MEANING IN MITZVOT by Rabbi Asher Meir

Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh.

SELF-SUFFICIENCY

Striving for economic independence is a primary value in halacha. Following are a few examples of laws which exemplify this value:
In the Orach Chaim section of the Shulchan Arukh we learn that after setting aside time for Torah learning after morning prayers, “a person goes to business, for all Torah which is not accompanied by work is certain to lead nowhere and to draw sin in its wake” (SA OC 156:1). We also learn that teaching a trade to a youngster is considered CHEFTZEI SHAMAYIM, among those exalted matters which are permissible to discuss on Shabbat (SA OC 306:6).

In Yoreh Deah, we learn: “Even if a person is an honored scholar, he should occupy himself even in a base profession, even a disgusting profes- sion, so as not to become dependent on others”. (SA YD 255:1). We also learn that the highest level of charity is to help someone to become self-sufficient rather than helping them with immediate needs (SA YD 249:6).
In Even HaEzer we learn that a hus- band is obligated to go to work to support his wife, as he obligated himself in the ketuba (SA EHE 70:3 in Rema). In Choshen Mishpat we learn that a professional gambler is disqualified from testifying if he has no other profes- sion. But if he has another profession and “contributes to the settling of the world” then we consider this occupation sufficient to preserve his natural rectitude and he may testify (SA CM 34:16, 370:3).

What is the spiritual significance of this obligation? Rav Kook provides a profound explanation based on the following passage in Bera- khot (8a): “Self-sufficiency is greater than fear of heaven. For regarding one who has fear of Heaven Scripture states, ‘Happy is the man who fears HaShem’ (Tehillim 112). But of one who is self-sufficent Scripture states, ‘When you eat from your own labor, happy are you and good is your lot’ (Tehillim 128).” The gemara explains that “happy” refers to happiness in this world, and this applies also to the fear of heaven; whereas “good is your lot” refers to the next world, and consitutes a special quality of someone who eats of his own labor.

Rav Kook opens, “The exalted feeling of self-sufficiency [literally, enjoying the efforts of one’s own hands] is the most complete and good of all the moral feelings in man”. The reason is that the very basis of morality is human freedom of will and action. Without the freedom to choose and the freedom to act, there is no place for value judgments. Human nature is to use our freedom and our abilities to perfect ourselves to the greatest extent possible, and not to rely on others.

Rav Kook explains that the highest level of Divine providence is not when
G-d provides for our needs, but rather when He gives us the ability to take care of them ourselves. In this way our rewards, whether material or spiritual, have a profound and inherent connec- tion with our true selves, unlike an externally granted gift which is really only incidentally ours.
This is the concept of NEHAMA DEKISUFA, the “bread of shame”. Our ethical teachings explain that G-d could have created souls and then directly provide them with spiritual delight. But had He done so, their benefit would be incomplete, since they didn’t earn this reward. Just as a person who receives charity is a bit ashamed of his benefactor, compared to someone who earns his living who unabashedly asks his wages from his employer, likewise HaShem gives us the opportunity to earn our world to come so that we may so to speak “look Him in the face” and experience the glory of the Divine glance. (See Ramchal, Daat Tevunot chapters 18, 158.)
Rav Kook elaborates that a person who is used to improving his lot with his own efforts on the material level will also be inspired to strive for constant improve- ment on the spiritual level as well. Conversely, the habit of depending on others and being satisfied with whatever they provide often induces spiritual laziness which leads a person to complacency in whatever level of Divine service comes naturally to him.

This is the difference between happi- ness in this world and goodness in the next. The most this world can provide us in terms of true benefit is a happy feeling. This is obtainable even from gifts, whether material or spiritual. But the next world is the world of truth and perfection, and our level there is not dependent on what we received but rather on who we are, on our level of character development and our internalization of Torah. This kind of achievement is attained by those who develop the character trait of self- reliance. (From Ein Ayah Berakhot 8a.)

“Meaning in Mitzvot” is now undergoing intensive editing; which will be followed IYH by printing. With the help of loyal supporters, we hope to have the book on the shelves by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): E-mail mail@asherandattara.com, fax 02-642-3141.

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www.aish.com