In the book of Mishlei it is written: When there is worry in a man’s heart, he should suppress it [yaseechenah] (Mishlei 12:25). Our Sages explained this in two ways: Either the person should suppress it from his thoughts, or he should talk it over with other people [yaseechenah]. Both interpretations are correct, for at first the person should attempt to suppress the worrisome thoughts and replace them with pure thoughts and rational arguments that counter the worrisome thought. But then, if he does not succeed, he should discuss the matter with other people, such as Torah scholars and or others of wise individuals who can guide him towards good counsel and who can tell him ideas that remove the worry and calm his soul. In the words of the wise man: “The past is naught the future is yet, so what is there to fret?” If the matter has passed, what can worry do? Can the person turn the clock back? The original problem is bad enough, but now the person is adding another evil of worry living miserably, so let him banish the thought from his mind. And if the matter is something that is yet to come, then if there is something he can do to fix it — then let him fix it! And if there is nothing he can do to avert the problem, how will worry help? Let the person trust in Hashem and rely on Him. This is a major rule for removing worry.

Another rule is that the person should think and believe with perfect faith that there is nothing evil that comes down from Heaven, and that whatever Hashem does is for the person’s good — either for his soul or his body. Hashem planned it for the good, but sometimes it is obvious to the person and he can acknowledge “I thank you that you afflicted me, for it was salvation for me,” while at other times the benefit remains hidden, when the Holy One wishes to afflict him in order to rescue him from death and to save his soul from descending to the netherworld. Either way, there is no room to worry. To what can this be compared? To a person who was condemned by the authorities to die, but the king in his compassion exchanged the penalty for a slight physical punishment or small fine. The person will surely accept his verdict with joy and will even thank and praise the king. The same is true here, for our Sages said that Hashem collects the person’s debt for his good. If, for instance, the person’s dish breaks, his wine spills out, his rooster dies — or any such misfortune — it is a taking of a portion of the soul in exchange for the person’s entire soul. God’s mercy has swelled, for even that which He collected is in reality also His. For Hashem make poor or rich; He strike the person, but the blow is the remedy itself; He takes life, but He gives life such that there is no need to worry even about death, for Hashem does not take a person’s life for the person’s detriment but for his good. What is left for us is only this: Let Hashem do what is good in His eyes, as is pleasing before the throne of His glory, and it is upon us to accept everything willingly and with joy.