I mentioned trust in God a few times in connection with the idea of learning Torah. That was in fact the foundation stone of the Navardok yeshivas. But if you actually read the חובות לבבות [Chovot Lavavot Duties of the Heart] you can see that he expands the idea of trust in God much wider.
I mean to say that there was an idea in yeshiva "Learn Torah and God will do the rest," (but there was also the idea of השתדלות doing some effort.) But this was a more narrow than the actual idea of trust in the books of Musar. Musar expanded the idea of trust to this world and the next. That is even in terms of the next world the idea was to do your best here and to be confident that things will go OK up there. I was thinking that you could even expand the idea to learning Torah itself. You just do the learning as best as you can and accept that what you understand, you understand and what you do not, then you just go on.
[This would be like you see in the Gemara in Shabat 63 and also in tractate Avoda Zara לעולם לגרס אדם אע''ג דמשכח ואע''ג דלא ידע מאי קאמר forever one should just say the words of his learning even though he forgets and even though he does not know what he is saying. I had seen this idea in a secular context but at some point I got to know Reb Simcha Wasserman [the son of Reb Elchanan Wasserman] and he gave to me the Musar book אורחות צדיקים The English title I am not sure of. It might be Paths of the Righteous--maybe. (That book goes into this in great length in שער התורה).]
I mean to say that there was an idea in yeshiva "Learn Torah and God will do the rest," (but there was also the idea of השתדלות doing some effort.) But this was a more narrow than the actual idea of trust in the books of Musar. Musar expanded the idea of trust to this world and the next. That is even in terms of the next world the idea was to do your best here and to be confident that things will go OK up there. I was thinking that you could even expand the idea to learning Torah itself. You just do the learning as best as you can and accept that what you understand, you understand and what you do not, then you just go on.
[This would be like you see in the Gemara in Shabat 63 and also in tractate Avoda Zara לעולם לגרס אדם אע''ג דמשכח ואע''ג דלא ידע מאי קאמר forever one should just say the words of his learning even though he forgets and even though he does not know what he is saying. I had seen this idea in a secular context but at some point I got to know Reb Simcha Wasserman [the son of Reb Elchanan Wasserman] and he gave to me the Musar book אורחות צדיקים The English title I am not sure of. It might be Paths of the Righteous--maybe. (That book goes into this in great length in שער התורה).]
