Q & A: Real Tough Times (Part II),Rabbi Yaakov Klass

QUESTION: To think that just a few short years ago people were so concerned with the Y2K computer applications issue and the 9/11 tragedy, as well as the Enron financial scandal, when now we have a financial catastrophe that dwarfs them. Pardon me if I am somewhat ignorant but I am a Ba'al Teshuva who is seeking a religious perspective to recent events. I am rather embarrassed as I lost most of my accumulated wealth in the past weeks. I'd rather not give any details of my identity, as there are some who will recognize me.

Please, Don't Use My Name

ANSWER: In our discussion about the great financial losses that occurred in the investing world recently, we turned to the Torah and halacha for guidance. We started with the specific mitzvah stated in Leviticus 19:35-36 that commands us to maintain correct weights and scales when engaging in buying and selling. The Shulchan Aruch (Choshen Mishpat 231:1-2) explains the obligation to have a governing authority to ensure the maintenance of correct weights and measures by punishing those who try to cheat their customers. We then examined our patriarch Jacob's behavior (Genesis 32), in preparation of meeting his brother, Esau, who was fast approaching with his entourage of four hundred men. Jacob prepared as if for war, even dividing his family into separate camps--such was his concern for their lives. The Midrash (Bereishit Rabbah) tells us that we are to understand from this incident not to keep all our possessions or wealth in one place in order to minimize the risk of loss.

Despite the imminent danger, Jacob saw fit at that time to return alone to a previous campsite to retrieve some small items left behind. The Gemara (Chullin 91b) explains that Jacob behaved like all righteous people, who take extreme care of their possessions because they know for certain that they do not own any stolen property.

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Rabbi Dov Berish Ganz, in his work Defining Humanity - Exploring Torah Insights into Man and Morality (Chapter 20), discusses our Torah passage and Rabbi Eleazar's statement in Chullin (ad loc.). Rabbi Ganz explains, "Yaakov and his family were returning to Eretz Yisrael after a long absence. He was informed that his brother Esav was approaching with four hundred armed men. It was evident that Esav might attempt to murder them all. Yaakov countered with a three-pronged strategy of: 1) presents (bribery) for Esav; 2) prayer, and, if all else failed, 3) war. Yaakov also divided the camp into two sections so that if one group was massacred, the other might escape.

"On the eve of his encounter with Esav, Yaakov relocated his entire party. He then returned to the old camp to retrieve several small items. The Talmud explains that Yaakov's return was in keeping with the practice of tzaddikim who guard their money most dearly. According to Orchot Tzaddikim, Yaakov's behavior was rooted in the principle that all people, including the wealthy, should take care to avoid the loss of even small amounts.

"Why are tzaddikim so careful about avoiding small losses? The Talmud clarifies that it is because tzaddikim do not partake of that which is stolen. The Talmud's logic appears difficult to comprehend. What is the connection between the two? Seemingly, avoiding theft and frugality are two unrelated characteristics.

"Matnot Kehuna explains this to mean that tzaddikim, even when wealthy, fear that they may one day be reduced to penury and will therefore have the pressing temptation to engage in theft. Therefore, they are frugal to the extreme; today's unneeded penny saved could be what allows the tzaddik to resist the need to steal tomorrow.

"Ben Yehoyada [on Tractate Chullin - differing with the Orchot Tzaddikim and Matnot Kehuna] explains that Yaakov's concern over the small items was not a function of his frugality per se. Rather, Yaakov, who was quite wealthy, was taking advantage of an opportunity to teach the members of his household a critical lesson. By taking the trouble to retrieve those items, Yaakov drove home the idea that even a wealthy individual such as himself might be resolute about holding on to every penny. Therefore the lesson was taught that stealing anything from anyone should always be avoided - even taking the very smallest of amounts from the very wealthiest of individuals.'

Rabbi Ganz continues: "Yaakov had just divided his camp so that if one group was slaughtered, the other might be saved. He was clearly in the midst of a true life-and-death struggle for himself, his family, and, by extension, the entire Jewish nation of the future. Avraham and Yitzchak's sacred heritage of monotheism was thus also at stake, and the climax of this encounter would occur on the following day.

"Yaakov's focus upon his salvation was thus no doubt most intense and single-minded. Could any other `unimportant' activity (such as recovering small items) even remotely compare to the imminent struggle with Esav? It must be that Yaakov calculated that this detour would not minimize his chances of saving himself. However, even if he theoretically had the time to retrieve the items, he could have used the time for other matters or to pray at greater length to Hashem. Instead, he chose to return for the forgotten but not insignificant objects left behind.

"According to Orchot Tzaddikim's explanation of the Talmud, Yaakov returned to the old camp because tzaddikim avoid the squander of even small amounts. This demonstrates the enormous significance that the Torah attaches to avoiding even negligible waste. This precept applies irrespective of whether one is idle or busy, wealthy or indigent. It is always true that insignificant waste should be avoided - even in the midst of the life-and-death struggle of a nation.

"According to the Pesikta Zuta and others, Yaakov was not only willing to pause to retrieve a small item that was definitely lost; Yaakov took steps to check for the possibility that perhaps something small was lost, while in the midst of a life-and-death situation. Such is the extent of the Torah's ethic of avoiding waste.

"It should be noted that Yaakov was not, chalilah, categorically tightfisted with money. To the contrary, he spent extravagantly when such was appropriate (see chapter 5, note 2). It was also true that everyday human needs are often costly and nevertheless called for (see chapter 15, section A). It is waste that tzaddikim so scrupulously avoid."

We must add that if waste is considered of such consequence, how much more so is the need to avoid theft. This is an implication of the Gemara, according to Ben Yehoyada.

We conclude our reference to Rabbi Ganz with his own words: "The everyday conduct of business and professions involves numerous challenges to the ethic of absolute financial integrity. Lies and misrepresentations that cause money to change hands may be outright stealing. This text highlights the enormous imperative to scrupulously avoid even the most 'meaningless' stealing and to certainly avoid more substantive theft."

(To be continued)

Rabbi Yaakov Klass can be contacted at yklass@jewishpress.com.

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Q & A: Real Tough Times (Part II) , Rabbi Yaakov Klass