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By Rabbi Naftoly Bier
In פ‘ דברים, ח:יז, Deuteronomy, 8:17 it states, “And you will say in your heart my acumen and the strength of my hand earned me this wealth; and you will remember that I (Hashem) am the One who gave you the talent to earn your wealth…”
In the דרשות הר“ן , Rabeinu Nissim (who lived during the 14th century) notes, that the Torah does not say that “I am the One who gave you the money,” but explicitly states “the talent to earn your wealth.”
“The Torah is teaching that every person is gifted by Hashem with a propensity toward a specific endeavor; some are intellectually gifted, some are business savvy, some are artistic… Therefore, it is correct for one to express that one’s wealth came due to one’s predisposition due to Hashem’s benefaction. Nevertheless, one is simultaneously obligated to be cognizant at all times that it is Hashem who bestowed it to him.”
The Ran is teaching us a most profound, critical focus we are obligated to have. Every person is being instructed that one is compelled to recognize the talents one has and to contribute to Hashem’s world. This idea is very ennobling; it engenders that every action is denied as a spiritual action, for one’s use of their talent constitutes an opportunity to recognize Hashem’s providential kindness. When one is ready to commence their daily “profession,” one can say, “Thank you, Hashem for the talents You have lovingly given me, I will use them all assiduously and judiciously! Even moreso, the נביא חבקןק! States that all of one’s spiritual journey starts with צדיק באמונתו יחי’, which Rabbeinu Bachye explains to mean, conducting oneself in their profession with absolute integrity.” Even better yet, have a placard that states this edifying idea!
The גמרא סנהדרין צט teaches; Rav Elazar said every person is created to “toil” as it states in איוב (Job 5:7) “. אדם לעמל יולד “כי
“I don’t know which toil, is it to physically exert oneself… no, it means to toil with one’s mouth… but does that mean to speak properly (to pray) or to articulate words of Torah?” the Talmud concludes the greatest level of toil is Torah study.
As we examine this passage one is puzzled; what does it mean to toil with one’s mouth (speech); we define labor by physical exertion?
The lesson is that the word “עמל” is denied as the responsibility to activate one’s potential. Though the most exemplary endeavor is to immerse oneself in Torah study; any action in which one diligently utilizes one’s capabilities is denied as a spiritual achievement.
HaRav Yerucham Levovitz (דעת חכמה ומוסר ג:צב) enlightens us with a יסוד גדול, an important fundamental. Contrary to one’s understanding that one can develop fine character and Torah knowledge in any manner possible; without extreme toil and overcoming difficulty or adversity, one is not satisfying their purpose. The verse quoted is emphatically requiring us to live life with a “yoke” of actualizing one’s responsibility. For the measure to perceive how much one truly loves G-d is denied by one’s acceptance of carrying all burdens of life, including pain and suffering, using every moment as an opportunity to exert oneself to the fullest, notwithstanding the formidable challenges that are entailed.
HaRav Moshe Cordevero, the רמ“ק who lived in Tzfas in the 16th century, authored the classic, תומר דבורה (Dates of Palm). In the first section he delineates how a person can emulate HaKadosh Baruch Hu.
In the first paragraph he eloquently states, “It is only befitting that one emulates one’s Creator; only then will one sufficiently satisfy one’s being. ‘For one is created by the Almighty in His form and to emulate Him, ‘בדמות ובצלם’.” One has the utmost, constant imperative to develop the _nest character possible. Though there is a mitzvah, “והלכת בדרכיו, to walk in His ways” (to emulate Him), the רמ“ק is teaching us that we are logically responsible to, since we are created with the inherent ability to do so.
While this all seems very challenging in a “very busy world,” the Ran is teaching us that when one takes the time to truly focus on the potential everyone has due to Hashem’s beneficence, when one embarks on a life journey to actualize them, Hashem is there to facilitate it.
טוב גבר כי ישא עול מנעוריו, It is good, beneficial, for a person to take responsibility from one’s youth. (איכה ג:כז) The מדרש comments what type of responsibility; either Torah, a wife, or work. From one’s youth one must train oneself that life is about responsibilities. Only then is it possible for one to truly fulfill their gifted potential.
In summation, life’s journey is denied by living with grave responsibility to our Creator, it being life’s greatest accomplishment!
