0632 - Bitochon 05

00:00 Behemshech to the inyonim of Bitachon that we were speaking about till now, I would like to repeat a nekuda of what the Rebbe says about this inyan in the Sefer Cheilei Gimel, page eight eighty-three, the same place where the Rebbe brings the letter of the Friediker Rebbe that I mentioned before, where he says that Bitachon is, is even if you don't see any way in derech hateva that you will be helped, you have to be Bitachon, you have to have-- Bitachon means you have to be sure that the Habishter will help you. But there, the Rebbe explains another inyan, and he says since a Yid is connected to Hashem, and by Hashem there's no such thing as contradictions, Hashem is neseh hofchim, which means he could contain two opposites. The reason they're opposites is because it's in our eyes, but by Hashem there's no such thing as opposites. Therefore, by Yidden we also find something which are two opposites, and nevertheless a Yid could do it. And that the Rebbe says is concerning the inyan of Emunah and Bitachon. They seem to be two opposites in a certain aspect. Part of the inyan of Emunah, Emunah means to believe, is to believe that everything comes from Hashem. Also, we have to believe that we know that Hashem is tachlis hatov, that Hashem is only good. And therefore, anything that happens to a person is definitely good, because if it for sure comes from Hashem, that's the Emunah, and Hashem is only good, so then this

01:19 is definitely good, even if we don't see it, even if we see things which look the opposite as good as the Rebbe says. It's still really good, but good that we can't see. And the less we could see the good of it, it shows it's even the greater good, be'etzem. It says in Tanya, in Peirak Chavov, that the tov of alma de-iskasya, there's good from alma de-iskasya, which from the hidden worlds cannot come down lamata, down here in the form of good that we could see. So therefore, it comes in a hidden form of good, but really it's all good. I'm just gonna add this out, the Rebbe explains in Likutei Torah, in the Geyo, all the klalos, the curses of the Torah, really, really they're betachlas hashleimas, really they're betachlas hatov, they're really good. But it's such a high level of good that we can't see it, and that's a, something that a Yid has to believe. At the same time, we tell a Yid that when something bad, Chas v'Shalom, happens to you, you have to have Bitachon that Hashem will change it. A real Bitachon without any doubts that Hashem will change it. It means this, Chas v'Shalom, if somebody is sick, you have to have Bitachon that he will become healthy. So on one hand we say that you have to believe that if someone, Chas v'Shalom, is sick, really this is the best for him. If Hashem did it, and Hashem is tachlis hatov, this is the best. And at

02:35 the same time we tell him you have to have the real Bitachon without any doubts, and even if you don't see any way out of it, that Hashem will definitely make you healthy. But why should you do that? If it's really, really good, if you really, really believe it's good. Nevertheless, you have to have the proper Bitachon, the real Bitachon, Hashem is gonna help you. You're gonna be bteach baHashem, that Hashem is gonna take away, because Hashem is not limited to anything and he could change anything. So even though it seems bad, Hashem will make it that it should be good, be'tova hanira vehanigla, in a way that it's revealed good. Which means like this, if a person already got the pain, got the yesurim, he has to be mekabel the yesurim b'simcha, beahavah, b'simcha. You have to receive the yesurim b'simcha. You have to believe be'emunah shleimah as it's for sure completely good. But as long as it didn't come yet, which means for the future, you have to, even if there are circ- circumstances that doesn't seem there's any way it should become good, you have to have the proper Bitachon that the yesurim will go away. Bitachon gamor. Now this seems to be two opposites. If it's good, if you believe really that the sickness, Chas v'Shalom, or whatever it is, is good, then why do you have to have Bitachon that Hashem will change it if it's good? And that's what Hashem wants. Hashem gave us these two things. You have

03:48 to believe that it's good, that's for the past. But for anything in the future, anything that's gonna be, we have to have Bitachon gamor that Hashem is going to take away and not let it happen, and it'll be be'tova hanira vehanigla. And the Rebbe says, "How could it be by Yid these two things?" Because a Yid is connected to the Habishter, and the Habishter is neseh hofchim, so Yid is also neseh hofchim. The Rebbe says, therefore, we see how Bitachon is not a contradiction to the Emunah. On the other hand, Bitachon is one of the yesodis and the ikaris of Emunah. Even though superficially it seems that they're contradiction, but they're not. Hashem wants us to bel- uh, believe, and believing is not enough to know that everything is from Him, and everything that He does is good, so everything that happens is good, and at the same time, He gave us this chiyuv that we have to have the Bitachon gamor for sure, without any doubts, that Hashem is gonna make it, it should be good, be'tov hanira vehanigla.