Chapter Three - Part 9: The Reason for Human Effort

Why the Creator obligated that a person must make efforts to pursue the means of his livelihood and other needs. The question is why we should bother working at all; after all, since the blessing flows from G‑d, it can come without human effort. Nonetheless, not only do we see that we need to work for sustenance, the Torah states, In all that you do (Deuteronomy 15:18), clearly suggesting man’s work and effort.

Chasidut explains this by first analyzing contradictory statements regarding G‑d’s judgment of the world. In one place the Talmud states, “Man’s sustenance is determined between Rosh Hashanah and Yom Kippur” ( Beitzah 16a), but in another place the Talmud states, “Man is judged every day” ( Rosh Hashanah 16a).

This contradiction is settled based on the Kabbalistic explanation of creation. G‑d is infinite and undefined, and He created a defined physical world through a chain-like contraction of energy ( seder hishtalshelut ) through four sublime worlds ( atzilut, beriah, yetzirah, and asiyah ). As the Divine energy passes through each of the worlds, it loses some of its infinite qualities and takes on more finite qualities, to the point that the energy can morph into material, physical creation.

Every Divine blessing begins with a Divine flow of energy from its highest worlds, and then this energy must descend to this world and take on physical form. From Rosh Hashanah to Yom Kippur, G‑d determines how much sustenance and blessing should be allocated to each person, and this is dispensed in the form of Divine energy. Every day there is another judgment on whether this energy should materialize into a physical blessing or should remain a spiritual blessing that the person will enjoy in the World to Come. Furthermore, if it is determined to materialize, should it be in the form of children, health, or wealth (and other such considerations)?

With this in mind, we can now appreciate the need for human interaction. When we physically contribute, we are merely actualizing the spiritual energy into physical garb, so that the blessing can be concrete. ( Derech Mitzvotecha 107a; Kuntreis U’Maayan, Discourse 17 ff. ).

We are instructed to pursue the means through which to obtain our livelihood and other needs, but at the same time we were given the Torah, which tells us that only some of those means are permitted. For example, when it comes to planting, there are prohibitions such as forbidden mixtures of species and the like. When it comes to where we live, there are mitzvot such as mezuzah, and so on.

G‑d, in His wisdom, decided to test the person. The purpose of creation was to elevate the Jewish soul from its previous state before it descended into a body to a higher level of Divine consciousness that can only be realized through overcoming the tests and challenges the soul will have in this physical world ( Marpei Lanefesh; Nedar Bakodesh. See also Chovot Halevavot, the Gate of Serving G‑d, ch. 9).

In Chasidic teachings, the purpose of creation is explained based on the teaching that “G‑d desired a dwelling place in the lowest worlds” ( Midrash Tanchuma 16)—i.e., G‑d diminished His energy to the extent that He created a materialistic world where G‑dliness is obscure; a world of “darkness.” Man was then instructed to introduce and reveal the presence of G‑d in such a setting through the suppression of material desires and a Torah lifestyle, thus transforming the world into a Divine palace. It is clearly a challenge to find G‑d in the “worldly reality,” where everyone and everything is self-centric. Yet the soul must demonstrate that it is not only G‑dly while in a spiritual setting, but it remains committed to G‑d and affects its body in the same vein, despite the harshness and struggles of this physical world. The goal is that when the collective body of Jewish souls are able to achieve this revelation of G‑d and lead the world to Messianic times, the essence of G‑d will be revealed, and the soul (and body) will enjoy the highest levels of Divine spiritual experience ( Tanya, Likkutei Amarim, chs. 36-37).

A test has no inherent value. It is meant to exist merely as a test of man. If the person being tested passes the test, he has thus proved the total futility of the test’s existence in its own right.

Notwithstanding the futility in the “testing” times, the test arouses and accomplishes the greatest revelations of G‑d in this world, and the greatest revelations of human connectedness to G‑d.

To explain: The Divine task of revealing G‑d in the physical world is also known as birur hanitzotzot, the refinement of Divine sparks. When a Jew uses a physical object to serve G‑d, the Divine energy that is embedded in that object, its Divine spark, is elevated.

Kabbalists teach that the higher and more potent a Divine spark, the deeper it falls into obscurity and impurity. In essence, the Kabbalists are saying that for something so antithetical to the Divine presence to have Divine energy, it demands a potency that allows the energy to descend so far down and still maintain its original spark.

Therefore, when Divine energy enclothes itself in material matter, which is a concealment of G‑d—as G‑d is not readily “recognizable” in a physical object—the energy becomes refined when the object is utilized for holy purposes.

There is then a “lower migration” of Divine energy, to a state that does not merely conceal the Divine presence but is completely antithetical to G‑d. It is a state of being that is meant to express the opposite of the Divine consciousness and will. This is the “test” by G‑d.

When a person experiences a situation where G‑dliness is totally obscured—e.g. health or financial issues—and yet does not let his faith in G‑d waver, acknowledging that this situation is merely a test that he needs to pass, he is then refining and elevating a loftier spark of G‑dliness that descended so low to the extent that it allows G‑d’s presence to be challenged.

Passing the test often requires mesirat nefesh —a complete devotion to G‑d that is beyond rhyme and reason. Therefore, the test is arousing the most inner consciousness of man—the essence of his soul that is rooted and deeply connected with the essence of G‑d ( Sefer Hamaamarim 5708, p 94 ff. ).

It is Divine wisdom that demands this test, because it is only He Who truly understands why we need to overcome tests in order to achieve a great reward. G‑d made it clear in numerous verses that He values the test ( Nedar Bakodesh ).

On the teaching regarding the purpose of creation—that “G‑d desired a dwelling place in the lowest worlds”—the Alter Rebbe, Rabbi Shneur Zalman of Liadi, said, “One does not ask questions about a desire.” His intent was clearly not that G‑d has “desires” (in the sense that humans do), and we therefore can’t question them. Rather, human desire is often irrational, with the person desiring something without being able to articulate the reason; he simply wants it. This shows that a desire is rooted in the innermost supra-rational consciousness of the person. So, too, G‑d’s “desire” to create the physical world and make a dwelling place for Him reaches the most sublime and essential levels of G‑d (perhaps a place where the word “level” is not applicable), which cannot be comprehended by mortal man ( Yom Tov Shel Rosh Hashanah 5666, p. 7).

Needy and lacking. Not everything a person lacks does he need. Therefore, both the words needy and lacking are used here ( Pat Lechem ).

G‑d making available all the means that he requires. If you are supposed to receive something, then the means of achieving it will come your way. If you are not supposed to receive it, all your efforts will be in vain ( Nedar Bakodesh ).

G‑d doesn’t simply provide the spiritual blessings for success, leaving the person alone to toil in creating means and vessels for the blessings. Rather, G‑d bestows the vessels through which the person will succeed. As King David states (Psalms 55:23): Cast your burdens upon G‑d, and He will sustain you. The Hebrew word for sustain you is yechalkelecha. The Baal Shem Tov explained that the word can also be read with its root being keili —vessel. Accordingly, the verse would read, Cast your burdens upon G‑d, and He will provide you with vessels (to succeed) ( Pelach Harimon 62c).

It will become clear if he wishes to serve G‑d or disobey Him, based on his choice of the means with which to obtain his needs. Does he choose to acquire his materialistic needs in a manner that is aligned with the laws of the Torah? Or will he approach this endeavor in any way possible, even if he must transgress G‑d’s will? ( Marpei Lanefesh; Tov Halevanon )

The Alter Rebbe, Rabbi Shneur Zalman of Liadi, writes: A person must be happy with his material lot. He is equally happy if he has abundance or not, because he knows that it is all from G‑d. Someone who does not equate these two (having and not having) demonstrates that he acts for himself, loving himself to the extent that he removes himself from under the authority of G‑d.

The reason why he desires a “materialistic life” is that it makes him feel good. Concerning him it may be said that it would be better if he were not born, because the main reason man was placed into this world is to test him with physical, materialistic trials, to ascertain what is in his heart—will he turn to other gods, namely, the passions of his body? Or will his desire remain with G‑d, thereby living a real and meaningful life, knowing that all his experiences are from G‑d Himself?

The Alter Rebbe concludes: If a person knows the truth and lives with the belief that everything is truly from G‑d and is inherently good, then the concealment of the good is removed, and only revealed good will remain ( Iggeret Hakodesh Epistle 11).

Another accomplishment that can be attributed to the need to earn a livelihood is that although it temporarily distracts a person from devotion to G‑d, ultimately it helps him in his Divine service. When he sees how everything is out of his control, he realizes that his ingenuity is not the cause for his success. This helps him shed his ego, which allows him to become a vessel for Divinity and holiness ( Likkutei Sichot, vol. 1, p. 5).

Even if he did not end up obtaining that which he tried to obtain. The judgment of man is on his intent. If he could not actually execute his plan (because it was out of his control), then G‑d combines an “action” to his good intention ( Nedar Bakodesh ).

Both verses identify indulging in material pleasure as something that causes people to forsake Torah and mitzvot.

Accordingly, G‑d requires us to work for a living because it keeps us away from sin. A Mishnah is quoted as support for this reason:

He preoccupied him all the days of his life, etc. The Midrash tells us that during Abraham’s travels, he reached the town of Aram Naharayim and saw how the townsfolk were drinking and carousing. Abraham said: “I do not wish to have part of such a land.” When he reached an area known as the Ladder of Tyre, the people of that town were busy working the soil. Seeing this, Abraham said: “I wish to have a part in such a land.” G‑d replied: To your children will I give this land (Genesis 12:7; Bereishit Rabbah 39:8).

The impression of this Midrash is that there is an inherent value in work, and that is why Abraham wanted part of it, and more so, that G‑d promises to give it to his children, the Jewish people. The question is, what is so inherently important about working for it to cause such a reaction?

In order to understand this, we must explore a more general philosophical question: If G‑d is good and only acts in ways that are good for man, why do we need to work at all? Wouldn’t it be kinder if we always have what we need? Additionally, the verse states, Man was created to toil (Job 5:7). What is the great value in toil that the verse even says man was created for it?

The simplistic answer is that a person has greater appreciation for the possessions that he attained through hard work, and therefore hard work has the value of making people appreciative.

However, this does not answer the question fully, because our next question is, why did G‑d create the world in a way that we appreciate things that we work for? He could have easily created the world in a way that we appreciate things that we don’t work for!

The answer to all this is that G‑d, in His goodness, wanted humans to experience something Divine. He wanted humans to experience how it feels to be a creator. G‑d could have given us everything we need without toil, and He could have even made us appreciate it, but then we wouldn’t have contributed to the process. We would still be creations that are simply receivers.

Yet G‑d wanted us to be partners with Him in His creation, which is why G‑d planted into the grain of society that not everything is free; rather, we must work for it. Each of us must become a creator.

G‑d gives us the ability to leave our natural dispositions as creations and recipients; He tells us: “Become a giver, a creator. It is your hard work that will accomplish.”

It was this understanding that Abraham had that made him yearn for a land of toilers. He saw a path for creations to become partners with the Creator in this world.

There are, however, many facets in which our efforts can be used. The Talmud tells us: Rabbi Elazar said, “Every person was born to toil, as it states, Man was created to toil. However, I would not be sure if this means toil with the mouth or with labor; therefore it states (Proverbs 16:26), His mouth forces him on. I now know that we need to toil with our mouth. However, I would not be sure if this means toil of Torah study or toil of speaking; therefore, it states (Joshua 1:8), The words of Torah should not cease from your mouth. I now know that we need to toil in Torah.”

These are all methods of toil accepted by the Sages; it is only that there is a most preferred method—namely, the toil of Torah. The reason is now obvious—toil makes man feel “G‑dly,” and even toil in labor makes us part creator, if we recognize that ultimately it all comes from G‑d and we are merely His “partner.” However, toil can also be used in words of prayer, climbing the ladder of prayer, and even more so in the toil of Torah, becoming a partner with G‑d in the spiritual elements of the world ( Likkutei Sichot, vol. 15, p. 93 ff. ).

It is due to the compassion, etc. Not only does the requirement to work prevent a person from sinning in deed, it occupies his mind so that he will avoid sinning with his mind; namely, he will not become haughty and engage in contemplating the secrets of G‑d that people are not capable of understanding and that are unnecessary for him to know in order to attain perfection, such as the questions pertaining to what came before the world and what will come after the world ceases to exist ( Pat Lechem ).