Our sages teach that when we despair we destroy our chance of salvation.
Share your bitachon story to uplift others during challenging times or save it to your personal journal to strengthen your own trust in Hashem.
This site has been created as a zechus for a Refuah Shelema for Aryeh Ben Yehudis.
You, and me and all those around us can bring hope to others by sharing our personal stories of salvation.
When challenges strike it is very difficult to stay positive. We tend to focus our thoughts and feelings on worst case scenarios and see no way out. We focus on all those stuck in similar situations who have not yet experienced a yeshua. We have certain expectations based on natural consequences.
Hashem is beyond nature. In Hashem’s world one plus one does not have to equal two.
The Ramchal writes that the root of the word tikvah is kav which means a line. The difference between a circle and a line is that a circle has defined boundaries but a line can break through all barriers. When we have hope, says the Ramchal, we bring shefa into this world. Without hope, we can block salvation from coming.
כי התקוה והתוחלת להשם יתברך היא כמו התהלה ביותר מובחר שבמקומות וכמו היותר מובחר שבקרבנות, והוא הקרבן שאינו בא על חטא אלא בנדר ונדבה,
The Sefer HaIkkarim teaches that hoping in Hashem — tikvah and toheles is compared to the highest form of tehillah (praise) and to the most select of korbanos (offerings). Unlike offerings brought for sin, this kind of offering is like a voluntary gift — a neder or nedavah — brought not out of guilt, but out of love and closeness.
זֶה שֶׁאָמַר הַכָּתוּב (תהלים מ, ב) “קַוֹּה קִוִּיתִי ה'”, אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בְּשֵׁם רַבִּי חָמָא, אִם קִוִּיתָ וְלֹא בָּא חֲזֹר וְקַוֵּה, אָמַר דָּוִד “קַוֵּה אֶל ה’ חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה'”, אִם בָּא קִוּוּיְךָ, יָפֶה, וְאִם לָאו, חֲזֹר וְקַוֵּה
“I have greatly hoped for Hashem.”
Rabbi Pinchas HaKohen said in the name of Rabbi Chama:
If you hoped — and salvation didn’t come — hope again!
That’s why David HaMelech said:
“Hope to Hashem, strengthen yourself and let your heart take courage, and hope to Hashem.”
If your hope is fulfilled — wonderful.
And if not — keep hoping again and again.
The phrase “זרים אומרים אין תוחלת ותקוה” — “Outsiders say there is no hope and no expectation” — comes from the extended Tachanun said on Mondays and Thursdays.
When Jews suffer or face hardship, the nations of the world — זרים — may look on and say, “There is no hope for them.”
But in contrast, we declare through Tachanun that our faith and hope remain unbroken. No matter how bleak things appear, we hold on to our תוחלת ותקוה — hope and trust in Hashem’s salvation.
The Sefer HaIkkarim teaches that the greatness of tikvah (hope in Hashem) is so profound that King David urges the Jewish people to always hope in Hashem, without interruption. As it says, “Yachel Yisrael el Hashem mei’atah v’ad olam” – Let Israel hope in Hashem from now and forever
.Rav Albo explains that tikvah is not only valuable in this world, but it also brings spiritual reward in the World to Come
“שהתקוה דבר הכרחי אל המאמין כשמירת חסד ומשפט או יותר”
The Sefer Haikkarim teaches that tikvah — hope in Hashem — is not just a helpful mindset; it is absolutely essential for a Jew. It is as necessary as living with kindness and justice — or perhaps even more.
The Brisker Rav explains the pasuk:
“קוה אל ה’, חזק ויאמץ לבך, וקוה אל ה'”
“Hope to Hashem, strengthen yourself and He will give you courage, and hope to Hashem.”
The reward for trusting in Hashem is that Hashem strengthens your heart and deepens your bitachon — the greatest gift a person can receive.
Rav Shlomo Zalman Auerbach once said: If we were asked to write a curse for the “malshinim” the informers who constantly hurt and persecute the Jewish people, we’d probably come up with long, detailed curses. But the Sages summed it all up in just three words: “And for the informers… let there be no hope.” Because losing hope—that’s the worst curse there is.
And if that’s true for a curse, then how much more so for a blessing. If losing hope is so terrible, then having hope is one of the greatest blessings a person can have. It gives strength, purpose, and power beyond anything else.
The Navi Hoshea is acting as a guide for teshuvah. In Hoshea 14:2–4, he tells the people how to return to Hashem, and part of that return is to say specific things — words that reflect a real internal shift. Real teshuvah means turning away from all false dependencies and placing full hope and trust in Hashem alone.
Rashi on the Pasuk Explains:
Only in You, Hashem, does the vulnerable soul — the “orphan” with no protector — find compassion, help, and salvation.
You alone are our hope.
The meraglim made a critical mistake. They thought Hashem’s help depended on being perfectly righteous. Since they didn’t feel worthy, they lost hope—and caused the nation to despair.
But the Chofetz Chaim writes in Shmiras HaLashon that this is not how Hashem works. He explains that:
אך כל זמן שאין אדם מורד בהקדוש ברוך הוא לעקר מצותיו בכונה,יוכל לקוות לכל טוב
As long as a person doesn’t intentionally rebel against Hashem or uproot His mitzvos,
he can still hope for all good.
We don’t need to be perfect to deserve Hashem’s help. Even if a person falls, struggles, or makes mistakes, as long as they’re trying to stay connected , we can always hope for a yeshuah.
פירוש שעל דבר הנאבד שטות גדול לבכות והמשכיל יתחכם להקשיח לבו מהר, רק על דבר הבלתי מיואש ויש תוחלת שייך הבכי..כל המתאבל על ירושלים זוכה ורואה בנחמתה… וכן במדרש אמר ר’ איבו אמר הקב”ה בשכר אותה הבכיה אני מכניס גליותיכם, לכן אמר זכור תזכור, וכיון שיש תקוה תשוח עלי נפשי זאת אשיב אל לבי על כן, פירוש בשביל הבכיה, אוחיל שבשכר זה יבנה המקדש במהרה בימינו אכי”ר
Crying over Yerushalayim isn’t just sadness — it shows hope. We only cry when there’s still a chance to get something back. If something’s really gone for good, we stop crying. So when we mourn Yerushalayim, it means we believe it can be rebuilt. In fact, it’s that hope behind the tears that helps bring about the rebuilding
כי התקוה והתוחלת להשם יתברך היא כמו התהלה ביותר מובחר שבמקומות וכמו היותר מובחר שבקרבנות, והוא הקרבן שאינו בא על חטא אלא בנדר ונדבה,
The Sefer HaIkkarim teaches that hoping in Hashem — tikvah and toheles is compared to the highest form of tehillah (praise) and to the most select of korbanos (offerings). Unlike offerings brought for sin, this kind of offering is like a voluntary gift — a neder or nedavah — brought not out of guilt, but out of love and closeness.
זֶה שֶׁאָמַר הַכָּתוּב (תהלים מ, ב) “קַוֹּה קִוִּיתִי ה'”, אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בְּשֵׁם רַבִּי חָמָא, אִם קִוִּיתָ וְלֹא בָּא חֲזֹר וְקַוֵּה, אָמַר דָּוִד “קַוֵּה אֶל ה’ חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה'”, אִם בָּא קִוּוּיְךָ, יָפֶה, וְאִם לָאו, חֲזֹר וְקַוֵּה
“I have greatly hoped for Hashem.”
Rabbi Pinchas HaKohen said in the name of Rabbi Chama:
If you hoped — and salvation didn’t come — hope again!
That’s why David HaMelech said:
“Hope to Hashem, strengthen yourself and let your heart take courage, and hope to Hashem.”
If your hope is fulfilled — wonderful.
And if not — keep hoping again and again.
The phrase “זרים אומרים אין תוחלת ותקוה” — “Outsiders say there is no hope and no expectation” — comes from the extended Tachanun said on Mondays and Thursdays.
When Jews suffer or face hardship, the nations of the world — זרים — may look on and say, “There is no hope for them.”
But in contrast, we declare through Tachanun that our faith and hope remain unbroken. No matter how bleak things appear, we hold on to our תוחלת ותקוה — hope and trust in Hashem’s salvation.
The Sefer HaIkkarim teaches that the greatness of tikvah (hope in Hashem) is so profound that King David urges the Jewish people to always hope in Hashem, without interruption. As it says, “Yachel Yisrael el Hashem mei’atah v’ad olam” – Let Israel hope in Hashem from now and forever
.Rav Albo explains that tikvah is not only valuable in this world, but it also brings spiritual reward in the World to Come
“שהתקוה דבר הכרחי אל המאמין כשמירת חסד ומשפט או יותר”
The Sefer Haikkarim teaches that tikvah — hope in Hashem — is not just a helpful mindset; it is absolutely essential for a Jew. It is as necessary as living with kindness and justice — or perhaps even more.
The Brisker Rav explains the pasuk:
“קוה אל ה’, חזק ויאמץ לבך, וקוה אל ה'”
“Hope to Hashem, strengthen yourself and He will give you courage, and hope to Hashem.”
The reward for trusting in Hashem is that Hashem strengthens your heart and deepens your bitachon — the greatest gift a person can receive.
Rav Shlomo Zalman Auerbach once said: If we were asked to write a curse for the “malshinim” the informers who constantly hurt and persecute the Jewish people, we’d probably come up with long, detailed curses. But the Sages summed it all up in just three words: “And for the informers… let there be no hope.” Because losing hope—that’s the worst curse there is.
And if that’s true for a curse, then how much more so for a blessing. If losing hope is so terrible, then having hope is one of the greatest blessings a person can have. It gives strength, purpose, and power beyond anything else.
The Navi Hoshea is acting as a guide for teshuvah. In Hoshea 14:2–4, he tells the people how to return to Hashem, and part of that return is to say specific things — words that reflect a real internal shift. Real teshuvah means turning away from all false dependencies and placing full hope and trust in Hashem alone.
Rashi on the Pasuk Explains:
Only in You, Hashem, does the vulnerable soul — the “orphan” with no protector — find compassion, help, and salvation.
You alone are our hope.
The meraglim made a critical mistake. They thought Hashem’s help depended on being perfectly righteous. Since they didn’t feel worthy, they lost hope—and caused the nation to despair.
But the Chofetz Chaim writes in Shmiras HaLashon that this is not how Hashem works. He explains that:
אך כל זמן שאין אדם מורד בהקדוש ברוך הוא לעקר מצותיו בכונה,יוכל לקוות לכל טוב
As long as a person doesn’t intentionally rebel against Hashem or uproot His mitzvos,
he can still hope for all good.
We don’t need to be perfect to deserve Hashem’s help. Even if a person falls, struggles, or makes mistakes, as long as they’re trying to stay connected , we can always hope for a yeshuah.
פירוש שעל דבר הנאבד שטות גדול לבכות והמשכיל יתחכם להקשיח לבו מהר, רק על דבר הבלתי מיואש ויש תוחלת שייך הבכי..כל המתאבל על ירושלים זוכה ורואה בנחמתה… וכן במדרש אמר ר’ איבו אמר הקב”ה בשכר אותה הבכיה אני מכניס גליותיכם, לכן אמר זכור תזכור, וכיון שיש תקוה תשוח עלי נפשי זאת אשיב אל לבי על כן, פירוש בשביל הבכיה, אוחיל שבשכר זה יבנה המקדש במהרה בימינו אכי”ר
Crying over Yerushalayim isn’t just sadness — it shows hope. We only cry when there’s still a chance to get something back. If something’s really gone for good, we stop crying. So when we mourn Yerushalayim, it means we believe it can be rebuilt. In fact, it’s that hope behind the tears that helps bring about the rebuilding
כי התקוה והתוחלת להשם יתברך היא כמו התהלה ביותר מובחר שבמקומות וכמו היותר מובחר שבקרבנות, והוא הקרבן שאינו בא על חטא אלא בנדר ונדבה,
The Sefer HaIkkarim teaches that hoping in Hashem — tikvah and toheles is compared to the highest form of tehillah (praise) and to the most select of korbanos (offerings). Unlike offerings brought for sin, this kind of offering is like a voluntary gift — a neder or nedavah — brought not out of guilt, but out of love and closeness.