0641 - Bitochon 14

00:01 In Likutei Sichos, Chelek Yud Beches, page two ninety-three, the Rebbe talks about the Haftara of Parshah Balak, where it talks about what's gonna be in the time before Mashiach. And one of the things it says there is that "Bayit will be asher lo yekaveh leish l'yachel libnei adam." That a Yid will not hope to another person and will not wait what other people will do, what human beings will do. They will only believe in Hashem and trust in Hashem. And the Rebbe says this has a very deep meaning, and this is what the Rebbe explains. We all know it says in the Torah, in Parshas Re'eh, it says, "Ve'rakhkha Hashem elokekha bechol asher taseh." Hashem will bless you in everything that you do. So the Sifri says, if it would just say the first half of the pasuk, "Ve'rakhkha Hashem elokekha," Hashem will bless you, so "yachol ya'yesh b'botl," so you don't have to work. Hashem does it anyway, no matter what. If you work, it won't change, and if you, if you don't work, it won't change, so why work? But the pasuk says, "Bechol asher taseh," He will give you the blessing, everything that you do. Hashem wants us to do everything in derech hateva, and then He gives the blessing. But then the Rebbe continues and says there are two levels in knowing that. One level is, could be a person knows that Hashem runs the nature, and it's only because Hashem said to work and to do things in derech hateva,

01:18 naturally, that's why he does it. But nevertheless, the peh mamash, the bottom line is that he does have to work nature, and therefore, in his mind, the nature is tefach smakim, means something. Even though he knows it's all because Hashem said so, but after Hashem said, now I have to look at the nature, and nature means something. But then there's a higher level where the nature doesn't mean anything. All the nature is when he works according to nature, that's only because he wants to fulfill Hashem's ratzon, and the nature doesn't mean anything. The nature itself to him is the will of Hashem, and it's not a mitzias for itself. And that's how the Rebbe teaches the Gemara. The Gemara quotes a pasuk, "Ve'hoya emunas etecha ches yed yeshuas chochma ve-daas." These are-- there are six words in this pasuk which the Gemara says in Shabbos lamed alef is parallel to the six sedarim of Mishnahis. The first word, emunas, which is emunah, that represents Seder Zeraim, the Seder that talks about plants. And Tosfos brings l'chorah, what does plants, planting have to do with emunah? So he brings from Yerushalmi, because "ma min bechayo ha'elom min bezereia." When a Yid plants, it's because he believes in Hashem. Now the question is, it's natural that when you plant, it grows. Makes no difference who plants, a Yid, a lav, or a goy, or if it happens by itself, a seed flies in and it grows. It's natural. So what do we mean that you believe in

02:37 Hashem and that's why you plant? So the Rebbe says the pshat is that this is a level that the nature has no hashivas, has no tfilas smakim, has no meaning. And therefore, when a Yid is planting, and according to nature, when you plant, it grows, but Yid, he doesn't see the planting. But Yid, all it is because he believes that that's what Hashem said, and therefore it will happen. That's the real, real level of bitachon. And it seems from here that before Mashiach, this is what is required. 'Cause the haftarah is talking about the beginning of Mashiach, but not actually when Mashiach came already. It's still the, the time right before that. And this is what's needed, that we should have the real, real, real bitachon, knowing that nothing but the Aish Ter, even things that we have to do naturally, it's also-- it's only the Aish Ter that does it, and the nature doesn't mean anything at all besides the expression of the Aish Ter's will.