Vaccination in Halacha

(1) Trust is peace of mind of the one who trusts. That one relies in his heart that the one he trusts in will do what is good and proper for him on the matter he has trusted him with, according to his ability and his understanding of what will further his good.,But the main factor, which leads one to trust in the one trusted, and without which trust cannot exist, is for one's heart to be confident that the one trusted will keep his word and will do what he pledged, and that he will also think to do what is good for him even on what he did not pledge out of pure generosity and kindness (this will be explained).

(2) There are seven factors which make it possible for one to trust in another (human being):,(1) Compassion, pity and love. When a man knows that his friend has compassion and pity for him, he will trust in him and be at peace with regard to troubling him with all of his matters.,(2) To know that his friend, besides loving him, is not forgetful or lazy in taking care of his needs. Rather, he knows that his friend is active and resolved to do it. Because if all of this is not clear, one's trust in him will not be complete, since one knows of his forgetfulness and laziness in attending to his needs.,But, when the one he trusts combines these two traits, great compassion for him and full attendance to his matters, he will trust in him without a doubt.,(3) He is strong. He will not be defeated in whatever he desires, and nothing can prevent him from doing the request of the one who trusts him. Because if he is weak, one cannot fully trust in him, even though it is clear that he is compassionate and active, due to the many occasions in which he failed doing things. When one combines these three traits, trusting in him will be more fitting.,(4) That the one he trusts knows what is beneficial for him, both for his inner and outer life and also that none of the ways which benefit him or further his welfare are hidden to him. Because, if he does not know all of this, one will not be at peace in entrusting himself to him. But if he combines the knowledge of the ways which are beneficial to him, the ability to implement them, great attendance to them, and compassion for him, his trust will certainly be strengthened.,(5) That the one he trusts is under the exclusive care of him from the beginning of his existence, his development, babyhood, childhood, youth, adulthood, old age until the end of his days (i.e. that no one else has ever done to him any good except the one he trusts - ML). And when all this is clear to the truster, he is obligated to be at peace on his friend, and to rely on him, because of the many past benefits he already received from his friend and the constant favors he still presently receives. And this will obligate strengthening one's trust in him. (since he has been continuously benevolent to him from then until now, certainly he will not abandon him until his final end - PL),(6) All matters of the truster are entirely in the hands of the one he trusts, and no one else can hurt him, help him, benefit him, or protect him from harm, as a slave chained down in a prison is entirely in the hands of his master. If the truster were in the hands of the one he trusts in this manner, it would be more fitting to trust in him. ,(7) That the person he trusts is absolutely generous and kind (i.e. the most possible extreme of generosity and kindness - TL) to those deserving and to those who are not deserving, and that his generosity and kindness is continuous, never ending and without interruption. ,Whoever combines these traits, in addition to all of the previous traits has completed all the conditions that deserve trust, and would obligate the person who knows this to trust in him, to be at peace internally and externally, in his heart and in his limbs, and to give himself up to him and accept his decrees and judge him favorably in all his judgments and actions. (to presume that certainly everything is good and even what seems bad is actually good - ML),When we investigate these seven conditions, we will not find them at all in the created beings, but we find them all in the Creator. He is compassionate to His creations as written "The L-ord is merciful and gracious" (Tehilim 103:8), and "Now should I not take pity on Nineveh, the great city" (Yonah 4:11). ,And that he never neglects us, as written "Behold the Guardian of Israel will neither slumber nor sleep" (Tehilim 121:4), that He is all-wise and invincible as written "He is wise in heart and mighty in strength; who hardened [his heart] against Him and remained unhurt?" (Iyov 9:4), and "Yours, O L-ord, are the greatness, and the power, and the glory, and the victory, and the majesty" (Divrei Hayamim I 29:11) and "The L-ord your G-d is in your midst-a Mighty One Who will save" (Tzefania 3:17).,And that He alone is the one who guides a person from the beginning of his existence and development, as written "Is He not your Father who has acquired you? He has made you and established you." (Devarim 32:6), and "By You have I been upheld from birth: You are He that took me out of my mother's womb" (Tehilim 71:6), and "Did You not pour me out like milk and curdle me like cheese?" (Iyov 10:10), and the rest of the matter.,That one's benefit or harm is not in the hands of people but rather, only in the hands of the Creator, as written "Who has commanded and it came to pass, unless the L-ord ordained it? Out of the mouth of G-d, evil and good do not go out (of the boundary He has set - PL)" (Eicha 3:37), and "[All flesh is like grass, and all their kindness is as the flower of the field]; The grass shall dry out, the flower shall wilt, but the word of our G-d will stand forever" (Yeshaya 40:8), and "...surely the people are like grass" (Yeshaya 40:7), and we have already explained this sufficiently in the third gate of this book. ,That His generosity is universal and His kindness is all-embracing, as written "The L-ord is good to all, and His mercies are on all His works" (Tehilim 145:9) and "Who gives food to all flesh, for His kindness endures forever" (Tehilim 136:25), and "You open Your hand and satisfy every living thing [with] will (i.e. the good He bestows is not in a stingy way, according to basic need, but rather like His will - PL)" (Tehilim 145:16).,But really, the intellect can infer that these 7 conditions exist in the Creator and not in the created beings (as he will explain next chapter - TL), and therefore I have brought these verses from scripture only as a remembrance. ,When one clarifies this to himself, and his recognition in the true kindness of the Creator will be strong - he will place his trust in Him, give himself up completely to Him, and leave the guidance of his life to Him, never suspect Him in His judgments, nor be upset by what He has chosen for him, as David said (on the good - TL) "I will lift up the cup of salvation and call upon the name of the L-ord" (Tehilim 116:13), and (on the bad - TL) "I found trouble and sorrow and call upon the name of the L-ord" (Tehilim 116:3-4).

(3) The introductions which must be clearly understood and the truth of which must be realized in order that a person's trust in G-d will be complete are five.,To believe and clearly understand that all of the seven factors (in the previous chapter) which when combined make it possible to trust in someone apply to G-d. And I have already mentioned them and commented on them from verses that occurred to me:,One: the Creator is merciful on a man more than any other merciful being, and all mercy and compassion that a man is shown from anyone besides G-d is really derived from G-d's mercy and compassion, as the verse says "He will give you compassion, and cause others to have compassion on you and multiply you" (Devarim 13:18). ,Two: none of the ways which benefit a man are unknown to the Creator. Logic necessitates this, since man is one of His handiworks. No one can know better than man's Maker the ways to further his making (i.e. biological conception in the womb - PL), and the ways of loss (where no conception will occur and the drop of semen will be lost - PL), and the possible damages which can occur (in the development of the embryo in the womb during the time of pregnancy - PL), and the ways it (the born child during his growth and development - PL) can become sick and healed.,And this is also true for human makers (who know best what damages or benefits their inventions), although they do not really create anything new, but rather merely make a new form from existing raw materials, since to create a new form from nothing is impossible to man.,And all the more so, He who has called into existence from nothing the basic elements of man, his form, his anatomy, and the order of his synthesis (of body and soul - PL). Obviously, He is the wise One who undoubtedly knows which matters benefit or harm man in this world and in the next, as written "I am the L-rd your G-d who teaches you for your benefit, who guides you in the proper path" (Isaiah 48:17), and also "G-d rebukes the ones He loves (to turn them to the proper path - TL), and like a father to a son He desires in" (Mishlei 3:12).,Three: the Creator is the strongest of all the strong. His word reigns supreme and nothing can reverse His decree, as written "Whatever G-d wants, He does" (Tehilim 135:6), and "so shall be My word that goes out from My mouth; it shall not return to Me empty, unless it has done what I desire" (Yeshaya 55:11).,Four: He watches over and directs the lives of all men, He does not abandon any of them (from bestowing good or benefiting them according to their needs - PL) nor neglects any of them (from saving them from damages - PL). None of their matters, small or great are hidden from Him, and no matter can distract Him from remembering another matter, as written: "Why should you say, O Jacob, and speak, O Israel, 'My way has been hidden from the L-ord, and my judgment (i.e. my providence - TL) is passed over from my G-d'?" (Yeshaya 40:27), and "Do you not know-if you have not heard-an everlasting G-d is the L-ord, the Creator of the ends of the world; He neither tires nor wearies; there is no fathoming His understanding (i.e. on His providence of all the creations simultaneously - TL)" (Yeshaya 40:28)....) ,Five: No created being can benefit or harm either itself or any other creature without the permission of the Creator.,If a slave has more than one master, and each one has the power to help him, it is not possible for him to put his trust in only one of them, since he hopes to benefit from each master. And if one master can benefit him more than the others, he should trust proportionally more in him, even though he also trusts in the others. And if only one of the masters can benefit him or harm him, certainly he should put his trust only on that master, since he does not hope for benefit from the other masters. Similarly, when a human being will realize that no created being can benefit him or harm him without the permission of the Creator, he will stop being afraid of them or of hoping for anything from them, and he will place his trust in the Creator alone, as written "Put not your trust in princes, nor in mortal man who has no help" (Tehilim 146:3). ,Six: That one is conscious of G-d's abundant goodness to man, and how He brought him into existence out of abundant and pure benevolence and kindness, without man being worthy of this, nor because G-d has any need for him, but only out of generosity, benevolence, and goodness, as we explained in the Gate of Examination of this book, and like King David said "Many, O L-ord my G-d, are Your wonderful works which You have done, and Your thoughts which are toward us: they cannot be reckoned up in order to You; if I would declare and speak of them, they are more than can be numbered" (Tehilim 40:5).,Seven: That one clearly realizes that all existing things in this world, whether purposeful or accidental have predetermined limits which cannot be increased or decreased from what the Creator has decreed, whether in amount, quality, time, or place. It cannot be numerous if the Creator decreed it few, nor few if the Creator decreed it numerous, nor come late if decreed to come early, nor come early if decreed to come late. And if something appears to be contrary to this, really, it was already pre-decreed with foresight, only that all decrees [are implemented through] causes and means, which in turn have causes and means. ,One who does not understand the matters of this world thinks that an immediate cause will force a change in matters, which in turn cause more changes (that present events constantly reshape the future). But really, a single cause is too weak to force a change by itself, as we see one grain of wheat can cause 300 ears of wheat to grow, which each contain 30 grains, so one grain would have produced around ten thousand grains. Can one hide the fact that one grain by itself is incapable of producing this amount? And likewise for other grains that one plants, and likewise we can say for a man or an animal from a drop of semen, or a huge fish from a tiny egg. ,To busy oneself in trying to bring early what the Creator decreed would come later, or to try to delay what was decreed to come early, or to try to make numerous what was decreed to be few or to try to diminish what was decreed to be numerous in worldly possessions, unless it causes strengthening of His service or accepting His torah, - all this is due to (1) weakness in the recognition of G-d's all-knowing understanding (of us and our needs - PL), and (2) foolishness in failing to understand the benevolent character of G-d's conducts. ,The wise man has already hinted this when he said: "everything has a time and moment under the heaven" (Koheles 3:1), and afterwards he mentions 28 matters (corresponding to the 28 lunar positions which alludes to astrological fate - TL), as he says "a time to be born, and a time to die..", until "a time for war and a time for peace", and also: "for time and fate will overtake them all" (Koheles 9:11), and then he said: "[If you see oppression of the poor, and deprivation of justice and righteousness in the province], wonder not about the matter, for the Highest over the high watches over them, and there are higher ones over them" (Koheles 5:7). (that really it is not astrological "fate", but rather G-d is guiding everything behind the scenes through chains of causes according to His desire and decrees - TL) ,The ways of judgments of the Creator are too deep, hidden and lofty for us to understand part of them, and all the more so to understand their general principles. And the verse already says: "As the heavens are higher than the earth, so are My ways higher than your ways and My thoughts [higher] than your thoughts" (Yeshaya 55:9).,(2) To know and clearly realize that the Creator is watching him, and neither one's private or public conduct is hidden from Him, nor his innermost being or outer appearance. He also knows whether a man's trust in Him is with a sincere heart or not, as the verse says "G-d knows the thoughts of the heart, that they are vain" (Tehilim 94:11) and "Does not He that tests the heart understand it?" (Mishlei 24:12), and "You alone know the hearts of all men" (Melachim I 8:39).,When this is clearly realized by the one who trusts, it is not proper for him to claim with his lips that he trusts in G-d (in the daily prayers in many places - ML), without trusting in Him in his heart and thoughts, whereby he would be in the category of he of whom the verse says "with their mouths and their lips they honor Me, but their hearts are far from Me" (Yeshaya 29:13).,(3) That a person trusts in G-d alone for the things he is obligated to trust in (the things that one should not trust in G-d will be explained later), and not to associate Him with anyone else by trusting in Him and one of the created beings because then his trust in G-d will be invalidated in that he associated someone else with G-d. You know what was said about Asa, despite all of his piety, when he relied on the doctors, as written "during his illness, he did not seek help from G-d, but only in the doctors" (Divrei HaYamim II 16:12) (i.e. he did not also pray ), and he was punished for this. And the verse says "Blessed is the man who trusts in the L-ord; the L-ord shall be his refuge" (Yirmiya 17:7).,And it is known that one who entrusts two or more men to do a task, the matter spoils. All the more so, for one who trusts in G-d and man, that his trust in G-d will be ruined (since he equated G-d with a created being, which is a great demeaning of G-d's greatness - TL). ,Furthermore, this will be the strongest factor for denying him the object of his trust, as written "cursed is the man who trusts in men,.. and turns his heart away from G-d" (Yirmiya 17:5). ,(4) That one is very careful and makes a great effort to fulfill what the Creator required of him in His service, to do his mitzvot and to guard oneself from what He has forbidden, just like he seeks that the Creator agrees to do with him in that which he trusts Him, as our sages said "make His will your will so that He will make your will His will, nullify your will to His will so that He will nullify the will of others to your will" (Avot 2:4). ,And the verse says "Trust in the L-ord and do good; so shall you dwell in the land, and verily you shall be fed" (Tehilim 37:3), and "G-d is good to those who hope in Him, to one who seeks Him" (Eicha 3:25).,But, If one trusts in G-d and rebels against Him, how foolish is he, how weak is his intellect and his understanding! For he can see in this world that if an employer appoints a man to do something or refrain from doing something and the man disobeys the instruction, this will be the strongest factor in the employer's refusing to fulfill his side of the deal. All the more so, for one who disobeys the commandments of G-d, for which G-d Himself testified that one who trusts in Him and disobeys Him will have his hopes foiled and his trust will be considered hypocritical. Rather, he will be like that of who it is written "For what is the hope of the flatterer who deceives, when G-d casts off his soul? Will G-d hear his cry when trouble comes on him?" (Iyov 27:8-9), and "Will you steal, murder, commit adultery, swear falsely, offer up to idols, and follow other gods that you know not. And will you come and stand before Me in this house, upon which My name is called, and say, 'We are saved,' in order to commit all these abominations? Has this house upon which My name is called, become a den of thieves in your eyes? I, too, behold I have seen it, says the L-ord." (Yirmiyahu 7:9-11). ,(5) A person should realize that every new thing that happens in this world after Genesis is completed in two ways:,First: By G-d's decree and His will that the matter should come into existence.,Secondly: Through intermediate causes and means - some near, some remote, some apparent, some hidden, all of which rush to bring into existence what was decreed, doing so with G-d's help.,An illustration of the causes: Consider the act of drawing up water from the depths of the earth using a wheel system to which buckets are attached and which raises the water from the well. The buckets are the near cause. The remote cause is the man who harnessed an animal to the wheel and compels the animal to move in order to raise the water from the bottom of the well to the surface of the earth.,The intermediate means between the man and the buckets are: the animal, the mechanical contraption of interconnected wheels/gears which turn each other in series, and the rope. If a mishap were to occur to any one of the causes mentioned (i.e. the intermediate means or the close cause - TL), the intended purpose for which they were designed would not be accomplished.,And so it is for other things which come to existence. They cannot be produced by a man or anyone else, but rather, through the decree of G-d, and His preparing all the means through which the thing will be produced, as written "And by Him, causes are counted" (Shmuel I 2:3), and "Who is great in counsel and mighty in carrying it out" (Yirmiyahu 32:19), and "it was a cause from G-d" (Melachim I 12:15). And if the means are blocked, none of the actions which normally bring this matter into existence will succeed. ,When we examine the need for a man to pursue means and exert himself to complete his needs, we can see with our own eyes that for one who needs food and proper food is served before him, if he does not exert himself to eat it by lifting the food to his mouth, chewing it, etc., he will not break his hunger. Likewise for someone thirsty, who needs water. And all the more so, if he has no food prepared, until he needs to exert himself through milling flour, kneading, baking, etc . And more so, if he needs to buy the food and prepare it. And even more still, if he has no money to buy them and will need even greater exertion to pursue means to earn the money or to sell the amount he needs from the objects he uses or his other possessions, or the like. There are two reasons why the Creator obligated a man to pursue means and exert himself for his livelihood and other needs. ,(1) Divine wisdom required the testing of man in the service of G-d or rebellion against Him. Therefore, G-d tests man with what demonstrates his choice in this - needs and lacking for external things such as food, drink, clothing, shelter, and sexual relations. G-d commanded man to pursue and attain them through the available means in specific ways (according to the torah - ML) and at specific times. ,What G-d has decreed that man will attain of them, man will attain fully after the completion of the prepared means.,That which has not been decreed that he will attain - he will not attain, and the necessary means will be withheld.,Through this process, his free choice of whether he served G-d or rebelled against Him will be demonstrated through his intention and choice, and the man will then deserve either reward or punishment, regardless whether or not he actually achieved his intentions.,(2) Secondly, if a man were not forced to exert himself in seeking a livelihood, he would kick (become defiant) and chase after sin, and he would ignore his debt of gratitude to G-d for His goodness to him. As written: "And the harp, and the lyre, the timbrel, and flute, and wine, are in their feasts: but they regard not the work of the L-ord, neither consider the work of His hands" (Yeshaya 5:12), and "But Yeshurun grew fat, and kicked: you are grown fat, you are grown thick, you are covered with fatness; then he forsook G-d who made him, and lightly esteemed the Rock of his salvation" (Devarim 32:15). And the sages said "it is good the study of torah with working for a livelihood because the toil in both removes thoughts of sin, and all torah study without work will in the end be abandoned and bring to sin" (Avot 2:2). And all the more so for one who has no share in either torah or work, nor directs his attention to any of these pursuits. ,It was out of compassion for man that G-d has compelled him to be occupied with matters of this world and the next for all of his days, and so that he does not seek that which he does not need and which he cannot understand with his limited intellect, such as matters of what was before the creation and of the final end (since these things do not further his perfection and on the contrary - they damage him - PL), as the wise man said "also the [toil of] the world He has set into their hearts, so that man should not seek the deed which G-d did, from beginning to end." (Koheles 3:11).,If a man strengthens himself in the service of G-d, resolves to fear Him, trusts in Him for his religious and secular matters, steers away from reprehensible things (such as anger or arrogance - PL), strives for the good midot (character traits), does not rebel in prosperity nor turn towards leisure, is not enticed by the evil inclination, nor seduced by the witchery of this world - the burden of exerting himself in the means to a livelihood will be removed from him, since the two reasons mentioned above no longer apply to him, namely, to test him on his choice and to protect him from rebelling during prosperity. His livelihood will come to him without strain (of the heart - PL) or toil (of the limbs - PL), according to his needs, as written "G-d will not bring hunger to the righteous" (Mishlei 10:3). ,If one asks: Behold we see some tzadikim (very righteous people) which do not receive their livelihood except after hard and strenuous toil, while many transgressors are at ease, living a good, pleasant life?,We will say: The prophets and the chasidim (extremely pious) already investigated this matter. One of them said "[Righteous are you, O L-rd, when I plead with You: yet let me talk with You of your judgments:] Why does the way of the wicked prosper? why are all they happy that deal very treacherously?" (Yirmiyahu 12:1), and another "Why do You show me iniquity and look upon mischief; and plunder and violence are before me; and the one who bears quarrel and strife endures." (Chavakuk 1:3), and "for a wicked man surrounds the righteous; therefore, justice emerges perverted." (Chavakuk 1:4), and "Why should You be silent when a wicked man swallows up one more righteous than he?" (Chavakuk 1:13), and another one said "Behold these are wicked, yet they are tranquil in the world and have increased wealth." (Tehilim 73:12), and "But for naught I cleansed my heart and bathed my hands with cleanliness" (Tehilim 73:13), and another said "And now we praise the bold transgressors, those who work wickedness are built up, they tempt G-d, and they have, nevertheless, escaped." (Malachi 3:15), and many more like this.,But the prophet refrained from giving an answer because each specific case has its own particular reason (there is no general answer which includes everything - TL). Therefore Moshe Rabeinu commented on this in the torah saying (Devarim 29:28) "the hidden things belong to G-d"..and the wise man said in connection to this "If you see the oppression of the poor, and perverting of justice and righteousness in a province, marvel not at the matter" (Koheles 5:7), and the verse says: "the Rock, His deeds are perfect for all His ways are justice" (Devarim 32:4).,Nevertheless, I saw fitting to attempt to clarify this matter that should be to some extent satisfactory (so that it won't be so difficult - TL).,The possible reasons why a tzadik is prevented from obtaining his livelihood without effort and must instead exert himself for it and be tested by it is as follows.,1. A previous sin for which it is necessary to pay him for it, as written "the tzadik will pay in the land" (Mishlei 11:31).,2. In the way of exchanging, to pay him more good in Olam Haba (the afterlife), as written "to benefit you in your end" (Devarim 8:16).,3. To demonstrate his good bearing and good acceptance of suffering in the service of G-d, so that others will learn from him, as you know from the matter of Iyov.,4. Due to the wickedness of his generation, G-d tests him with poverty, hardship, or sickness to demonstrate/contrast his piety and service of G-d unlike them, as written "Indeed, he bore our illnesses, and our pains he carried them" (Yeshaya 53:4).,5. Due to his not being sufficiently zealous in standing up for G-d, and exacting justice (i.e. protesting - TL) from men of his generation, as you know from the story of Eli and his sons, as the verse says "And it will be that everyone who is left in your house, will come to prostrate himself before him for a silver piece and a morsel of bread" (Shmuel 2:36). ,Sometimes G-d sends good to the wicked for the following reasons: 1. A previous good deed he did, to pay him in this world, as written "And He repays those He hates to their face, to destroy them" (Devarim 7:10) which Onkelos renders: "He pays those He hates for their good deeds during their lives to destroy them".,2. As a temporary deposit, until G-d gives him a righteous son who is worthy of it, as written "he prepares but the tzadik will wear it" (Iyov 27:17), and "to the sinner He has given a preoccupation to gather and to accumulate, to give to him who is good in G-d's sight" (Koheles 2:26).,3. Sometimes the money is the chief cause of his evil (in the next world) or death (in this world), as written "There is a grievous evil that I saw under the sun; riches kept by their owner for his harm." (Koheles 5:12) (such as Korach or Naval - PL).,4. Sometimes it is to give him time to repent and become worthy of it, as you know of the story of Menashe.,5. His father did good and it is fitting to benefit him in the merit of his father, as said to Yehu ben Nimshi "four generations of your descendants will sit on the throne of Israel" (Melachim II 10:30), and "He who walks innocently is righteous; fortunate are his sons after him." (Mishlei 20:7), and "I was young, and have aged, and I have not seen a righteous man forsaken nor his descendants begging bread." (Tehilim 37:25).,6. Sometimes it is to test those who are deceptive or have an evil interior. When they see the wicked prosper, they quickly stray from the service of G-d and hasten to win the favor of the wicked and to learn from their actions. In this way it will be clarified the pure men to G-d and it will be demonstrated who was faithful to G-d in bearing at a time when the wicked rule and persecute him. He will receive reward from the Creator for this, as you know of the story of Eliyahu and Isabel or Yirmiyahu and the kings of his generation. ,Since it has been clarified the obligation for a man to pursue the means for a livelihood, now we will clarify that not every man is required to pursue every possible means. The possible means are numerous.,Some occupations are easy, requiring little strain such as shop keeping or light work with the hands such as sewing, writing, contracting businesses, hiring sharecroppers or workers, supervisors.,Some occupations require hard physical labor such as tanning, mining iron or copper, smelting metals, heavy transport, constant travel to faraway places, working and plowing land, or the like,,For one who is physically strong and intellectually weak, it is fitting to choose an occupation among those that require physical exertion according to what he can bear.,He who is physically weak but intellectually strong should not seek among those which tire the body but should instead tend towards those who are light on the body and that he will be able to sustain .,Every man has a preference for a particular work or business over others. G-d has already implanted in his nature a love and fondness for it, as He implanted in a cat's nature the hunting of mice, or the falcon to hunt smaller birds, the deer to trap snakes. Some birds hunt only fish, and likewise, each animal species has a liking and desire for particular plants or animals, which G-d has implanted to be the means for its sustenance, and the structure of its body and limbs is suited for that thing. The long bill and legs of a fish catching bird, or the strong teeth and claws of the lion, horns of the ox and ram (i.e. for defense - TL), while animals whose sustenance is from plants do not have the tools to hunt and kill.,Similarly you will find among human beings character traits and body structures suited for certain businesses or activity. One who finds his nature and personality attracted to a certain occupation, and his body is suited for it, that he will be able to bear its demands - he should pursue it, and make it his means of earning a livelihood, and he should bear its pleasures and pains, and not be upset when sometimes his income is withheld, rather let him trust in G-d that He will support him all of his days. And he should have intention when his mind and body is occupied with one of the means of earning a living to fulfill the commandment of the Creator to pursue the means of the world, such as working the land, plowing and sowing it, as written "And G-d took the man and placed him in Gan Eden to work it and to guard it" (Bereishis 2:15), and also to use other living creatures for his benefit and sustenance, and for building cities and preparing food, and to marry a woman and have relations to populate the world.,He will be rewarded for his intentions in heart and mind to serve G-d whether or not his desire is accomplished, as written "If you eat from the toil of your hands, you are praiseworthy, and it is good for you" (Tehilim 128:2), and our sages of blessed memory said "Let all your actions be for the sake of Heaven (to serve G-d)" (Avot 2:12).,In this way, his trust in G-d will be intact, undamaged by the toiling in the means to earn a livelihood, as long as his intention in heart and mind is for the sake of Heaven (to do the will of G-d that the world be populated and built up). ,One should not think that his livelihood depends on a particular means and that if these means fail, his livelihood will not come from a different means. Rather, trust in the Al-mighty, and know that all means are equal for Him. He can provide using whatever means and at any time and however He so wishes, as written "for with the L-ord there is no limitation to save with many or with few" (Shmuel I 14:6), and "But you must remember the L-ord your G-d, for it is He that gives you strength to make wealth, in order to establish His covenant which He swore to your forefathers, as it is this day." (Devarim 8:18), and "Not by might nor by power, but by My spirit, says the L-ord of Hosts." (Zecharia 4:6).

(4) The concerns for which the believer is obligated to put his trust in G-d are of two categories. (1) matters of this world, and (2), matters of Olam Haba (afterlife). And matters of this world subdivide to two divisions.,(1) matters of this world for the benefit of this world. (2) matters of this world for the benefit of the afterlife.,The matters of this world for the benefit of this world subdivide to three parts:,(1) what is beneficial for the body only.,(2) what contributes to one's maintenance or enables one to gain wealth, and various possessions. ,(3) what is beneficial for [dealing with] one's household, wife and relatives, for his friends and enemies, and for those above and below him among the various classes of people.,Matters of this world that will secure benefit in Olam Haba subdivide to two parts.,(1) duties of the heart and limbs which relate to oneself only, and whose actions do not result in benefit or damage to others.,(2) duties of the limbs which cannot be done without association with another, where one of them is active and the other is passive. For example, giving charity, acts of kindness, teaching of wisdom, instructing others to do good or to refrain from evil.,Matters of the afterlife subdivide to two parts.,(1) The reward that is deserved.,(2) That which is a special kindness which the Creator bestows to the pious and to the prophets, in Olam Haba. Therefore all things for which one trusts in the Creator fall into 7 categories:,(1) matters of the body alone.,(2) matters of one's possessions and means of earning a livelihood.,(3) matters of one's wife, children, relatives, friends, and enemies [and for those above and below him].,(4) duties of the heart and limbs which only benefit or damage oneself,(5) duties of the limbs which affect others as well, whether benefiting or harming.,(6) reward in the afterlife according to one's conduct in this world.,(7) reward in the afterlife from the Creator in the way of kindness on His treasured ones and those who love Him (i.e. to increase their reward due to their love and clinging to G-d - TL), as written "How great is Your goodness that You have hidden away for those who fear You; You have done for those who trust in You before the sons of men!" (Tehilim 31:20),Since I have explained the fundamental introductions (in chapter 3) which make it possible for one to place his trust in the Al-mighty, it is proper for me to follow them with an explanation of the proper way of trust in each of the seven categories, through which one should trust in G-d and in something besides Him. ,For the first category, matters of the body alone, these are: his life and death, his income for obtaining food, clothing and shelter, his health and illness, his traits. The proper way of trust in the A-lmighty for all of these matters is to submit oneself to the course the Creator has decreed for him in these matters, and to place one's trust in G-d and to know that none of these matters can come to be unless it was previously determined by G-d that this would be the most proper situation for his matter in this world and in Olam Haba (the afterlife), and ultimately the greatest good for him (even if right now it appears to his eye to be not good, certainly, it is the best thing for him for his ultimate end - PL), and that the Creator has exclusive, total control over all of these matters. In none of them can any created being advise any plan, or exercise any control except through His permission, decree, and judgment. ,And just like one's life and death, health and sickness, are not in the hands of others, so too, one's livelihood, clothing and other bodily needs are also not in their control.,With clear faith that his matters are given over to the decrees of the Creator, and that the Creator's choice for him is the best choice, it is also his duty to be engaged in means which appear to be beneficial to him and to choose what seems to be the best choice under the circumstances, and the Al-mighty will do according to what He has already pre-decreed. ,An example of this: Even though a human being's end and length of his days are determined by the Creator's decree, nevertheless, it is a man's duty to pursue means to survive such as food and drink, clothing, and shelter according to his needs, and he must not leave this to the Al-mighty, and think: "if the Creator has predecreed that I will live, then my body will survive without food all the days of my life, therefore I will not trouble myself in seeking a livelihood and toiling in it".,Likewise, one should not put himself in danger while trusting on the decree of the Creator [that he will live a set time], drinking poisonous drink or going to battle lions or other dangerous animals without necessity, or to cast himself into the sea or into fire, or other similar things that a man is not sure of them and puts his life in danger. And the verse has already warned us in saying "You shall not try the L-ord, your G-d" (Devarim 6:16), because either one of two things will happen. ,Either he will die, and it will be considered as if he killed himself, and he will be held accountable for this just as if he had killed another man, despite that his death in this fashion was a decree of the Al-mighty and occurred with His permission. ,And we have already been commanded not to murder another human being in any form from the verse "do not murder" (shmot 20:13). And the closer the murdered is to the murderer, the more the punishment should be severe, as written "on pursuing his brother with a sword, corrupting his mercy" (Amos 1:11). And similarly the punishment for one who kills himself will undoubtedly be very great.,This is like a slave whose master commanded him to guard a place for a fixed time, and warned him not to leave the place until his messenger will come. When the slave saw that the messenger was late in coming, he abandoned his post, and the master became furious at him and punished him severely. Similarly, one who causes his own death (by doing dangerous things) moves out of the service of G-d and into rebellion against Him, by putting himself in mortal danger.,This is why you will find Shmuel say (to G-d) "And Shmuel said, "How shall I go? For, if Saul hears, he will kill me." And the L-ord said, "You shall take a heifer with you, and you shall say, 'I have come to slaughter (a sacrifice) to the L-ord.'" (Shmuel I 16:2). And this was not considered a lack of trust in the Al-mighty, and the answer from G-d to him shows that his zeal in this was appropriate (since G-d does not do public miracles without great necessity - TL), and He answered him "You shall take a heifer with you, and you shall say, 'I have come to bring an offering to the L-ord.'" (Shmuel I 16:2), and if this were considered a lack of trust G-d would have answered him "I cause death and grant life. I strike, and I heal" (Devarim 32:39), or something similar, as He answered Moshe when Moshe claimed "But I am slow of speech and slow of tongue" (Shmos 4:10), answering him "Who has made a man's mouth? Who makes a man mute or deaf, seeing or blind". And if Shmuel, with his perfect righteousness did not find it a light matter to put himself to a slight risk of danger, and even though he would be doing so by the command of G-d, as He commanded him "Fill your horn with oil, and go, I shall send you to Jesse, the Bethlehemite, for I have seen for Myself a king among his sons" (Shmuel I 16:1), all the more so for someone not commanded by G-d, that this would be considered reprehensible. ,(The second possibility) is that he will be saved by G-d's help. Then his merits will be annulled and he will lose his reward, as our sages said on this matter (Shabbat 32a): "a man should never put himself in danger thinking that a miracle will be performed for him, because maybe no miracle will be done for him, and even if a miracle is done for him, his merits are reduced". And Yaakov our forefather said "I am not worthy from all Your kindnesses" (Bereishis 32:11), to which the targum explains: "my merits have diminished due to all of Your favors and kindnesses.",What we have explained for matters of life and death, also applies to the duty to pursue means for health, food, clothing, shelter, good habits and distancing from their opposite - (to engage in them) while firmly believing that the means to these things do not help at all in attaining them, without the decree of the Creator. Then, when a farmer must plow his field, clear it from weeds, and to sow it, and water it, when rainwater is not available, let him trust in the Creator to make it fertile, and to protect it from plagues, to increase and to bless the crops. And it is not proper to leave the land unworked and unsowed and to trust G-d and rely on His decree that it will grow fruit without being sown first. ,And likewise workers, merchants, and contractors are under a duty to pursue their livelihood while trusting in G-d that their livelihood is in His hands and under His control, that He guarantees to provide a man (as the verse "who gives sustenance to all flesh" - PL) and fully provides for him through whatever means He wishes. One should not think that the means can benefit or harm him in the least.,If one's livelihood comes through one of the means he worked on, it is proper for him not to trust in this source, rejoice in it, intensify in it, and turn his heart to it, because this will weaken his trust in the Al-mighty. It is improper to think that this source will be more beneficial to him than what was predecreed from the Creator. He should not rejoice for having pursued and engaged in it. Rather, he should thank the Creator who provided for him after his labor, and that He did not make his work and struggle result in nothing, as written "If you eat the toil of your hands, you are praiseworthy, and it is good for you" (Tehilim 128:2).,A pious man once said: "I am amazed of he who gives to another what the Creator decreed for the latter, and afterwards reminds the latter of the favor he did for him, and seeks to be thanked for this. And I am even more amazed by one who receives his livelihood from another who is forced to provide for him and then submits himself before him, pleases him and praises him." ,If one's livelihood fails to come through the means he has worked on, it is possible that the money allocated to him for the day has already reached his hands (and that he doesn't realize it - PL) or that it will come through other means.,However the case, it is proper for him to engage in the means of earning a livelihood and not to be lax in pursuing after them, provided they are suited to his traits and physical abilities, as I previously explained. And all the while, he should trust in G-d, that He will not abandon him (in providing his needs - PL), neglect him (regarding his physical health - PL), or ignore him (in whatever trouble befalls him - PL) as written "The L-ord is good, a stronghold on a day of trouble and knows (Rashi - the needs of) those who trust in Him" (Nachum 1:7).,Similarly, we will say regarding health and sickness. A man is placed under a duty to trust in the Creator in this, while working on maintaining his health according to the means whose nature promotes this, and to fight sickness according to the customary ways, as the Creator commanded "and he shall surely heal him" (shmos 21:19). All of this, without trusting in the means of health or illness that they could help or hurt without the permission of the Creator.,And when one puts his trust in the Creator, He will heal him with or without a means, as written "He sends His word and heals them" (Tehilim 107:20). ,It is even possible that He will heal him through something that is normally very harmful, as you know from the story of Elisha and the bad water, that he healed their damaging properties with salt (Melachim II 2:19), and similarly "And G-d showed him a tree and he tossed it into the waters [and the waters became sweet]" (Shmos 15:25), And the midrash tanchuma there explains that this was a bitter, oleander tree. Another example, "let him smear crushed figs on the boils, and he will heal" (Yeshaya 38:21) (and figs normally damage even healthy flesh - PL). And you already know of what happened to the pious king Asa when he trusted in the doctors, and removed his trust in G-d regarding his illness, the sharp rebuke he received for this (i.e. because he did not pray to be healed). And the verse says: "For He brings pain and binds it; He wounds, and His hands heal." (Iyov 5:18).,For the second category, the matters of man's possessions, means of financial gain in his various pursuits, whether in commerce, skilled trades, peddling, business management, official appointments, property rentals, banking, work of kings, treasurers, contracting, writing work, other types of work, going to faraway deserts and seas, and other similar things, from what people toil in to amass money, and increase the superfluous. The proper way of trust in the Al-mighty for this is to engage in the means which G-d has made available to him to the extent necessary for his maintenance and sufficient for his needs of this world (i.e. his minimum necessary needs only - TL).,And if the Creator will decree for him more than this, it will come to him without trouble or exertion, provided he trusts in the Al-mighty for it and does not excessively pursue the means nor inwardly trust in them in his heart.,And if the Creator has not decreed for him more than his sustenance, even if all those in heaven and earth were to try to increase it, they would not be capable by any way nor by any means. And when one trusts in G-d, he will find peace of mind and tranquility of spirit, confident that G-d will not give over his portion to someone else, nor send it to him earlier or later than the time He decreed for it. ,Sometimes the Creator directs the livelihood of many men through one man. This is in order to test that man whether he will serve G-d or rebel against Him. And G-d will place this to be among the man's most difficult tests and sources of temptation. For example, a king who provides for his army and servants, or princes, ministers of the king, important officials, all of who are surrounded with groups of their servants, attendants, officers, wives, and relatives. They exert themselves to obtain money for those dependents through all types of means, regardless whether they are good or bad means. ,And the foolish among them will err on three fronts.,(1) In acquiring money, he will use bad and degrading means to take what the Creator has decreed he will take. And if he had sought after his wealth with proper means, he would have reached his desire, and both his religious and secular affairs would have succeeded, and he would not have received any less from what the Creator had decreed for him.,(2) He thinks that all the money that reaches him is for his own support. He does not understand that the money consists of three parts: one part, for the food he needs for his own body alone, and this is something G-d assures to all living creatures to the end of its days. The second part, for the food of others, such as his wife, children, servants, employees, and the like. This (extra money) is not assured by G-d to all people (that his business will prosper to the extent that his wife and children won't themselves need to engage in some means - PL), but rather only to a select few, and under special conditions, and this opportunity presents itself at certain times but not at others, according to the rulings of the Creator's system of kindness and justice. Third, money to hold on to. This is money which has no benefit for the man. The man guards it and accumulates it until he bequeaths it to another or that he loses it. The foolish person thinks that all the money decreed for him by the Creator is for his own sustenance and physical maintenance, and so he eagerly pursues it and exerts much effort to acquire it; and it is possible that he is amassing wealth for his widow's next husband, his stepson, or for his greatest enemy.,(3) The third error is that he provides money to those (dependents) as the Creator decreed this would happen through him, but he reminds them of his favors as if he were the one who provided for them and did them a kindness, and he expects them to thank and praise him richly, and that they serve him due to them, and he becomes arrogant, haughty, and inflated of heart. He neglects to thank G-d for them (that G-d appointed him as a means to bestow good on others whereby he would be an agent for this and receive reward for it - TL). He thinks that if he did not give this money to them, it would remain by him, and that if he did not provide for them they would not have any money. But really, he is the poor man, who will toil for nothing in this world and will lose his reward in the next world. ,The wise man, however, conducts himself in these three ways according to what will be proper for his religious and secular pursuits. ,And his trust in what is in G-d's hands is greater than his trust in what is in his own hands because he does not know if the money in his hand is meant for his own benefit or is merely placed in his care. And thus he will gain honor in this world and receive rich reward in Olam Haba (afterlife), as written in the psalm (112) "Haleluy-a praiseworthy is the man who fears G-d.." until the end of it.,There are some classes of people who busy themselves in acquiring money and amassing wealth only for the love of being honored by other people, and to make a name for themselves, and no amount of money is ever enough for them. This is due to their ignorance of what will bring real honor in this world and in the next. The reason they make this error is because they see the masses honoring the wealthy, but really, this honor is motivated by a desire for what they possess and to try to get some of what is in their hands. ,If the masses reflected and understood that the wealthy do not have the capability nor the power either to give or to hold back to someone except to whom the Creator decreed, they would not hope to anyone besides G-d. ,Nor would they find anyone worthy of honor except for he who the Creator has distinguished with praiseworthy qualities, for which he is worthy of the Creator's honor, as written "Those who honor Me, I will honor" (Shmuel I 2:30). ,And because the masses, in honoring the wealthy, were foolish in the causes of real honor, the Creator added to their foolishness in the causes of their requests [for money] (that they constantly seek to become rich - TL). And so they fell into great effort and tremendous toiling all of their days, while they abandoned that which is their duty to busy themselves with and to which they should hasten, namely, fulfilling their duties to the Creator, and to thank Him for the good He bestows on them, whereby their desire (for honor - TL) would have undoubtedly been closer to them in this way, as written "long life is in its right, in its left wealth and honor" (Mishlei 3:16), and "wealth and honor is from You" (Divrei Hayamim 29:12).,There exists among those who seek wealth, one who reaches all his heart's desire through the means we mentioned (commerce, skilled trade, etc), to another it came through an inheritance or the like, and he thinks it is due to the means, and without them, he would not have received anything, and he praises the means and not their Cause (i.e. the Creator who orchestrates all the means - PL).,How similar is he to a man in the desert, thirst weighing on him, who finds unclean water in a pit, and becomes full of joy. He quenches his thirst from them. And afterwards, he moves a bit further, and finds a well of pure water. He regrets on what he did previously, of drinking and quenching his thirst from the unpure water. ,Similarly, for the man who became wealthy through a certain means. If this means would have failed, he would have attained it through other means, as we explained earlier and as the verse says: "nothing can prevent G-d from saving, whether through many or through few" (Shmuel I 14:6). ,And the proper way for one who trusts in G-d, when his livelihood is withheld for some day is to say in one's heart: "He who took me out (from the womb) to this world at a fixed time and moment, and did not take me out to it earlier or later, He is the One who is withholding my livelihood for a fixed time and a fixed day, because He knows what is good for me.",Likewise, when one's livelihood comes very exactly, no more than the amount for basic food, it is proper for one to reflect in his heart and tell himself: "He who prepared my sustenance at my mother's breast, in my beginning, according to my need, and what was sufficient for me day by day, until He replaced it for me with something better, and (the milk's) coming exactly did not damage me at all, so too I will not be damaged now at all, by His sending me my food in the limited, exact amount, until the end of my days. ,He will be rewarded for this, as the Creator told our ancestors in the (Sinai) desert, whose matter was in this way: "The people shall go out each day and gather what they need for the day" (Shemos 16:4), and "go and call out to the ears of Jerusalem and say 'I remember for you the kindness of your youth, the love of your betrothal, when you followed Me in the wilderness, in a land that was not sown' " (Yirmiyahu 2:2). ,Likewise, if one's livelihood comes through one means but not through any other means (that he would have preferred - PL), or in one place and not in any other place, or through one person and not through any other person, let one say in his heart: "He who created me in a certain form, shape, characteristics, and measure and not through any other, for my purpose and benefit, He has chosen that my livelihood come through ways suitable to my purpose and benefit, and not through any other ways." And, "He who brought me into this world at a fixed time, and through two specific people, and not through other people of the world, He has chosen for me my livelihood from a specific place and through a specific person, He made him the means to my livelihood for my benefit", as written "G-d is righteous in all His ways" (Tehilim 145:17).,The explanation of the third category, matters of one's wife, children, household members, relatives, friends, enemies, acquaintances, those higher or lower than him among the various classes of people, the proper ways of trust in G-d is as follows. A man is necessarily in either one of two situations: either he is a stranger or he is among his family and relatives. If he is a stranger, let his companionship be with G-d during his time of loneliness, and trust in Him during his period of being a stranger. And let him contemplate that the soul is also a stranger in this world, and that all people are like strangers here, as the verse says "because you are strangers and temporary residents with Me" (Vayikra 25:23). And let him reflect in his heart that all those who have relatives here, in a short time, will be left a solitary stranger. Neither relative nor son will be able to help him, and none of them will be with him. (see Gate 8 ch.3 way #30 for more on this - Translator) ,And afterwards, let him consider that as a stranger, he is freed from the heavy burden of maintaining relatives and fulfilling his duties towards them. He should consider this to be one of the kindnesses of the Creator towards him, because if he needed to pursue a livelihood for providing his material needs, his exertion would be lighter without a wife and children, and their absence is peace of mind for him and it is good. And if he is concerned about his interests in the next world, his mind will undoubtedly be clearer and freer when he is alone.,And therefore the ascetics would leave their relatives and homes and go to the mountains, in order to focus their hearts in the service of G-d. Likewise, the prophets, during the era of prophecy, would leave their homes and live in solitude to fulfill their duties to the Creator, as you know from the story of Eliyahu's meeting with Elisha, which it is said of Elisha "twelve pairs of oxen were before him, and he was with the twelfth" (Melachim I 19:19). And as soon as Eliyahu hinted to him a small hint (to come with him), he understood him and said "Let me, please, kiss my father and my mother, and I will go with you", and afterwards, "and he went after Eliyahu and ministered to him". ,It is said about one of the ascetics, who traveled to a country to teach its inhabitants the service of G-d. He found them all dressed in the same manner and adorned in the same way. Their graves were near their homes, and he did not see among them any women. He asked them about this and they answered him: "the reason we are all dressed alike is so that there's no noticeable difference between a rich man and a poor man, and the rich man will not come to arrogance for his wealth, and the poor man will not be embarrassed of his poverty, and so that our matter above the earth should be in our eyes like our matter below the earth (i.e. in the grave where everyone is dressed the same way - TL). It is said of one of the kings that he would mix with his servants, and there was no noticeable difference between him and them, because he would conduct himself in the way of humility in his dress and adornments. ,As to the reason why the graves of our dead are near our homes, they said, this is so that we encounter them and prepare ourselves for our deaths, and that we prepare our provisions for the afterlife. As to your noticing that we separated ourselves from women and children, know that we prepared for them a village near here. When one of us needs something from them, he goes to them and after obtaining his wants, returns to us. This we did because we saw how much distraction of the heart, great loss, and great exertion and strain there was when they were among us, and the great peace of mind from all of this, in separating from them, to focus on matters of the afterlife and to be repulsed by matters of this world. And their words found favor in the eyes of the ascetic, and he blessed them and commended them on their matters. ,If the one who trusts in G-d has a wife, relatives, friends, enemies, let him trust in G-d to be saved from them. ,He should strive to fulfill his duties to them (provide their necessities - PL), to do their wishes (to also provide them with a bit more than the necessities like the nature of the world - PL), to be wholehearted with them (to provide their needs willingly not like one forced to do so - PL). He should refrain from causing any harm to them, try to promote what is good for them. He should deal faithfully towards them in all matters, and teach them the ways that will be beneficial for them in their religious matters and the secular ways [which will benefit them] in the service of the Creator, as written (Vayikra 19:18) "you shall love your neighbor as yourself..", and "do not hate your brother in your heart" (ibid). Do not do this out of hope for future benefits from them or to pay them back for past benefits. Nor should you do this out of love of being honored or praised by them, or out of desire to rule over them - but rather with the sole motive to fulfill the commandment of the Creator, and to guard His covenant and precepts over them. (i.e. to see to it that they guard the covenant of G-d and His commandments - TL),The person, whose motive in fulfilling their wishes is one of the [reprehensible] motives we mentioned above, will not obtain what he wants from them in this world. He will tire himself for nothing, and will lose his reward in the afterlife (since his intent was not l'shem shamayim - PL). But if his sole motive is to serve G-d, the Al-mighty will help them to make a return to him in this world, and G-d will place his praise in their mouths and they will hold him in high esteem, and he will reach the great reward in Olam Haba (afterlife), as the Al-mighty said to Shlomo "also what you did not ask, I will give you, also wealth and honor" (Melachim 3:13). ,But the ways of trust in G-d in dealing with those above him or below him in the various classes of men is as follows. The proper way to act when one needs to request some benefit of someone above or below him is to trust in G-d, and to consider them as means of obtaining what he needs, just like one makes the working and sowing of the land a means of obtaining his food. If G-d wishes to support him through it, He will make the seeds sprout, grow, and multiply, and one does not thank the land for this, but rather, he thanks the Creator alone. And if the Al-mighty will not desire to supply him through it, the land will not produce, or it will produce but be struck by damaging things, and one does not blame the land.,So too, when he seeks something from one of them, it should be equal in his eyes whether the person he asked is weak or strong, and he should trust in G-d for its completion. ,And if it was completed through one of them, let him thank the Creator who fulfilled his desire, and thank the person through whom it was done, for his good will towards him, and that the Creator brought his benefit through him, and it is known that the Creator does not bring good except through the tzadikim (righteous), and it is rare that He brings a loss through them, as the sages said "merit occurs through the meritorious and guilt through the guilty" (Bava Basra 119b), and the verse "No wrong shall be caused for the righteous" (Mishlei 12:21 - Rashi "No sin will chance before him inadvertently"). ,And if his request is not accomplished through them, one should not blame them, and not consider it due to their being lax in it, rather he should thank the Al-mighty who chose what is best for him in this, and praise them according to his knowledge of their efforts to fulfill his will, even though the matter was not completed according to his and their desire. Similarly, one should act with his acquaintances and friends, his business associates, employees and partners. ,If someone higher or lower than himself requests from him to do something for them, he should wholeheartedly use every means to do it, and apply his mind to do the matter, provided one is capable of doing it and that the person who requested it is worthy that he exerts himself on his behalf (but if the person is wicked, refrain from it as he wrote in the end of gate #3 - ML). And after this, he should trust in the Al-mighty for its completion. If G-d completes it through him, and makes him the cause for benefiting another, he should thank G-d for this privilege. If G-d withholds this from him, and he is not capable of doing it, he should not blame himself, and he should inform the person that he was not lax in doing it, provided that he indeed exerted himself to do it. But for one's enemies, those jealous of him, those who seek to harm him, he should trust in G-d regarding their matters. He should bear their contempt, and should not treat them back in the same way.,Rather he should pay them back with kindness, and to try to benefit them as much as he possibly can, and to remember in his heart that only G-d has the ability to benefit or harm him. ,If his enemy becomes a means to harm him, he should judge them favorably and suspect that it is due to himself or his past deeds from his bad start in life towards G-d. He should plead to the Al-mighty and seek from Him to atone for his sins, and then his enemies will become his friends, as the wise man said "when G-d is pleased with a man's way, even his enemies will make peace with him" (Mishlei 16:7).,The explanation of the fourth category, matters of duties of the heart and of the limbs which only benefit or harm oneself, for example, fasting, praying, dwelling in a sukka, taking a lulav, wearing tzitzis, observing the sabbath and the holidays, refraining from sins. This category also includes all of the duties of the heart since their performance does not affect others, and whose benefit or harm is limited only to oneself and is not shared by others. The proper way of trust in the Al-mighty in all of these, I will explain, and I ask the Al-mighty to teach me the truth, in His mercy. ,Any human action which is either service [of G-d] or sin can only take place if three factors occur. (1) the choice in heart and mind (i.e. a thought that it is fitting to do this thing - ML). (2) The intent and resolve to do what one chose. (3) The endeavoring to complete the act with one's physical limbs and to bring it into actuality.,[Of these three factors,] two are not beyond our control, namely, (1) the choice of service or sin and (2) intent and resolve to carry out the choice. For these, trusting in G-d would be a mistake and a foolishness, because the Creator left free choice in our hands whether to serve Him or rebel against Him, as written "...[life and death I have set before you] and you shall choose life" (Devarim 30:19). ,But the bringing out of the act into actuality, He did not leave in our hands, but rather, made it depend on external means which sometimes are available and sometimes are not. ,If in choosing to serve the Al-mighty, one would trust in Him and think to himself: "I will not choose the service of G-d nor attempt to do any part of it until He chooses what is good for me of it" - he has already strayed from the straight path, and slipped his feet away from the proper way, because the Creator has already commanded us to choose in matters of His service, and to intend and make efforts towards it, with complete, wholehearted resolve for the sake of His great Name, and He has informed us that this is the proper way for our welfare in this world and in the next. ,If the necessary means are available to us, so that we are capable of accomplishing the work in G-d's service which we chose to do, then we will receive the great reward for choosing it, for the intent and resolve to do it, and for completing the actions by our physical limbs. But if its accomplishment with the physical limbs is withheld from us, then we will receive reward for our choice and intent to do it, as we previously explained (in ch.3), and similarly for punishment of sins. ,The difference between the service of G-d and secular activities in this world, regarding trust in G-d, is as follows. For secular matters, it was not revealed to us which one of all the means is best and most beneficial for us nor the ways in which some course is more harmful and worse than other courses. We do not know which particular trade is best suited for us and most fitting for us in obtaining money, preserving health, and for general well-being. Nor do we know which business sector, which journey to undertake, or which other worldly endeavors will be successful if we engage in them.,Therefore, it follows that we must put our trust in the Al-mighty that He will help us choose and carry out what is the best choice for us, provided that we apply ourselves (in the means which are fitting to attain this thing - PL) and that we plead to Him to arouse in our hearts to make the good and proper choice for ourselves. (then after these two things we can have in our hearts the trust mentioned - PL) ,But the service of G-d is not like this, because G-d has already taught us the proper ways for it, commanded us to choose it, and gave us the ability to do it. If we then plead to Him in the choice we should make, and trust in Him that He will reveal to us what is good for us, we will be mistaken in our words (of prayer) and foolish in our trust, because He already taught us the proper way which will be good for us in this world and in the next, as written "G-d has commanded us to fulfill all of these statutes, to fear the L-ord, our G-d, for our good, all of our days". And regarding the reward in Olam Haba "we will be rewarded, if we are careful to observe" (Devarim 6:25).,Furthermore, in secular matters, sometimes a good means changes to become a bad means and vice versa, while for service of G-d and transgression it is not so, matters of good and evil do not switch positions and never change. ,Hence, for religious acts, trust in G-d is proper only in the completion stage of the act. After choosing it wholeheartedly and faithfully and after the second stage of resolving and making efforts to do it with a pure heart , and with intent to do it for the sake of His great Name. With this, we are obligated to beseech Him to help us in it, and to teach us on it, as written "lead me in Your truth and teach me" (Tehilim 25:5), and "lead me in the path of Your commandments for I desired it" (Tehilim 119:35), and "I have chosen the way of truth, I have placed Your ordinances before me" (Tehilim 119:30), and "I have clung to Your testimonies; O L-ord; put me not to shame" (Tehilim 119:31), and "And take not the word of truth utterly out of my mouth; for I have hoped in Your judgments" (Tehilim 119:43). ,All these verses demonstrate that the psalmist's service of G-d was his own choice. He prayed to G-d for two things only:,(1) To wholly devote his heart and to strengthen his choice in the service of G-d by distancing the distractions of the world from his heart and eyes, as he said "unite my heart to fear Your Name" (ibid 86:11) and "uncover my eyes that I may gaze at the wonders of Your torah" (Tehilim 119:18), "turn away my eyes from beholding vanity" (ibid, 119:37), "incline my heart towards Your torah and not to unjust gain" (ibid, 119:36), and many more.,(2) To strengthen him physically to be able to complete the acts of service of G-d. This is what is meant "lead me in the path of Your commandments" (119:35), "support me and I will be saved" (119:117), and many more like this. And I will explain in this gate which factors help and harm these things, and the proper path in it, with G-d's help. ,The fifth category, physical duties which affect others whether beneficially or harmfully, such as giving charity, maaser (tithes), teaching wisdom, commanding others to do good, warning them against evil, returning loans on faith, keeping a secret, speaking well of others, good activities, honoring parents, bringing the wicked back to G-d, instructing/advising others what will be good for them, pitying the poor and treating them with mercy, patiently bearing their contempt when arousing them to the service G-d, inspiring them to hope for the reward [in doing good], and instilling in them fear of punishment [for doing bad].,The proper way of trust in G-d for these, is for one to keep in mind all these and similar acts, resolve and make efforts to practice them, according to what we previously explained in the fourth category, regarding the duty when choosing (in these things -PL) to have the sole intent of drawing near to G-d alone; not for acquiring a name or honor among human beings, nor out of hope to receive reward from them, nor to try to rule over them. And afterwards having done his utmost - to trust in G-d in the completion of the acts which he undertook, according to what G-d wants from us (that we do His will, accordingly He will help us to complete what we undertook - ML).,In all of this, one should be careful to hide his deeds as much as possible from those who do not need to know. Because if it is kept hidden, the reward will be greater than if it becomes known. And that which he is unable to hide, let him remember the important general principle which we explained, namely, that neither benefit nor harm can come from the created things, except by permission of the Creator. ,When the Creator completes a mitzvah (commandment) through him (that G-d benefits another person through him - PL), he should consider that this is a favor bestowed on him from the Creator. He should not rejoice if other people praise him for doing it, nor desire that they honor him for it, since this will bring him to become proud in his actions, and his purity of heart and motive towards G-d will be ruined, thereby his deeds will be spoiled and his reward for it will be lost. I will explain this later on in its proper Gate (in #6 the gate of submission - PL) with G-d's help. ,The explanation of the sixth category, regarding the reward in this world and the next which one merits for his good deeds in this world, is divided into two parts. (1) Reward in this world only. (2) Reward in the next world only. Sometimes one merits reward in both worlds for one act.,This was not explained to us clearly, however the Creator guaranteed to His people a general reward for general good behavior, but He did not specify the details of reward in this world for each act of service like He did regarding the punishments in this world for transgressions. For example, He specified which offences warrant capital punishment by stoning (i.e. falling from a height), burning, decapitation, or strangulation, or 40 lashes, death (through G-d's providence), premature death (karet), monetary fines - two, four or five fold, monetary damages by ox, pit, tooth, fire, damaging a man, embarrassing by seizing, slander, and other offences. But regarding the reward and punishment in the afterlife, the prophet [Moshe] did not explain anything for several reasons.,One of these is that the semblance of the soul without the body is foreign to us, and even less known is what the soul in that state would take pleasure in or suffer from. However, this was explained to one who understood such things, as G-d spoke to Yehoshua (the high priest) (who G-d granted special understanding into divine matters - PL) "I will give you a place to walk among these (angels) that stand" (Zecharia 3:7), and this was not referring to when the soul is joined to the body, but rather was a hint to what would happen after death, where the soul, in its simple, ethereal state, divested from and no longer using the body, resumes the form of the angels, after it had been purified and made radiant when its deeds were good in this world. ,Another reason is that the explanation of reward and punishment in the next world was received by the people from the prophets, and can be derived by the wise (in every generation, in addition to the transmitted tradition - PL), and it was left out of books as much of the explanation of the positive and negative commandments were left out, relying on the transmission from the oral tradition. ,Another reason is that the people were foolish and of little understanding (when they left Egypt) something which is not hard to see in the verses.,The Creator conducted Himself with them like a father who has mercy on his young son, when he wants to discipline him slowly and gently (so as not to overload him, so too the Creator did not want to inform them of the punishments in the afterlife which are very harsh - PL), as written "Yisrael is a child, and I loved him" (Hoshea 11:1). When a father wants to educate his young son in the wisdom with which he will attain exalted levels, and the youth is not capable of understanding them at that time, if he tries to induce him, saying "bear the hard discipline and the learning, in order that you later reach the great levels", the son would not have the patience to bear this, and would not listen to his father, because he does not understand them.,But if the father promised him with what is pleasurable right away, whether food and drink, fine clothing and a nice wagon, or the like, and warned him [that if he did not heed he would suffer] what will cause him immediate pain such as hunger, nakedness, spankings or the like, and gave him clear proofs and tangible evidence, so as to impress these promises and warnings in his son's mind and the truth of his statements, it will be easy for the son to bear the strain of the discipline and to endure its tedious work.,And when he becomes a young man and his intellect strengthens, he will understand the intent of the discipline he was put through (the exalted levels - PL) and turn towards them. He will think little of the sweetness of pleasures which he had earlier been so eager to run towards. This kind of education was a kindness toward him. (i.e. this conduct to motivate him initially through sweet things, etc. as before, was due to the father's mercy on him - PL) ,Similarly, the Creator encouraged his people with promises of rewards and threatened them with punishments that would come soon [i.e. in this world - PL] because He knew that after they would be strongly established in the service, their foolishness regarding reward and punishment here on earth would shed (i.e. that which they served primarily for reward in this world [would shed] - PL) and their intent in the service would be to Him, and they would direct their conduct for Him. And in this way, we can explain all of the physical forms ascribed to the Creator in scripture. ,Another reason, is that a man does not become worthy of the reward of Olam Haba (the next world) due to his good deeds alone (since the reward is infinitely great - TL). Rather he is deemed by G-d worthy of it due to two things besides his good deeds. (1) That he teaches other people the service of G-d, and guides them to do good, as written "they who bring merit to the public shall be as the stars forever" (Daniel 12:3). And also, "to them that rebuke shall be delight, and on them will come the blessing of the good" (Mishlei 24:25). And when the industrious man will combine the reward for those who he brought merit, with the reward for his own good deeds, and the reward for the faith in his heart and patient acceptance [of G-d's will] - he will be deemed by the Creator worthy of the reward of Olam Haba. (i.e. if he also brings merit to others in addition to his own piety, then certainly he is worthy of the reward, as written: "to them that rebuke shall be delight" - ML) ,(2) The second factor is a kindness from the Al-mighty, and generosity and goodness, as written "to You, G-d, is kindness, for You pay a man according to his deeds" (Tehilim 62:13) (i.e. even if one has only his own good deeds [and did not bring others to the good], G-d will bestow on him good reward in Olam Haba - TL).,The reason for this, is that even if a man's good deeds are numerous like the sand of the seashore, it would not weigh enough to cover even one favor the Creator had bestowed on him in this world. All the more so, if he has committed any sins, because if the Creator will hold a man strictly to account for his obligation of gratitude, all of his good deeds would be cancelled and wiped out by even the smallest favor the Creator has done for him, and that which the Creator owes him will not amount to anything. Hence, that which the Creator rewards a person for his good deeds is to be regarded as a Divine grace to him. ,The punishment in both worlds, however, is through truth and justice, and it is a debt a man must pay. Yet here too the Creator's loving-kindness is extended to us in both worlds, as written "to You, G-d, belongs loving-kindness" (Tehilim 62:13), and "the compassionate One will atone for sin, and will not destroy" (Tehilim 78:38). ,Another reason, is that good deeds are of two categories. (1) Those concealed from others, and visible only to the Creator, like the duties of the heart, and other similar duties.,(2) Those visible in the limbs and not concealed from other creatures.,For the fulfillment of the visible duties of the limbs, the Creator rewards with visible reward of this world. While for fulfillment of concealed duties, He rewards with hidden reward, namely, in Olam Haba. Therefore, King David, spoke of this with words which hint to this matter, as written "how great is Your goodness which You hid away for those that fear You; [which you have done for them that take refuge in You before the sons of men]" (Tehilim 31:20). And likewise, the way of punishments for hidden and revealed misdeeds, is similar to the way of reward. ,The proof for this view is as follows. G-d has guaranteed to His people that for their visible service, He would give them visible and swift reward in this world. This is explained in parsha Bechukosai "If you will go in My ways.." (Vayikra 26), and likewise, for visible sins, visible and swift punishment in this world, because the masses understand only that which is visible not that which is hidden, as written: "the hidden things belong to G-d, but the revealed things belong to us and to our children, forever" (Devarim 29:28). And the verse says "if the people will turn their eyes away from the [evil] acts of this man and his family, I will turn My face to this man and his family" (Vayikra 20:4). Hence, the reward and punishment for the fulfillment or transgression of the duties of the heart belongs to the Creator. Therefore, Scripture omitted an explanation of their reward and punishment in the next world. (see Tov Halevanon for more details),Another reason why rewards and punishments mentioned in scripture are limited to those in this world only is because the prophet is addressing worldly people. On the other hand, since Yehoshua (kohen gadol) was in the mystical world of angels (i.e. his soul was divested of his body at that time and was in the spiritual world - PL), G-d told him, "I will give you a place to walk among these (angels) that stand" (Zecharia 3:7). The proper way of motivating with hope and fear should be in accord with the time and place. Understand this. ,Another reason is that the purpose of reward in Olam Haba is essentially clinging to G-d, and drawing near to His supernal light, as written "your righteousness will go before you, the glory of G-d will gather you in" (Yeshaya 58:8), and "the wise will shine like the radiance of the firmament" (Daniel 12:3), and also, "To bring back his soul from the pit (i.e. Gehinom see below Tov Halevanon), to be enlightened with the light of the living" (Iyov 33:30). And no one can reach there except he who the Creator finds favor in, and the favor of the Creator is the root of the reward, as written "his anger is but a moment, in His favor is life" (Tehilim 30:6). And there are hints in parsha bechukosai that pleasing the Al-mighty [is the greatest reward], this is what is written "My soul will not abhor you" (Vayikra 26:11), and "I will turn to you and be unto you a G-d and you will be unto Me a people" (ibid, 26:9). ,Trusting in G-d regarding the reward in this world and in the next, which He promised to the righteous man for his service, namely, that He will pay reward to one who is fitting for it, and mete out punishment to one who deserves it, is incumbent on the believer, and is an essential part of perfect faith in G-d, as written, "and he believed G-d, and it was counted to him as a righteousness" (Bereishis 15:6), and "had I not believed to see the goodness of G-d in the land of the living" (Tehilim 27:13). ,It is not proper for one to trust in his own good deeds, and assure himself that he will receive reward in this world and the next due to his good deeds. Rather, he should strive and exert himself [to do good] and make efforts to thank G-d and be grateful for His constant kindnesses to him, and not be motivated by hope of future reward for his deeds. Rather he should trust in G-d and try his best to pay his debt of gratitude for His great favors towards him, as our sages have said "Do not be like servants who serve their master on condition of receiving reward, rather be like servants who serve their master without the condition of receiving reward, and let the fear of Heaven be upon you" (Avos 1:3) ,One of the pious said "if one takes strict account of what he is obligated to the Creator for His kindness to him, no man would ever be worthy of the reward of Olam Haba for his deeds. Rather it is only as a kindness of the Al-mighty, therefore do not trust in your deeds." And King David said of this "to You, G-d, is kindness, for You pay a man according to his deeds" (Tehilim 62:13) (i.e. even the paying of a man for his deeds is only a kindness).,The seventh category - trust in regard to G-d's special grace to His elect and treasured ones on whom many favors which are indescribable will be bestowed upon in Olam Haba. The proper way of trust in G-d is as follows: To exert oneself in the means which bring one to the high levels of the pious who are worthy of this special grace from G-d. This entails conducting oneself in the ways of the ascetics who loath worldly pleasures, and to uproot from one's heart the love of them and desire for them and replace these with the love of the Creator, and to devote oneself to Him, to delight in Him, to be desolate/astonished from the world and its inhabitants (see commentary), and to follow the ways of the prophets and the pious, and to trust that the Al-mighty will show him favor as He will do with them in the afterlife. ,But one who trusts that G-d will thus favor him without the means of performing good deeds is a fool and a simpleton. He is like those of whom it is said "they act like Zimri and expect the reward of Pinchas" (Sota 22b). Some signs of those who have reached this high level are those who: (1) teach servants of G-d on the service (due to the love of G-d in all their being, they cannot hold themselves back from remaining silent on the falling short in the service of G-d in other people - TL), (2) demonstrating patient bearing and accepting in times of trial and difficulty, (3) regarding everything else as insignificant compared with the fulfillment of the commandments of G-d, as we see by the test of Avraham (Bereishis 22:1), or of Chananya, Mishael, and Azarya who were thrown in the fiery furnace (Daniel 3:13), or Daniel who was thrown in the lion's den (Daniel 6:13), or the 10 martyrs.,Whoever chooses to die in the service of G-d, rather than rebel against Him, whoever chooses poverty rather than riches, sickness rather than health, suffering rather than tranquility, submits to the Creator's judgment, and desires in His decrees - such a person is worthy of the Divine grace of the Creator in the bliss of Olam Haba, of which it is written "That I may cause those that love Me to inherit substance; and I will fill their treasures" (Mishlei 8:21), and "no eye has ever seen, O G-d, beside You, what He has prepared for him that waits for Him" (Yeshaya 64:3), and "How great is Your goodness that You have hidden away for those who fear You" (Tehilim 31:20).

(5) 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: ,(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 empploying 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" (mishlei 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."

(6) 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).

(7) Since we have completed in this gate, to the best of our ability, a fitting amount of discussion on the themes of trust, it is now proper to clarify the things detrimental to trust in the Al-mighty. I say that the detrimental things mentioned in the 3 preceding gates of this book are all likewise detrimental to trust [in G-d]. ,Additional things which cause a loss of trust:,(1) Ignorance with regard to the Creator, and His good attributes, because one who does not realize the Creator's mercy towards His creations, His guidance, providence and rule over them, and that they are bound by His chains, under His total control - he will not be at peace (from mishaps - PL) and will not rely on Him (for providing his needs - PL). ,(2) Another, ignorance of the Creator's commandments, namely His torah, where He instructed us in it to rely on Him and trust in Him, as written "test Me in this..." (Malachi 3:10), and "trust in G-d forever" (Yeshaya 26:4). ,Another detriment to trust is to tend to rely on the means which one can see, without realizing that the nearer the causes are to the one affected by them, the less ability they have to help or harm him, and the further [up] they are, the stronger and the more power it has to help or harm him.,As an illustration, when a king decides to punish one of his servants, he commands his prime minister to take care of it, and the prime minister orders his chief of police, and the chief of police orders his sergeant, and the sergeant orders his officer, and the officer orders the policeman, and the policeman inflicts the punishment with the instruments (whip, stick, etc. ) he has.,The instruments have the least capability of all of them to reduce or increase his suffering because they have no will of their own. The policeman has greater capability than the instruments (to reduce the number of whippings - PL). Likewise, the officer has greater capability than the policeman, and the sergeant than the officer, and the chief of police than the sergeant, and the prime minister than the chief of police, and the king more than all of them, because if he wants, he can pardon the man (from everything - TL).,As you can see, the weakness and strength of the agents to affect the person are according to their remoteness from him or nearness to him. And the exalted Creator, who is the First Cause and infinitely remote from those affected by Him, is the One who it is proper to trust and rely on because of His infinite power to help or harm, as we explained. ,The general principle in the matter of trust is that the degree of trust among those who trust in G-d increases according to the amount of knowledge of G-d, faith in His protection of them, and in His abundant providence to promote what is for their good. ,(1) An infant, at the beginning of his existence, trusts in his mother's breast, as written "For You drew me from the womb; You made me trust on my mother's breasts" (Tehilim 22:10). (2) When his perception strengthens, his trust moves to his mother, due to the great care she gives him, as written "I swear that I calmed and quieted my soul like a weaned child with his mother" (Tehilim 131:2). (3) When his understanding grows more, and he observes that his mother depends on his father, he moves his trust to his father due to the greater degree of protection he receives from him. (4) When his body strengthens, and it becomes possible for him to earn for himself a livelihood through work or business, or the like, he moves his trust to his strength and resourcefulness, due to his ignorance that all the good that came before this was through the providence of G-d. ,It is said of one of the pious, whose neighbor was a swift scribe and would earn his livelihood through his scribal skills. One day he inquired to the scribe: "how are things?" He answered "good, as long as my hand is still in good shape." Then, that evening his hand was crushed, and he could not write with it for the rest of his life. This was his punishment from G-d, in that he placed his trust in his hand. (to atone for him. Note that he must have been at a very high level of piety, therefore G-d paid him in this world even for minute sins so as to spare him from any punishments in the next world) ,(5) If his livelihood comes through one of his fellow human beings, he will transfer his trust to them and rely on them. ,(6) But when his wisdom grows and he realizes their lacking and their need for the Creator, he will then move his trust to G-d, and rely on Him for things beyond his own control and which he cannot escape submitting to the decree of G-d, such as the falling of rainwater on the crops, or (safely) traveling through the sea, or crossing a barren desert, floods, outbreak of a plague among the living, or the like among matters which human beings have no plan whatsoever, as written "In the time of their trouble they will cry out: 'arise and save us' " (Yirmiyahu 2:27).,(7) If his knowledge of G-d strengthens more, he will put his trust in G-d in matters where he has some plan, such as avoiding earning a livelihood through dangerous means or exhausting occupations that wear down the body, and trusts in G-d that He will provide for him through a lighter occupation.,(8) If his knowledge of G-d strengthens more, he will put his trust in G-d in all the means, whether difficult or easy, and while occupied in them, his intent will be directed to serve G-d and guard His commandments. ,(9) If his knowledge of G-d strengthens more regarding His mercy on the created beings, he will accept with heart and mind, outwardly and inwardly, the decrees of G-d. He will rejoice in whatever G-d does to him, be it death or life, poverty or wealth, health or sickness. He will not desire other than what G-d has chosen for him, and desire only what G-d has chosen for him. ,He will give himself over to G-d, and surrender his body and soul over to His judgment. He will not prefer one matter over another and will not choose anything other than his current situation, as one who trusts in G-d said "I never resolved to do a thing and desired something else". ,(10) When his knowledge of G-d strengthens more than this and he understands the true intent why he was created and brought to this fleeting world, and he recognizes the exaltedness of the eternal, next world, he will think lightly of this world, and its means. With mind, soul, and body, he will flee from this world and surrender himself to the blessed Al-mighty, and delight in remembering Him in solitude. He will feel desolate when he is not (capable of - MC) meditating on His greatness. ,If he is among a crowd of people, he will long for nothing else than to do His will, and yearn only to come near to Him. His joy in his love of G-d will distract him from the pleasures worldly people have for this world, and even from the joy of souls in the next world. ,This is the highest of the levels of those who trust in G-d, reached by the prophets, pious ones, and treasured, pure men of G-d, and this is what the verse refers to in saying "Even [for] the way of Your judgments, O L-ord, have we hoped for You; for Your Name and for Your remembrance is the desire of [our] soul directed." (Yeshaya 26:8), and "my soul thirsts to the Al-mighty, the living G-d; [when shall I come and appear before G-d?]" (Tehilim 42:3).,These are the ten levels of trust which one cannot escape belonging to one of them. We find the matter of trust in scripture expressed in 10 synonyms corresponding to these 10 levels. They are:,Mivtach (trust), Mishan (support), Tikva (hope), Machse (protection), Tochelet (waiting), Chikui (expecting), Semicha (reliance), Sever (resting), Misad (confidence), and Chesel (assurance). ,May G-d place us among those who trust in Him, who give themselves over to His judgment outwardly and inwardly, in His mercy, Amen.,The Gate of trust is Complete, to G-d the last and the first.

(5) The sages have prohibited many things because they are dangerous to life. If anyone disregards them and says : "What claim have others on me if I risk my own life?" or: "I do not mind this," he should be lashed for disobedience.

(6) The rules are: A person must never put his mouth to a pipe spouting water and drink; he must not drink from rivers or ponds at night, for fear that he might swallow a leech without seeing; he must not drink uncovered water, for fear that a snake or any other reptile drank it, and he might die.

(1) And now, O Israel, give heed to the laws and rules that I am instructing you to observe, so that you may live to enter and occupy the land that the LORD, the God of your fathers, is giving you.

(2) You shall not add anything to what I command you or take anything away from it, but keep the commandments of the LORD your God that I enjoin upon you.

(3) You saw with your own eyes what the LORD did in the matter of Baal-peor, that the LORD your God wiped out from among you every person who followed Baal-peor;

(4) while you, who held fast to the LORD your God, are all alive today.

(5) See, I have imparted to you laws and rules, as the LORD my God has commanded me, for you to abide by in the land that you are about to enter and occupy.

(6) Observe them faithfully, for that will be proof of your wisdom and discernment to other peoples, who on hearing of all these laws will say, “Surely, that great nation is a wise and discerning people.”

(7) For what great nation is there that has a god so close at hand as is the LORD our God whenever we call upon Him?

(8) Or what great nation has laws and rules as perfect as all this Teaching that I set before you this day?

(9) But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes and so that they do not fade from your mind as long as you live. And make them known to your children and to your children’s children:

(10) The day you stood before the LORD your God at Horeb, when the LORD said to Me, “Gather the people to Me that I may let them hear My words, in order that they may learn to revere Me as long as they live on earth, and may so teach their children.”

(11) You came forward and stood at the foot of the mountain. The mountain was ablaze with flames to the very skies, dark with densest clouds.

(12) The LORD spoke to you out of the fire; you heard the sound of words but perceived no shape—nothing but a voice.

(13) He declared to you the covenant that He commanded you to observe, the Ten Commandments; and He inscribed them on two tablets of stone.

(14) At the same time the LORD commanded me to impart to you laws and rules for you to observe in the land that you are about to cross into and occupy.

(15) For your own sake, therefore, be most careful—since you saw no shape when the LORD your God spoke to you at Horeb out of the fire—

(16) not to act wickedly and make for yourselves a sculptured image in any likeness whatever: the form of a man or a woman,

(17) the form of any beast on earth, the form of any winged bird that flies in the sky,

(18) the form of anything that creeps on the ground, the form of any fish that is in the waters below the earth.

(19) And when you look up to the sky and behold the sun and the moon and the stars, the whole heavenly host, you must not be lured into bowing down to them or serving them. These the LORD your God allotted to other peoples everywhere under heaven;

(20) but you the LORD took and brought out of Egypt, that iron blast furnace, to be His very own people, as is now the case.

(21) Now the LORD was angry with me on your account and swore that I should not cross the Jordan and enter the good land that the LORD your God is assigning you as a heritage.

(22) For I must die in this land; I shall not cross the Jordan. But you will cross and take possession of that good land.

(23) Take care, then, not to forget the covenant that the LORD your God concluded with you, and not to make for yourselves a sculptured image in any likeness, against which the LORD your God has enjoined you.

(24) For the LORD your God is a consuming fire, an impassioned God.

(25) When you have begotten children and children’s children and are long established in the land, should you act wickedly and make for yourselves a sculptured image in any likeness, causing the LORD your God displeasure and vexation,

(26) I call heaven and earth this day to witness against you that you shall soon perish from the land that you are crossing the Jordan to possess; you shall not long endure in it, but shall be utterly wiped out.

(27) The LORD will scatter you among the peoples, and only a scant few of you shall be left among the nations to which the LORD will drive you.

(28) There you will serve man-made gods of wood and stone, that cannot see or hear or eat or smell.

(29) But if you search there for the LORD your God, you will find Him, if only you seek Him with all your heart and soul—

(30) when you are in distress because all these things have befallen you and, in the end, return to the LORD your God and obey Him.

(31) For the LORD your God is a compassionate God: He will not fail you nor will He let you perish; He will not forget the covenant which He made on oath with your fathers.

(32) You have but to inquire about bygone ages that came before you, ever since God created man on earth, from one end of heaven to the other: has anything as grand as this ever happened, or has its like ever been known?

(33) Has any people heard the voice of a god speaking out of a fire, as you have, and survived?

(34) Or has any god ventured to go and take for himself one nation from the midst of another by prodigious acts, by signs and portents, by war, by a mighty and an outstretched arm and awesome power, as the LORD your God did for you in Egypt before your very eyes?

(35) It has been clearly demonstrated to you that the LORD alone is God; there is none beside Him.

(36) From the heavens He let you hear His voice to discipline you; on earth He let you see His great fire; and from amidst that fire you heard His words.

(37) And because He loved your fathers, He chose their heirs after them; He Himself, in His great might, led you out of Egypt,

(38) to drive from your path nations greater and more populous than you, to take you into their land and assign it to you as a heritage, as is still the case.

(39) Know therefore this day and keep in mind that the LORD alone is God in heaven above and on earth below; there is no other.

(40) Observe His laws and commandments, which I enjoin upon you this day, that it may go well with you and your children after you, and that you may long remain in the land that the LORD your God is assigning to you for all time.

(41) Then Moses set aside three cities on the east side of the Jordan

(42) to which a manslayer could escape, one who unwittingly slew a fellow man without having been hostile to him in the past; he could flee to one of these cities and live:

(43) Bezer, in the wilderness in the Tableland, belonging to the Reubenites; Ramoth, in Gilead, belonging to the Gadites; and Golan, in Bashan, belonging to the Manassites.

(44) This is the Teaching that Moses set before the Israelites:

(45) these are the decrees, laws, and rules that Moses addressed to the people of Israel, after they had left Egypt,

(46) beyond the Jordan, in the valley at Beth-peor, in the land of King Sihon of the Amorites, who dwelt in Heshbon, whom Moses and the Israelites defeated after they had left Egypt.

(47) They had taken possession of his country and that of King Og of Bashan—the two kings of the Amorites—which were on the east side of the Jordan

(48) from Aroer on the banks of the wadi Arnon, as far as Mount Sion, that is, Hermon;

(49) also the whole Arabah on the east side of the Jordan, as far as the Sea of the Arabah, at the foot of the slopes of Pisgah.

(1) And now, O Israel, give heed to the laws and rules that I am instructing you to observe, so that you may live to enter and occupy the land that the LORD, the God of your fathers, is giving you.

(2) You shall not add anything to what I command you or take anything away from it, but keep the commandments of the LORD your God that I enjoin upon you.

(3) You saw with your own eyes what the LORD did in the matter of Baal-peor, that the LORD your God wiped out from among you every person who followed Baal-peor;

(4) while you, who held fast to the LORD your God, are all alive today.

(5) See, I have imparted to you laws and rules, as the LORD my God has commanded me, for you to abide by in the land that you are about to enter and occupy.

(6) Observe them faithfully, for that will be proof of your wisdom and discernment to other peoples, who on hearing of all these laws will say, “Surely, that great nation is a wise and discerning people.”

(7) For what great nation is there that has a god so close at hand as is the LORD our God whenever we call upon Him?

(8) Or what great nation has laws and rules as perfect as all this Teaching that I set before you this day?

(9) But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes and so that they do not fade from your mind as long as you live. And make them known to your children and to your children’s children:

(10) The day you stood before the LORD your God at Horeb, when the LORD said to Me, “Gather the people to Me that I may let them hear My words, in order that they may learn to revere Me as long as they live on earth, and may so teach their children.”

(11) You came forward and stood at the foot of the mountain. The mountain was ablaze with flames to the very skies, dark with densest clouds.

(12) The LORD spoke to you out of the fire; you heard the sound of words but perceived no shape—nothing but a voice.

(13) He declared to you the covenant that He commanded you to observe, the Ten Commandments; and He inscribed them on two tablets of stone.

(14) At the same time the LORD commanded me to impart to you laws and rules for you to observe in the land that you are about to cross into and occupy.

(15) For your own sake, therefore, be most careful—since you saw no shape when the LORD your God spoke to you at Horeb out of the fire—

(16) not to act wickedly and make for yourselves a sculptured image in any likeness whatever: the form of a man or a woman,

(17) the form of any beast on earth, the form of any winged bird that flies in the sky,

(18) the form of anything that creeps on the ground, the form of any fish that is in the waters below the earth.

(19) And when you look up to the sky and behold the sun and the moon and the stars, the whole heavenly host, you must not be lured into bowing down to them or serving them. These the LORD your God allotted to other peoples everywhere under heaven;

(20) but you the LORD took and brought out of Egypt, that iron blast furnace, to be His very own people, as is now the case.

(21) Now the LORD was angry with me on your account and swore that I should not cross the Jordan and enter the good land that the LORD your God is assigning you as a heritage.

(22) For I must die in this land; I shall not cross the Jordan. But you will cross and take possession of that good land.

(23) Take care, then, not to forget the covenant that the LORD your God concluded with you, and not to make for yourselves a sculptured image in any likeness, against which the LORD your God has enjoined you.

(24) For the LORD your God is a consuming fire, an impassioned God.

(25) When you have begotten children and children’s children and are long established in the land, should you act wickedly and make for yourselves a sculptured image in any likeness, causing the LORD your God displeasure and vexation,

(26) I call heaven and earth this day to witness against you that you shall soon perish from the land that you are crossing the Jordan to possess; you shall not long endure in it, but shall be utterly wiped out.

(27) The LORD will scatter you among the peoples, and only a scant few of you shall be left among the nations to which the LORD will drive you.

(28) There you will serve man-made gods of wood and stone, that cannot see or hear or eat or smell.

(29) But if you search there for the LORD your God, you will find Him, if only you seek Him with all your heart and soul—

(30) when you are in distress because all these things have befallen you and, in the end, return to the LORD your God and obey Him.

(31) For the LORD your God is a compassionate God: He will not fail you nor will He let you perish; He will not forget the covenant which He made on oath with your fathers.

(32) You have but to inquire about bygone ages that came before you, ever since God created man on earth, from one end of heaven to the other: has anything as grand as this ever happened, or has its like ever been known?

(33) Has any people heard the voice of a god speaking out of a fire, as you have, and survived?

(34) Or has any god ventured to go and take for himself one nation from the midst of another by prodigious acts, by signs and portents, by war, by a mighty and an outstretched arm and awesome power, as the LORD your God did for you in Egypt before your very eyes?

(35) It has been clearly demonstrated to you that the LORD alone is God; there is none beside Him.

(36) From the heavens He let you hear His voice to discipline you; on earth He let you see His great fire; and from amidst that fire you heard His words.

(37) And because He loved your fathers, He chose their heirs after them; He Himself, in His great might, led you out of Egypt,

(38) to drive from your path nations greater and more populous than you, to take you into their land and assign it to you as a heritage, as is still the case.

(39) Know therefore this day and keep in mind that the LORD alone is God in heaven above and on earth below; there is no other.

(40) Observe His laws and commandments, which I enjoin upon you this day, that it may go well with you and your children after you, and that you may long remain in the land that the LORD your God is assigning to you for all time.

(41) Then Moses set aside three cities on the east side of the Jordan

(42) to which a manslayer could escape, one who unwittingly slew a fellow man without having been hostile to him in the past; he could flee to one of these cities and live:

(43) Bezer, in the wilderness in the Tableland, belonging to the Reubenites; Ramoth, in Gilead, belonging to the Gadites; and Golan, in Bashan, belonging to the Manassites.

(44) This is the Teaching that Moses set before the Israelites:

(45) these are the decrees, laws, and rules that Moses addressed to the people of Israel, after they had left Egypt,

(46) beyond the Jordan, in the valley at Beth-peor, in the land of King Sihon of the Amorites, who dwelt in Heshbon, whom Moses and the Israelites defeated after they had left Egypt.

(47) They had taken possession of his country and that of King Og of Bashan—the two kings of the Amorites—which were on the east side of the Jordan

(48) from Aroer on the banks of the wadi Arnon, as far as Mount Sion, that is, Hermon;

(49) also the whole Arabah on the east side of the Jordan, as far as the Sea of the Arabah, at the foot of the slopes of Pisgah.

(4) There is no difference between a roof or anything else that is dangerous and likely to cause death to a person who might stumble. If, for instance, one has a well or a pit in his courtyard — — he must build an enclosing ring ten handbreadths high, or put a cover over it, so that a person should not fall into it and die. So too, any obstruction that is a danger to life must be removed as a matter of positive duty and extremely necessary caution.

(5) The sages have prohibited many things because they are dangerous to life. If anyone disregards them and says : "What claim have others on me if I risk my own life?" or: "I do not mind this," he should be lashed for disobedience.

(1) Seeing that the maintenance of the body in a healthy and sound condition is a God-chosen way, for, lo, it is impossible that one should understand or know aught of the divine knowledge concerning the Creator when he is sick, it is necessary for man to distance himself from things which destroy the body, and accustom himself in things which are healthful and life-imparting. These are: never shall man partake food save when hungry, nor drink save when thirsty; he shall not defer elimination even one minute, but the moment he feels the need to evacuate urine or feces he must rise immediately.

(9) The sages prohibited many things because of danger to a person. And some of them are explained in the Tur. Additionally, there are other things and these are they: A person must never put his mouth to a pipe spouting water and drink; he must not drink from rivers or ponds at night, for fear that he might swallow a leech without seeing. Rama: I have already written these in Shulchan Arukh, Yoreh De'ah 116:5

(5) One must refrain from putting coins in one's mouth, lest it's covered with dried saliva of those afflicted with boils. He should not put the palm of his hand in his arm pit, lest his hand touched a metzorah or a harmful poison. He should not put a loaf of bread under his armpit, because of the sweat. He should not put a cooked item or drinks under the bed, since an evil spirit rests on them. He should not stick a knife in an esrog or a radish, lest one fall on its edge and die. Hagah: Similarly, he should be careful of all things that cause danger, because danger is stricter than transgressions, and one should be more careful with an uncertain danger than with an uncertain issur. They also prohibited to go in a dangerous place, such as under a leaning wall, or alone at night. They also prohibited to drink water from rivers at night or to put one's mouth on a stream of water and drink, because these matters have a concern of danger. It is the widespread custom not to drink water during the equinox, and the early ones wrote this and it is not to be changed. They also wrote to flee from the city when a plague is in the city, and one should leave at the beginning of the plague and not at the end. And all of these things are because of the danger, and a person who guards his soul will distance himself from them and it is prohibited to rely on a miracle in all of these matters.