk from Tehillim (32:10) is more than a segulah, a berachah or a promise, but, rather, part of the natural reality.
