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Prosperity and Prioritization
Moshe’s teaches the Jewish people a song that encompasses all of Jewish history. It is composed with lyrical beauty, but much of its message is a harsh critique of the people’s current and future failings. One example is the Jewish people’s response to prosperity.
דברים לב
וַיִּשְׁמַ֤ן יְשֻׁרוּן֙ וַיִּבְעָ֔ט שָׁמַ֖נְתָּ עָבִ֣יתָ כָּשִׂ֑יתָ וַיִּטּשׁ֙ אֱל֣וֹהַּ עָשָׂ֔הוּ וַיְנַבֵּ֖ל צ֥וּר יְשֻֽׁעָתֽוֹ
Devarim 32 15 And Jeshurun became fat and rebelled; you grew fat, thick and rotund; [Israel] forsook the God Who made them, and spurned the [Mighty] Rock of their salvation.
The song tells of a cycle of material prosperity followed by the people rejecting God. There are sadly many examples from ancient to modern times. As Rav Hirsch comments on our verse, “It contains the quintessence of all of Jewish history. In suffering, Israel has generally stood the test well, but only rarely has it been able to stand good fortune” (32:15). He further explains:
Commentary of Rav Samson Raphael Hirsch - Devarim 32:15
Here, for the first time in Scripture, we read the name "Yeshurun." Israel is so called on account of the ideal of its moral calling, for Israel's duty is to be Yashar –straight, never deviating from the straight path of its calling.
Above, it says that God wanted Israel to ascend to the double pinnacle of earthly achievement: the peak of material prosperity and the peak of spiritual and moral perfection. For Israel is required to be a shining ex-ample, demonstrating that one who would lead a spiritual and moral life completely dedicated to duty is not necessarily obliged to renounce the enjoyment of earthly happiness; rather, the highest degree of morality is entirely compatible with the greatest measure of earthly happiness. What is more, morality must prove itself in the very midst of earthly happiness and must utilize all the earthly pleasures and resources to attain the spiritual virtue of doing one's moral duty. This is the moral ideal set for the people of Yeshurun, and for the purpose of realizing this ideal it was given an abundance of material riches and pleasures. However, after receiving milk and honey, it grew fat and kicked…
Such has been the history of the people of Israel. It failed to utilize its abundance and surplus for increased spiritual and moral performance, for a more complete fulfillment of its task. Its moral progress lagged behind its material prosperity, and it did not understand how to remain master of its riches and its prosperity; it did not use them for the achievement of its moral duties. Instead, it allowed itself to be overwhelmed by wealth and prosperity, and it allowed its better, spiritual and moral self to be drowned in them.
The Rambam references our verse along with another concept, Havlei HaZeman -the fleeting, temporary, passing endeavors of our time:
משנה תורה להרמב"ם – הלכות תשובה ט:ה
וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן, כענין שנאמר "וישמן ישורון ויבעט" וג' (דברים ל"ב:ט"ו), שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהם חיזקו ידיהם לבעוט
Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
This concept of Hevel -transience, is a core theme in the book of Kohelet. We are reminded that man allots great importance and directs much of his effort toward enterprises and endeavors of only transient value. In our minds, physical objects and the objects of our fantasies are permanent and lasting. We so easily get caught up with the short-term and transitory needs of our every day lives, we become distracted from the objectives we have for our life. The Rambam notes that the mitzvah of Shofar is designed to address this very issue:
משנה תורה להרמב"ם – הלכות תשובה ג:ד
(ד) אף על פי שתקיעת שופר בראש השנה גזירת הכתוב, רמז יש בו, כלומר, עורו עורו ישנים משנתכם, והקיצו נרדמים מתרדמתכם, וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם, אלו השוכחים את האמת בהבלי הזמן, ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל, הביטו לנפשותיכם והטיבו דרכיכם ומעלליכם, ויעזוב כל אחד מכם דרכו הרעה ומחשבתו אשר לא טובה:
Rambam Teshuva 3:4
(4) Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying: Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.
We get lulled into concentrating on our daily task list. We focus on what feels urgent instead of what is truly important. We invest our time and energy into things that don’t ultimately matter. These are all typical human patterns. The Shofar and the institution of Teshuva provide a remedy, an opportunity to zoom out, to re-evaluate our lives, a wake-up call to refocus beyond the transient toward our true values.
References
Hirsch, R. S. R. (2008). Hirsch Chumash: Sefer Devarim. Jerusalem - New York: Feldheim Publishers.
Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm
Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/
משנה תורה להרמב"ם – הלכות תשובה ט:ה
הקב"ה נתן לנו תורה זו, עץ החיים, וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה, זוכה בה לחיי העולם הבא, ולפי גודל מעשיו וגודל חכמתו הוא זוכה. והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש, ונהגה בחכמתה תמיד, שיסיר ממנו כל הדברים המונעים אותנו מלעשותה, כגון חולי ומלחמה ורעב וכיוצא בהן, וישפיע לנו כל הטובות המחזקים את ידינו לעשות את כל התורה, כגון שובע ושלום ורבות כסף וזהב: כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להם, אלא נשב פנויים ללמוד בחכמה ולעשות המצוה, כדי שנזכה לחיי העולם הבא. וכן הוא אומר בתורה, אחר שהבטיח בטובות העולם הזה, "וצדקה תהיה לנו" וגו' (דברים ו':כ"ה):וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן, כענין שנאמר "וישמן ישורון ויבעט" וג' (דברים ל"ב:ט"ו), שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהם חיזקו ידיהם לבעוט, ומביא עליהם כל הרעות המונעים אותם מלקנות העולם הבא, כדי שיאבדו ברשעם. הוא שכתוב בתורה "ועבדת את אויביך אשר ישלחנו י"י בך" וג' (דברים כ"ח:מ"ח) "תחת אשר לא עבדת את י"י אלהיך בשמחה ובטוב לבב מרב כל" (דברים כ”ח:מ"ז): נמצא פירוש כל אותן הברכות והקללות על דרך זו, כלומר, אם עבדתם את י"י בשמחה ושמרתם דרכו, משפיע לכם הברכות האלו, ומרחיק הקללות, עד שתהיו פנויים להתחכם בתורה ולעסוק בה, כדי שתזכו לחיי העולם הבא, וייטב לך לעולם שכולו טוב, ותאריך ימים לעולם שכולו ארוך, ונמצאתם זוכים לשני העולמות, לחיים טובים בעולם הזה המביאין לחיי העולם הבא. שאם לא יקנה הנה חכמה ומעשים טובים, אין לו במה יזכה, שנאמר "כי אין מעשה וחשבון ודעת וחכמה בשאול" וגמ' (קהלת ט':י'):ואם עזבתם את י"י, ושגיתם במאכל ומשתה וזנות ודומה להם, מביא עליכם כל הקללות האלו, ומסיר כל הברכות, עד שיכלו ימיכם בבהלה ופחד, ולא יהיה לכם לב פנוי ולא גוף שלם לעשות המצוות, כדי שתאבדו מחיי העולם הבא, ונמצא שאיבדתם שני עולמות. שבזמן שאדם טרוד בעולם הזה בחולי ובמלחמה ורעבון, אינו מתעסק לא בחכמה ולא במצוה, שבהם זוכין לחיי העולם הבא:
Rambam Teshuvah 9:5
God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the' obstacles which prevent us from fulfilling it, for example, sickness, war, famine, and the like. Similarly, He will grant us all the good which will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come. This [principle is expressed] by the Torah. After [Deuteronomy 6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]: "And charity will remain for us if we take care to perform [all these commandments].” Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from acquiring [a portion in] the world to come so that they will be destroyed in their wickedness. This was implied by the Torah's statement [Deuteronomy 28:47-48]: "Because you did not serve God, [your Lord, with happiness,]... you will serve your enemies whom God sends against you.” Thus, these blessings and curses can be interpreted as follows: If you serve God with happiness and observe His way, He will grant you these blessings and remove these curses from you in order that you may be free to gain wisdom from the Torah and involve yourselves in it so that you will merit the life of the world to come. "Good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, [the world to come]. Thus, you will merit two worlds, a good life in this world, which, in turn, will bring you to the life of the world to come. For if a person will not acquire wisdom in this world and he does not possess good deeds, with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes 9:10] states: "There is no work, no accounting, no knowledge, and no wisdom in the grave.” [Conversely,] if you have abandoned God and become obsessed with food, drink, lewdness, and the like, He will bring all these curses upon you and remove all blessing until you will conclude all your days in confusion and fear. You will not have a free heart or a complete body to fulfill the mitzvot in order that you forfeit the life of the world to come. Thus, you will forfeit two worlds for when a person is occupied in this world with sickness, war, and hunger, he cannot involve himself with either wisdom or mitzvot which allow him to merit the life of the world to come.
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By Ben TorahMoshe’s teaches the Jewish people a song that encompasses all of Jewish history. It is composed with lyrical beauty, but much of its message is a harsh critique of the people’s current and future failings. One example is the Jewish people’s response to prosperity.
דברים לב
וַיִּשְׁמַ֤ן יְשֻׁרוּן֙ וַיִּבְעָ֔ט שָׁמַ֖נְתָּ עָבִ֣יתָ כָּשִׂ֑יתָ וַיִּטּשׁ֙ אֱל֣וֹהַּ עָשָׂ֔הוּ וַיְנַבֵּ֖ל צ֥וּר יְשֻֽׁעָתֽוֹ
Devarim 32 15 And Jeshurun became fat and rebelled; you grew fat, thick and rotund; [Israel] forsook the God Who made them, and spurned the [Mighty] Rock of their salvation.
The song tells of a cycle of material prosperity followed by the people rejecting God. There are sadly many examples from ancient to modern times. As Rav Hirsch comments on our verse, “It contains the quintessence of all of Jewish history. In suffering, Israel has generally stood the test well, but only rarely has it been able to stand good fortune” (32:15). He further explains:
Commentary of Rav Samson Raphael Hirsch - Devarim 32:15
Here, for the first time in Scripture, we read the name "Yeshurun." Israel is so called on account of the ideal of its moral calling, for Israel's duty is to be Yashar –straight, never deviating from the straight path of its calling.
Above, it says that God wanted Israel to ascend to the double pinnacle of earthly achievement: the peak of material prosperity and the peak of spiritual and moral perfection. For Israel is required to be a shining ex-ample, demonstrating that one who would lead a spiritual and moral life completely dedicated to duty is not necessarily obliged to renounce the enjoyment of earthly happiness; rather, the highest degree of morality is entirely compatible with the greatest measure of earthly happiness. What is more, morality must prove itself in the very midst of earthly happiness and must utilize all the earthly pleasures and resources to attain the spiritual virtue of doing one's moral duty. This is the moral ideal set for the people of Yeshurun, and for the purpose of realizing this ideal it was given an abundance of material riches and pleasures. However, after receiving milk and honey, it grew fat and kicked…
Such has been the history of the people of Israel. It failed to utilize its abundance and surplus for increased spiritual and moral performance, for a more complete fulfillment of its task. Its moral progress lagged behind its material prosperity, and it did not understand how to remain master of its riches and its prosperity; it did not use them for the achievement of its moral duties. Instead, it allowed itself to be overwhelmed by wealth and prosperity, and it allowed its better, spiritual and moral self to be drowned in them.
The Rambam references our verse along with another concept, Havlei HaZeman -the fleeting, temporary, passing endeavors of our time:
משנה תורה להרמב"ם – הלכות תשובה ט:ה
וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן, כענין שנאמר "וישמן ישורון ויבעט" וג' (דברים ל"ב:ט"ו), שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהם חיזקו ידיהם לבעוט
Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
This concept of Hevel -transience, is a core theme in the book of Kohelet. We are reminded that man allots great importance and directs much of his effort toward enterprises and endeavors of only transient value. In our minds, physical objects and the objects of our fantasies are permanent and lasting. We so easily get caught up with the short-term and transitory needs of our every day lives, we become distracted from the objectives we have for our life. The Rambam notes that the mitzvah of Shofar is designed to address this very issue:
משנה תורה להרמב"ם – הלכות תשובה ג:ד
(ד) אף על פי שתקיעת שופר בראש השנה גזירת הכתוב, רמז יש בו, כלומר, עורו עורו ישנים משנתכם, והקיצו נרדמים מתרדמתכם, וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם, אלו השוכחים את האמת בהבלי הזמן, ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל, הביטו לנפשותיכם והטיבו דרכיכם ומעלליכם, ויעזוב כל אחד מכם דרכו הרעה ומחשבתו אשר לא טובה:
Rambam Teshuva 3:4
(4) Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying: Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.
We get lulled into concentrating on our daily task list. We focus on what feels urgent instead of what is truly important. We invest our time and energy into things that don’t ultimately matter. These are all typical human patterns. The Shofar and the institution of Teshuva provide a remedy, an opportunity to zoom out, to re-evaluate our lives, a wake-up call to refocus beyond the transient toward our true values.
References
Hirsch, R. S. R. (2008). Hirsch Chumash: Sefer Devarim. Jerusalem - New York: Feldheim Publishers.
Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm
Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/
משנה תורה להרמב"ם – הלכות תשובה ט:ה
הקב"ה נתן לנו תורה זו, עץ החיים, וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה, זוכה בה לחיי העולם הבא, ולפי גודל מעשיו וגודל חכמתו הוא זוכה. והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש, ונהגה בחכמתה תמיד, שיסיר ממנו כל הדברים המונעים אותנו מלעשותה, כגון חולי ומלחמה ורעב וכיוצא בהן, וישפיע לנו כל הטובות המחזקים את ידינו לעשות את כל התורה, כגון שובע ושלום ורבות כסף וזהב: כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להם, אלא נשב פנויים ללמוד בחכמה ולעשות המצוה, כדי שנזכה לחיי העולם הבא. וכן הוא אומר בתורה, אחר שהבטיח בטובות העולם הזה, "וצדקה תהיה לנו" וגו' (דברים ו':כ"ה):וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן, כענין שנאמר "וישמן ישורון ויבעט" וג' (דברים ל"ב:ט"ו), שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהם חיזקו ידיהם לבעוט, ומביא עליהם כל הרעות המונעים אותם מלקנות העולם הבא, כדי שיאבדו ברשעם. הוא שכתוב בתורה "ועבדת את אויביך אשר ישלחנו י"י בך" וג' (דברים כ"ח:מ"ח) "תחת אשר לא עבדת את י"י אלהיך בשמחה ובטוב לבב מרב כל" (דברים כ”ח:מ"ז): נמצא פירוש כל אותן הברכות והקללות על דרך זו, כלומר, אם עבדתם את י"י בשמחה ושמרתם דרכו, משפיע לכם הברכות האלו, ומרחיק הקללות, עד שתהיו פנויים להתחכם בתורה ולעסוק בה, כדי שתזכו לחיי העולם הבא, וייטב לך לעולם שכולו טוב, ותאריך ימים לעולם שכולו ארוך, ונמצאתם זוכים לשני העולמות, לחיים טובים בעולם הזה המביאין לחיי העולם הבא. שאם לא יקנה הנה חכמה ומעשים טובים, אין לו במה יזכה, שנאמר "כי אין מעשה וחשבון ודעת וחכמה בשאול" וגמ' (קהלת ט':י'):ואם עזבתם את י"י, ושגיתם במאכל ומשתה וזנות ודומה להם, מביא עליכם כל הקללות האלו, ומסיר כל הברכות, עד שיכלו ימיכם בבהלה ופחד, ולא יהיה לכם לב פנוי ולא גוף שלם לעשות המצוות, כדי שתאבדו מחיי העולם הבא, ונמצא שאיבדתם שני עולמות. שבזמן שאדם טרוד בעולם הזה בחולי ובמלחמה ורעבון, אינו מתעסק לא בחכמה ולא במצוה, שבהם זוכין לחיי העולם הבא:
Rambam Teshuvah 9:5
God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the' obstacles which prevent us from fulfilling it, for example, sickness, war, famine, and the like. Similarly, He will grant us all the good which will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come. This [principle is expressed] by the Torah. After [Deuteronomy 6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]: "And charity will remain for us if we take care to perform [all these commandments].” Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from acquiring [a portion in] the world to come so that they will be destroyed in their wickedness. This was implied by the Torah's statement [Deuteronomy 28:47-48]: "Because you did not serve God, [your Lord, with happiness,]... you will serve your enemies whom God sends against you.” Thus, these blessings and curses can be interpreted as follows: If you serve God with happiness and observe His way, He will grant you these blessings and remove these curses from you in order that you may be free to gain wisdom from the Torah and involve yourselves in it so that you will merit the life of the world to come. "Good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, [the world to come]. Thus, you will merit two worlds, a good life in this world, which, in turn, will bring you to the life of the world to come. For if a person will not acquire wisdom in this world and he does not possess good deeds, with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes 9:10] states: "There is no work, no accounting, no knowledge, and no wisdom in the grave.” [Conversely,] if you have abandoned God and become obsessed with food, drink, lewdness, and the like, He will bring all these curses upon you and remove all blessing until you will conclude all your days in confusion and fear. You will not have a free heart or a complete body to fulfill the mitzvot in order that you forfeit the life of the world to come. Thus, you will forfeit two worlds for when a person is occupied in this world with sickness, war, and hunger, he cannot involve himself with either wisdom or mitzvot which allow him to merit the life of the world to come.
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