Talmud for Pirkei Avot 3:7

רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ:

R. Elazar Ish Bartotha says: "Give Him what is His." [i.e., do not keep from engaging in the desires of Heaven, both with your body and with your money, for you do not give what is yours, neither your body nor your money], for you and yours are His. And thus is it stated in respect to David (I Chronicles 24:14): "For everything is from You, and from Your hand have we given to You." R. Shimon says: If one is walking on the road and learning and he interrupts his learning to say "How beautiful is this tree! How beautiful is this furrow!" Scripture reckons it to him as if he is liable for his soul. [The same is true of any vain talk, but the common instance is given, it being the way of wayfarers to speak of what they see with their eyes. Others say that we are being apprised of something special — that even though (in the instance of tree or furrow he recites the blessing "who has it thus in His world," still it is accounted to him as if he is liable for his soul, for having interrupted his learning.]

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