(1) One who trusts G-d accepts His judgment in all his matters, and thanks Him for good as well as for bad, as written "G-d gave, G-d took back, blessed be His Name" (Iyov 1:21), and as written "of kindness and of judgment I will sing to You" (Tehilim 101:1), which the sages explained "if kindness, I will sing, if justice I will sing" (Berachos 60b) (Rashi: when You bestow kindness upon me, I will praise you [with the blessing:] "Blessed be He Who is good and does good", and when You perform judgment upon me, I will sing, "Blessed be the true Judge." In either case, to You, O Lord, I shall sing), and they also said: "a man is under duty to bless G-d on the bad (with joy - ML) just like he blesses on the good" (Berachos 54a).
But one who does not trust in the Al-mighty boasts on the good (saying "it is due to my might and ingenuity, etc" - PL) as written "For the wicked boasts of his heart's desire" (Tehilim 10:3), and he becomes angry on the bad as written "And the one who passes therein shall suffer hardships and hunger, and it shall come to pass,] that when he shall be hungry, he shall be enraged, and curse his king and his [idolatrous] god, and he will turn to Heaven" (Yeshaya 8:21).
(2) One who trusts in the Al-mighty has tranquility of spirit and a heart at ease regarding bad decrees, knowing that the Creator will arrange them for what is his good in this world and the next, as King David said "my soul, wait you only on G-d; for my expectation is from Him" (Tehilim 62:6). But one who does not trust in G-d, even when he is prosperous, is always pained and in a state of continual anxiety. He is saddened and grieving, because he is little satisfied with his situation, and yearns to augment, increase, and hoard in. And likewise in bad times because he is disgusted by it, and it is contrary to his desires, nature and traits. So too, the wise man said "all the days of the poor are evil" (Mishlei 15:15)
(3) One who trusts in G-d, even while he is engaging in the means for earning a livelihood, his heart will not rely on them, and he will not hope to receive profit or loss from them unless it is the will of G-d. Rather, he engages in them as part of his service of G-d who commanded us to occupy ourselves with the world, to maintain it and make it more habitable. If these means will yield him profit or help him avoid a loss, he will thank G-d alone for this, and he will not love and cherish the means more for this, nor will he rely more on them on account of this. Rather, his trust in G-d will be strengthened, and he will come to rely on Him and not the means. And if the means do not yield any benefit, he knows that his livelihood will come to him when G-d wants, and through whatever way He wants. Therefore, he will not reject the means because of this, nor abandon employing them, and thus he will serve his Creator (as above - TL).
But one who does not trust in G-d, engages in certain means because he places his trust in them, confident that they will yield him a profit and protect him against a loss. If they yield a profit, he will praise them and himself for his exertion in them and choosing of them, and he will not try other means. But if they do not yield him a profit, he will abandon them and reject them, and lose interest in them, as written "Therefore he sacrifices to his net (through which he succeeded in his actions - TL), and he burns incense to his trawl, for through them he lives in luxury and enjoys the choicest food" (Chavakuk 1:16).
(4) One who trusts in G-d, if he has more money than he needs, he will spend it in a way which pleases the Creator (charity, etc.) with a generous spirit and a good heart, as written "everything is Yours, and from Your hand we have given to You" (Divrei Hayamim I 29:14). (since he knows and understands that everything is from G-d, and he is giving G-d of His money, certainly he will give with a generous spirit and a good heart - PL)
But one who does not trust in G-d, does not regard the entire world and everything in it as enough for his maintenance and sufficient for his needs. He is more concerned with saving his money than fulfilling his obligations to the Creator and to his fellow men, and he won't feel anything (of the causes which will suddenly strike his money - PL), until all of his money is lost and he is left destitute, as the wise man said: "There is one that scatters, and yet increases; and there is one that withholds more than is right, but it leads to poverty" (Mishlei 11:24).
(5) One who trusts in G-d engages in a means of livelihood, in order to also prepare provisions for his end, and needs for his appointed home (in the afterlife). Only a means of livelihood which is clear to him that it is safe for fulfilling his torah study and fulfilling his religious service will he engage in it. But a livelihood which will bring any loss of torah observance or mislead him to rebel against G-d, he will not engage in, so as not to bring on himself spiritual sickness instead of healing.
But one who does not trust in the Al-mighty, trusts in the means, and relies on them, and he won't refrain himself from employing any of them. He will engage in good means as well as bad means (i.e. those permitted to him as well as those forbidden to him - TL), and he won't think about his final end, as the wise man said, "the wise man fears and avoids evil" (Proverbs 14:16).
(6) The one who trusts in G-d is beloved by all classes of people, and they feel at ease with him, because they feel secure that he will not harm them, and their hearts are at peace with regard to him. They are not afraid of him that he will take their wives or their money (etc, as in the tenth commandment, do not covet your fellow's wife, etc - PL), and he also is not worried about them because he realizes that it is not in any created being's power or control to benefit or harm him. Therefore, he does not fear harm from them nor expects any benefit from them. And since he is assured from them and they are assured from him, he will love them and they will love him, as written "he who trusts in G-d will be surrounded by kindness" (Tehilim 32:10).
But he who does not trust in G-d, has no [true] friend, because he is always coveting others, and jealous of them, and he thinks that any good that reaches others is a loss to him (as if it was in his hand and left from him to them - PL), and that their livelihood is taken from his own, and (1) any preventing of attaining his desires is caused by them, and that (2) others are capable of helping him to obtain his desires, and (3) if some harm comes to his money or his children, he will think they caused it, and (4) that they are capable of removing the harm and problems from him, and since his thinking is based on these principles he will [come to] despise them, slander them, curse them, and hate them. And he is the disgusting one in both worlds, regarded as a disgrace in both abodes as written "a crooked heart will not find good" (Mishlei 17:20).
(7) The one who trusts in G-d will not mourn if his requests are denied, or if he loses something he loves, and he will not hoard possessions nor be troubled by more than his day's needs (see below commentaries). He does not worry about what will be tomorrow since he does not know when his end will come. He therefore trusts in G-d to prolong his days, and provide his sustenance and needs during this time. He neither rejoices nor grieves about the future (i.e. he does not rejoice in hoping for a future good which is coming up and likewise, he does not grieve or worry on any future bad thing coming up - PL), as written "do not delight in tomorrow because you don't know what today could bring" (Mishlei 27:1), and Ben Sira said "do not anguish about the troubles of tomorrow because one doesn't know what today could bring, perhaps tomorrow he will be no more (i.e. perhaps you will not live to see tomorrow - ML), and he had anguished on a world that is not his" (Sanhedrin 100b). Rather, his worry and mourning is on his lackings in the fulfillment of his obligations to G-d, and he tries to make up as much as he can of them, of his external (actions - PL) and internal duties (of the heart - PL), because he thinks of his death and the arrival of the day of ingathering, and the fear that death may come suddenly increases his efforts and zeal to prepare provisions for his end, and he won't be concerned about preparing for this world, and this is what was said "repent one day before your death" (Avos 2:10). They explained on this (Shabbat 153a): "repent today, perhaps you will die tomorrow, therefore let all your days be in repentance, as written 'at all times let your clothing be clean' " (Koheles 9:8).
But one who does not trust in G-d, mourns greatly the constant troubles of the world that befall him, that his wishes and the things he loves are taken away or denied from him (he worries constantly that these things will be lacking to him - TL). He tries to amass much wealth of this world, as if he were assured from passing on (that his situation passes from this world to the next - TL), and the fear of death has left him, as if his days are unlimited and his life will never end. He does not consider his end, occupied only with this world, unconcerned about his religious matters, making no provisions for the hereafter, and his eternal abode. His trust in prolonging his days in this world is a cause for his perpetual desire for his worldly affairs and for his little desire in matters of his final end.
When the preacher rebukes him or the teacher instructs him saying "how long will you avoid thinking about preparing provisions for your final journey and for matters of your eternal abode?"
He will answer "when I will have enough money for my needs and for the needs of my wife and children until the end of our days. Then I will have peace of mind from my worries of this world, and I will take time to pay my debts to the Creator, and will think about preparing provisions for my final end."
אֲבָל הַהֶפְרֵשׁ שֶׁבֵּין הַבּוֹטֵחַ עַל הָאֱלֹהִים וְזוּלָתוֹ בְּעִנְיַן הִתְעַסְּקוֹ בְּסִבּוֹת הַטֶּרֶף אֹמַר כִּי הַבּוֹטֵחַ בֵּאלֹהִים יִבָּדֵל מִזּוּלַת הַבּוֹטֵחַ עָלָיו בְּשִׁבְעָה עִנְיָנִים.
The differences between one who trusts in G-d and one who does not with regard to employing the means for earning a livelihood, I say, are seven:
אֶחָד מֵהֶם כִּי הַבּוֹטֵחַ בֵּאלֹהִים רוֹצֶה בְּדִינוֹ בְּכָל עִנְיָנָיו וּמוֹדֶה לוֹ עַל הַטּוֹבָה וְעַל הָרָעָה כְּמוֹ שֶׁאָמַר (איוב א כא) ה׳ נָתַן וַה׳ לָקָח יְהִי שֵׁם ה׳ מְבֹרָךְ, וּכְמוֹ שֶׁכָּתוּב (תהלים קא א) חֶסֶד וּמִשְׁפָּט אָשִׁירָה, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (גמרא ברכות ס ב) אִם חֶסֶד אָשִׁירָה וְאִם מִשְׁפָּט אָשִׁירָה, וְאָמְרוּ (משנה ברכות ט ה) חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה.
(1) One who trusts G-d accepts His judgment in all his matters, and thanks Him for good as well as for bad, as written "G-d gave, G-d took back, blessed be His Name" (Iyov 1:21), and as written "of kindness and of judgment I will sing to You" (Tehilim 101:1), which the sages explained "if kindness, I will sing, if justice I will sing" (Berachos 60b) (Rashi: when You bestow kindness upon me, I will praise you [with the blessing:] "Blessed be He Who is good and does good", and when You perform judgment upon me, I will sing, "Blessed be the true Judge." In either case, to You, O Lord, I shall sing), and they also said: "a man is under duty to bless G-d on the bad (with joy - ML) just like he blesses on the good" (Berachos 54a).
וַאֲשֶׁר אֵינֶנּוּ בּוֹטֵחַ בֵּאלֹהִים מִתְהַלֵּל עַל הַטּוֹבָה כְּמוֹ שֶׁנֶּאֱמַר (תהלים י ג) כִּי הִלֵּל רָשָׁע עַל תַּאֲוַת נַפְשׁוֹ וְגוֹ׳, וּמִתְקַצֵּף בֵּאלֹהִים עַל הָרַע כְּמוֹ שֶׁנֶּאֱמַר (ישעיה ח כא) וְהָיָה כִי יִרְעַב וְהִתְקַצַּף וְקִלֵּל בְּמַלְכּוֹ וְגוֹ׳.
But one who does not trust in the Al-mighty boasts on the good (saying "it is due to my might and ingenuity, etc" - PL) as written "For the wicked boasts of his heart's desire" (Tehilim 10:3), and he becomes angry on the bad as written "And the one who passes therein shall suffer hardships and hunger, and it shall come to pass,] that when he shall be hungry, he shall be enraged, and curse his king and his [idolatrous] god, and he will turn to Heaven" (Yeshaya 8:21).
וְהַשֵּׁנִי כִּי הַבּוֹטֵחַ בֵּאלֹהִים נַפְשׁוֹ בִּמְנוּחָה וְלִבּוֹ שָׁלֵו מִצַּד הַגְּזֵרוֹת לְדַעְתּוֹ כִּי הַבּוֹרֵא יַנְהִיגֵן לְטוֹבָתוֹ בְּעוֹלָמוֹ וְאַחֲרִיתוֹ כְּמוֹ שֶׁאָמַר דָּוִד עָלָיו הַשָּׁלוֹם (תהלים סב ו) אַךְ לֵאלֹהִים דּוֹמִּי נַפְשִׁי כִּי מִמֶּנּוּ תִּקְוָתִי. וַאֲשֶׁר אֵינֶנּוּ בּוֹטֵחַ בֵּאלֹהִים הוּא בְּצַעַר תָּדִיר וּדְאָגָה אֲרֻכָּה וְאֵבֶל וְעֶצֶב לֹא יָמוּשׁוּ מִמֶּנּוּ בַּטּוֹבָה וּבָרָעָה. בַּטּוֹבָה מִפְּנֵי מִעוּט רְצוֹתוֹ בְּמַצָּבוֹ וּשְׁאִיפָתוֹ לְהוֹסִיף וּלְהַרְבּוֹת וְלִכְנֹס. וּבָרָעָה מִפְּנֵי שֶׁהוּא קָץ בָּהּ וְהִיא כְּנֶגֶד תַּאֲוָתוֹ וְטִבְעוֹ וּמִדּוֹתָיו. וְכֵן אָמַר הֶחָכָם (משלי טו טו) כָּל יְמֵי עָנִי רָעִים וְגוֹ׳.
(2) One who trusts in the Al-mighty has tranquility of spirit and a heart at ease regarding bad decrees, knowing that the Creator will arrange them for what is his good in this world and the next, as King David said "my soul, wait you only on G-d; for my expectation is from Him" (Tehilim 62:6). But one who does not trust in G-d, even when he is prosperous, is always pained and in a state of continual anxiety. He is saddened and grieving, because he is little satisfied with his situation, and yearns to augment, increase, and hoard in. And likewise in bad times because he is disgusted by it, and it is contrary to his desires, nature and traits. So too, the wise man said "all the days of the poor are evil" (Mishlei 15:15)
וְהַשְּׁלִישִׁי כִּי הַבּוֹטֵחַ בֵּאלֹהִים וְאִם יִתְעַסֵּק בְּסִבּוֹת לֹא יִסָּמֵךְ בְּלִבּוֹ עֲלֵיהֶן וְלֹא יְקַוֶּה מֵהֶן תּוֹעֶלֶת וְלֹא נֶזֶק מִבִּלְתִּי רְצוֹן הָאֵל אַךְ מִתְעַסֵּק בָּהֶן לִבְחֹר בַּעֲבוֹדַת הַבּוֹרֵא אֲשֶׁר צִוָּה לְהִתְעַסֵּק בָּעוֹלָם לְיַשְּׁבוֹ וּלְזַיְּנוֹ. וְאִם תַּגִּיעֵהוּ תּוֹעֶלֶת אוֹ יִדְחֶה בָּהֶן הַנֶּזֶק יוֹדֶה הָאֱלֹהִים לְבַדּוֹ עַל זֶה וְלֹא יוֹסִיף בָּהֶן אַהֲבָה וְחִבָּה יְתֵרָה וְלֹא תָּנוּחַ נַפְשׁוֹ עֲלֵיהֶן יוֹתֵר אַךְ יֶחֱזַק בִּטְחוֹנוֹ בֵּאלֹהִים וְיִסָּמֵךְ לִבּוֹ עָלָיו מִבַּלְעֲדֵי הַסִּבּוֹת. וְאִם לֹא יוֹעִילוּהוּ הַסִּבּוֹת יֵדַע כִּי יְבוֹאֵהוּ טַרְפּוֹ כְּשֶׁיִּרְצֶה יְיָ מֵאֵיזֶה עִנְיָן שֶׁיִּרְצֶה וְלֹא יִמְאַס בָּהֶן בַּעֲבוּר זֶה וְלֹא יַנִּיחַ לְהִתְעַסֵּק בָּהֶם לַעֲבוֹדַת הַבּוֹרֵא.
(3) One who trusts in G-d, even while he is engaging in the means for earning a livelihood, his heart will not rely on them, and he will not hope to receive profit or loss from them unless it is the will of G-d. Rather, he engages in them as part of his service of G-d who commanded us to occupy ourselves with the world, to maintain it and make it more habitable. If these means will yield him profit or help him avoid a loss, he will thank G-d alone for this, and he will not love and cherish the means more for this, nor will he rely more on them on account of this. Rather, his trust in G-d will be strengthened, and he will come to rely on Him and not the means. And if the means do not yield any benefit, he knows that his livelihood will come to him when G-d wants, and through whatever way He wants. Therefore, he will not reject the means because of this, nor abandon employing them, and thus he will serve his Creator (as above - TL).
וַאֲשֶׁר אֵינֶנּוּ בּוֹטֵחַ בֵּאלֹהִים מִתְעַסֵּק בַּסִּבּוֹת לְבִטְחוֹנוֹ עֲלֵיהֶן שֶׁהֵן מוֹעִילוֹת אוֹתוֹ וְדוֹחוֹת הַנֶּזֶק מֵעָלָיו. וְאִם הֵן מוֹעִילוֹת אוֹתוֹ יְשַׁבֵּחַ אוֹתָן וִישַׁבֵּחַ הִשְׁתַּדְּלוּתוֹ בָּהֶן וְיִבְחַר אוֹתָן וְלֹא יִפְנֶה אֶל זוּלָתָן. וְאִם אֵינָן מוֹעִילוֹת לוֹ יַנִּיחַ אוֹתָן וְיִמְאָסֵן וְיָשׁוּב חֶפְצוֹ מֵהֶן כְּמוֹ שֶׁאָמַר הַכָּתוּב (חבקוק א טז) עַל כֵּן יְזַבֵּחַ לְחֶרְמוֹ וִיקַטֵּר לְמִכְמַרְתּוֹ.
But one who does not trust in G-d, engages in certain means because he places his trust in them, confident that they will yield him a profit and protect him against a loss. If they yield a profit, he will praise them and himself for his exertion in them and choosing of them, and he will not try other means. But if they do not yield him a profit, he will abandon them and reject them, and lose interest in them, as written "Therefore he sacrifices to his net (through which he succeeded in his actions - TL), and he burns incense to his trawl, for through them he lives in luxury and enjoys the choicest food" (Chavakuk 1:16).
וְהָרְבִיעִי כִּי הַבּוֹטֵחַ בֵּאלֹהִים כְּשֶׁיִּוָּתֵר לוֹ דָּבָר עַל מְזוֹנוֹ יוֹצִיאֶנּוּ בְּמָה שֶׁמֵּפִיק רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ בִּנְדִיבוּת נַפְשׁוֹ וְטוּב לְבָבוֹ כְּמוֹ שֶׁנֶּאֱמַר (דברי הימים א כט יד) כִּי מִמְּךָ הַכֹּל וְגוֹ׳.
(4) One who trusts in G-d, if he has more money than he needs, he will spend it in a way which pleases the Creator (charity, etc.) with a generous spirit and a good heart, as written "everything is Yours, and from Your hand we have given to You" (Divrei Hayamim I 29:14). (since he knows and understands that everything is from G-d, and he is giving G-d of His money, certainly he will give with a generous spirit and a good heart - PL)
וּמִי שֶׁאֵינֶנּוּ בּוֹטֵחַ בֵּאלֹהִים אֵינֶנּוּ רוֹאֶה הָעוֹלָם וְכָל אֲשֶׁר בּוֹ דֵּי פַּרְנָסָתוֹ וְסִפּוּק צָרְכּוֹ וְהוּא חָס עַל מָמוֹנוֹ מֵהַשְׁלִים חוֹבוֹת הַבּוֹרֵא וְחוֹבוֹת בְּנֵי אָדָם מִמֶּנּוּ וְאֵינֶנּוּ מַרְגִּישׁ בּוֹ עַד שֶׁיֹּאבַד מִמֶּנּוּ מָמוֹנוֹ וְיִשָּׁאֵר זוּלָתוֹ כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי יא כד) יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד וְחוֹשֵׂךְ מִיֹּשֶׁר אַךְ לְמַחְסוֹר.
But one who does not trust in G-d, does not regard the entire world and everything in it as enough for his maintenance and sufficient for his needs. He is more concerned with saving his money than fulfilling his obligations to the Creator and to his fellow men, and he won't feel anything (of the causes which will suddenly strike his money - PL), until all of his money is lost and he is left destitute, as the wise man said: "There is one that scatters, and yet increases; and there is one that withholds more than is right, but it leads to poverty" (Mishlei 11:24).
וְהַחֲמִישִׁי כִּי הַבּוֹטֵחַ בֵּאלֹהִים הוּא מִתְעַסֵּק בְּסִבּוֹת הָעוֹלָם לְהָכִין מֵהֶם צֵידָה לְאַחֲרִיתוֹ וְסִפּוּק לְבֵית מוֹעֲדוֹ וּמָה שֶׁיִּתְבָּרֵר לוֹ בּוֹ הַצָּלַת תּוֹרָתוֹ וְעוֹלָמוֹ מִתְעַסֵּק בּוֹ וּמָה שֶׁיִּהְיֶה בּוֹ שׁוּם הֶפְסֵד בְּתוֹרָתוֹ אוֹ מֵבִיא לְהַמְרוֹת הַבּוֹרֵא אֵינֶנּוּ מִתְעַסֵּק בּוֹ שֶׁלֹּא יָבִיא לְעַצְמוֹ מַדְוֶה תַּחַת הָאֲרוּכָה.
(5) One who trusts in G-d engages in a means of livelihood, in order to also prepare provisions for his end, and needs for his appointed home (in the afterlife). Only a means of livelihood which is clear to him that it is safe for fulfilling his torah study and fulfilling his religious service will he engage in it. But a livelihood which will bring any loss of torah observance or mislead him to rebel against G-d, he will not engage in, so as not to bring on himself spiritual sickness instead of healing.
וּמִי שֶׁאֵינוֹ בּוֹטֵחַ בֵּאלֹהִים בּוֹטֵחַ עַל הַסִּבּוֹת וְתָנוּחַ דַּעְתּוֹ עֲלֵיהֶן וְלֹא יִרְחַק מִדָּבָר מֵהֶן וְיִתְעַסֵּק בַּמְּשֻׁבָּח וּבַמְּגֻנֶּה מֵהֶן וְלֹא יַחְשֹׁב בְּאַחֲרִית עִנְיָנוֹ כְּמוֹ שֶׁאָמַר הֶחָכָם בָּהֶן (משלי יד טז) חָכָם יָרֵא וְסָר מֵרָע.
But one who does not trust in the Al-mighty, trusts in the means, and relies on them, and he won't refrain himself from employing any of them. He will engage in good means as well as bad means (i.e. those permitted to him as well as those forbidden to him - TL), and he won't think about his final end, as the wise man said, "the wise man fears and avoids evil" (Proverbs 14:16).
וְהַשִּׁשִּׁי כִּי הַבּוֹטֵחַ בֵּאלֹהִים הוּא אָהוּב לְכָל כִּתּוֹת בְּנֵי אָדָם וְדַעְתָּם נוֹחָה עָלָיו מִפְּנֵי שֶׁהֵם בְּטוּחִים מֵהַזָּקָתוֹ וְלִבָּם שָׁלֵם מֵחֲמָתוֹ וְלֹא יִפְחֲדוּ מִמֶּנּוּ עַל נְשֵׁיהֶם וְעַל מָמוֹנָם. וְהוּא גַּם כֵּן בָּטוּחַ מֵהֶם מִפְּנֵי שֶׁיּוֹדֵעַ שֶׁתּוֹעַלְתּוֹ וְנִזְקוֹ אֵינָם בְּיַד נִבְרָא וְלֹא בִּיכָלְתּוֹ וְעַל כֵּן אֵינֶנּוּ מְפַחֵד מֵהַזָּקָתָם כַּאֲשֶׁר אֵינֶנּוּ מְקַוֶּה הֲנָאָתָם. וּכְשֶׁהוּא בָּטוּחַ מֵהֶם וְהֵם בְּטוּחִים מִמֶּנּוּ יֹאהֲבֵם וְיֹאהֲבוּהוּ כְּמוֹ שֶׁכָּתוּב (תהלים לב י) וְהַבּוֹטֵחַ בַּה׳ חֶסֶד יְסוֹבְבֶנּוּ.
(6) The one who trusts in G-d is beloved by all classes of people, and they feel at ease with him, because they feel secure that he will not harm them, and their hearts are at peace with regard to him. They are not afraid of him that he will take their wives or their money (etc, as in the tenth commandment, do not covet your fellow's wife, etc - PL), and he also is not worried about them because he realizes that it is not in any created being's power or control to benefit or harm him. Therefore, he does not fear harm from them nor expects any benefit from them. And since he is assured from them and they are assured from him, he will love them and they will love him, as written "he who trusts in G-d will be surrounded by kindness" (Tehilim 32:10).
וּמִי שֶׁאֵינֶנּוּ בּוֹטֵחַ בֵּאלֹהִים אֵין לוֹ אוֹהֵב מִפְּנֵי שֶׁהוּא בְּכָל עֵת חוֹמֵד אוֹתָם וּמְקַנֵּא בָּם וְחוֹשֵׁב כָּל טוֹבָה שֶׁתַּגִּיעַ אֲלֵיהֶם סָרָה מִמֶּנּוּ וְשֶׁטַּרְפֵּיהֶם לְקוּחִים מִטַּרְפּוֹ וְכָל מָה שֶׁנִּמְנָע מִמֶּנּוּ מִתַּאֲווֹתָיו הוּא בַּעֲבוּרָם וּבְיָדָם לְהַגִּיעוֹ אֶל תַּאֲווֹתָיו. וְאִם תְּבוֹאֵהוּ רָעָה אוֹ פֶּגַע בְּמָמוֹנוֹ וּבָנָיו יַחְשֹׁב כִּי הוּא מֵאִתָּם וְשֶׁבְּיָדָם לְהַעֲבִיר הַנֶּזֶק וְלִדְחוֹת הָרָעָה מֵעָלָיו. וְכֵיוָן שֶׁקָּדְמוּ אֵלֶּה הַהַקְדָּמוֹת בְּנַפְשׁוֹ יָבוֹא בַּעֲבוּר זֶה לִמְאֹס אוֹתָם וּלְדַבֵּר בָּהֶם וּלְקַלְּלָם וְלִשְׂנֹא אוֹתָם וְהוּא הַנִּמְאָס בִּשְׁנֵי הָעוֹלָמִים וְהַמְּגֻנֶּה בִּשְׁנֵי הַמְּעוֹנִים כְּמוֹ שֶׁאָמַר הַכָּתוּב (משלי יז כ) עִקֶּשׁ לֵב לֹא יִמְצָא טוֹב.
But he who does not trust in G-d, has no [true] friend, because he is always coveting others, and jealous of them, and he thinks that any good that reaches others is a loss to him (as if it was in his hand and left from him to them - PL), and that their livelihood is taken from his own, and (1) any preventing of attaining his desires is caused by them, and that (2) others are capable of helping him to obtain his desires, and (3) if some harm comes to his money or his children, he will think they caused it, and (4) that they are capable of removing the harm and problems from him, and since his thinking is based on these principles he will [come to] despise them, slander them, curse them, and hate them. And he is the disgusting one in both worlds, regarded as a disgrace in both abodes as written "a crooked heart will not find good" (Mishlei 17:20).
וְהַשְּׁבִיעִי כִּי הַבּוֹטֵחַ בֵּאלֹהִים לֹא יֶאֱבַל בְּהִמָּנַע בַּקָּשָׁה וְלֹא בְּהִפָּקֵד אָהוּב וְלֹא יֶאֱצֹר הַנִּמְצָא וְאֵינֶנּוּ חוֹשֵׁשׁ לְיוֹתֵר מִטֶּרֶף יוֹמוֹ כִּי לֹא יַעֲלֶה עַל לִבּוֹ מָה יִהְיֶה לְמָחֳרָתוֹ מִפְּנֵי שֶׁאֵינוֹ יוֹדֵעַ עֵת בּוֹא קִצּוֹ וּבוֹטֵחַ בֵּאלֹהִים לְהַאֲרִיךְ לוֹ בּוֹ וּלְהַזְמִין טַרְפּוֹ וּמְזוֹנוֹ בּוֹ. וְאֵינֶנּוּ שָׂמֵחַ בֶּעָתִיד וְלֹא יֶאֱבַל לוֹ כְּמוֹ שֶׁאָמַר הַכָּתוּב (משלי כז א) אַל תִּתְהַלֵּל בְּיוֹם מָחָר כִּי לֹא תֵדַע מַה יֵּלֶד יוֹם, וְאָמַר בֶּן סִירָא (גמרא סנהדרין ק ב) אַל תֵּצַר צָרַת מָחָר כִּי לֹא תֵדַע מַה יֵּלֶד יוֹם, מָחָר יָבֹא וְאֵינֶנּוּ וְנִמְצָא מִצְטַעֵר עַל עוֹלָם שֶׁאֵינוֹ שֶׁלּוֹ. אֲבָל דַּאֲגָתוֹ וְאֶבְלוֹ עַל מָה שֶׁהוּא מְקַצֵּר בּוֹ מֵחוֹבוֹת הַבּוֹרֵא וּמִשְׁתַּדֵּל לִפְרֹעַ מָה שֶׁיּוּכַל לִפְרֹעַ מֵהֶם בְּנִרְאֵהוּ וּבְנִסְתָּרוֹ מִפְּנֵי שֶׁהוּא חוֹשֵׁב בְּמִיתָתוֹ וּבוֹא יוֹם הָאֲסִיפָה. וּפַחְדּוֹ שֶׁיְּבוֹאֵהוּ הַמָּוֶת פִּתְאֹם יוֹסִיף לוֹ הִשְׁתַּדְּלוּת וּזְרִיזוּת לְהָכִין צֵידָה לְאַחֲרִיתוֹ וְלֹא יַרְגִּישׁ עַל מָה שֶׁיַּזְמִין לָעוֹלָם הַזֶּה וְהוּא מָה שֶׁאָמְרוּ (משנה אבות ב י) שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ וּפֵרְשׁוּ בּוֹ (גמרא שבת קנג א) יָשׁוּב הַיּוֹם שֶׁמָּא יָמוּת לְמָחָר וְנִמְצָא כָּל יָמָיו בִּתְשׁוּבָה כְּדִכְתִיב (קהלת ט ח) בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים.
(7) The one who trusts in G-d will not mourn if his requests are denied, or if he loses something he loves, and he will not hoard possessions nor be troubled by more than his day's needs (see below commentaries). He does not worry about what will be tomorrow since he does not know when his end will come. He therefore trusts in G-d to prolong his days, and provide his sustenance and needs during this time. He neither rejoices nor grieves about the future (i.e. he does not rejoice in hoping for a future good which is coming up and likewise, he does not grieve or worry on any future bad thing coming up - PL), as written "do not delight in tomorrow because you don't know what today could bring" (Mishlei 27:1), and Ben Sira said "do not anguish about the troubles of tomorrow because one doesn't know what today could bring, perhaps tomorrow he will be no more (i.e. perhaps you will not live to see tomorrow - ML), and he had anguished on a world that is not his" (Sanhedrin 100b). Rather, his worry and mourning is on his lackings in the fulfillment of his obligations to G-d, and he tries to make up as much as he can of them, of his external (actions - PL) and internal duties (of the heart - PL), because he thinks of his death and the arrival of the day of ingathering, and the fear that death may come suddenly increases his efforts and zeal to prepare provisions for his end, and he won't be concerned about preparing for this world, and this is what was said "repent one day before your death" (Avos 2:10). They explained on this (Shabbat 153a): "repent today, perhaps you will die tomorrow, therefore let all your days be in repentance, as written 'at all times let your clothing be clean' " (Koheles 9:8).
וַאֲשֶׁר אֵינֶנּוּ בּוֹטֵחַ בֵּאלֹהִים יִרְבֶּה אֶבְלוֹ לְהַתְמָדַת פִּגְעֵי הָעוֹלָם עָלָיו וְיִפְקֹד אוֹהֲבָיו וְיִמָּנְעוּ מִמֶּנּוּ בַּקָּשׁוֹתָיו וְיַזְמִין מֵהוֹן הָעוֹלָם הַרְבֵּה כְּאִלּוּ בָּטַח מִן הַחֲלִיפָה וְסָרָה מֵעָלָיו אֵימַת הַמָּוֶת כְּאִלּוּ יָמָיו לֹא יִתַּמּוּ וְחַיָּיו לֹא יִכְלוּ אֵינֶנּוּ זוֹכֵר אַחֲרִיתוֹ וּמִתְעַסֵּק בְּעוֹלָמוֹ אֵינֶנּוּ מְעַיֵּן בְּעִנְיַן תּוֹרָתוֹ וְצֵידָתוֹ וּבֵית מוֹעֲדוֹ. וְהָיָה בִּטְחוֹנוֹ בַּאֲרִיכוּת יָמָיו בָּעוֹלָם סִבָּה לְאֹרֶךְ תַּאֲוָתוֹ בְּעִנְיָנָיו וְסִבָּה לְקֹצֶר תַּאֲוָתוֹ בְּעִנְיְנֵי אַחֲרִיתוֹ.
But one who does not trust in G-d, mourns greatly the constant troubles of the world that befall him, that his wishes and the things he loves are taken away or denied from him (he worries constantly that these things will be lacking to him - TL). He tries to amass much wealth of this world, as if he were assured from passing on (that his situation passes from this world to the next - TL), and the fear of death has left him, as if his days are unlimited and his life will never end. He does not consider his end, occupied only with this world, unconcerned about his religious matters, making no provisions for the hereafter, and his eternal abode. His trust in prolonging his days in this world is a cause for his perpetual desire for his worldly affairs and for his little desire in matters of his final end.
וְכַאֲשֶׁר יוֹכִיחֶנּוּ מוֹכִיחַ וְיוֹרֶנּוּ מוֹרֶה וְיֹאמַר לוֹ: עַד מָתַי אַתָּה מִתְעַלֵּם מֵחֲשֹׁב בְּצֵידָתְךָ וְעִנְיְנֵי בֵּית מוֹעַדְךָ?
When the preacher rebukes him or the teacher instructs him saying "how long will you avoid thinking about preparing provisions for your final journey and for matters of your eternal abode?"
יֹאמַר עַד שֶׁיִּהְיֶה לִי דֵּי פַּרְנָסָתִי וְסִפּוּקִי וּלְכָל אֲשֶׁר אִתִּי מֵאִשָּׁה וּבָנִים עַד סוֹף יָמֵינוּ תָּנוּחַ נַפְשִׁי מִדַּאֲגוֹת הָעוֹלָם וְאֶפְנֶה לִפְרֹעַ חוֹבוֹתַי לַבּוֹרֵא וְאֶחְשֹׁב בְּסִבּוֹת הַצֵּידָה לְיוֹם הַמּוֹעֵד.
He will answer "when I will have enough money for my needs and for the needs of my wife and children until the end of our days. Then I will have peace of mind from my worries of this world, and I will take time to pay my debts to the Creator, and will think about preparing provisions for my final end."