Let's take a brief detour from the topic we are discussing to clarify the fundamental words of the Gra"ch, because seemingly at first glance, his words do not align with the well-known words of the Chazon Ish, who wrote (Emunah U'Bitachon, Chapter 2, Section 1) the following:

"There is an old misconception that has become ingrained in the hearts of many regarding the concept of Bitachon. The term Bitachon, which serves as a praiseworthy and fundamental trait in the mouths of the Chassidim, has been misconceived as an obligation to believe – in every situation a person faces, when he is confronted with an uncertain future with two possible outcomes, one good and the other not – that certainly the good will happen. And if he doubts and fears the opposite of good, he is lacking in Bitachon. This understanding of Bitachon is incorrect because, unless the future has been revealed through prophecy, the future is undecided. Who knows the judgments of Hashem and His recompenses? However, the true essence of Bitachon is the belief that nothing happens by chance in the world and everything under the sun is decreed by Him, blessed be He, etc." End quote.

Since the Chazon Ish teaches us that it is not included in the obligation of Bitachon to trust that the good will come, it is therefore clear that there is no promise to the one who trusts in the good that it will indeed come, even if he trusts with all his heart and soul. However, from the words of the Gra"ch, we learn that one who trusts in Hashem in his time of trouble with absolute Bitachon is assured that no power will prevail over him, and he will be saved.

Indeed, it seems there is no contradiction. The words of the Gra"ch concern a person in a situation of danger and imminent harm from various forces and desires. Regarding this, the Gra"ch said that a proven remedy to be saved from their grip and to remove them and prevent them from having power over him is to firmly establish in his heart the belief that Hashem is the true God, etc. By nullifying the forces and desires in the world in his heart and not considering them at all, Hashem will ensure that all these forces and desires will be nullified over him. This is not because Bitachon in good necessitates the good, which it does not, as per the Chazon Ish, but rather due to the conduct of measure for measure. In the same measure that he recognizes that Hashem is the true God and there is none besides Him, so too will it be measured for him, and all powers that are not the simple will of Hashem will be removed from him.

However, the words of the Chazon Ish deal with general worldly matters, such as children, life, and livelihood. These matters, where even the side that is not good does not come from the control of any force or desire. Therefore, when a person trusts in the coming of the good, he does not establish in his heart the belief that Hashem is the true God and there is none besides Him, which has no connection to the remedy of the Gra"ch. Hence, the Chazon Ish ruled that it is not part of the trait of Bitachon, for who can tell Hashem what to do? He is the true judge, knowing the nature of all His creations, seeing the end of a matter from its beginning, and calculating the reward against the loss. He concludes that the path that appears to a person to lead to good truly leads to loss, while the other path, which seemingly leads to loss, truly leads to good.