Since we have completed in this gate, to the best of our ability, a fitting amount of discussion on the themes of trust, it is now proper to clarify the things detrimental to trust in the Al-mighty. I say that the detrimental things mentioned in the 3 preceding gates of this book are all likewise detrimental to trust [in G-d].
(1) Ignorance with regard to the Creator, and His good attributes, because one who does not realize the Creator's mercy towards His creations, His guidance, providence and rule over them, and that they are bound by His chains, under His total control - he will not be at peace (from mishaps - PL) and will not rely on Him (for providing his needs - PL).
(2) Another, ignorance of the Creator's commandments, namely His torah, where He instructed us in it to rely on Him and trust in Him, as written "test Me in this..." (Malachi 3:10), and "trust in G-d forever" (Yeshaya 26:4).
Another detriment to trust is to tend to rely on the means which one can see, without realizing that the nearer the causes are to the one affected by them, the less ability they have to help or harm him, and the further [up] they are, the stronger and the more power it has to help or harm him.
As an illustration, when a king decides to punish one of his servants, he commands his prime minister to take care of it, and the prime minister orders his chief of police, and the chief of police orders his sergeant, and the sergeant orders his officer, and the officer orders the policeman, and the policeman inflicts the punishment with the instruments (whip, stick, etc. ) he has.
The instruments have the least capability of all of them to reduce or increase his suffering because they have no will of their own. The policeman has greater capability than the instruments (to reduce the number of whippings - PL). Likewise, the officer has greater capability than the policeman, and the sergeant than the officer, and the chief of police than the sergeant, and the prime minister than the chief of police, and the king more than all of them, because if he wants, he can pardon the man (from everything - TL).
As you can see, the weakness and strength of the agents to affect the person are according to their remoteness from him or nearness to him. And the exalted Creator, who is the First Cause and infinitely remote from those affected by Him, is the One who it is proper to trust and rely on because of His infinite power to help or harm, as we explained.
The general principle in the matter of trust is that the degree of trust among those who trust in G-d increases according to the amount of knowledge of G-d, faith in His protection of them, and in His abundant providence to promote what is for their good.
(1) An infant, at the beginning of his existence, trusts in his mother's breast, as written "For You drew me from the womb; You made me trust on my mother's breasts" (Tehilim 22:10). (2) When his perception strengthens, his trust moves to his mother, due to the great care she gives him, as written "I swear that I calmed and quieted my soul like a weaned child with his mother" (Tehilim 131:2). (3) When his understanding grows more, and he observes that his mother depends on his father, he moves his trust to his father due to the greater degree of protection he receives from him. (4) When his body strengthens, and it becomes possible for him to earn for himself a livelihood through work or business, or the like, he moves his trust to his strength and resourcefulness, due to his ignorance that all the good that came before this was through the providence of G-d.
It is said of one of the pious, whose neighbor was a swift scribe and would earn his livelihood through his scribal skills. One day he inquired to the scribe: "how are things?" He answered "good, as long as my hand is still in good shape." Then, that evening his hand was crushed, and he could not write with it for the rest of his life. This was his punishment from G-d, in that he placed his trust in his hand. (to atone for him. Note that he must have been at a very high level of piety, therefore G-d paid him in this world even for minute sins so as to spare him from any punishments in the next world)
(6) But when his wisdom grows and he realizes their lacking and their need for the Creator, he will then move his trust to G-d, and rely on Him for things beyond his own control and which he cannot escape submitting to the decree of G-d, such as the falling of rainwater on the crops, or (safely) traveling through the sea, or crossing a barren desert, floods, outbreak of a plague among the living, or the like among matters which human beings have no plan whatsoever, as written "In the time of their trouble they will cry out: 'arise and save us' " (Yirmiyahu 2:27).
(7) If his knowledge of G-d strengthens more, he will put his trust in G-d in matters where he has some plan, such as avoiding earning a livelihood through dangerous means or exhausting occupations that wear down the body, and trusts in G-d that He will provide for him through a lighter occupation.
(8) If his knowledge of G-d strengthens more, he will put his trust in G-d in all the means, whether difficult or easy, and while occupied in them, his intent will be directed to serve G-d and guard His commandments.
(9) If his knowledge of G-d strengthens more regarding His mercy on the created beings, he will accept with heart and mind, outwardly and inwardly, the decrees of G-d. He will rejoice in whatever G-d does to him, be it death or life, poverty or wealth, health or sickness. He will not desire other than what G-d has chosen for him, and desire only what G-d has chosen for him.
He will give himself over to G-d, and surrender his body and soul over to His judgment. He will not prefer one matter over another and will not choose anything other than his current situation, as one who trusts in G-d said "I never resolved to do a thing and desired something else".
(10) When his knowledge of G-d strengthens more than this and he understands the true intent why he was created and brought to this fleeting world, and he recognizes the exaltedness of the eternal, next world, he will think lightly of this world, and its means. With mind, soul, and body, he will flee from this world and surrender himself to the blessed Al-mighty, and delight in remembering Him in solitude. He will feel desolate when he is not (capable of - MC) meditating on His greatness.
If he is among a crowd of people, he will long for nothing else than to do His will, and yearn only to come near to Him. His joy in his love of G-d will distract him from the pleasures worldly people have for this world, and even from the joy of souls in the next world.
This is the highest of the levels of those who trust in G-d, reached by the prophets, pious ones, and treasured, pure men of G-d, and this is what the verse refers to in saying "Even [for] the way of Your judgments, O L-ord, have we hoped for You; for Your Name and for Your remembrance is the desire of [our] soul directed." (Yeshaya 26:8), and "my soul thirsts to the Al-mighty, the living G-d; [when shall I come and appear before G-d?]" (Tehilim 42:3).
These are the ten levels of trust which one cannot escape belonging to one of them. We find the matter of trust in scripture expressed in 10 synonyms corresponding to these 10 levels. They are:
וְכֵיוָן שֶׁהִשְׁלַמְנוּ בַּשַּׁעַר הַזֶּה מָה שֶׁהָיָה רָאוּי לוֹ מִן הַדְּבָרִים כְּפִי הַשָּׂגָתֵנוּ רָאוּי לָנוּ עַתָּה לְבָאֵר מַפְסִידֵי הַבִּטָּחוֹן בֵּאלֹהִים. וְאֹמַר כִּי מַפְסִידֵי שְׁלֹשֶׁת הַשְּׁעָרִים הַקּוֹדְמִים בַּסֵּפֶר הַזֶּה כֻּלָּם מַפְסִידִים הַבִּטָּחוֹן.
Since we have completed in this gate, to the best of our ability, a fitting amount of discussion on the themes of trust, it is now proper to clarify the things detrimental to trust in the Al-mighty. I say that the detrimental things mentioned in the 3 preceding gates of this book are all likewise detrimental to trust [in G-d].
וּמַפְסִידָיו עוֹד:
Additional things which cause a loss of trust:
הַסִּכְלוּת בְּעִנְיַן הַבּוֹרֵא וּבְמִדּוֹתָיו הַטּוֹבוֹת כִּי מִי שֶׁאֵינוֹ מֵבִין רַחֲמֵי הַבּוֹרֵא עַל בְּרוּאָיו וַהֲגַנָּתוֹ עֲלֵיהֶם וְהַשְׁגָּחָתוֹ וּמָשְׁלוֹ בָּהֶם וְשֶׁהֵם קְשׁוּרִים בַּאֲסוּרָיו לֹא יָנוּחַ לִבּוֹ וְלֹא יִסְמֹךְ עָלָיו.
(1) Ignorance with regard to the Creator, and His good attributes, because one who does not realize the Creator's mercy towards His creations, His guidance, providence and rule over them, and that they are bound by His chains, under His total control - he will not be at peace (from mishaps - PL) and will not rely on Him (for providing his needs - PL).
וּמֵהֶם סִכְלוּתוֹ בְּמִצְוַת הַבּוֹרֵא יִתְבָּרַךְ רְצוֹנִי לוֹמַר תּוֹרָתוֹ אֲשֶׁר הִזְהִיר בָּהּ לִסְמֹךְ עָלָיו וְלִבְטֹחַ בּוֹ כְּמוֹ שֶׁאָמַר (מלאכי ג י) וּבְחָנוּנִי נָא בָּזֹאת, וְאָמַר (ישעיה כו ד) בִּטְחוּ בַה׳ עֲדֵי עַד.
(2) Another, ignorance of the Creator's commandments, namely His torah, where He instructed us in it to rely on Him and trust in Him, as written "test Me in this..." (Malachi 3:10), and "trust in G-d forever" (Yeshaya 26:4).
וּמֵהֶם נְטוֹתוֹ אֶל הַסִּבּוֹת הַקְּרוֹבוֹת אֲשֶׁר הוּא רוֹאֶה אוֹתָן וְלֹא יֵדַע כִּי הָעִלּוֹת כָּל אֲשֶׁר תִּקְרַבְנָה מֵהַמְּעוֹלָל תִּמְעַט יְכָלְתָּם לְהוֹעִיל לַמְּעוֹלָל וּלְהַזִּיקוֹ. וְכָל אֲשֶׁר תִּרְחַקְנָה יִהְיֶה כֹּחַ יְכָלְתָּם לְהוֹעִילוֹ וּלְהַזִּיקוֹ יוֹתֵר חָזָק וְנִרְאֶה.
Another detriment to trust is to tend to rely on the means which one can see, without realizing that the nearer the causes are to the one affected by them, the less ability they have to help or harm him, and the further [up] they are, the stronger and the more power it has to help or harm him.
כְּמוֹ הַמֶּלֶךְ כְּשֶׁהוּא רוֹצֶה לְעַנּוֹת אֶחָד מֵעֲבָדָיו מְצַוֶּה מִשְׁנֵהוּ לַעֲשׂוֹת וְהַמִּשְׁנֶה מְצַוֶּה הַשַּׂר וְהַשַּׂר מְצַוֶּה הַשּׁוֹטֵר וְהַשּׁוֹטֵר מְצַוֶּה לַסַּרְדְּיוֹט וְהַסַּרְדְּיוֹט מְצַוֶּה הַנּוֹגְשִׂים וְהַנּוֹגְשִׂים מְקַיְּמִים הַמַּעֲשֶׂה בְּכֵלִים מוּכָנִים לוֹ.
As an illustration, when a king decides to punish one of his servants, he commands his prime minister to take care of it, and the prime minister orders his chief of police, and the chief of police orders his sergeant, and the sergeant orders his officer, and the officer orders the policeman, and the policeman inflicts the punishment with the instruments (whip, stick, etc. ) he has.
וַאֲשֶׁר יְכָלְתּוֹ מְעוּטָה מִכֻּלָּם לְהָקֵל מִצַּעֲרוֹ וּלְהוֹסִיף עָלָיו הֵם הַכֵּלִים מִפְּנֵי שֶׁאֵין לָהֶם חֵפֶץ וְהַנּוֹגְשִׂים יוֹתֵר יְכוֹלִים מֵהַכֵּלִים וְכֵן הַסַּרְדְּיוֹט יוֹתֵר מֵהַנּוֹגְשִׂים וְהַשּׁוֹטֵר יוֹתֵר מִן הַסַּרְדְּיוֹט וְהַשַּׂר יוֹתֵר מִן הַשּׁוֹטֵר וְהַמִּשְׁנֶה יוֹתֵר מֵהַשַּׂר וְהַמֶּלֶךְ יוֹתֵר מִכֻּלָּם מִפְּנֵי שֶׁאִם יִרְצֶה יִמְחֹל לוֹ.
The instruments have the least capability of all of them to reduce or increase his suffering because they have no will of their own. The policeman has greater capability than the instruments (to reduce the number of whippings - PL). Likewise, the officer has greater capability than the policeman, and the sergeant than the officer, and the chief of police than the sergeant, and the prime minister than the chief of police, and the king more than all of them, because if he wants, he can pardon the man (from everything - TL).
וּכְבָר נִרְאָה לְךָ כִּי חֲלִישׁוּת הָעִלּוֹת וְחָזְקָתָם לְהוֹעִיל לַמְּעוֹלָל תִּהְיֶינָה כְּפִי קִרְבָתָם וְרָחֳקָם מִמֶּנּוּ. וְהַבּוֹרֵא יִתְעַלֶּה אֲשֶׁר הוּא תַּכְלִית הָעִלּוֹת בָּרֹחַק מִן הַמְּעוֹלָלִים רָאוּי לִבְטֹחַ בּוֹ וְלִסְמֹךְ עָלָיו לְחֹזֶק יְכָלְתּוֹ עַל תּוֹעַלְתָּם וְנִזְקָם כַּאֲשֶׁר קִדַּמְנוּ מִן הַדְּבָרִים.
As you can see, the weakness and strength of the agents to affect the person are according to their remoteness from him or nearness to him. And the exalted Creator, who is the First Cause and infinitely remote from those affected by Him, is the One who it is proper to trust and rely on because of His infinite power to help or harm, as we explained.
וּכְלָלוֹ שֶׁל דָּבָר בְּעִנְיַן הַבִּטָּחוֹן כִּי יִתְרוֹן הַבִּטָּחוֹן מֵהַבּוֹטְחִים בֵּאלֹהִים כְּפִי יִתְרוֹן יְדִיעָתָם אוֹתוֹ וֶאֱמוּנָתָם בַּהֲגַנָּתוֹ עֲלֵיהֶם וְרֹב הַשְׁגָּחָתוֹ עַל טוֹבָתָם.
The general principle in the matter of trust is that the degree of trust among those who trust in G-d increases according to the amount of knowledge of G-d, faith in His protection of them, and in His abundant providence to promote what is for their good.
וְהִנֵּה הַיֶּלֶד בִּתְחִלַּת עִנְיָנוֹ בּוֹטֵחַ עַל שְׁדֵי אִמּוֹ כְּמוֹ שֶׁנֶּאֱמַר (תהלים כב י) מַבְטִיחִי עַל שְׁדֵי אִמִּי. וְכַאֲשֶׁר תֶּחֱזַק הַכָּרָתוֹ מֵשִׁיב בִּטְחוֹנוֹ עַל אִמּוֹ לְרֹב הַשְׁגָּחָתָהּ עָלָיו כְּמוֹ שֶׁנֶּאֱמַר (תהלים קלא ב) אִם לֹא שִׁוִּיתִי וְדוֹמַמְתִּי נַפְשִׁי כְּגָמֻל עֲלֵי אִמּוֹ וְגוֹ׳. וּכְשֶׁתֶּחֱזַק הַכָּרָתוֹ עוֹד וְרוֹאֶה כִּי הַנְהָגַת אִמּוֹ אֶל אָבִיו מֵשִׁיב בִּטְחוֹנוֹ אֵלָיו לְמַעֲלַת הֲגַנָּתוֹ עָלָיו. וְכַאֲשֶׁר יֶחֱזַק גּוּפוֹ וְתִתָּכֵן לוֹ תַּחְבּוּלָה בְּמִחְיָתוֹ בִּמְלָאכָה אוֹ סְחוֹרָה וְהַדּוֹמֶה לָהֶם מֵשִׁיב בִּטְחוֹנוֹ אֶל כֹּחוֹ וְתַחְבּוּלָתוֹ מִפְּנֵי סִכְלוּתוֹ בְּכָל אֲשֶׁר קָדַם בְּטוֹבַת הַנְהָגַת הָאֱלֹהִים.
(1) An infant, at the beginning of his existence, trusts in his mother's breast, as written "For You drew me from the womb; You made me trust on my mother's breasts" (Tehilim 22:10). (2) When his perception strengthens, his trust moves to his mother, due to the great care she gives him, as written "I swear that I calmed and quieted my soul like a weaned child with his mother" (Tehilim 131:2). (3) When his understanding grows more, and he observes that his mother depends on his father, he moves his trust to his father due to the greater degree of protection he receives from him. (4) When his body strengthens, and it becomes possible for him to earn for himself a livelihood through work or business, or the like, he moves his trust to his strength and resourcefulness, due to his ignorance that all the good that came before this was through the providence of G-d.
וְאָמְרוּ עַל אֶחָד מִן הַחֲסִידִים שֶׁהָיָה לוֹ שָׁכֵן סוֹפֵר מָהִיר וְהָיָה מִתְפַּרְנֵס מִשְּׂכַר סִפְרוּתוֹ. אָמַר לוֹ יוֹם אֶחָד הֵיאַךְ עִנְיָנְךָ, אָמַר לוֹ בַּטּוֹב בְּעוֹד יָדִי שְׁלֵמָה. וּלְעֶרֶב הַיּוֹם הַהוּא נִגְדְּעָה יָדוֹ וְלֹא כָּתַב בָּהּ שְׁאָר יָמָיו וְהָיָה זֶה עָנְשׁוֹ מֵהָאֵל יִתְבָּרַךְ עַל אֲשֶׁר בָּטַח עַל יָדוֹ.
It is said of one of the pious, whose neighbor was a swift scribe and would earn his livelihood through his scribal skills. One day he inquired to the scribe: "how are things?" He answered "good, as long as my hand is still in good shape." Then, that evening his hand was crushed, and he could not write with it for the rest of his life. This was his punishment from G-d, in that he placed his trust in his hand. (to atone for him. Note that he must have been at a very high level of piety, therefore G-d paid him in this world even for minute sins so as to spare him from any punishments in the next world)
וְאִם יִתָּכֵן לוֹ טַרְפּוֹ עַל יְדֵי זוּלָתוֹ מִן הַבְּרִיּוֹת יָשִׁיב בִּטְחוֹנוֹ אֲלֵיהֶם וְתָנוּחַ נַפְשׁוֹ עֲלֵיהֶם.
(5) If his livelihood comes through one of his fellow human beings, he will transfer his trust to them and rely on them.
וּכְשֶׁתֶּחֱזַק הַכָּרָתוֹ וְיִרְאֶה חֶסְרוֹנָם וְצָרְכָּם אֶל הַבּוֹרֵא יִתְבָּרַךְ יָשִׁיב בִּטְחוֹנוֹ אֵלָיו וְיִסְמֹךְ עָלָיו בְּעִנְיָנִים שֶׁאֵין לוֹ יְכֹלֶת בָּהֶם וְלֹא יוּכַל לְהִמָּלֵט מֵהִמָּסֵר בָּם אֶל גְּזֵרַת הַבּוֹרֵא כְּמוֹ יְרִידַת הַגְּשָׁמִים עַל הַזְּרִיעָה וַהֲלִיכַת הַיָּם וַהֲלִיכַת הַמִּדְבָּרוֹת מֵאֵין מַיִם וּבְבוֹא שֶׁטֶף וּבִנְפֹל הַדֶּבֶר בַּחַיִּים וְהַדּוֹמֶה לָזֶה מִן הָעִנְיָנִים אֲשֶׁר אֵין בָּהֶם לָאָדָם שׁוּם תַּחְבּוּלָה בְּשׁוּם פָּנִים כְּמוֹ שֶׁנֶּאֱמַר (ירמיה ב כז) וּבְעֵת רָעָתָם יֹאמְרוּ קוּמָה וְהוֹשִׁיעֵנוּ.
(6) But when his wisdom grows and he realizes their lacking and their need for the Creator, he will then move his trust to G-d, and rely on Him for things beyond his own control and which he cannot escape submitting to the decree of G-d, such as the falling of rainwater on the crops, or (safely) traveling through the sea, or crossing a barren desert, floods, outbreak of a plague among the living, or the like among matters which human beings have no plan whatsoever, as written "In the time of their trouble they will cry out: 'arise and save us' " (Yirmiyahu 2:27).
וְאִם תֶּחֱזַק הַכָּרָתוֹ בֵּאלֹהִים עוֹד יִבְטַח בּוֹ גַּם כֵּן בְּמָה שֶׁיִּתָּכֵן לוֹ בּוֹ קְצָת תַּחְבּוּלָה כְּמוֹ הֲבָאַת הַטֶּרֶף בַּסִּבּוֹת הַמְּסֻכָּנוֹת וְהַמְּלָאכוֹת הַמְּיַגְּעוֹת אֶת הַגּוּפִים וְיַנִּיחֵן לְבִטְחוֹנוֹ בֵּאלֹהִים שֶׁיַּטְרִיפֵהוּ בְּמָה שֶׁיִּהְיֶה קַל לְהִתְעַסֵּק בּוֹ יוֹתֵר מֵהֶן.
(7) If his knowledge of G-d strengthens more, he will put his trust in G-d in matters where he has some plan, such as avoiding earning a livelihood through dangerous means or exhausting occupations that wear down the body, and trusts in G-d that He will provide for him through a lighter occupation.
וְאִם תֶּחֱזַק הַכָּרָתוֹ בֵּאלֹהִים יוֹתֵר יָשִׁיב בִּטְחוֹנוֹ אֵלָיו בְּכָל הַסִּבּוֹת הַקָּשָׁה מֵהֶן וְהַקַּלָּה וִיכַוֵּן בְּהִתְעַסְּקוֹ בָּהֶן לַעֲבוֹדַת הָאֱלֹהִים וְלִשְׁמֹר מִצְווֹתָיו.
(8) If his knowledge of G-d strengthens more, he will put his trust in G-d in all the means, whether difficult or easy, and while occupied in them, his intent will be directed to serve G-d and guard His commandments.
וְכַאֲשֶׁר תֶּחֱזַק הַכָּרָתוֹ יוֹתֵר מִזֶּה בְּחֶמְלַת הַבּוֹרֵא עַל בְּרוּאָיו יִרְצֶה בְּמָה שֶׁיִּהְיֶה מִגְּזֵרַת הָאֱלֹהִים לוֹ בְּלִבּוֹ וּבִלְשׁוֹנוֹ וּבְנִרְאֵהוּ וּבְנִסְתָּרוֹ וְיִשְׂמַח בְּכָל אֲשֶׁר עָשָׂה לוֹ הָאֱלֹהִים מִמָּוֶת וְחַיִּים וְרִישׁ וָעֹשֶׁר וּבְרִיאוּת וְחֹלִי לֹא יִכְסֹף לְזוּלַת מָה שֶׁבָּחַר לוֹ הָאֱלֹהִים וְלֹא יִרְצֶה אֶלָּא מָה שֶׁרָצָה לוֹ.
(9) If his knowledge of G-d strengthens more regarding His mercy on the created beings, he will accept with heart and mind, outwardly and inwardly, the decrees of G-d. He will rejoice in whatever G-d does to him, be it death or life, poverty or wealth, health or sickness. He will not desire other than what G-d has chosen for him, and desire only what G-d has chosen for him.
וְנִמְסָר אֶל הָאֱלֹהִים וּמַשְׁלִיךְ נַפְשׁוֹ וְגוּפוֹ אֶל דִּינוֹ. וְלֹא יַגְבִּיר עִנְיָן עַל עִנְיָן וְלֹא יִבְחַר זוּלַת מָה שֶׁהוּא בּוֹ מֵעִנְיְנֵי עוֹלָמוֹ כְּמוֹ שֶׁאָמַר אֶחָד מִן הַבּוֹטְחִים לֹא הִשְׁכַּמְתִּי מֵעוֹלָם בְּעִנְיָן וְהִתְאַוֵּיתִי לְזוּלָתוֹ.
He will give himself over to G-d, and surrender his body and soul over to His judgment. He will not prefer one matter over another and will not choose anything other than his current situation, as one who trusts in G-d said "I never resolved to do a thing and desired something else".
וְכַאֲשֶׁר תֶּחֱזַק הַכָּרָתוֹ בֵּאלֹהִים יוֹתֵר מִזֶּה וְיֵדַע הָעִנְיָן הַמְכֻוָּן אֵלָיו בִּבְרִיאָתוֹ וִיצִיאָתוֹ אֶל הָעוֹלָם הַזֶּה הַכָּלֶה וְיַכִּיר מַעֲלַת הָעוֹלָם הָאַחֵר הַקַּיָּם יִמְאַס בָּעוֹלָם הַזֶּה וּבְסִבּוֹתָיו וְיִמָּסֵר בְּמַחְשַׁבְתּוֹ וּבְנַפְשׁוֹ וְגוּפוֹ אֶל הָאֱלֹהִים יִתְבָּרַךְ וְיִשְׁתַּעְשֵׁעַ בְּזִכְרוֹ בִּבְדִידוּת וְיִשְׁתּוֹמֵם מִבִּלְתִּי הַמַּחְשָׁבָה בִּגְדֻלָּתוֹ.
(10) When his knowledge of G-d strengthens more than this and he understands the true intent why he was created and brought to this fleeting world, and he recognizes the exaltedness of the eternal, next world, he will think lightly of this world, and its means. With mind, soul, and body, he will flee from this world and surrender himself to the blessed Al-mighty, and delight in remembering Him in solitude. He will feel desolate when he is not (capable of - MC) meditating on His greatness.
וְאִם יִהְיֶה בְּמַקְהֵלוֹת לֹא יִתְאַוֶּה כִּי אִם לִרְצוֹנוֹ וְלֹא יִכְסֹף כִּי אִם לִפְגִיעָתוֹ וְתַטְרִידֵהוּ שִׂמְחָתוֹ בְּאַהֲבָתוֹ מִשִּׂמְחַת אַנְשֵׁי הָעוֹלָם בָּעוֹלָם וְשִׂמְחַת אַנְשֵׁי הָעוֹלָם הַבָּא בָּעוֹלָם הַבָּא.
If he is among a crowd of people, he will long for nothing else than to do His will, and yearn only to come near to Him. His joy in his love of G-d will distract him from the pleasures worldly people have for this world, and even from the joy of souls in the next world.
וְזֹאת הָעֶלְיוֹנָה שֶׁבְּמַדְרֵגוֹת הַבּוֹטְחִים מֵהַנְּבִיאִים וַחֲסִידִים וּסְגֻלַּת הָאֱלֹהִים הַזַּכִּים וְהוּא מָה שֶׁאָמַר הַכָּתוּב (ישעיה כו ח) אַף אֹרַח מִשְׁפָּטֶיךָ ה׳ קִוִּינוּךָ לְשִׁמְךָ וּלְזִכְרְךָ תַּאֲוַת נָפֶשׁ, וְאָמַר (תהלים מב ג) צָמְאָה נַפְשִׁי לֵאלֹהִים לְאֵל חָי.
This is the highest of the levels of those who trust in G-d, reached by the prophets, pious ones, and treasured, pure men of G-d, and this is what the verse refers to in saying "Even [for] the way of Your judgments, O L-ord, have we hoped for You; for Your Name and for Your remembrance is the desire of [our] soul directed." (Yeshaya 26:8), and "my soul thirsts to the Al-mighty, the living G-d; [when shall I come and appear before G-d?]" (Tehilim 42:3).
אֵלֶּה עֶשֶׂר מַדְרֵגוֹת הַבִּטָּחוֹן אֲשֶׁר לֹא יִמָּלֵט בּוֹטֵחַ מֵאַחַת מֵהֵנָּה. וּמָצָאנוּ עִנְיַן הַבִּטָּחוֹן בִּלְשׁוֹן הַקֹּדֶשׁ מְלִיצִים בַּעֲדוֹ בְּעֶשֶׂר מִלּוֹת כְּנֶגֶד עֶשֶׂר מַדְרֵגוֹת הָאֵלֶּה וְהֵן:
These are the ten levels of trust which one cannot escape belonging to one of them. We find the matter of trust in scripture expressed in 10 synonyms corresponding to these 10 levels. They are:
מִבְטָח, וּמִשְׁעָן, וְתִקְוָה, וּמַחֲסֶה, וְתוֹחֶלֶת, וְחִכּוּי, וּסְמִיכָה, וְשֵׂבֶר, וּמִסְעָד, וְכֶסֶל.
Mivtach (trust), Mishan (support), Tikva (hope), Machse (protection), Tochelet (waiting), Chikui (expecting), Semicha (reliance), Sever (resting), Misad (confidence), and Chesel (assurance).
הָאֱלֹהִים יְשִׂימֵנוּ מִן הַבּוֹטְחִים עָלָיו הַנִּמְסָרִים לְדִינוֹ בַּנִּרְאֶה וּבַנִּסְתָּר בְּרַחֲמָיו אָמֵן.
May G-d place us among those who trust in Him, who give themselves over to His judgment outwardly and inwardly, in His mercy, Amen.
נִשְׁלַם שַׁעַר הַבִּטָּחוֹן לָאֵל אַחֲרוֹן וְרִאשׁוֹן..
The Gate of trust is Complete, to G-d the last and the first.