Bittul and contentment inherit both worlds

במד' תנחומא נבהל להון איש רע עין כו' חסר יביאנו.

In the Midrash Tanchuma: "He who is hurried after wealth is a man of an evil eye... [he does not know that] want will come upon him" (Mishlei 28:22).

The Midrash applies this verse to a person consumed by greed — driven by an "evil eye" — who ironically brings impoverishment upon himself.

העושה סחורה בפירות שביעית סופו מוכר מטלטלין כו' ביתו כו'.

One who does business with the produce of Shemittah (the Sabbatical year) ultimately ends up selling his movable possessions... [and even] his house.

Profiteering from the sacred produce of Shemittah leads to a spiral of loss — first one's belongings, eventually one's very home.

דאיתא במשנה ג"ד מתלמידיו של אאע"ה עין טובה כו' אוכלין בעוה"ז ונוחלין לעוה"ב להנחיל אוהבי יש כו'.

As stated in the Mishnah (Avos 5:19): Three traits mark the disciples of Avraham Avinu — a good eye [a humble spirit, and a modest soul] — they eat in this world and inherit the World to Come, as it says, "to bequeath substance (yesh) to those who love Me."

In contrast to the man of an "evil eye," Avraham's disciples possess a "good eye" — generosity and contentment — and they merit both worlds, as the verse promises a true inheritance to those who love Hashem.

וכבר כתבנו כמה פעמים כי זה ענין השמיטה כמו שרמז בזו"ח להנחיל אוהבי י"ש הוא יובל שמיטה.

And we have already written several times that this is the matter of Shemittah, as is hinted in the Zohar Chadash: "to bequeath yesh (substance) to those who love Me" — this is Yovel and Shemittah.

The "substance" inherited by those who love Hashem alludes specifically to the gifts of Shemittah and Yovel, the years of release and trust.

כי בוודאי מי שיש בו ג"ד הללו הוא סימן שהוא אוהב ה' ומתוך אהבת הבורא ית"ש אינו מדובק בעוה"ז.

For certainly, one who possesses these three traits is a sign that he loves Hashem, and out of love for the Creator he is not attached to this world.

The good eye, humble spirit, and modest soul are outward signs of an inner ahavas Hashem; and one who loves Hashem is not bound up in the pursuit of olam hazeh.

ולכן אינו מקנא לחבירו ואינו מתגאה ומתדשן בטובת עוה"ז.

Therefore he does not envy his fellow, nor does he become haughty and grow fat upon the good of this world.

His detachment from worldly pursuit frees him from jealousy and from the arrogance that comes with material indulgence.

ולכן נוחל ב' עולמות.

Therefore he inherits both worlds.

Precisely because he is not enslaved to this world, he merits the good of both this world and the next.

כי באמת כפי הביטול שנמצא באדם אל הבורא ית' ממילא יש לו הכל.

For in truth, according to the bittul (self-nullification) found in a person toward the Creator, he automatically has everything.

The measure of one's surrender to Hashem is the measure of one's true wealth — bittul itself draws down "everything."

וכפי הגיאות לשכוח בכח הבורא ית' ונבהל להון ומתפעל ביותר ע"י העשירות חסר יביאנו כמ"ש לא יחצו ימיהם.

And according to the haughtiness by which one forgets the power of the Creator, and is hurried after wealth and overly excited by riches — "want will come upon him," as it says, "they will not live out half their days" (Tehillim 55:24).

The opposite of bittul is arrogant forgetting of Hashem's power; such a person, dazzled by his own riches, ironically draws lack and a shortened life upon himself.

דכ' מותר האדם מה"ב אין.

For it is written: "The advantage of man over the beast is nothing" (Koheles 3:19).

On its own, in terms of mere physical existence, man holds no superiority over the animal.

כי הנה הקב"ה מקיים וזן כל הברואים מאדם ובהמה.

For behold, Hashem sustains and feeds all creatures, from man to beast.

Hashem provides equally for man and animal alike, so bodily sustenance grants man no real distinction.

ויתרון שכל האדם במה שמתבונן ומבין ומכיר טובת הבורא ית'.

And the advantage of man's intellect lies in his contemplating, understanding, and recognizing the goodness of the Creator.

Man's true superiority is solely his capacity to reflect upon and acknowledge Hashem's kindness — to recognize the Source of all he receives.

ואז כשבא לדעת זאת יש לו מותר.

And then, when he comes to this awareness, he has an "advantage."

It is this recognition of Hashem that grants man the "advantage over the beast" the verse spoke of.

אבל כשהשכל מביאו לבעט בהבורא ואומר כחי ועוצם ידי כו' הבהמה טובה ממנו.

But when his intellect leads him to spurn the Creator and to say, "My strength and the might of my hand [have made me this wealth]" (Devarim 8:17) — the beast is better than he.

If a person turns his intellect against Hashem, crediting his success to himself, he has squandered his one advantage and sinks below even the animal, which never denies its Maker.

והקב"ה ברא יש מאין וכשהאדם מבין זאת ומבטל עצמו להבורא ע"ז כ' להנחיל אוהבי יש:

And Hashem created yesh (something) from ayin (nothing); and when a person understands this and nullifies himself to the Creator, concerning this it is written, "to bequeath yesh (substance) to those who love Me."

Hashem brought all existence — "yesh" — into being out of nothingness. When a person recognizes this and returns to bittul, surrendering his "somethingness" before Hashem, he merits the eternal "yesh" promised to those who love Him.

Summary: Shemittah teaches the contrast between the "evil eye" of one hurried after wealth, who ruins himself, and the "good eye" of Avraham's disciples, who out of ahavas Hashem are unattached to this world and inherit both worlds. Man's only true advantage over the beast is recognizing Hashem's goodness; through bittul — nullifying his sense of self before the Creator who made yesh from ayin — a person draws down everything and inherits the lasting "substance" promised to those who love Hashem.