Welcome to Daily Bitachon. Today's class is dedicated le'ilui nishmat Rachel bat Jamila, Grandma Rachel Ruby A'H by her grandchildren. In our previous lesson we spoke about the words Habotchim b'shimcha be'emet/Those who rely on Hashem in truth, as we say in our Amidah. We quoted the Avudarham, who explained that "in truth" means recognizing God's name in truth —but what does that mean? Let us go back to the opening words of the Rambam in the laws of Yesodei HaTorah/The Foundations of Torah, chapter 1, halacha 1. He begins with the words: י סוד ה יסודות ו עמוד ה חכמות —the foundation of foundations and the pillar of wisdom (note that the first letters of each word spell Hashem's name) is to know that there is a מצוי ראשון , a Primary Existence —we say God is the kadmon , the First, and He is the mamtzi kol nimtza/ the One who brought everything into existence. כל נמצא וכל הנמצאים משמים וארץ ומה שביניהם לא נמצאו /And everything in the heavens and the earth and all that is in between does not exist אלא /except, -and this is the key phrase- מאמתת המצאו: / from the truth of His existence. "T ruth " here doesn't simply "true vs. false." In this context, " true " means absolute , not dependent on anything. Something that is true is real —it's reality. What does reality mean? It means it exists —it's not imaginary. When you say someone is a real person versus a fake person, you're distinguishing reality from illusion. And the only true reality is God, because everything else exists only because God wills it. If He stops willing it, it ceases to exist. So it's not really emet . Nothing else is " true ." אמת Eme t is spelled with an א alef (first letter of Alef Bet), מ (middle of the Alef Bet ( and ת tav (last)—which means Emet is means something that spans the beginning, middle, and end. That's God: Hayah, Hoveh, Veyihyeh. He is the only true existence. Rambam continues: If one could imagine the impossible—that God did not exist—then nothing else could exist either . But if everything else ceased to exist, God would still be the same. שכל הנמצאים צריכין לו והוא ברוך הוא אינו צריך להם ולא לאחד מהם לפיכך Everything depends on Him. And He doesn't need them at all. Therefore, אין אמתתו כאמתת אחד מהם: His truth is unlike the truth of anything else. This is a fundamental concept in our understanding of God—and we say it every day: Hu shehanavi omer: VaHashem Elokim Emet—God is truth . This is the source for the words in Kriat Shema: Hashem Elokeichem emet. He is the only emet— no other existence is true in the same way. That's the meaning of En od milvado—there is nothing but Him. En sham matzui emet milvado kemoto—there is no other true existence besides Him. This concept underpins the teachings of Nefesh HaChaim—God is the only real existence. He is the source of everything. He makes everything happen. He's infusing everything with energy. How could He not know what's happening in the world? That would be absurd. He is the world. People ask about hashgacha—"Does God know when a leaf falls from a tree? " There is no leaf or tree without God! Of course He knows the leaf is falling off that tree! So, going back: Habotchim b'shimcha be'emet/To rely on Hashem's name in truth means to understand the truth of His name, according to this explanation. The Hovot HaLevavot writes that the reason people lack bitachon is because they don't know who God is. This is who God is. There is nothing else but Him. Now of course, we can't truly comprehend that. The Nefesh HaChaim says that if we dwell on that idea for too long, we could lose our minds. That's why God created the concept of tzimtzum —a perceived contraction —where it seems as though the world exists independently. But we must recognize that our world is like virtual reality. Just like a hologram, it seems real—but behind it is a truer reality, which is God. This is why the term emet ke'amitato is used. There is a level of " truth " in the world, but it's not truly real —it's contingent on God. You may think, " This is deep and philosophical." Well, yes—it's the foundation of our world.. God is the Manhig hagalgal beko'ach she'ein lo ketz vetachlit/the One who moves the cosmos with infinite power. He spins the sun, the stars, the orbits. Without Him, they can't move. Hu Baruch Hu mesovev oto—He spins them, belo yad uvelo guf—without a hand, without a body. He drives everything. Understanding this is the first commandment: Anochi Hashem Elokecha—I am Hashem your God …..Who took you out of Egypt- ( because we learned it from Yetziat Mitzrayim). We paused our long stint of Yetziat Mitzrayim lessons because someone said, " How long can you talk about this? It's already Shavuot!" But sorry—we're back. Because Yetziat Mitzrayim showed us that blood isn't blood, water isn't water, the sea isn't the sea. That's Anochi Hashem Elokecha. If you think there is any other power besideGod, you're transgressing a commandment: Lo yihyeh lecha elohim acherim al panai. That's kefirah be'ikar—denying the fundamental belief. What does " denying the fundamental" mean? It means denying the principle on which everything depends. The Rambam continues onto his 13 principles of faith, all grounded in this foundation. We won't go through the entire first chapter of Yesodei HaTorah, but know this: it's fundamental. If a person doesn't know this, they're missing out. Veten sachar tov lechol habotchim b'shimcha be'emet—Give good reward to those who rely on You in truth. You can't rely on Hashem if you don't know who He is. Hashem is full of kindness. He created the world to do good because He is good and wants us to benefit. He's not an angry, vengeful God looking to punish us. He didn't have to create the world. He didn't do it so we could suffer. Hovot HaLevavot says this explicitly in Sha'ar HaBitachon, Chapter 7, when speaking about what prevents people from having bitachon. What is the primary obstacle? Hasichlut be'inyan haBorei—ignorance regarding God's nature, uv'midotav hatovot—and His good attributes. God has good middot. We are meant to emulate them: ma Hu rachum af ata rachum—just as He is merciful, so should you be. His middot are rachum ve'chanun—compassionate and gracious. If we don't understand that, if we don't understand how God watches over us, cares for us, and controls our lives—then we're like prisoners in His jail ( keshurim be'asurav) without awareness. Lo yanuach libo velo yismoch alav—how can the heart be at ease, how can you trust in Him, if you don't know who He is? How can you rely on someone you don't understand? Botchim b'shimcha be'emet—trusting in His name in truth. " Shem "—a name—represents the essence of a person. Knowing someone's name means knowing their essence. Hashem's primary name— Yud-Heh-Vav-Heh— is not His essence, but it's how He reveals Himself to us: Hayahhoveh veyihyeh mehaveh kol hahavayot , and rachamim / The One who brings all existence into being, and who is full of mercy. That name represents mercy. You must know Him, because if you don't know Him, how can you rely on Him?