1. The Transition from Miraculous to Natural Living
This week’s Torah and Tea focuses on Parshas Boloch, with a special look at the Haftorah—the prophetic reading connected to the portion. In Parshas Boloch, we read about Bilaam’s attempt to curse the Jewish people, which Hashem transforms into profound blessings. These blessings are so significant that we recite some of Bilaam’s words, such as Ma tovu ohalecha Yaakov mishkenotecha Yisrael—“How goodly are your tents, Jacob, your dwelling places, Israel”—at the very beginning of our daily prayers.
The parsha also marks a pivotal moment: the Jewish people are on the threshold of entering Eretz Yisrael—the Land of Israel. Up until this point, their existence in the desert has been entirely miraculous. Hashem provided for them in every way: water from Miriam’s well, manna from heaven in Moshe’s merit, and protective clouds thanks to Aharon. Their survival was a daily demonstration that everything comes directly from Hashem.
However, as they prepare to enter Eretz Yisrael, everything is about to change. The miracles will cease; instead of supernatural sustenance, they will have to live “normal” lives—working for their food and shelter and engaging with the natural world. This transition marks a shift from overt miracles to a life governed by nature and human effort.
2. The Haftorah’s Message: Trusting Hashem Alone
The Haftorah for this week draws a parallel between this transition and another future transformation: the time before Mashiach arrives. The prophet Micah describes how, before redemption, there will be a shift in how Jews relate to Hashem and the world around them. The verse says that “the remnant of Jacob shall be among the nations like dew from Hashem.”
Dew is unique because it appears consistently without human intervention or prayer—unlike rain, which must be requested and is sometimes withheld. This metaphor teaches that the Jewish people will receive their sustenance directly from Hashem, without having to rely on others or hope for human kindness.
The verse continues: asher lo yikave l’ish v’lo yeyachel livnei adam—“who does not hope in man nor wait for people.” This means that Jews will no longer depend on anyone else—not non-Jews nor even fellow Jews—for their needs or support. Instead, their blessings will come straight from Hashem, like dew that arrives effortlessly.
3. Is Trusting in People Ever Permitted?
This prophecy raises an important question: Is it ever acceptable to trust in people? On one hand, Micah’s vision describes a future where trust in man is unnecessary because Hashem provides directly. But elsewhere in Tanach we find strong language against trusting people: “Arur hagever asher yivtach ba’adam—cursed is the person who trusts in man,” while “Baruch hagever asher yivtach b’Hashem—blessed is the one who trusts in Hashem.”
This seems to indicate that placing faith in people is not just undesirable but actually brings negative consequences. Yet at other times it appears permissible or even necessary to interact with others and use natural means for our livelihood.
The key distinction is whether one sees people (or nature) as independent sources of blessing or merely as conduits through which Hashem sends His bracha. The Torah teaches us not to attribute ultimate power or importance to human beings or natural processes but rather to recognize them as tools used by Hashem.
4. Balancing Effort and Bitachon (Trust)
The Torah instructs us: u’verachacha Hashem Elokecha b’chol asher ta’aseh—“Hashem your G-d will bless you in all that you do.” This means we cannot simply sit back and expect miracles without any effort on our part. We are required to act—to work and engage with the world—and through these actions Hashem sends His blessing.
The Sifrei explains that blessing comes only when we make an effort (hishtadlus). However, there is a crucial difference between using natural means as vehicles for blessing versus believing those means themselves are responsible for our success. If one believes that another person or one’s own efforts are truly providing sustenance or solutions—rather than seeing them as channels for Hashem’s bracha—this constitutes misplaced trust.
The correct approach is to do what is required by nature because Hashem wants us to do so, while always recognizing that true success comes only from Him.
5. Two Levels of Relating to Nature and Work
The Rebbe explains two distinct ways of viewing our work and engagement with nature:
- The first level: One recognizes that all blessings come from Hashem but understands that He has decreed they should arrive through natural means (such as working for a living). Here, work has significance because it is mandated by Hashem as part of His system for bestowing bracha.
- The higher level: One sees work itself purely as another mitzvah—a commandment like any other mitzvah performed daily. In this view, working is not inherently important except insofar as it fulfills G-d’s will. The outcome (success or failure) depends entirely on Hashem’s desire rather than any intrinsic power within nature or effort itself.
This higher perspective allows a person never to feel conflicted if there seems to be tension between spiritual pursuits (like Torah study) and worldly obligations (like earning a living). Since both are simply fulfilling G-d’s will, there is no real contradiction between them.
6. Maintaining Perspective Amidst Material Concerns
This teaching becomes especially relevant when considering over-involvement in materialism or physicality—a theme addressed at the end of Parshas Boloch with the episode of Baal Peor. If one gives too much importance to nature or material pursuits, there is a risk of forgetting that everything ultimately comes from Hashem.
The Rebbe emphasizes that even when using natural means (work, business connections), we must never see them as independent sources of success but only as tools wielded by G-d. Nature itself has no power except what G-d invests within it.
This perspective helps prevent despair during challenging times when circumstances seem threatening or overwhelming according to natural logic. Remembering our constant connection with G-d gives us strength and confidence regardless of what appears possible within nature.
7. Preparing Ourselves for Redemption
The message applies both historically—to the generation entering Eretz Yisrael after forty years of miracles—and personally today as we prepare ourselves spiritually for Mashiach. Just as then, we must train ourselves not to become overly invested in material causes but instead maintain awareness that all outcomes are determined by G-d alone.
If we keep this perspective clear—treating nature only as an instrument through which G-d acts—we avoid mistakes and maintain proper priorities even amidst uncertainty or fear about worldly events.
This approach empowers us not only materially but spiritually: it allows us to serve G-d wholeheartedly while awaiting the time when all existence will openly reveal its dependence on Him alone—a time when blessings flow effortlessly like dew directly from above.