Worry is a quality that is bad in all its manifestations and is casily recognized, as it is written "And(he) saw them and behold, they were sad" (Gen. 40:6). And it is also written, "Why is your appearance sad, seeing you are not sick" (Neh. 2:2).
And one of the Sages said, "I find no trace of worry in the faces of the nobler souls among men." The worry of a person who is concerned with acquiring the material and transitory things of this world is a very ugly trait and is never found in people who trust in God and believe in Him.
Worry and sadness destroy the heart and are physical ailments. And the most evil of all worries is the one wherein a person pursues vice and when he does not attain the gratification of every whim and lust of his heart, he worries and feels anguish. He who worries about the material things of this world is far from Torah, Commandments and Prayer. Therefore, one should hasten to correct this flaw and remove this evil trait from his character. There is no need to discuss at length the evil effects of worry for they are the opposite of all the benefits that come to one who is joyous.
But now consider that even in the quality of worry there is some good to be found, as the Prophet said, "Wherefore doth a living man complain — A strong man because of his sins?" (Lam. 3:29). The sinner should nurture sadness in his heart and grieve in the bitterness of his heart that he has rebelled against the Creator of all.
If a man has lost a dinar it is hard for him to bear it. If he has lost all his fortune and is completely stripped of all property his soul mourns deeply. Thus it is with all manner of troubles; they cause continuing pain and sorrow in his heart. But it is far more fitting that he should grieve and lament because he has rebelled against God, may He be Blessed, and has not been mindful of the kindness and favors granted to him.
Know that the levels to which a man climbs in repentance are in accordance with the extent of the sorrow he feels at his sin. For this kind of sorrow comes from the purity of his nobler soul, and, therefore, sadness and worry are acceptable to God, may He be Blessed. Take for example, a king whose nearest and dearest members of his household angered him — and they who thus grieved him are among the most honored nobles of the land. It is clear that the king will more quickly extend grace and mercy to them than to distant offenders of lower, less virtuous degree. Therefore, God will surely have pity upon the soul that is truly in anguish and deeply worried over its sins. And thus did David say "Lord all my desire is before Thee, and my sighing is not hid from Thee" (Ps. 38:10).
Tears come from sorrow and great worry. And we have learned that "the gates of tears are not locked" (Baba Mezi'a 59a). And it is written, "Mine eyes run down with rivers of water because they observe not Thy Torah" (Ps. 119:136). And it is written, "For I do declare mine iniquity : I am full of care because of my sin" (Ps. 38:19). A man ought always to be concerned with what has passed, worry as to what lies ahead and always be fearful that perhaps he will not fulfill the full measure of repentance. "Happy is the man that feareth always" (Prov. 28:14).
Even though a person be guiltless and completely righteous he should always be fearful that a sin might come to him. And so have we found in the case of Jacob that even though the Holy One, Blessed be He, had said to him "And I will keep Thee withersoever thou goest" (Gen. 28:15), Jacob was nevertheless afraid that he had sinned (and lost the divine promise). And so did David say "If I had not believed that I would see the goodness of the Lord, in the land of the living!" (Ps. 27:13). Even though David knew that he was a perfectly pious man he feared that sin might prevent him from receiving the pleasant reward of the righteous (Berakoth 4a).
A person should always worry whether or not his service is acceptable to God, Blessed is He, and perhaps he may be numbered among those whom God has rebuked : "Who hath required this at your hand to trample my courts" (Is. 1:12).
A man should strengthen his determination (to resist evil). There is a parable about a wise man who saw a certain person who was worried, and said to him, "If your worry is about this world, then may God lessen your worry. But if your worry is about the coming world, then may God, Blessed be He, add to your worries."
At night however, when a man arises to study Torah he should not fear evil spirits but should think, "Many people walk alone at night and have never been injured." And let this man trust in God, Blessed is He, and arise, and not be afraid.
If a rabbi and Pious Man is far from his city he should not hold himself back from going there to study because of his fear of the roads, as does the lazy man who excuses himself by saying "There is a lion without; I shall be slain in the streets" (Prov. 22:13). But a man should keep in mind that many people travel and are not injured. So he too should not restrain himself from the journey out of fear, for those who are sent to fulfill a command of the Torah are not injured (Pesahim 8b).
If one of his family die, he should mourn and weep and feel anguish because the one who died may have died because of his (the survivor's) sin. And for the sins of the fathers, children may die. Thus a man feels as though he may have slain his loved one, and will repent and abstain and plead with the Creator, may He be Blessed.
If a good and pious man dies he should feel anguish and weep for him, for the Holy One Blessed be He counts those tears, and gathers them into His treasure house as it said "Put Thou my tears in Thy bottle; Are they not in Thy book" (Ps. 56:9), (Shabbath 105b).
And if trouble comes, such as famine, plague or other catastrophes, let him always worry lest his sins caused these events — for Achan trespassed in the matter of the dedicated spoils and several thousand Israelites fell because of his fault (Jos. 7:2-22) — and let him return to God, Blessed be He, according to his ability.
Have we not found that Elijah did not speak with Rabbi Joshua ben Levi because a lion had devoured a Jew within three parasangs of the city where Rabbi Joshua ben Levi dwelt. Rabbi Joshua ben Levi should have begged mercy of God that no misfortune occur round about him (Makkoth 11a). Therefore, a man should always be in fear of such happenings.
And thus we find that when there was a famine for three years in the time of David, he sought to find the sin that had caused the famine and finally discovered that because of his own conduct the famine had come (Yebamoth 78b). Therefore, in every bad happening a man should worry lest it occurred because of him.
And if a man has good fortune and security he should worry as to whether he is not receiving in this world all the reward that the future world holds for him.
If he is a poor man beset with many pains and much suffering, he should worry as to whether his poverty and suffering might not be the fruit of his wrongdoing — with the principal punishment still awaiting him in the future world. And if he has neglected the words of the Torah because of poverty and suffering he must worry even more.
If he is wise in Torah he should worry that perhaps his deeds are not in accordance with his wisdom. And if he is not wise then he must worry that he is not able to go to the deep roots of saintliness. And if men honor him he must guard against rejoicing in that honor, and should worry that that honor is his total reward. But if he is wise and yet despised in the eyes of the world, let him rejoice in this; but let him worry that because he is despised people do not accept his chastisement.
There are other ways in which worry and lament may be good, as we find : Concerning every single wise man of Israel who truly knows the Torah and worries greatly because the honor of the Holy One, Blessed be He, and the honor of Israel was diminished and who longs and waits for the glory of Jerusalem and the Holy Temple and the salvation that will soon blossom forth and for the restoration of our exiled people — God, Blessed is He, causes the Holy Spirit to dwell within him (Tanna de-Be Eliyahu, chapter 4).
Therefore, one should concern himself and weep because of the Torah which is forgotten and should lament for those who revere God, Blessed be He, and have been rejected by men, and should complain bitterly over the little piety that exists and over Israel, the people of the Lord, trodden under foot, and he should raise Jerusalem over his greatest joy and may he merit to behold her joy, as it is written : "Rejoice for joy with her; all ye that mourn for her" (Is. 66:10).
May God, Blessed is He, in His great Mercy make us worthy to be among those who will behold the glory of Zion, as it is written — "For they shall see, eye to eye, the Lord returning to Zion" (Is. 52:8). And it is said, "And the glory of the Lord shall be revealed; and all flesh shall see it together; For the mouth of the Lord hath spoken it" (Is. 40:5).
שַׁעַר הָעֲשִׂירִי – שַׁעַר הַדְּאָגָה
Chapter Ten: ON WORRY
הַדְּאָגָה. זֹאת הַמִּדָּה הִיא רָעָה בְּרוֹב עִנְיָנֶיהָ, וְהִיא נִכֶּרֶת עַל כָּל הַפָּנִים, כְּדִכְתִיב (בראשית מ ו): ״וַיַּרְא אֹתָם וְהִנָּם זֹעֲפִים״; וּכְתִיב (נחמיה ב ב): ״מַדּוּעַ פָּנֶיךָ רָעִים, וְאַתָּה אֵינְךָ חוֹלֶה״.
Worry is a quality that is bad in all its manifestations and is casily recognized, as it is written "And(he) saw them and behold, they were sad" (Gen. 40:6). And it is also written, "Why is your appearance sad, seeing you are not sick" (Neh. 2:2).
וְאָמַר אֶחָד מִן הַחֲכָמִים: אֵינִי מוֹצֵא כְּלָל בְּאַנְשֵׁי נְפָשׁוֹת הָעֶלְיוֹנוֹת סִימַן דְּאָגָה. הַדּוֹאֵג עַל עוֹלָם זֶה לְהַשִּׂיג מְאוּמָה – הוּא מְגֻנֶּה מְאוֹד, וְהִיא לֹא נִמְצֵאת כְּלָל בָּאֲנָשִׁים הַבּוֹטְחִים בַּשֵּׁם וּמַאֲמִינִים בּוֹ.
And one of the Sages said, "I find no trace of worry in the faces of the nobler souls among men." The worry of a person who is concerned with acquiring the material and transitory things of this world is a very ugly trait and is never found in people who trust in God and believe in Him.
הַדְּאָגָה וְהַיָּגוֹן הֵם מְכַלִּים הַלֵּב, וְהֵם חֹלִי הַגּוּף. וְהַדְּאָגָה הָרָעָה שֶׁבְּכָל הַדְּאָגוֹת הִיא שֶׁיִּרְדֹּף אַחַר הָעֲבֵרוֹת, וּבְעֵת שֶׁלֹּא יִמְצָא כָּל חֵפֶץ לִבּוֹ – אָז הוּא דּוֹאֵג וּמִצְטַעֵר. הַדּוֹאֵג עַל עוֹלָם זֶה הוּא רָחוֹק מְאוֹד מִן הַתּוֹרָה וְהַמִּצְווֹת וְהַתְּפִלָּה. לָכֵן יָחוּשׁ מְאוֹד לְתַקֵּן הַמִּדָּה הַזֹּאת, לְהָסִיר אוֹתָהּ מִמֶּנּוּ. וְאֵין צָרִיךְ לְהַאֲרִיךְ בְּרָעָתָהּ, כִּי כָּל הַטּוֹבוֹת הַבָּאוֹת מִן הַשִּׂמְחָה – הֵן הִפּוּךְ הַדְּאָגָה.
Worry and sadness destroy the heart and are physical ailments. And the most evil of all worries is the one wherein a person pursues vice and when he does not attain the gratification of every whim and lust of his heart, he worries and feels anguish. He who worries about the material things of this world is far from Torah, Commandments and Prayer. Therefore, one should hasten to correct this flaw and remove this evil trait from his character. There is no need to discuss at length the evil effects of worry for they are the opposite of all the benefits that come to one who is joyous.
וְעַתָּה הִתְבּוֹנֵן! גַּם יֵשׁ בַּדְּאָגָה דְּרָכִים טוֹבוֹת, כְּמוֹ שֶׁאָמַר הַנָּבִיא (איכה ג לט): ״מַה יִּתְאוֹנֵן אָדָם חָי, גֶּבֶר עַל חֲטָאָו״. הַחוֹטֵא צָרִיךְ לְהַגְדִּיל יָגוֹן בִּלְבָבוֹ וּלְהִתְאַנֵּחַ בִּמְרִירוּת הַלֵּב, עַל שֶׁמָּרַד נֶגֶד יוֹצֵר הַכֹּל.
But now consider that even in the quality of worry there is some good to be found, as the Prophet said, "Wherefore doth a living man complain — A strong man because of his sins?" (Lam. 3:29). The sinner should nurture sadness in his heart and grieve in the bitterness of his heart that he has rebelled against the Creator of all.
אִם הִפְסִיד דִּינָר – קָשֶׁה בְּעֵינֵי הָאָדָם; וְאִם אָבַד עָשְׁרוֹ וְיָצָא נָקִי מִנְּכָסָיו – הֲלוֹא נַפְשׁוֹ עָלָיו תֶּאֱבַל. וְכֵן עַל הַצָּרוֹת – כְּאֵבוֹ נֶצַח וְיָגוֹן בִּלְבָבוֹ. וְיוֹתֵר רָאוּי שֶׁיִּצְטַעֵר וְיֵאָנַח עַל שֶׁהִמְרָה נֶגֶד הַשֵּׁם יִתְבָּרַךְ, וְלֹא זָכַר חֲסָדָיו וְטוֹבוֹתָיו עָלָיו.
If a man has lost a dinar it is hard for him to bear it. If he has lost all his fortune and is completely stripped of all property his soul mourns deeply. Thus it is with all manner of troubles; they cause continuing pain and sorrow in his heart. But it is far more fitting that he should grieve and lament because he has rebelled against God, may He be Blessed, and has not been mindful of the kindness and favors granted to him.
דַּע כִּי מַדְרֵגוֹת הַתְּשׁוּבָה – הַכֹּל לְפִי עֶצֶם הַיָּגוֹן. כִּי הַיָּגוֹן בָּא מֵאֵת טֹהַר הַנֶּפֶשׁ, הַנְּשָׁמָה הָעֶלְיוֹנָה, וְעַל כֵּן מְקֻבָּל הַיָּגוֹן וְהַדְּאָגָה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהַמָּשָׁל בָּזֶה: הַמֶּלֶךְ אֲשֶׁר הִכְעִיסוּהוּ יְלִידֵי בֵּיתוֹ הַקְּרוֹבִים אֵלָיו, וְהֵם מֵאֲצִילֵי הָאָרֶץ הַנִּכְבָּדִים – יִתֵּן לָהֶם יוֹתֵר חֲנִינָה וְחֶמְלָה מֵחֶמְלָתוֹ עַל הָרְחוֹקִים וְהַפְּחוּתִים. לָכֵן יַחְמֹל הַשֵּׁם בָּרוּךְ הוּא עַל הַנְּשָׁמָה שֶׁהִיא מִצְטַעֶרֶת וְדוֹאֶגֶת עַל חַטֹּאתֶיהָ. וְכֵן אָמַר דָּוִד (תהלים לח י): ״יְיָ נֶגְדְּךָ כָל תַּאֲוָתִי, וְאַנְחָתִי מִמְּךָ לֹא נִסְתָּרָה״.
Know that the levels to which a man climbs in repentance are in accordance with the extent of the sorrow he feels at his sin. For this kind of sorrow comes from the purity of his nobler soul, and, therefore, sadness and worry are acceptable to God, may He be Blessed. Take for example, a king whose nearest and dearest members of his household angered him — and they who thus grieved him are among the most honored nobles of the land. It is clear that the king will more quickly extend grace and mercy to them than to distant offenders of lower, less virtuous degree. Therefore, God will surely have pity upon the soul that is truly in anguish and deeply worried over its sins. And thus did David say "Lord all my desire is before Thee, and my sighing is not hid from Thee" (Ps. 38:10).
הַדְּמָעוֹת בָּאוּ מִן הַיָּגוֹן וְהַדְּאָגָה. וְהִנֵּה שַׁעֲרֵי דְמָעוֹת לֹא נִנְעֲלוּ (בבא מציעא נט א), דִּכְתִיב (תהלים קיט קלו): ״פַּלְגֵי מַיִם יָרְדוּ עֵינָי, עַל לֹא שָׁמְרוּ תוֹרָתֶךָ״; וּכְתִיב (שם לח יט): ״כִּי עֲווֹנִי אַגִּיד, אֶדְאַג מֵחַטָּאתִי״. וּלְעוֹלָם יִקַּח יָגוֹן בִּלְבָבוֹ עַל מָה שֶׁעָבַר, וְיִדְאַג עַל הֶעָתִיד, וְיִירָא תָּמִיד שֶׁמָּא לֹא הִשְׁלִים חוֹק הַתְּשׁוּבָה. וּכְתִיב (משלי כח יד): ״אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד״
Tears come from sorrow and great worry. And we have learned that "the gates of tears are not locked" (Baba Mezi'a 59a). And it is written, "Mine eyes run down with rivers of water because they observe not Thy Torah" (Ps. 119:136). And it is written, "For I do declare mine iniquity : I am full of care because of my sin" (Ps. 38:19). A man ought always to be concerned with what has passed, worry as to what lies ahead and always be fearful that perhaps he will not fulfill the full measure of repentance. "Happy is the man that feareth always" (Prov. 28:14).
– אֲפִלּוּ אִם הָיָה עַכְשָׁו זַכַּאי וְצַדִּיק גָּמוּר, יִירָא לְעוֹלָם שֶׁמָּא יָבוֹא חֵטְא לְיָדוֹ. וְכֵן מָצִינוּ בְּיַעֲקֹב: אַף עַל פִּי שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ״ (בראשית כח טו), הָיָה יָרֵא שֶׁמָּא יִגְרֹם הַחֵטְא. וְכֵן אָמַר דָּוִד (תהלים כז יג): ״לוּלֵא הֶאֱמַנְתִּי לִרְאוֹת בְּטוּב יְיָ בְּאֶרֶץ חַיִּים״; אַף עַל פִּי שֶׁהָיָה יוֹדֵעַ שֶׁהָיָה חָסִיד גָּמוּר – שֶׁמָּא יִגְרֹם הַחֵטְא שֶׁלֹּא יָבוֹא לְנֹעַם הַצַּדִּיקִים (ברכות ד א).
Even though a person be guiltless and completely righteous he should always be fearful that a sin might come to him. And so have we found in the case of Jacob that even though the Holy One, Blessed be He, had said to him "And I will keep Thee withersoever thou goest" (Gen. 28:15), Jacob was nevertheless afraid that he had sinned (and lost the divine promise). And so did David say "If I had not believed that I would see the goodness of the Lord, in the land of the living!" (Ps. 27:13). Even though David knew that he was a perfectly pious man he feared that sin might prevent him from receiving the pleasant reward of the righteous (Berakoth 4a).
וּלְעוֹלָם יִדְאַג שֶׁמָּא אֵין עֲבוֹדָתוֹ מְקֻבֶּלֶת לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, וְשֶׁמָּא הוּא מֵאוֹתָם שֶׁנֶּאֱמַר עֲלֵיהֶם (ישעיהו א יב): ״מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי״.
A person should always worry whether or not his service is acceptable to God, Blessed is He, and perhaps he may be numbered among those whom God has rebuked : "Who hath required this at your hand to trample my courts" (Is. 1:12).
עַל כֵּן יוֹסִיף אֹמֶץ. וּמַעֲשֶׂה בְּחָכָם אֶחָד שֶׁרָאָה אָדָם אֶחָד דּוֹאֵג. אָמַר לוֹ: אִם דַּאֲגָתְךָ עַל עוֹלָם זֶה – יְמַעֵט הַשֵּׁם יִתְעַלֶּה דַּאֲגָתְךָ. וְאִם דַּאֲגָתְךָ עַל עוֹלָם הַבָּא – יוֹסִיף הַשֵּׁם בָּרוּךְ הוּא דְּאָגָה עַל דַּאֲגָתְךָ.
A man should strengthen his determination (to resist evil). There is a parable about a wise man who saw a certain person who was worried, and said to him, "If your worry is about this world, then may God lessen your worry. But if your worry is about the coming world, then may God, Blessed be He, add to your worries."
וְהַדְּאָגָה מוֹעֶלֶת לְעִנְיַן הַתּוֹרָה, שֶׁיַּחֲזֹר תָּמִיד, אוּלַי יִשְׁכַּח.
And worry is also profitable when it concerns the Torah. For then he will review it constantly lest he forget it.
גַּם הַדְּאָגָה מוֹעֶלֶת לְעִנְיַן שֶׁלֹּא יָרִיב עִם אָדָם בְּחִנָּם, כִּי יָרֵא פֶּן יַשִּׂיגֵהוּ הֶזֵּק מִן הַמַּחֲלֹקֶת.
Worry will also prove advantageous in avoiding unnecessary quarrel for he will be concerned lest he suffer a loss as a result of the controversy.
אַךְ בַּלַּיְלָה כְּשֶׁאָדָם קָם לִלְמֹד – לֹא יִירָא מִשֵּׁדִים בְּקוּמוֹ מִמִּטָּתוֹ, וְיַחְשֹׁב: כַּמָּה הוֹלְכִים יְחִידִים בַּלַּיְלָה וְלֹא הָיָה לָהֶם הֶזֵּק, וְיִבְטַח בַּשֵּׁם בָּרוּךְ הוּא, וְיָקוּם וְלֹא יִפְחַד.
At night however, when a man arises to study Torah he should not fear evil spirits but should think, "Many people walk alone at night and have never been injured." And let this man trust in God, Blessed is He, and arise, and not be afraid.
רַב וְחָסִיד רָחוֹק מֵעִירוֹ, לֹא יִמָּנַע מִלֵּילֵךְ שָׁם לִלְמֹד מִשּׁוּם פַּחַד הַדְּרָכִים, כְּדֶרֶךְ שֶׁאָמַר הֶעָצֵל (משלי כב יג): ״אֲרִי בַּחוּץ, בְּתוֹךְ רְחֹבוֹת אֵרָצֵחַ״. אֶלָּא יַחֲשֹׁב שֶׁרֹב הָעוֹלָם הוֹלְכִים וְאֵינָם נִזּוֹקִין, גַּם הוּא כָּךְ – לֹא יִמָּנַע מֵחֲמַת הַפַּחַד, כִּי שְׁלוּחֵי מִצְוָה אֵינָם נִזּוֹקִין (פסחים ח ב).
If a rabbi and Pious Man is far from his city he should not hold himself back from going there to study because of his fear of the roads, as does the lazy man who excuses himself by saying "There is a lion without; I shall be slain in the streets" (Prov. 22:13). But a man should keep in mind that many people travel and are not injured. So he too should not restrain himself from the journey out of fear, for those who are sent to fulfill a command of the Torah are not injured (Pesahim 8b).
סוֹף דָּבָר: בְּכָל דַּאֲגוֹתָיו וִיגוֹנָיו יְכַוֵּן לְשֵׁם שָׁמַיִם.
The conclusion of the matter is this : In all his worries and sorrows let a man direct his concern for the sake of Heaven!
מֵת לוֹ מֵת – יִתְאַבֵּל וְיִבְכֶּה וְיִצְטַעֵר, כִּי אוּלַי מֵת בַּעֲבוּר שֶׁחָטָא, וּבַעֲבוּר אָבוֹת בָּנִים מֵתִים, וְהִנֵּה הוּא כְּאִלּוּ הוֹרְגוֹ; וְיַעֲשֶׂה תְּשׁוּבָה וּגְדֵרִים, וְיִתְחַנֵּן לַבּוֹרֵא יִתְבָּרַךְ.
If one of his family die, he should mourn and weep and feel anguish because the one who died may have died because of his (the survivor's) sin. And for the sins of the fathers, children may die. Thus a man feels as though he may have slain his loved one, and will repent and abstain and plead with the Creator, may He be Blessed.
אִם מֵת אָדָם כָּשֵׁר – יִצְטַעֵר וְיִבְכֶּה עָלָיו, וְאוֹתָם הַדְּמָעוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹפֵר אוֹתָם וְגוֹנְזָם בְּבֵית גְּנָזָיו, כְּמוֹ שֶׁנֶּאֱמַר (תהלים נו ט): ״שִׂימָה דִּמְעָתִי בְּנֹאדֶךָ, הֲלוֹא בְּסִפְרָתֶךָ״.
If a good and pious man dies he should feel anguish and weep for him, for the Holy One Blessed be He counts those tears, and gathers them into His treasure house as it said "Put Thou my tears in Thy bottle; Are they not in Thy book" (Ps. 56:9), (Shabbath 105b).
וְאִם יֵשׁ צָרָה, כְּגוֹן רָעָב וְדֶבֶר אוֹ שְׁאָר פֻּרְעָנִיּוֹת וְכַיּוֹצֵא בָּהֶן – לְעוֹלָם יִדְאַג שֶׁמָּא עֲוֹנֹתָיו גּוֹרְמוֹת הָעִנְיָן. כִּי עָכָן מָעַל בַּחֵרֶם וְנָפְלוּ כַּמָּה אֲלָפִים (יהושע ז). וְיָשׁוּב לַשֵּׁם בָּרוּךְ הוּא כְּפִי כּוֹחוֹ.
And if trouble comes, such as famine, plague or other catastrophes, let him always worry lest his sins caused these events — for Achan trespassed in the matter of the dedicated spoils and several thousand Israelites fell because of his fault (Jos. 7:2-22) — and let him return to God, Blessed be He, according to his ability.
הֲלוֹא מָצִינוּ שֶׁאֵלִיָּהוּ לֹא דִּבֵּר עִם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי עֲבוּר שֶׁאַרְיֵה אָכַל יְהוּדִי תּוֹךְ שָׁלוֹשׁ פַּרְסָאוֹת קָרוֹב לְעִירוֹ, כִּי הָיָה לוֹ לְבַקֵּשׁ רַחֲמִים שֶׁלֹּא תִּהְיֶה תַּקָּלָה סְבִיבָיו (מכות יא א) – לָכֵן יִפְחַד תָּמִיד מֵאֵלּוּ הָעִנְיָנִים.
Have we not found that Elijah did not speak with Rabbi Joshua ben Levi because a lion had devoured a Jew within three parasangs of the city where Rabbi Joshua ben Levi dwelt. Rabbi Joshua ben Levi should have begged mercy of God that no misfortune occur round about him (Makkoth 11a). Therefore, a man should always be in fear of such happenings.
וְכֵן מָצִינוּ, כְּשֶׁהָיָה רָעָב שָׁלֹשׁ שָׁנִים בִּימֵי דָּוִד, חִפֵּשׁ בְּאֵיזֶה עָווֹן בָּא הָרָעָב, לְבַסּוֹף מָצָא שֶׁבִּשְׁבִילוֹ בָּא הָרָעָב (יבמות עח ב). לָכֵן בְּכָל תַּקָּלָה – יִדְאַג שֶׁמָּא מֵחֲמָתוֹ בָּאָה.
And thus we find that when there was a famine for three years in the time of David, he sought to find the sin that had caused the famine and finally discovered that because of his own conduct the famine had come (Yebamoth 78b). Therefore, in every bad happening a man should worry lest it occurred because of him.
וְאִם יֵשׁ לוֹ מַזָּל טוֹב וְשַׁלְוָה – יִדְאַג שֶׁמָּא יֹאכַל בָּעוֹלָם הַזֶּה אֶת הָעוֹלָם הַבָּא.
And if a man has good fortune and security he should worry as to whether he is not receiving in this world all the reward that the future world holds for him.
אִם הוּא עָנִי מְיֻסָּר בְּיִסּוּרִין – יִדְאַג שֶׁמָּא הָעֹנִי וְהַיִּסּוּרִין הֵם פְּרִי עֲוֹנֹתָיו, וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. וְאִם בִּטֵּל מִדִּבְרֵי תוֹרָה מֵחֲמַת הָעֹנִי וְהַיִּסּוּרִין – יִדְאַג יוֹתֵר.
If he is a poor man beset with many pains and much suffering, he should worry as to whether his poverty and suffering might not be the fruit of his wrongdoing — with the principal punishment still awaiting him in the future world. And if he has neglected the words of the Torah because of poverty and suffering he must worry even more.
אִם הוּא חָכָם בַּתּוֹרָה – שֶׁמָּא לֹא יִהְיוּ מַעֲשָׂיו לְפִי חָכְמָתוֹ. וְאִם אֵינוֹ חָכָם – יִדְאַג עַל זֶה כִּי אֵינוֹ יָכוֹל לְהַעֲמִיק בְּשֹׁרֶשׁ הַחֲסִידוּת. וְאִם מְכַבְּדִים אוֹתוֹ – יִזָּהֵר שֶׁלֹּא יִשְׂמַח בַּכָּבוֹד הַהוּא, אַךְ יִדְאַג שֶׁמָּא בְּאוֹתוֹ כָּבוֹד יְקַבֵּל שְׂכָרוֹ. וְאִם הוּא חָכָם וְנִבְזֶה בְּעֵינֵי הָעוֹלָם – יִשְׂמַח בָּזֶה; אַךְ יִדְאַג שֶׁמִּתּוֹךְ שֶׁהוּא מְבֻזֶּה אֵין הָעוֹלָם מְקַבְּלִים תּוֹכְחוֹתָיו.
If he is wise in Torah he should worry that perhaps his deeds are not in accordance with his wisdom. And if he is not wise then he must worry that he is not able to go to the deep roots of saintliness. And if men honor him he must guard against rejoicing in that honor, and should worry that that honor is his total reward. But if he is wise and yet despised in the eyes of the world, let him rejoice in this; but let him worry that because he is despised people do not accept his chastisement.
עוֹד טוֹבוֹת הַדְּאָגוֹת וְהָאֲנָחוֹת כִּדְאִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ (פרק ד): כָּל חָכָם וְחָכָם מִיִּשְׂרָאֵל שֶׁיֵּשׁ לוֹ דִבְרֵי תוֹרָה לַאֲמִתּוֹ, וּמִתְאַנֵּחַ עַל כְּבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְעַל כְּבוֹדוֹ שֶׁל יִשְׂרָאֵל שֶׁנִּתְמַעֵט, וּמְחַמֵּד וּמְצַפֶּה עַל כְּבוֹד יְרוּשָׁלַיִם, וְעַל בֵּית הַמִּקְדָּשׁ, וְעַל הַיְּשׁוּעָה שֶׁתַּצְמִיחַ בְּקָרוֹב, וְעַל כִּנּוּס גָּלוּיוֹת – הַשֵּׁם בָּרוּךְ הוּא מַשְׁרֶה בְּקִרְבּוֹ רוּחַ הַקֹּדֶשׁ.
There are other ways in which worry and lament may be good, as we find : Concerning every single wise man of Israel who truly knows the Torah and worries greatly because the honor of the Holy One, Blessed be He, and the honor of Israel was diminished and who longs and waits for the glory of Jerusalem and the Holy Temple and the salvation that will soon blossom forth and for the restoration of our exiled people — God, Blessed is He, causes the Holy Spirit to dwell within him (Tanna de-Be Eliyahu, chapter 4).
לָכֵן יִדְאַג וְיִבְכֶּה עַל הַתּוֹרָה שֶׁנִּשְׁתַּכְּחָה, וְיֵאָנַח עַל יִרְאֵי הַשֵּׁם בָּרוּךְ הוּא אֲשֶׁר נִמְאֲסוּ, וְיִתְמַרְמֵר עַל מִעוּט חֲסִידוּת, וְעַל יִשְׂרָאֵל עַם הַשֵּׁם אֲשֶׁר נִדְרָסִים בָּרֶגֶל; וְיַעֲלֶה יְרוּשָׁלַיִם עַל רֹאשׁ שִׂמְחָתוֹ, וְיִזְכֶּה לִרְאוֹת בְּשִׂמְחָתָהּ, כְּדִכְתִיב (ישעיהו סו י): ״שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ, כָּל הַמִּתְאַבְּלִים עָלֶיהָ״.
Therefore, one should concern himself and weep because of the Torah which is forgotten and should lament for those who revere God, Blessed be He, and have been rejected by men, and should complain bitterly over the little piety that exists and over Israel, the people of the Lord, trodden under foot, and he should raise Jerusalem over his greatest joy and may he merit to behold her joy, as it is written : "Rejoice for joy with her; all ye that mourn for her" (Is. 66:10).
הַשֵּׁם בָּרוּךְ הוּא בְּרוֹב רַחֲמָיו יְזַכֵּנוּ לִהְיוֹת מִן הָרוֹאִים בִּכְבוֹדָהּ שֶׁל צִיּוֹן, כְּדִכְתִיב (שם נב ח): ״כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְיָ צִיּוֹן״; וְאוֹמֵר (שם מ ה): ״וְנִגְלָה כְּבוֹד יְיָ, וְרָאוּ כָל בָּשָׂר יַחְדָּו כִּי פִּי יְיָ דִּבֵּר״.
May God, Blessed is He, in His great Mercy make us worthy to be among those who will behold the glory of Zion, as it is written — "For they shall see, eye to eye, the Lord returning to Zion" (Is. 52:8). And it is said, "And the glory of the Lord shall be revealed; and all flesh shall see it together; For the mouth of the Lord hath spoken it" (Is. 40:5).