Chapter Three - Part 15: Attitude Toward Work

G‑d has instructed us to engage in pursuing our livelihood. A verse is now quoted to support this:

The commandment of the Creator, Who instructed man to engage himself in worldly means. There are people who approach the business world with cognitive dissonance from their relationship with G‑d. They view the means by which they earn a livelihood as the main source of their income, leaving G‑d’s blessings in the abstract background. Of course, this type of approach is inconsistent with the Torah’s view that a person ought to engage in worldly affairs because G‑d instructed him to work, and that ultimately G‑d provides for him, albeit through this particular channel. As the verse states (Deuteronomy 15:18), And G‑d will bless you in all that you do.

There are practical manifestations of the above-mentioned perspectives: A person for whom the medium of his business or occupation is the key to his sustenance will always look for ways to “develop” his business, even if it comes at the expense of his relationship with G‑d, because he thinks that it is the growth of his business (and his ingenuity) that will make him more financially successful. However, a person who acknowledges that finances come from G‑d will never choose a job or engage in business practices that may threaten the quality of his relationship with G‑d, because it is G‑d Who sustains him.

For example, a person who owns a store will have busier times and slower times. If he feels that his business is what sustains him, he will think that praying longer gives him less time in his store to earn money. However, a person who trusts that G‑d sustains him realizes that he might as well pray, because the time of prayer will only fill his down time, when there are no customers in any case, and that G‑d will send all his customers in a flurry, when his business is open.

However, even within the appropriate Torah-based perspective, where the person entrusts G‑d with his livelihood and engages in business because it is G‑d’s wish that he works to create a vessel, there are two levels:

1) Although he recognizes that his livelihood comes from G‑d and not merely from his business or job, he also places value in the material “vessel” through which the sustenance is delivered. He reasons: “Since G‑d wants me to make a vessel, there must be some value in the vessel I engage in.”

2) He realizes that the material “vessel” has no purpose other than the fact that G‑d wants it. Even while engaging in this particular channel, he is not attached to it whatsoever; rather, he is doing it exclusively because it is G‑d’s will.

The difference between these two perspectives also manifests in a practical application: The former can still occasionally feel conflicted and wrestle with the challenge: Should I give more charity or invest the money in my business? (Or, is my prayer taking away from down time alone, or is it also taking me away from my customers?) Whereas the person who sees his business as nothing other than what G‑d wants will never have a dilemma; he knows that G‑d comes before any material decision, because he knows that the material vessel plays no role in his livelihood. This person knows that the vessel is immaterial to G‑d granting him sustenance.

This knowledge also generates different levels of trust in G‑d. The person who sees his business and job as the entity through which his sustenance will come to him obviously also places his trust in G‑d. However, since he places some value in his business, it is not a full reliance and trust in G‑d. However, the person who sees it all as G‑d, and that even the vessel has no value, has a trust that is absolute ( Kuntreis U’Maayan sec. 17; Likkutei Sichot, vol. 18, p. 295; ibid., vol. 16, p. 175).

All your deeds should be for the sake of heaven. Rambam writes, “A person should always ensure that he is healthy so that he can serve G‑d. Someone who acts in such a manner is constantly serving G‑d. For a hungry and sick person cannot serve G‑d. Even when he is involved in commerce or marital relations, he is serving G‑d, because his intention in everything is for G‑d’s sake. Even when he sleeps, he serves G‑d, because he does so in order to refresh himself to serve G‑d. This is what the Sages meant when they said, ‘All your deeds should be for the sake of heaven.’ And Solomon, with his wisdom, declared (Proverbs 3:6): Know Him in all your ways ” ( Mishneh Torah, Hilchot Dei’ot 3:3).

It is interesting to note that Rambam first quotes from the Sages in the Talmud and only afterwards from a verse in Scripture. This is possibly because the teaching of the Sages alludes to a basic level of Divine service, while King Solomon’s teaching hints at a more advanced level.

There are two types of approaches in utilizing worldly and material objects in the service of G‑d:

1) The engagement is a means to an end—in order to serve G‑d. For example, the person eats to be healthy and thereby able to serve G‑d, or he works to earn a livelihood so he can give charity. Such a person does not find the G‑dliness in his food and work itself, but he utilizes them toward a G‑dly end.

2) The physical endeavor of eating is holy in itself. He sees G‑d in his “materialistic” life. An example would be our eating on Shabbos. This is not merely to be able to serve G‑d; rather, the eating itself is a Divine service.

These two ideas are reflected in the two sources. “Let all your deeds be for the sake of heaven” teaches that all our deeds must be for G‑d’s sake (a means to an end). Whereas, Know Him in all your ways hints at the deeper realization that we recognize G‑d in our mundane ways, in and of themselves. ( Likkutei Sichot, vol. 3, p. 907; vol. 10, p. 104-105).

A person might think that since he is engaging in various means of obtaining a livelihood, it is considered as if he is relying on the success of his own work and not on G‑d. However, in truth, as long as he has the right intentions when doing so, it does not in any way take away from his bitachon. G‑d actually wants him to work, as the verse says (Deuteronomy 15:18): And the L-rd, your G‑d, will bless you in all that you do.

Were a person to think this, it would be evident that he is relying on his own efforts, and not on G‑d.

Verses are now quoted to support this idea: