Shmiras HaLashon כ"בּ טבת - Teves 22 - One-Hundred-and-Twelfth Day

© 2007 by Robert Lepor. All rights reserved.

[The previously related parable about the bird and the king], is precisely the case, [though] many thousands of times more-so, in our matter [concerning placing our trust in HaShem though there are people who maintain beliefs which are contrary to the truth of HaShem and His Torah]. When one will contemplate [the following] well, [that being that] The Holy One, Blessed is He, Created this world, that being the physical world, as well as the upper world, [he will then realize that the only rational conclusion is that he should place his trust in HaShem]. It is known that many worlds, almost without number, are incorporated within the upper world. However, [through a] general [way of understanding, all of the worlds] are considered [as] three worlds, [the first of these three worlds] being the realm of the angels, upon it is the realm of creation – “עולם הבריאה”, and above these [worlds] is the realm of Atzilus[1], [the realm of Atzilus being above the first two worlds], for in [that third realm resides] the nobility of the holiness of [HaShem] Yisbarach. [The aforementioned follows] that which our Sages of Blessed Memory have said (in maseches Atzilus, as follows (also see in Midrash Shmuel on [Pirkei] Avos, end of the sixth chapter): [Regarding these three different realms, the pasuk from sefer “Yishayahu” states], “All that which is called in My Name…” (that being the realm of Atzilus), “…and for My Honor have I Created it…” (that being the realm of B'riyah – Creation, for over there, [in the realm of Creation] is The Throne of The Glory of The Holy One, Blessed is He), “…I have Formed it…” (that being the realm of Y'tzirah – Forming, for over there reside the holy Chayos [Angels] that Yichezkhel The Prophet saw [in his prophetic vision, this world] also [comprising] the realm of the angels), “…I have even made it” (that being this world and all of the celestial spheres). (Yishayahu: 43; 7) It is known that the universe and all of its celestial spheres are like void and nothingness relative to the realm of Y'tzirah, for many countless groups of angels [reside] within [the realm of Y'tzirah, and] within each [of these] groups [of angels], exists a myriad of angels, as is written [in sefer “Daniel”], “A thousand thousands serve Him and a myriad[2] of myriads stand up before Him…”[3] (Daniel: 7; 10) Our Sages of Blessed Memory have said in [maseches] Chagigah (13b), that this [number of angels which is mentioned in sefer “Daniel”] is [found] within one group [of angels] and the [number of] groups [of angels] are without number, as the pasuk states [in sefer “Iyov”], “Is there a [finite] number of [HaShem’s] regiments?…”[4] [5] (Iyov: 25; 3) (See over there in the gemara for further answers [to this discussion of the number of angels]). In Tanna D’Vei Eliyahu[6], [we learn] that four-billion-nine-hundred-and-sixty-million Ministering Angels constantly sanctify The Name of The Holy One, Blessed is He, by saying “Kadosh, kadosh…” – “Holy, holy…”, from sunrise until sunset and from sunset until sunrise, they say “Baruch K’vod…”[7] – “Blessed is The Glory…” It is known that all of the created beings, even the tallest of the tall, are all in need of sustenance [from] The Holy One, Blessed is He, as is written [in sefer “Nichemiah”], “You have made… and You sustain everything…”[8] (Nichemiah: 9; 6) However, the sustenance [provided for] their food does not resemble our [food], for [the food of the angels] is a spiritual food and [is] thin, as is written [in Tehillim], “A man ate [the] bread of the angels…”[9] (Tehillim: 78; 25) [On this pasuk], our Sages of Blessed Memory have said [in maseches Yoma (75b)], that this [refers to] the bread that the Ministering Angels ate.[10]

[1] “Atzilus” is the highest level of these four levels of the aforementioned four worlds. “B’riyah” is the world of “creation”, and “Y'tzirah” is the world of “forming”.

[2] This mention of “myriad” refers to “10,000”, while the previous mention of “myriad” is equivalent of “almost innumerable” number of angels.

[3] The entire pasuk states, “A river of fire was flowing, and a thousand [of] thousands of those who serve Him went out before Him, and a myriad [of] myriads were standing before Him, the judgment was given and the books were opened.” (Daniel: 7; 10)

RaSh”I comments that these verses which describe the judgment rendered by HaShem over the world, the flowing river of fire, and the myriad of angels (Daniel: 7; 9 – 12), is referring to the Great Day of Judgment when HaShem will judge those peoples who brought The B’nei Yisrael distress, including Edom and those who preceded them.

The MaLBI”M explains that the “thousand [of] thousands [of angels]” that were serving HaShem are the Chayos and the Sarfei Kodesh (holy Sarfei angels) who are prepared to bring the sustenance from The Throne of HaShem to the world of the galgalim (lit. “wheels”). Those who “stand before [HaShem] are the Sirafim Angels who stand before The Throne, they being the Upper Ministering Angels in the world of the Throne, they being higher than the first group of angels. As mentioned above, this passage is dealing with The Day of Judgment, this verse describing the virtually innumerable number of angels that serve before HaShem.

[4] The pasuk states, “Is there a [finite] number of [HaShem’s] regiments, and upon whom will His light not [shine].” (Iyov: 25; 3)

[5] The gemara in maseches Chagigah (13b) quotes from sefer “Daniel”, where it states the many thousands of angels who serve HaShem. The gemara also quotes from sefer “Iyov” where the pasuk states that HaShem’s regiments are without number. The gemara reconciles these two pesukim by stating that the finite number described in sefer “Daniel” exists when the Beis HaMikdash (Temple) does not exist, while the infinite number described in sefer “Iyov” applies to the time when the Beis HaMikdash is in existence.

The gemara subsequently quotes Rabbi [Yehuda HaNasi] in the name of Abba Yosi ben Dosai in a Baraisa, that when the pasuk in sefer “Daniel” says that “a thousand thousands will serve Him”, that is a description of the number of angels within one regiment. However, the number of regiments are innumerable, as it says in sefer “Iyov”.

[6] This teaching is found in Parsha 29 of the “Ish Shalom” Eliyahu Rabbah, the Kol HaLashon translation of sefer “Shmiras HaLashon” notes that this teaching is found in Eliyahu Rabbah, chapter 31.

[7] The entire pasuk of “Kadosh, kadosh…” reads, “Holy, holy, holy [is] HaShem, Master of Legions, He fills the entire land with His glory.” (Yeshayahu: 6; 3) The pasuk of “…Baruch K’vod…” reads, “And a wind raised me up and I heard a voice of great loudness behind me [proclaiming], ‘The Glory of HaShem is Blessed (the Source of Blessing) from His Place.” (Yechezkhel: 3; 12)

[8] The pasuk from sefer “Nichemiah” states, “You, alone, are HaShem, You have made the Heaven and the Heaven of the Heavens and all of their legions (i.e. stars and constellations), the land and all that is upon it, the seas and all that which is within them, and You sustain everything, and the Legions of the Heaven bow to You.” (Nichemiah: 9; 6)

The MaLBI”M explains “and You sustain everything” as an attribute that is unique to HaShem. When someone creates something, the thing which has been created, once completed, is self-sustaining. However, everything that exists is constantly dependent upon HaShem for its sustenance and continued existence. Even though it may appear that everything runs based upon the “Heavenly Legions” and the order of the constellations, that is not the case, as they themselves attest to by bowing to HaShem to show that HaShem rules over them, gives them the strength they need for continued existence, as well as rules over everything else.

[9] The entire pasuk states as follows: “A man ate the bread of angels (lit. “strong ones”), He sent them food for sustenance.” (Tehillim: 78; 25)

Metzudas David explains that this pasuk discusses the period of time when The B’nei Yisrael were in the Sinai Desert (Wilderness), they ate the manna, which is referred to as “bread of the strong ones”, as it comes from Heaven (Heavenly bread). RaSh”I explains that this bread is the bread of the angels. This clearly is a different type of bread than that which grows in the ground. RaSh”I points out that the manna was completely absorbed by the limbs, not leaving any need to be flushed out by the body.

[10] This teaching is quoted in the name of Rabbi Akiva. In the gemara, Rabbi Elazar ben Parta further notes that after the Israelites sinned by complaining about the manna, HaShem said that He would have made them like the Ministering Angels, had they not committed that sin.

Shmiras HaLashon כ"א טבת - Teves 21 - One-Hundred-and-Eleventh Day

© 2007 by Robert Lepor. All rights reserved.

Chapter 10

This [Chapter is a Continuation of the Discussion of] The Topic [Involving] Trusting [in HaShem]

In fact, [concerning the matter of trusting in HaShem], once a person will contemplate well, it will be necessary for him to be embarrassed and ashamed [concerning] how [it had been that] he did not trust in HaShem. I shall precede [this teaching with] my explanation [of] the [following] pasuk [from sefer “Yishayahu”]: “Trust in HaShem forever, for in [our] G-d, HaShem, is the rock of [the] worlds.”[1] (Yishayahu: 26; 4) I have explained, that the [phrasing] “עדי עד” – “forever”, comes to teach us, that even in our times, [when] we see a little bit of “הסתר פנים” – “Concealment of HaShem’s Countenance”, and [HaShem’s] running of the world is not [openly] evident, as it was [in] earlier [times, specifically, as it had been] at the time of [the existence of the two] Temples – Batei Mikdashos, [one should still place his trust in HaShem]. Due to this [“concealment of HaShem’s Countenance”, it is common to] find [within society] many of those [people] who deny [the existence of HaShem or the veracity of the Torah] as well as those who rebel against The Holy One, Blessed is He. Notwithstanding [the concealment of HaShem’s Countenance and the presence of those who have beliefs that are contrary to the true belief in HaShem, you should nevertheless place your] “trust in HaShem”.

[The following] parable [is presented in order to illustrate the above teaching]: To what is [the above teaching] analogous? [The above teaching is comparable] to one king who ruled over several hundred countries, [having] ruled his kingdom with great strength and glory. [This king was able to accomplish this feat, partially due to the fact that] he had sufficient [funds] to finance all of the places under his rule, [as well as] to [finance] all of the ministers as well as those [who were] appointed under him, [having supported them] with [a] great [degree of] honor and strength. Subsequently, individuals were found within one [of the] cities [of his kingdom, comprising] a very small number [of people], who rebelled with great energy against the king. This matter [of the rebellion] was [subsequently] reported to the king. While [those responsible for preparing the venue of the trial] were still [in the midst of] placing chairs for justice [in order] to look into [the fitting] punishment for the rebellious [individuals, at that very time], the king went [out] to [take his] morning stroll [around] his vineyard. [While in the vineyard], the king heard a bird chirping with a pleasant voice, [this bird] also being of very good appearance. [Upon noticing this bird, the king] commanded one of his servants to immediately, on this [very] day, take [the bird] and place it in his sanctuary, in order that he will take pleasure in its pleasant voice and [good] appearance, and that is what [his servant] did. While [the servant] was taking the bird, to bring it to the sanctuary of the king, the bird began to sing in a sweet and pleasant voice. [Upon noticing this], one of the fools commented and said: “Pleasant and lovely bird, how great was my longing to see you, and to hear the voice of your pleasant song, and how greatly am I troubled, when I am reminded of the great anguish which you will experience, for from now on, where will you receive your sustenance, now that it has been heard that there are those who are rebelling against the king?” The servant of the king answered him and said: “Woe, fool and simpleton! Is it really true that a king who rules over several hundred countries, who has many storehouses, without number, [that] the bird in which the king takes pleasure in his appearance, and is happy [to hear] the chirping of his pleasant voice, will need to worry about having found within some country, a small city, in which there are found two or three [people who are] rebelling [against the king]?”[2]

[1] Metzudas David comments on this pasuk that the people in the Land of Yehudah will relate to one another that they should place their trust in HaShem, as this world, The World to Come, and everything, for that matter, comes from Him.

[2] Based on this parable, we learn that it is the king who is able to provide for the bird. This king, who rules over several hundred countries, is not hindered in the slightest from providing the bird its needs. Similarly, just because, in this world, there are vocal individuals who deny HaShem, or who deny His Torah, or any part thereof, there is no question that such actions do not hinder HaShem in the slightest for providing for the needs of the Jewish People, who are compared to the bird. (See RaSh”I on B’reishis (15; 10) where the B’nei Yisrael is compared to a dove.) In addition, just as the king who ruled over hundreds of countries had the wherewithal to adequately feed the bird, all the more so, HaShem, The Creator of everything, has the wherewithal to care for the Jewish People. Therefore, there is no reason that we should not place our trust in HaShem and there is every reason that we should trust in HaShem.

Shmiras HaLashon כ טבת - Teves 20 - One-Hundred-and-Tenth Day

© 2007 by Robert Lepor. All rights reserved.

Even if [the person who maintains his designated times of Torah study] notices that there are certain people who are completely idle from their [Torah] study, and who are [nevertheless] successful in their business dealings, he [should] constantly contemplate well concerning their affairs. [Subsequent to taking note of the affairs of such individuals], he will notice, that on a number of occasions, incidents will befall them [which will lead to a depletion of that allotted wealth. Such incidents may include] a force [of troops that] will come upon [such individuals, or] other similar types of incidents, which will thereby consume a great deal of [that person’s] money, this being the money that he gathered which is not [rightfully] his ([This follows that which] the pasuk states [in sefer Yirmiyahu (17; 11), as follows]: “…He makes money unjustly, in half of his days it will depart him…”[1]), or [he makes the money] during a [period of] time that doesn’t belong to him, for he should have designated this time to [the study of] Torah and for Service of HaShem. [The aforementioned resembles that which] is [taught] in Avos D’Rabbi Nosson (Chapter 29, Halacha 2), [as follows]: “All those who are idle from [learning] words of Torah, [Heaven] sends over to him those who would negate his [other work] (who will [force] him [to become disconnected] from the matters in which he toiled up until the present). [Such matters which may come along which would detract from his time, include interrupters] such as [a] lion and [a] wolf, a cheetah and a snake and battalions and robbers, who come and surround him, and they exact retribution from him, as its says [in sefer “Tehillim”], “…however, there is G-d Who judges in the land.”[2]” (Tehillim: 58; 12) [These events that occur in order to interrupt the person’s progress in worldly matters occurs] measure for measure, for in exchange for his being idle from [the study of] Torah and he [rather spends that time to] toil [in order] to amass great wealth, “interrupters” are provided in opposition to him, who will make him idle from the matters in which he toiled up until the present [in order to attain that wealth]. For, [at the very least] even if [it would be that] the lion and the wolf will not kill him, nevertheless, as a result of [coming into contact with] them, the individual] experiences a loss of his money. [Such a situation can lead to a loss of his wealth, for this experience may] necessitate that he flee from them and abandon his property, or [pay to] heal himself from the wounds [which they have inflicted upon him]. On many occasions, numerous [types of] suffering, as well as great sicknesses, will befall him from Heaven, until the money he did not wish to give to tzedakah will be taken from him, as [our Sages] have said [in Midrash Rabbah on Shir HaShirim[3]]: “A house which is not open to the poor is open to the doctor.” (The text over there states: “A doorway that is not open to mitzvos will be open to the doctor.”)[4] This, at times, comes precisely due to being idle [from] Torah [learning], as our Sages of Blessed Memory have said [in maseches Birachos (5a), as follows]: If a person sees that suffering is befalling him, he should carefully examine his actions [to see if he committed a wrong for which he may be suffering. If that person] carefully examined [his actions] and did not find [any wrongdoing], he [should conclude that the suffering befell him] due to [his being] idle [from] Torah [learning].[5]

As [the above is true of the great loss that one may suffer due to his not having kept his scheduled time of Torah study, or due to having refrained from the performance of other mitzvos, due to a desire for monetary gain, then] for what reason do you amass money which does not belong to you, my brother. Or, [why do you] withhold from the [allotted] money which you are required to give to the portion of The Holy One, Blessed is He, or steal from the time which you are required to designate to The Name of The Holy One, Blessed is He, and [instead] amass money in precisely this [period of] time. [Eventually, the money gained at the expense of the performance of the aforementioned mitzvos] will need to be returned through suffering and troubles. [Such a loss of money can be realized as a result of [invading] troops and sicknesses, The Merciful One should spare us [from such suffering], as mentioned above. [It is only subsequent to this suffering that the individual] will be happy to have survived these [tribulations]. The sum of the matter [is that] the world and its fullness belong to The Holy One, Blessed is He, and He created all of the creations for His honor, as the pasuk [in sefer “Yishayahu”] states, “All that which is called in My Name, and for My honor, I have created it…”[6] (Yishayahu: 43; 7) Unquestionably, no cause, even in this world, will [lead HaShem’s] Will [to be determined], whether for good or for the bad. In reference to this [teaching], the pasuk states, “Trust in HaShem and perform [that which is] good…”[7] (Tehillim: 37; 3)

[1] The entire pasuk states, “The dagar [bird] calls out and it has not given birth, one who acquires wealth unjustly, in half of his days it will leave him and in his end he will be contemptible.” (Yirmiyahu: 17; 11)

Metzudas David explains that the individual who acquires wealth in an unjust manner is similar to this dagar bird who calls chicks which are of a different type of bird. Once these chicks mature, they will recognize that this dagar is not its’ parent and will leave it. Similarly, one who attains wealth unjustly will lose that money at “half of his days” and will be exiled among other individuals who are sly. At the end of his life, this individual will be recognized to be a base individual. Thus, by attaining wealth unjustly, the person, at the end of his life, has a net loss of being viewed by others as being a contemptible individual.

In the context of this teaching in sefer “Shmiras HaLashon”, this pasuk comes to teach us that the person who detracts from his designated Torah study in order to amass wealth, will, in the end, not experience any monetary gain, and, instead, would be stuck with the loss of the designated time he had for his invaluable study of The Torah.

[2] The above pasuk in Tehillim, quoted in Avos D’Rabbi Nosson, teaches that HaShem judges all people, to the righteous person, He gives reward and to the evildoer, He pays according to the evil of that person. When this reward and punishment is displayed before people, they will recognize that HaShem oversees everything. (MaLBI”M) Though the evildoer, if he is hated by HaShem, would receive his entire reward in this world, as we learn in (Divarim: 7; 10), we learn from this pasuk in sefer “Tehillim” that such an evildoer (and any evildoer, for that matter), can still receive punishment in this world.

[3] This teaching is found on the pasuk “El ginas egoz…”, Parsha 6, pasuk 11.

[4] This teaching is quoted in the name of Rabbi Levy.

[5] The gemara goes on to note that if the person investigated and concluded that he did not waste any of his time when he was supposed to learn Torah, then the afflictions that he suffers are “afflictions of love”. (RaSh”I explains “afflictions of love” – “yisurim shel ahava” (יסורין של אהבה) to be afflictions that HaShem sends to a person in this world in order to allow him to receive a reward in The World to Come that surpasses his meritorious actions performed in this world.

[6] The entire pasuk states, “All that which is called in My Name, and for My honor, I have created it, I have formed it, I have even made it.” (Yishayahu: 43; 7) In this context, this pasuk teaches us that everything belongs to HaShem and it is not for us to detract time from our Torah studies to spend extra time trying to earn money.

[7] See note 2 on the 18th of Teves.

We learn from this pasuk that the person should place his trust in HaShem and follow the Torah, not trying to amass money in an inappropriate manner. As everything belongs to HaShem, it is HaShem who ensures that the persons attains the designated amount of money for the given year, that being that which was determined for him on Rosh HaShanah.

Shmiras HaLashon י"ט טבת - Teves 19 - One-Hundred-and-Ninth Day

© 2007 by Robert Lepor. All rights reserved.

Behold, this matter [of attaining one’s designated profit while maintaining his designated time of Torah study is something] that the intellect will definitely require [the individual to conclude. The aforementioned must be the case], for how would it make sense that The Holy One, Blessed is He, will detract from the amount of sustenance that He designated for [that person] on Rosh HaShanah due to his having not wished to void his set time for Torah [learning]? Even if, due to his set time of Torah study, he were to consequently experience no profit on this [given] day, nevertheless, he will not worry [due to] this [lack of profit], for [HaShem] has many means [in which to ensure that the individual ends up with the profit designated for him at Rosh HaShanah]. If [this person will not make the “lost” profit] on this day, [HaShem] Will give it to him on another day. At the end of the set time for him to receive his yearly food, that being until Rosh HaShanah, the truth will be evident, [that being that he will have received his designated sustenance for that year], as our Sages of Blessed Memory have said [in maseches Bava Basra (10a)], that [the individual] will definitely be compensated that which had been decreed in Heaven for him [for that year]. The excessive [amount of] determination and effort [that one expends], will not benefit him at all, for, without a doubt, nothing will be added [to his designated income for that year] by his having transgressed The Will of The Holy One, blessed is He, [by] interrupting from his designated time for [learning] words of Torah. Similarly, [the person will not benefit by] refraining from giving tzedakah, [as well as with other] similar [types of mitzvos, concerning which it may seem that the avoidance of such a mitzvah will lead to a great net income. The aforementioned is true of those individuals who accept the existence of HaShem and Divine [Providence, however, with respect to] one who completely denies HaShem and His Divine Providence, [the above is not true], for [concerning such a person], it is written [in parshas Eikev], “And He will pay to the one whom He hates, to his face, [in order] to destroy him…”[1] (Divarim: 7; 10)

[1] The entire pasuk reads, “And He pays to the person whom He hates, to his face [in order] to destroy him, He will not delay [to reward] the one whom He hates, to his face He will pay him.” (Divarim: 7; 10)

From the above pasuk, we learn that the person who is among those whom HaShem hates receives his entire reward in this world in order to ensure that he does not receive any portion in The World to Come. (RaSh”I) Therefore, the individual who is evil to the extent that he is one of those whom HaShem hates, though he may commit evil, his reward would still come to him, as he is reward in this world.

According to the Torah T’mimah, the reward of the evildoer (i.e. those whom HaShem hates) is dispensed without delay, in this world. However, those who are completely righteous, their reward will be experienced in The World to Come. (In the first chapter of maseches Peah (also quoted after the blessing recited before Torah study, there is a list of ten mitzvos for which a person who performs them is guaranteed to benefit in this world and nevertheless retain the principle of the reward for The World to Come. In terms of the other mitzvos, the individuals who are completely righteous would have to wait to begin attaining their reward in The World to Come.)

The Ohr HaChaim on the pasuk points out that the first mention of the one whom HaShem hates is written in the plural – לשנאיו (l’son’av), while the second mention is written in the singular - לשונא (l’son’oh). This teaches us that there is a major difference between the individual who would have descendants who are similarly hated by HaShem and those evildoers who have descendants who are not hated by HaShem. Those who will have descendants who are evildoers and are hated by HaShem, similar to them, will be completely rewarded in this world in order that they will not live in The World to Come. However, if such evildoers will have descendants who are not hated by HaShem, these individuals will not be compensated in this world, at least to the degree that they will lose their portion in The World to Come. This follows that which is taught in maseches Sanhedrin (104a), that a son brings merit to a father. Therefore, though the father may have been one of those hated by HaShem, the mitzvos performed by the son can bring merit to the father after the father has passed away.

According to one of the meforshim (possibly the MaLBI”M), the above explanation that the evildoers whom HaShem hates receive their entire reward in this world and thereby do not have any merit remaining to receive their reward in The World to Come, is true prior to the time of the coming of Mashiach. However, subsequent to the coming of Mashiach, the one whom HaShem hates will be paid forthright through his being destroyed.

Shmiras HaLashon י"ח טבת - Teves 18 - One-Hundred-and-Eighth Day

© 2007 by Robert Lepor. All rights reserved.

Incidental [to the previous teaching that everything that befalls a person is decreed from Heaven], we shall offer a brief explanation concerning the trait of trust [in HaShem], and shall subsequently arrive at our topic [of discussion]. King David, Alav HaShalom[1], said [in sefer “Tehillim”], “Trust in HaShem and perform [that which is] good, dwell [in the] land and be sustained by belief [in HaShem].”[2] (Tehillim: 37; 3) In the [opening of the pasuk, David] warns the person regarding the attribute of trust [in HaShem], and afterwards, [he warns the person] regarding the performance of [that which is] good. [King David ordered the pasuk in such a way], for [trust in HaShem] is a strong foundation upon which all edifices can be built. As an example [to the above], The Holy Torah has commanded us that we should constantly be careful to [involve ourselves] with Torah study, and, at the very least, [we are commanded in the Torah to be careful] to set designated times for Torah [study]. Similarly, [we are commanded to be careful] concerning the [the mitzvah of] dispensing tzedakah, and [we must] likewise [be careful concerning] matters [involving the performance of any of the] other mitzvos, which, [outwardly], ostensibly appears to involve the depletion of the money of the person [involved in the performance of that given mitzvah. Concerning the performance of such mitzvos], the evil inclination entices [the individual by] saying [the following]: If I will not invest an exceedingly [great deal of] effort in my business dealings, what else will I [be able to] do in [the] end [of] my life [in order to sustain myself]? Specifically, at this time, when I am exceedingly prepared to travel and to go to [various destinations], if [I do] not [invest a great deal of my time and effort in my business dealings] at this point in time, [then] when [will I have an opportunity to earn the money designated to provide for myself later in life]? [Based on the above argument posed by the evil inclination, the person then goes] and he invests the [additional] effort [in his business dealings], thereby interrupting [and detracting] from his designated time for Torah study. The same [is true of the individual’s] avoidance of giving charity, based on these and similar claims [offered up by the evil inclination]. Therefore, the pasuk comes [to communicate to us in a manner] similar to one [person] who warns [another]: “Trust in HaShem”, for He Will definitely compensate you [by providing] all that is fitting to come to you. “And do [that which is] good” – As a result of [putting your trust in HaShem], you will be able to perform all that which is good. [The above follows that which is] mentioned in [the Talmud] Yirushalmi [maseches Sotah[3], as follows: There was an incident involving] one [individual] who was [occupied with Torah] study, [at which time the potential] customers were shouting [at him], ([requesting] that he should emerge with his merchandise [in order] to sell [it to them]). [Whereupon, the merchant who was occupied with Torah study], said: “I will not abrogate my [designated] time [of Torah study, rather], if [this business] is fitting to come my way, it will come. (The “Korban Eidah” [states as follows]: “[This businessman] was saying, “I am not going to abrogate the hour that I have designated for Torah study, for the sake of a monetary profit. If it is fitting that a profit will come to me, it will come [to me] on its own from The Holy One, Blessed is He, even after I conclude my designated [Torah] study).

[1] "Alav HaShalom" means "The Peace is upon him", "Shalom" referring to HaShem. This phrase is used in reference to someone who is no longer alive.

[2] The entire pasuk states, “Trust in HaShem and do [that which is] good, dwell in the land and shepherd belief [in HaShem].” (Tehillim: 37; 3) RaSh”I explains “shepherd belief” to be “sustained by belief”.

RaSh”I explains the pasuk as follows:

Trust in HaShem: “And do not say, ‘If I will not rob and steal, or if I will give charity to a poor person, with what shall I sustain myself?’”

And perform good: Then you shall dwell on the land with longevity.

And shepherd belief [in HaShem]: “You shall eat and earn your livelihood from the reward of the belief, for you have believed in The Holy One, Blessed is He, to rely upon Him and to perform good.”

From the above pasuk, we learn that the individual benefits from having belief in HaShem that by following the Torah, the person will benefit. The person should not think that avoiding charity and stealing will be what benefits him. The world is run by HaShem, and the person who follows The Torah is the one who truly benefits.

[3] This teaching is found in maseches Sotah, Chapter 8, in the end of Halacha 13.