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(יב) וַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃ (יג) וְגַ֥ם אֶת־בֶּן־הָאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא׃
:וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי אָכְלוֹ לָקָטוּ
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The root batach practically means to lean or relaxation on anyone or anything. Batach b' implies "to trust in", ordinarily in God, when used by the Bible, eg: "It is best to believe in in God than to have confidence in in any guy" (Psalms 118:nine) or "I have put my believe in in the lovingkindness."
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We carry on with a few great Bitachon ideas from the commentary of Rav Chaim Kanievsky in Tehilim . In chapter 34, pasuk 19, David Hamelech suggests, קָר֣וֹב ה׳ לְנִשְׁבְּרֵי־לֵ֑ב God is near to the damaged hearts. one. He prices from the Midrash called Otiot Rebi Akiva (letter 8), that claims, “ Whoever's heart is damaged and whose spirit is low, the Shechina walks with him all day long. It’s like a Mizbe’ach is built in this person’s coronary heart and He's bringing Korbanot on it, as the brokenhearted are dearer to God compared to the angels that He has in the heavens.” After which he quotations another bitachon Midrash, in Vayikra Raba chapter 7, that says, “ God's utensils are broken utensils.” Commonly, we choose to use utensils that happen to be total. But God is different than human beings. He makes use of damaged utensils. Like it says, קָר֣וֹב ה׳ לְנִשְׁבְּרֵי־לֵ֑ב God is close to the people who are broken hearted. It states, “ The sacrifices of God can be a damaged heart.” The Gemara points out that it say” sacrifices ,” in plural, because a individual who has a damaged coronary heart is sort of a walking Bet Hamikdash , bringing choices to God, and so God dwells there. That's why when anyone is in that state, He's closest to God, and closest to being answered. קָר֣וֹב ה׳ לְנִשְׁבְּרֵי־לֵ֑ב The ones that have humble spirits, He'll help save. רַ֭בּוֹת רָע֣וֹת צַדִּ֑יק וּ֝מִכֻּלָּ֗ם יַצִּילֶ֥נּוּ ה׳׃ The problems on the righteous are numerous and Hashem will help you save them. Rav Chaim Kanievsky points out that particularly at the point of Rabbot Ra’ot/ lots of complications, if the sword is on his neck, and it doesn't seem to be that there's any method of getting out of the specific situation, that is if the miracle occurs. Which is much like what occurred at Keriat Yam Suf/the splitting of the sea. When an individual is at the point that he does not see a method out, this results in him to get brokenhearted, and he is going to begin to see the yeshua .
Each the metaphors seem to have to complete with rejuvenation and renewal. Exactly what are your sources of renewal and do these relate to have confidence in in almost any way?
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(ח) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶ יִרְאֶה כִּי יָבֹא חֹם וְהָיָה עָלֵהוּ רַעֲנָן וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי:
Blessed is the one who trusts in God, and whose hope God is. For he shall be just like a tree planted through the waters, Which spreads out its roots from the river, and shall not see in the event the heat will come, but its leaf shall be green; and shall not be anxious during the yr of drought, nor shall it stop from yielding fruit.”
"...But, during the Torah you can find contradictions…So what is the right reaction? "The answer is that the spiritual degree of the persons decides what volume of bitachon