At the beginning of Parshas Vayakhel Hashem enjoins the Jewish nation to observe the Shabbos. It is interesting to note how Anshei Knesses Hagedolah (Men of the Great Assembly) and our Mesorah unbroken tradition, teaches that we read the verse (Shemos 35:2), "sheishes yomim tai-a-se melacha - six days work is to be done", and not six days "ta-aseh melacha - you shall do work." The latter form is clearly the active form with man being the one charged to do and accomplish. The former however is the passive reflexive form, with the emphasis being on the result, i.e. the work will be done. The tai-a-se usage reminds man that his involvement and energy is crucial, but ultimately it is not he who is effecting and producing but rather a higher source is, namely Hashem.
With this understanding and orientation, it is much easier to accept and comply with the mitzvah of Shabbos. If man is ta-a-se - the producer, then the Divine edict to desist on the Shabbos from work is a major demand and imposition. It is asking much of man who is productive all week long to forgo some of his productivity in emulation of and submission to G-d. If however, man recognizes that all his successes are due to the help and assistance of Hashem and that Hashem, as we understand from tai-a-se (see Devarim 8:18 with Targum Unkelos), provides us with the intuition, ideas and notions to invest in a particular endeavor, then we can be confident that just as He provides all week long, so too will He provide for the Shabbos.
What emerges is an incredible display of sensitivity that Hashem affords man. There is a basic human condition called na-amah d'kisufah, literally bread of embarrassment (Ramchal, Daas Tevunos 1:18). If one is constantly receiving without working or earning his keep, in short time most individuals will experience a sense of shame, worthlessness and depression. Thus, it is a kindness of Hashem that He allows us to participate in our earning a living, letting us feel that we are major players in earning our keep in this world.
I believe this idea might well be included in the introductory bracha to every Shmoneh Esrei, "gomail chasadim tovim" which literally means He performs and bestows good kindnesses. Why describe the kindness as "tovim - good"? Isn't kindness by nature good? The answer is based upon the above idea. That He sustains us is a kindness, and that He extends dignity to us at the same time is the fulfillment of tovim.
The 611th mitzvah is to emulate Hashem - "V'halachta b'drachav" (Devarim 28:9). The Talmud (Mishna Demai 4:7) uses the term gomlin as one of reciprocity, as in a situation that we are concerned regarding two individuals that each will perform a service for the next one, thereby each benefiting themselves. Ideally, this is the way we are to be gomel chesed to someone. Rather than perform an act of kindness in a fashion that the recipient feels put upon and feels indebted for the service, as they now "owe you one", ideally, one is to perform the kindness in a way that the one performing it communicates that he is actually receiving by giving and thanks the recipient for the opportunity to give. Through tai-a-se Hashem allows us to feel good while receiving, and we must strive in our personal and communal chassadim to do the same.