Simply put, the life of every Jew is an organic whole. His practice is not peripheral, or limited to isolated situations; rather, it encompasses the spectrum of everyday life with its multitude of experiences. Spirituality, defined in Jewish terms, is a garment woven from a person's thoughts, speech and actions. It is expressed as a cohesive and homogeneous lifestyle, without the personal fragmentation so prevalent in modern society.

These beliefs were first expounded in an approach to Judaism known as Chassidism, a doctrine revealed by the charismatic leader Rabbi Israel Baal Shem Tov in the 17th Century. Besides seeing the presence of the Divine Hand in everything, Chassidism emphasizes serving the Creator with joy and simple piety. This approach brought the mystical dimensions of Judaism within reach of common folk, invigorating a people oppressed by poverty and persecution. The Baal Shem Tov empowered the masses by validating their less sophisticated but sincere service of G-d.

According to the Baal Shem Tov, everything a person sees or hears in his lifetime is to be taken as a lesson in serving the Creator. No circumstance or event occurs at random: all the seeming variables of our lives are in fact an intricately choreographed set of circumstances presented to us only so we may use their potential to create a world in which G-dliness can dwell and abound.

If all our life experiences are intended to give us opportunities for self-mastery and growth, this is especially true regarding a person's career. We often spend more time in the pursuit of our profession than in any other single activity. Obviously, one's work represents much more than simple livelihood. It presents each individual with a unique vehicle to interact with the world around him and apply his special interests and talents to affect the world.

The Baal Shem Tov's philosophy holds that, in each profession, a model can be found which offers a fundamental lesson to guide the practitioner in his spiritual service and relationship to G-d.

As occupations become more abstract and complex, there is a tendency for those employed in them to experience a sense of alienation from the work they perform. One reason for writing this book is to help unite an individual's professional activities with other facets of his personal life by creating cohesion between the various aspects of his life experience.

Furthermore, according to Chassidic teaching, people involved in worldly matters such as business and commerce have an advantage over secluded scholars. The scholar is often insulated from events outside the hall of study, whereas the merchant actually sees the hand of G-d in the opportunities and the fortunes which come his way each day.

We now see how King Solomon's dictum takes on a deeper meaning. "In all your ways know Him:" a person's "mundane" livelihood becomes more than just a means to secure physical sustenance, but rather an activity inherently replete with possibilities for spiritual transcendence.

Even more: a Jew can take advantage of his opportunities for daily interaction with the material world to gain awareness of the G-dly nature of all existence, and especially his unique portion of the universe. The inherent revelation of the underlying matrix of meaning in our own consciousness, and in that of those with whom we communicate, actually fulfills our sublime purpose of being. By bringing out the true G-dly nature of the world, we transform the world into a dwelling place for G-d and become a partner in creation.