Segulos for Parnassah
It states (8:11) בפיה טרף זית עלה והנה, "and behold the dove had an olive leaf snatched in its mouth." Rashi explains that טרף has two translations. טרף can be translated as snatched (חטף), and טרף can mean parnassah. The dove had a bitter olive leaf in its mouth. So, the pasuk is discussing (1) bitterness, (2) parnassah, and (3) snatching, and the Divrei Yisrael zt'l shows how these three matters are associated with each other.
He explains that the pasuk alludes to the bitterness people experience when they try to snatch and grab their parnassah. The pursuit of parnassah should be done with calmness and with tranquility. People shouldn't work extra hard, like someone who is trying to snatch and grab something that is distant from him. If it is bashert for you, you will get it, you don't have to panic, and you don’t need to rush.
This is as Chazal (Brachos 64.) say, הדוחק כל דוחקתו השעה השעה את, whoever tries to rush matters, to take things before its time, the time pushes them away.
When one goes about the pursuit of parnassah without panic, he will experience sweetness in his pursuit for parnassah, and he will end up earning more.
The Mishnah (Bava Metzia 10.) states, "If someone sees a lost object and he falls on top of it, and someone else comes by and picks it up, it belongs to the person who picks it up." The Rebbe of Kotzk zt'l explains that the one who fell on top of the lost object didn't acquire it because he did too much hishtadlus. He lost his peace of mind and did extra measures to acquire the lost item. He should have calmly picked it up, not being afraid that someone might get it first. If it is bashert for him, he will get it. There is no reason to rush or to panic. For trying too hard, he ends up losing it.
This is also alluded to in the Mishnah (Kiddushin 82.) פרנסתי את וקפחתי מעשי את הריעתי, "I did bad deeds, and therefore, I forfeited my parnassah." Rebbe Mordechai of Neshchiz zt'l explains, "I did bad deeds," means that I did too much hishtadlus. Therefore, "I forfeited my parnassah."
This is as the Yaavatz (on Avos 3:6) teaches, "When one works less, he will eat and be satisfied. But when one runs after his parnassah, by day and by night, he won't have enough food to eat."
The explanation is that when one does the correct measure of hishtadlus, without overdoing it, this shows that he believes in Hashem, and he trusts that Hashem will support him. But when one does more than necessary, his actions show that he trusts in his attempts and not in Hashem, and therefore, he will end up with a smaller portion of parnassah.
Rashi (7:23) writes that Noach brought the lion's meal late, so the lion struck him. The Imrei Emes zt'l explains that the lion attacked also because it was upset to receive food from a human being. The nature of wild animals is to obtain their parnassah directly from Hashem's hands, unlike domesticated animals that humans feed.
The sefarim say that חיות (wild animals) are more intelligent than בהמות (domesticated animals). Chazal (Rosh Hashanah 11.) say that the animals were created according to their will (נבראו לדעתן). The beheimos (domesticated animals) requested that man should support them, but the chayos (wild animals) asked that they should receive their parnassah from Hashem's hand, as it states (Tehillim 104:21) אכלם ל-מא ולבקש לטרף שואגים הכפירים, "The young lions roar after their prey, and to seek their food from Hashem." This demonstrates that chayos have greater intelligence because they understand that receiving their parnassah from Hashem is best.
In the teivah, however, also the chayos were being supported by men because Noach and his family would bring them food. The lion was upset about that, and therefore, it hit Noach.
For us, at least, let us not be like the beheimos, but rather like the chayos that seek their parnassah from Hashem. And even if we work for a boss, we should know that our parnassah comes from Hashem's hands and not through our hishtadlus.
Emunah and Parnassah
Rashi (7:7) writes, מאמין ,היה אמונה מקטני נח אף המבול שיבא מאמין ואינו, "Noach also had weak emunah. He believed, and he didn’t believe that the mabul would come. Therefore, he didn’t enter the teivah until it began to rain, and he was forced to go inside because of the flood."
How can we understand this Rashi? How can it be that Noach, the תמים צדיק, didn't have perfect emunah?
The Ohev Yisrael zt'l writes in the name of Rebbe Michel of Zlotchov zt'l that the nature of emunah is that it causes things to happen. Noach was afraid to believe that the mabul would come because he knew that believing it could cause it to happen.
This is because אמונה also means to raise, as it states (Esther 2:7), הדסה את אמן ויהי, that Mordechai raised and reared Esther. This indicates that believing can raise and cause things to occur.
The Ohev Yisrael writes, "Noach certainly believed in Hashem with all his heart and soul, but regarding this matter, he was afraid to believe in Hashem with all his heart because he feared that his belief may cause it to happen. For this matter, he didn’t know what he should do. This is Rashi's intention, מאמין ואינו מאמין. This means he really believed, but he was afraid to believe fully that Hashem would bring the mabul because perhaps that belief would cause the mabul to happen. That is why he waited until the flood began and only then entered the teivah."
As for our discussion, emunah will help one earn parnassah. Emunah has the segulah to help things occur. Panicking and overworking isn't the path towards prosperity, but belief in Hashem, Who supports His creations, will grant one parnassah without snatching and bitterness.
