אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי (שמות כב, כד). זֶה שֶׁאָמַר הַכָּתוּב: יֵשׁ רָעָה חוֹלָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ, וְאָבַד הָעֹשֶׁר הַהוּא בְּעִנְיַן רָע וְהוֹלִיד בֵּן וְאֵין בְּיָדוֹ מְאוּמָה (קהלת ה, יב-יג). הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה. אֶת הָעֲשִׁירִים, אִם יְדֵיהֶם פְּתוּחָה לַעֲנִיִּים אוֹכְלִין נִכְסֵיהֶם. וּצְדָקָה שֶׁעוֹשִׂין, הַקֶּרֶן קַיֶּמֶת לָהֶם לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ, כְּבוֹד ה' יַאַסְפֶךָ (ישעיה נח, ח). וְאוֹמֵר: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ ה' (תהלים מא, ב). If thou lend money to any of my people (Exod. 22:24). Scripture says elsewhere in reference to this verse: There is a grievous evil which I have seen under the sun, namely riches kept by the owner thereof to his hurt; and those riches perish by evil adventure; and if he hath forgotten the sun, there is nothing in his hand (Eccles. 5:12–13). The Holy One, blessed be He, tests everyone; (with regard to) the wealthy, if they are generous toward the needy, they enjoy their wealth in this world, and the righteousness they perform will be rewarded in the world-to-come, as it is said: And thy reward (Isa. 58:8). It says elsewhere: Happy is he that considereth the poor; the Lord will deliver him in the day of evil (Ps. 41:2).
וְהָעֲנִיִּים מְנַסֶּה אוֹתָן, אִם אֵינָן מְבַעֲטִים בָּעוֹלָם הַזֶּה, נוֹטְלִין שְׂכָרָן לֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר: כִּי אַתָּה עַם עָנִי תוֹשִׁיעַ (תהלים יח, כח). אִיּוֹב נִתְיַסֵּר בָּעוֹלָם הַזֶּה וְשִׁלֵּם לוֹ כִּפְלֵי כִּפְלַיִם, שֶׁנֶּאֱמַר: וַיֹּסֶף ה' אֶת כָּל אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה. (איוב מב, י). He likewise tests the poor. If they do not complain in this world, they will receive their reward in the world-to-come, as is said: For thou dost save the afflicted people (Ps. 18:28). Job suffered in this world and was repaid twofold, as it is said: And the Lord gave Job twice as much as he had before (Job 42:10).
וְעָשִׁיר שֶׁעֵינוֹ רָעָה, אָבֵד הוּא וּמָמוֹנוֹ מִן הָעוֹלָם, שֶׁנֶּאֱמַר: וְאָבַד הָעֹשֶׁר הַהוּא בְּעִנְיַן רָע (קהלת ה, יג). לֹא כָּל מִי שֶׁהוּא עָשִׁיר הַיּוֹם עָשִׁיר לְמָחָר, וְלֹא כָּל מִי שֶׁהוּא עָנִי הַיּוֹם עָנִי לְמָחָר, שֶׁנֶּאֱמַר: כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים (תהלים עה, ח). However, a rich man may destroy himself and his wealth in this world, as it is said: And those rights perish by evil adventure (Eccles. 5:13). Not all who are rich today will be rich tomorrow, nor will all who are poor today be poor tomorrow, as it is said: For God is judge; He putteth down one and lifteth up another (Ps. 75:8).
יֵשׁ עֹשֶׁר שָׁמוּר לִבְעָלָיו לְטוֹבָתוֹ, וְיֵשׁ עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ. שָׁמוּר לִבְעָלָיו לְרָעָתוֹ, זֶה עָשְׁרוֹ שֶׁל קֹרַח, שֶׁנֶּאֱמַר: וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה (במדבר טז, לג). וְעָשְׁרוֹ שֶׁל הָמָן, שֶׁנֶּאֱמַר: וַיְסַפֵּר לָהֶם הָמָן אֶת כְּבוֹד עָשְׁרוֹ (אסתר ה, יא), וּלְבַסּוֹף וַיִּתְלוּ אֶת הָמָן (אסתר ז, י). שָׁמוּר לִבְעָלָיו לְטוֹבָתוֹ, זֶה עָשְׁרוֹ שֶׁל יְהוֹשָׁפָט, שֶׁנֶּאֱמַר: וַיְהִי לִיהוֹשָׁפָט עֹשֶׁר וְכָבוֹד לָרֹב (דה״ב יח, א). וּמֶה הָיָה לוֹ. וַיִּזְעַק יְהוֹשָׁפָט וַה' עֲזָרוֹ (דה״ב יח, לב). There is wealth that is beneficial to its possessor and wealth that is harmful to him. An example of wealth that was harmful to its possessor was the wealth of Korah, as it is said: So they, and all that appertained to them, went down alive into the pit (Num. 16:33). Haman’s riches were also harmful to him, for though it is said: And Haman recounted unto them the glory of his riches (Est. 5:11), ultimately: So they hanged Haman (ibid. 7:10). An example of wealth that was beneficial to its owner was that of Jehoshaphat: Now Jehoshaphat had riches and honor in abundance (II Chron. 18:1). What happened to him? Then Jehoshaphat cried out, and the Lord helped him (ibid., v. 31).
יֵשׁ גְּבוּרָה נַעֲשֵׂית טוֹבָה לִבְעָלֶיהָ, וְרָעָה לִבְעָלֶיהָ. טוֹבָה לִבְעָלֶיהָ זֹה גְּבוּרַת דָּוִד, שֶׁנֶּאֱמַר: הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה (ש״א טז, יח). וּכְתִיב בּוֹ: הִכָּה שָׁאוּל בַּאֲלָפָיו וְדָוִד בְּרִבְבֹתָיו (ש״א יח, ז). וּכְתִיב: וְכָל יִשְׂרָאֵל וִיהוּדָה אֹהֵב אֶת דָּוִד (ש״א יח, טז). רָעָה לִבְעָלֶיהָ, זֹה גְּבוּרַת גָּלְיָת שֶׁחֵרֵף וְגִדֵּף וְאָמַר בְּרוּ לָכֶם אִישׁ (ש״א יז, ח). לַסּוֹף, וַיִּרְאוּ הַפְּלִשְׁתִּים כִּי מֵת גִּבּוֹרָם וַיָּנֻסוּ (ש״א יז, נא), שֶׁמֵּת בְּאֶבֶן הַקָּלַע. There is strength that is beneficial to its possessor and strength that is harmful to its possessor. Strength that is beneficial was possessed by David, for it is said: Behold, I have a son of Jesse the Bethlehemite, that is skillful in playing and a mighty man of valor (I Sam. 16:18). It is also written: Saul had slain his thousands and David his ten thousands (ibid. 18:7); and: All Israel and Judah loved David (ibid., v. 6). The strength of Goliath was harmful to its possessor, for he profaned and blasphemed against God. Goliath called: Choose a man for you (ibid. 17:8), but in the end, When the Philistines saw that their mighty man was dead, they fled (ibid., v. 51). He had been slain with a (single) stone hurled from a sling.
יֵשׁ חָכְמָה טוֹבָה לִבְעָלֶיהָ וְרָעָה לִבְעָלֶיהָ. טוֹבָה לִבְעָלֶיהָ, זֶה יְהוֹשֻׁעַ בִּן נוּן, שֶׁנֶּאֱמַר: וִיהוֹשֻׁעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה (דברים לד, ט). מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְנִמְפֵיוֹן הַמַּשְׁקֶה אֶת כָּל הַמְּדִינָה, וְהָיוּ הַכֹּל מְשַׁבְּחִין אוֹתוֹ. אָמַר לָהֶן אֶחָד: שַׁבְּחוּ לְמַעְיָן שֶׁמַּסְפִּיק לוֹ. כָּךְ הָיוּ מְשַׁבְּחִין לִיהוֹשֻׁעַ, שֶׁהָיָה מַשְׁקֶה מֵחָכְמָתוֹ לְכָל יִשְׂרָאֵל. אָמַר לָהֶן: שַׁבְּחוּ לְמֹשֶׁה, שֶׁנֶּאֱמַר: כִּי סָמַךְ מֹשֶׁה אֶת יָדָיו עָלָיו (דברים לד, ט). חָכְמָה רָעָה לִבְעָלֶיהָ, זֶה בִּלְעָם, שֶׁנֶּאֱמַר: נְאֻם שֹׁמֵעַ אִמְרֵי אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן (במדבר כד, טז). וּלְבַסּוֹף, וְאֶת בִּלְעָם בֶּן בְּעוֹר הַקּוֹסֵם הָרְגוּ בְנֵי יִשְׂרָאֵל (יהושע יג, כב). There is wisdom which is both beneficial and harmful to the one who possesses it. Joshua possessed wisdom that was beneficial, as it is said: Joshua the son of Nun was full of the spirit of wisdom (Deut. 34:9). To what may this be compared? To a reservoir that supplied an entire city with water. Everyone praised it, with the exception of one man who advised them to praise the well that supplied the water (for the reservoir) instead. Similarly, while they were extolling Joshua for giving drink to Israel through his wisdom, he said to them: “Praise Moses instead,” for Moses had laid his hands upon him (ibid.). Balaam had wisdom which was harmful to him, as it is stated: The saying of him who heareth the word of God, and knoweth the knowledge of the Most High (Num. 24:23), and finally: Balaam the son of Beor they slew with a sword (ibid. 31:8).