Q&A

Should a person who feels uninspired and is not even performing mitzvos properly still try to become genuinely close to Hashem in other ways?

If Hashem ultimately controls everything, and my hishtadlus itself does not truly produce the result, does that not seemingly allow a person to avoid taking responsibility in areas where they are in fact obligated to take responsibility in life?

Hashem presented me with a job opportunity that wasn’t exactly what I wanted. I didn’t accept it right away, and the opportunity was eventually taken by someone else. Does that mean I made a mistake and lost something that was meant for me? More broadly, when offered a job that isn’t my ideal fit, should I take it, or can I have bitachon that Hashem will provide a more suitable opportunity?

If Hashem runs the world completely – Ein Od Milvado – how do we reconcile that with the teaching that fear can act like a magnet, drawing upon a person the very thing they fear, in a way that might not have occurred had they not been afraid? Doesn’t that seem to suggest that our fears, rather than Hashem, are determining what happens?

If someone is feeling unmotivated at the moment because Hashem has not answered them in the way they had hoped, and they are currently experiencing pain and suffering, what can they do to continue strengthening themselves in the path of emunah, bitachon, and tefillah, both in mindset and in practical application, to the best of their ability despite the challenges they are facing?

What is the proper approach of emunah and bitachon when someone has just been informed that they are facing a serious illness?

What is it that causes some people to seem more motivated and inspired to live with emunah and bitachon, and what practical steps can I take to strengthen my own motivation and inspiration to grow in emunah and bitachon as well?

How should one relate to hishtadlus, such as investing effort into building a good relationship with one’s boss, if the Mesillas Yesharim teaches that hishtadlus is merely a “tax payment” and has no direct connection to the results, which come exclusively from Hashem? If the effort itself does not produce the outcome, how can one genuinely approach hishtadlus with seriousness, motivation, and wholehearted engagement?

What is the A–Z of why Hashem created the world, what my purpose is, and how to live a truly meaningful life?

What is the practical bottom line of emunah, and how do I apply it in everyday life?

What is the Torah’s perspective on our responsibility to look after our health? And if the Torah places great emphasis on preserving life and caring for our physical wellbeing, how do we understand great Torah figures who seemingly did not prioritize their own health?

How should I respond when I have been davening for Hashem’s help in a painful situation — such as an abusive relationship where custody of the children has been taken away—and the outcome has not yet been what I hoped for? How do we answer those who point to this and say, “You see? Hashem doesn’t listen. I’m not going to daven anymore”?

Even after learning so much about emunah and bitachon, I still struggle to pay my bills. If my practical problems remain unchanged, what difference is emunah and bitachon supposed to make, and how is it meant to help me?

We are taught that when we fear someone or something other than Hashem, we can actually draw that very outcome upon ourselves. But why would Hashem make the world work this way? What is the deeper reason that fear itself can bring about the very thing we fear?

It is inspiring when we see Hashem come through for us after we relied on Him and prayed to Him. But what about the times when things do not work out the way we hoped? If emunah does not always change the outcome, then what is its true purpose?

Why does the halachah teach that a man should love his wife as himself, yet honor her even more than himself? More broadly, how should we relate to Torah guidance that does not always align with our natural instincts or perspective?

If one spouse manages the family’s finances and does not share what is happening financially, is it acceptable for the other spouse to feel anxious about the situation, or would that reflect a lack of bitachon?

If we believe that we ourselves chose, before coming into this world, every detail of our life including all suffering, how should this affect our emunah and the way we relate in practice to difficult experiences?

: As I grow in my bitachon, I understand that greater bitachon may require less hishtadlus. Yet assuming I have reached that level could simply become an excuse to avoid my responsibility. How can I know how much hishtadlus Hashem truly expects of me?

Why did Hashem create the world in such a way that genuine, complete bitachon seems to function almost like a “magic potion” — that if a person truly reaches 100% sincere bitachon, they are guaranteed to receive exactly what they hoped for?

When a person has been hurt by broken trust, their very concept of trust can become distorted, making it difficult to place complete trust even in Hashem. How, then, can someone whose ability to trust has been damaged by people learn to develop genuine, unwavering bitachon in Hashem?

Why did Hashem not give us a Torah in which every halachic issue is clear, instead of leaving so many questions open to differing opinions? More generally, how does one know which legitimate approach in Judaism to follow?

If I become overly excited or surprised when something good happens, does that suggest my bitachon was not as genuine as I believed? If I truly trusted that Hashem would always do what is best for me, should I really be surprised?

What exactly is the relationship between tefillah and bitachon? Are they the same, or is there a fundamental difference between them?

If genuine bitachon guarantees that Hashem will come through for me, how can I know that the outcome will truly be for my good? Could my bitachon bring about something that is not actually what is best for me?

If Bitachon is an axiom that always works when one sincerely relies on Hashem, does that apply even if the person seeks to do something wrong, such as harming someone or robbing a bank?

If Bitachon is an axiom of creation that always works when a person is 100% sincere in their reliance on Hashem, why didn’t many of the tzaddikim of previous generations use it to save themselves from suffering or tragedy?

If Bitachon is an axiom of creation that always works when a person is fully sincere in their reliance on Hashem, why would we still need to daven? If I am completely confident that Hashem will certainly come through for me, why would I need to keep asking?

Why is Hashem sending me such intense suffering? And how does this fit with the opposite experience, when I clearly witness Hashem coming through for me in exactly the way I need?

How can I confidently rely on Hashem in this situation when, the last time I faced something similar, it seemed as though He had let me down and hadn’t come through for me in the way I had hoped?

What are the most effective efforts I should be making to genuinely do my part in finding the most suitable spouse for me? How can I approach the process thoughtfully and strategically, ensuring that I am focusing on the areas that will truly help me find the person who is the best fit for me?

What is the Torah perspective on the true severity and impact of all sins, even when their consequences are not immediately visible? Why do certain sins, like murder or theft, feel obviously serious and damaging, while others, like lashon hara, can seem minor or even harmless?

If we are taught that everything Hashem does is always for our ultimate good, and classic commentaries explain that our souls even chose the challenges we would face before coming down to this world, why should we daven and have bitachon that Hashem should change the situation and make things turn out differently or sweeter in our eyes?

Do I need years of intense tefillos and to constantly “shake the heavens” in order to merit a yeshuah? And if I don’t have the strength, emotional energy, or ability to daven with that level of intensity, does that mean I won’t receive the salvation I’m hoping for?

I am trying to have bitachon and continue reaching out to Hashem, but it feels like Hashem is sending me so much suffering. Why is He doing this? Is He punishing me?

I am taking medication for my mental health, including antidepressants, and I feel like they may be affecting my ability and motivation to work on my bitachon. Should I continue taking them?

 If someone was almost in a car accident but, baruch Hashem, came out unharmed, what message might Hashem be sending them? And if, just before the incident, they had a strong feeling that something dangerous was about to happen, what could that mean?

If Hashem is the true source of everything, including even my spiritual success, do I really have free choice? And if the outcome is ultimately determined by Hashem, why should I even try?

Does going to therapy align with an emunah and bitachon approach? And is it appropriate to stop therapy because I would rather place my bitachon directly in Hashem than in therapy?

If my goal is simply to connect to Hashem, why is Torah learning so important? And why, in particular, is it so essential to listen to and follow the guidance of the rabbis? Isn’t connecting directly to Hashem enough?

Does Hashem really listen to millions of people speaking to Him at the same time, each with His complete and undivided attention? How is it possible for Hashem to hear every person’s prayers, thoughts, and struggles individually all at once?

How can I experience genuine simcha and live with happiness and vitality, even while still waiting for Hashem to bring my salvation?

How do we reconcile being called upon to turn to Hashem with the reality that He sometimes says no and seems to “let us down”? Wouldn’t it sometimes be better to simply accept the no and move on?

How powerful is music in a Torah life, and how can we harness its power to inspire us, strengthen our avodas Hashem, and bring us closer to Hashem?