Having It All

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

After serving Lavan for twenty years, Yaakov returned to Eretz Yisrael, which meant facing Esav. In advance of his meeting, Yaakov sent groups of messengers to Esav laden with gifts, relaying the message, “So says your servant, Yaakov: I have been living with Lavan and have tarried until now. I acquired bulls, donkeys, sheep, slaves and maidservants, and I have sent word to my master, to find favor in your eyes (Bereishis 32:5-6).” With this, Yaakov hoped to appease Esav.

Rashi offers two explanations for the words, “I have been living with Lavan”:

1) Even though our father blessed me that I would become a powerful, ruling figure, you can see that this has not happened. Instead, I was with Lavan, and though I managed to acquire some livestock and servants, I certainly achieved no fortune or ruling power. Therefore, you have no reason to be jealous of me.

2) When I lived with Lavan, I fulfilled Hashem’s 613 commandments (the Hebrew word “I lived — garti” has the numeric value 613).

What does Rashi’s second explanation have to do with Yaakov’s plan to appease Esav? Why should Yaakov’s keeping mitzvos when he was with Lavan be a reason for Esav not to hate him?

Rav Moshe Sternbuch explains Yaakov’s meaning. He wanted to communicate that he only cared about mitzvos. Whatever wealth he had was important to him only because it enabled him to do mitzvos. He had no interest in amassing fortunes or living a life of luxuries. Therefore, Esav should have no reason to be jealous of him.

Yaakov further highlighted this perspective of his life when he met Esav himself. At first, Esav rejected Yaakov’s gift, saying, “I have a lot.” However, Yaakov insisted that Esav accept his gift anyway, responding, “I have everything.” (Bereishis 23:9, 11)

The sages teach us that a wealthy man will only say that he has “a lot.” He can never “have it all.” If he has a million dollars, he does not have ten million, and if he does, he is still far from those who have 100 million, and so on. Indeed, the more he has, the more he wants, as the Sages say, “One who has 100 wants 200.” (Koheles Rabba 1:34) In contrast, a man like Yaakov is able to testify, “I do have it all! What do I need money for? At best, money enables me to do mitzvos, and the amount of money I need for that I really have.” (See Alei Shur II, 2,20).

This idea answers a question on a verse from Tehilim (34:11), “Those who seek Hashem will not lack any good.” Is that true? There are many pious people who are poor. If so, what does the verse mean?

The Shlah Hakadosh (Pesachim, Drush 5) answers that the verse is not claiming that those who seek Hashem will be wealthy. Rather, because they only want money for serving Hashem, Hashem will always ensure that the money they have will be sufficient for that purpose.

This may seem like a very high spiritual level that few are capable of, but we can try to bring ourselves in this direction. One who lives this way only stands to gain. Those who yearn for material success are invariably disappointed, and often have to deal with stress, anguish and even diseases caused by their nervous lifestyle. In contrast, the Sages (Bava Basra 16b) say that the Avos lived to serve Hashem alone, and through this attitude, their lives became a veritable olam haba.

Moreover, if we do not at least try to reach this level, we are actually putting ourselves at spiritual risk. Rav Eliyahu Lopian notes (based on Berachos 35b with the Maharsha’s commentary) that the second paragraph of Kriyas Shema begins by describing Jews who serve Hashem with all their heart and soul, but not with all of their “might.” Our sages tell us that the word “might” refers to one’s resources. We would certainly view such people as dedicated Jews, yet when it comes to money, they have plans of their own that, even if not sins, have nothing to do with avodas Hashem. Although Hashem promises such people that the rains will come for them in their proper time and other blessings, there is a most sobering warning: “Be careful lest you stray and serve other gods…”

In other words, even if one serves Hashem with mesiras nefesh, if he views money as a means to achieve desires and not just to fulfill Hashem’s will, he is in danger. How often have we seen good Jews fall into the habit of compromising on Yiddishkeit in order to make money? It may begin with skipping an occasional minyan or shiur, but it can then move on to ignoring certain religious principles in the workplace. Such a Jew may no longer resist the temptation to “be like one of the guys,” even if he is in the company of gentiles. Next, he faces nisyonos in cheating, stealing, Shabbos, kashrus, etc. This is what happens when a Jew sees money as the key to material success, and not simply as a means of serving Hashem.

A businessman once complained about his financial situation to Rav Gamliel Rabinowitz. He had married off his daughters to bnei Torah, and it was already years after their marriages, Yet, he was still providing his sons-in-law significant financial assistance on a regular basis. Sometimes, supporting them meant being unable to use his money for things he had planned for himself.

“How long is this supposed to go on?” he asked, frustrated.

“I think you have to correct the way you view money,” answered Rav Gamliel. “The main reason for money is not to use it to have fun, but rather to use it for Torah and mitzvos. If you are unable to put in hours studying Torah and your sons-in-law can, then you should view your support for them as the main reason why you are working! This should be your main purpose in life!”

May we be zocheh to live for Torah and mitzvos!

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