The Torah refers to HaShem - the Compassionate and Life-Giving One - as "a God of faith" (Deuteronomy 32:4). 
The world was created for the sake of each individual's unique contribution to the fulfillment of the Divine plan.
Whom does HaShem have faith in? The midrashic teaching of the Sifri on this verse responds: "He had faith in the world and created it!" This refers to HaShem's faith in the potential of humankind who were created in the Divine image and who were therefore chosen to be the custodians of the Divine estate "to serve it and protect it" (Genesis 2:15).
When our sages say, however, that the Creator had faith in the world, they are not only speaking about the Divine faith in the potential of humankind to serve the life-giving Divine purpose. They are also speaking about the Divine faith in the potential of each human being to serve the life-giving Divine purpose, as our sages teach: "Each human being is obligated to say: 'For my sake, the world was created.' " (Mishnah, Sanhedrin 4:5)
The world was created for the sake of each individual's unique contribution to the fulfillment of the Divine plan.
I once heard a fascinating insight from Rabbi David Aaron, Director of Isralight, regarding the teaching that HaShem has faith in each of us. According to Rabbi Aaron, this teaching can give us a deeper understanding of the following prayer of thanksgiving that we say immediately upon awakening in the morning for the return of our neshamah - "soul": Modeh ani lefanecha, Melech chai v'kayam, sh'h'chezarta bi nishmasi b'chemlah, rabbah emunasecha. - "I gratefully thank You, O living and eternal Sovereign, for You have returned my neshamah within me with compassion - great is Your faith."
According to Jewish tradition, our neshamah is with the Creator during sleep, and each morning, the gift of life is renewed through the return of the neshamah to the body. We therefore express our gratitude upon awakening for the renewed opportunity to serve the life-giving purpose of the Source and Sovereign of all life. Why, however, in this prayer of gratitude for the return of our neshamah, do we say to our Creator, "Great is Your faith"?
Rabbi Aaron responds that we are thanking our Creator for having faith in us. Through saying the words of this morning prayer, each individual is to realize the following truth: if the Compassionate Creator returned my neshamah to my body this morning, then this means that He still has faith in me. He is telling me that my sacred mission on Earth is not yet finished, and that He has faith in my ability to fulfill this mission.
There is a Divine mandate to emulate the compassionate and loving ways of the Creator, as it is written, "And you shall go in His ways." (Deuteronomy 28:9) Our Creator knows our weaknesses, and He is aware of the life challenges that confront us; nevertheless, He has faith in our ability to overcome these challenges and fulfill the purpose of our creation. If our Creator has demonstrated His faith in us by returning to us our neshamah, then we must emulate our Creator by having faith in ourselves.
This is not always an easy task, as we may feel defeated by the mistakes and failures of yesterday. We therefore 
We must emulate our Creator by having faith in ourselves.
need to discuss a teaching from Midrash Tehillim (chap. 25) which can help us with this challenge. The Midrash describes how at the end of the day, the soul is "weary and worn out"; however, when the person sleeps, explains the Midrash, the soul is with its Creator. The Midrash adds, "In the morning, she returns to the body as a new creature." According to the Midrash, a source for the idea that our souls are reborn each morning is found in the following verse: "They are new each morning, great is Your faith." (Lamentations 3:23)
The deeper meaning of this midrashic teaching is that we are not trapped by the mistakes of yesterday, for each morning we are "born again" with a new chance to learn, to love and to serve. Yes, we are new each morning, for the Creator of all life has faith in us.
Related Teachings
1. The brief prayer of thanksgiving that we say upon awakening does not mention any of the sacred Divine Names, and this is because we have not yet washed our hands. After washing our hands, we say our morning prayers, which include a longer prayer of thanksgiving for the return of our soul.
2. The laws of the Torah are known as Halacha - a term which means "the way to walk"; thus, Halacha refers to the detailed steps of our spiritual path. The classical code of Halacha known as Shulchan Aruch (siman 4) discusses the mitzvah to wash our hands upon arising in the morning from sleep.
The Mishna Berurah is a later code of Halacha which elaborates on the Shulchan Aruch, and in its discussion of the mitzvah to wash our hands upon awakening in the morning, it cites the following explanation of the Rashba, one of the early commentators of the Talmud, as to why we wash our hands in the morning after waking up: "Because in the morning after sleep, we become like new creatures, as it is written: 'They are new each morning, great is Your faith.' (Lamentations 3:23)." The Rashba adds that we wash our hands from the vessel "like a kohen who sanctifies his hands from the vessel before his service (in the Sanctuary)."
The Mishna Berurah notes that this information is cited in another Halacha code, Chayei Adam.
3. When we wake up in the morning, we thank our Creator for returning our souls, and we proclaim, "Great is Your faith." The Hebrew words of this proclamation are rabbah emunasecha. An alternative translation of these words is, "great is Your faithfulness." This can be understood as an affirmation that our Creator will be faithful in the fulfillment of all the Divine promises regarding the messianic age and the World to Come. This affirmation serves as a reminder that the service that we do each day through our mitzvos is a service that is bringing us closer to the age when the entire world will be redeemed; another good reason to get out of bed.