בהמשך to the ענינים of בטחון that we've been speaking about till now, I would like to repeat a נקודה of what the רבי says about this ענין in לקוטי שיחות חלק ג, page 883, the same place where the רבי brings the letter of the פריערדיקער רבי that I mentioned before, where he says that בטחון is is even if you don't see any way in דרך הטבע that you will be helped, you have to be בטוח, you have to have בטחון means you have to be sure that the אויבערשטער will help you. But there the רבי explains another ענין. And he says, since a איד is connected to השם, and by השם there's no such thing as contradictions, השם is נושא הפכים, which means He could contain two opposites. The reason they're opposites is because it's in our eyes, but by השם there's no such thing as opposites. Therefore, by אידן, we also find something which are two opposites, and nevertheless, a איד could do it. And that the רבי says is concerning the ענין of אמונה and בטחון. They seem to be two opposites in a certain aspect. Part of the ענין of אמונה, אמונה means to believe, is to believe that everything comes from השם. Also we have to believe that we know that השם is תכלית הטוב, that השם is only good. And therefore, anything that happens to a person is definitely good, because if it for sure comes from השם, that's the אמונה, and השם is only good, so then this is definitely good, even if we don't see it, even if we see things which look the opposite as good, as the רבי says. It's still really good, but good that we can't see. And the less we could see the good of it, it shows it's even a greater good, בעצם. It says in תניא, in פרק כ״ו, that the טוב of עלמא דאיתכסיא, there's good from עלמא דאיתכסיא, which means from the hidden worlds cannot come down למטה down here in a form of good that we could see. So therefore, it comes in a hidden form of good, but really it's all good. I'm just going to add as the אלטער רבי explains in לקוטי תורה בנוגע all the קללות, the curses of the תורה, really really they're בתכלית השלימות, really they're בתכלית הטוב, they're really good, but it's such a high level of good that we can't see it. And that's something a איד has to believe. At the same time, we tell a איד that when something bad, חס ושלום, happens to you, you have to have בטחון that השם will change it, a real בטחון without any doubts, that השם will change it, which means it's חס ושלום somebody is sick, you have to have בטחון that he will become healthy. So on one hand, we say that you have to believe that if someone חס ושלום sick, really this is the best for him. If השם did it, and השם is תכלית הטוב, this is the best. And at the same time, we tell him you have to have the real בטחון, without any doubts, and even if you don't see any way out of it, that השם will definitely make you healthy. But why should you do that if it's really really good, if you really really believe it's good? Nevertheless, you have to have the proper בטחון, the real בטחון that השם is gonna help you, you're gonna be בוטח בהשם that השם is gonna take away, because השם is not limited to anything, and He could change anything, so even though it seems bad, השם will make it that it should be good בטוב הנראה והנגלה, in a way that it's revealed good. Which means like this: if a person already got the pain, got the יסורים, he has to be מקבל the יסורים בשמחה, באהבה ובשמחה, you have to receive the יסורים בשמחה. You have to believe באמונה שלימה as it's for sure completely good. But as long as it didn't come yet, which means for the future, you have to, even if there are circumstances that doesn't seem there's any way it should become good, you have to have the proper בטחון that the יסורים will go away, בטחון גמור. Now this seems to be two opposites. If it's good, if you believe really that the sickness, חס ושלום, or whatever it is, is good, then why do you have to have בטחון that השם will change it if it's good? And that's what השם wants. השם gave us these two things: you have to believe that it's good, that's for the past. But for anything that in the future, anything that's gonna be, we have to have בטחון גמור that השם is going to take away and not let it happen, and it'll be בטוב הנראה והנגלה. And the רבי says, how could it be by a איד these two things? Because a איד is connected to the אויבערשטער, and the אויבערשטער is נושא הפכים, so a איד is also נושא הפכים. The רבי says, therefore, we see how בטחון is not a contradiction to the אמונה. אדרבה, בטחון is one of the יסודות and the עיקרים of אמונה. Even though superficially it seems that they're contradiction, but they're not. השם wants us to believe, and believing is not enough, to know that everything is from Him, and everything that He does is good, so everything that happens is good. And at the same time, He gave us this חיוב that we have to have the בטחון גמור, for sure, without any doubts, that השם is gonna make it it should be good בטוב הנראה והנגלה.