11I have become small [in merit] because of all the kindnesses and all the faithfulness that You have shown Your servant; for with [only] my staff I crossed this Yarden, and now I have become two camps.13

9Only, do not rebel against Hashem; and you, do not fear the people of the land, for they are our bread; their protection has departed from them, and Hashem is with us; do not fear them.

17If you say in your heart, “These nations are more numerous than I; how will I be able to drive them out?”

18Do not be afraid of them; remember well what Hashem your G-d did to Pharaoh and to all of Egypt:2

19the great trials that your eyes saw, and the signs and the wonders, and the mighty hand and the outstretched arm with which Hashem your G-d brought you out. So will Hashem your G-d do to all the peoples of whom you are afraid.

1When you go out to war against your enemy and see horse and chariot, a people more numerous than you, do not be afraid of them, for Hashem your G-d is with you, the One who brought you up from the land of Egypt.22

3He will say to them, “Hear, Yisrael: today you are drawing near to battle against your enemies. Do not let your heart grow faint; do not be afraid, do not panic, and do not be terrified because of them,11

4for Hashem your G-d is the One who goes with you, to fight for you against your enemies, to save you.”1

6Be strong and courageous; do not be afraid and do not be terrified of them, for Hashem your G-d, He is the One who goes with you; He will not let go of you and will not forsake you.

22And it was, on the day of battle, that no sword or spear was found in the hand of any of the people who were with Shaul and Yonasan; but there was [one] found for Shaul and for Yonasan his son.

6Yehonasan said to the young man who carried his weapons, “Come, let us cross over to the outpost of these uncircumcised; perhaps Hashem will act for us, for nothing holds Hashem back from saving, whether by many or by few.”2

47And all this assembly will know that Hashem does not save by sword and spear; for the battle is Hashem’s, and He will give you into our hand.

2See, G-d is my salvation; I will trust and not be afraid; for the strength and praise of Kah, Hashem, has become my salvation.21

27Why do you say, Yaakov, and speak, Yisrael, “My way is hidden from Hashem, and my cause passes by my G-d”?1

28Do you not know? Have you not heard? The everlasting G-d, Hashem, Creator of the ends of the earth, does not tire and does not grow weary; there is no searching out His understanding.1

29He gives strength to the weary, and for one who has no vigor He increases might.

30Youths will tire and grow weary, and young men will stumble and fall.1

31But those who hope to Hashem will renew their strength; they will grow wings like eagles; they will run and not grow weary; they will walk and not tire.1

8But you, Yisrael, My servant, Yaakov, whom I have chosen, the seed of Avraham who loved Me;

9you whom I took hold of from the ends of the earth, and called from its nobles, and said to you, “You are My servant; I have chosen you and have not rejected you”:

10Do not fear, for I am with you; do not be dismayed, for I am your G-d. I have strengthened you, I have also helped you, I have also upheld you with My right hand of righteousness.

11Behold, all who are incensed against you will be ashamed and disgraced; the men who strive with you will be as nothing, and will perish.

12You will seek them and will not find them, the men who quarrel with you; the men who war against you will be as nothing and as naught.

13For I am Hashem your G-d, who holds your right hand, who says to you, “Do not fear; I have helped you.”

14Do not fear, worm of Yaakov, men of Yisrael; I have helped you, says Hashem, and your Redeemer is the Holy One of Yisrael.1

15Behold, I have made you a threshing sledge, sharp, new, with many edges; you will thresh mountains and crush them, and make hills like chaff.

16You will winnow them, and the wind will carry them off, and the storm will scatter them; and you will rejoice in Hashem, you will glory in the Holy One of Yisrael.

7Blessed is the man who trusts in Hashem, and Hashem will be his security.16

8He will be like a tree planted by water, which sends out its roots along a stream. It will not notice when the heat comes, and its leaves will stay fresh; in a year of drought it will not worry, and it will not stop bearing fruit.2

18For I will surely rescue you, and you will not fall by the sword; and your life will be yours as spoil, because you trusted in Me, says Hashem.

7Hashem is good, a stronghold on the day of trouble, and He knows those who take refuge in Him.1

6I lay down and slept; I woke up, for Hashem supports me.3

7I will not be afraid of the tens of thousands of people who have set themselves against me on every side.2

2Hashem my G-d, in You I have taken refuge; save me from all my pursuers, and rescue me.

6As for me, I trusted in Your kindness; my heart will rejoice in Your salvation. I will sing to Hashem, for He has dealt kindly with me.21

1A michtam, by David. Guard me, G-d, for I have taken refuge in You.

7Set Your kindnesses apart, You who save with Your right hand those who take refuge [in You] from those who rise up [against them].

10Hashem, save! May the King answer us on the day we call.11

5In You our fathers trusted; they trusted, and You rescued them.1

6To You they cried out, and were saved; in You they trusted, and were not put to shame.21

9One who turns [his burden] over to Hashem, He will rescue him; He will save him, for He is pleased with him.32

2My G-d, I have trusted in You; do not let me be put to shame; do not let my enemies rejoice over me.11

3Indeed, none who hope to You will be put to shame; those who betray without cause will be put to shame.1

15My eyes are always toward Hashem, for He will bring my feet out of the net.1

16Turn to me and be gracious to me, for I am alone and afflicted.

17The troubles of my heart have spread wide; bring me out of my distress.

18See my affliction and my toil, and forgive all my sins.1

19See my enemies, for they are many, and they hate me with an unjust hatred.

20Guard my soul and rescue me; let me not be put to shame, for I have taken refuge in You.

21Let innocence and uprightness guard me, for I have hoped to You.

22G-d, redeem Yisrael from all its troubles.

1By David. Hashem is my light and my salvation; whom shall I fear? Hashem is the stronghold of my life; of whom shall I be afraid?1

2When evildoers drew near against me to devour my flesh, my adversaries and my enemies, it was they who stumbled and fell.

3If an army camps against me, my heart will not fear; if war rises up against me, I trust in this [that Hashem is my light and my salvation].

12Do not give me over to the will of my adversaries, for false witnesses have risen up against me, and those who speak violence.

13Had I not believed that I would see the goodness of Hashem in the land of the living [they would have destroyed me].2

14Hope to Hashem; be strong, and let your heart take courage; and hope to Hashem.12

7Hashem is my strength and my shield; my heart trusted in Him and I was helped. My heart rejoices, and with my song I will thank Him.

2In You, Hashem, I have taken refuge; let me never be put to shame; in Your righteousness, rescue me.1

5Bring me out of this net that they have hidden for me, for You are my stronghold.

7I hate those who wait for empty vanities; but as for me, I have trusted in Hashem.

9And You did not hand me over into the hand of the enemy; You set my feet in a broad place.

14For I have heard the talk of many, terror on every side, as they took counsel together against me; they planned to take my life.

15But I have trusted in You, Hashem; I said, “You are my G-d.”

16My times are in Your hand; rescue me from the hand of my enemies and from my pursuers.1

20How great is Your goodness that You have stored away for those who fear You, that You have done for those who take refuge in You, before the sons of men!1

25Be strong, and let your heart take courage, all who hope to Hashem.42

7You are a hiding place for me; from trouble You guard me; with songs of rescue You surround me, Selah.

6Why are you downcast, my soul, and why do you moan within me? Wait expectantly for G-d, for I will yet thank Him for the salvations of His presence.1

12Why are you downcast, my soul, and why do you moan within me? Wait expectantly for G-d, for I will yet thank Him, the salvation of my countenance and my G-d.

5Why are you downcast, my soul, and why do you moan within me? Wait expectantly for G-d, for I will yet thank Him, the salvation of my countenance and my G-d.

2G-d is our refuge and strength, a help in troubles, very easily found.3

3Therefore we will not be afraid when the earth is changed [from calm to quaking], and when the mountains topple into the depths of the sea.4

4[The sea’s] waters roar and churn up mud; the mountains quake at His majesty, Selah.2

2Be gracious to me, G-d, for man longs to swallow me; all day long the warrior oppresses me.

3Those who watch me [for evil] long to swallow me all day long, for many fight against me, [You who sit] on high.

4On the day I am afraid, I will trust in You.1

5I praise G-d for His word; I have trusted in G-d, I will not fear; what can flesh [and blood] do to me?1

14For You have saved my soul from death; have You not [saved] my feet from stumbling, that I may walk before G-d in the light of life?

2Be gracious to me, G-d, be gracious to me, for in You my soul has taken refuge; and in the shadow of Your wings I will take refuge until the calamity passes.

4For You have been a refuge for me, a tower of strength against the enemy.

6Wait silently for G-d alone, my soul, for my hope is from Him.11

7He alone is my Rock and my salvation, my stronghold; I will not falter.

8My salvation and my honor rest on G-d; the Rock of my strength, my refuge, is in G-d.

9Trust in Him at all times, [my] people; pour out your hearts before Him; G-d is our refuge, Selah.34

10People are nothing but vanity, men are a lie; [weighed] on the scales they would rise, all of them together lighter than vanity.

11Do not trust in oppression, and do not put vain hope in robbery; if wealth increases, do not set your heart on it.

8Show us, Hashem, Your kindness, and grant us Your salvation.

10Surely His salvation is near to those who fear Him, so that glory may dwell in our land.1

2I will say of Hashem, “He is my refuge and my fortress, my G-d in Whom I trust.”

3For He will save you from the snare of the trapper, from the destructive pestilence.

4With His pinion He will cover you, and under His wings you will take refuge; His truth is a shield and an encircling armor.

5You will not fear the terror of the night, the arrow that flies by day,

6the pestilence that walks in darkness, the destruction that ravages at noon.

7A thousand will fall at your side, and ten thousand at your right hand; it will not come near you.

7He will not be afraid of bad news; his heart is firm, trusting in Hashem.52

8His heart leans [on Hashem]; he will not be afraid, until he sees [the downfall of] his enemies.4

1A song of ascents. I lift my eyes to the mountains: from where will my help come?1

2My help is from Hashem, the Maker of heaven and earth.1

3He will not let your foot slip; your Guardian will not slumber.1

4Behold, the Guardian of Yisrael does not slumber and does not sleep.1

5Hashem is your Guardian; Hashem is your shade at your right hand.

6By day the sun will not strike you, or the moon by night.

7Hashem will guard you from all evil; He will guard your soul.1

8Hashem will guard your going out and your coming in, from now and forever.1

26For Hashem will be your confidence, and He will guard your foot from being trapped.4

25A person’s fear sets a trap [for him], but one who trusts in Hashem will be made strong.42

15Even if He kills me, I will [still] hope to Him; I only want to clarify my ways before Him.22

7And I stationed [men] in the lowest parts of the place, behind the wall, in the exposed places; and I stationed the people by families, with their swords, their spears and their bows.

8And I looked, and rose, and said to the nobles, to the officials and to the rest of the people, “Do not be afraid of them. Remember my L-rd, great and awesome, and fight for your brothers, your sons and your daughters, your wives and your homes.”

13And I said to the nobles, to the officials and to the rest of the people, “The work is great and wide, and we are separated on the wall, far from one another.

14In the place where you hear the sound of the shofar, gather to us there; our G-d will fight for us.”

18The sons of Reuven and Gad and half the tribe of Menasheh, of the valiant men, men who carried shield and sword and drew the bow and were trained in war, were forty-four thousand seven hundred and sixty who went out to war.

19They made war with the Hagri’im, and Yetur, Nafish and Nodav.

20And they were helped against them, and the Hagri’im and all who were with them were given into their hand; for they cried out to G-d in the battle, and He answered their plea, because they trusted in Him.

21They took captive their livestock: fifty thousand of their camels, two hundred and fifty thousand sheep, two thousand donkeys, and a hundred thousand human souls.

22For many fell slain, because the war was from G-d; and they settled in their place until the exile.

9Asa went out to face him [Zerach the Kushi], and they set the battle in order in the valley of Tzefasah, at Mareshah.

10Asa called to Hashem his G-d and said, “Hashem, with You it is no different to help the many or the powerless. Help us, Hashem our G-d, for on You we rely, and in Your Name we have come against this multitude. Hashem, You are our G-d; let no man prevail against You.”1

11And Hashem struck the Kushim before Asa and before Yehudah, and the Kushim fled.

12Asa and the people who were with him pursued them as far as Gerar, and the Kushim fell until none of them remained alive, for they were shattered before Hashem and before His camp; and they carried away a very great deal of spoil.

13They struck all the cities around Gerar, for the fear of Hashem was upon them; and they plundered all the cities, for there was much plunder in them.

14They also struck the tents of the livestock, and took captive sheep in abundance, and camels; and they returned to Yerushalayim.

31When the captains of the chariots saw Yehoshafat, they said, “He is the king of Yisrael,” and they turned to fight against him; and Yehoshafat cried out, and Hashem helped him, and G-d drew them away from him.1

20They rose early in the morning and went out to the wilderness of Tekoa; and as they went out, Yehoshafat stood and said, “Hear me, Yehudah and you who dwell in Yerushalayim: believe in Hashem your G-d and you will be established; believe in His prophets and succeed.”

5He strengthened himself, and built up all the wall that was broken, and raised [it] up to the towers, and [built] another wall outside, and strengthened the Millo [in] the city of David, and made weapons and shields in abundance.1

6He set officers of war over the people, and gathered them to him at the square of the city gate, and spoke to their hearts, saying,

7“Be strong and courageous; do not be afraid and do not be dismayed before the king of Ashur and before all the multitude that is with him, for there is more with us than with him.

8With him is an arm of flesh, but with us is Hashem our G-d, to help us and to fight our battles.” And the people leaned on the words of Chizkiyahu king of Yehudah.

“And they were very afraid, and the children of Yisrael cried out to Hashem” (Shemos 14:10): at once they took hold of the craft of their fathers, the craft of Avraham, Yitzchak and Yaakov. Of Avraham it says, “Beis El on the west and Ai on the east; and he built an altar there, and called in the Name of Hashem” (Bereishis 12:8), [and] “He planted an eshel in Be’er Sheva, etc. [and called there in the Name of Hashem]” (Bereishis 21:33). Of Yitzchak it says, “And Yitzchak came from going to Be’er Lachai Ro’i” (Bereishis 24:62), and it is written, “And Yitzchak went out to speak [lasuach] in the field” (Bereishis 24:63); and sichah, speech, means nothing but prayer, as it says, “Evening, morning and noon I speak [asichah] and moan, and He hears my voice” (Tehillim 55:18), and it is written, “I pour out my speech [sichi] before Him; I tell my trouble before Him, etc.” (Tehillim 142:3), and it is written, “A prayer of the poor man when he is faint, and before Hashem, etc. [he pours out his speech]” (Tehillim 102:1). Of Yaakov what does it say? “And he encountered [vayifga] the place and lodged there, because the sun had set” (Bereishis 28:11); and pegiah, encountering, means nothing but prayer, as it says, “And you, do not pray for this people, and do not raise for them a cry or a prayer, and do not entreat [tifga] Me” (Yirmiyahu 7:16), and it is written, “Let them entreat [yifge’u] Hashem, Master of Legions, that the vessels that are left in the House of Hashem not go [to Bavel]” (Yirmiyahu 27:18). And so it says, “Do not fear, worm of Yaakov, men of Yisrael” (Yeshayahu 41:14): just as this worm strikes the cedar only with its mouth, so Yisrael have nothing but prayer. And it says, “And I have given you one portion above your brothers, which I took from the hand of the Emori with my sword and with my bow” (Bereishis 48:22). Did he take it with his sword and his bow? Rather, it is to tell you: “my sword” is prayer, “my bow” [kashti] is supplication [bakashah]. And so it says, “Yehudah is a lion’s cub, etc.” (Bereishis 49:9), and it says, “And this is for Yehudah, and he said: Hear, Hashem, the voice of Yehudah” (Devarim 33:7). And so Yirmiyahu said, “Cursed is the man who trusts in people” (Yirmiyahu 17:5); and of prayer what does it say? “Blessed is the man who trusts in Hashem, and Hashem will be his security” (Yirmiyahu 17:7). And so David said to Golyas, “You come to me with sword, spear and javelin, but I come to you in the Name of Hashem, Master of Legions, the G-d of Yisrael” (Shmuel I 17:45); and it is written, “Some with chariots and some with horses, but we make mention of the Name of Hashem our G-d. They bent and fell, but we rose and stood firm. Hashem, save! May the King answer us on the day we call” (Tehillim 20:8–10). And so of Asa it says, “And Asa called to Hashem his G-d and said: Hashem, with You it is no different to help the many or the powerless. Help us, my G-d, for on You we rely, and in Your Name we have come against this multitude. Hashem, You are our G-d; let no man prevail against You” (Divrei HaYamim II 14:10).

Rabbi Pinchas [said] in the name of Rabbi Tanchum bar Chanilai: A person of flesh and blood has a protector; enemies came and seized him at the door of his protector’s courtyard. By the time he cried out to him, and by the time [the protector] came out, the sword had passed over his neck and killed him. But HaKadosh Baruch Hu saved Yehoshafat from the sword of Aram, as it is written, “And Yehoshafat cried out, and Hashem helped him, and G-d drew them away from him” (Divrei HaYamim II 18:31). This teaches that nothing was lacking but the cutting off of his head: “And G-d drew them away from him.”

Rabbi Ze’ira the son of Rabbi Abahu, [and] Rabbi Abahu in the name of Rabbi Elazar: “Fortunate is the one whose help is the G-d of Yaakov, etc.” (Tehillim 146:5). What is written after it? “Who makes heaven and earth, etc.” (Tehillim 146:6). What does one have to do with the other? Rather, [under] a king of flesh and blood, [a person] has a protector who rules in one province and does not rule in another province. Even if you say [he is] a kosmokrator [a ruler of the world]: he rules on dry land; does he rule at sea? But HaKadosh Baruch Hu rules at sea and rules on dry land; He saves at sea from the water, and on dry land from the fire. It is He who saved Moshe from the sword of Pharaoh, saved Yonah from the belly of the fish, Chananyah, Mishael and Azaryah from the fiery furnace, [and] Daniel from the lions’ den. This is what is written, “Who makes heaven and earth, the sea and all that is in them, etc.” (Tehillim 146:6).

He said to him, “Why all this?” He said to him, “Because you did not engage in [the mitzvah of] having children.” He said to him, “Because I saw through ruach hakodesh that unworthy children would come from me.”

He said to him, “What have you to do with the hidden ways of the Merciful One? What you were commanded, you should have done, and what is pleasing before HaKadosh Baruch Hu, let Him do.”

He said to him, “Then give me your daughter now; perhaps my merit and your merit together will bring it about that worthy children will come from me.” He said to him, “The decree has already been decreed against you.” He said to him, “Son of Amotz, finish your prophecy and go.

This is the tradition I have received from the house of my father’s father: Even if a sharp sword rests on a person’s neck, he should not hold himself back from [praying for] mercy.”

It was also stated: Rabbi Yochanan and Rabbi Eliezer both said: Even if a sharp sword rests on a person’s neck, he should not hold himself back from [praying for] mercy, as it says, “Even if He kills me, I will [still] hope to Him” (Iyov 13:15).

Rava said: However you expound this pasuk, from its beginning to its end or from its end to its beginning, it can be expounded. From its beginning to its end: “He will not be afraid of bad news.” Why? Because “his heart is firm, trusting in Hashem.” From its end to its beginning: “His heart is firm, trusting in Hashem”; [therefore] “he will not be afraid of bad news.”1

As in this [story] of Rabbi Akiva. He was traveling on the road and came to a certain town. He asked for lodging, and they did not give it to him. He said, “Whatever the Merciful One does is for the good.” He went and spent the night in the field.

He had with him a rooster, a donkey and a lamp. A wind came and blew out the lamp; a cat came and ate the rooster; a lion came and ate the donkey. He said, “Whatever the Merciful One does is for the good.” That very night an army came and took the town captive. He said to them, “Did I not tell you? Whatever HaKadosh Baruch Hu does is all for the good.”

“Did you set out your cry when [you were] not in trouble?” (Iyov 36:19). Rabbi Elazar said: A person should always put prayer before trouble. For had Avraham not put prayer before trouble between Beis El and Ai [where Yisrael later fell, in the days of Yehoshua], there would not have remained of the wicked of Yisrael a remnant or a survivor. Reish Lakish said: Whoever strengthens himself in prayer below has no adversaries above. Rabbi Yochanan said: A person should always ask for mercy, that all should strengthen his power, and that he should have no adversaries above.

He said to him: I will give you a parable. To what is this alike? To a trustworthy man in a city, with whom all the people of his city would leave deposits without witnesses. One man came and left [his deposits] with him before witnesses. Once he forgot, and left a deposit with him without witnesses. [The trustworthy man’s] wife said to him, “Come, let us deny it.” He said to her, “Because this fool acted improperly, shall we lose our trustworthiness?”

So too afflictions: when they are sent upon a person, they are put under oath: You shall go [onto him] only on such-and-such a day, and leave only on such-and-such a day, at such-and-such an hour, through such-and-such a person and through such-and-such a remedy. When the time came for them to leave, this man went to the house of idolatry. The afflictions said, “By right we should not leave.” Then they said again, “Because this fool acts improperly, shall we break our oath?”

And this is what Rabbi Yochanan said: What is [the meaning of] what is written, “And sicknesses, bad and faithful” (Devarim 28:59)? Bad in their mission, and faithful to their oath.

[On “I hope for Your salvation, Hashem” (Bereishis 49:18):] Rabbi Yitzchak said: Everything is through hope. Suffering through hope, the sanctification of the Name through hope, the merit of the Avos through hope, the longing for the World to Come through hope. Suffering through hope, as it is written, “Even in the path of Your judgments” (Yeshayahu 26:8). “Hashem, we have hoped for You”: this is suffering. “For Your Name”: this is the sanctification of the Name. “And for Your remembrance”: this is the merit of the Avos. “The longing of the soul”: this is the longing for the World to Come. Grace through hope: “Hashem, be gracious to us; we have hoped for You” (Yeshayahu 33:2). Forgiveness through hope: “For forgiveness is with You” (Tehillim 130:4).1

“To You they cried out, and were saved” (Tehillim 22:6): as it says, “And the children of Yisrael groaned” (Shemos 2:23). “And were saved”: as it says, “And Hashem saved on that day” (Shemos 14:30). And why all this? “In You they trusted, and were not put to shame”: all in the merit of [their] trusting.

“A psalm of David. In You, Hashem, I have taken refuge” (Tehillim 31:1–2). This is what the pasuk says: “Who among you fears Hashem and listens to the voice of His servant?” (Yeshayahu 50:10). When Yisrael enter the batei knesses and say before HaKadosh Baruch Hu, “Redeem us,” He says to them, “Are there tzaddikim among you, and people who fear Heaven?” And they say, “In the past, in the days of our fathers, in the days of Moshe and Aharon, in the days of Shaul, David and Shlomo, there were tzaddikim among them. But now, because of our sins, they have been taken from us, as it says, ‘Because of the evil the tzaddik is taken away’ (Yeshayahu 57:1), and it says, ‘For the faithful have vanished from among men’ (Tehillim 12:2). We have no one to rely on, for the further we go, the darker it grows for us: ‘who walks in darkness’ (Yeshayahu 50:10).” HaKadosh Baruch Hu says to them, “Trust in My Name, and it will stand by you,” as it says, “Let him trust in the Name of Hashem” (Yeshayahu 50:10). And why? Because whoever trusts in My Name, I rescue him. Know that it is so: Chananyah, Mishael and Azaryah trusted in My Name, and I rescued them. For so Nevuchadnetzar says, “Blessed is the G-d of Shadrach, Meishach and Aved-Nego, who sent His angel and saved His servants who trusted in Him” (Daniel 3:28). And so Daniel: because he trusted in Me, I brought him out of the pit, as it says, “And Daniel was lifted up out of the pit” (Daniel 6:24). And why? “Because he trusted in his G-d” (ibid.). David said: Since this is what trust does, that whoever trusts in You, You rescue him, in You I trust.

Not long after, David went to Achish, as it says, “And David arose and fled from before Shaul” (Shmuel I 21:11). HaKadosh Baruch Hu said to him: David, you are going to Achish? Yesterday you killed Golyas; and Golyas’s brother is Achish’s bodyguard, and [Golyas’s] blood has not yet been wiped away; and you are going to him with his sword in your hand? When they saw him, they said, “Here, his brother-in-law has come on his own feet!” They said to [the brother], “Here is David, who killed your brother!” They came to Achish and said to him, “Let us kill the one who killed our brother.” Achish said to them, “Did he not kill him in war? And had your brother killed him, would he not have killed him in war? And now that this one has killed your brother, is this not what [your brother] stipulated with him, ‘If he is able to fight with me and strike me down’ (Shmuel I 17:9)?” They said to him, “If so, rise from your throne and give the kingship to David. And so it says, ‘Is this not David, the servant of Shaul, king of Yisrael?’ (Shmuel I 29:3); and we will be [his] servants!” They swayed him with words. At that moment David was afraid, and he began saying, “On the day I am afraid, I will trust in You” (Tehillim 56:4). David began to plead and to pray, and said, “Ribbono shel Olam, answer me at this hour.”

HaKadosh Baruch Hu said to him: What are you asking for? He said to Him: [Some] of that madness that You created, about which I complained to You. He said to him: Did I not tell you, “One who scorns a thing will be pledged to it”? Since that is so, I am giving it to you. “Of David, when he changed his manner before Avimelech” (Tehillim 34:1). Was he Avimelech? Was he not Achish? Why then is he called Avimelech? Because he was righteous, like Avimelech. When David heard this he was alarmed and afraid; and so it says, “And David took these words to heart” (Shmuel I 21:13). He made himself like a madman, and changed his manner, and wrote on the doors, “Achish, king of Gath, owes me a hundred myriads, and his wife fifty.” Now the daughter of Achish and her mother were both mad; and the two of them would scream and act madly inside, and David would scream and act madly outside. Achish said to them, “Do you know of me that I lack madmen?” At that moment David was glad that the madness had served him; and out of that joy he made this song. HaKadosh Baruch Hu said to him: David, is madness good? This is what is written, “I will bless Hashem at all times” (Tehillim 34:2).

“When my heart grows faint” (Tehillim 61:3). How long is a person obligated to stand in prayer? Until he grows faint, as it says, “A prayer of the poor man when he is faint” (Tehillim 102:1); and so it says, “When my soul grew faint within me” (Yonah 2:8).

“The wicked have many pains” (Tehillim 32:10). Rebbi and Rabbi Yishmael the son of Rabbi Yose were sitting and studying Megillas Kinos on Erev Shabbos as darkness fell. They left one alphabet of it over, and said, “Tomorrow we will finish it.” As Rebbi went up, he stumbled and hurt his toe, and he applied to himself, “The wicked have many pains.” Rabbi Eliezer and Rabbi Tanchum said in the name of Rabbi Yirmiyah: Even a wicked man who trusts in Hashem, kindness will surround him.

Another explanation: “Trust in Hashem forever and ever”: all of a person’s days he must strengthen himself in HaKadosh Baruch Hu (for so David said, “My G-d, I have trusted in You; do not let me be put to shame; do not let my enemies rejoice over me” (Tehillim 25:2)); and whoever places his trust and his strength in Him as is fitting, all the people of the world cannot harm him (for so David said, “My G-d, I have trusted in You; do not let me be put to shame; do not let my enemies rejoice over me”). For whoever places his strength in the holy Name is established in the world. What is the reason? Because the world is established through His holy Name. This is what is written, “for in Kah, Hashem, is the Rock [tzur] of worlds”: He formed [tzayar] the worlds; for with two letters the worlds were created, this world and the World to Come.

And when he trusts in the Creator, He will heal him of his illness, with a means and without a means, as it says, “He sends His word and heals them, etc.” (Tehillim 107:20).

Bereishis

15:6He believed in Hashem: he did not ask Him for a sign about this; but about the inheritance of the land he did ask Him for a sign, and said to Him, “How will I know?” (Bereishis 15:8).

15:6And He counted it for him as righteousness: HaKadosh Baruch Hu counted it for Avram as merit and as righteousness, for the faith with which he believed in Him.

32:11I have become small because of all the kindnesses: my merits have grown fewer because of the kindnesses and the faithfulness You have shown me. Therefore I am afraid: perhaps since You made Your promise to me I have become soiled with sin, and it will cause me to be handed over to Esav (Shabbos 32a).

32:11And all the faithfulness: the truth of Your words, that You have kept for me all the promises You made me.

32:11For with my staff: I had with me no silver, no gold and no cattle, only my staff alone. A Midrash Aggadah: he put his staff into the Yarden, and the Yarden split.

Devarim

20:1When you go out to war: the pasuk set going out to war next to this [passage] to tell you that one who is missing a limb does not go out to war (see Sifri). Another explanation: to tell you that if you have carried out just judgment, you are assured that if you go out to war, you will win; and so David says, “I have done justice and righteousness; do not leave me to my oppressors” (Tehillim 119:121) (Tanchuma).

20:1Against your enemy: let them be enemies in your eyes; do not have mercy on them, for they will not have mercy on you.

20:1Horse and chariot: in My eyes they are all like one horse. And so it says, “And you will strike Midian like one man” (Shoftim 6:16); and so it says, “For Pharaoh’s horse came” (Shemos 15:19) (see Sifri).

20:1A people more numerous than you: in your eyes it is numerous, but in My eyes it is not numerous (ibid.).

20:2When you draw near to battle: close to your going out from the border, from the boundary of your land.

20:2The kohen will come forward: the one anointed for this, who is called the “Anointed for War.”

20:2And speak to the people: in the holy tongue (Sotah 42a).

20:3Hear, Yisrael: even if you have no merit but Krias Shema alone, you are worthy that He should save you.

20:3Against your enemies: these are not your brothers; if you fall into their hands, they will not have mercy on you. This is not like the war of Yehudah with Yisrael, of which it says, “And the men who were named rose up and took hold of the captives, and from the spoil they clothed all who were naked among them; they dressed them and gave them shoes, gave them food and drink, and anointed them, and led all the weak ones on donkeys, and brought them to Yericho, the city of palms, to their brothers; and they returned to Shomron” (Divrei HaYamim II 28:15). Rather, you are going against your enemies; therefore strengthen yourselves for the battle (Sifri; Sotah 42a).

20:3Do not let your heart grow faint; do not be afraid, do not panic, and do not be terrified: four warnings, corresponding to four things that the kings of the nations do. They clash their shields, banging them against each other to make a noise, so that those facing them will panic and flee; they stamp with their horses and make them neigh, to make heard the sound of their horses’ hooves; they shout with their voices; and they blow shofars and all kinds of instruments that make a noise.

20:3Do not let your heart grow faint: from the neighing of the horses.

20:3Do not be afraid: of the clashing of the shields.

20:3Do not panic: at the sound of the horns.

20:3And do not be terrified: at the sound of the shouting (ibid.).

20:4For Hashem your G-d, etc.: they come with the victory of flesh and blood, and you come with the victory of the Omnipresent. The Pelishtim came with the victory of Golyas; what was his end? He fell, and they fell with him.

20:4The One who goes with you: this is the camp of the Aron (Sotah 42a).

32:4The Rock: His work is perfect: although He is mighty, when He brings punishment on those who transgress His will, He does not bring it in a flood, but with justice, for “His work is perfect.”

32:4A faithful G-d: to pay the righteous [the reward of] their righteousness in the World to Come; and although He delays their reward, in the end He makes His words come true.

32:4Who does no wrong: even to the wicked He pays the reward of their righteousness in this world (see Sifri).

32:4He is righteous and upright: all declare His judgment upon them to be just, and [say that] so it is proper and fair for them. “Righteous,” from the mouths of the creatures; “and He is upright,” and it is fitting to declare Him just.

Yeshayahu

12:2For the strength and praise of Kah, Hashem: the strength and the praise of HaKadosh Baruch Hu, that was my salvation.

12:2Kah, Hashem: until now His Name was divided, and with the downfall of Amalek it became whole. And so it says, “For a hand is on the throne of Kah” (Shemos 17:16): the throne is not whole and the Name is not whole until there is war for Hashem against Amalek.

26:3The mind: that was leaning on HaKadosh Baruch Hu and relying on Him firmly, and did not move from its faith because of any terror or suffering.

26:3You will guard: that there be peace; for it trusted in You, therefore it is fitting for You to guard it.

26:4For in Kah, Hashem: for one may rely on Him, for He is the Awesome One, Hashem, the crag and the Rock, the refuge of the worlds.

Yirmiyahu

17:5Who trusts in people: in his plowing and his harvest, saying, “I will sow in the seventh year and eat.”

17:5And whose heart turns away from Hashem: [from Hashem,] who promised him, “I will command My blessing for you” (Vayikra 25:21). So I have heard.

17:6A salty land: a land that is salty and will not be inhabited.

17:8It will not notice: the tree, when the heat comes.

Tehillim

3:6I lay down and slept: my heart was closed up with worry and fear.

3:6I woke up: from my worry, for I trusted that Hashem supports me.

22:9One who turns over to Hashem: גול is like לגולל, to roll: a person should roll his load and his burden onto his Creator, so that He will rescue him.

31:25Be strong, and let your heart take courage: as you saw what He did for me, to save me, because I hoped to Him.

37:3Trust in Hashem: and do not say, “If I do not rob and steal, or if I give tzedakah to the poor, how will I support myself?”

37:3And do good: and then you will live in the land for long days.

37:3And be nourished by faith: you will eat and support yourself from the reward of the faith with which you believed in HaKadosh Baruch Hu, to rely on Him and to do good.

37:4Take delight [relying] on Hashem: take delight in luxuries, relying on the support of HaKadosh Baruch Hu.

37:5Turn your way over to Hashem: roll all your needs onto Him.

40:5And to those who stray after lies: who turn aside from the straight path after falsehood.

46:3When the earth is changed: in the time to come, on the day of which it is said, “And the earth will wear out like a garment” (Yeshayahu 51:6). The sons of Korach saw a miracle done for them: everything around them was swallowed up, and they stood in the air; and they said to Yisrael, with ruach hakodesh, that a miracle like this will be done for them in the time to come.

46:4The mountains quake at His majesty: [the majesty] of HaKadosh Baruch Hu, who is mentioned at the beginning of the psalm.

55:23Your burden: your load. Ruach hakodesh answers him so.

55:23He will carry [it for] you: He will bear your load.

112:7His heart is firm: his heart is faithful to his Creator.

112:8His heart leans: leaning on HaKadosh Baruch Hu and trusting in Him.

115:11You who fear Hashem: these are the converts.

125:1A song of ascents. Those who trust in Hashem: will not be moved, like Har Tziyon, which is never moved; for as Yerushalayim has mountains around it, so HaKadosh Baruch Hu is around His people.

131:1Hashem, my heart was not proud, etc.: I did not conduct myself with lordship; I did not do great things, pleasures, buildings and plantings, like what my son did. Here I am before You like one who has no hands and feet, like a lifeless lump lying before You.

131:2I have calmed and quieted: my soul [resting] upon You like a גמול, who is set upon his mother; a גמול is a child that nurses at the breast.

131:2My soul within me is like a weaned child: my soul within me, before You, is like one who nurses at his mother’s breasts.

146:5Fortunate: is one whose help is the G-d of Yaakov, [Yaakov,] whom HaKadosh Baruch Hu promised, “Here I am with you, and I will guard you, and I will bring you back” (Bereishis 28:15). And why is he fortunate? Because He “makes heaven and earth, the sea” (Tehillim 146:6); and since everything is His, it is in His power to guard him at sea and on land. But a king of flesh and blood, if he guards him on land, he cannot guard him at sea.

Mishlei

3:5Trust in Hashem: and spend your money to seek a teacher for yourself, to learn from him; and do not rely on your own understanding.

3:26For Hashem will be your confidence: your trust. Another explanation: in the things in which you are a כסיל, a fool. So I found in the Yerushalmi.

16:20And one who trusts in Hashem is fortunate: when he weighs his ways and sees in [his way] a mitzvah that carries danger or a loss of money, and he trusts in HaKadosh Baruch Hu and does the good.

29:25A person’s fear sets a trap: it is inverted: a trap of sin gives a person fear. Another explanation: as it sounds: because a person is stingy and fears that if he gives tzedakah he will come to need people, this fear sets a trap for him. And the first is more pleasing to me.

Iyov

13:15Even if He kills me: surely, even if He kills me, I do not separate from Him, and I will always hope to Him; therefore there is no rebellion or sin in my words.

13:15Only my ways: and my traits, by which I have conducted myself.

13:15Clarify before Him: to know what He finds sinful in me.

Eichah

3:26It is good to hope and wait silently: the vav of ויחיל is extra, like the vav of “Ayah and Anah” (Bereishis 36:24). It is good that a person hope, and be silent, and look forward to the salvations of Hashem.

Koheles

9:11The swift do not win the race: his swiftness did not stand by Asahel once his appointed time had come.

9:11The mighty do not win the battle: his might did not stand by Avner once his day had come.

9:11Also, bread does not come to the wise: such as me, whose bread for one day was sixty kor of fine flour, etc. (Melachim I 5:2); and now “this is my portion from all my toil” (Koheles 2:10): my staff and my jug.

9:11Wealth does not come to those with understanding: such as Iyov at first, “And his livestock was…” (Iyov 1:3); when his hour came, he said, “Have pity on me, you my friends” (Iyov 19:21).

9:11Favor does not come to those who know much: for there was no one in Yisrael who knew and understood more than Moshe, yet he did not find favor in his prayer to enter the land.

9:11For a time and mishap: as it sounds. Another explanation: a time will come upon them; and [so] pleading and supplication should be habitual with them, so that they will not come to these things.

And He will guard your feet from being caught: He will guard you so that you shall not be caught in the guilt of the city, in the sense of “his [own] sins shall ensnare the wicked man,” (Mishlei 5:22) [and in the sense of] “I have laid a snare for you and you have [even] been caught.” (Yirmiyahu 50:24) And along this very line we have found [in Tanach] that [when] together with the keeping of the Torah [a person conjoins] bitachon, Hashem Yisborach shields the one who takes refuge in Him from every manner of trouble, as it is said, “The word of Hashem is refined; He is a shield to all who take refuge in Him.” (Shmuel II 22:31; Tehillim 18:31) And behold, [both] David and Shlomo [HaMelech] have joined this matter [of Torah observance and bitachon] together, to inform [us] that [only] with the keeping of the word of Hashem and [the quality of] bitachon does Hashem shield the one who takes refuge in Him from every trouble. [The pasuk] may further be explained [thus]: “He is a shield to all who take refuge in Him”, and [the ones who] do not raise [questioning] thoughts after the reasons of His words. And behold, it is [further] written, “Hashem is good, a stronghold in the day of trouble, and He knows those who take refuge in Him.” (Nachum 1:7) The explanation: He will make for them a fitting place [of refuge], for [those] who take refuge in Him [will] not be caught in a time of trouble, [namely, those who take shelter in Him], even though it has been decreed upon that very place that it be made a complete destruction.

And now we will speak concerning the explanation of bitachon, for it stems from the very root of emunah, as it is said, “Trust in Hashem and do good; dwell in the land and cultivate emunah”; (Tehillim 37:3) [and] “And he believed in Hashem.” (Bereishis 15:6) And know that bitachon [is] the pure emunah and the strengthening of the heart in the salvation of Hashem Yisborach and the leaning upon it in truth, in the sense of “and he believed in Hashem,” and leaned upon Him. But [nevertheless] we have found that the tzaddikim [are] fearful and anxious about cheit, as it is said, “And Yaakov was exceedingly afraid”; (Bereishis 32:8) and it is said, “How shall I go, and [lest] Shaul hear, etc.”; (Shmuel I 16:2) and it is said, “Fortunate is the man who fears continually”; (Mishlei 28:14) and it is said elsewhere, “The dread of man lays a snare.” (Mishlei 29:25) [It is therefore necessary to] explain the essence of the matter.

Know that bitachon [consists in this:] that there be mixed into it no doubt whatsoever. And by way of a mashal we will explain: that the matter of bitachon [is] like a hired laborer who trusts in the king [for whom he works], and [therefore] toils before him with all his strength in joy and gladness of heart by reason of his great confidence in the king, and from [his] knowing that [the king] will give him his [full] wage in its entirety. So it is with one who trusts in Hashem Yisborach: even if many evil troubles befall him, he will strengthen himself in the avodah of Hashem Yisborach and trust in truth that his reward [will be] multiplied again and again, and that Hashem [in His wisdom] will choose for him [that which is truly] the good; and if Hashem rebukes him in olam hazeh [with yissurim], [he will know] that this [too] is [ultimately] for his good, to cause his aveirah to pass away, and to draw him near to Hashem, and to exalt his portion in the olam haba, for the tranquility of olam hazeh [is] like breath and like nothing, a fleeting breath and a passing shadow. And it is in this sense that [the pasuk] says, “Who among you fears Hashem, who heeds the voice of His servant, who has walked in darkness and has no light, let him trust in the name of Hashem and lean upon his G-d.” (Yeshayahu 50:10) [And further:] “And I said, I have toiled in vain”, the explanation: I said [in my despair, on account of the] many troubles, “I have toiled in vain, and my aveiros have outweighed my zechuyos.” [Yet] in truth, the matter is not so, for the troubles are for my good, and the reward of my labor [is] whole, in the sense of “His reward is with Him, and His recompense is before Him.” (Yeshayahu 40:10) And [thus,] from his knowing that his reward is stored up [for him] and that light is sown for him, (Tehillim 97:11) he [also] waits and hopes even for the fruits of his deeds in olam hazeh; and this is the tocheles and tikvah that flow from bitachon. And tocheles itself [is] also called bitachon, because it flows from it [i.e., from bitachon], as the verse says: “For whoever is joined to all the living has bitachon”, (Koheles 9:4) the explanation: he has [living] hope to improve his deeds, for he knows and is confident that free will is placed in the hand of the living to choose the good way. Therefore he has [living] hope over this [matter] while he is yet [alive] in his lifetime.

And behold, [a further aspect] of the bitachon that we have mentioned: that he believe [fully] in all that Hashem Yisborach [has] promised through His nevi’im, and [in] all the wonders and good things which He has promised through His messengers, [for he knows] that His word shall stand forever, and [that] He will fulfill [it] all, in the sense of “And he believed in Hashem,” and it is said, “The grass withers, the flower fades, but the word of our G-d shall stand forever.” (Yeshayahu 40:8) And the matter of bitachon further requires that he know with his heart that all [is] in the hands of Heaven, and [that] it is within His power to alter natures and to reverse mazal; and that there is no hindrance for Hashem to save, whether by many or by few. (Shmuel I 14:6) And [he must know] that even when trouble is near, His salvation is [ever] near to come, for [Hashem] can do all, and no scheme [of His] shall be withheld. And it is said, “Lift up your eyes to the heavens and look upon the earth beneath, etc.” (Yeshayahu 51:6) Let him therefore trust in Hashem Yisborach in every time of trouble and darkness, and let him know in truth that He [alone] is mighty to save from every trouble, and His salvation [comes] in the blink of an eye. (Esther 4:17) And therefore let him [continue to] hope for His salvation even [when] the sword [is already] resting upon [his] neck, as the verse says, “Though He slay me, [yet] I will hope in Him.” (Iyov 13:15) This [too] is the tocheles that flows from the bitachon which we have [already] mentioned. And it is said, “Trust in Him at every time, etc.” (Tehillim 62:9), the explanation of “at every time”: even at a time when the trouble is near and a person knows no way to escape from it.

And the matter of bitachon that we have mentioned is explicit in the verse, as it is said, “Trust in Hashem forever”, (Yeshayahu 26:4) for He, blessed is He, is the Former of olam hazeh and olam haba, and all is in His hand; therefore trust in Him, for He can do all. And Chazal have taught: “And know before Whom you stand and toil, and faithful is your Employer, that He will pay you the reward of your labor.” (Avos 2:14; Yeshayahu 26:4) The explanation: [Chazal] have here mentioned [both of] the two aspects of bitachon that we mentioned [as being] explicit in the verse: [firstly, in] “Trust in Hashem forever, etc.,” [for] He considers the matter [and can effect it]; and [secondly] it is said, “Behold, His reward is with Him\... as a shepherd tends his flock He tends [them],” (Yeshayahu 40:10) and it is said, “Who has measured the waters with the hollow of his hand?” (Yeshayahu 40:12) [, these teaching that He has the power to bestow reward and that all creation is His].

And [a further aspect] of the bitachon that we have mentioned: that [a person] not place his trust in man, and that he know in truth that it is not within the power of flesh and blood to do him good or to save him, unless Hashem Yisborach so decrees. Therefore he shall remove his heart from trusting in man, and [instead] lift up his soul to Hashem Yisborach, as the verse says, “Cursed is the man who trusts in man”; (Yirmiyahu 17:5) and it is said, “Desist yourselves from man.” (Yeshayahu 2:22) And likewise, he shall know in truth that it is not within the power of flesh and blood to do him harm, as the verse says, “In G-d I have trusted; I will not fear, what can man do to me?” (Tehillim 56:5) “Hashem is with me; I will not fear”; (Tehillim 118:6) and it is said, “Hashem is my light and my salvation, whom shall I fear?” (Tehillim 27:1)

However, when trouble [does] come, from [his] knowing that all is in the hand of Hashem Yisborach and that deliverance [is also] in the hand of the one who strikes [him], his heart is set facing [only] Hashem Yisborach, [as it is said,] “Behold, [our eyes are] like the eyes of servants [raised] toward the hand of their masters.” (Tehillim 123:2) He does not set his heart to [fear] the striker but [rather] adds [to his] yirah of Hashem, and [more] tikvah and tocheles toward Him, [in the sense of] “And [the] remnant of Israel and the survivors of the house of Yaakov shall no more lean upon the one who struck them, but shall lean in truth upon Hashem, the Holy One of Israel”; (Yeshayahu 10:20) the explanation: [this is] complete bitachon without [any admixture of] doubt, [knowing] that neither the striking or the saving is in the hand of the striker, as it is said, “The heart of the king is streams of water in the hand of Hashem; He turns it wherever He wills”; (Mishlei 21:1) and it is said, “as though the rod were to wield the one who lifts it.” (Yeshayahu 10:15) Yet his heart shall not grow faint, or shall he be dismayed by the trouble, for behold, tikvah is of necessity bound together with yirah. And [therefore] do not be alarmed by the nearness of the trouble, or withhold from your mind the thought of [your] deliverance, for he knows that Hashem Yisborach [is] mighty to save [even] once the trouble [is already] near and set, [just] as [He is mighty to save] before the trouble [arrives]. “Deeds are not weighed [by outward appearance],” (Shmuel I 2:3) and much relief and deliverance [lies] before Him, (Esther 4:14) and with Him is much redemption. (Tehillim 130:7) If so, how should the heart tremble and melt, does not [the strength of] tikvah [itself] fortify it? As it is said, “Be strong, and let your heart take courage, etc.” (Tehillim 31:25)

And in accordance with the greatness of tikvah and the strength of heart in tocheles, so [too] does the stature of the soul grow. And it is said, “Let not your heart be faint, etc.” (Devarim 20:3) The explanation: do not fear the people, as the verse says, “and [if] you see horse and chariot, etc.”; (Devarim 20:1) and it is said, “you shall not fear them, etc.” (Devarim 7:18) But Hashem [Himself] shall you fear. And it is said, “Do not fear that which they fear, or hold [them] in dread”; (Yeshayahu 8:12) “Hashem of Hosts, Him shall you sanctify; He [alone] shall be your [object of] fear, and He [alone] shall be your [object of] dread.” (Yeshayahu 8:13) And regarding the verse, “And Yaakov feared,” [the meaning is that he] feared [only] lest [he have sinned through] cheit, and [rather] strengthened himself in yiras Hashem Yisborach. And after [a person] trusts and hopes in Hashem, to whatever extent he fears [his own] aveirah, [to the same extent the] tikvah [correspondingly] fortifies his heart; therefore his heart will not melt. And this is the meaning of the verse, “The dread of man lays a snare”; (Mishlei 29:25) and it is said, “Who is the man who is fearful and faint of heart?” (Devarim 20:8) The explanation: [he is] “fearful” [to such a degree] that he is “faint of heart,” for the fear of the [enemy] people has overcome [him], and he [is] overcome with dread when he sees the multitude of their camps. It may be [the case] that he believes in truth that all is in the hand of Hashem, but because he has not [sufficiently] raised up his soul in the matter of the [full] measure of bitachon, his heart is faint and his nature has been brought down, and [this is also] from the overpowering of the weakness of his nature and the faintness of his heart. The intended sense of the verse, “The dread of man lays a snare”: the dread with which [a person] dreads [another] man is [itself] a cheit of [his] soul, and [it] lays a snare and strengthens the enemy and brings the trouble nearer upon him. For it is fitting that a person not dread the arm of flesh and blood, but set the fear of his heart upon Hashem. [And the pasuk continues,] “And one who trusts in Hashem shall be set on high” from the trouble, as the reward of [his] bitachon, even though the trouble was [otherwise] fitting to come upon him. And this is [what] is said in the following pasuk, “Many seek the face of a ruler, but a man’s judgment comes from Hashem.” (Mishlei 29:26) [And further:] “Who are you that you should fear man, who will [himself] die?” (Yeshayahu 51:12) For this [fear of man] is [a sign] of the [very] lowliness of the soul. And it is made clear there that one who fears man [thereby] forgets Hashem Yisborach, as it is said, “And you have forgotten Hashem your Maker, etc.” (Yeshayahu 51:13) The explanation: upon [your] seeing the trouble near and set, and the scheme of escape from it utterly withheld [from you], [at the thought,] “and where is the wrath of the oppressor?”, you ought to have brought to mind that many times over there has befallen you the like, and the light of the salvation of Hashem Yisborach and [of] His wonders has [nevertheless] shone forth, and the rod of the oppressor’s wrath has come to an end; and where [now] is his wrath, and where, then, is his [threatening] mouth?

And the matter of bitachon further requires [that a person] trust in truth upon the mercies of Hashem Yisborach, for many are His mercies, and [trust] in [His] abundance of chassadim; and [that he] believe in the middah of Hashem Yisborach and trust in them in truth, as is said, “But I, in Your chesed have I trusted, etc.”; (Tehillim 13:6) “But I am like a flourishing olive tree in the house of G-d, etc.” (Tehillim 52:10) The explanation: “Like a flourishing olive tree”, [an olive tree] whose splendor remains upon it all the year, [regardless of season]; so [too is] my bitachon in His splendor and in His power at every time, even when the trouble is near. And the tikvah [which] flows from this bitachon [reaches so far that] even when his aveiros are many and great, he will hope to the mercies of Hashem Yisborach, as is said, “For not on account of our righteousness, etc.”; (Daniel 9:18) and it is said, “Who hears prayer”; (Tehillim 65:3) and it is said, “Matters of sin have overwhelmed me, etc.”; (Tehillim 65:4) and it is said, “Let Israel hope to Hashem, etc.” (Tehillim 130:7) The explanation: though [one’s] aveiros have mounted up over his head, [still] “with Him is much redemption,” as is made clear in [what follows], “and He will redeem Israel.” (Tehillim 130:8) So too, if troubles have overpowered him and he [has] submitted [his heart] before them, let him trust in the mercies of Hashem [knowing] that [Hashem] will have mercy upon him, because of his troubles, because of his submission, and because of his tikvah toward Hashem, as it is said, “Behold my affliction and my toil”; (Tehillim 25:18) and it is said, “Remember my affliction and my bitter wandering, the wormwood and the gall; my soul well remembers and is cast down within me. [Yet] this I bring to mind; therefore I [still] hope.” (Eichah 3:19) The explanation: I await His mercies on account of the troubles and on account of the submission, “the chassadim of Hashem, that they cease not.” (Eichah 3:22) And it may be that what he said above, “Therefore I hope [to Him],” (Eichah 3:24) is joined to this, [meaning:] for I hope for His chassadim that cease not, and [for] His mercies that are not spent, “new every morning, etc.” (Eichah 3:23) [As for] “Hashem is my portion, says my soul,” the explanation: I choose in my world nothing other than His avodah, and I have no portion in the land other than the fulfillment of His mitzvos, in His love and in His yirah; “therefore I hope to Him.” This [disposition itself] strengthens [his] tikvah. And therefore he hopes [in] Hashem that He give him [this very thing] as [his] portion, as the verse says, “For the portion of Hashem is His people.” (Devarim 32:9) For this reason [Yirmiyahu] doubles the [expression of] tocheles a second time, after it is [already] said, “Therefore I hope”, and he furthermore adds here, “I hope to Him,” for the first [expression of] tocheles [refers] to deliverance, salvation, and chassadim, while the second [expression of] tocheles [is] to earn favor from Hashem and to draw near to Him, as the verse says, “And I shall bring him near, and he shall approach Me”; (Yirmiyahu 30:21) and it is said, “He spares his soul from the pit”; (Iyov 33:18) and it is said, “In the light of the face of the King [is] life.” (Mishlei 16:15)

And know that the tocheles that flows from this [manner of] bitachon fortifies the tocheles to such a degree that when the trouble approaches and he fears on account of his aveiros, the [weight of his] fear is not [merely] balanced with the tikvah; rather, the tikvah overcomes [the fear], for the chassadim of Hashem Yisborach exceed every aveirah, and He has mercy upon every one who submits and seeks His mercy. And it is said, “For He is gracious and merciful.” (Yoel 2:13) And it is said, “Hope to Hashem; be strong and let your heart take courage; and [again,] hope to Hashem.” (Tehillim 27:14) The explanation: tikvah [itself] fortifies the heart, and upon the heart’s being fortified by means of the tikvah, the tikvah [in turn] grows stronger still within the heart, and the tikvah [itself] becomes greater, for [conversely,] faintness of heart diminishes tikvah.

And know that this is a great and lofty madreigah in bitachon; and we will [now] mention the [inner] secret of the matter, as it is said, “I have hoped [in] Hashem; my soul has hoped.” (Tehillim 130:5; Tehillim 27:14) The explanation: the longing soul [itself] has [inwardly] received the bitachon, as is said, “[one whose] yetzer is steadied [upon You, will You guard in perfect peace]”; (Yeshayahu 26:3) “and those who understand shall understand.” (Daniel 12:10) And it is said after it, “My soul [waits] for Hashem, etc.,” (Tehillim 130:6) and this is the tikvah in [all] the particulars.

The second madreigah in the matter of bitachon [is] the handing over of the soul to Hashem Yisborach, “and when a soul shall offer, etc.” (Vayikra 2:1), as the verse says, “To You, Hashem, I lift up my soul; my G-d, in You I have trusted”; (Tehillim 25:1) and it is said, “Cause me to hear Your chesed in the morning”; (Tehillim 143:8) and it is said, “Into Your hand I commit my spirit, etc.” (Tehillim 31:6) And [the essence of] the handing over of the soul [is] that [a person] trust in Hashem Yisborach that [Hashem Himself] shall choose for him the good way, as the verse says, “Make known to me now Your ways”; (Shemos 33:13) “Make known to me the way in which I should go.” (Tehillim 143:8) And let him know [that] every act of Hashem Yisborach is for the good, as Chazal have said: “All that is done from Heaven is for the good”; and he shall receive upon himself all that comes [upon him] with ahavah, and know that it is [for] his [own] good, and an atonement for his aveiros, and [that] this [is] for his benefit more than what he himself seeks, for he does not [truly] know what is good for his soul. And it is said, “[Shall we accept the good from G-d, and not accept the bad]?”; (Iyov 2:10) and it is said, “I have chastened, I have strengthened their arms, etc.”; (Hoshea 7:15) and it is said, “With human cords I drew them, with bonds of love”; (Hoshea 11:4) and it is said, “And I [Myself] taught Ephraim to walk, etc.” (Hoshea 11:3) And if [there is] wealth and riches in his house, whatever [it is from which] he benefits, he receives [it] at every hour as a gift of His chesed, for he knows that he has nothing at all in [his] riches and nothing in [his own] strength, as the verse says, “And from Your [own] hand have we given to You”; (Divrei HaYamim I 29:14) and it is said, “Cast your burden upon Hashem, and He shall sustain you”; (Tehillim 55:23) and it is said, “Roll your way upon Hashem.” (Tehillim 37:5)

And Chazal have said: “[Of those who] act out of love and rejoice in yissurim, the verse declares: ‘And [those who] love Him [shall be] like the going forth of the sun in its might.’” (Shoftim 5:31) And it is said, “Roll [his way] upon Hashem, may He deliver him”; (Tehillim 22:9) and it is said, “Honor Hashem from your wealth”; (Mishlei 3:9) and it is said, “and your storehouses shall be filled [to] satisfaction”; (Mishlei 3:10) and it is said, “Do not despise the mussar of Hashem, etc.”; (Mishlei 3:11) “Upon You I have been cast from the womb”; (Tehillim 22:11) and it is said, “For You are He who drew me from the womb, etc.” (Tehillim 22:10)

It may also be explained: “One who trusts in his wealth, he will fall”: for he will lose his wealth in an instant, as the punishment for this trust that he placed [in it]; as [Shlomo] wrote, “And that wealth is lost in a bad venture” (Koheles 5:13), and it is written, “Will you let your eyes fly to it? It is gone” (Mishlei 23:5). “And like a leaf the righteous will flourish”: the tzaddikim, who trust in Hashem, their salvation will sprout from their afflictions and from all their troubles very swiftly, like a leaf, which is quicker to sprout than the fruit, and its sprouting is completed in a short time. So the rich man will fall suddenly, in an instant, from his honor and his ease, because of his trust in his wealth; and the tzaddik will be saved from his trouble very swiftly, because of his trust in Hashem.

“When you go out to war, etc., and see horse and chariot, a people more numerous than you, do not be afraid of them” (Devarim 20:1). We were warned by this that if a person sees that trouble is near, the salvation of Hashem should be in his heart, and he should trust in it; as it says, “Surely His salvation is near to those who fear Him” (Tehillim 85:10); and so it is written, “Who are you, that you are afraid of a man who will die?” (Yeshayahu 51:12).

And this is what is written, “A person’s fear sets a trap [for him]” (Mishlei 29:25). It says: the fear with which he fears man is a sin for his soul; it sets a trap for him, strengthens the enemy against him, and brings the trouble near to him; for it is fitting for a person not to fear an arm of flesh and blood. “But one who trusts in Hashem will be made strong” (Mishlei 29:25): [lifted high] above the trouble, in reward for the trust, even though the trouble was fit to come upon him. And there is no doubt that fearing an arm of flesh and blood comes from lowliness of soul, and one who fears man forgets Hashem.

And so the prophet warns about the middah of bitachon, as it says, “Who are you, that you are afraid of a man who will die, of a human being who will be made like grass?” (Yeshayahu 51:12): that is, here today and in the grave tomorrow. “And you have forgotten Hashem your Maker, and you are in constant fear” (Yeshayahu 51:13): that is, when you see the trouble near and ready, and the plan for escaping it is beyond you. “And you are in constant fear all day long of the fury of the oppressor” (Yeshayahu 51:13): that is, you should have thought that many times such [trouble] found you, and Hashem saved you in His mercy; and so you should not fear the man who strikes, but Hashem.

And this is what is written after it, “I am Hashem your G-d, who stirs up the sea and its waves roar; Hashem, Master of Legions, is His Name” (Yeshayahu 51:15): that is, I am the One who storms the sea and quiets its roaring, all the more so the fury of the oppressor. And [the prophet] goes on to tell the lowliness of man: “The one who is bent over hastens to be opened, so that he will not die into the pit, and his bread will not be lacking” (Yeshayahu 51:14): that is, this is his way all the days of his life, in these two things, to eat and to relieve himself, so that he will not die into the pit; for if his bread is lacking he will die, and if he does not relieve himself he will die too, and in both of them he is quick by nature. That is why it mentions “hastens to be opened,” that is, to relieve himself. And you should recognize that the prophet mentioned this matter only to make trust in man repugnant in people’s eyes.

This is how a tzaddik is tested, to see whether he serves out of love. When many terrible troubles come upon him, he holds firm to his stronghold, does not make his brothers’ hearts melt as his own, and trusts in Hashem at all times.

In times of calm, quiet and success, he recognizes that everything comes from Him, and does not say, “My strength and the might of my hand made me this wealth” (Devarim 8:17), for it is He Who gives the strength to make wealth (Devarim 8:18); and he asks Him that the good continue. In times of trouble he gathers more courage and trusts in Him to bring him out of distress to relief, and he asks Him to grant him peace.

About this the Psalmist said, “Trust in Him at all times, [my] people” (Tehillim 62:9), meaning in times of success and in times of trouble; “pour out your hearts before Him,” and say, “G-d is our refuge, Selah.”

Yeshayahu

12:2See, G-d is my salvation: since the G-d of my salvation is with me, I will dwell securely and will no longer be afraid.

12:2For the strength, etc.: the strength and the praise of the Omnipresent became my salvation; that is, the salvation came in order to show His might, and so that I would sing His praise.

26:3The mind that leans: the thought that was leaning on G-d, peace will guard it, so that it will not tremble; and he doubled the word “peace” to strengthen the matter.

26:3For it trusts in You: that is, so it is fitting, since it trusted in You.

26:4Trust in Hashem: as though they urge one another on and say, “Trust in Hashem forever,” for on Him depends the strength of this world and of the World to Come, and everything comes from Him.

Yirmiyahu

17:5Who trusts in people: that is, and they will not find help from flesh and blood, for “cursed is the man, etc.”

17:5And makes: and places his strength and his trust in flesh and blood, and turns his heart away from trusting in Hashem.

17:6He will be: one who trusts in people will be like a lone tree growing in the desert.

17:6And he will not see: he does not see when good comes to the world, which is the rains; that is, the rains will not fall on him.

17:6He will live in the parched places: he lives there in the dry places, from the great heat in the wilderness.

17:6A salty land: a land whose soil is salty and which is not inhabited; and it is the same matter doubled in other words.

17:7And Hashem will be his security: that is, as he trusts in Him, so will He be his trust and his help.

17:8He will be like a tree planted: he will be filled with good, like a tree planted by the water, whose roots spread out by streams of water.

17:8It will not notice: that is, it will not feel it when heat and scorching wind come, since it is planted by the water, which keeps it moist.

17:8Its leaves will stay fresh: the leaves on it will be moist.

17:8In a year of drought: in a year when the rains are held back, it will not worry; that is, it will do it no harm.

17:8It will not stop: it will not cease growing fruit. That is: so will it be with one who trusts in Hashem: he will lack nothing, and he will not worry over the troubles that stir in the world.

Tehillim

3:6I lay down: when I lie down and fall into a deep sleep from great anguish,

3:6I woke up: that is, I relieved my anguish, remembering that Hashem supports me.

3:7I will not be afraid: for this reason I will not be afraid of the great number of people who are with Avshalom, who have set their faces to fight me.

13:6As for me: always, when I trusted in Your kindness, my heart rejoiced in the salvation that came from You.

13:6I will sing: now too, I will sing to Hashem when He deals kindly with me.

22:9One who turns over: but one who rolls and turns his trust over to Hashem, He rescues him.

22:9For He is pleased with him: with one who trusts in Him as he should.

31:25Be strong: all who hope to Hashem, be strong and make your hearts courageous, and be confident; for surely you will see that there is hope.

32:10The wicked have many pains, etc.: for the wicked man who kicks against suffering, many pains come upon him; but one who trusts in Hashem, and understands that they are for his good, for through them sin is scoured away, and does not kick against them, kindness from Hashem surrounds him, for He removes them from him, and he is left clean of sin.

37:3Trust in Hashem: therefore do not mingle with them; rather, trust in Hashem and do good, and then you will live in the land for long days.

37:3And be nourished by faith: you will be fed and sustained by the faith with which you believed in Hashem, and did not act like the wicked, to rob and to cheat.

37:4Take delight [relying] on Hashem: you will enjoy luxuries, relying on the support of Hashem, and He will give you what your heart asks; that is, He will supply what you lack, even in luxuries.

37:5Turn over to Hashem: roll your need onto Hashem and trust in Him, and He will do what you need.

37:34Hope to Hashem: that He will rescue you from the hand of the wicked.

37:34And keep His way: without doing to them as they do.

40:5Fortunate: and they will say, “Fortunate, etc.”

40:5And has not turned: to trust in them.

40:5And those who stray after lies: who incline after thoughts of vanity and falsehood.

46:2A help in troubles: He is a help to us in a time of trouble, and is very easily found by us whenever we call to Him.

46:3When the earth is changed: when the earth changes from calm to quaking, and when the mountains move to fall into the depths of the sea; and it is a parable for the downfall of Gog.

46:4Roar: the waters of the sea roar with their many waves and cast up mire and mud, and the mountains quake continually at the majesty of Hashem; and of all this we will not be afraid.

46:8Hashem, Master of Legions: because Hashem will be with us, and the G-d of Yaakov is our stronghold forever, and He will not let those who love Him be frightened.

55:23Cast: David said to his soul: Cast your load on Hashem, and so it will be, for He will carry your load. That is: trust in Him that He will lighten your load from you; and so it will be, for He will never leave the tzaddik to stumble.

62:9[My] people: you, the children of my people, trust in Him at all times.

62:9Pour out your hearts before Him: in prayer, for He has always been a refuge for us.

112:7Of bad news: when bad news is heard in the world, he will not be afraid of it, and his heart will be firm, trusting in Hashem that the evil will not touch him.

112:8His heart leans: so much will his heart lean on Hashem, and he will not be afraid, until he can turn his mind to look at the evil that comes upon his enemies; for when a person is in fear, he does not turn his mind to see vengeance on his enemies.

115:9Yisrael: but Yisrael trusts in Hashem, for He has always been their help and their shield; that is, He is to them like a shield to the one who wears it.

115:11You who fear Hashem: these are the pious of the nations of the world.

125:1Those who trust in Hashem: those who trust in Hashem are like Har Tziyon, which does not shift from its place, and stays on its base forever.

131:1My heart was not proud: in the thoughts of my heart I was not proud.

131:1And my eyes were not raised: in deed, to rule over others too much, raising the eyes upward in the way of the arrogant.

131:1I did not involve myself in great things: I did not do great and wondrous things in fine buildings and tall towers, to display greatness and honor beyond me; that is, beyond what is needed and fitting for me.

131:2Truly: אם לא is a form of oath, as if one says, “If I did not do so, let such a punishment come upon me”; he hinted at it and did not say it.

131:2I have calmed and quieted: I likened my soul to an infant weaned from his mother’s breasts, whose whole trust is on his mother; so is all my trust in Hashem.

131:2My soul within me is like a weaned child: the soul that is upon me and within me is like the weaned infant; and he doubled the matter to show that it was constant.

131:3Let Yisrael hope: that is, learn from me and do the same, you too, and hope to Hashem from now and forever.

146:3Who has no power to save: who has no salvation in his hand.

146:4His spirit leaves: for when the spirit of life leaves him, he returns to the ground from which he was taken; and on that day all his thoughts are lost, for he is no longer there to carry them out. If so, what is trust in him [worth]?

146:5His hope: the word “fortunate” serves for both, to say: fortunate is the one whose hope is in Hashem.

147:11Desires: Hashem desires only those who fear Him; and he goes on to explain that they are those who hope for His kindness, and do not trust in themselves, in the strength of the leg or in the might of the horse; for one who trusts in these removes the fear of Hashem from before him.

Mishlei

3:5Do not rely: do not think, “I will certainly succeed, since the thing was done with understanding”; for everything is in the hand of Hashem, and not in the hand of man’s understanding.

3:6In all your ways: in all your affairs, know Hashem; that is, set your mind to do your deeds so that they bring some benefit toward fulfilling the word of Hashem; and then He will lead you on a straight path, and you will succeed in it.

3:26Your confidence: in that in which you trust and hope to Him; and He will guard your foot from being trapped.

29:25A person’s fear: the fear a person feels when a bad event comes upon him will add yet another trap for him, for since his heart is not with him, he is likely to stumble over a small thing. But one who trusts in Hashem, and does not fear too much, will grow strong even against the event that has already struck him.

Iyov

13:15Even if He kills me: that is: do not think that my crying out shows that, because I think my hope is lost, the fear of Hashem has left me on that account; it is not so. For even if He kills me, I will still hope to Him, to delight my soul in spiritual pleasure; and why, then, would fear [of Him] leave me? And all my words are not to defy Him; I only wish to clarify my ways before Him, to weigh them.

Koheles

9:11I saw again: I saw again in the world that running did not help the swift, for they did not escape the pursuer by their flight.

9:11The mighty do not win the battle: might did not help the mighty to win the battle.

9:11Bread does not come to the wise: wisdom did not help the wise to obtain the bread they eat.

9:11Wealth does not come to those with understanding: understanding did not help those with understanding to obtain wealth.

9:11Favor does not come to those who know much: knowledge did not help those who know much and varied knowledge to find favor through it in people’s eyes.

9:11For a time and mishap: a bad time and the blow of death come upon them all, the swift and the mighty, etc.

And the Mahari Tzemach wrote: “And I too have in mind to look forward to the salvation of Hashem that He does with us, to save us from many evil mishaps every day and every moment; and I have found great benefit in this many times, in times of trouble.” Until here [are] his words.