Ki Savo 5781 – Attaining True Bitachon

וְהָיָה כִּי־תָבוֹא אֶל־הָאָרֶץ אֲשֶׁר ה׳ אֱלֹקֶיךָ נֹתֵן לְךָ נַחֲלָה וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ׃
When it happens that you come to the land that Hashem, your God, is giving you as territory, and you inherit it and settle it;
וְלָקַחְתָּ מֵרֵאשִׁית  כׇּל־פְּרִי הָאֲדָמָה אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר ה׳ אֱלֹקֶיךָ נֹתֵן לָךְ וְשַׂמְתָּ בַטֶּנֶא וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר ה׳ אֱלֹקֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃
You are to take of the first of all the fruits of the soil that you bring from your land, that Hashem, your God, is giving you, and place [it] in a basket; and go to the place that Hashem, your God, chooses to house His Presence there.
וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי  ה׳ אֱלֹקֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגׇר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃
And you shall then proclaim and say before Hashem, your God, ‘‘the Aramite (Lavan) desired to destroy my forefather (Yaakov), then he (Yaakov) descended to Egypt and sojourned there with a tiny community; and there he became a great people, powerful and numerous.
וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃
‘‘The Egyptians treated us badly and oppressed us, and they imposed hard labor upon us.
וַנִּצְעַק אֶל־ה׳ אֱלֹקֵי אֲבֹתֵינוּ וַיִּשְׁמַע ה׳ אֶת־קֹלֵנוּ וַיַּרְא אֶת־עׇנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ ‘‘We prayed to Hashem, God of our forefathers, and Hashem accepted our prayer, and perceived our oppression, and our labor, and the pressure upon us. וַיּוֹצִאֵנוּ ה׳ מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ ‘‘And Hashem took us out of Egypt with a powerful hand and with an extended arm, and with great display, and with signs, and with wonders.
וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃
‘‘And He brought us to this place, and He gave us this land, a land flowing milk and honey.
וְעַתָּה הִנֵּה הֵבֵאתִי אֶת־רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר־נָתַתָּה לִּי ה׳ וְהִנַּחְתּוֹ לִפְנֵי ה׳ אֱלֹקֶיךָ וְהִשְׁתַּחֲוִיתָ לִפְנֵי ה׳ אֱלֹקֶיךָ׃
And now, see! I have brought the first of the fruits of the soil that You have given me Hashem.’’ And you shall then place it before Hashem, your God, and you will prostrate yourself in the presence of Hashem, your God.
וְשָׂמַחְתָּ בְכׇל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ ה׳ אֱלֹקֶיךָ וּלְבֵיתֶךָ אַתָּה וְהַלֵּוִי וְהַגֵּר אֲשֶׁר בְּקִרְבֶּךָ׃ {ס}
You shall rejoice with all the good that Hashem, your God, gave you and your household; you, the levi, and the proselyte in your midst.

Ki Savo 5781 – Attaining True Bitachon
https://torasavigdor.org/parshah-booklets/ki-savo-5781/

In Parshas Ki Savo we read about the mitzvah of bikurim; it was a scene to behold — our forefathers would gather together from all corners of Eretz Yisroel and bring the first ripe fruits of their fields to the Beis Hamikdash as an expression of thanksgiving to Hakodosh Boruch Hu. Now, included in this mitzvah was a certain formula, a declaration of gratitude to Hakodosh Boruch Hu that the farmer would make upon his arrival at the Bais HaMikdash and it’s going to be some of these pessukim in the Torah that we will attempt to study now.

Among other things, the farmer expressed his gratitude to Hakodosh Boruch Hu for saving the Bnei Yisroel from Mitzrayim and he said as follows: וַנִּצְעַק אֶל הַשֵּׁם אֱלֹקֵי אֲבוֹתֵינוּ וַיִּשְׁמַע הַשֵּׁם אֶת קֹלֵנוּ … וַיּוֹצִאֵנוּ הַשֵּׁם מִמִּצְרָיִם … וַיְבִאֵנוּ אֶל הַמָּקוֹם הַזֶּה … — “We cried out to You Hashem … and You took us out of Mitzrayim … and brought us to this place” (Ki Savo 26:8-9). He’s describing there how Hakodosh Boruch Hu had kept His promise to us by saving us from slavery in Mitzrayim.

But we note something strange in the pesukim: “We cried out to You and You took us out.” It seems like that’s the reason Hakodosh Boruch Hu took us out but that’s a big question. What’s this business about crying out? And if they didn’t cry out? Wasn’t it a promise made to Avrohom and Yitzchok and Yaakov — each one separately — that Hakodosh Boruch Hu would take their children out of Mitzrayim? It was a bris! The farmer himself says it: הִגַּדְתִּי הַיּוֹם לְהַשֵּׁם אֱלֹקֶיךָ כִּי בָאתִי אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע הַשֵּׁם לַאֲבוֹתֵינוּ לָתֵת לָנוּ — I declare today to Hashem that I've come into the land that He swore to our fathers to give to us” (ibid. 3) He gave his word to the Avos. Isn't that enough?

And the answer is, no, it’s not enough. There’s another element required for a nation that’s going to be taken out of Mitzrayim and that’s crying out. And we’re going to learn now that it wasn’t just another thing — it was everything! It was only because the Bnei Yisroel cried out that they were taken out of Mitzrayim. Despite the covenant, despite the oath that had to be fulfilled — it’s the word of Hashem after all so there’s no way that it wouldn’t come true sooner or later — despite all that, Hakodosh Boruch Hu waited until He heard their outcry. The outcry was what sealed the deal.

And not just one outcry; they cried out for a long time. It’s repeated again and again: “I have heard their crying out” (Shemos 3:7), “Their crying out has come before Me” (ibid. 3:9), “I have heard the groaning outcry of Bnei Yisroel” (ibid. 6:5). Only when He heard enough outcries from them, it was only then that finally Hakodosh Boruch Hu decided to fulfill His covenant with them.

Now, we think that this one groaned on his own, and that one groaned on his own; that they cried out privately. Each time something happened they cried out. No, that’s a big error. Of course that too, but you don’t understand the ways of our forefathers. It was organized groaning! They came together to groan. That’s what they did. Whenever they had an opportunity they gathered together and they shouted “אָנָּא הַשֵּׁם הוֹשִׁיעָה נָא – Hashem, please save us.”

But not like I say it, “ana Hashem,” quietly. They raised the roof! That’s how our forefathers did it; from the walls of their heart (Yirmiyah 4:19) They shouted to make Hakodosh Boruch Hu listen.

Now that seems strange to our ‘sophisticated’ ears; when we pray we wouldn’t shout to tear the skies open. We understand that Hashem hears even a whisper and so we don’t do such things — we’re too cultured for that.

Not only do we not shout but we don’t pray excessively either. You know there are a lot of people here who are nice people and they don’t like to burden Hashem too much. They’ll ask, they’ll say the prayers, but they won’t go overboard. Quietly, they’ll mention something, “I need parnossah,” or “I want good health.” But to importune Him and to be bothersome, to raise their voices and call out to Him, that they wouldn’t do. They won’t pester Him like that. They remind Him once in a while to keep them in mind and that’s all.

But that’s very far from the way of our forefathers. You think they were standing there saying a formal prayer? יְהִי רָצוֹן מִלְּפָנֶיךָ, or something like that from the siddur and they got through with it and that’s all. No! That’s not how they prayed. They were tearing the skies apart with their prayers, אֵין לָנוּ מֶלֶךְ אֶלָּא אָתָּה – We have no king except for You! Not Pharaoh, not Moshe Rabeinu, nobody is going to take us out of here except for You! I cannot describe what took place there but you can be sure it was the most pathetic scene. I’m sure they were hysterical! Vanitzaak! - And we cried out!

Try that one time. You’re walking in the street and there’s a lot of noise from the traffic — maybe you’re walking under the El (the elevated train tracks) and there’s a train overhead making a tremendous racket. Nobody’s standing next to you, no one can hear you now, so open your mouth and shout at the top of your voice, “I have no king except for You!”

You never did it before? What are you waiting for? Try it once in a while. Cry out to him for something! For what? For a shidduch, for children, for health — there are thousands of things you need. You don’t need anything? It’s impossible but let’s say you have a thick head; so cry out for other people who are suffering. That’s the way to daven — you’re shouting because you’re all in!

And so our Avos in Mitzrayim banged their heads against the wall. I can’t tell you exactly what they did, but you can be sure they were extreme. They were tearing their hearts out and asking to be saved from the wicked Egyptians, from the whips and the bricks and the servitude. And that’s why they finally came out of Mitzrayim.

But I want to tell you something now, something that you probably didn’t know. Hakodosh Boruch Hu didn’t take them out because they were crying. It’s not that they cried so He had rachmonus on His people. Oh no! Of course that too, but it was much more than that — it was because by means of all of their calling out they became new people. As much as they trusted in Hashem before, it was increased now a hundred fold, a thousand fold. They became tremendous baalei bitachon.

They cried out with such fervor, with such intensity, with such a loud voice, that Hakodosh Boruch Hu saw that they trusted in Him and now they were ready to be His people — they were ready to be redeemed from Mitzrayim and to brought to Har Sinai to receive the Torah. “If you trust in Me so strongly,” said Hashem, “so you’re ready now for Matan Torah.”

It’s something we say every day in our davening but most people don’t realize what they’re saying. In Ahava Rabah we say: אָבִינוּ מַלְכֵּנוּ — Our Father our King, בַּעֲבוּר אֲבוֹתֵינוּ שֶׁבָּטְחוּ בְּךָ — for the sake of our fathers who had trust in you, וַתְּלַמְּדֵם חֻקֵּי חַיִּים — and You taught them the statutes of life, the laws of life. It means because our forefathers trusted in you, that’s why you chose to take them out of Mitzrayim and bring them to Har Sinai to become the eternal Torah people.

That’s what Yetzias Mitzrayim was after all. The deliverance from Egypt we must understand was not only for the purpose of our becoming a free people. It certainly wasn’t merely to rescue us from oppression, or to punish Pharaoh and our tormentors. It was for a much bigger purpose than that. Yetzias Mitzrayim is the preface to the giving of the Torah.

And how did all of that begin? What was the catalyst for this great and eternal career? It was because of אֲבוֹתֵינוּ שֶׁבָּטְחוּ בְּךָ — our fathers who had trust in you, וַתְּלַמְּדֵם חֻקֵּי חַיִּים — that You chose to bring them out of Mitzrayim and teach them the statutes of life at Har Sinai.

Now that seems like a new thing to us. When you ask, “What caused our Forefathers to be worthy of אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ - of being chosen?” We wouldn’t have imagined that it was because they cried out when they were distressed. But that’s what we’re hearing now. That’s the meaning of בַּעֲבוּר אֲבוֹתֵינוּ שֶׁבָּטְחוּ בְּךָ — our forefathers trusted in You. It’s because they cried out to You with all their hearts, again and again, that’s what perfected them and made them ready for Yetzias Mitzrayim and Kabolas Hatorah.

We must understand something about the human soul and its function in this world. The human soul is very deep; it’s profound and bottomless. Hakodosh Boruch Hu breathed the soul into man and anybody who breathes into somebody breathes of himself. And that means that there’s unlimited greatness, infinite possibilities, in each one of us.

The gemara (Niddah 30b) says, before a child is born, a malach comes and teaches him the entire Torah. All the great ideals of Torah living he’s taught before he’s born. And then, just as he is about to go out into this world, the malach gives him a slap and he forgets everything. Remember that maamar Chazal? Isn’t that a strange thing? What’s the purpose of teaching him everything if he’s going to forget it all immediately anyhow?

And the answer is he doesn’t forget! It remains forever within him. When the malach gives him a slap, he becomes ‘unconscious’ and that’s how we are born in this world; we are in a daze and we are unaware of what we are and what we have; but subconsciously it’s there.

And therefore our function in this world is to awaken the greatness within us and to cause it to surface. That’s what Dovid Hamelech said: עוּרָה כְבוֹדִי — Awake my glory! We all have a glory within ourselves, but it’s fast asleep. We have to stir it like Dovid did and make it come to the surface.

Now, one of the greatnesses that we have within ourselves is the glory of bitachon, of relying on Hakodosh Boruch Hu. But not just rely like, “What can I lose, I’ll ask You too.” That’s not the glory of bitachon that Hashem breathed into you.

Suppose somebody is at the end of the rope; he has tried everything already. Nobody is going to help him. No bank is going to offer him any loan. He has no friends. And so finally he comes to you. He remembers you from way back, you used to be a schoolmate of his, and he comes to you and he says, “Please! You have to help me!” And he cries out to you, “I have nobody to rely on except for you.” And he’s serious — he’s not just trying to pull the wool over your eyes. Now, you would like to send him away but he won’t take no for an answer because you are his only hope. He’s desperate. He knows there is nothing but you.

That was our forefathers! Only that they didn’t wait to go around to find out what other means there are to help them. They didn’t go to the bank for a loan or call up the rich uncle in the Bronx first. They knew from the beginning that אֵין לָנוּ מֶלֶךְ אֶלָּא אָתָּה — there’s nobody but You! And they cried out with such fervor, with such intensity, with such a loud voice, that each tefillah, each groan and each cry made them greater and greater baalei bitachon. Until they became so great that Hashem said, “Now is the time!”

And so we are learning now one of the great ways — one of the big methods of bringing forth what is in your neshoma and making yourself into what you are able to become. It’s davening; it’s prayer. And that’s what our forefathers in Mitzrayim did — they brought out all of their greatness in bitachon by means of davening.

Now, when I say davening it’s not going to mean anything; davening to us means just saying words and finished. You’re going to have to first forget what you have in your head about davening because we’re going to learn now an entirely different purpose of tefillah. We’re going to see that tefillah is the well-paved and well-traversed road to bitachon.

Tefillah means that you’re speaking directly to the King. You say “Atah — You Hashem!” Y-o-u. I need You, Hashem! Do you know what “You” means? It means you’re talking directly to Hakodosh Boruch Hu because He’s the One you need.

And that starts pumping out of your heart all the bitachon that you have. We don’t have to go outside and find emunah and put it into our hearts; we have an atom bomb of bitachon within us. There are endless stores of spiritual energy inside of us and it’s up to us to start letting it come forth.

What tefillah does, nothing else can accomplish. You’re saying it again and again; “I need You for this and I need You for that and for this and that.” And that draws up from the neshoma a greatness that you never imagined was possible, a greatness of bitachon that’s buried in our neshoma. When you shout constantly to The Creator, and you do it withwith feeling and excitement, that teaches you bitachon. That’s how tefillah makes you great.

And actually it’s the most fundamental purpose of tefillah; tefillah is not about getting what you need, what you want in your pocket. It’s about getting bitachon into your head. That’s one of the main objectives of the tefillah, to learn that Hakodosh Boruch Hu is the one that does things, that He’s in charge.

And even though you’re far away from it - you didn’t study anything about bitachon — but the mere fact that you’re asking Hashem and you’re trying to do it with a purpose of gaining that quality of character, by means of talking to Hashem and asking Him for things, you start getting that attitude that Hashem is the One who’s going to give it to you — you become an ish bitachon.

When a person appeals to Hashem for help, that outward act makes him feel that Hashem is the One who can help him. And that begins to draw forth the intense bitachon that he’s capable of. The more you get busy praying to Hakodosh Boruch Hu — not just davening but calling out to Him because He’s the only One — the more you realize that He is the only One that can help you. That’s one of the great ways of climbing up the mountain. And the more tefillah, the faster you climb and the higher you reach.

It’s a tragedy that so many good people aren’t climbing this mountain of bitachon. I’m talking now about good people who are committed to a life of serving Hashem. And yet, so many fail to utilize one of the biggest opportunities that life can offer to anybody and that is the success that one gains from a career of tefillah. Isn’t it a pity that idealistic people should allow their lives to go by, davening by rote, without thinking what they are saying? Three times a day or more, day in and day out, and they don’t realize that every piece of the davening is an opportunity to climb higher.

Now, I want to tell you a little point here before I go on further. You might say, “Well, a one time tefillah, how much bitachon can I gain already? Bitachon is so lofty, so high, what could a little tefillah do?”

The answer is like this: I know a man who has a diamond shop, and all day long he is rubbing diamonds with a wheel to shape them. When 5 o’clock comes, he gets down on his knees with a pan and a brush and he sweeps up all the dust underneath his machine; because it’s not dust — it’s diamond dust and diamond dust is precious. And sometimes a little chip of a diamond is found on the floor too.

And therefore, when it comes to bitachon every little speck is precious, even more than a diamond. And tefillah is where you’ll find those diamonds. You’ll find diamond dust and diamond chips, and if you put your mind to it you’ll find nuggets too.

When you go through the tefillos, you’ll see many such statements that declare that Hakodosh Boruch Hu is in charge of every detail of our lives. And even if once in the whole shemoneh esrei you’ll have a real feeling that He’s the One in charge, that little bit is already a big achievement. You’re living for a purpose that day!

Now, I won’t take your time now but I’ll give just a few examples so you’ll understand what I’m saying. You know in the tefillah we’re going to start saying in a few weeks מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם — You blow the wind and You make it rain. In lashon hakodesh it doesn’t rain, that’s in English. In America they say ‘it rains;’

Or, a wind is blowing. It's a lie! The wind doesn’t blow by itself! It doesn’t rain by itself! It’s מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם — You Hashem, You’re blowing the wind. You’re bringing down the rain. Keep that in mind when motzoei Sukkos comes and we start saying those words. You’re practicing up your bitachon every day with those words. You’re teaching yourself that Hashem is in control of the world.

When you say אַתָּה חוֹנֵן לְאָדָם דְּעֵת — “You give us daas”, why do you say אַתָּה חוֹנֵן? You don’t start all the tefillos with an אַתָּה. You say שְׁמַע קוֹלֵנוּ, רְפָאֵנוּ, בָּרֵךְ עָלֵינוּ. Only when it comes to daas we say right away, the first word of the bracha, “You”.

The answer is that even the baalei bitachon, when it comes to daas, so people think, “I have daas. It’s me. What’s that got to do with bitachon?”

No! Without Hashem you don’t have any daas. That’s why we need a hakdamah; the preface is אַתָּה — You! If it wasn’t for You, I’d be a raving lunatic. The reason you’re not chalila in an insane asylum, in a padded cell and raging and knocking your head against a wall is אַתָּה. You’re walking in the street and you’re not babbling nonsense? You’re walking like a decent, civilized person? It’s Atah chonein!

Oh, now you’re learning bitachon! Three times a day you’re reminding yourself that Hashem is the one making you sane. It’s אַתָּה! It’s You! If you know what you’re saying, it’s a diamond each time you say it.

When you say רְפָאֵנוּ הַשֵּׁם וְנֵרָפֵא, “Heal me, Hashem”, so you’re thinking about how many hundreds of thousands of complicated situations are taking place in in your body every day — it’s a miracle that you survive.

I always tell you about the very thin capillaries in your brain where the blood flows through slowly, corpuscle by corpuscle; they’re so thin that they go in single file. Now blood is a sticky business, you know. It’s plasma and plasma is sticky. So in such thin tubes, it could happen that it gets stuck and when that happens it can cause, chas veshalom, a stroke right away. So why doesn’t it happen?

Because the Rofei Cholim (The Healer) keeps the blood liquid and it flows through. Sometimes a corpuscle almost gets stuck; that’s when Hakodosh Boruch Hu sends another blood cell to give it a nudge and push it ahead. Ahh! It clears it and you’re safe.

Millions of things like that are happening in your body all day and all night long. So when you say, בָּרוּךְ אַתָּה הַשֵּׁם — You Hashem are the רוֹפֵא חוֹלֵי עַמּוֹ יִשְׂרָאֵל — the One who keeps us well; You are the One who heals us constantly, so you’re working on bitachon. Of course, when it’s necessary to take a refuah you should take the medicine, but you have to know that אַתָּה, it’s You. Hashem is the One who heals us. Your mitzvah is to take the medicine, but by davening you’re reminding yourself that only Hashem is the רוֹפֵא חוֹלֵי עַמּוֹ יִשְׂרָאֵל.

Now, every bracha is like that; All the way to the end of the davening. שִׂים שָׁלוֹם - Oh Hashem, sim shalom! There shouldn’t be any war in my household. There should be peace in the households of my sons and daughters too. Oh, it’s quiet on all fronts? Your daughters are quiet with their husbands? Nobody’s complaining? That’s Hakodosh Boruch Hu! It’s only because of Hakodosh Boruch Hu!

“Hashem, please! I don’t want any litigation with my neighbors!” Did you ever go through that? You have some trouble with a neighbor and then sometimes you’re dragged to court. A man used to come here and he was blinking all the time; I saw he was very nervous. And I spoke to him once and he told me he has constant legal trouble with neighbors. About the driveway, about this and about that; he was driven into the courts again and again. That’s tzaros! Only with Hakodosh Boruch Hu's help do you avoid such things!

Don’t let your shemone esrei go to waste! Shemone esrei is a gold mine. And when you’re standing in a gold mine, even if you grab only one handful you’re already a wealthy man. But you have to know how to grab! כֹּל שֶׁאֵינוֹ אוֹמְרָהּ בְּלָשׁוֹן תַּחֲנוּנִים — “If you’re not begging Hashem for mercy, if you’re not crying out and begging, so your tefillah is not a tefillah” (Brachos 29b). When you daven, you have to daven כְּרָשׁ הַמְּבַקֵּשׁ בַּפֶּתַח - like a poor man begging at the door of a rich man (Shulchan Aruch O.C. 98:3). Like a man without shoes, he’s hungry and cold, and he’s begging for something to eat. That’s a man who knows how to cry out! And that’s how we’re supposed to daven.

It wasn’t the going out of Mitzrayim that made us so great. It’s before we left Mitzrayim that we became great. Why did we get the tremendous privilege of witnessing the nissim (miracles) of Yetzias Mitzrayim and being brought to Har Sinai to receive the Torah? Because we became great beforehand by crying out to Hashem.

Now you know why Mitzrayim was called the כּוּר הַבַּרְזֶל - the iron furnace. How do you make metal perfect? Let’s say you want to make something out of gold. But you want pure gold, perfect gold. Do you know how you purify gold? You boil it in a refining pot, in a furnace.

The tzoros, the troubles of Egypt, were the refinery. And how did it refine them? Because they were boiling with troubles. And because of those troubles they cried out so long and so fervently until they were refined and they became pure gold. That was the achievement of Mitzrayim.

After that big treatment, after all those years of וַיְמָרְרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה that caused them to cry out, they became so perfect that now שֶׁבָּטְחוּ בְּךָ! Now they had full trust in Hashem! They had trust before too. But they had it now on a new level that they never had before.

That’s what the bringer of bikurim declared when he came into the Beis Hamikdash. “We cried out and then — only then — did You take us out.” Because it was dependent on that! That’s how we became worthy of everything that came afterwards. It was all בַּעֲבוּר אֲבוֹתֵינוּ שֶׁבָּטְחוּ בְּךָ — because we relied on You and spent our days in tefillah climbing the great mountain of bitachon. That’s how we were taken out of golus Mitzrayim and brought to Har Sinai and Eretz Yisroel. And that’s how He’ll once again take us out of golus and bring us back to Eretz Yisroel — by means of our bitachon.