| Language | Hebrew |
|---|---|
| Paper Type | Research Paper |
| Pages | 21 |
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Bitachon. It’s a powerful word; the absolute faith that G-d will always provide. From financial deals to health concerns, travel arrangements to hopes for the future – we trust that G-d only acts for the best. But how can we have Bitachon when we’re faced with a violent and dangerous world? When personal tragedy strikes, how can we continue to have faith? Where is the line drawn between Bitachon and folly? When one laughs in the face of nature, is he trusting in G-d or scorning G-d’s providence?
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Table of Content
(21 PAGES)
Query from a Shliach in France
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“Why do the wicked prosper?” (Jeremiah12:1) This question has troubled the faithful from the times of Job and Jeremiah until today. Ought our faith in an unknowable G-d be weakened when witnessing the prosperity of the wicked? A smorgasbord of classic approaches.
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“If you are righteous, what do you give Him?” (Job 35:7)
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כי בצלם אלקים עשה את האדם. האומנם? והרי אינו שייך ציור גופני אצל הקב״ה ח״ו? להלן חקר ועיון תמציתי משלל הפירושים שנאמרו בזה על ידי מפרשי המקרא, הוגי מחשבת ישראל, ומאורי הקבלה והחסידות.
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In recent decades, thousands of Jews have gravitated to the East in pursuit of spiritual enlightenment. More recently, several Eastern Practices have been secularized, popularized, and repackaged as physical and meditative exercises. Does this make them kosher? Which practices are problematic and should be avoided? And what was the Rebbe’s response to the popularization of Yoga and Transcendental Meditation back in the ’70s?
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If an omniscient G-d already knows what our future holds,
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