Our Decisions

We have seen how Hashem determines the results of our decisions and actions and even places ideas in our minds. That having been said, we decide which idea to follow and are thus responsible for our decisions.

 Though Hashem turned Yosef’s brothers’ bad decision (to sell him into slavery) into something good, the brothers were still culpable for their sinful actions.^[1] Similarly, though Hashem gave Shimi the idea to curse Dovid HaMelech, he was ultimately killed for doing so.

 We, too, should take our decisions seriously and make them carefully. Though we do not determine the results, we are responsible for the decisions we make.

Our Hishtadlut — Work

The Torah commands us to protect ourselves and maintain our health.^[2] Though Hashem decides how long we live, we are responsible for safeguarding our lives.^[3]

 We are also commanded to work. Though Hashem provides for us, we are expected to work for a living. “A person should not say, I will eat, drink, and be merry without troubling myself (to work), and Hashem will have mercy... Rather, a person needs to work.. and (then) Hashem sends His blessing.”^[4]

 Even Adam HaRishon, who lived in Gan Eden (a self-sufficient paradise), was commanded to work.^[5] The Torah emphasizes the importance of this work by telling us that the world’s vegetation did not grow until man was created “to work the ground.”^[6]

 This is why the mitzvah to observe Shabbat includes not only the prohibition against work on the seventh day but also the command to work six days — “Sheshet yamim ta’aseh melachah (for six days you shall work).”^[7] Work is also part of our covenant with Hashem.^[8]

 Rebbi Yishmael^[9] understood this to be the point made by the pasuk of “v’asafta d’ganecha — and you shall gather your grain.” Rebbi Yishmael explained the pasuk as not only descriptive but also prescriptive: “hanheg ba’hem minhag derech eretz.” In addition to learning Torah, we are meant to spend time acting “in accordance with the ways of the world.” Working in the field is so important that we spend time we otherwise would have devoted to Torah working the fields instead.

 Rabban Gamliel (the son of Rebbi) took this idea even further by teaching that Torah learning not complemented by work will “end up failing and leading to sin.”^[10] Work is not just an independent value. It ensures that our Torah learning leads to a healthy, sustainable, and spiritual life.

 Though our work does not determine how much we earn and we should refrain from overworking,^[11] we are meant to work hard. Only one who works hard, what Chazal call working with both hands,^[12] merits Hashem’s blessing.^[13] 

 The knowledge that Hashem determines the results of our efforts should not cause us to be lax.^[14]

 Doing What We Can

In fact, this knowledge should inspire us to act — even in situations that seem hopeless. Because Hashem is involved, our efforts can have a miraculous impact.

 People have a hard time taking action when they feel unable to complete the task at hand. The mishnah addresses this feeling when it teaches that “lo alecha hamelachah ligmor, v’lo atah ben chorin l'hibatel mi’menah.”^[15] Though we are not responsible (and often unable) to complete the task, we are not free to desist. We are responsible to do our part.

 The medrash^[16] gives the example of people who walk into a Beit Midrash full of sefarim. Understandably, many are intimidated by the vast number of sefarim and give up learning before they begin. The medrash explains that the wise man begins studying one book and completes the whole library in the course of his lifetime.

 Rebbi Nachman MiBreslov^[17] explains that the amount we need to accomplish (spiritually and physically) in the course of our lives often causes people to lose their will to work. Rebbi Nachman encourages focusing on today’s mission instead. For example, finishing Shas seems impossible. If, on the other hand, we focus on learning today’s daf, we can eventually finish Shas.

Against All Odds

Taking action is even harder when we face serious obstacles. Jewish life in Mitzrayim, where newborn babies were being thrown into the Nile River, was such an example. Amram (and other men) divorced his wife in Mitzrayim because he did not want to bring children into such a world of suffering.^[18] Why have babies who will be thrown into the Nile? Similarly, Chizkiyahu HaMelech refrained from having children because he knew (through prophecy) that his son would be a Rasha.^[19]

 Both of them were mistaken. We are responsible to do our part and leave the rest to Hashem. Miriam made this point to her father, Amram, who then remarried Yocheved. This led to the birth of Moshe Rabbeinu.

 After Amram and Yocheved were forced to leave Moshe in the Nile River, Bat Paroh saved him because she was willing to act even when her actions seemed hopeless.^[20] Though Moshe’s basket seemed out of her reach, she reached for it anyway, and her arm miraculously extended to reach the basket.^[21]

 A few years later, Kalev made this point to the Jewish people who were intimidated by the report of the Meraglim. Kalev reassured the Jews that they would be able to conquer the land: “Even if the destination is in the sky and Hashem asks us to make ladders in order to get up there, we will succeed in whatever He tells us.”^[22] Though clearly, we cannot climb to the sky, when Hashem asks (or expects) us to accomplish something, we should “build the ladders” and rely on Him to do the rest.^[23]

 Reliance on Hashem should give us the strength to act even in dangerous situations. Esther showed such faith when she visited Achashveirosh uninvited.^[24] She required Hashem’s assistance in getting Achashveirosh to accept her (and with the continuation of her plan to make Achashveirosh jealous of Haman). She took the initiative and “did her part” even though she could not ensure the results. 

May our recognition of Hashem’s role strengthen our efforts in His world.

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi.

^[1] See also Rashi and Rabbeinu Bechayei to Devarim 22:8.

^[2] Devarim 4:9,15, Talmud Bavli Masechet Berachot 32b, Rambam Hilchot Rotzei’ach 11:4, Levush Yoreh Dei’ah 116.

^[3] See Chinuch 546.

^[4] Midrash Tanchuma, Vayeitzei 13.

^[5] Sefer Bereishit 2:15. Note that the Torah already mentioned Adam being placed in Gan Eden in pasuk 8. It repeats his placement there to emphasize man’s responsibility to work and protect.

See Mesilat Yesharim (Perek 21) who understands the need to work as beginning only after the sin of the Etz Hadaat (3:19) as part of man’s punishment. He presumably understands the word “l’avdah” in 2:15 as referring to something else — korbanot (Bereishit Rabbah 16:4) or mitzvah observance (Tikunei Zohar 58).

^[6] Sefer Bereishit 2:5 with Onkelos. The Tanna Shemaya adds that we should love work (Avot 1:10). The Maharal (Derech Chayim 1:10) explains that Hashem programs us to love work because we are meant to pursue it. See also Berachot 43b and Chovot Halevavot Sha’ar Revi’i, Sha’ar HaBitachon 3.

^[7] Sefer Shemot 20:9.

^[8] See Mechilta D’Rashbi 20:9, Avot D’Rebbi Natan 11:1.

^[9] Talmud Bavli, Masechet Berachot 35b.

^[10] Masechet Avot 2:2.

^[11] See the mishnah in Kiddushin (82a), which discusses what type of job one should seek. See also Mesilat Yesharim (Perek 21).

^[12] Midrash Tanchuma, ibid.

^[13] See Talmud Bavli, Masechet Nidah 70b, which explains that even though wisdom and riches require tefillah (because they come from Hashem), one who wants to achieve them also needs to work hard.

^[14] A story about the Ohr Sameach (recorded by Rav Dubbin Hanon) expresses our responsibility to work to solve problems and not rely on Hashem or Mashiach.

Early in the 20th century, the leaders of the Jewish community gathered to discuss the burning issues of the time. One of the speakers got up and said that there is really no way to solve some of these problems; Mashiach must come immediately.

Rav Meir Simcha of Dvinsk rose and exclaimed that he finally understood a difficult sentence from Masechet Sotah. The Mishnah details the terrible things that will precede the coming of Mashiach: “the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors. Normal family relations will be ruined: A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be the members of his household. The face of the generation will be like the face of a dog; a son will no longer be ashamed before his father.” The Mishnah concludes, ועל מה יש לנו להישען? And upon what is there for us to rely? על אבינו שבשמים — Only upon our Father in Heaven.

At first, it seems these words are meant as a consolation. But, Rav Meir Simcha suggested, perhaps the intention is to the contrary. Those words are another part of the terrible things that the Jews will experience prior to the coming of Mashiach. They will have personal and communal problems that require real effort to resolve, but instead of working toward a solution, they will throw up their hands in desperation and say there is nothing we can do. Hashem needs to take care of it. Mashiach needs to come and solve our problems.

^[15] Masechet Avot 2:16.

^[16] Devarim Rabbah 8:3.

^[17] Likutei Moharan Kamma 272. See also Twerski on Chumash, (of Rabbi Dr. Abraham J. Twerski) p.367-368 who explains how this approach is applied by Alcoholics Anonymous.

^[18] Masechet Sotah 12a.

^[19] Masechet Berachat 10a.

^[20] Shemot 2:5.

^[21] Rashi Shemot 2:5 based upon Masechet Sotah 12b.

^[22] Rashi, Bamidbar 13:30. See also Rashi on Devarim 30:12 who presents a similar idea.

^[23] See Derash Moshe (Bamidbar 13:30), who explains Kalev’s words this way.

^[24] Megillat Ester 4:11,16.