A young lawyer, starting up his private practice, was very anxious to impress potential clients. When he saw the first visitor to his office come through the door, he immediately picked up his phone and said," I'm sorry, but my caseload is so tremendous that I'm not going to be able to look into your problem for at least a month. I'll have to get back to you then." He then turned to the man who had just walked in, and said, "Now, what can I do for you? Make sure to do this fast, as I am in a mad rush, as you can see from the endless telephone calls of clients."
"Nothing," replied the man. "I'm here to hook up your phone
The last five portions of the book of Exodus, culminating this week with the portion Pekudei, are saturated with great wealth: gold, silver, rich fabrics, acacia wood, and many types of dazzling precious gems. In the name of G-d, Moses instructs the people to construct a most marvelous Sanctuary, made of the most stunning of metals and expensive fabrics. The beams, draping, furniture, vessels, and even the pegs and sockets, were carefully designed to produce astonishing beauty. The priests' garments were masterfully designed, to generate “honor and glory.”
But what purpose did all of this stunning richness serve? Who exactly needed the glitter and glitz? Is G-d impressed by such a display of wealth? In the beautiful words of the prophet Micah: :
“Will the Lord be pleased with thousands of rams? With myriad streams of oil?...”
“To walk humbly and discreetly with your G-d,” seems to be the Jewish ideal. Why then did G-d instruct that the home to house His sacred presence be “over the top”? Who needs the grand display of opulence? Why not a modest, simple, and humble home?
The Rebbe explained, that we, as a society, still instinctively associate holiness with poverty and wealth with some form of “sin.” Even today, when many of us are financially stable and some of us extremely wealthy, we still harbor that conscious or unconscious emotion that wealth is a subtle form of evil and we must cover it up, to some degree. We have a love-shame relationship with money.
This has created somewhat of an unhealthy situation: Everyone needs money. Most people pursue money. Wealthy people are often “worshiped” because of their money, yet, we are told to repress these feelings since the good and high-standing person disregards money.
Yet The Jewish attitude towards wealth is quite positive. Wealth, peace, and/or long life are rewards from G-d for obeying G-d's laws. The Talmud explains the verse "Tithe you shall tithe," as “you shall tithe to become rich.”
The Mishnah in Ethics reads: “Anyone who fulfills the Torah in poverty will ultimately fulfill it in wealth.” Fulfilling the Torah in wealth is a great reward. Judaism sees nothing wrong with wealth as long as it is obtained honestly and used to help the poor.
We have remained loyal to our faith, heritage, and history. The ultimate objective is prosperity, richness, and wealth. Judaism does not want broken, deprived people, struggling for eternity. As the Jews were about to construct the first Divine home in history G-d said: I want you to serve Me in richness, in prosperity, with the greatest affluence and the most beautiful items. As long as the red ribbon is always available to remind you of your humility.
There is a beautiful story about the Alter Rebbe, Rabbi Schnuer Zalman of Liadi.
Nowadays it’s a motorbike. Back then it was a fast horse. So, this teenage kid pulls up to the shul on his speedy white horse, ties it to a post, and swaggers in for a talk with the rabbi. The Big Rabbi. Rabbi Schnuer Zalman. Just so he can get his parents off his back.
“Hi, rabbi! Watzup?” He leans back, hands behind his head, right foot up so that his boot wags over his left knee.
That’s okay. “Nice horse you got there,” the grand Rabbi says.
“Best you can get!” answers the horse kid.
“Fast?” “Meanly fast!”
The rabbi shakes his head. “Too fast is not good.”
“Hey, fast is awesome! I can beat those Cossacks any day. Man, they see this Jewish kid whoosh past them and their teeth are grinding.”
The Rebbe still shakes his head. “What if a fast horse gets off track? What if he gets you lost somewhere? A slow horse gets you lost, you’re not so far off. You could still find your way back. If your fast horse gets lost, he’s lost. You’re lost.”
“My horse won’t get lost. He knows I’m the boss. He goes where he needs to go.”
“Hey, fast is awesome! I can beat those Cossacks any day.”
“What if he does? What if he figures he just wants to be free? That he doesn’t want a boss?”
The horse kid is squirming around, craning his head to check out the window on his horse. Still there. But ya never know.
“But then,” the rabbi conceded, “if he can run off and get lost so fast, he can run back home real fast, too.”
The horse kid smiles again. “Yeah, that’s right!”
The Rebbe smiles too. Then he leans forward and holds the kid’s hand. His hand is warm and kind. His eyes, too.
“So, what about you?” he says.
The kid liked the Rebbe. With a little more guidance, he became a super-fast, awesome cool chassid.
Fast we must travel. G-d wants you to be successful, powerful, and rich. G-d wants you to maximize all of your potential, resources, and talents. As the Rebbe said, a Jew should try to do what he or she can to become wealthy! G-d wants you to be wildly ambitious and develop yourself and your environment to its fullest.
We can use all that gold to build a home for G-d to transform our world into a dwelling place for the Divine presence. Every dollar you make, every million dollars you make can go to build centers of Torah, to educate countless children with G-d’s wisdom, to help the needy, to build hospitals and institutions of love, to support and spread Yiddishkeit the world over. And if that is what you are doing, G-d tells you: Do not stop! I want to see billions in your bank account; so that my world can become the garden it was meant to be.
One of the most important figures in Jewish history was the compiler of the Mishnah, Rabbi Judah HaNassi, who is credited for single handedly "preventing the Torah from being forgotten from Israel." It is a sign of his greatness that throughout the Talmud and Jewish literature, he is called simply "Rabbi" ("Our Master").
The Talmud makes an interesting statement about him -- a statement that has provoked much discussion and no small amount of wonderment through the ages. It tells us that, "Rebbe honored the rich."
Now why would a person like Rabbi Judah HaNassi honor someone simply because he or she has amassed a large quantity of money and material possessions?
Now you might say the answer is simple: When you are a Rabbi, you must often become a fundraiser, to support your institutions. Of course, you must respect the wealthy… But not in this case. Rabbi Judah was himself one of the richest individuals of his time; we are told that his wealth rivaled that of his contemporary and friend, the Roman emperor Antoninus. One can assume that he had no great need for honorees to chair his annual dinners or people on his executive boards. He was not a fundraiser. So why did HE respect wealthy people?
Maybe he was awed by wealth and the pleasures it can buy. But the Talmud tells us that before his passing Rabbi Judah lifted his hands toward the heavens and proclaimed: "My ten fingers are my witnesses that I did not derive even a pinky's worth of pleasure from the material world." To Rebbe, material things held no value or desirability unto themselves: they were but means toward a higher end.
So why did Rabbe honor the rich?
The Rebbe offered the following explanation:
Rebbe honored the rich not because they were rich but because he was rich, and hence he understood the internal moral dangers of wealth. He knew how easy it is for money to blind people. They can begin worshiping themselves and lose the ability to be simple, real, authentic, human, humble, and sensitive. Rebbe knew that in many ways the challenges of wealth are enormous. It was Mark Twain who said, “I’m opposed to millionaires, but it would be dangerous to offer me the position.”
But Rebbe also knew that whenever G-d gives someone a challenge He provides them with the resources to deal with the challenge and not allow it to destroy them. Rebbe harbored a special respect for the wealthy who notwithstanding their grand fortune remained loyal, humble servants of G-d, knowing that all their money was a Divine gift, designated to be used for charity and for building a “Mishkan,” a home for G-d in our world, through filling the world with goodness, kindness, and holiness.
Shabbat Shalom,
Rabbi Yoseph Geisinsky
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