Do you feel like you are supposed to be working where you are?
Wait! Before you answer, think about the question. Is the word “supposed to” an appropriate way to think about your job? It implies that there is a right answer and a wrong answer. Is that the way to examine your choice of career or place of employment?
In contemporary society, it is prevalent to approach one’s vocational choices with an air of supposition. There are several paths, and some – or one – are more correct for an individual to follow. This is sometimes termed a sense of calling. One can see himself as possessing talents and abilities that can be viewed as a road map to follow toward professional selection and development. For a religious individual, this calling can take on a spiritual directive. If someone observes capabilities that he has, it might be a Divine indication that they are to be developed and manifested in his profession.
Often this is most highlighted for those that select a career focused on developing the spiritual, emotional, or psychological health of others. Rabbis, educators, and mental health professionals might have felt a sense of calling that motivated them to make their vocational choice and a similar feeling that propels their daily profession. Their occupation is a way of fulfilling the mission that they see within themselves and their lives. Religious professionals can feel that they were chosen to pursue a path of Divine service of facilitating the growth of others. Their dedication to a vocation of that directly helps people might be seen as a fulfillment of a surmised Divine injunction.
Paying attention to an internal or G-dly calling to a professional mission can engender clarity and fulfillment. If the question, “What do you want to be when you grow up?” is difficult, a helpful solution might be: “What Hashem helps me see I should be.” Also, a calling to pursue a specific profession can fill one’s life with purpose that transcends the nitty gritty of one’s job. If the curse to Adam was that by the sweat of his brow he eat his bread, the blessing that might seem to counteract it is a vocation this is spiritually fulfilling.
Conversely, a rigorous philosophy of calling and mission can sometimes be coopted, by constituents, employers, or oneself. Professionals might remain in their posts even if they are underpaid, undervalued, or treated unsuitably. Sometimes the shout of a religious calling drowns out pragmatic, personal, and professional protests. Rabbis, educators, and therapists can freeze in their employment situation and weather a long storm because they intuit that their Divine mission demands it.
General career advisers might suggest that one’s vocation develop a talent or interest he has. It is prevalent for religious people to rephrase that as, “Hashem wants me to choose a vocation that draws on talents that I see within myself.”
Since a sense of calling and mission might be both positive and negative, it is significant to explore more about this powerful force. An intriguing source regarding this powerful sense is found in a comment by Rav Moshe Feinstein (Darash Moshe, Parshas Vayakhel), one of the leading halachic decisors of contemporary Orthodoxy. At first glance, Rav Moshe seems to state that a Divine calling is a significant method to determine or evaluate one’s professional choices and goals. Further examination might indicate that his words do not necessarily support that and give you pause to think about if a sense of calling is a valid way to determine a vocation altogether.
The Torah terms Betzalel as the one who G-d had already chosen by name as the architect of the tabernacle. Yet, Rav Moshe Feinstein observes that there is no earlier verse that details that G-d appointed Betzalel to be the architect. It appears curious that the Torah describes Betzalel as the one who G-d had selected earlier, when no prior verse describes that process. Rav Moshe suggests that G-d did not directly designate Betzalel as the foreman. Rather, Betzalel noticed the unique capability he had as an architect par excellence, and realized that his Divine gift was for a purpose. He saw his talents as a gift from G-d and intuited that he was to be the one to spearhead the building of the tabernacle. Rav Moshe elaborates and expounds that if a person notices that he is gifted with an outstanding trait or blessing, it is important for him to acknowledge that as Divinely granted, and use it in the service of Hashem. For example, if one sees that he is exceedingly financially successful, he should intuit that as a Divine injunction to spread his largesse with needy individuals and institutions. If one notices that he is a talented teacher, he should use that endowment to teach Torah.
Rav Moshe’s comments seemingly fall in line with a philosophy of mission and calling to determine a profession. Yet, if you examine his perspective more carefully, Rav Moshe’s directive seems to be limited. Rav Moshe does not mean that one should necessarily use a sense of calling to determine his vocation. There are at least four distinctions between Rav Moshe’s discussion of heeding a Divine message about one’s talents and using that as a contemporary determinant for one’s profession.
- Rav Moshe’s comments merely mean that one who sees that he has the potential to make a positive impact on the world should not leave those capabilities latent. Rav Moshe does not state that that one who notices particular talents should necessarily use those to indicate his choice of vocation or profession. One might bifurcate his calling and his daily occupation. Perhaps he should avail himself of non-vocational opportunities to maximize and utilize his abilities.
- A sense of calling can be perceived as a Divine hint for what one should do professionally. Are unsavory work situations, such as overly taxing congregants or disagreeable conditions in a workplace a Divine calling the other way? When internal talents and external situations do not align, on which promenade does one stroll?
- A sense of calling might mean that a person should not shy away from opportunities that encounter him squarely in the face. If one is blessed financially, he should not turn away those that reach out to him. If one is granted the ability to teach, he should fill a need that arises. Rav Moshe comments center on a clear injunction that Betzalel heard. He saw the need for the tabernacle to be constructed, and he saw that he had the credentials to fulfill that task. There was an unequivocal need and an overwhelming talented individual – the perfect shidduch. Betzalel did not need to create his niche in order to fill it. Does a philosophy of calling demand one to proactively search out opportunities that utilize the talents he has?
- Some contemporary social scientists differentiate between two groups of people, specialists and multipotentialites. Specialists notice abilities that they have and they can excel at and develop them through life. Multipotentialites can shine in several different areas and have multiple potentials. Although it is can be a blessing, sometimes their life and professional goals can be harder to determine. It can be helpful to see these two categories as extremes, with most of humanity falling between the two. The majority of people have different areas at which they can succeed, fulfill themselves, and be very gainfully employed. If most of us rate somewhat high on the multipotentialite scale, which of those talents is a Divine calling pointing to?
A feeling that a sense of calling exists might assist one’s occupational choice and foster a feeling of fulfillment in a job. One might see his profession as being Divinely selected and ordained. This sense can be especially true for those that are in the spiritual or emotional helping professions. Yet, it might be helpful to think about if there is an audible calling that designates which occupation you should have. If you aren’t Betzalel, it might be a hard call to make.