Does wealth make it possible or is it a status symbol

The Parasha in our everyday life - Parashat Vayishlach - 5783

Rabbi Eliezer Shenvald - Head of the Hesder Yeshiva 'Meir Harel' Modiin

One of the most talked about and difficult topics for everyone is the 'cost of living'. The economic systems in the western world are built on a free market of independent companies with regulatory control and government management. The last decades show that this economic freedom brings along economic growth and an increase in the standard of living and the quality of life. However, there are also negative effects to the growth that everyone enjoys. Maximizing profits for the shareholders is what guides the business activity of the private companies. In general, when there is free competition, prices go down, but when the companies form interest partnerships, it is difficult to limit them and prices rise. As a result, essential areas where there is low profit may also be damaged (such as lack of certain drugs on the market whose production profitability is low, etc.) Encouraging consumption that allows for increased production, through powerful means of advertising, causes many to purchase unnecessary products that will eventually be of no use, and to enter into unnecessary debt. The gaps keep growing between the rich whose wealth keeps increasing and between the average wage of the employees; between the owners and executives of the companies and their employees. This gap has an explosive social potential that affects cohesion. It also affects cultural trends in society and education. It creates competitiveness and an atmosphere of achievement. The index of wealth becomes the measure of success and a status symbol. As a result, greater importance is given to success in study subjects because this enables integration into work, at the expense of humanities subjects, values, and social cohesion.

On the one hand, wealth enables extensive philanthropic activity in society. Companies and individuals with capital donate large sums of money to various causes close to their hearts, promoting areas that help society and those in need, and empowering the underprivileged. But on the other hand, the pursuit after wealth encourages exposure of the lifestyles of the 'successful' and rich which is also reflected in eye-popping luxury, exaggerated use of luxury brands, luxury apartments and luxury cars to highlight their status and rise above others.

The encounter in our Parasha between Yaacov and Eisav highlighted their different approaches in a number of areas. Among them, the attitude to wealth and possessions.

In the last years of Yaacov's work with Laban, he accumulated great wealth:

וַיִּפְרֹ֥ץ הָאִ֖ישׁ מְאֹ֣ד מְאֹ֑ד וַֽיְהִי לוֹ֙ צֹ֣אן רַבּ֔וֹת וּשְׁפָחוֹת֙ וַעֲבָדִ֔ים וּגְמַלִּ֖ים וַחֲמֹרִֽים׃

“So the man grew exceedingly prosperous, and came to own large flocks, maidservants and menservants, camels and asses”. (Bereshit 30:43)

ויפרוץ, ענין רבוי הממון… כאילו הרכוש פורץ הגדר כלומר שלא יכילנו מקום מרובו וזה על דרך ההפלגה. ועוד אמר מאד מאד, להגדיל הרבוי.

" ויפרץ, this refers to financial success, not to the number of offspring… Yaakov’s wealth is symbolically described as bursting through its fences. There is not enough space to accommodate it. Clearly, this is one of the instances in which the Torah deliberately indulges in exaggeration in order to illustrate its point. מאד מאד, to emphasize further the quantitative element the Torah speaks of." (Radak ibid.)

Yaacov views wealth and possessions as an enabling means, not as a symbol of status and success. Among other things to win Eisav over. On the other hand, Eisav wants to show off his wealth, and to portray himself as someone who is no longer influenced by gifts and additional possessions. Although in fact Yaacov's great and precious gift had a great influence on him. And it was this which eventually softened him upon their meeting.

Accordingly, Yaacov sent a refined and humble message with his messengers to Eisav:

וַֽיְהִי לִי֙ שׁ֣וֹר וַחֲמ֔וֹר צֹ֖אן וְעֶ֣בֶד וְשִׁפְחָ֑ה וָֽאֶשְׁלְחָה֙ לְהַגִּ֣יד לַֽאדֹנִ֔י לִמְצֹא חֵ֖ן בְּעֵינֶֽיךָ׃

“I have acquired cattle, asses, sheep, and male and female slaves; and I send this message to my lord in the hope of gaining your favor.” (Bereshit 32:6). All in singular:

 "הזכיר עושרו ברוב מיעוט שלא להתהלל, כענין שכתוב (ירמיה ט, כב): 'אל יתהלל עשיר בעושרו'. וכן דרך הצדיקים שממעטים את עצמן ואת כל אשר להם, אבל הרשעים מרוממין את עצמן ואת כל אשר להם כגון עֵשָׂו  שאמר: 'יש לי רב'"

“Yaakov mentioned his great wealth as if he had only acquired a single ox and a single donkey, etc., as he did not want to appear boastful. He followed the dictates of Yirmiyahu 9:22 “let not the wealthy boast of his wealth.” It is customary for all righteous people to belittle themselves and their belongings. The wicked, by contrast, boast of their wealth as we see from Eisav who claimed יש לי רב, “I own a great deal” (Rabbeinu Bahya ibid).

This is also the case when Yaacov implores Eisav to take his gift:

קַח־נָ֤א אֶת־בִּרְכָתִי֙ אֲשֶׁ֣ר הֻבָ֣את לָ֔ךְ כִּֽי־חַנַּ֥נִי אֱלֹקים וְכִ֣י יֶשׁ־לִי כֹ֑ל וַיִּפְצַר בּ֖וֹ וַיִּקָּֽח׃

“Please accept my present which has been brought to you, for G-d has favored me and I have plenty.” And when he urged him, he accepted".  (Bereshit 33:11)

יש לי כל - כל ספוקי. ועֵשָׂו  דבר בלשון גאוה 'יש לי רב' יותר ויותר מכדי צרכי

יש לי כל I Have Everything — all that will supply my needs. But Eisav spoke proudly: I have (רב) abundance — far more than my needs”.  (Rashi ibid.)

He had a correct and balanced approach towards his property, because even though he was extremely rich, he returned at night and risked himself for ‘small pitchers’ that he had forgotten across the river:

ויותר יעקב לבדו אמר רבי אלעזר שנשתייר על פכין קטנים מכאן לצדיקים שחביב עליהם ממונם יותר מגופם וכל כך למה לפי שאין פושטין ידיהן בגזל

“The verse states: And Yaacov was left alone… Rabbi Elazar says: The reason Yaacov remained alone was that he remained to collect some small pitchers that had been left behind. From here it is derived that the possessions of the righteous are dearer to them than their bodies. And why do they care so much about their possessions? It is because they do not stretch out their hands to partake of stolen property”. (Chullin 91a)

The strict adherence to honesty over wealth acquisition, is reflected in the correct value of it and also in the importance of what each penny allows:

וכדרך שאמרו: תלמידי חכמים מדקדקין על פחות משוה פרוטה

And as they said: 'Sages are exact about less than the value of a peruta," (Maharsha Ibid.).