In this light, we can reconcile the following statement in the Gemara (Sanhedrin 7a): "אמר רב המנונא, אין תחילת דינו של אדם נידון אלא על דברי תורה"—Rav Hamnuna said: The beginning of a person’s judgment (in Olam HaBa) is based exclusively on matters of Torah. Yet, this seems to contradict a teaching in Maseches Shabbas (31a), which Tosafos addresses there: "אמר רבא, בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה"—Rava said: When they escort a person to his heavenly judgment, they ask him, “Did you conduct business transactions in good faith? Did you set aside fixed times for Torah-study?” In other words, according to this Gemara, a person’s judgment in heaven begins with how he conducted business transactions and not with setting aside times to study Torah. Based on what we have discussed, however, we can suggest that the two are not at odds with each other.
After all, when a person is involved in business dealings and other work, there is a risk that he might become immersed in mundane, worldly matters. So, he requires a mechanism or device to keep him in line and ensure that he conducts himself properly and honestly. This is accomplished by means of regular, consistent Torah-study. This is one of the unique, auspicious qualities of Torah; it protects a person from the pitfalls of Olam HaZeh, as stated so eloquently in the Mishnah above: "יפה תלמוד תורה עם דרך ארץ שיגיעת שניהם משכחת עון". Hence, the Gemara in Maseches Shabbas juxtaposes these two questions: “Did you conduct business transactions in good faith? Did you set aside fixed times for Torah-study?” Because, in reality, the two things go hand in hand and complement each other. Thus, Rav Hamnuna’s statement is correct, since “conducting business transactions in good faith” is intimately related to the matter of “setting fixed times to study Torah.”
