INTRODUCTION DISCUSSION QUESTIONS MENTOR NOTE SOURCE MATERIAL MENTOR WRAP UP This session is devoted to the delicate topic of a Jew s obligation to place his trust in G-d. The topic is delicate for a number of reasons your study partners may have trouble relating to the concept of relying on G-d or anything other than their own efforts or their own luck. Further, there are numerous seemingly contradictory ideas in Jewish literature regarding the balance one must strike between the necessity of human effort and reliance on G-d. The commentaries generally resolve these divergent ideas by explaining that the degree to which one may forgo personal effort depends upon a person s spiritual level. As a thorough review of this topic is beyond the scope of this session, it must be noted that the sources included offer only an introduction to these issues, not a definitive treatment. They are quoted simply to provide a basic foundation for the discussion. The goal of this session is to help your partners develop an appreciation for G-d s benevolence and our necessary role in bringing His benevolence to fruition. SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 1
INTRODUCTION n June 17, 2008, Neil Beagley of Oregon died from kidney and heart failure, complications of an easily treatable urinary tract blockage. His parents were charged with crimi- O nally negligent homicide, after refusing medical treatment and instead relying on prayer. While our initial reaction to this story might be horror, the Beagley s premise raises interesting questions. If trust in an Omniscient and Omnipotent God is a basic foundation of Judaism, why do we need to seek medical care when sick? Why is it not sufficient to simply pray for a speedy recovery? If He provides all our needs, why go out to work? In this study session, we ll look at a selection of sources that deal with this thorny and complex subject. Consider the following sources: SECTION ONE SOURCE 1A: GENESIS 3:19 By the sweat of your brow shall you eat bread. ב ז ע ת א פ י ך ת אכ ל ל ח ם. SOURCE 1B: PSALMS 55:23 Cast upon G-d your burden and He will sustain you. ה ש ל ך ע ל ה י ה ב ך ו ה וא י כ ל כ ל ך. DISCUSSION QUESTION 1: hen Adam ate from the Tree of Knowledge, he was cursed: Henceforth, man would W acquire his bread only through the sweat of his brow, i.e., our sustenance (the wheat we grow or the monthly pay check we deposit) must come from our own efforts. Source 1b seems to imply that we are to place our trust in G-d and recognize that He alone will provide for us. Are we to roll up our sleeves and work, or can we sit back, sip Coke, and rely on God to send us the money that we need? SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 2
If your partners resolve this question by explaining that we are required to work, but that while doing so we must realize that G-d is the Source of all that comes to us, be sure to applaud this accurate response. At the same time, point out that this may not fully answer the question. The verse in Psalms, Cast upon G-d your burden... seems to imply that one should rely on G-d completely rendering any work unnecessary and superfluous. Engage your study partners in discussing these questions, and then convey that there is still another, even deeper question that remains. This question is brought out by the next source. SECTION TWO The following is a classic source about trust and livelihood, however, as the discussion will yield, it cannot be interpreted simplistically. SOURCE 2: TALMUD, BEITZAH 16B כ ל מ ז ונ ות יו ש ל א ד ם ק צ וב ים ל ו, מ ר אש ה ש נ ה ו ע ד י ום ה כ פ ור ים. All of a person s income is fixed each year, from Rosh HaShanah until Yom Kippur. DISCUSSION QUESTION 2: iven that our income is fixed at the beginning of the year, what does the work we do G actually accomplish? Presumably, if one chooses not to work, he would still receive this fixed amount! Solicit your study partners thoughts on this question, and then go on to the next source. SECTION THREE Let s take a look at some of the numerous preparations Noah had to make to save himself from the flood. SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 3
SOURCE 3: GENESIS 6: 14-15 ע ש ה ל ך ת ב ת ע צ י כ פ ר ק נ ים ת ע ש ה א ת ה ת ב ה ו כ פ ר ת א ת ה מ ב י ת ומ ח וץ ב כ פ ר ו ז ה א ש ר ת ע ש ה א ת ה ש לש מ א ות א מ ה א ר ך ה ת ב ה ח מ ש ים א מ ה ר ח ב ה וש לש ים א מ ה ק ומ ת ה. ake for yourself an Ark of gopher wood; make the Ark with compartments, and M cover it inside and out with pitch. This is how you should make it 300 cubits the length of the Ark; 50 cubits its width; 30 cubits its height. (Ed: approximately 450 feet long, 75 feet wide, and 45 feet high.) DISCUSSION QUESTION 3: iven that the flood and the salvation of Noah, his family, and the animals were obviously miraculous events, why did G-d command Noah to make an Ark with specific G measurements and features implying that the Ark would be their means of salvation? If miracles were in order, G-d could have made the miracle complete by having them all fly through the air or saved through some other unnatural means! Engage your partners in exploring this question, and move on to the next source. An answer will be presented in the next Mentor Note. SECTION FOUR Consider the following and then take a look at Rabbeinu Bachye s explanation of why Noach had to build an ark. SOURCE 4: DEUTERONOMY 14:29...ל מ ע ן י ב ר כ ך ה א- לק י ך ב כ ל מ ע ש ה י ד ך א ש ר ת ע ש ה....In order that Hashem, your G-d, will bless you in all your handiwork that you will do. DISCUSSION QUESTION 4: his verse appears enigmatic. If I am blessed by G-d, what need do I have to do anything? On the other hand, if I perform my handiwork (myself), why do I require T G-d s blessing? SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 4
Rabbeinu Bachye, Genesis 6:15 The Torah always commands a person to do everything in his power according to the laws of nature. It is only when he has reached the limit of benefiting from natural means that G-d adds the minimum amount of miracles needed to achieve success when combined with the natural effort. The Sifri s (Midrash Tehillim 136:29) comments on this verse in Deuteronomy sheds light on the previous questions as well: One might think [that G-d will bless you] even if you remain idle. The verse therefore says, in all your handiwork, meaning if you work, you will be blessed. If you do not [work], you will not be blessed. If your study partners comments touch on the ideas presented here, take the time now to develop them more fully. Otherwise, you may want to wait until they express a similar idea as you go through the other sources. These points are developed further in the Mentor Summary and Wrap-Up. SECTION FIVE D rawing on the sources you have examined so far, we invite you to play rabbi and respond to the following scenario: O ver the past several years, Jacob has become more religiously observant, and he seeks to perform the commandments with ever-increasing levels of devotion. A few days before Shabbat, he falls ill with a ravaging fever. His rabbi has indicated that, if the fever does not break by candle-lighting, he may be taken to the hospital on Shabbat. It does not. As Jacob s family makes arrangements for him to be brought to the hospital, Jacpb objects strongly especially to going on Shabbat. Citing the verse in Psalms (Source 1b), Cast upon G-d your burden and He will sustain you, he insists that Judaism mandates that he rely on G-d to bring him back to health. DISCUSSION QUESTION 5: If you were present, what source from this session would you use to respond to Jacob? Help your study partners along by asking them to identify relevant points from the previous sources, and applying them to this scenario. The following response from the Radvaz (4:67) was given to just such a case: SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 5
This is stupid piety and G-d will demand [hold him responsible for] his life. The Torah clearly says that you should be the source of life and not death... Everyone would agree in this case [that were he to die because of his inaction,] he would be held accountable for his own death... There is no sanctification of G-d s name by his action... In conclusion, I don t see any piety at all in refusing help on Shabbat when his life requires it. In fact, he is committing suicide... Therefore, he should be fed against his will or he should be forced to do what they [the doctors] have decided he needs. One who [delays and wastes time asking a rabbi] instead of [immediately] saving his life is a spiller of blood, because this answer is extremely obvious. (As quoted in Daat Torah, Rabbi Daniel Eidensohn) SECTION SIX Now let s consider how the principles we ve presented apply to finances. SOURCE 6: TALMUD, BABA BATRA 21B א מ ר ר ב ה ונ א: ה אי ב ר מ ב וא ה ד א וק י ר יח י א, ו א ת א ב ר מ ב וא ה ח ב ר י ה ו ק מ וק י ג ב י ה, ד ינ א ה וא ד מ ע כ ב ע יל ו י ה, ד א מ ר ל י ה: ק א פ ס ק ת ל י ה ל חי ות י. abbi Huna said: If a resident of an alley set up a mill [for commercial purposes], and R [then] a fellow resident of the alley comes up and sets up [a mill] next to his [(i.e. in the same alley, the law is that [the first one] can stop [the second one], for he can say to him: You are cutting off my livelihood! This source represents only one opinion and is part of a much larger discussion on the parameters of hasagat gevul the prohibition of encroaching on another s livelihood. This source should not be seen as the definitive halachah and is included only to introduce the concept. DISCUSSION QUESTION 6: s we saw in Source 3: All of a person s income is fixed each year. Why then does Jewish law prohibit this A competition? SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 6
This question will be addressed in the Mentor Summary. SECTION SEVEN J oseph, who was unfairly imprisoned by King Pharaoh, pleaded with the cupbearer to remember him to Pharaoh and hopefully help secure his release from prison. And yet, despite the obligation to exert our own effort, Joseph was punished because he should have relied on G-d(!). Let s explore what was really going on. SOURCE 7A: GENESIS 40: 14, 23 כ י א ם ז כ ר ת נ י א ת ך כ א ש ר י יט ב ל ך ו ע ש ית נ א ע מ ד י ח ס ד ו ה ז כ ר ת נ י א ל פ רע ה ו ה וצ את נ י מ ן ה ב י ת... ו ל א ז כ ר ש ר ה מ ש ק ים א ת י וס ף ו י ש כ ח הו. f only you would think of me yourself when he benefits you, and you will do me a kindness, if you please, and mention me to Pharaoh, then you would get me out of this I building... The king s cupbearer did not remember Joseph, but he forgot him. SOURCE 7B: RASHI TO GENESIS 40:23 ו י ש כ ח ה ו מ פ נ י ש ת ל ה ב ו י וס ף ל ז כ ר ו ה וז ק ק ל ה י ות א ס ור ש ת י ש נ ים. nd he forgot him Since Joseph relied upon him to remember him, he had to remain imprisoned two [more] A years. DISCUSSION QUESTION 7: hy would G-d punish Joseph for this seemingly legitimate request, that the cupbearer W help him regain his freedom? Surely Joseph was doing what he was supposed to do. MENTOR WRAP-UP: ources 1 through 4 set out the basic paradigm: Our effort is neither the source nor S the cause of the benevolence we receive G-d is the Source of everything including our net income, which is fixed between Rosh HaShanah and Yom Kippur. Nonetheless, we are obligated to work to achieve the benevolence G-d has ordained for us. As the Chovat HaLevovot (4:4) writes, Even when you are fully aware that your effort is worthless without G-d s decree, you must act like a farmer who plows, removes the thorns, seeds, and waters his field... At the same time trusting that G-d will make it fertile, guard it from SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 7
calamity, make a bountiful crop, and bless it. An additional component of G-d s desire for the world to follow a natural order is that the miraculous aspect of G-d s benevolence be less obvious, or natural. A s noted by the Sifri (quoted in the Mentor Note to Discussion Question 4) and is made clear from several of the other sources, everything every blessing and every setback comes from G-d. As we are taught (Talmud, Chullin 7b), Man does not even bruise a finger here on earth unless it was so decreed in Heaven. The Mesillat Yesharim (in chapter 21) explains the Sifri as saying that effort does not cause the success but is required to have success. Thus, by exerting himself, he has fulfilled his obligation and allows the blessing of Heaven to manifest itself and he does not need to involve himself constantly in effort. The Sefer HaChinuch (in mitzvah 546) develops this idea further: When G-d created the world, it was His will that the world operate according to a natural order, and that man be subject to that natural order, including its dangers. 1 The Chazon Ish (Letters 1:136) expounds on this idea: While it is true that there is a path in serving G-d which totally transcends nature and the need for great effort to obtain something, nevertheless there is a need for each person to evaluate very carefully the balance between effort and trust for himself. 2 Since our income is fixed at the beginning of the year, we must be sure not to get caught up in the sweat of our brows by expending more than the norm of reasonable effort. We do ours, and then cast our burden on G-d to sustain us. As the Chovot HaLevovot further explains: Total involvement in a job serves to weaken our trust in G-d because [it distracts us from the awareness that] our effort is not the source of our success. Instead we are to invest reasonable efforts and trust in G-d that He will bless those efforts and provide for our sustenance. With His infinite wisdom, God designed the world to operate according to a natural order. In addition to the need for investing a reasonable amount of effort, the natural order revolves around all the laws of the Torah which include, among other things, not working on Shabbat, giving tzedakah, not stealing, not coveting, the obligation to watch over our health, not to encroach on another person s livelihood, and a complete system of moral and ethical behavior. 1. He decreed, for example, that according to the laws of nature, a man will die if a large rock falls on his head or if he falls from a high roof. Thus, the Torah commands us to safeguard our homes to prevent death through our own negligence and to avoid risking our lives [and the lives of others] by relying on miracles. He adds, however, that there were certain people who attained such a level of perfect righteousness and closeness to G-d that they were not subject to natural law. Thus, Abraham was not burned when he was cast into the fiery kiln by Nimrod, nor were Chananyah, Mishael, and Azariah when they were thrown into the fire by Nebuchadnezzar. However, lesser mortals, who are to some extent tainted by sin, are subject to the natural order and are thus obligated to take precautions against natural dangers. 2. Rabbi Eliyahu Dessler (in Michtav MeEliyahu 4:29) completes the thought regarding the proper balance between faith and the amount of effort that one must expend: The need for precise knowledge can be seen from the fact that the righteous Joseph was punished with another two years in prison for miscalculating the degree of effort he had to make. He was not punished because he asked the assistance of the cupbearer because everyone is commanded to make efforts to save himself. However, it is because he for a moment forgot that G-d was the sole source of his salvation and had the transient thought that the cupbearer s help was needed. Deviating in either direction from the precise true path, i.e. acting with greater bitachon than the level one is at, or relying too much one s own efforts, is not correct. SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 8
Setting up a mill in an alley where another person has already set up his mill business (under certain conditions not elaborated upon here), goes against the Torah framework of ethical behavior, all part of natural order established by G-d. A basic aspect of our faith in G-d is that He can provide for each person without resorting to unethical behavior. While G-d could surely adequately provide for each mill-owner (or pizza shop) even if they were right next door to each other, setting up shop so closely to another goes against the ethical behaviors G-d wants us to embrace. Common sense is also part of the natural order, as is sickness and recognized means of healing. As Rabbeinu Bachye (Bamidbar, Introduction 13:1) writes: If someone has a sickness that can be cured through diet and medicines, he first has to have the healthy diet and medicines and not trust that G-d will help him without these efforts. However, he needs to realize that not everyone who prepares for war will win and not everyone who takes medical treatment is cured. Therefore, the actual salvation in war is not from the preparation nor is the medical treatment the source of cure it is really only G-d that determines the outcome. SERIES 1 SESSION 10 MENTOR EDITION COPYRIGHT 2012 PARTNERS IN TORAH PAGE 9