Parshas Vayeitzei
Shabbos Opens the Gates of Parnassah/Davening Until the Tefillah is Accepted/Prayer to be Saved From the Yeitzer Hara/Speaking to The King/Hearing Every Prayer/I Am Hashem Your Doctor/A Tefillah to Return to The Proper Path/The Words are Not The Main Thing/Everyone Must Daven for His Friend/Tefillah for the Geulah/Praying Like a Pauper/He Thought That He Was Dead/Do Not Despair/One’s Actions Rise Above/Bread and Clothes for Others/A Sinner May Donate more Than One-Fifth to Charity/No One Can Touch What is Not Destined For Him/What to Buy and For How Much/Everything is in the Hands of Heaven/One is Always Dependent on Hashem
וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ וגו' (כח, י)
And Yaakov went up from Be’er Sheva and he went to Charan. (28:10)
Shabbos Opens the Gates of Parnassah:
The Gemara (Bava Metziah 75B) states that if one is not succeeding in one place, he should go to another place. The simple explanation of this Gemara is that one who doesn’t have a good livelihood in one place should move to another city, and it will be easier for him in his new place because one who changes his place changes his mazal.
The Bais Avrohom of Slonim zy”a offers a deeper explanation. He says that the Gemara is speaking about someone whose heart is stuffed up and unfeeling and, therefore, he is also unable to earn a livelihood as the Divine pipeline of parnassah is closed for him. The Gemara advises such a person to move to a new city, as going into exile will atone for his sins and, as a result the pipeline of parnassah will open for him. He says that this is the reason that Yaakov traveled to Chutz La’aretz – in order to open the pipeline of parnassah.
He adds that this only applies during the six days of the week. On Shabbos, one’s heart is opened without the need to go into exile, which causes the pipeline of parnassah to be open as well. This is hinted to from the verse (Shemos 16:27) that states: “A man should not go away from his place on the seventh day.” On this day a man can be “in his camp and by his flag”, without the need to go anywhere.
This is also hinted to from the Gemara (Shabbos 118A) that says: “Anyone who brings joy to Shabbos is given a portion with no borders.” He does not have to cross any borders and travel into exile in order to change his mazal. He can stay in his home and still merit parnassah in the zechus of Shabbos.
וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ וגו' (כח, יא)
And he arrived at the place and lodged there because the sun had set… (28:11)
Davening Until the Tefillah is Accepted:
Rashi states that the word “vayifgah” connotes tefillah. This teaches us that Yaakov enacted Tefilas Arvis. Rabenu Yonason says that Yaakov prayed in the place of the Mikdash.
Rav Dovid of Lelov zy”a adds: “Vayifgah is a lashon of ‘paygen’ (Yiddish for ‘disturbing’ or ‘pleading’.) We must disturb Hashem and plead to Him.” In other words, one must keep davening until his prayers are heard. Until one’s tefillos are fulfilled, he should not stop “disturbing” Hashem.
Prayer to be Saved From the Yeitzer Hara:
Sefer Bais Yaakov (written by Rav Yaakov Aharon Yanovsky of Alexander zt”l) relates as follows: The Torah is eternal. Every pasuk is relevant for all generations. If so, we may ask what practical lesson we can learn from this verse?
We may say that there is a deep lesson for us hidden in this pasuk. The Torah is called a “be’er” (wellspring) because, like water, it provides us with life. It is also called “rechovos” (wide streets) as is stated (26:22): “For now Hashem has made room for us (hirchiv lanu), and we will be fruitful in the land.” It is also called “sheva” (which can mean a promise), as it is stated (Niddah 30B) that before a soul comes to this world, it is made to promise that it will be a tzadik and not a rasha.
Accordingly, the pasuk can be understood to be saying that “Yaakov” – a hint to all of Klal Yisroel – went from “be’er sheva” – which is a reference to the Torah, and he went to “charan” – which is a reference to the yeitzer hara, which causes Divine anger (charon). Thus, it is saying that when a Jew goes away from the Torah, he becomes entangled with the yeitzer hara. This concept is also seen from the pasuk (Bereishis 4:7): “If you do not improve, however, at the door, sin is lying.” Sefarim Hakedoshim explain that when one walks out of the door of the bais medrash, sin is waiting to entrap him.
The verse regarding Yaakov continues: “Vayifgah bamakom. And he reached the place.” This can also be seen as a hint that the means to overcome the yeitzer hara is through tefillah.
He quotes the Yid Hakadosh of Peshischa zy”a, who said that the best way for a Jew to always remain connected to Hashem is to constantly engage in tefillah and to ask Him for whatever one needs, be it something big or small. One does not need to be in a shul, wrapped in talis and tefillin, to do this. Rather, even if one is in the street or in a store, as long as the place is clean, he can speak to Hashem and make requests of Him. In this way, he will always retain his connection.
Thus, the pasuk is saying that one can always meet Hashem (vayifgah) in whatever place (makom) he finds himself. The pasuk then says: “Vayalen sham. And he stayed there.” This can refer to constantly praying to Hashem. The verse concludes: “Because the sun had come.” This can mean that if one cannot engage in Torah study, which is referred to as “the sun”, because he is busy earning a living, he can still daven to Hashem at all times.
Rav Moshe of Kobrin zy”a explains similarly that “Yaakov” is reference to the neshama, and “be’er sheva” refers to the promise that the soul makes to be a tzadik and not to be a rasha. However, the pasuk says that the soul comes to “charan”, Divine anger, because once it is born in this world, it becomes entangled in filth and depravity. The solution is to “come to the makom”, meaning to daven to Hashem and to “stay there” (vayelen sham), meaning to do this constantly and not flippantly.
The pasuk then gives one last piece of advice by saying that “he took from the rocks of the place.” This is a hint that one should also ask for assistance from the tzadikim of the generation, who are the rocks and foundation of Klal Yisroel.
Speaking to The King:
The Toldos Yaakov Yosef (Parshas Va’eschonon) quotes the Baal Shem Tov zy”a as saying an explanation on the pasuk (Tehillim 102:1): ‘A prayer to a poor man when he wraps himself and pours out his speech before Hashem.” He asks why it says “a prayer to a poor man (l’ani), rather than “a prayer from a poor man” (m’ani), and answers with the following moshol:
There once was a kind and powerful king who proclaimed that anyone who needed anything could come to him and present their request. Some people asked for gold or silver, while others asked for a position of authority, etc. One wise man made a different request. He asked to be allowed in to speak to the king three times every day. This made the king very happy because he saw how much this person loved him and how he valued spending time with him more than anything else in the world. Therefore, he said that his request would be granted and that he would be allowed in three times each day, and whenever he came he could take whatever treasures he wanted from the palace.
Accordingly, he explains that Dovid Hamelech refers to Hashem as “the poor one” because He doesn’t hold anything in His hands and he gives everything over angels whom he appoints to take care of all of the world’s treasures. Dovid asks Hashem for permission to “wrap himself” with Him, meaning to be able to connect with Him by “pouring out his speech” to Him three times every day, knowing that if this request is granted, he will be able to take whatever he needs from Hashem’s treasures.
Hearing Every Prayer:
Sefer Hachasidim (Siman 18) describes just how much Hashem desires and enjoys our prayers, even if they are imperfect, by saying: “If one recites Pesukei D’Zimrah in a loud and pleasant voice, even if he doesn’t know the meaning of the words and makes mistakes in pronunciation, his prayers are accepted like a pleasant fragrance, and Hashem rejoices with each word…”
I Am Hashem Your Doctor:
One who knows the power of tefillah, will turn to Hashem in prayer whenever he faces any challenge. He won’t place his faith in any patron or doctor. Rather, he will rely solely on Hashem and will ask Him for whatever he needs, as he will know that Hashem is merciful and compassionate and He helps all those who daven to Him.
Sefer Sipurei Tzadikim relates the story of a certain chasid who was very sick. He went to many doctors but they were unable to help him. Finally, he went to see Rav Mordechai of Neshchiz zy”a to ask for his blessing. The Rebbe told him, “My advice to you is to go see the professor who lives in the city of Anipoli. He will provide you with your cure.”
The sick man wasted no time in setting off on the journey to Anipoli. There were no trains yet at that time, so he hired a wagon to take him on the long trip. After many days, he reached Anipoli and asked around where he could find the professor. Whoever he asked looked at him strangely and said that no professor lived in there city. He then asked, “Perhaps there is a doctor here?” Again, he was told that there was no doctor in the city and no medical expert.
The man couldn’t understand it. Why would the Rebbe of Neshchiz send him on a wild goose chase? He was very upset that he had wasted so much time. He went right back to Neshchiz and told the Rebbe that there was no professor or doctor in Anipoli.
The Rebbe asked him, “If that’s true, what do the people there do when they get sick?” The sick man replied, “What should they do? Since they have no other choice, they place their trust in Hashem to help them.” The Rebbe then said, “That is the professor of Anipoli that I was referring to. You must rely on the same professor that the residents of that city rely on when they get sick. You must put your trust in Hashem.” Immediately after the man left the Rebbe and began trusting in Hashem, he started to feel better, and he eventually was fully cured.
A Tefillah to Return to The Proper Path:
A man who was clearly non-religious once came to see Rav Meir of Premishlan zy”a. Everyone wondered why this man, who clearly did not follow the ways of the Torah, wanted to see the Rebbe. When the man entered the Rebbe’s room, he broke down in tears and related that his enemies had libeled him to the authorities and had hired false witnesses to testify against him. He had no way of defending himself and was facing a severe punishment.
Rav Meir asked him, “Are you Shomer Shabbos?” The man said that he was not. He claimed that most of his business was on Shabbos because the non-Jews of his town received their paychecks on Saturday and would then go to buy whatever they needed. If he closed his store on Shabbos, they would go elsewhere and he would have no parnassah.
Rav Meir then asked him if he observed the laws of kashrus. Again, he said that he did not. He claimed that he and his wife were very busy people and they didn’t have time to concern themselves with getting kosher food. Rav Meir then asked if he put on tefillin and davened. The man again said that he had no time for such things.
The Rebbe grabbed his lapels and said, “I promise you that you will be found innocent if you commit to daven Shacharis and wear tefillin every day from now on!” The man said, “How can I make such a promise? How will I find time to do this?” Rav Meir told him, “I will give you a pair of tefillin and you only have to wear them for a few minutes a day. If you do this, I promise that you will be found innocent!”
When the man heard that it would only take a few minutes each day, he agreed. Rav Meir gave him a talis and a pair of tefillin and blessed him. A short time later, the man appeared in Rav Meir’s bais medrash but his appearance had drastically changed. It was obvious that he had made some major changes in his life. He now kept all of the mitzvos and davened with devotion. He asked Rav Meir to help him do teshuva for his past sins and he became a close chasid of his.
Some chasidim who remembered what he used to look like asked him what caused this huge change and he replied, “What can I tell you? The Rebbe’s bracha was fulfilled and I was found not guilty. I also fulfilled my part of the deal and I began putting on tefillin and davening for a few minutes each day. After a while, my conscience started to bother me. I realized that I probably should daven properly to thank Hashem for saving me from my time of danger. I then began to daven slowly and with kavannah. I started to daven three times a day, and one mitzvah led to another. I realized that it was wrong to daven to Hashem every day while I still was mechalel Shabbos, so I started keeping Shabbos. Eventually, I also started keeping kashrus and doing all other mitzvos.”
The Nusach is Not The Main Thing:
Sefer M’Zekeinim Esbonen relates that when the Bais Avrohom of Slonim zy”a established his bais medrash in Yerushalaim, his elder chasidim asked which Nusach they should daven in the new bais medrash – the Nusach of Teveriah or the Nusach of Baranovitch (there were some differences between the two). The Rebbe answered, “You could even daven Nusach Ashkenaz. The main thing is to daven properly!”
Everyone Must Daven for His Friend:
The Gemara (Gittin 7A) says: “If one has a complaint against his friend and remains silent, Hashem will perform judgment on his behalf.” The Noam Elimelech (Likutei Shoshana) explains that one must always daven for his friend. This is because one cannot do so much to himself, as “an incarcerated person cannot free himself from prison (Brachos 5B).” However, one can always daven for his friend. Therefore, everyone should daven for others, and this will allow everyone to receive their salvation.
This is the meaning of the statement: “Kol Yisroel arievim zeh lazeh.” The word “areivim” indicates something sweet because every Jew can sweeten the judgments against his fellow Jews by taking responsibility for them and davening on their behalf. The Noam Elimelech continues to say that the main tefillah is with one’s thoughts, and prayers done in the mind cannot be obstructed by damaging forces. Accordingly, the Gemara is saying that if one sees that his friend has complaints and is in need of help and he is silent, meaning that he davens for him with his thoughts, Hashem will “perform judgment on his behalf”, meaning that He will answer the prayer.
Tefillah for the Geulah:
A merchant once asked the Magid of Zlotchov zy”a why he was so poor. Couldn’t he daven for Hashem to make him rich? The Magid answered with a moshol of a king who invited many guests to his daughter’s wedding. The tables were bedecked with much finery and full of delicious food and drink. Everyone was waiting for the bride to walk to the chuppah but they suddenly heard the alarming news that she had thrown herself off the fifth floor balcony and died.
All of the guests were heartbroken to hear this sad news, and the day of rejoicing turned into a day of mourning. However, there was one selfish man who didn’t want to miss out on the opportunity for a good meal. He sat back down at the table and kept eating. Of course, everyone thought this man was insane. The Magid explained: The Shechinah is in golus and the Jewish people are suffering every day. How could I ask Hashem for money? It is better to daven for the geulah and for the Shechinah to return to its place.
Praying Like a Pauper:
The pasuk states (Tehillim 109:4) that Dovid Hamelech said, “I am tefillah.” Sefer M’Zekeinim Esbonen quotes the Rebbe of Kobrin zy”a as explaining that usually when a person wants to make a request of someone else, he sits down with a pen and paper and writes a letter, detailing what he needs. However, when a poor man dressed in torn rags needs help, he doesn’t need to write a letter. Everyone can see what he needs. Thus, Dovid was saying, “I am tefillah! Hashem, just look at me and You can see what I need.”
He Thought That He Was Dead:
Rav Aharon of Kobrin zy”a (quoted in Bais Aharon, Seder Hayom) would say that before a tzadik would daven, he would imagine that he was dead and was suffering in the grave, and someone had come and said, “Get up and daven!” He said that his own father, Rav Asher of Stolin zy”a, told him that he davened like this for a full year. (Sefer Tiferes Banim – Munkatch, Parshas Lech Lecha – writes that this idea can be used to explain the verse in Bereishis 17:11: “Hishalech lifanei v’heyei tamim. Walk before Me and be complete.”
The Gemara says in Sotah 12A that the word “halicha” - to walk - always indicates death, as is seen from numerous sources. Thus, Hashem told Avrohom to imagine that he was already dead and lying in the grace and then to “be tamim”, meaning to get up and daven with complete enthusiasm and devotion.”
Rav Aharon added that one should also imagine that he is already in the World of Truth and he is being judged for everything he did during his lifetime. All of his sins are shown to him and he is facing a difficult verdict. At this dire time, an angel comes to him and says that he can return to earth and daven to Hashem one more time and to beg Him to save his soul. This one tefillah can rectify all of the aveiros he committed throughout his life. Obviously, he would daven like he never davened before. He would cry out to Hashem from the depths of his heart and beg for compassion.
This is how tzadikim daven every day. They look at each tefillah as if it is their last chance to save themselves and to obtain Hashem’s mercy. It is related that the Rebbe of Strelisk zy”a would daven this way. Every day before davening, he would take leave of his family, as he feared that he might use up all of his energy on the tefillah and his soul would leave his body.
Do Not Despair:
My ancestor, Rav Tzvi Hirsch of Kretchnifer zy”a (Sefer Toras Chaim V’emunah) explains this pasuk by quoting the Gemara (Brachos 32B) that states: “Four things need strengthening: Torah, good deeds, tefillah and derech eretz… If one sees that he is praying and not being answered, he should pray again, as is stated (Tehillim 27:14): ‘Hope to Hashem. Strengthen and fortify your heart and hope to Hashem.’” Rashi explains: “Hope and strengthen yourself and do not stop. Rather, hope again.”
This does not only apply to tefillah. The same is true for every aspect of avodas Hashem. If one sees that he is not being successful in properly serving Him, he should strengthen his heart and try again. In His infinite kindness, Hashem allows us to always start again and to keep trying until we are able to break through all barriers and serve Him properly.
This is hinted to from the words “and he took from the stones of the place.” If one feels like a stone is covering his heart and obstructing him from serving Hashem, he should not despair. Rather, he should strengthen his resolve and “put it by his head”, meaning that he should try again to get it right. Part of this involves looking back at one’s past actions and determining what is obstructing one’s avodas Hashem from being effective. Once one rectifies the blemish of the past, the stone will melt away and will no longer obstruct his heart.
וַיַּחֲלֹם וְהִנֵּה סֻלָּם וגו' וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹקִים עֹלִים וְיֹרְדִים בּוֹ (כח, יב)
And he dreamed, and behold, there was a ladder… and its top reached to Heaven; and behold, angels of G-d were ascending and descending upon it. (28:12)
One’s Actions Rise Above:
The Medrash (Bereishis Rabbah 68:12) says that the angels were dancing on the ladder. The Chidushei Harim zy”a writes that we can learn from this that a Yid’s actions in this world can have such a tremendous effect even in the Upper Worlds, to the extent that even the Heavenly angels dance with joy when the Jewish people engage in good deeds and avodas Hashem.
וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ (כח, כ)
And protect me on this road that I am walking and give me bread to eat and clothing to wear. (28:20)
Bread and Clothes for Others:
My grandfather, Rav Mordechai of Nadvorna zy”a (Sefer Maamar Mordechai), asks why it is necessary to say that the bread is “to eat” and the clothing is “to wear”. What else would one do with bread and clothing? He answers that Yaakov Avinu was not only talking about himself. Rather, he was asking Hashem to provide food and clothing for others. He was saying if Hashem gives him bread, he will use it “to eat”, meaning to feed to others, and if He gives him clothing, he will use it to give to others to wear.
וְכֹל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ (כח, כב)
And everything You give me, I will tithe a tenth for You. (28:22)
A Sinner May Donate More Than One-Fifth to Charity:
Chazal (Kesuvos 3A) learn from this verse that one may not give more than one-fifth of his money to tzedakah. Rav Chaim of Sanz zy”a famously gave away whatever he had to charity. He would not go to sleep at night until he gave away every penny he had in his possession to tzedakah. Sefer Kedushas Tzion relates that he once was asked how he was permitted to give all of his money to tzedakah when Chazal say that one may not give more than one-fifth.
He answered, “This amount was decreed for those who want to fulfill the mitzvah of giving tzedakah. However, if a person has sinned and wants to atone for his aveiros by giving charity, there is no limit to how much he can give, as it is stated (Iyov 2:4) that ‘everything a man has should be given for his soul.’”
It is similarly related (Sefer Shama Shlomo) that Rav Shlomo of Karlin zy”a had a chasid who gave a lot of money to tzedakah. This man’s son-in-law came to the Rebbe to complain that he was giving more than he could afford. The Rebbe asked the man why he wasn’t concerned about Chazal’s statement that one should not give more than one-fifth and he answered, “If someone is giving to fulfill the mitzvah of giving tzedakah, he should not give more than one-fifth. But I am giving in order to redeem my soul from my sins, as the pasuk says (Daniel 4:24) that this can be done through giving tzedakah. This has no limit.” The Rebbe replied that the man had answered wisely.
וַיְהִי בְּעֵת יַחֵם הַצֹּאן וגו' וָאֵרֶא בַּחֲלֹום וְהִנֵּה הָעַתֻּדִים הָעֹלִים עַל הַצֹּאן עֲקֻדִּים נְקֻדִּים וּבְרֻדִּים (לא, י)
And it was at the time the animals came into heat… and I saw in a dream, and behold, the he goats that mounted the animals were ringed, speckled, and striped. (31:10)
No One Can Touch What is Not Destined For Him:
Rashi states that although Lavan had separated them all, so that the animals would not conceive their likeness, the angels were bringing them from the flock that had been given over into the hands of Lavan’s sons to the flock that was in Yaakov’s hand. The Chofetz Chaim (Shemiras Halashon, Shaar Hatevuna 11) asks how the angels were permitted to take sheep from Lavan’s flock and bring them to Yaakov. Isn’t this theft?
He answers that anyone who tries to swindle his friend is simply foolish. Exactly how much money one will earn in a year is decreed on Rosh Hashanah, and one cannot make a penny more than that. If one steals from his friend, he will not benefit from it at all, as he still won’t end up with more money than what was anyway decreed for him. At the end of the day, he will have the same amount of money, and he will also have a terrible sin. Furthermore, stealing will actually cause him to lose the money that was destined for him, as stated (Sukkah 29B): “There are four reasons why a person’s value will go down to nothing…”, with one of those reasons being taking from one’s friend. This is also stated in Maseches Derech Eretz (Zuta 3): “If you take something that isn’t yours, you will lose what is yours.” For this reason, Chazal say (Yoma 38B) that one cannot touch anything that is meant for his friend, even by a hairsbreadth. Even if you do take it, it will end up going back to him.
Accordingly, although Rashi says that the angels took Lavan’s sheep and gave them to Yaakov, this was permitted, as the pasuk later says: “Because I saw all that Lavan did to you.” Lavan had cheated Yaakov many times over and, therefore, Yaakov’s rightful property was merely being returned to him.
On this topic, the Ben Ish Chai (Drushim Parshas Noach) relates a story of an upright man who would go every night after midnight to a yeshiva to learn with the Rosh Yeshiva and his friends. He would always be the first of the group to arrive and the last to leave. One evening, he was walking from his house to the yeshiva, as he always did, when he noticed that the gate to one person’s yard was open, as the owner had forgotten to close it. He knew that a widow lived there, with her only companion being a servant that she had. They both were sleeping in the same room where the widow kept a big box full of her life’s savings, in the form of gold and silver coins.
The man entered the home and saw the widow and her servant asleep in the room. He was overwhelmed with a desire to steal the treasure, and he broke open the box to take it. Suddenly, the women woke up from the noise of the breaking box. It was too dark to see who was there and they were too scared to scream, fearing that the robber would kill them if they made a sound. The man grabbed the money but he then remembered the Gemara that says that one cannot take anything away from one’s friend. He realized that there was no point in taking the treasure, as he couldn’t take possession of anything that wasn’t destined for him in any case. Therefore, he put the money back and left.
When daylight arrived, the woman saw that the thief hadn’t taken anything. She thought that it must be a miracle. However, since she wanted to make sure it didn’t happen again, she decided to remarry so that her husband could protect her money. She approached the Rosh Yeshiva and asked him to suggest a man for her to marry, and he suggested this same man. She ended up marrying him and the man then realized that it was true that if money was meant for him, he would somehow gain possession of it. The Ben Ish Chai concludes: This is an important lesson. One should not make any attempts to earn money through dishonest means as it has already been decreed whether he will be rich or poor. Instead, one should trust in Hashem and recognize that He will give him whatever he is supposed to have.
What to Buy and For How Much:
Rav Moshe Midner zt”l (Kisvei RaMam, Ois 262) quotes Rav Moshe of Kobrin zy”a as saying that when a person puts some money in his pocket and goes to the marketplace, if he fully believes that whatever he buys is the result of Hashem’s decree and He will give him the idea of what to purchase and for how much, then everything he does will be with Hashem’s guidance. So too, if one is selling something, he should believe that the item he chooses to sell and the amount he gets for it are the result of Divine inspiration. If one thinks like this, Hashem will help him.
Everything is in the Hands of Heaven:
Chazahl say that “wicked people are full of regrets.” The Baal Shem Tov zy”a (quoted in Sefer HaBesht, Parshas Eikev) asks why people who constantly regret the sins they committed are called wicked. Chazal say (Kiddushin 49B) that if one who marries a woman on condition that he is a tzadik and he is found to be a rasha, the marriage is still valid because he is assumed to have thought about teshuva in his heart. This seems to indicate that one who regrets his sins is considered to be a tzadik.
The Baal Shem Tov answers that Chazal do not mean that wicked people regret their aveiros. Rather, they regret their worldly actions. Every person should recognize that whatever happens to them is sent from Hashem and He controls what does or does not occur. Therefore, it makes no sense for a person to regret his worldly actions, as he can only do what Hashem wants and allows him to do. If one does have such regrets, it is a sign that he does not believe in Hashem. Such a person is a rasha.
If a person thinks that by buying or selling a certain item, he can make a nice profit for himself, he is making a big mistake. One cannot accomplish anything on his own. If Hashem wants a person to make a profit, He will arrange it. If Hashem doesn’t want him to, he won’t be able to buy or sell anything.
One is Always Dependent on Hashem:
A short while after his wedding, the Yismach Moshe was very poor. One day, he began thinking that if he would have 2,000 gold coins, that would be enough to open a business and to pay someone to manage it, and he would be able to continue to learn all day in peace. After having these thoughts, he dozed. As he was half asleep, he saw an image of the Arizal, who said to him, “Yungerman, do you think that if you had 2,000 gold coins you wouldn’t have to come on to Hashem for help?”