מֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ, לְכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ תְּעוּדָה רוּחָנִית בַּחַיִים, וְהוּא לְהִתְעַסֵּק בַּעֲבוֹדַת הַבִּנְיָן לַעֲשׂוֹת דִּירָה לוֹ יִתְבָּרֵךְ. וְכָל אֶחָד בַּאֲשֶׁר הוּא וּבְכָל מָקוֹם שֶׁהוּא צָרִיךְ לְהִתְעַנְיֵן בְּכָל מַאֲמַצֵי כּוֹחוֹ לְחַפֵּשׁ בְּחֵפֶשׂ מְחוּפָּשׁ לִמְצוֹא אֵיזֶה פַּרְנָסָה רוּחָנִית כְּמוֹ שֶׁהוּא מְחַפֵּש אַחַר פַּרְנָסָה גַּשְׁמִית. וְהוּא לְפִי שֶׁדַרְכּוֹ — שֶׁל הקב"ה — יֶחְפָּץ, כְּדִכְתִיב בְּאַבְרָהָם כִּי יְדַעְתִּיו גוֹ' וְשָׁמְרוּ דֶּרֶךְ ה', כִּי יֵשׁ שְׁנֵי דְרָכִים: דֶּרֶךְ הַטֶּבַע וְשֶׁלְּמַעְלָה מִן הַטֶּבַע, הָעוֹלָם בְּרָאוֹ הקב"ה לִהְיוֹת נִרְאֶה כְּמוֹ שֶׁהוּא בְּדֶרֶךְ הַטֶּבַע — בְּעֵינֵי בָּשָׂר — וְהוּא דֶּרֶךְ אֱלֹקִים. תּוֹרָה וּמִצְוֹת הֵם דֶּרֶךְ הֲוָיָ' וְהוּא הַמְשָׁכָה שֶׁלְּמַעֲלָה מִן הַטֶּבַע בַּטֶּבַע, אֲשֶׁר בִּגְלַל זֹאת הִנֵּה הקב"ה מַשְׁפִּיעַ לְיִשְׂרָאֵל לְמַעֲלָה מִן הַטֶּבַע בַּטֶּבַע.

“A man’s footsteps are made firm by G‑d, [and He desires his way].”1 Every member of the Jewish people has an assigned spiritual mission in life — to build a dwelling place for G‑d.

Moreover, every individual, whoever and wherever he may be, must make great efforts to seek out and find a “spiritual livelihood,” just as he seeks out ways of earning his material livelihood. This is because “he desires His way” — G‑d’s path — as is stated of Avraham,2 “For I have known him, [because he commands his children and his household after him,] that they should observe the way of G‑d (Havayah).”3 For there are two paths, the path of nature and the path that is higher than nature.

G‑d created the world in such a way that it would appear — to mortal eyes — to follow the path of nature. This is “the path of Elokim.” Torah and mitzvos, by contrast, are “the path of Havayah,” which draws down into nature the higher realm that transcends nature. And in response [to a Jew’s dedication to “the path of Havayah”], G‑d draws down to the Jewish people spiritual influence that transcends nature, within the framework of nature.4

Living as a Chassid

The world as a whole was created with a purpose: to serve as a dwelling for G‑d. That purpose is not, however, merely universal. It devolves upon every created being, and particularly, every human being, individually. Every entity has its specific tasks and undertakings that it must carry out to bring that larger mission to consummation.5

Just as a person may not be aware of the profession or occupation that will provide him with material sustenance, he may not realize which activities will advance his individual spiritual purpose and goals. Unquestionably, he will undertake a laborious process of trial and discovery to find how to sustain himself financially, and once having found his field of expression, he will apply himself to it assiduously. Similarly, as we learn above, he should endeavor to find the spiritual purpose for which he was created, and then advance in it.

To do this, one should search for “the path of Havayah,” a mode of conduct that is not dictated by the finite natural order, but relates to G‑d on His terms, beyond all limitations. Such a path can be found in the Torah and its mitzvos. When a Jew perseveres in his efforts to live according to these transcendental truths, even within his mundane daily life, he calls forth a corresponding response from G‑d, and thereby draws down infinite blessing into his life.