The Evil Eye: Understanding Jealousy Through the Laws of Shmita

Full Summary

Rabbi Zweig begins by examining why the Midrash specifically identifies violation of shmita laws as evidence of having an "ayin ra" (evil eye) - being obsessed with money. He poses three central questions: Why is this particular transgression singled out as demonstrating a "bad eye" more than other forms of stinginess? Why did the Jewish people historically struggle with shmita observance when God promises to provide three years' worth of crops in the sixth year, making it seemingly easy to observe? What does the Midrash mean when it says one either merits "the hunger of Jacob" or suffers "the satisfaction of Esav"? The core distinction emerges through the contrast between Jacob and Esau's attitudes toward wealth. When they meet, Jacob says "yesh li kol" (I have everything I need) while Esau says "yesh li rov" (I have more than I need). Rabbi Zweig explains that Jacob represents wanting things that enhance one's life and meet genuine needs - even if those needs include high standards of living and security. Esau represents wanting things simply because they exist, regardless of whether they provide any benefit. The litmus test for an "ayin ra" is whether someone begrudges others' success even when it doesn't detract from their own situation. Rabbi Zweig uses contemporary examples: feeling bothered when someone else's child gets into college, wins a scholarship, or finds a good marriage match - even when these successes have no bearing on one's own opportunities. This extends to everyday scenarios like feeling uncomfortable at expensive celebrations or being unable to genuinely celebrate others' simchas. Regarding shmita, the rabbi explains that God pays in advance - providing triple crops in the sixth year specifically because the landowner will let the poor take freely in the seventh year. Whatever grows wild in the sabbatical year costs the owner nothing, since God already compensated them. Refusing to allow the poor access reveals pure selfishness - wanting to control something that provides no personal benefit simply because "it's there." The Midrash about Jacob's hunger versus Esau's satisfaction means that if we don't willingly give to those in genuine need (Jacob's hunger), we'll eventually be forced to give to those who don't need it but take anyway (governments, creditors - Esau's satisfaction). The punishment fits the crime: those who won't share freely will lose everything to insatiable takers. Rabbi Zweig addresses practical applications, including the psychology behind party favors at celebrations. He suggests these exist because hosts understand that guests may struggle with jealousy, so they provide something for everyone to take home. This isn't condoning jealousy but acknowledging human nature and trying to help others feel included. The rabbi emphasizes that wanting nice things isn't wrong if they genuinely enhance life quality. The problem is wanting things solely because others have them or because they're available, not because they serve any real purpose. Food provides a clear analogy - eating for health and pleasure is normal, but eating something that will make you sick simply "because it's there" reveals the same unhealthy compulsion. Overcoming ayin ra requires focusing on what genuinely improves one's life rather than accumulating everything possible. It means celebrating others' successes rather than begrudging them, recognizing that someone else's good fortune doesn't diminish our own opportunities. The Jewish people were exiled for failing to observe shmita precisely because it represents this fundamental challenge - being generous when it costs nothing reveals whether we truly want the best for others or simply want to control everything we can.