These sources explore how ordinary labor and worldly engagement can become acts of divine service when performed with proper intention and awareness of God's presence. The teachings emphasize that maintaining physical health, engaging in commerce, and performing daily tasks become sanctified when directed toward serving the Divine and fulfilling Torah.
בכל דרכיך דעהו והוא יישר אורחותיך
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What the sources say
The foundational principle, as Avot DeRabbi Natan 17:7 states citing Mishlei, is that "all your deeds should be for the sake of Heaven" — a norm that embraces every act, not only formal religious obligations.
Mesillat Yesharim 1:11 builds directly on this: when a person uses the world as an aid to serve the Creator rather than being drawn after it for its own sake, "he elevates himself and elevates the world with him," since all creatures are greatly elevated when they serve the person who is sanctified with divine holiness.
The Shem MiShmuel (Vayakhel 2:10) spells out the practical path: even permissible, worldly activity — such as maintaining bodily health — is subsumed under divine service, and a person must train himself gradually, first internalizing that Israel is acquired for God's service, then fixing in his soul that he is designated and prepared for that service.
Tanya, Part I; Likkutei Amarim 7:3 provides the mechanism: the vitality embedded in neutral, worldly things can be extracted from impurity and elevated into holiness when the act is directed toward God, as when one eats and drinks in order to broaden one's mind for Torah and divine service.
The highest expression of this ideal, according to Machshavot Charutz 18:2, is one who, like Rabbi Shimon bar Yochai, orients all his worldly activity solely toward God — in which case his ordinary weekdays themselves become invested with the holiness of Yom Tov.
שמות כ״ה:ח׳
Exodus 25:8
"Let them make for Me a sanctuary, and I will dwell among them" is often read as the divine presence resting בתוך the people and their materials, not only in a transcendent realm. It supports the idea of turning ordinary life into a dwelling place for holiness.
וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָׁכַנְתִּ֖י בְּתוֹכָֽם׃
And let them make Me a sanctuary that I may dwell among them.
דברים ו׳:ה׳-ז׳
Deuteronomy 6:5-7
The command to love God with all one's heart and to teach and speak of Torah in daily life extends holiness into routine activity. It frames everyday conduct as a setting for divine service.
וְאָ֣הַבְתָּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ בְּכׇל־לְבָבְךָ֥ וּבְכׇל־נַפְשְׁךָ֖ וּבְכׇל־מְאֹדֶֽךָ׃ וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשׇׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃
You shall love the ETERNAL your God with all your heart and with all your soul and with all your might. Impress them upon your children. Recite them when you stay at home and when you are away, when you lie down and when you get up.
בראשית כ״ח:ט״ז-י״ז
Genesis 28:16-17
Yaakov awakens and realizes that God is present in the very ordinary place where he slept, exclaiming that the place is a house of God. This is a classic source for discovering holiness within the mundane world.
וַיִּיקַ֣ץ יַעֲקֹב֮ מִשְּׁנָתוֹ֒ וַיֹּ֕אמֶר אָכֵן֙ יֵ֣שׁ יְהֹוָ֔ה בַּמָּק֖וֹם הַזֶּ֑ה וְאָנֹכִ֖י לֹ֥א יָדָֽעְתִּי׃ וַיִּירָא֙ וַיֹּאמַ֔ר מַה־נּוֹרָ֖א הַמָּק֣וֹם הַזֶּ֑ה אֵ֣ין זֶ֗ה כִּ֚י אִם־בֵּ֣ית אֱלֹהִ֔ים וְזֶ֖ה שַׁ֥עַר הַשָּׁמָֽיִם׃
Jacob awoke from his sleep and said, “Surely GOD is present in this place, and I did not know it!” Shaken, he said, “How awesome is this place! This is none other than the abode of God, and that is the gateway to heaven.”
Avot DeRabbi Natan 17:7
All one's deeds should be performed for the sake of Heaven and for the sake of Torah, as derived from the proverb "In all your ways know Him, and He will make your paths straight.
וכל מעשיך יהיו לשם שמים לשם תורה שנאמר (משלי ג) בכל דרכיך דעהו והוא יישר אורחותיך:
משנה אבות ג׳:י״ז
Pirkei Avot 3:17
A person whose deeds exceed his wisdom is compared to something set in scorched wilderness places, a barren land without inhabitant, while the Hebrew passage establishes a reciprocal relationship: without flour (material sustenance) there is no Torah, and without Torah there is no flour.
אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח.
It is set in the scorched places of the wilderness, in a barren land without inhabitant” (Jeremiah 17:6). But one whose deeds exceed his wisdom, to what may he be compared?
משנה אבות ב׳:ב׳
Pirkei Avot 2:2
"Beautiful is Torah study with worldly occupation" teaches that engagement with regular work can be joined with Torah, preventing sin and ennobling mundane life.
רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר, יָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן. וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן.
ברכות ל״ה ב — ד"ה אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא
Berakhot 35b:2
One must recite a blessing before enjoying worldly benefit, lest one be considered a thief from God and the community of Israel; the Sages teach that while Torah study must remain constant, one should also engage in ordinary work and worldly pursuits as the proper way of the world.
אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא: כׇּל הַנֶּהֱנֶה מִן הָעוֹלָם הַזֶּה בְּלֹא בְּרָכָה כְּאִילּוּ גּוֹזֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״גּוֹזֵל אָבִיו וְאִמּוֹ וְאוֹמֵר אֵין פָּשַׁע חָבֵר הוּא לְאִישׁ מַשְׁחִית״. וְאֵין ״אָבִיו״ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״הֲלֹא הוּא אָבִיךְ קָּנֶךָ״, וְאֵין ״אִמּוֹ״ אֶלָּא כְּנֶסֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ״. תָּנוּ רַבָּנַן: ״וְאָסַפְתָּ דְגָנֶךָ״ מָה תַּלְמוּד לוֹמַר? — לְפִי שֶׁנֶּאֱמַר: ״לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ״ — יָכוֹל דְּבָרִים כִּכְתָבָן, תַּלְמוּד לוֹמַר: ״וְאָסַפְתָּ דְגָנֶךָ״ — הַנְהֵג בָּהֶן מִנְהַג דֶּרֶךְ אֶרֶץ, דִּבְרֵי רַבִּי יִשְׁמָעֵאל.
Rabbi Ḥanina bar Pappa said: Anyone who derives benefit from this world without a blessing, it is as if he stole from God and the community of Israel, as it is stated: “Whoever robs his father and his mother and says: It is no transgression, he is the companion of a destroyer” (Proverbs 28:24). The phrase, his father, refers to none other than God, as it is stated: “Is He not your Father Who created you, Who made you and established you” (Deuteronomy 32:6). The phrase his mother refers to none other than the community of Israel, as it is stated: “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother” (Proverbs 1:8). The mention of the Torah as emanating from the mouth of the mother, apparently means that your mother is the community of Israel. The Sages taught: What is the meaning of that which the verse states: “And you shall gather your grain”? Because it is stated: “This Torah shall not depart from your mouths, and you shall contemplate in it day and night” (Joshua 1:8), I might have thought that these matters are to be understood as they are written; one is to literally spend his days immersed exclusively in Torah study. Therefore, the verse states: “And you shall gather your grain, your wine and your oil,” assume in their regard, the way of the world; set aside time not only for Torah, but also for work. This is the statement of Rabbi Yishmael.
משנה תורה, הלכות דעות ג׳:ג׳
Mishneh Torah, Human Dispositions 3:3
The Rambam describes proper use of worldly pleasures and labor as part of serving God, when they are directed toward health and balance. Ordinary activity becomes meaningful when ordered toward higher ends.
אֶלָּא יָשִׂים עַל לִבּוֹ שֶׁיְּהֵא גּוּפוֹ שָׁלֵם וְחָזָק כְּדֵי שֶׁתִּהְיֶה נַפְשׁוֹ יְשָׁרָה לָדַעַת אֶת ה'. נִמְצָא הַמְהַלֵּךְ בְּדֶרֶךְ זוֹ כָּל יָמָיו עוֹבֵד אֶת ה' תָּמִיד. מִפְּנֵי שֶׁמַּחֲשַׁבְתּוֹ בַּכּל כְּדֵי שֶׁיִּמְצָא צְרָכָיו עַד שֶׁיִּהְיֶה גּוּפוֹ שָׁלֵם לַעֲבֹד אֶת ה'.
משנה תורה, הלכות תלמוד תורה ג׳:י׳
Mishneh Torah, Torah Study 3:10
Rambam explains the ideal of combining Torah with a profession so one does not make Torah into a means of self-benefit. This passage is a central halakhic formulation of sanctifying work through integrity and intention.
כָּל הַמֵּשִׂים עַל לִבּוֹ שֶׁיַּעֲסֹק בַּתּוֹרָה וְלֹא יַעֲשֶׂה מְלָאכָה וְיִתְפַּרְנֵס מִן הַצְּדָקָה הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם וּבִזָּה אֶת הַתּוֹרָה וְכִבָּה מֵאוֹר הַדָּת וְגָרַם רָעָה לְעַצְמוֹ וְנָטַל חַיָּיו מִן הָעוֹלָם הַבָּא. וְעוֹד צִוּוּ וְאָמְרוּ (משנה אבות א י) "אֱהֹב אֶת הַמְּלָאכָה וּשְׂנָא אֶת הָרַבָּנוּת", (משנה אבות ב ב) "וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן".
Machshavot Charutz 18:2
One whose Torah learning is his profession and who directs all his worldly work solely toward serving God—like Adam's labor in Eden before the sin—thereby sanctifies all his days with the holiness of Israel's festival, so that his ordinary weekday activities are no longer merely performed commandments but are elevated to the level of the service in Eden itself.
ועבודת ימי המעשה שלהם בענייני עולם הזה אינם עוד מעשה מצות עשה ולא תעשה כעבודה שבגן עדן, כי לא לעמל זה יולד ולא לכך נברא לעבודת עולם הזה, רק לעבודת גן עדן שתמורתו ניתן לבני ישראל עבודת השם יתברך בעול תורה ומצות, ומי שתורתו אומנתו כרבי שמעון בר יוחאי וחביריו שתיקן נפשו להיות כל עבודתו בעולם הזה רק לד' לבדו כעבודת אדם הראשון בגן עדן קודם החטא, הרי כל ימיו קדושים בקדושת יום טוב דישראל מקדשי ליה ועבודת ימי המעשה שלהם בענייני עולם הזה אינם עוד מעשה מצות עשה ולא תעשה כעבודה שבגן עדן, כי לא לעמל זה יולד ולא לכך נברא לעבודת עולם הזה, רק לעבודת גן עדן שתמורתו ניתן לבני ישראל עבודת השם יתברך בעול תורה ומצות, ומי שתורתו אומנתו כרבי שמעון בר יוחאי וחביריו שתיקן נפשו להיות כל עבודתו בעולם הזה רק לד' לבדו כעבודת אדם הראשון בגן עדן קודם החטא, הרי כל ימיו קדושים בקדושת יום טוב דישראל מקדשי ליה
Shenei Luchot HaBerit, Aseret HaDibrot, Chullin, Ner Mitzva:3
Work is service of holiness, as humans are servants of God, and the purpose of creation is to serve and guard the world by observing and fulfilling all the words of Torah; thus work itself is the work of heaven, and the performance of labor is a commandment requiring one to engage in commerce and dealings with faith.
עבודה היא עבודת הקודש אנחנו עבדים להש"י, ותכלית הבריאה לעבדה ולשמרה לשמור ולעשות ולקיים את כל דברי התורה, הרי עבודה היא מלאכת השמים. העשיה הוא מלאכת המעשה, שגם הוא מצוה לישא וליתן באמונה.
מסילת ישרים כ״ו:י״א
Mesillat Yesharim 26:11
The divine presence dwells upon those people as it dwelt in the Temple, such that the food they eat becomes like a sacrifice offered on the altar's fire, since offerings brought before the Shechina constitute a great elevation.
כִּי הַשְּׁכִינָה שׁוֹרָה עֲלֵיהֶם כְּמוֹ שֶׁהָיְתָה שׁוֹרָה בַּמִּקְדָּשׁ. וּמֵעַתָּה הַמַּאֲכָל שֶׁהֵם אוֹכְלִים הוּא כְּקָרְבָּן שֶׁעוֹלֶה עַל גַּבֵּי הָאִשִּׁים, כִּי וַדַּאי הוּא שֶׁיִּהְיֶה נֶחְשָׁב לְעִלּוּי גָּדוֹל אֶל אוֹתָם הַדְּבָרִים שֶׁהָיוּ עוֹלִים עַל גַּבֵּי הַמִּזְבֵּחַ כֵּיוָן שֶׁהָיוּ נִקְרָבִים לִפְנֵי הַשְּׁכִינָה.
For the Shechina (divine presence) dwells within them just as it dwelled in the Temple. Due to this, the food they eat is like a sacrifice offered upon the fire of the altar, for certainly it was a great elevation for those things to be offered on the altar, since they were offered before the Shechina.
מסילת ישרים א׳:א׳
Mesillat Yesharim 1:1
The foundation of piety and perfect service of G-d is for a person to clarify and come to understand what his obligation is in his world and toward what goal he must direct his intention and aspiration throughout all his labors during his lifetime.
בְּבֵאוּר כְּלַל חוֹבַת הָאָדָם בְּעוֹלָמוֹ יְסוֹד הַחֲסִידוּת וְשֹׁרֶשׁ הָעֲבוֹדָה הַתְּמִימָה הוּא שֶׁיִּתְבָּרֵר וְיִתְאַמֵּת אֵצֶל הָאָדָם מָה חוֹבָתוֹ בְּעוֹלָמוֹ וּלְמָה צָרִיךְ שֶׁיָּשִׂים מַבָּטוֹ וּמְגַמָּתוֹ בְּכָל אֲשֶׁר הוּא עָמֵל כָּל יְמֵי חַיָּיו.
The foundation of piety and the root of perfect service [of G-d] is for a man to clarify and come to realize as truth what is his obligation in his world and to what he needs to direct his gaze and his aspiration in all that he toils all the days of his life.
מסילת ישרים כ״א — ד"ה אֶלָּא הַדֶּרֶךְ הָאֲמִתִּי הוּא דַּרְכָּם שֶׁל
Mesillat Yesharim 21:11
In the chapter on holiness, the Ramchal explains that holiness is not withdrawal from the world but sanctifying ordinary actions themselves. This is one of the clearest classic formulations of elevating the mundane.
אֶלָּא הַדֶּרֶךְ הָאֲמִתִּי הוּא דַּרְכָּם שֶׁל הַחֲסִידִים הָרִאשׁוֹנִים, עוֹשִׂים תּוֹרָתָן עִקָּר וּמְלַאכְתָּן טְפֵלָה, וְזֶה וְזֶה נִתְקַיֵּם בְּיָדָם, כִּי כֵּיוָן שֶׁעָשָׂה אָדָם קְצָת מְלָאכָה, מִשָּׁם וָהָלְאָה אֵין לוֹ אֶלָּא לִבְטֹחַ בְּקוֹנוֹ וְלֹא לְהִצְטַעֵר עַל שׁוּם דָּבָר עוֹלָמִי, אָז תִּשָּׁאֵר דַּעְתּוֹ פְּנוּיָה וְלִבּוֹ מוּכָן לַחֲסִידוּת הָאֲמִתִּי וְלָעֲבוֹדָה הַתְּמִימָה.
Rather, the true path is that of the "early Pious ones", who made their Torah primary and their work secondary, and succeeded in both (Berachot 35b). For once a man does a little work, from then on, he need only trust in his Master, and not be distressed by any worldly matters. Then his mind will be free and his heart ready for true Chasidut and perfect divine service.
מסילת ישרים א׳ — ד"ה וְאִם תַּעֲמִיק עוֹד בָּעִנְיָן תִּרְאֶה כִּי
Mesillat Yesharim 1:11
The Ramchal opens by defining a person's purpose in the world as clarifying and fulfilling one's duty before God. The work's whole framework treats daily life as a place where holiness must be achieved through careful intention and action.
וְאִם תַּעֲמִיק עוֹד בָּעִנְיָן תִּרְאֶה כִּי הָעוֹלָם נִבְרָא לְשִׁמּוּשׁ הָאָדָם. אָמְנָם הִנֵּה הוּא עוֹמֵד בְּשִׁקּוּל גָּדוֹל. כִּי אִם הָאָדָם נִמְשָׁךְ אַחַר הָעוֹלָם וּמִתְרַחֵק מִבּוֹרְאוֹ, הִנֵּה הוּא מִתְקַלְקֵל, וּמְקַלְקֵל הָעוֹלָם עִמּוֹ. וְאִם הוּא שׁוֹלֵט בְּעַצְמוֹ וְנִדְבָּק בְּבוֹרְאוֹ וּמִשְׁתַּמֵּשׁ מִן הָעוֹלָם רַק לִהְיוֹת לוֹ לְסִיּוּעַ לַעֲבוֹדַת בּוֹרְאוֹ, הוּא מִתְעַלֶּה וְהָעוֹלָם עַצְמוֹ מִתְעַלֶּה עִמּוֹ. כִּי הִנֵּה עִלּוּי גָּדוֹל הוּא לַבְּרִיּוֹת כֻּלָּם בִּהְיוֹתָם מְשַׁמְּשֵׁי הָאָדָם הַשָּׁלֵם הַמְקֻדָּשׁ בִּקְדֻשָּׁתוֹ יִתְבָּרַךְ. וְהַנָּאוֹת הָעוֹלָם אֵין רָאוּי שֶׁיִּהְיוּ לוֹ אֶלָּא לְעֵזֶר וּלְסִיּוּעַ בִּלְבַד לְשֶׁיִּהְיֶה לוֹ נַחַת רוּחַ וְיִשּׁוּב דַּעַת לְמַעַן יוּכַל לְפַנּוֹת לִבּוֹ אֶל הָעֲבוֹדָה הַזֹּאת הַמֻּטֶּלֶת עָלָיו וְאָמְנָם רָאוּי לוֹ שֶׁתִּהְיֶה כָּל פְּנִיָּתוֹ רַק לַבּוֹרֵא יִתְבָּרַךְ, וְשֶׁלֹּא יִהְיֶה לוֹ שׁוּם תַּכְלִית אַחֵר בְּכָל מַעֲשֶׂה שֶׁיַּעֲשֶׂה אִם קָטָן וְאִם גָּדוֹל אֶלָּא לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ וְלִשְׁבֹּר כָּל הַמְּחִצּוֹת הַמַּפְסִיקוֹת בֵּינוֹ לְבֵין קוֹנוֹ, הֵן הֵנָּה כָּל עִנְיְנֵי הַחָמְרִיּוּת וְהַתָּלוּי בָּהֶם, עַד שֶׁיִּמָּשֵׁךְ אַחֲרָיו יִתְבָּרַךְ מַמָּשׁ כַּבַּרְזֶל אַחַר אֶבֶן הַשּׁוֹאֶבֶת.
If you look deeper into the matter, you will see that this world was created for man's use. But, behold man stands on a great balance. For if he is drawn after the world and distances from his Creator, behold, he corrupts himself and corrupts the world with him. But if he rules over himself and clings to his Creator, and uses the world only as an aid to serve his Creator - then he elevates himself and elevates the world with him. For all creations are greatly elevated when they serve the "Adam HaShalem" (whole/perfect man) who is sanctified with the holiness of the blessed G-d. The pleasures of this world should only be used for aiding and assisting him, so that he will have tranquility and peace of mind in order to free his heart for this service incumbent upon him. Thus it is proper that all of a man's inclination be solely to the blessed Creator and that all of his actions great or small have no other purpose than to draw closer to G-d, blessed be He, and to break down all the barriers separating him from his Master, which are all the matters of physicality and the things dependent on them, until he is drawn towards the blessed G-d like iron is drawn to a magnet.
Shem MiShmuel, Vayakhel 2:10
The passage states that the verse "in all your ways know Him" teaches that even engagement in permitted matters can serve divine service—such as maintaining physical health to enable worship—and though instilling this orientation is difficult work, a person should gradually habituate themselves to it: first understanding that they are God's possession (as the sages say, Israel are a single acquisition designated for His service), then fixing in their soul a dedicated and prepared intention for His service, and finally that this becomes obligatory like consecrated property.
ומ"מ ע"ז נאמר בכל דרכיך דעהו שגם התעסקותנו בדבר הרשות הוא נמי למען עבודתו ית"ש כגון להיות הגוף בריא ושלם למען נוכל לעבוד את הש"י, ואף שבראשית חינוך האדם לעבודה קשה מאד על דרך זה, מ"מ האדם צריך להתרגל בזה לאט לאט היינו בראשונה להבין שהוא קנין הש"י כאמרם ז"ל ישראל קנין אחד שהם קנויין לעבודתו, ואח"כ לקבוע בנפשו מיוחד ומזומן לעבודתו, ואח"כ שאסור אכ"ע כהקדש
תניא, חלק ראשון; ליקוטי אמרים מ״א:ג׳
Tanya, Part I; Likkutei Amarim 41:3
God stands over a person and fills all the earth with His glory, examining the person's intentions to determine if he serves Him properly, and therefore one must serve in God's presence with awe and fear as if standing before a king.
וְהִנֵּה ה׳ נִצָּב עָלָיו, וּ״מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ״, וּמַבִּיט עָלָיו, וּבוֹחֵן כְּלָיוֹת וָלֵב אִם עוֹבְדוֹ כָּרָאוּי. וְעַל כֵּן צָרִיךְ לַעֲבוֹד לְפָנָיו בְּאֵימָה וּבְיִרְאָה, כְּעוֹמֵד לִפְנֵי הַמֶּלֶךְ.
“And, behold, G–d stands over him,” and “The whole world is full of His glory,” and He looks upon him and “Searches his reins and heart” [to see] if he is serving Him as is fitting. Therefore he must serve in His presence with awe and fear like one standing before the king.
צוואת הריב"ש א׳:א׳
Tzava'at HaRivash 1:1
One should be wholehearted in serving God with complete service, taking care not to forget matters, and should study a portion of musar each day, whether much or little.
להיות תמים בעבודתו יתברך עבודה תמה ועיקר שלא לשכוח הדברים. ועיקר ללמוד בכל יום שיעור מוסר הן רב הן מעט.
תניא, חלק ראשון; ליקוטי אמרים ז׳ — ד"ה וְלָכֵן
Tanya, Part I; Likkutei Amarim 7:3
The Alter Rebbe explains how the physical world can be refined when its permitted aspects are used for the sake of Heaven. This chapter is central to the Hasidic idea of making a dwelling for God in the lower realms.
וְלָכֵן, פְּעָמִים שֶׁהִיא נִכְלֶלֶת בְּשָׁלֹשׁ קְלִיפּוֹת הַטְּמֵאוֹת [כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר מ״ט רֵישׁ פֶּרֶק ד׳ בְּשֵׁם הַזֹּהַר], וּפְעָמִים שֶׁהִיא נִכְלֶלֶת וְעוֹלָה בִּבְחִינַת וּמַדְרֵגַת הַקְּדוּשָּׁה, דְּהַיְינוּ, כְּשֶׁהַטּוֹב הַמְעוֹרָב בָּהּ נִתְבָּרֵר מֵהָרָע וְגוֹבֵר וְעוֹלֶה וְנִכְלָל בִּקְדוּשָּׁה. כְּגוֹן דֶּרֶךְ מָשָׁל: הָאוֹכֵל בִּשְׂרָא שְׁמֵינָא דְּתוֹרָא וְשׁוֹתֶה יַיִן מְבוּשָּׂם לְהַרְחִיב דַּעְתּוֹ לַה׳ וּלְתוֹרָתוֹ, כִּדְאָמַר רָבָא: ״חַמְרָא וְרֵיחָא כוּ׳״, אוֹ בִּשְׁבִיל כְּדֵי לְקַיֵּים מִצְוַת עֹנֶג שַׁבָּת וְיוֹם טוֹב, אֲזַי, נִתְבָּרֵר חַיּוּת הַבָּשָׂר וְהַיַּיִן שֶׁהָיָה נִשְׁפָּע מִקְּלִיפַּת נוֹגַהּ, וְעוֹלֶה לַה׳ כְּעוֹלָה וּכְקָרְבָּן.
Hence it is sometimes absorbed within the three unclean kelipot [as is explained in Etz Chaim, Portal 49, beginning of ch. 4, on the authority of the Zohar], and sometimes it is absorbed and elevated to the category and level of holiness, as when the good that is intermingled in it is extracted from the bad, and prevails and ascends until it is absorbed in holiness. Such is the case, for example, of he who eats fat beef and drinks spiced wine in order to broaden his mind for the service of G–d and His Torah; as Rava said, “Wine and fragrance [make a man’s mind more receptive],” or in order to fulfill the command concerning enjoyment of Shabbat and the Festivals. In such a case the vitality of the meat and wine, originating in the kelipat nogah, is distilled and ascends to G–d like a burnt offering and sacrifice.
תניא, חלק ראשון; ליקוטי אמרים ל״ג — ד"ה עוֹד זֹאת תִּהְיֶה שִׂמְחַת הַנֶּפֶשׁ הָאֲמִיתִּית
Tanya, Part I; Likkutei Amarim 33:1
The chapter teaches that rejoicing in the awareness of God's unity can transform even worldly existence into a vehicle for holiness. It supports the idea that intention infuses ordinary life with spiritual value.
עוֹד זֹאת תִּהְיֶה שִׂמְחַת הַנֶּפֶשׁ הָאֲמִיתִּית, וּבִפְרָט כְּשֶׁרוֹאֶה בְּנַפְשׁוֹ בְּעִתִּים מְזוּמָּנִים שֶׁצָּרִיךְ לְזַכְּכָהּ וּלְהָאִירָהּ בְּשִׂמְחַת לֵבָב, אֲזַי יַעֲמִיק מַחֲשַׁבְתּוֹ וִיצַיֵּיר בְּשִׂכְלוֹ וּבִינָתוֹ עִנְיַן יִחוּדוֹ יִתְבָּרֵךְ הָאֲמִיתִּי, אֵיךְ הוּא מְמַלֵּא כָּל עָלְמִין עֶלְיוֹנִים וְתַחְתּוֹנִים, וַאֲפִילוּ מְלֹא כָּל הָאָרֶץ הַלֶּזוּ הוּא כְּבוֹדוֹ יִתְבָּרֵךְ, וְכוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיב מַמָּשׁ, וְהוּא לְבַדּוֹ הוּא בָּעֶלְיוֹנִים וְתַחְתּוֹנִים מַמָּשׁ, כְּמוֹ שֶׁהָיָה לְבַדּוֹ קוֹדֶם שֵׁשֶׁת יְמֵי בְרֵאשִׁית, וְגַם בַּמָּקוֹם הַזֶּה שֶׁנִּבְרָא בוֹ עוֹלָם הַזֶּה, הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם, הָיָה הוּא לְבַדּוֹ מְמַלֵּא הַמָּקוֹם הַזֶּה, וְגַם עַתָּה כֵּן, הוּא לְבַדּוֹ בְּלִי שׁוּם שִׁינּוּי כְּלָל. וְהִנֵּה, כְּשֶׁיַּעֲמִיק בָּזֶה הַרְבֵּה, יִשְׂמַח לִבּוֹ וְתָגֵל נַפְשׁוֹ אַף גִּילַת וְרַנֵּן בְּכָל לֵב וְנֶפֶשׁ וּמְאֹד בֶּאֱמוּנָה זוֹ, כִּי רַבָּה הִיא, כִּי הִיא קִרְבַת אֱלֹהִים מַמָּשׁ. וְזֶה כָּל הָאָדָם וְתַכְלִית בְּרִיאָתוֹ, וּבְרִיאַת כָּל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים – לִהְיוֹת לוֹ דִּירָה זוֹ בַּתַּחְתּוֹנִים, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בַּאֲרִיכוּת. דְּהַיְינוּ, כְּשֶׁיִּהְיֶה לִבּוֹ שָׂשׂ וְשָׂמֵחַ בֶּאֱמוּנָתוֹ בְּיִחוּד ה׳ בְּתַכְלִית הַשִּׂמְחָה, כְּאִלּוּ לֹא הָיְתָה עָלָיו רַק מִצְוָה זוֹ לְבַדָּהּ, וְהִיא לְבַדָּהּ תַּכְלִית בְּרִיאָתוֹ וּבְרִיאַת כָּל הָעוֹלָמוֹת – הֲרֵי בְּכֹחַ וְחַיּוּת נַפְשׁוֹ בְּשִׂמְחָה רַבָּה זוֹ, תִּתְעַלֶּה נַפְשׁוֹ לְמַעְלָה מַּעְלָה, עַל כָּל הַמּוֹנְעִים קִיּוּם כָּל הַתַּרְיַ״ג מִצְוֹת מִבַּיִת וּמִחוּץ.
This, also, will be the true joy of the soul, especially when one recognizes, at appropriate times, that one needs to purify and illuminate one’s soul with gladness of the heart. Let him then concentrate his mind and envisage in his intelligence and understanding the subject of His true Unity, blessed be He: how He permeates all worlds, both upper and lower, and even this world is filled with His glory, and how everything is of no reality whatsoever in His presence, and He is One Alone in the upper and lower realms, as He was One Alone before the six days of Creation and also in the space wherein this world was created, the heavens and earth, and all their host—He alone filled this space; and now also this is so, being One Alone without any change whatsoever. When one will deeply contemplate this, his heart will be gladdened and his soul will rejoice even with joy and singing, with all heart and soul and might, in [the intensity of] this faith which is tremendous, since this is the [experience of the] very proximity of G–d, and it is the whole [purpose] of man and the goal of his creation, as well as of the creation of all the worlds, both upper and lower, that He may have an abode here below, as will later be explained at length. In other words, when his heart will exult and rejoice in his faith in G–d’s Unity, in perfect joy, as though he had but this one commandment, and it alone were the ultimate purpose of his creation and that of all the worlds—then with the force and vitality of his soul which are generated by this great joy, his soul will ascend ever higher above all internal and external obstacles which hinder his fulfillment of all the 613 commandments.