This whole source sheet has taken snippets of the book "WORKING WITH TORAH" by Boruch Clinton.
Think of this sheet as a sneak preview, the book contains 135 pages of incredible wisdom with regards to Parnassa (pretty much covering every aspect).
Buy here:
https://www.amazon.com/Working-Torah-Boruch-Clinton/dp/0557764580
or on Kindle.
R' Yishmoel understands this as Torah must be accompanied by melacha. "Many acted like R' Yishmoel and were successful." Successful, obviously, not only at their melacha, but on their learning as well.
מתני׳ רבי מאיר אומר לעולם ילמד אדם את בנו אומנות נקיה וקלה ויתפלל למי שהעושר והנכסים שלו שאין אומנות שאין בה עניות ועשירות שלא עניות מן האומנות ולא עשירות מן האומנות אלא הכל לפי זכותו
MISHNA: Rabbi Meir says: A person should always teach his son a clean and easy trade and pray for success to the One to Whom wealth and property belong, as ultimately there is no trade that does not include both poverty and wealth, since a person can become rich from any profession. Poverty does not come from a particular trade, nor does wealth come from a particular trade, but rather, all is in accordance with a person’s merit. Therefore, one should choose a clean and easy trade, and pray to God for success.
A ben Torah knows that any trade - no matter what the conventional wisdom might say about its prospects can generate prosperity. His melacha might be his duty, but it's not the actual source of his success, as, in general terms, economic status is decided before birth (Niddah 16b) and the specific details for this year were set last Rosh Hashanah (Beitza 16a - Shabbos, Yom tov and chinch expenses being deductible)
For Rabbi Hannina bar Pappa made the following exposition: The name of the angel who is in charge of conception is "Night", and he takes up a drop and places it in the presence of the Holy One, Blessed is He, saying, "Sovreign of the Universe, what shall be the fate of this drop? Shall it produce a strong man or a weak man, a wise man or a fool, a rich man or a poor man?"
A ben Torah through self-analysis, tries to understand how much effort (hishtadlus) is appropriate for his unique situation. He realises that overly intensive involvement in his worldly pursuits can badly distract him from his Torah life (and cloud his sense of dependence on G-d). On the other hand, he also knows that if he minimizes his effort, relying wholeheartedly on G-d to meet his needs he might not yet be spiritually ready to face the disappointment of unmet expectations (even if he's intellectually aware that whatever he has been given is no less than G-d intended for him). The trick is to find the proper balance. (Rabbi Dessler , Michtav M'Eliyahu - Volume 1).
A ben Torah also enjoys his work and takes pride and satisfaction when he does well. "G-d instills in each man's heart a fondness for his trade". As G-d doesn't want any trade to die out, according to Rashi. All the more so a job that provides some useful, constructive service to ease the lives of one's fellow human beings.
A ben Torah also looks to his work to provide opportunities for Torah growth: "the majority of camel drivers who face dangers of the desert turn to G-d in prayer are kosher, most sailors are chasidim (Kiddushin 82a). In fact, the chovos Halevavos suggests that one of the reasons G-d created the world with the need for people to work was to provide precious opportunities for spiritual challenges and elevation.
Rav Pappa said: This is the proverb that people say: Hang a heart of palm on a pig, and he will continue to perform his standard activities. Although hearts of palm are a delicacy, a pig will roll it in the mud as is his wont. Every creature has its own particular tastes, and one cannot draw conclusions with regard to one based on the standards of another.
A ben Torah is confident that his self-reliance and hard work are safeguarding his spiritual accomplishments. (Brachos 8a) Maharsha explains that by earning his own way during his lifetime, a man can ensure that his reward in the next world won't have been prematurely spent miraculously supporting him here.
The Mesilas Yesharim writes that since what's coming to us has already been decreed from Above, we can, when it comes to our material success, simply rely on Hashem. Why waste any time at all trying to speed things up: our efforts won't help anyway. In fact,
" A person would be able to sit and make no effort whatsoever if it weren't for the fact that it was decreed upon mankind 'to eat by the sweat of your brow,' obliging us to make at least some effort in the acquisition of a livelihood, because thus has the Heavenly King declared. And this is like a tax which every human being must pay and from which there is no escape... However, the effort is not what helps, but it is only an abstract necessity (independent of the Providence that brings us sustenance).
A ben Torah will welcome the enjoyment and sense of fulfilment he finds in his work, but he must never forget that the time spent earning a living - though necessary - is time that can be a distraction from the pursuit of his true purpose in creation.
The Maharsha says that from the very moment each of us came into existence we were given an emotional and physical predisposition for one melacha to which, therefore, we are uniquely suited.
How are we to choose a trade?
The Chovos Halevavos (Sharat Bitachon end of 3rd chapter) advises:
"Every man has a desire for one type of work or business more than for any other. G-d planted in each man's nature a love and passion for that filled just as He did with all living things (which naturally desire what's best for them). In this way, people will find that their nature and bodies are naturally inclined for this business or for that melacha. One who finds in his character and nature a longing for one melacha above all the others, if his body is fit for it and he is able to withstand its challenges, he should turn to it and choose it as the source ('siba') for his income.
He should then accept on himself the need to endure both its sweetness and bitterness and he shouldn't despair when, from time to time, his (anticipated) needs are kept from him. Rather, he should trust in G-d to provide his needs all the days of his life and consider the effort he expends on this medium (and others) as a fulfilment of the mitzvah of his Creator, who commanded man to work...
I need to do my best to objectively and honestly understand myself.
1) Am I attracted to a trade because that's the real call of my inborn nature, or is it only a pursuit of personal glory? Do I daydream about doing the job, or the money and acclaim? Do I have a clear vision of what you actually expect to accomplish with this work? What is it?
2) Be open minded and consider a variety of reasonable options. If all I've examined is finance how do I know that I wouldn't love retailing or teaching even more?
3) I need to consider the limitations and peculiar qualities of my own body and mind. We are whole human beings and a career that satisfies only one small part of the whole will upset the balance of the rest. (We will discuss later).
4) There must be a clear understanding that, no matter which field you choose, there will almost surely be hard times. Fully commit to the field of your choice without any hesitation, come what may. Anything less can lead to confusion and disaster (except in extreme cases if something is so difficult and I need to abandon it). A good idea is to assess one's career health with a talmid chochom.
5) One should absorb the idea that success and wealth don't come from the job, but from G-d. We work because we must (It's the way G-d made His world)< but we are fed from the same source as is everything else in the world. We mustn't, therefore, allow unreasonable expectations to spoil our relationship to our jobs.
6) To know whether I can fully withstand the full weight of a given trade, I must understand its demands. Instead of just looking at a course catalog, I need to speak to veteran workers and perhaps even have work experience there.
Prayer to say for parnassa each day from the Pele Yoetz
"Behold, I now go to work at my business and I trust in G-d that He will give me the strength to be successful, to provide for myself and my household in an honourable way, to perform righteous acts and acts of kindness and so I should be able to fulfil all the mitzvos of my Creator in their proper way. Help us, my G-d, rescue us for the honour of Your Name, do not turn Your attention to our evil acts (but) do with us tzedakka and kindness for your great Name. May the words of my mouth and the efforts of my heart (rest) favourably before You, O G-d, my rock and my redeemer."