I saw proper to expose the foolishness and error in this way of thinking in 7 ways. I will reveal the greatness of their mistake, and if our words prolong, this is because there is much to shame and rebuke proponents of this outlook.
They are a class of "security pledge seekers", similar in their practice to merchants who sell goods on credit to someone he does not trust, and will demand a security pledge at the time of sale, because he minimally trusts his client or fears the client will not be able to pay him.
(1) The first of the possible ways to answer him: we tell him "You, the man who doubts the decree of the Creator, and doubts His [Almighty] power, you whose light of intellect has obscured, whose candle of understanding has extinguished due to being overwhelmed by the darkness of material desires. You deem proper to seek a security pledge from a client who has no dominion over you, and cannot give you orders, however, for a worker who seeks to be hired by an employer, it is not proper for him to seek a security pledge of his wages before he starts to work. All the more so, it is not proper for a slave to seek a security pledge of his food from his master before working for Him, and even more so, for a created being to seek a pledge from his Creator before fulfillment of the service he owes Him!
It is a wonder! For a slave to undertake service to his master with a precondition that the master pay him a wage after his service is completed would be regarded as a disgrace (since the owner boards, lodges, and clothes him and provides for all his needs - Rabbi Hyamson zt'l), as the sages said "be not like servants who serve their master on condition to receive reward, but rather like servants who serve their master even without condition of receiving reward" (Avos 1:3). And how much more so if he were so brazen as to demand a pledge for his maintenance from his master before he even starts work. On similar to this it is written "Is this how you repay the L-ord, you disgraceful, unwise people?! [Is He not your Father that has acquired you? has He not made you, and established you?]" (Devarim 32:6).
(2) One who takes a security pledge from a client receives a definite amount and his request is limited. But for the proponent of this thinking, there is no end to what he seeks, because he does not know how much money will suffice for his and his family's needs and luxuries for the rest of their lives, and even if he obtained money many times his needs, he would not be at peace, because the time of their end is hidden, and the number of their days is not known, and he is foolish in what he seeks because there is no end by him and no measure.
(3) One who takes a security pledge from his fellow, only does so if there are no previous debts that he owes the fellow, and the fellow has no claims against him, only then is he justified to request a pledge. But if he has outstanding debts to the fellow, and knows the fellow has legitimate claims against him, he has no business whatsoever in seeking a pledge, and it is not proper for him to accept it even if the fellow volunteered the pledge.
All the more so, for the Creator who has such legitimate claims on man, so that if the service of all human beings who ever lived could be accumulated and credited to a single man, their total would not be sufficient return to cover the debt of gratitude that a man owes for even one of the benefits the Creator bestowed on him (such as bringing him to existence from nothingness).
And how can this brazen faced person not be ashamed to ask from the Creator big favors on top of previous favors thereby increasing his debt to Him. (the man seeks from G-d more favors, and that they be bigger than the favors He bestowed on him until now - PL) And maybe he will not even be able to fulfill the service that he says he will do (after he acquires wealth) because his days will have passed and his end will have come.
One of the pious would say to people: "Gentlemen, is it conceivable that the Creator would demand payment today for debts that are not due until tomorrow? And likewise, would He demand payment today for debts that are not due until next year, or many years from now?"
They answered him, "How is it possible to claim from us payment of future debts when we don't even know if we will be living at the time when the debt is incurred? Rather, we are only bound to perform a definite service for a definite time and when the future comes, we will perform the service that is due then."
He would answer them: "So too, the Creator guarantees for you for every definite period its needed livelihood, and in return for this, you are indebted a great service (in that time period - PL). Just like He does not demand from you the special service before its appointed time, so too you should feel ashamed to ask for income before the time for it has arrived. Why do I see you seeking from Him income for several years in the future when you don't even know if you will live to reach those days. Furthermore, you ask Him to provide you with maintenance for a wife and children which you don't even have yet. You are not satisfied with the livelihood provided in the present and you seek to prepare money for needs and luxuries for future times that you are uncertain to reach and that are not assured to you. And, not only do you not render to Him service for the benefits you will receive in the future, but you don't even make an accounting with yourselves for the service to Him which you neglected to do in the past during which G-d has not neglected to provide for your livelihood in full."
(4) One who takes a security pledge from his fellow does so for one of three reasons: One, maybe the fellow will become poor and won't be able to pay him. Two, maybe the fellow will close his hand [refuse to pay] and he may be unable to collect payment from him. Three, in case the fellow dies or won't be found. The security pledge is like a medicine against these ailments that occur between people (i.e. if he takes a pledge he is immune from these ailments and worries - TL). But if men were assured of each other against these three mishaps, it would certainly be disgraceful to demand a security pledge. And the Creator for whom these three mishaps do not apply, how much more so is it a great disgrace to demand a security pledge from Him. And scripture already says "silver and gold is Mine" (Chagai 2:8), and "wealth and honor belong to You" (Divrei Hayamim 29:12).
(5) One who obtains a security pledge from his fellow will be at peace with his pledge because he expects to collect from it and to derive benefit from it or its monetary value. But one who thinks that if the Creator will advance him future provisions he will have peace of mind regarding affairs of this world - his thinking is false and mistaken, because he cannot be sure the money will remain by him. It is possible that he will be struck by some mishap that parts him from the money, as written "in mid-life he will lose it" (Yirmiyahu 17:11).
And as for the claim that he will have peace of mind when he amasses wealth - this demonstrates falsehood and foolishness on his part. On the contrary this may well be the very cause that will cause him much mental pressure and anxiety as our sages said "more possessions, more worries" (Avos 2:7).
(6) If one who takes a security pledge from his fellow were certain that the fellow would pay him before the due time, and would out of pure kindness compensate him with an amount twice as much as was due for his waiting time, he would not seek a security pledge under any circumstances. Now, the blessed Creator, of who it is known to us of His benevolent conduct towards us, and of His great past and present favors to us, and that He rewards acts of righteousness and service with reward that we cannot even imagine, as written "no eye had ever seen, O G-d, besides Yours, what He has prepared for those who wait (trust and hope - TL) to Him" (Yeshaya 64:3), certainly it is a great disgrace to ask for a security pledge.
(7) One who takes a security pledge from his fellow, is only justified in doing so if he is able to supply him with the merchandise purchased for which he takes the pledge. But one who seeks a security pledge from the Creator, in seeking advance favors, is not capable of paying for them in services. He is not even certain of paying back what he owes from past debts, all the more so for paying what he owes for future favors, because the righteous man cannot pay back the debts of gratitude of the Al-mighty on him except through the means of help which G-d renders him. And so, one of the pious in his praises of G-d said: "Even the thinking person who has knowledge of You, does not praise his own religious acts, but rather praises Your Name and mercy, for You have prepared his heart to know You. Through You (Your help - ML) the people of Israel will be found worthy and be praised saying: "We praised [ourselves] with G-d all day long, and we will forever thank Your name" (Tehilim 44:9).
וְרָאִיתִי לְהַרְאוֹת פְּנֵי סִכְלוּתָם וְטָעוּתָם בַּדַּעַת הַזֹּאת בְּשִׁבְעָה עִנְיָנִים אֲגַלֶּה בָּהֶם גֹּדֶל טָעוּתָם וְאִם יֶאֶרְכוּ דְּבָרֵינוּ בַּעֲבוּר שֶׁיֵּשׁ בָּזֶה מִן הַבִּיּוּשׁ וְהַתּוֹכַחַת לְבַעֲלֵי הַדֵּעָה הַזֹּאת.
I saw proper to expose the foolishness and error in this way of thinking in 7 ways. I will reveal the greatness of their mistake, and if our words prolong, this is because there is much to shame and rebuke proponents of this outlook.
וְהֵם כַּת בַּעֲלֵי הַמַּשְׁכּוֹנוֹת עִנְיָנָם בָּזֶה כְּעִנְיַן הַסּוֹחֵר שֶׁהוּא מוֹכֵר בְּאַשְׁרַאי לְמִי שֶׁאֵינוֹ מַאֲמִינוֹ וִימַשְׁכְּנֵהוּ בְּעֵת הַמֶּכֶר מִפְּנֵי יִרְאָתוֹ מִמִּעוּט אֱמוּנָתוֹ וְשֶׁלֹּא תִּמְצָא יָדוֹ לְפָרְעוֹ.
They are a class of "security pledge seekers", similar in their practice to merchants who sell goods on credit to someone he does not trust, and will demand a security pledge at the time of sale, because he minimally trusts his client or fears the client will not be able to pay him.
וְהָרִאשׁוֹן מֵאָפְנֵי הַתְּשׁוּבָה עָלָיו שֶׁנֹּאמַר לוֹ אַתָּה הָאִישׁ הַמִּסְתַּפֵּק בִּגְזֵרַת הַבּוֹרֵא וְשֶׁאֵינֶנּוּ מַאֲמִין בְּגֹדֶל עָצְמָתוֹ אֲשֶׁר חָשַׁךְ אוֹר שִׂכְלוֹ וְכָבָה נֵר תְּבוּנָתוֹ בִּגְבֹר אֲפֵלַת תַּאֲוָתוֹ עָלָיו הֲטוֹב לְךָ לְבַקֵּשׁ מַשְׁכּוֹן וּלְקַחְתּוֹ אֶלָּא מֵרֵעֲךָ וַחֲבֵרְךָ אֲשֶׁר אֵין לוֹ רְשׁוּת עָלֶיךָ וְלֹא מִצְוָתוֹ עוֹבֶרֶת עָלֶיךָ. אֲבָל הַשָּׂכִיר כְּשֶׁהוּא מִשְׂתַּכֵּר אֵצֶל בְּנֵי אָדָם אֵין טוֹב לְמַשְׁכֵּן שׂוֹכְרוֹ בִּשְׂכָרוֹ קֹדֶם עֲבוֹדָתוֹ וְכָל שֶׁכֵּן הָעֶבֶד שֶׁלֹּא יְמַשְׁכֵּן אֲדוֹנָיו קֹדֶם עֲבוֹדָתוֹ לוֹ בְּפַרְנָסָתוֹ קַל וָחֹמֶר הַנּוֹצָר שֶׁלֹּא יְמַשְׁכֵּן יוֹצְרוֹ קֹדֶם עֲבוֹדָתוֹ לוֹ.
(1) The first of the possible ways to answer him: we tell him "You, the man who doubts the decree of the Creator, and doubts His [Almighty] power, you whose light of intellect has obscured, whose candle of understanding has extinguished due to being overwhelmed by the darkness of material desires. You deem proper to seek a security pledge from a client who has no dominion over you, and cannot give you orders, however, for a worker who seeks to be hired by an employer, it is not proper for him to seek a security pledge of his wages before he starts to work. All the more so, it is not proper for a slave to seek a security pledge of his food from his master before working for Him, and even more so, for a created being to seek a pledge from his Creator before fulfillment of the service he owes Him!
וּמִן הַתֵּמַהּ כִּי עֲבוֹדַת הָעֶבֶד לַאֲדוֹנָיו עַל מְנָת שֶׁיִּפְרַע לוֹ שְׂכָרוֹ אַחַר עֲבוֹדָתוֹ גְּנַאי הוּא כְּמוֹ שֶׁאָמְרוּ (משנה אבות א ג) אַל תִּהְיוּ כַּעֲבָדִים הַמְּשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס וְכוּ׳ כָּל שֶׁכֵּן שֶׁיָּעֵז פָּנָיו לְבַקֵּשׁ מַשְׁכּוֹן בְּפַרְנָסָתוֹ קֹדֶם עֲבוֹדָתוֹ. וּבְדוֹמֶה לָזֶה אָמַר הַכָּתוּב (דברים לב לו) הֲלַה' תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם וְכוּ׳.
It is a wonder! For a slave to undertake service to his master with a precondition that the master pay him a wage after his service is completed would be regarded as a disgrace (since the owner boards, lodges, and clothes him and provides for all his needs - Rabbi Hyamson zt'l), as the sages said "be not like servants who serve their master on condition to receive reward, but rather like servants who serve their master even without condition of receiving reward" (Avos 1:3). And how much more so if he were so brazen as to demand a pledge for his maintenance from his master before he even starts work. On similar to this it is written "Is this how you repay the L-ord, you disgraceful, unwise people?! [Is He not your Father that has acquired you? has He not made you, and established you?]" (Devarim 32:6).
וְהַשֵּׁנִי שֶׁכָּל הַמְקַבֵּל מַשְׁכּוֹן מֵחֲבֵרוֹ יֵשׁ לוֹ קִצְבָּה וּלְבַקָּשָׁתוֹ תִּכְלָה אַךְ בַּעַל הַדַּעַת הַזֹּאת אֵין קֵץ לְבַקָּשָׁתוֹ כִּי אֵינוֹ יוֹדֵעַ מַה יַסְפִּיק לְפַרְנָסָתוֹ וּפַרְנָסַת אַנְשֵׁי בֵיתוֹ מִמָּזוֹן וּמוֹתָרִים עַד יוֹם מוֹתָם. וְאִלּוּ הָיָה לוֹ מָמוֹן כִּפְלֵי כִּפְלַיִם מִמָּה שֶׁיַּסְפִּיק לוֹ לֹא תָּנוּחַ נַפְשׁוֹ מִפְּנֵי שֶׁקִּצָּם נֶעֱלָם וּמִדַּת יְמֵיהֶם אֵינָהּ יְדוּעָה וְהוּא סָכָל בְּמָה שֶׁבִּקֵּשׁ מִפְּנֵי שֶׁאֵין לוֹ תַּכְלִית אֶצְלוֹ וְלֹא שִׁעוּר.
(2) One who takes a security pledge from a client receives a definite amount and his request is limited. But for the proponent of this thinking, there is no end to what he seeks, because he does not know how much money will suffice for his and his family's needs and luxuries for the rest of their lives, and even if he obtained money many times his needs, he would not be at peace, because the time of their end is hidden, and the number of their days is not known, and he is foolish in what he seeks because there is no end by him and no measure.
וְהַשְּׁלִישִׁי שֶׁהַמְּמַשְׁכֵּן אֶת חֲבֵרוֹ אֵינֶנּוּ מְמַשְׁכֵּן אוֹתוֹ אֶלָּא אִם לֹא קָדַם לוֹ חוֹב שֶׁהוּא חַיָּב בּוֹ וְאֵינוֹ מַשֶּׁה בּוֹ מַשַּׁאת מְאוּמָה וְהַדִּין עִמּוֹ. אֲבָל אִם קָדְמוּ לַחֲבֵרוֹ עָלָיו חוֹבוֹת שֶׁהוּא חַיָּב בָּהֶם וְיָדַע שֶׁיֵּשׁ לוֹ עָלָיו חוֹבוֹת רְאוּיִים אֵין לוֹ לְבַקֵּשׁ מִמֶּנּוּ מַשְׁכּוֹן בְּשׁוּם פָּנִים וְלֹא יִהְיֶה רָאוּי לְקַחְתּוֹ מִמֶּנּוּ אֲפִלּוּ אִם יִתְנַדֵּב בּוֹ הַמְּמַשְׁכֵּן.
(3) One who takes a security pledge from his fellow, only does so if there are no previous debts that he owes the fellow, and the fellow has no claims against him, only then is he justified to request a pledge. But if he has outstanding debts to the fellow, and knows the fellow has legitimate claims against him, he has no business whatsoever in seeking a pledge, and it is not proper for him to accept it even if the fellow volunteered the pledge.
כָּל שֶׁכֵּן הַבּוֹרֵא שֶׁיֵּשׁ לוֹ עַל הָאָדָם מִן הַחוֹבוֹת הָרְאוּיִים מָה שֶׁאִלּוּ הָיוּ מְקֻבָּצִים מַעֲשֵׂי כָּל בְּנֵי אָדָם בְּכָל יְמוֹת הָעוֹלָם לְאִישׁ אֶחָד מֵהֶם לֹא הָיָה מַסְפִּיק הַכֹּל לִגְמֹל טוֹבָה אַחַת מִטּוֹבוֹת הַבּוֹרֵא עָלָיו.
All the more so, for the Creator who has such legitimate claims on man, so that if the service of all human beings who ever lived could be accumulated and credited to a single man, their total would not be sufficient return to cover the debt of gratitude that a man owes for even one of the benefits the Creator bestowed on him (such as bringing him to existence from nothingness).
וְאֵיךְ לֹא יִתְבַּיֵּשׁ זֶה הָעַז פָּנִים לְבַקֵּשׁ מִן הַבּוֹרֵא שֶׁיַּקְדִּים טוֹבוֹת גְּדוֹלוֹת עַל מָה שֶׁקָּדַם לוֹ אֶצְלוֹ וְיִכְבַּד הַחוֹב עָלָיו וְשֶׁמָּא לֹא יְשַׁלֵּם לוֹ מָה שֶׁנָּדַר לוֹ מִן הָעֲבוֹדָה בַּעֲבוּר כְּלוֹת יָמָיו וּבוֹא קִצּוֹ.
And how can this brazen faced person not be ashamed to ask from the Creator big favors on top of previous favors thereby increasing his debt to Him. (the man seeks from G-d more favors, and that they be bigger than the favors He bestowed on him until now - PL) And maybe he will not even be able to fulfill the service that he says he will do (after he acquires wealth) because his days will have passed and his end will have come.
וְהָיָה אֶחָד מִן הַחֲסִידִים אוֹמֵר לִבְנֵי אָדָם בְּנֵי אָדָם! הֲיִתָּכֵן שֶׁיִּתְבַּע אֶתְכֶם הַבּוֹרֵא בְּחוֹבוֹת מָחֳרַת בַּיּוֹם הַזֶּה וְכֵן בַּמֶּה שֶׁאַתֶּם חַיָּבִים אַחֲרָיו בְּשָׁנָה וְשָׁנִים?
One of the pious would say to people: "Gentlemen, is it conceivable that the Creator would demand payment today for debts that are not due until tomorrow? And likewise, would He demand payment today for debts that are not due until next year, or many years from now?"
אָמְרוּ לוֹ הֵיאַךְ יִתָּכֵן שֶׁנִּהְיֶה נִתְבָּעִים בְּחוֹבוֹת הַיָּמִים שֶׁאֵין אָנוּ יוֹדְעִין אִם נִחְיֶה עַד שֶׁנַּגִּיעַ אֲלֵיהֶם וִיחַיְּבֵנוּ בָּהֶם. אֲבָל אָנוּ חַיָּבִים עֲבוֹדָה יְדוּעָה בִּזְמַן יָדוּעַ וְכַאֲשֶׁר נַגִּיעַ לַזְּמַן נִתְחַיֵּב בָּעֲבוֹדָה.
They answered him, "How is it possible to claim from us payment of future debts when we don't even know if we will be living at the time when the debt is incurred? Rather, we are only bound to perform a definite service for a definite time and when the future comes, we will perform the service that is due then."
אָמַר לָהֶם וְכֵן עָרַב לָכֶם הַבּוֹרֵא יִתְבָּרַךְ לְכָל זְמַן יָדוּעַ טֶרֶף יָדוּעַ וַעֲלֵיכֶם בּוֹ עֲבוֹדָה קְבוּעָה וְכַאֲשֶׁר אֵינֶנּוּ תּוֹבֵעַ אֶתְכֶם בָּעֲבוֹדָה קֹדֶם עִתָּהּ כֵּן רָאוּי שֶׁיִּהְיֶה בִּפְנֵיכֶם בֹּשֶׁת תִּמְנַע אֶתְכֶם מִלְּבַקֵּשׁ טֶרֶף שֶׁלֹּא הִגִּיעַ עִתּוֹ. וּמַדּוּעַ אֲנִי רוֹאֶה אֶתְכֶם מְבַקְשִׁים מִמֶּנּוּ טַרְפֵּי שָׁנִים בָּאוֹת אֵינְכֶם יוֹדְעִים אִם יְמֵיכֶם יַגִּיעוּ אֲלֵיהֶם וּתְבַקְשׁוּ לְהַקְדִּים לָכֶם טֶרֶף מִי שֶׁלֹּא נִבְרָא עֲדַיִן מֵאִשָּׁה וּבָנִים. וְלֹא יַסְפִּיק לָכֶם הַמָּזוֹן לְבַדּוֹ אֶלָּא שֶׁאַתֶּם מַקְדִּימִים הַמָּזוֹן וּמוֹתָרָיו לִזְמַנִּים שֶׁאֵינָם יְדוּעִים וְלֹא עֲרוּבִים לָכֶם. וְלֹא דַּי לָכֶם שֶׁאֵינְכֶם מַקְדִּימִים לוֹ עֲבוֹדָה לִזְמַן עָתִיד אֶלָּא שֶׁאֵינְכֶם מְחַשְּׁבִים עִם נַפְשׁוֹתֵיכֶם בְּמָה שֶׁהִתְעַלַּמְתֶּם מִן הָעֲבוֹדָה בְּמָה שֶׁעָבְרוּ מִן הַיָּמִים אֲשֶׁר לֹא הִתְעַלֵּם מֵהַשְׁלִים לָכֶם טַרְפָּם בָּם.
He would answer them: "So too, the Creator guarantees for you for every definite period its needed livelihood, and in return for this, you are indebted a great service (in that time period - PL). Just like He does not demand from you the special service before its appointed time, so too you should feel ashamed to ask for income before the time for it has arrived. Why do I see you seeking from Him income for several years in the future when you don't even know if you will live to reach those days. Furthermore, you ask Him to provide you with maintenance for a wife and children which you don't even have yet. You are not satisfied with the livelihood provided in the present and you seek to prepare money for needs and luxuries for future times that you are uncertain to reach and that are not assured to you. And, not only do you not render to Him service for the benefits you will receive in the future, but you don't even make an accounting with yourselves for the service to Him which you neglected to do in the past during which G-d has not neglected to provide for your livelihood in full."
וְהָרְבִיעִי כִּי הַמְּמַשְׁכֵּן אֶת חֲבֵרוֹ הוּא מְמַשְׁכֵּן אוֹתוֹ לְאַחַת מִשָּׁלֹשׁ עִלּוֹת אַחַת מֵהֶן שֶׁמָּא יַעֲנִי וְלֹא תַּשִּׂיג יָדוֹ. וְהַשֵּׁנִית שֶׁמָּא יִקְפֹּץ יָדוֹ עַל מָה שֶׁיֵּשׁ אֶצְלוֹ וְלֹא יוּכַל לְהִפָּרַע מִמֶּנּוּ. וְהַשְּׁלִישִׁית מִפְּנֵי שֶׁהוּא יָרֵא שֶׁמָּא יָמוּת אוֹ שֶׁלֹּא יִמְצָאֵהוּ. וְהַמַּשְׁכּוֹן רְפוּאַת הַמַּדְוִים הָאֵלֶּה בֵּין בְּנֵי אָדָם. וְאִלּוּ הָיוּ בְּטוּחִים בְּנֵי אָדָם קְצָתָם בִּקְצָתָם מֵאֵלֶּה הַשָּׁלֹשׁ מִדּוֹת הָיָה גְּנַאי לָהֶם לְמַשְׁכֵּן מִבְּלִי סָפֵק. וְהַבּוֹרֵא יִתְבָּרַךְ אֲשֶׁר לֹא יֵאוֹתוּ לוֹ אֵלּוּ הַמִּדּוֹת יוֹתֵר הוּא גְּנַאי גָּדוֹל וּמֻפְלָא שֶׁיְּמַשְׁכְּנוּ אוֹתוֹ וּכְבָר אָמַר הַכָּתוּב (חגי ב ח) לִי הַכֶּסֶף וְלִי הַזָּהָב וְגוֹ׳, וְאָמַר (דברי הימים א כט יב) וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ.
(4) One who takes a security pledge from his fellow does so for one of three reasons: One, maybe the fellow will become poor and won't be able to pay him. Two, maybe the fellow will close his hand [refuse to pay] and he may be unable to collect payment from him. Three, in case the fellow dies or won't be found. The security pledge is like a medicine against these ailments that occur between people (i.e. if he takes a pledge he is immune from these ailments and worries - TL). But if men were assured of each other against these three mishaps, it would certainly be disgraceful to demand a security pledge. And the Creator for whom these three mishaps do not apply, how much more so is it a great disgrace to demand a security pledge from Him. And scripture already says "silver and gold is Mine" (Chagai 2:8), and "wealth and honor belong to You" (Divrei Hayamim 29:12).
וְהַחֲמִישִׁי כִּי הַמְּמַשְׁכֵּן אֶת חֲבֵרוֹ תָּנוּחַ נַפְשׁוֹ בַּמַּשְׁכּוֹן מִפְּנֵי שֶׁהוּא מְקַוֶּה לְהִפָּרַע מִמֶּנּוּ וְלֵהָנוֹת בּוֹ אוֹ בִּתְמוּרָתוֹ. אֲבָל מִי שֶׁיַּחְשֹׁב כִּי כַּאֲשֶׁר יַקְדִּים לוֹ הַבּוֹרֵא דֵּי שִׂפְקוֹ תָּנוּחַ נַפְשׁוֹ מִצַּד הָעוֹלָם טַעֲנָתוֹ שֶׁקֶר מִפְּנֵי שֶׁאֵינֶנּוּ בָּטוּחַ בְּהִשָּׁאֵר הַמָּמוֹן אֶצְלוֹ שֶׁאֶפְשָׁר שֶׁיִּקְרֵהוּ פֶּגַע מִן הַפְּגָעִים הַמַּבְדִּילִים בֵּינוֹ לְבֵינוֹ כְּמוֹ שֶׁאָמַר הַכָּתוּב (ירמיה יז יא) בַּחֲצִי יָמָיו יַעַזְבֶנּוּ.
(5) One who obtains a security pledge from his fellow will be at peace with his pledge because he expects to collect from it and to derive benefit from it or its monetary value. But one who thinks that if the Creator will advance him future provisions he will have peace of mind regarding affairs of this world - his thinking is false and mistaken, because he cannot be sure the money will remain by him. It is possible that he will be struck by some mishap that parts him from the money, as written "in mid-life he will lose it" (Yirmiyahu 17:11).
וּמָה שֶׁטָּעֲנוּ מִמְּנוּחַת נַפְשָׁם בְּהַגִּיעָם אֶל חֶפְצָם מֵהוֹן הָעוֹלָם כָּזָב וְסִכְלוּת מֵהֶם בְּבַקָּשׁוֹתָם כִּי אֶפְשָׁר שֶׁיִּהְיֶה סִבָּה חֲזָקָה לְטִרְדַּת לִבָּם וּלְצַעֵר נַפְשָׁם כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (משנה אבות ב ז) מַרְבֶּה נְכָסִים מַרְבֶּה דְאָגָה.
And as for the claim that he will have peace of mind when he amasses wealth - this demonstrates falsehood and foolishness on his part. On the contrary this may well be the very cause that will cause him much mental pressure and anxiety as our sages said "more possessions, more worries" (Avos 2:7).
וְהַשִּׁשִּׁי כִּי הַמְקַבֵּל מַשְׁכּוֹן מֵחֲבֵרוֹ אִלּוּ הָיָה בָּרוּר לוֹ שֶׁיִּפְרָעֵהוּ קֹדֶם זְמַנּוֹ וְיִגְמְלֵהוּ תַּחַת הַמְתָּנָתוֹ כֶּפֶל מָה שֶׁיֵּשׁ לוֹ אֶצְלוֹ לְחֶסֶד עָלָיו לֹא הָיָה מְמַשְׁכֵּן אוֹתוֹ בְּשׁוּם פָּנִים. וְהַבּוֹרֵא יִתְבָּרַךְ אֲשֶׁר יָדַעְנוּ מִנְהָגוֹ הַטּוֹב עִמָּנוּ וְטוּבוֹ הַגָּדוֹל עָלֵינוּ חֲדָשִׁים גַּם יְשָׁנִים וְשֶׁהוּא גּוֹמֵל עַל מַעֲשֵׂה הַצְּדָקָה וְהָעֲבוֹדָה בַּמֶּה שֶׁאֵינוֹ עוֹלֶה בַּדַּעַת כָּל שֶׁכֵּן שֶׁיְּסֻפַּר כְּמוֹ שֶׁכָּתוּב (ישעיה סד ג) עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ, יוֹתֵר הוּא גְּנַאי גָּדוֹל שֶׁנְּמַשְׁכֵּן אוֹתוֹ.
(6) If one who takes a security pledge from his fellow were certain that the fellow would pay him before the due time, and would out of pure kindness compensate him with an amount twice as much as was due for his waiting time, he would not seek a security pledge under any circumstances. Now, the blessed Creator, of who it is known to us of His benevolent conduct towards us, and of His great past and present favors to us, and that He rewards acts of righteousness and service with reward that we cannot even imagine, as written "no eye had ever seen, O G-d, besides Yours, what He has prepared for those who wait (trust and hope - TL) to Him" (Yeshaya 64:3), certainly it is a great disgrace to ask for a security pledge.
וְהַשְּׁבִיעִי כִּי הַמְּמַשְׁכֵּן אֶת חֲבֵרוֹ אֵינוֹ מְמַשְׁכְּנוֹ אֶלָּא אַחַר שֶׁהוּא יָכוֹל לְמַלֹּאת מָה שֶׁמִּשְׁכְּנוֹ בַּעֲבוּרוֹ מֵהוֹן הָעוֹלָם אֲבָל הַמְמַשְׁכֵּן הַבּוֹרֵא יִתְבָּרַךְ בְּהַקְדָּמַת הַטּוֹבוֹת אֵלָיו אֵין לוֹ יְכֹלֶת לְשַׁלֵּם הָעֲבוֹדָה עֲלֵיהֶן וְלֹא מֻבְטָח לִפְרֹעַ מָה שֶׁיֵּשׁ עָלָיו מִן הַחוֹבוֹת הַיְּשָׁנוֹת כָּל שֶׁכֵּן הַחֲדָשׁוֹת שֶׁהָאָדָם הַצַּדִּיק אֵינֶנּוּ פּוֹרֵעַ חוֹבוֹת טוֹבַת הָאֱלֹהִים עָלָיו אֶלָּא בְּעֵזֶר הָאֱלֹהִים לוֹ כְּמוֹ שֶׁאָמַר אֶחָד מִן הַחֲסִידִים בְּתִשְׁבְּחוֹתָיו וְאַף הַמַּשְׂכִּיל הַיּוֹדֵעַ אוֹתְךָ לֹא בְּמַעֲשֵׂהוּ יִתְהַלָּל כִּי אִם בְּשִׁמְךָ וּבְרַחֲמֶיךָ אֲשֶׁר הֲכִינוֹתָ אֶת לְבָבוֹ לָדַעַת אוֹתְךָ כִּי בְּךָ יִצְדְּקוּ וְיִתְהַלְלוּ כָּל זֶרַע יִשְׂרָאֵל לֵאמֹר (תהלים מד ט) בֵּאלֹהִים הִלַּלְנוּ כָל הַיּוֹם וְגוֹ׳.
(7) One who takes a security pledge from his fellow, is only justified in doing so if he is able to supply him with the merchandise purchased for which he takes the pledge. But one who seeks a security pledge from the Creator, in seeking advance favors, is not capable of paying for them in services. He is not even certain of paying back what he owes from past debts, all the more so for paying what he owes for future favors, because the righteous man cannot pay back the debts of gratitude of the Al-mighty on him except through the means of help which G-d renders him. And so, one of the pious in his praises of G-d said: "Even the thinking person who has knowledge of You, does not praise his own religious acts, but rather praises Your Name and mercy, for You have prepared his heart to know You. Through You (Your help - ML) the people of Israel will be found worthy and be praised saying: "We praised [ourselves] with G-d all day long, and we will forever thank Your name" (Tehilim 44:9).