The Mitzvah of Hishtadlus – Effort:[1]

It is a Torah obligation for one to place effort and create the physical means necessary to achieve and attain whatever it is that he needs and desires. [Although one is required to trust in G-d, this does not contradict the requirement for one to place effort and do actions within the physical world to solve his problem and achieve his goal. Trust and effort are complementary of each other. The blessing and good occurrence always comes only from G-d, although this itself only comes after man places his physical effort to try to achieve it. Accordingly, we find even regarding Torah learning, that one should not forsake working for a living due to his constant Torah learning, and is rather to work and also learn, as will be explained later on in Halacha 2B.]

The source: It states in Scripture[2] 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.[3] Likewise, the verse[4] states “Uveirachicha Hashem Elokecha Bechal Asher Taaseh/And G-d will bless you in all that you do.” The Sifri[5] 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.

The reason: The reason Hashem requires us to perform effort in the physical realm is because the blessing must come through the nature of the world. Just as all Divine blessing that enters the world does so through the laws of nature, so too one must create a vessel within nature for G-d’s blessing.[6] If one does not make a vessel through nature, and relies on a miracle, the miracle may not occur and if it does it will diminish his merits.[7] [In other words, the concept of Histadlus is rooted in the concept of “Ein Somchim Al Haeis[8].”[9]] The cause for the requirement of investing effort is due to the curse that G-d gave Adam that with the sweat of his brow he should eat bread, and ever since that point, we are required to place effort to make a living, until the days of the future when loaves will grow from the earth.[10]

Not to place one’s trust in the effort:[11] Although one is required to place effort in solving his problems and create the natural means for achieving his goals, as stated above, nonetheless, this should only be done due to the command of G-d. Thus, he should not place his hope and trust within the effort, and rather should place trust in G-d alone, that He will provide the blessing within the effort that he made. For all intents and purposes, one should view it as if he did not place any effort and is to place his entire trust in G-d alone.

How much effort – The amount of effort is commensurate to one’s level of Bitachon:[12] The level and type of effort he is required to invest in order to achieve his goal is dependent on one’s level of trust in G-d. 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 him with 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 current city, then he does not need to look into moving to other cities.

The effort must be commensurate to the blessing desired:[13] The Talmud[14] states: 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 him 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 we learn that the amount of effort that must be placed in addition to one’s trust in G-d, must be commensurate to the goals that he is trying to achieve. [Nonetheless, seemingly this only applies to a person who has a lower level of trust in G-d, in which he gives significance towards the natural means that he creates for G-d’s blessing to reside. However, one who does not give any significance towards the natural receptacles that he created for G-d’s blessing, and throws his complete trust in G-d alone, then he can merit to receive G-d’s blessing in a disproportionate fashion to the vessel that he created.[15]]

What if one is unable to place any effort into achieving what he desires?[16] Placing effort, and making the receptacle for G-d’s blessing, is only necessary in a case it is possible for one to actually do so, in which case we say that simple trust does not suffice. However, if it is not possible to place effort, such as if G-d forbid one is drowning and finds nothing at all to hold on to help him live, not even a piece of straw, nevertheless, he is trust in Hashem, as Hashem is not limited by the physical world. In such a case that one cannot perform any effort, this itself is a proof that Hashem exempted him from placing effort. This is indeed the greatest and truest form of Bitachon, when one has nothing at all to rely on in the physical world other than G-d.

Tzadikim – Must Tzadikkim place physical effort or may they just rely on Bitachon?[17] Certain Tzadikim are on a level that it is not necessary for them to even make a physical channel for G-d’s blessing, as they are connected to G-d on a level that is above the limitations of the world. For these Tzadikim, a simple and pure faith and trust in G-d is enough to bring down the salvation, and they may literally sit back and not do anything about their problem. For such Tzadikim, making a physical channel is a lack of trust in G-d [and some write that they should not even Daven to Hashem for it and are to only trust in Hashem[18]]. However, by regular Tzadikim, including even those with a soul of Atzilus[19], the trust in G-d that they are required to have entails trusting that G-d will give them blessing through the channel that they created, and hence they are required to first create this channel and then trust.

Davening to Hashem: It is a Biblical command to Daven to Hashem in a time of need, when one is in a state of distress and requires Divine assistance.[20] Thus, in addition to his trust in G-d that everything will be good, one also pray to G-d and request from Him that which he desires.[21] 

Baruch Hagever-Trust that Hashem will also make Keli:[22] The Mitzvah to trust in Hashem is not just that one trusts that Hashem will provide him with Parnasa in the occupation that he has, but also that Hashem will assist him with finding a proper vessel for that blessing to channel through. Meaning, that the trust is not just in the fact that my job or occupation will bring an income due to G-d’s blessing, but also that my job or occupation is itself provided to me by G-d with Divine providence. This is the meaning of the verse “Baruch Hagever Asher Yivtach BaHashem Vehaya Hashem Mivtacho”, which seems repetitive. The first part of the verse is saying that blessed is the man who trusts in G-d and not on his occupation. The second part is saying that blessed is the man that trusts that G-d will lead him, or has led him, to a proper occupation. Q&A’s Should one do actions that prepare for the eventuality of a negative outcome? Such as if one is sick, should he write a will and prepare his family for the eventuality of death? Seemingly, there is no contradiction in one’s Bitachon if he takes steps which prepare for the eventuality of a negative outcome, the same way that one’s trust in the coming of Moshiach should not prevent him from investing energy in matters which will not be relevant when the Moashiach comes. At the same time that one has absolute faith in G-d that he will save him, he should also make necessary preparations for a potential negative outcome. Thus, if a person is suffering from a deathly illness r”l, him and his relatives should not ignore the possibility of death occurring and they should do everything necessary to prepare for the eventuality of death, such as to write a will and instruct one’s family and the like with both physical and spiritual parting messages, as did both Yitzchak and Yaakov our forefathers. In the case of young children who may potentially become orphans G-d forbid, the orphans should be mentally prepared as much as possible, together with them being strengthened to have absolute faith. This type of behavior was vividly seen to be followed by the Alter Rebbe, who a mere day before his release from prison sent a letter to his family in which he prepared them for the possibility of his death, if the will of G-d was for him not to survive G-d forbid.[23] Perhaps, one can suggest, that this preparation is part of the steps to be taken before one reaches total trust in G-d, and the realization of the seriousness of his predicament to the point that he must prepare for its negative outcome, may be the motivating factor to propel him to rehabilitate his relationship with G-d to the point of absolute trust. May Hashem save all of us from any such predicaments!

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[1] 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”; 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.

[2] Devarim 2:7

[3] Midrash Socher Tov Tehillim Mizmor 23

[4] Riei 15:18

[5] 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 Likkutei Torah ibid, Derech Mitzvosecha ibid, Igros Kodesh 2:179 and Likkutei Sichos Vol. 18 p. 295

[6] Likkutei Torah Parshas Ki Seitzei p. 37; Derech Mitzvosecha Mitzvas Tiglachas Metzora 3 p. 213 “The reason for this is because the divine energy that is drawn to this physical world needs to descend from one level to the next until it is invested within a thick garment in order so from it will come physical kindness and blessing in this world and it is on this the man is judged every day. This is indeed the reason why one must be involved in business, as the energy in this world is drawn down through the garments of nature. This means that it is invested and concealed within nature until it appears as if the world is run by the rules of nature even though everything in truth comes from God Himself and it is just that he conceals His Godliness to the point that miracles and unnatural occurrences are not apparent and revealed. Thus, when God gives sustenance to a Jew, he does not do so through miracle such as to cause bread and meat to descend from the heavens as was done with the generation of the Mun, as this is not natural, and rather he sends His blessing that the person should make a profit in this business which is within nature and by which the person can confuse himself and say that it is his own efforts that brought his profits.”; Igros Kodesh 2:179

[7] Igros Kodesh 2:179; See Ramban Shaar Hagemul; Shabbos 32a

[8] Shabbos 32a

[9] Igros Kodesh ibid

[10] Mesilas Yesharim ibid; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon

[11] Igros Kodesh 2:179; Likkutei Sichos Vol. 16 p. 176; See Likkutei Sichos Vol. 18 p. 295 for two different perspectives in one’s effort, the first being that the effort contains importance due to the command of the Torah and the second being that the effort does not contain any importance at all; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213 “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.”; Or Hatorah Beshalach p. 644

[12] 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.”

[13] Likkutei Torah Parshas Ki Seitzei p. 37 “One must certainly make a garment and vessel that can hold this 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.”

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]

[14] Nida 70b

[15] See Likkutei Sichos Vol. 16 p. 176

[16] Hemshech Ayin Bes 1:82; Igros Kodesh Rayatz 3 p. 76 in name of Baal Shem Tov; Likkutei Sichos 3:883; Likkutei Sichos Vol. 16 p. 176; Vol. 26 Parshas Beshalach 2 p. 116 [Hebrew]; Igros Kodesh 2:179; 6:147; Shaareiy Bitachon 34-35

[17] See Rabbeinu Bechayeh on Vayeishev 40:23; Mamarei Admur Hazakein 5765 1 p. 200; Toras Chaim Vayechi p. 107; Or Hatorah Tehilim 40:5; Ayin Beis 1:82; Sefer Hamamrim 5654 “Ubivoa Lifnei Hamelech” and 5656 “Vayesar Yosef”; Likkutei Sichos Vol. 3 Parshas Vayechi; Vol. 26 Parshas Beshalach 2 p. 116 [Hebrew]; Vol. 36 Sicha 1; Igros Kodesh 2:179; Shaareiy Bitachon 30 Even Yisrael Derush 3:2; Michtav Meliyahu Vol. 1 Inyanei Emuna Ubitachon

Background- Yosef versus his father Yaakov: During Yosef’s imprisonment together with the butler and Baker of Pharaoh, Yosef asked the butler to do him a favor in exchange for interpreting the butlers dream in a positive way. He asked him to mention his name for release in front of Pharaoh when he becomes released from jail and is reinstated to serve him. The Mefarshim [Rashi 40:23; Bereishis Raba 89:3] explain that this request of Yosef from the butler was a sign of lack of faith in G-d as Yosef should have relied on no one other than G-d to help save him, and should not have asked the Egyptian butler for any assistance. For this reason, Scripture states that the butler forgot to mention Yosef in front of Pharaoh, and Yosef went on to remain another two years in jail as a punishment for having depended his salvation on the butler. It is not understood why Yosef did anything wrong by asking the butler to mention his name to Pharaoh, as certainly one is allowed and even obligated to do everything in his power in this physical world to relieve himself of a problem that he is facing. In fact, one can rightfully argue that Yosef followed in the path of his own father Yaakov who in his anticipated meeting with his archenemy brother Esav, sent his brother presents and prepared for war, and did not simply rely on his prayer in trust of G-d. The explanation to this matter lies in understanding the difference between the spiritual level of Yaakov and that of his son Yosef. The above rule that a person must make a physical channel to serve as a receptacle for the blessing of G-d to take fruition applies to majority of Jewry, including the majority of Tzadikim. However, certain Tzadikim are on a level that it is not necessary for them to even make a physical channel for G-d’s blessing, as they are connected to G-d on a level that is above the limitations of the world. For these Tzadikim, a simple and pure faith and trust in G-d is enough to bring down the salvation, and they may literally sit back and not do anything about their problem. By a regular Jew, including even regular Tzadikim, the trust in G-d that they are required to have entails trusting that G-d will give them blessing through the channel that they created, and hence they are required to first create this channel and then trust. However, by some rare Tzadikim, the level of trust demanded of them requires them to trust that G-d will provide them with a blessing despite not having created any channel for the blessing to rest on, and thus they trust that G-d will provide for them both the blessing, and the physical channel for it to become realized. For such Tzadikim, making a physical channel is a lack of trust in G-d. This is precisely the difference between Yosef and his father Yaakov. Yaakov was from the spiritual level of the regular Tzadikim who are not only allowed to build a channel for G-d’s blessing, but are required to do so, and then trust that G-d will provide them with blessing through that channel. However, Yosef was from the level of the rare higher Tzadikim who are not even allowed to make a physical channel for the blessing and must have complete trust that G-d will give them salvation regardless. This is why Yosef was punished for asking the butler to intervene on his behalf, while his father Yaakov was not punished for sending presents to his brother Esav.

[18] Sefer Hamamrim 5654 “Ubivoa Lifnei Hamelech”, brought in Igros Kodesh 2:179 and other Sichos

[19] Igros Kodesh 2:179

[20] M”A 106:2 in name of Semak “It is a Mitzvah to Daven in a time of need”; Ramban Sefer Hamitzvos Hasagos on Mitzvah 5 “However perhaps the intent of the verse “And to serve Him” is to teach us that one is to call onto Hashem in a time of suffering and that our eyes be lifted to Him like the eyes of a slave to his master…” [See Chinuch ibid who writes the Ramban is unsure as to if this is the meaning of the Mitzvah; Likewise see Chinuch ibid who learns Ramban to refer even to a private Tzarah, and not just Tzaras Hatzibur; See Igros Moshe 2:25] Chinuch Mitzvah 433 in explanation of Shoresh HaMitzvah “Hashem commanded us to pray in order so we always ask Him for our needs and desires. Aside for receiving our requests we also penetrate our hearts with faith in Hashem and that he oversees everything”; Derech Mitzvosecha Shoresh Mitzvos Hatefila

[21] Toras Menachem 5745 5:2719; See Derech Mitzvosecha Mitzvas Tiglachas Metzora pp. 214 “Even one who 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.”

Unique Tzadikim: See above that certain unique Tzadikim should not even pray to G-d and should place all the trust in G-d alone.

[22] Pelach Harimon Vayeira 62 in name of Tzemach Tzedek in name of Baal Shem Tov; Keser Shem Tov Hosafos 51

[23] See Igros Kodesh Admur Hazakein letter 127