On the virtue of the story of Haman

You wrote and warned that we must internalize that all abundance comes from God, not the verses that do the work. I wonder how these things align with the instructions to say this specifically on the Tuesday of Parashat Beshalach, and specifically these verses and not any other verse or statement in my language that asks for sustenance? And if I say the verses without the translation (which most people don't understand anyway), will that also be helpful? So it's a waste of time to invest in the translation, right? You can say the verses twice at the same time (and literally become Bill Gates). Now I wonder what emerges from your words: Is the virtue for livelihood the recitation of the verses or the appeal to God? Because if this is the virtue, then it can be done in any form and at any time, right? I also wonder: If livelihood is "promised" to us, as you wrote, I wonder how you know the ways of the Blessed One, who grants abundant livelihood to anyone who says something on the third day of Parashat Beshalach? Perhaps this "promise" nevertheless indicates that you see the cause in the verses themselves and not in the Blessed One… By the way, did you test whether it works? Did you take a sample and control group and measure how the situation of those who said the verses and those who didn't changed? Do you think that throughout history there haven't been poor people who tried their luck and remained poor? Now a little halachic background, really in a nutshell. The Gemara in Shavuot 15b says: Rabbi Yehoshua ben Levi said to him, "Call me, and defend me, for I am a servant." And Rabbi Yehoshua ben Levi said, "Is it forbidden to be healed by words of Torah?" To defend me. Commentary: The Riv""l recited verses to protect himself, but the Gemara says that it is forbidden to recite verses in the hope of healing (and thus also for livelihood). Simply put, such a thing is forbidden because of the accessories of Yahuwah, as the Rambam ruled in Hilchot Avoda Zarah 11:12: The one who whispers about the wound and reads a verse from the Torah, as well as the one who reads about the baby who is not afraid and places a Torah scroll or tefillin on the little one so that he may sleep, it is not enough for them that they are generally fortune tellers and conjurers, but they are generally the unbelievers in the Torah who make the words of the Torah a cure for the body and are nothing but a cure for the soul, as it is said, "And they will be life for your soul." However, the healthy one who reads verses and a psalm from the Psalms so that the merit of reading them may protect him and he may be saved from troubles and harm, this is permissible. We see that protecting is permitted, but healing is prohibited. And in the context of livelihood, it is permissible to recite verses in order not to become poor, but not in order to escape poverty. So it is worth informing the public. See also the Rasha on the Gemara there. Although some have wanted to distinguish between seeing the verses as healing (or providing sustenance) and using the verses to prepare oneself for God to heal and provide (see the mitzvah of education, Taqiv), as stated, if it is only using the verses to turn to God, then one should not talk about proven virtues, fixed dates, and verses that are "capable." When one speaks of it this way, then there must be accessories to God here. And the Shulchan Yod Si' Qacha 68 and 69 clearly indicate that this is completely forbidden in any case. He does not distinguish between different intentions (whether the verses heal or whether God is the one through the saying). This is the way of the worshipers of God, and therefore it is forbidden regardless of the intention, like all idolatry. Although the Rema writes there: One who whispers about the plague or the sick person and then recites a verse from the Torah, has no share in the world to come. And if he does not recite, it is forbidden, what is the reason? And if there is danger to life, everything is permissible. Haga: And this is not forbidden except when the verse is read in the holy tongue, but in the tongue of the goat, no. (Rashi in the name of his master and in the Bible). And who is the best in the world to be careful in every matter, especially if the name of God is mentioned, for He has no part in the world to come (this is what is meant by the Torah according to Rashi). From the words of the Rema, one can conclude that if one only says the translation without the verses, perhaps there is no prohibition in this. It's hard to believe that God would help with the livelihood and healing of a person who works for the sake of idolatry, isn't it? And even if we manage to circumvent the halakhic prohibition, and perhaps there is no prohibition in the matter, it's still hard for me to see that it would really be helpful. Instead, we can simply turn to God and ask for what we want, and not bewitch and cloud in these ways (although I wouldn't count on that either, and I don't know). I'll end with what I once heard from my late father. There were those in our family who sought after virtues for a living, and they didn't really succeed. My father told them that he knew of one good and proven virtue for a living: going to work (they didn't try this virtue for some reason). I am sure that these things are said and spread with good intentions, as is clear from your words about caring for others, which is certainly a blessed thing. My words are also written with the same motivation. Remove an obstacle from my people's path. I cannot guarantee that whoever listens to me will earn a living, but I can tell him that he will probably be saved from a prohibition. And I hope that the right to be strict in the commandments will protect him so that he will be able to go to work and earn a rich living from his boss. Good luck to all of us.