Wealth and Beauty - Printer Friendly Version

The mishna makes an ostensibly odd comparison between Avraham and Bilam. It identifies 3 opposing qualities possessed by each, and then ascribes them to their respective students. The Rambam helps us understand each of their philosophies and how they are expressed in particular episodes recorded in the Torah.

משנה אבות ה:יט

כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: לְהַנְחִיל אֹהֲבַי יֵשׁ וְאֹצְרֹתֵיהֶם אֲמַלֵּא (משלי ח':כ"א). אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר: וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם וַאֲנִי אֶבְטַח בָּךְ (תהלים נ”ה:כ”ד).

Pirkei Avot 5:19

"Whoever possesses the following three traits is of the students of our father Abraham, and [whoever possesses] a different three traits is of the students of the wicked Bilaam. [Those who have] a good eye, a humble spirit and a 'lowly' soul [are] of the students of our father Abraham. [Those who have] an evil eye, an arrogant spirit and a desirous soul [are] of the students of the wicked Bilaam. What is the difference between the students of our father Abraham and the wicked Bilaam? The students of our father Abraham enjoy this world and inherit the World to Come, as it is said, 'There is for those who love Me to inherit (in the World to Come), and their storehouses (in this world) I will fill' (Proverbs 8:21). But the students of the wicked Bilaam inherit Gehinnom and descend into the pit of destruction, as it is said, 'And You, God, will bring them down to the pit of destruction, men of blood and deceit [who] will not live half their days. But I will trust in You' (Psalms 55:24).”

The Rambam, in his commentary on Avot, explains each of these terms and provides an illustration.

A “good eye” refers to the quality of contentment. This is illustrated by Avraham’s refusal to accept any payment from the king of Sodom. While Avraham’s primary intent was to rescue his relative Lot, he ended up restoring the kingdom of Sodom. He states:

בראשית יד:כב

אִם־מִחוּט֙ וְעַ֣ד שְׂרֽוֹךְ־נַ֔עַל וְאִם־אֶקַּ֖ח מִכׇּל־אֲשֶׁר־לָ֑ךְ וְלֹ֣א תֹאמַ֔ר אֲנִ֖י הֶעֱשַׁ֥רְתִּי אֶת־אַבְרָֽם׃

Bereisheet 14:22

Not from a thread to a shoelace, I will not take from anything that is yours, lest you say, 'I have made Avram rich.'

Despite a significant financial upside, Avraham refused any spoils from Sodom. But how does this illustrate contentment? And if accepting money is problematic, why did Avraham accept money from the king of Egypt?

Wealth is not inherently evil. It is a resource which has many benefits. But it is merely a means, not an ends. Someone with a “good eye”, the quality of contentment, will not refuse a beneficial financial opportunity. But because he is satisfied with his current state of affairs, the lure of wealth does not blind him or cause him to compromise his values.

There was no reason for Avraham to refuse the financial benefits offered to him by the king of Egypt. But the potential perception of a financial relationship with the crooked community of Sodom would undermine Avraham’s pursuit of teaching justice. He made it clear that he would not accept even the slightest increase in wealth at the expense of his core mission and values.

Bilam in contrast posses the quality of a “bad eye”, never content with what he has, and always wanting more. He was hopeful the king of Moav would increase his wealth in exchange for cursing the Jewish people. Even the donkey could see the path he was on would lead to his own destruction. Despite warnings in many forms, he was completely blinded by the pursuit of money.

According to the Rambam, a “humble spirit” refers to moderation and mastery over one’s base desires. This is illustrated by Avraham’s comment as he descended to Egypt:

בראשית יב:יא

וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ

Bereisheet 14:22

When he approached Egypt, he said to his wife, Sarai, "Behold, please, I know that you are a beautiful woman.”

I don’t believe it is necessary to say that Avraham never looked at his wife, as some might suggest. Rather, Avraham never looked at his wife in that way, as an object. Physical beauty was not the basis of their relationship. They had a deep bond based on a shared philosophy, a mutual understanding, and a commitment to a common mission. But as they approached Egypt, it became apparent to Avraham that in this superficial society, Sarah would be viewed only as an object. He never viewed her that way or had seen her in that light previously.

It might be likened to someone growing up on an island, encountering Hollywood for the first time. It would be jarring to see women objectified based solely on their physical appearance. It became apparent to Avraham that Sarah would fit the profile of beauty in the shallow society of Egypt. This example gives us some insight into his philosophy and mastery over his instincts.

This stands in stark contrast to Bilam. He suggested that the women of Midian entice the men of the Jewish people. The Rambam explains that this gives you some insight into Bilam’s philosophy. Only someone who views women as objects could make such a suggestion.

The Rambam defines a “lowly soul” as possessing the quality of humility. When debating with God regarding the fate of Sodom, Avraham acknowledges that he is “but dust and ashes” (Bereisheet 18:27). Bilam by contrast brags and describes himself and “he who hears the word of God” (Bamidbar 24:4,16). Humility is the quality of one who sees himself and his place in the universe accurately, sees how much more there is to learn, and is always gaining and advancing. Arrogance conversely causes one’s development to stagnate.

This mishna ascribes these qualities to the students of Avraham and the students of Bilam. It is indicating that these qualities do not merely reflect a static disposition, but lead towards a particular path. Contentment, restraint, and humility, result in compounding benefits in the realm of the practical and with regard to a person’s ultimate development.

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