A Torah’s Outlook on Livelihood

“Six days of the week you shall labor.” ¹

The Torah commands us to work, to toil for the six days of the week leading up to Shabbos. Productivity and fulfillment are lauded as true Jewish principles. Yet, when we find ourselves straddling the tightrope named parnasa, we enter a world full of doubts, questions and confusion. We wonder what options we have and if we should pursue them. We wonder if earning a parnasa is a necessary evil or if there is something more to it. Above all, we wonder how to approach it all, while maintaining our crowning identity as Jewish women. 

Spiritual Value of Parnasa 

The first question we will address is the correct mindset to adopt regarding parnasa. We often view the professional world as one completely disconnected from the spiritual world. But this is not meant to be the case. The Chovot Halevavot, in his Sha’ar Bitachon (Chapter 3) writes: 

 תמצא מדות בני אדם וגופותם מוכנות לסחורות ולמלאכות. ומי שמוצא במדותיו וטבעו כסף אל מלאכה מהמלאכות ויהיה גופו ראוי לה ויוכל לסבל את טרחה יחזר עליה וישים אותה סבה

You will find among human beings character traits and body structures suited for certain businesses or activities. One who finds his nature and personality attracted to a certain occupation, and his body is suited for it, that he will be able to bear its demands – he should pursue it, and make it his means of earning a livelihood.

Indeed, at the core of a person’s parnasa lies the potential to channel one’s strengths in order to provide a valuable service to the world. Whether that be through a nurturing therapist role, a life-saving surgeon, an entertaining writer or an organised tax-accountant, every talent can be harnessed in a meaningful way. In fact, Hashem necessitated the need to earn a parnasa to ensure that people engage in productive pursuits.

In other words, Hashem created us with certain tendencies and talents which draw us to particular fields. Some are creative, others are practical. Some are pulled by numbers, others are enthralled by words. Some have incredible physical strength, others are blessed with deep emotional intuition. The Chovot Halevavot’s words tell us that a believing Jew lives with the awareness that there is a parnasa perfectly suited to his unique strengths. Knowing that there is a profession which aligns so flawlessly with our personality and individual interests forms part of our bitachon. In this sense, parnasa is more than a physical pursuit to earn money, it is an exercise of spiritual self-expression. It is on us to find the job which matches what we call our techunot, our physical and spiritual characteristics. 

Indeed, at the core of a person’s parnasa lies the potential to channel one’s strengths in order to provide a valuable service to the world. Whether that be through a nurturing therapist role, a life-saving surgeon, an entertaining writer or an organised tax-accountant, every talent can be harnessed in a meaningful way. In fact, Hashem necessitated the need to earn a parnasa to ensure that people engage in productive pursuits. As Rebbetzin Tziporah Gottlieb writes in her book ‘More Precious than Pearls’: 

“We have lost sight of our role as contributors to the world. Because our desire to give – each utilizing the gifts we possess- is now so far from our consciousness, Hashem forces us to do so under the pressure of having to earn a living.” 

Earning a parnasa is not only an act which concretises our belief that there is a job perfectly suited to us. It is a lifestyle which changes our essential nature from taker to giver. While we may have left our talents untapped, the need for parnasa compels us to provide the world with our unique gifts. A profession is thus a Divinely-ordained route to give of ourselves, to express our latent potential and channel our individual strengths. 

The book of Melachim I² tells of the story of Navos, a Levite who was pressured by King Achav to sell his beautiful vineyard. When he did not give in, Queen Izevel framed Navos by employing two false witnesses who claimed that Navos had cursed Hashem and the King – acts which were punishable by death. Ultimately, Navos was killed and his property was seized by the King, a tragedy which begs explanation. The Yalkut Shimoni explains that Navos was a chazzan with a sweet voice and he was capable of inspiring the multitudes of Jews who would be oleh regel three times a year. One year, however, Navos was not oleh regel. Navos was nervous that King Achav would somehow confiscate his vineyard and he refused to leave it to go up to Yerushalayim. 

The people were thus left without their inspiring chazzan. Since Navos failed to use his gift, his beautiful voice which should have been his life force, Hashem took his life. Possessing unique gifts obligates us to use them in the service of Hashem, hiding them away would deny the very purpose of our existence. 

1.  Shemot 34:21 ↩︎
2. Chapter 21 ↩︎