Shaar HaBitachon- SoulWords

We introduce the Five Prefaces, one of which is to recognize that the seven qualities discussed in the previous lessons are found in G-d alone. (Chapter 3)

There are two levels of sustenance: one's own personal needs, and the needs of those one provides for (family or employees). There are three possible errors one can make when in the position for providing for others. Either he might feel that he must compromise his values to get the money for all those he’s providing for; or he thinks it’s all for his own personal use; or he provides for others and reminds them that he’s doing them a favor. (Chapter 4)

We continue to discuss appropriate ways of exhibiting trust in G-d. Even if one has trust, he still must act responsibly. (Chapter 4)

How to have proper reliance on G-d in one's material as well as spiritual matters. These categories also have many detailed subcategories which will be covered in the following classes. (Chapter 4)

Continuing the fifth preface, sometimes righteous people seem to be working very hard for sustenance and wicked people seem to get everything handed to them. We look into some reasons why the righteous may face difficulties in receiving a livelihood as well as why the wicked may sometimes prosper. (Chapter 3)

The fifth preface: G-d's decree is the only real cause for anything. All other causes are just intermediaries in a process. When procuring those things that lie outside of ourselves, we must rely only on G-d by obeying His will for us. (Chapter 3)

The fourth preface: obeying G-d's will. When G-d makes rules for us, He's trying to take care of us. Certainly, G-d can also be kind to those who are undeserving, however, trusting in G-d means following His program for us as outlined in Torah. (Chapter 3)

Everything in creation is under G-d's complete control. In order to understand this we need to discuss the nature of existence and how G-d creates something from nothing.G-d alone creates something from nothing. We will gain no benefit from trying to manipulate the ‘somethings’ of the world. God determines how and where all the ‘somethings’ go at each moment.We discuss the Rebbe's metaphor of "sewing wallets" in order to have more money. (Chapter 3)

What are the traits that elicit our trust? One worthy of our trust is compassionate, attentive, powerful, knows what’s good for us, is in constant control and complete control, and is kind to even those who are undeserving. Our trust will be complete if indeed we find one who has every single one of these qualities. (Chapter 2)

One with trust in G-d won’t feel the need to work difficult jobs such as working for the government. When choosing a livelihood, one never needs to make religious compromises.One who has trust will not be aggravated with life because he knows G-d is choosing a better good for him than he can for himself. G-d takes care of us like a mother takes care of her baby. She swaddles and changes her baby which might feel uncomfortable to the baby, but it’s all for the baby's good and she’s doing it out of love. When we’re feeling discomfort we have to remember that G-d is taking care of every detail. (Author's Introduction)

Continuing the list of ten advantages of bitachon over alchemy. (Author's Introduction)

In answer to a student's question, Rabbi Taub explains that whatever source one relies on for sustenance will appear to have that power even though the truth is that only G-d is in charge. There are those that trust in other people, mistakenly believing that this will grant them security. Trusting in G-d means that we don’t need to rely on others. We are meant to love other people, not put our hope in them. By trusting only in G-d we are free to actually bond with people in a genuine way, without emotional manipulation, because we don’t rely on them or fear them. (Author's Introduction)

In this first lesson, we begin to study the author's preface to his work and examine the definition of trust as well as the difference between trust and belief. Among the points discussed is that by choosing to believe in a ‘caretaker’ other than G-d, we cause ourselves to feel like we are actually dependent on that thing instead of G-d. A parable of the Dubna Maggid helps us to understand the foolishness of this exchange. (Author's Introduction)