Parnasa – Hishtadlus to make a Parnasa versus Bitachon:[1]

On Rosh Hashanah one’s yearly budget is decided:[2] The Talmud[3] states that all of man’s food and expenses are set on Rosh Hashanah, regarding how much money he will make on behalf of his food needs and other needs of all the days of the year. From here, it can be misunderstood that a) there is no need to work for a living, or properly serve G-d during the year, being that Hashem already decreed how much money one will make and certainly the decree of G-d will not go unfulfilled, and b) that it is not possible to make more money than decreed. In truth, however, the above decree on Rosh Hashanah is only in regards to the sublime Divine light which is allocated to each person each year. However, how much of this divine light will come down into this physical world as a blessing of Parnasa is dependent on three factors: 1) Having a job and working to make an income on the level that one needs. 2) Trusting in G-d and in His divine blessing. 3) Praying to G-d and arousing his compassion to draw down the divinity into physical blessing. These three aspects will be explored below.

The need to work for a living:[4] It states in Scripture[5] that “Ki Hashem Elokecha Beirachicha Bechol Maaseh Yadecha/G-d will bless you and all of your actions” Rebbe Eliezer the son of Yaakov states that the end of the verse is teaching us that to receive G-d’s blessing it does not suffice for one to sit and do nothing, and rather if one makes effort then he is blessed, and if not then he is not blessed.[6] Likewise, the verse[7] states “Uveirachicha Hashem Elokecha Bechal Asher Taaseh/And G-d will bless you in all that you do.” The Sifri[8] states that from here we learn the foundation, that it is necessary for one to work and place physical effort into those matters that he places his trust in G-d, in order so the blessing of G-d have the receptacle to which it can befall. Accordingly, one is required to work for a living and cannot just relax on his couch and wait for money to come from the heavens.

Davening to Hashem for Parnasa:[9] In addition to making a Keli for Parnasa, one must pray to G-d and request from Him in His Divine mercy to send one Parnasa from the supernal kindness that was allocated for his soul on Rosh Hashanah and Yom Kippur.

Bitachon – No worries:[10] In addition to making a Keli and praying to G-d, one must place his trust in G-d that G-d provides man with all his sustenance, as the verse[11] states “Eiynei Kol Eilecha Yisabeiru Veata Nosein Lahem Es Achlam Beito/All eyes are turned to you and you give them their food on time.” To quote from Hayom Yom[12], “included in the job description of a person who works for a living, is to arouse the complete belief and trust in the One who provides sustenance for all creatures, that he will give the person sustenance in plenteous. One needs to be in a state of true joy and gladness of heart as a result of this trust as if his sustenance is already available in front of him.” The Noam Elimelech[13] states that Hashem created a certain amount of divine blessing which provides one with his sustenance to enter the world daily. Having a lack of trust in G-d, and questioning from where one’s sustenance will come, causes this divine blessing to stop, and hence requires G-d to reinstruct the divine blessing. Accordingly, one should always trust in G-d that G-d will provide him with his sustenance in order so the divine blessing never cease. The purpose of prayer is to burn ones worry of Parnasa.[14]

Not to give significance to the Keli:[15] While working, one is to believe that the blessing of G-d is just like any other revealed miracle, and the money he receives through his work is similar to the Mun from heaven, and it is simply that he is making a garment for G-d to conceal His blessing as this is the divine will.

How much effort – The effort in Parnasa must be commensurate to the blessing desired:[16] Being that one is required to work for a living, the question is asked regarding how much effort is necessary to be placed? Does it suffice to make even the smallest of efforts and simply rely on G-d to do the rest, or, must one make enough effort to justify the level of income that one needs and desires. So, we have an explicit statement in the Talmud[17] which goes as follows: What should a person do in order to become wealthy? He should increase in business and do business with honesty. Many however did so and were not successful. Rather, one must also request mercy from G-d to provide them with the wealth as the verse states “To Me is the silver and to Me is the gold.” One without the other does not suffice.” From here it is understood that one must hold a job, and be involved in a business that is able to bring in as much income as he needs and desires, and one who desires to be wealthy must increase in business accordingly. At the same time, he must supplicate and pray to G-d to receive the divine blessing of Parnasa within his job or business. One without the other does not suffice. Nonetheless, even one who must increase in business in order to profit the amount of income he desires, this is only an increase in business activity and not in schemes and overwhelmingness of the mind, as in the contrary, wealth is not given to the wise.[18]

How much effort – The amount of effort is commensurate to one’s level of Bitachon:[19] The more trust that one has in G-d the less amount of effort he is required to place in order to achieve this goal. For example, if one is looking for a job and cannot find one in his current city, then if his trust in G-d is not that strong to the point that he truly believes that G-d will provide a job in his current city, then he should look into moving to other cities for the sake of making a living. However, if one has a very strong trust in G-d that G-d will provide with a job in his city, then he does not need to look into moving to other cities.

Lechem Min Hashamayim – Mun:[20] It is recorded in the name of the Rebbe Maharash, that in today’s times the Parnasa of the Jewish people is on a similar level to the Mun that fell from the heavens. [This means that it comes with less work and toil or on a much larger scale than the work and toil that one invested to receive it.]

Not to overdue the effort of Parnasa:[21] One should not increase in work and business more than necessary for his desired income. In the words of the Tzemach Tzedek[22] “However, every individual who does not desire to be rich but simply desires to make enough money to support himself and his household does not need to increase in business so much, but rather just the amount necessary to make enough money to support his family…..Every individual who fears for his soul and does not want to diminish the supernal kindness that was determined for him on Yom Kippur to draw all of it down into money, and it is not pressing for him to be wealthy, but rather simply to support his soul and his household with food, clothing, and a house so he can serve G-d, then he should estimate how much money he needs for these expenses and request mercy from G-d that G-d send him His supernal kindness and then he should work a job or business that can make this amount of money. For example, if he needs to make 500 rubles, then he should prepare a business that can make him this amount of profit. One should not increase in business more than necessary, as why should he make a larger garment than is necessary for the amount of divine energy of Parnasa he desires it to contain, as it is not the garment that draws the profit, but the blessing of G-d, and this blessing can be contained within a much smaller garment. On the contrary, one who increases in business is doing damage, similar to one who sews a garment that is longer than necessary for his body, which will cause him to trip and fall.”

Not to compromise on religious duties due to work: Being that one is required to work in order to make for himself a living, and support himself and his family, stated above, it is very easy for the evil inclination to challenge a person to overdue his efforts on expense of Torah learning and praying with a Minyan.[23] Although in a time of necessity, one may work on expense of Davening with a Minyan, this only applies in a case of true necessity, and even then one who has strong enough trust in G-d should trust in Him to find him a job that will not require him to compromise on praying with a Minyan.[24] To quote from Hayom Yom[25], “No matter how much effort is exerted, no-one can earn one cent more than G-d has ordained that he – this particular person – shall earn. One must do what is necessary, but one must remember that all his work is but a vessel. The main thing is G-d’s blessing, and that blessing is earned by being observant of G-d’s commands: Davening with a minyan, observing Shabbat b’hidur (beyond the minimum, with “beauty”), meticulous observance of kashrut, having Kosher Milamdim for ones children.”

Summary:

One is required to place his absolute trust in G-d, that G-d will provide him with a Parnasa to support himself and his household. Together with this trust, one is required to also place effort to make a living and hence is to work for at least part of the day, depending on how much money he wants to make, and on his level of Bitachon. Nonetheless, at the very least one’s efforts may not override the following, and he must have at least a minimum of Bitachon that not compromising on the below will not affect his sustenance:[26]

1. Davening with a Minyan [unless time of great need, depending on level of Bitachon]
2. Kevius Itim Latorah by both day and night, preferably immediately after Shacharis.
3. Not transgressing any matter of business law [i.e. Ribis, stealing, cheating, lying, dishonesty, Hasagas Gevul, etc].
4. Giving Tzedaka

The following are the two intents that one should have in doing business. Number one is to supplicate G-d for his mercy that G-d send him his allocated supernal kindness into this physical world so that he has sustenance from it. The second is that while working, he believes that the blessing of G-d is just like any other revealed miracle as if he is bringing the Mun from heaven, and it is simply that he is making a garment for G-d to conceal His blessing as this is the Divine will.[27]

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[1] See Admur 156:1; Igros Kodesh 2:179

[2] See Likkutei Torah Parshas Ki Seitzei p. 37; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 212

[3] Beitza 16a, brought in Admur 242:3; 529:4; Hilchos Talmud Torah 1:7

[4] See Devarim 2:7 and 15:18; Rebbe Yishmael in Brachos 35b; Sifri Devarim 15:18; Midrash Socher Tov Tehillim Mizmor 23; Midrash Tehillim 136:29; Chovos Halevavos Shaar Habitachon 3 Hakdama Chamishis and Chapter 4; Chapters 54 and 25; Mesilas Yesharim 21; Likkutei Torah Parshas Ki Seitzei p. 37 “The blessing is drawn specifically within a Keli…in contrast to doing nothing for Parnasa in which case he will not draw down anything”; Likkutei Torah Sukkos 1^st Mamar; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 212 “It is understood why a person must be involved in business in order to make an income, as although man is judged daily regarding his sustenance, nonetheless, if he does not involve himself in business he will not have anything, as was stated by Rebbe Yishmael that one must act in the ways of the world, and even Rashbi who argued on him, only argued for the sake of the person achieving the Mitzvah of Yedias Hatorah. However, one who already fulfilled this mitzvah, although he must study Torah day and night, nonetheless, he must also be involved in making himself a living. Even if man prays to God that He send him his sustenance from the supernal kindness that was agreed upon him on Yom Kippur, nonetheless, this does not suffice if he does not work and do business to prepare a garment into which this supernal kindness will become invested.” And p. 213 “Even if man prays to God that He send him his sustenance from the supernal kindness that was agreed upon him on Yom Kippur, nonetheless, this does not suffice if he does not work and do business to prepare a garment into which this supernal kindness will become invested.” And p. 214 “On this the verse states that God will bless you in all that you do, as if one does not prepare a garment than the supernal kindness will not be drawn below, and although it will be saved for him for spiritual sustenance in the world to come, nonetheless, he will have a lack of food and he will be punished for this being that he is stealing from his soul.”; Kuntrus Umayan 25; Igros Kodesh Rayatz 3 p. 76 in name of Baal Shem Tov “when a person is challenged with a certain suffering G-d forbid, according to Torah he must do whatever he can to solve, and together with that to also trust in G-d that He will certainly help him”; Likkutei Sichos Vol. 15 p. 486; Vol. 16 p. 176; Vol. 18 p. 295 “According to Torah one must make a natural vessel and may not rely on a miracle.”; Vol. 26 p. 116 [Hebrew]; 36 Sicha 1 “Together with one’s absolute faith and trust in G-d he must also exert all physical options available to him, to help save him from his worries. As is well known, there is no contradiction between trusting in G-d and doing one’s Hishtadlus of finding natural ways of solving his predicament.”; Igros Kodesh 2:179 “it is obvious that in general aside for trust, one must also make a vessel”; Even Yisrael Derush 3:2; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon; Bitachon Vehistadlus Chapter 9

Other opinions: Some learn that absolute Bitachon requires one to throw all of this trust onto G-d and not to place any effort to try to solve it. [Ramban regarding doctors; Rashbi in Brachos 35b regarding Parnasa versus Torah study; See Even Yisrael Derush 3:2; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon] However, see Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 212 that Rashbi ibid is not truly arguing “even Rashbi who argued on him, only argued for the sake of the person achieving the Mitzvah of Yedias Hatorah. However, one who already fulfilled this mitzvah, although he must study Torah day and night, nonetheless, he must also be involved in making himself a living.

[5] Devarim 2:7

[6] Midrash Socher Tov Tehillim Mizmor 23

[7] Riei 15:18

[8] Sifri Devarim 15:18 “one may think that he can sit and do nothing, hence we are taught that he must do an action”, brought in Igros Kodesh 2:179 and Likkutei Sichos Vol. 18 p. 295

[9] See Likkutei Torah Parshas Ki Seitzei p. 37c and Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 213-214 “The following are the two intents that one should have in doing business. Number one is to supplicate God for his mercy that God send him the supernal kindness into this physical world so that he has sustenance from it. The second is that while working, he believes that the blessing of God is just like any other revealed miracle as if he is bringing the Mun from heaven, and it is simply that he is making a garment for God to conceal His blessing as this is the divine will….Even one desires to be wealthy, increasing in business only helps if he asks mercy from God to send him the supernal kindness that was decreed upon a soul into wealth, and only when he knows to ask for mercy. Otherwise, his increase in business is worthless and will not accomplish anything. This is unlike most of the world who do not request God’s mercy to be wealthy and receive his divine energy in his wealth, as when one does not ask then God does not send more than is necessary to support his family. Thus, such a person can suffice with doing only a little bit of work in business, and overworking does not help for anything…. request mercy from God that God send him His supernal kindness and then he should work a job or business that can make this amount of money.”

Is prayer and requesting mercy from God necessary if one doesn’t desire to be wealthy: From Likkutei Torah ibid it is implied that supplicating mercy from God is only necessary if one desires to be wealthy. Likewise, in Dereh Mitzvoseha ibid he says “as when one does not ask then God does not send more than is necessary to support his family,” which implies as above. Seemingly, the reason for this is because one’s regular income is part of the normal order of the world for which extra compassion is not necessary. However, in two other areas in Derech Mitzvosecha ibid he writes to request divine mercy even in order to get one’s regular income. Vetzaruch Iyun!

[10] See Kesubos 67b; Rashi on Shemos 16:32; Likkutei Torah Sukkos 1^st Mamar; Or Hatorah Beshalach p. 644; Likkutei Sichos Vol. 16 p. 176; Igros Kodesh 2:179

[11] Tehillim 145:15

[12] Hayom Yom 16^th Adar Sheiyni

[13] Noam Elimelech Parshas Bahar in name of his brother Rav Zusha of Anipoli

[14] Likkutei Torah Sukkos 1^st Mamar

[15] Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213

[16] Likkutei Torah Parshas Ki Seitzei p. 37 “One must certainly make a garment and vessel that can hold the blessing…even if he prays to G-d it does not suffice if he does not increase in business ”; See Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 213-214 “He must work and do a business which is large enough according to nature to bring him the amount of income that he wants and needs… This is the meaning of the statement of Yehoshua in Nidda ibid that one should increase in business and ask mercy from God as one without the other is not enough. Nonetheless, this increasing in business only applies to one who wants to be rich and desires that the majority of kindness that was drawn onto a soul above will be invested in wealth and therefore he should increase in business in order to prepare large garments, and in addition he should request mercy from God that He invest His kindness into the wealth. However, every individual who does not desire to be rich but simply desires to make enough money to support himself and his household does not need to increase in business so much but rather just the amount necessary to make enough money to support his family…..Every individual who fears for his soul and does not want to diminish the supernal kindness that was determined for him on Yom Kippur to draw all of it down into money, and it is not pressing for him to be wealthy, but rather simply to support his soul and his household with food, clothing, and a house so he can serve God, then he should estimate how much money he needs for these expenses and request mercy from God that God send him His supernal kindness and then he should work a job or business that can make this amount of money. For example, if he needs to make 500 rubles, then he should prepare a business that can make him this amount of profit.”; See also Derech Chaim 2b; Sefer Hamamarim 5670 p. 75

Contradiction from Hayom Yom: In Hayom Yom 16^th Adar Sheiyni it states, “No matter how much effort is exerted, no-one can earn one cent more than G-d has ordained that he – this particular person – shall earn.” This implies that increasing in work and business is irrelevant to helping one earn a larger income. However, seemingly this is not coming to contradict the above statements from the Alter Rebbe and Tzemah Tzedek that increasing in business is necessary in accordance to the amount of income he desires, rather that simply one first has to guarantee God’s blessing, as without doing so, one will not earn one cent more than decreed. However, one who does guarantee God’s blessing must also increase in business in accordance to the amount of income he desires to make.

Other Opinions: Some write that since the entire concept of placing effort is due to a decree and curse to Adam, therefore even the slightest amount of effort suffices to fulfill his obligation, and have the blessing of G-d dwell on it and it is not necessary to do any further effort. [Mesilas Yesharim ibid; Michtav Meliyahu ibid]

[17] Nida 70b

[18] Likkutei Torah Parshas Ki Seitzei p. 37c

[19] See Igros Kodesh 3:372 “All the above is because I do not know his current level of trust in G-d, however if he has strong trust in G-d and relies on him completely, then he should look for a job in his city and G-d will provide him with a job there.”

[20] See Igros Kodesh Rashab 1:139; Sefer Hamamarim 5709 p. 21; Likkutei Sivhos 16 p. 178 footnote 38; Toras Menachem Vol. 19 p. 34; 5742 Vol. 3 p. 1396; 5743 p. 450 [Mamar of Vayeira]; 5745 Vol. 4 p. 2366; 5747 Vol. 3 p. 165; See Igros Kodesh Rebbe 2:179

[21] See Likkutei Torah Parshas Ki Seitzei p. 37c; Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 213-214; Kuntrus Umaayan

[22] Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 213-214

[23] See Chofetz Chaim Pesichas Asei 12

[24] See Igros Kodesh 3:372

[25] Hayom Yom 16^th Adar Sheiyni

[26] See Bitachon Vihistadlus Perek 9

[27] Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213