0634 - Bitochon 07

00:02 Everyone knows that the main sicha where the Rebbe explains the inyan of bitachon is in Likutei Sichos Chelek Lamed Vav, Parashat Shemos in the beginning. But there are many other sichos where the Rebbe discusses the inyan of bitachon, not at length as he does in that sicha. So I want to mention a nekuda, the way the Rebbe writes it in Likutei Sichos Chelek Chav Vav, page 97. There the Rebbe says like this, bitachon means that a Yid is sure that the Aibishter will do good with him, b'tov hanira v'hanigla, which means good that he sees and is revealed good. That means besides the fact that the Aibishter himself knows that everything he does is good, but the bitachon is that the Aibishter will make it physically good that I will see it in a way that it is revealed even for a human being. The real good, b'tov hanira v'hanigla. But l'chuda the Rebbe asks, how are we so sure? The fact that this person has rachmanu l'tzlan etzora could be because he didn't behave properly and therefore he deserves a punishment. So what's the yesod for the bitachon? Why is it guaranteed the Aibishter will do good to him that he'll see it? Maybe he deserves a punishment and that's why the Aibishter is punishing him. Actually, he brings from the Sefer Kad HaKemach where he writes these words, kol habateach umamin, any person that has bitachon definitely she has emunah. V'hamamin yitachon shelo yheye betulach. But the one that believes in the Aibishter,

01:21 et cetera, doesn't mean for sure that he is guaranteed. Ki lepoamim yorei Hashem yigar machet. The person might be afraid that the reason it's bad for him because he did averas, may the Aibishter will not change it to the good. So where does he guarantee? And we're saying here that bitachon means you have to feel that you're guaranteed with a bitachon gomer va'amiti, which means that there is no sofik by the person and he's completely calm that for sure the Aibishter will not punish him, even though it seems like the punishment is good for the person, but he doesn't see how it's good. So he's sure that the Aibishter will not punish him, but the Aibishter will do good for him, b'tov hanira v'hanigla davka. And the Rebbe says the explanation is like this. When a Yid shows his bitachon gomer in the Aibishter, and by him is the pshitos, it's so clear, simple, that the Aibishter will do good for him, b'tov hanira v'hanigla, even though it doesn't seem to fit to the natural chashveinus and calculations and the natural the way things seem to be. So the fact that you feel that way, this gufa, this itself is mamshich mamayla brings from the Aibishter that the Aibishter should also behave to him in the same way because we know the Torah tells us, the Torah paskens that the Aibishter behaves to a Yid midah keneged midah. This the Gemara says is the midos shel HaKadosh Baruch Hu, the midah of the Aibishter. Gemara

02:42 says in a Sefer Torah in a Mishnah is that the Aibishter does measure for measure, which means the way you behave, he behaves to you. So if you really believe in the pshitos that the Aibishter will do good to you, this itself causes that the Aibishter is meitit b'tov hanira v'hanigla, the Aibishter does good to you. Which means in other words, even though you don't deserve it, you might be punished, but this itself is a zechus. The fact that you really have the bitachon in the Aibishter is the zechus that the Aibishter will do good to you. Despite the fact that there are chashveinus that you might be deserving it, nevertheless, we don't care. And the Rebbe in the HaAretz brings from Igeres HaKodesh in Tanya Sof Siman Yud Alef, it says, u'be'emunah zu, when you believe this, nasa hakol tevka begoli, everything becomes good, even begoli in the way of begoli. And even though he mentions the word emunah, we're talking about bitachon. So the Rebbe says that there he mentions also emunah and bitachon goes together. And he also brings from Kad HaKemach, he says that the inyan of bitachon is libeich hozak bebitchene, your heart is strong with your bitachon, ki ilu hifticha Hashem Yisborach, as if Hashem was maftiach you. That means that if you are really be bitachon, it's as if Hashem guaranteed you and Hashem does it. So the bitachon itself is the reason why you are sure that the Aibishter will help you because that's a zechus that

04:05 even though you deserve to be punished, the Aibishter will take it away. Which is really the basis of the expression of the Rabbeim, tracht gut vet zein gut, as the Rebbe explains it at length in the sicha in Chelek Lamed Vav in the first parasha, parasha Shemos in the beginning of the sefer.