(During a Jewish leap-year: 20 Adar II - בִּשְׁנַת הָעִיבּוּר - כ אדר בּ)
 The relevant text from maseches “Pisachim”, states as follows:
“Our Rabbis taught [in a Baraisa]: “A person should [be willing to] sell all of that which is in his possession [in order to] marry the daughter of a Torah scholar, for if he dies or is exiled, he is promised that his sons will be Torah scholars. [A person] should not marry the daughter of an am HaAretz, for if he would die or be exiled, his sons would be amei HaAretz.” Our Rabbis taught [in a Baraisa]: “A person should always [be willing to] sell all that which is in his possession [in order to] marry the daughter of a Torah scholar, and [in order] to marry his daughter off to a Torah scholar. This is analogous to the grapes of the grape-vine which are [found] in the grapes of the grape-vine, which is a pleasant and well-accepted thing. A person should not marry the daughter of an am HaAretz: This is analogous to the vines of the grape-vine which are [found] in the vines of the bush, [it being] an ugly matter which is not well-accepted.” Our Rabbis taught [in a Baraisa]: “A person should always [be willing to] sell all that which is in his possession [in order to enable him to] marry the daughter of a Torah scholar. If he has not found the daughter of a Torah scholar [to marry], he should marry the daughter of the great one of the generation (gadol HaDor – i.e. the daughter of a person who is a person who regularly involves himself in the performance of good-deeds and is righteous – RaSh”I). If he has not found the daughter of a gadol HaDor [with whom to marry], he should marry the daughter of the head of the synagogue, if he has not found the daughter of the head of the synagogue [with whom to marry], he should marry the daughter of the [community] charity-collector. If he has not found the daughter of the [community] charity-collector [with whom to marry], he should marry the daughter of the [Torah] teacher of children [to marry]. [In any case], a person should not marry the daughter of [an] am HaAretz, for they are a detestable thing, and their wives are [akin to] creepy-crawlers (for they are not careful in the performance of mitzvos – RaSh”I), and concerning their daughters it says, “Cursed is one who lies [promiscuously] with any animal…” (Divarim: 27; 21)… We learn in a Baraisa: “Rabbi Meir used to say: ‘[Concerning] all of those [people] who marry off their daughter to an am HaAretz, it is considered as if he has compelled her and placed her before a lion. Just as a lion tramples and consumes without being shame-faced, so does an am HaAretz strike and have sexual relations and he is not embarrassed.’””
 This phrase is based on the pasuk from “Mishlei”, which states, “Do not glorify yourself concerning tomorrow, for who knows what will occur (lit. “be born”) tomorrow”.
 The relevant text from this section of maseches “Sotah”, states as follows:
““And there is a merit [for the sotah] that keeps [her punishment in abeyance] for three years…” What sort of merit [keeps the sotah’s punishment in abeyance for three years]? If you will say [that it is] the merit of Torah [that keeps her punishment in abeyance], she is not [one who is] commanded and performs [the mitzvah of Torah study]. Rather, it is the merit of [the performance of a] mitzvah. Does the merit of a mitzvah really protect [the sotah] to such an extent? Didn’t we learn in a Baraisa: “Such did Rabbi Minachem, the son of Yosi, expound: ‘“For a mitzvah is a candle and Torah is light…” (Mishlei: 6; 23): The pasuk made the mitzvah dependent on the candle and The Torah on light. [The pasuk from sefer “Mishlei” made] the mitzvah [dependent] on the candle, [in order] to inform you [that] just as a candle only protects for the moment, so too does a mitzvah only protects [the person] for the moment. [The pasuk made] The Torah [dependent] on light, [in order] to inform you [that] just as light protects the world, so too does Torah protect the world. [It also] says [in “Mishlei” in the previous pasuk], “When you shall walk it (i.e. The Torah) shall lead you…” (6; 22): “When you walk it shall lead you…” – this refers to this world, “…when you lie down it shall guard you…” – this [refers] to death, “…and when you awaken it is your speech” – in future times. [The above] is analogous to a person who was walking in the blackness of night and darkness, and he was fearful from the thorns, from the snares, from the thistles, from the dangerous animals, and from the robbers, and he doesn’t know in which path he should walk. [Thereupon], a torch of light appeared to him [and he is thereby] rescued from the thorns, from the snares, and from the thistles, and he is still fearful from the dangerous animals and from the robbers and he doesn’t know in which path he should walk. Once the pillar of light of the morning rose, he was rescued from the dangerous animals and from the robbers, and he still doesn’t know in which path he should walk. [Once] he reaches the crossroads, he is rescued from all of them.’ Another explanation: “A sin extinguishes a mitzvah, and a sin does not extinguish Torah, as it says [in “Shir HaShirim”], “A mass of water is not able to extinguish the love…” (8; 7) (love referring to The Torah)” Rav Yosef said, ‘A mitzvah, at the time that one is involved in it, it protects and rescues [the person], at the time that he is not involved in it, it certainly protects, but it doesn’t rescue [the person]. [Concerning] Torah, whether at the time that he is involved in it, whether at the time that he is not involved in it, [the merit of The Torah] protects and rescues [the person].’ Rava asked [Rav Yosef], ‘Rather, from here, Doeg and Achitofel weren’t they involved in Torah [study], why didn’t [their Torah study] protect them? Rather, Rava said, ‘Torah [study], at the time that one is involved in it, it protects and rescues [the person], at the time that he is not involved in [Torah study], it certainly protects [the person], but it doesn’t rescue the person. [Concerning a] mitzvah, whether at the time that he is involved in it or at the time that he is not involved in it’s [performance], it certainly protects [the person], but it doesn’t rescue [the person].’ Ravina said, ‘Rather, [the sotah’s punishment is] really [held in abeyance] in the merit of The Torah, and you [have rejected this possibility by saying] that she is not commanded [to involve herself in the mitzvah of Torah study] and she performs [the mitzvah of Torah study]. It makes sense that they are not commanded [to study Torah], in reward for their causing their children to read [Torah] and to learn mishnayos, and they watch their children for their husbands until they come [home] from the Beis Midrash, who would dispute [that the sotah would be rewarded] on their account? What is the crossroads [in the above analogy referring to]? This [refers to] Torah scholars and those who fear sin. (This refers to a Torah scholar on the day of his death, when he knows that he has not removed The Yoke of The Torah from upon him. One who fears sin refers to a person once he has merited to attain Torah, he is rescued from all of the dangers, for The Torah teaches the person, the matters involving the mitzvos and matters involving that which is forbidden and those things which he needs to separate himself from, and his fear of sin prevents him from pursuing after the inclination of his Yetzer HaRa. – RaSh”I) Mar Zutra said, ‘This [refers to] a Torah scholar whose Torah learning has arisen in accordance with the halacha’. Another explanation: A sin extinguishes a mitzvah and a sin doesn’t extinguish Torah. Rav Yosef said, ‘Rabbi Minachem, the son of Yosi, expounded this pasuk like [it was taught at] Sinai, and if Doeg and Achcitofel would have expounded it in this [manner], they wouldn’t have pursued after David, as it is written [in sefer “Tehillim”], “They have said, ‘G-d has abandoned him…’” (71; 11) What did [Doeg and Achitofel] expound [that led them to believe that David had no merits left to protect him]? “…And a thing of nakedness shall not be seen in your midst…” (Divarim: 23; 15), and they didn’t know that a sin extinguishes [the merit from a] mitzvah, and a sin doesn’t extinguish [the merit of involvement in] Torah [study].’”
According to RaSh”I, Doeg and Achitofel pursued David since they thought that David had committed the sin of adultery, and therefore they thought that they could pursue him and would not be punished on account, therefore, they said, “‘…Pursue him and capture him, for there is no one to rescue [him]’” (Tehillim: 71; 11), as they thought that he didn’t have any merit remaining, for they believed that the sin they assumed that he had committed had extinguished his merits that he attained through involvement in Torah study. To come to this conclusion, Doeg and Achitofel quoted the aforementioned pasuk from sefer “Divarim” which teaches that no sin shall be seen by the person, and if it would be seen, HaShem’s Shechinah would remove Himself from that person’s (group of people’s) midst.