What is the meaning of having the quality of bitachon-trust in Hashem? Having bitachon does not just mean that one believes that Hashem can provide all of his needs. It also means that he is calm and serine to the point that he does not worry at all.
But how in truth is this possible to have such a trust? We see that even after Yaakov was promised by Hashem that he would later return to Eretz Yisroel, he nonetheless feared. He was afraid that “she-ma yigrom ha-cheit- perhaps his sins had caused him to no longer be worthy”. If this is the case for Yaakov, certainly this is the case for us!
A common approach to this seeming discrepancy can be expressed through the following thought process. From time to time we encounter challenges and we find ourselves in a bind. We say to ourselves that since Hashem is in charge we can remain calm. If only good things occur then this is because Hashem protected us. If chas v’Shalom not, it is because we are not worthy. Either way there is no possibility that someone of something can be harm us. The only possibility is that something other than revealed good is being provided by Hashem because it is necessary for our own benefit, to cleanse our neshama of any stains. Therefore one’s only fear is from above and not from any “thing” or any worldly cause. Therefore one can have full and complete bitachon and nevertheless fear of being unworthy of a miracle due to sin , a fear that we see by Yaakov.
The Rebbe has a completely different approach toward explaining the true meaning of bitachon. Bitachon means that we trust everything will go well in life, in all aspects of both spiritual and physical, in a revealed way. Because of Hashem’s kindnesses we trust that we will be zoche regardless of whether we are worthy.
But where does this security come from? There is a story of a Chosid of the Tzemach Tzedek who had a sick child. When he spoke to the Elder Chassidim about his child they suggested that he go to the Tzemach Tzedek for yechidus. He asked them how can I do that when the doctors said that the child had but a few hours to live and he could not even make it to the Rebbe on time. The Elder Chassidim answered that once you set out with the intention to go, the Malachei Rachamim will cause a delay on high until you arrive and the Tzemach Tzedek answers. When he arrived preoccupied with worry he handed his Pidyon to the Rebbe and burst out in tears thinking about what might be occurring at home. The Rebbe answered “Tract gut es veit zayin gut- think positive and it will be good”. Because of this, the Chosid forced himself to think positively and the child became better. As a result of this experience the Chosid continuously integrated positive thinking into his daily routine. The point is that the positive thought itself is what caused the positive outcome.
The Rebbe is teaching that bitachon is not just an extension of emuna, bitachon is a discreet service in itself. Bitachon means to completely rely upon Hashem, to even cast one’s heavy baggage upon Hashem; “hashleich el Hashem yahavecha- cast upon Hashem your load”. True bitachon means that even when changing oneself is impossible in a natural way, nevertheless, since Hashem is unlimited change is possible. This is possible regardless of one’s personal unworthiness. If this good were purely because of Hashem’s kindness, then ultimately there would be no reward and punishment. Rather it is the responsibility of the individual to summons from the deepest depths of his neshama a true reliance upon Hashem. This authentic trust in Hashem is a service that requires arousal from the depths. The work to reveal this deep bond of trust and reliance arouses midah kneged midah-measure for measure from above that “es veit zein gut- that it becomes good” in a revealed way.
(Likutei Sichos Shemos v. 36)