תכלית העושר להרבות במצוות
The purpose of wealth is to increase mitzvos
וַיִּדַר יַעֲקֹב נֶדֶר לֵאמֹר אִּם יִּהְיֶה אֱלֹקִּ ים עִּמָּדִּ י וּשְמָּרַנִּי בַדֶרֶךְ הַזֶה אֲשֶר אָּנֹכִּי הוֹלֵךְ וְנָּתַן לִּי לֶחֶם לֶאֱכֹל וּבֶגֶד לִּלְבֹש: (כח:כ)
Then Yaakov took a vow, saying, “If G-d will be with me, and He will guard me o this way that I am going, and He will give me bread to eat and clothes to wear. (28:20)
At first glance, it seems that Yaakov added two seemingly redundant words to his condition when he said, "And gives me bread to eat and clothing to wear". Is it not self-evident that bread is for eating and clothing is for wearing? Would it not have sufficed to simply say, "And gives me bread and clothing"?
Some explain that Yaakov was asking HaKadosh Baruch Hu to provide him only the amount of bread necessary for eating and a single garment for wearing, nothing more. In other words, in that prayer where he requested his needs, he also asked to avoid excess or luxuries.
However, if this was indeed Yaakov’s intention, we must question why HaKadosh Baruch Hu did not heed this request. After all, at the end of our parsha, we see that Yaakov became exceedingly wealthy, as it is written later (30:43): 'ויפרץ האיש מאד מאד ויהי לו צאן רבות ושפחות ועבדים וגמלים וחמורים' - ‘And the man became exceedingly prosperous, and he had large flocks, and maidservants and manservants, and camels and donkeys.’
It seems, therefore, that Yaakov’s prayer was not to avoid having luxuries but rather to be saved from their negative influence. Yaakov desired wealth, but not for the purpose of indulging in worldly pleasures. Instead, his intent was to use his wealth to increase acts of charity. However, Yaakov was aware that when a person possesses great wealth, his yetzer often tempts him to use it not only for his essential needs but also to indulge in the pleasures of this world. Therefore, Yaakov prayed that he would not stumble into worldly indulgences. Even when he would attain wealth, he asked that his heart remain under his control and that he only use it as necessary. Bread would be eaten only in the measure required for sustenance, and clothing would be limited to what was truly needed. All excess, he intended to distribute as charity to those in need.
As told about the holy Rebbe of Satmar, it is well known that he was extraordinarily generous in giving charity. When his admirers built him a beautiful home, appropriate for someone of his stature, they spent a great deal of money on its elegance. However, the holy Rebbe expressed disapproval, saying that he had no need for such luxuries. He added that if they had given him the money to distribute as tzedakah, they would have truly benefited him. This reflected his deep appreciation for the mitzvah of tzedakah and the extent to which he devoted himself to it.
Similarly, a story is told about one of the righteous individuals of Yerushalayim of old, named Rebbe Pesach. Before moving to settle in Yerushalayim, he served as a Rav in one of the small towns abroad. Upon establishing his residence in Yerushalayim, he found a kindred spirit—a local maggid who was also an elevated individual. Together, they resolved to serve Hashem Yisbarach as a team. Every night, they would rise at midnight to recite Tikkun Chatzos, and afterward, they would engage in learning Torah until the time of Vasikin (praying at sunrise). Following their Tefillah, they would eat a small meal and return to their Torah study, dedicating most of the day to learning.
One day, the maggid began speaking to Rebbe Pesach about the disgrace of indulging in luxuries. He elaborated at length on the harmfulness of such behaviors. At first, Rabbi Pesach thought that the maggid was simply trying to reinforce the message for both of them and not directing his words at him personally. However, after several days during which the maggid did not stop raising the issue—even to the point of reducing their study time—Rabbi Pesach realized that the remarks were indeed aimed at him.
Understanding this, Rabbi Pesach questioned the maggid in astonishment, saying: “What ‘luxuries’ have you found in me? My children wear patched clothing upon patched clothing, and we barely have enough to eat. I am like the other poor people in the city who endure a life of deprivation and hardship. Why would you accuse me of indulging in luxuries?”
The maggid then revealed his reasoning and said: “I was in your home on Rosh Chodesh, and I saw a pristine silk tablecloth of considerable value on your table. I ask you, is that not a luxury? How can you justify using such an expensive tablecloth when it is possible to use an ordinary one?”
Rebbe Pesach responded to the maggid and said that it had never crossed his mind to purchase such a tablecloth, nor had he spent a single coin on it. He then recounted how the tablecloth came into his possession:
"While I was serving as a Rav abroad, it happened that a wealthy man in my town fell gravely ill, and his condition was life-threatening. He required daily care, a type of care that involved great effort. There was no one in the town deemed suitable for this task except for me. So, I took it upon myself to care for him and began attending to him diligently every day. Each day, I went to his home, looked after him, and also studied Torah with him. Baruch Hashem, my efforts made a significant impact on him, and gradually, he recovered. Once he regained his health, he wished to reward me with a generous gift. However, I, of course, did not want to trade the mitzvah for any material compensation, and I refused to accept anything from him.
This wealthy man lived a long life and passed away only a short while ago. A few days after his passing, a messenger arrived carrying this tablecloth along with a letter. The letter explained that their elderly father had passed away, and in his will, he had instructed them to gift me this tablecloth as a token of gratitude for the time I had devoted to caring for him during his illness." "The truth is," continued Rebbe Pesach, "that I did not want to use the tablecloth, just as I did not wish to accept any reward at the time. I had already considered returning it to the children of the wealthy man. However, before reaching a decision, it occurred to me that the children might feel hurt upon seeing that I did not value the gift from their father. Also, there is the halachic principle of 'mitzvah l’kayem divrei hamet'—the obligation to fulfill the wishes of the deceased. "Therefore, I reluctantly decided to use the tablecloth."
Hearing this explanation, the maggid was appeased and understood that his righteous companion was not guilty of indulgence. Nevertheless, he still felt uneasy about the practical use of what he considered to be a luxury. Together, they deliberated seriously over what should be done about the matter. Since they could not reach a definitive conclusion, the two agreed to present their case to the Rav of Yerushalayim at the time, Rebbe Shmuel Salant, and seek his ruling on the matter. Rebbe Shmuel, with his wisdom, surprised them with his decision. These were his words:
"Rabbi Pesach is correct that the tablecloth should not be returned, as it was given in fulfillment of the deceased’s wishes. At the same time, the maggid’s argument is valid that using it constitutes a form of indulgence. Therefore, my advice is as follows: use the tablecloth in a way that eliminates any enjoyment from it. Lay it on the table, but cover it with the old, simple tablecloth you have been using."
From this we learn how meticulous the righteous of previous generations were in avoiding even the slightest hint of indulgence. This also reflects Yaakov’s request, as mentioned earlier. Even if he were to acquire wealth and valuable possessions, his intent was to avoid deriving personal enjoyment from them in this world and instead to use them solely for mitzvot and good deeds.
