Rabbi Yochanan said, “Why is it written, ‘For man is the tree of the field’ (Deuteronomy 21)? Is man the tree of the field? Rather, it is because it is written, ‘For you will eat from it and you will not cut it down,’ and it is written ‘This you shall destroy and cut down.’ How so? If he is a decent wise disciple, you will eat from it and you will not cut it down. If not, this you shall destroy and cut down” (Taanit 7a).

We should ask what is the connection between a decent wise disciple and a tree that is for eating, and a wise disciple and a tree that is not for eating, since the verse says, “You shall not destroy its trees by swinging an axe against it, for you may eat from it. …Only a tree that you know is not a tree for eating you shall destroy and cut down.”

The Zohar says, “Another God is sterile and does not bear fruit” (see the “Introduction of The Book of Zohar,” Item 23), and these are its words: Hence, those who fail and walk in the ways of ABYA of Tuma’a [impurity], their source dries up and they have no blessing of spiritual fruits. They wither away until they become completely blocked. The opposite is true for those who adhere to Kedusha [holiness]. Their work is blessed “as a tree planted by the streams of water, whose fruit ripens in its time and whose leaf will not wither, and all that he does will succeed” (Psalms 1).

By this we can understand the connection between a decent wise disciple and a fruit tree, of which the verse says, “You will eat from it and you will not cut it down.” The fruit bearing tree is a sign of Kedusha, and one that does not bear fruit is a sign of Tuma’a and is called an “indecent wise disciple.”

We also find, “These are the generations of Noah. This is as it is written, ‘the fruit of a righteous, a tree of life.’ What are the fruits of a righteous? Mitzvot [commandments] and good deeds” (Midrash Rabbah, Noah). By this we can interpret that if he is a decent wise disciple, meaning bears fruit, and he has Mitzvot and good deeds, you shall eat it. If not, “This you shall destroy and cut down.”

Before these words, the Gemara brings the following words: “Tania, Rabbi Bena’a says, ‘Anyone who engages in Torah Lishma [for Her sake], his Torah becomes a potion of life to him, as was said, ‘It is a tree of life for they who hold it.’ It is said, ‘It shall be healing to your navel,’ and it is said, ‘For he who finds me finds life,’ and anyone who engages in Torah Lo Lishma [not for Her sake], his Torah becomes a potion of death to him, as was said, ‘My lesson will behead like a torrent,’ and beheading means killing, as was said, ‘and they beheaded it there by the stream.’” We should understand the proximity of the words to one another.

We should interpret that Rabbi Yochanan does not refer specifically to one who learns with a wise disciple, that he should see if the wise disciple is decent. Rather, this pertains to the disciple himself, in what way he is learning.

In other words, if he learns Torah but sees that the texts he is learning will not lead him to be able to eat fruits from this learning, meaning fruits of Mitzvot and good deeds, “This you shall destroy and from it you shall not eat.” Rather, he should see that he learns Torah so that this Torah gives him strength and power to perform Mitzvot and good deeds, as this is called “fruits,” and specifically from this you shall eat.

In this manner, we can interpret what our sages said about the verse, “The eyes of the Lord your God are on it,” sometimes favorably, sometimes unfavorably.

Sometimes unfavorably, how so? When Israel were complete wicked in the beginning of the year, they were allotted few rains, but in the end they repented. It is impossible to add, since the sentence has already been given, but the Creator brings them down on time on the soil that needs them (and RASHI interpreted, “On the soil that needs them: on the fields and on the vineyards and on the gardens”), everything is according to the soil.

Sometimes unfavorably, how so? Israel were complete righteous in the beginning of the year and were sentenced many rains, but in the end they went astray. It is impossible to lessen, since the sentence has already been given, but the Creator brings them down not in their time on a soil that does not need them (and RASHI interpreted, “On a land that does not need them, in forests and in deserts”) (Rosh Hashanah 17b).

Rains means water, and there is no water but Torah. Our sages said, “The reward for a Mitzva, Mitzva” (Avot, Chapter 4). That is, in the beginning of the year, a person is judged according to his actions, and he is sentenced how much Torah he will learn at this time.

Hence, if his actions in the beginning of the year were righteous, he is allotted much rain. Afterward, they reverted from their way, meaning he sinned, and then he is considered wicked. “To the wicked, God said, ‘Why do you need the book of My laws?’” At that time, He gives him the rains that were allotted.

For example, he was allotted to learn eight hours a day, so He lets him learn these eight hours, but where they are not needed, meaning in forests and deserts, namely places where there can be no fruits.

In other words, he is made to learn things that will yield him no fruits, which are Mitzvot and good deeds. On the contrary, the learning becomes a potion of death to him, as our sages said, “He who learns Lo Lishma,” etc.

But if he were wicked in the beginning of the year and was allotted few rains, meaning to learn only two hours a day, if he repents, he is given that little Torah in a place where it can yield fruit, which is called “vineyards and fields and gardens,” meaning that the Torah will bear fruits, which are called Mitzvot and good deeds.