How Much Effort Should a Baal Teshuva Make for Livelihood?

Although Hashem oversees human events in detail, a person must still make an effort to take care of himself according to nature.

The Torah (Deuteronomy 4:15) already states: "And you shall greatly preserve your souls," explained in Sefer HaChinuch (Commandment 546), that even though Hashem oversees the events in a person's life, one must guard themselves against worldly events as wisdom requires, because the nature handed over to him will perform its effect on him if not guarded against it (see there, and Rabbeinu Bachya at the beginning of Parashat Shlach).

There is a story about someone whose boat sank in the sea, and he began beseeching Hashem to save him. After some time, a rescue boat appeared, but the man refused to board since he didn't want to interrupt his prayer. An hour later, a helicopter arrived, yet again he declined to board. Naturally, he drowned shortly afterward and arrived in heaven full of complaints about not being saved. He was told: "Foolish one, we sent you a boat and a helicopter, what more did you want?"

After Adam's sin, a connection between effort and sustenance was established, as explained in the verse (Genesis 3:19): "By the sweat of your brow, you shall eat bread," and it is said that when a person makes an effort in a certain field, they receive help from heaven (as explained in Gemara Chullin 105, see Maharal's Chiddushim on Aggadot there). Thus, whoever wishes to be satisfied but refuses to eat, wants to heal but avoids taking medicine, desires to earn a living but does not act, is disregarding the natural effort and this is not the desired conduct.

Effort in Livelihood Matters

There is a thin line between appropriate and necessary effort and excessive and exaggerated effort. Books elaborate on the futility of excessive effort, as it avails nothing (as stated in Mishnah Berurah section 1, sub-section 13), and in all excessive effort, there is a danger of casting dust on the glow of faith (Chazon Ish on Faith and Trust).

The common problem among many who only realize after coming to their senses that Hashem oversees every creature individually is that they sometimes tend to neglect the boundaries of effort. Society does not always help balance and awaken them either. In financial matters, people tend to avoid detailing their income sources, often relying on reassurances that everything comes from heaven and that they just need to strengthen their trust (although some friends received apartments for marriage and full-salary working wives).

Therefore, many baalei teshuva tend to adapt to high trust levels without combining them with proper, natural effort. This holds true for many areas, especially concerning livelihood.

Many baalei teshuva who are not financially endowed and don't work for their livelihood manage to sustain themselves in the early years, even though they are generally accustomed to aspiring for a higher standard of living. However, over time, as the family grows and needs increase, and only a small minority is offered Torah-related positions that come with income (such as heads of yeshivas, lecturers, and supervisors), it becomes difficult to acquire suitable education for other professions or return to their previous jobs after years of disconnection.

The result is poverty and hardship. Chazal termed this state "precision of poverty," describing it as one of the three things that drive a person out of their mind and away from their Creator (Eruvin 41).

Indeed, when a home is in such a tense state, over the years, it leads to a strong sense of bitterness and frustration, significantly impacting the general mood, quality of study, and enthusiasm for mitzvah observance. This is particularly noticeable in baalei teshuva, who were generally raised from childhood with the ethos that the husband's role is to provide for the household. When a husband fails at this task, his self-confidence is completely shaken, leading his wife to feel frustrated, affecting the peace at home. In such tight conditions, educating the children becomes nearly impossible.

The Guidance of Israel's Greats on Effort

The guidance of Israel's greats is unequivocal: a baal teshuva must find time to earn a dignified living. This foundation is already among the ancients (see Meshech Chochmah in Deuteronomy 30:9, regarding the conduct of baalei teshuva, that they should not solely engage in spirituality), and this is the practical instruction of the greats of the generation. See Sefer Rabbi Yaakov (on the life of Rabbi Yaakov Kamenetsky ztz"l, p. 382), where it's mentioned that Rabbi Yaakov advised baalei teshuva who formerly had professions or established positions not to abandon their current occupations, and for those who had not yet completed their education, to complete their studies so as to ease the prospects of finding a job. He recognized the substantial difficulty facing those beginning Torah studies in their twenties, fully filling the void created by the lost years, worrying that by forsaking a good profession, the baal teshuva might, after years, find himself frustrated with his studies, managing a growing family, and without means of livelihood. Such situations could lead to bitterness in his heart about his decision to return to teshuva, see there.

This advice was always given by Rabbi Shach ztz"l, and similarly recorded in "Daas B'aretz Darkecha, Chapter 5," attributed to Rabbi Elyashiv shlit"a. Those wishing to explore further in integrating livelihood should consult Daas B'aretz Darkecha there.

In Which Areas Is Effort Mandatory?

Effort is mandated not only in the realm of livelihood but also in other life areas, such as caring for bodily and mental health. We are all so engrossed in daily life, leaving us with little energy to invest in our own pleasures. However, as we have genuine needs (each according to their heart's inclination), over time, the neglected heart begins to demand its due and disturbs us in important spiritual areas. Therefore, one who doesn't allocate time for this, thinking it's done out of righteousness and piety, is, in truth, following the evil inclination dressed in natural laziness, aiming to weaken us over time.

I once heard a group of yeshiva students inviting a baal teshuva friend on a trail by a stream in the Golan. The baal teshuva declined, arguing that it was a waste to spend an entire day on an exhausting walk just to see a stream, saying hikes never appealed to him. The friend had grown used to the idea that enjoyment requires no effort. We can understand the idea of hard work for livelihood, but working so hard for enjoyment? This person doesn't realize that ignoring such fulfillment could cost in the future, as one day, he will find that the soul does not forget its needs and eventually demands its own.

With this in mind, one should not overlook appeasing the material aspects, as indulging in pleasure from time to time provides immense peace of mind and serenity, due to the heart feeling "its bread is in its basket," and thus ready to allow the intellect to lead and reach spiritual goals. This indulgence should be at the correct dosage and time, with the awareness that the purpose of the act is to appease the body so that it cooperates with the soul. Part of Hashem's will is not to ignore our animal soul, but to appease it so that we can properly dedicate ourselves to primary spiritual goals.

There are well known stories of heads of yeshivas who occasionally traveled to vacation towns and nature spots in Europe, including Rabbeinu Chofetz Chaim (as noted in "Meir Einei Yisrael" Vol. 3, pages 482, 526, and 555), as well as their engagement in other necessary practices for bodily appeasement.

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