Money and Children as Divine Responsibilities, Not Gifts

Full Summary

Rabbi Zweig analyzes the verse from Koheles 5:11: "The sleep of the worker is sweet, but the satisfaction of the rich person doesn't let him sleep." Initially, this appears to be a simple observation about stress levels between workers and wealthy individuals. However, Rabbi Zweig demonstrates that King Solomon is conveying a much deeper message about divine responsibility versus personal gifts. The key insight emerges from understanding that the Hebrew word "hasava" means satisfaction, not wealth. A truly satisfied person should sleep well, yet the verse says they don't sleep. This paradox reveals that wealth is not meant for personal satisfaction but represents a divine responsibility that should keep one awake with concern for proper stewardship. Rashi (רש"י)'s commentary supports this interpretation through the example of Rabbi Yehuda HaNasi, who couldn't sleep because he was occupied with community affairs (tzorchei tzibbur), not personal anxieties about money. The Midrash shows that wealth creates obligations to preserve, grow, and properly allocate resources for communal benefit. Rabbi Zweig extends this principle using the Talmudic teaching that life, children, and money don't depend on merit but on mazal - they are randomly allocated divine assignments, not rewards. The famous Midrash about Rabbi Meir's children illustrates this: when his wife compared their deceased children to items held in trust that must be returned to their owner, she revealed the true nature of parenting as divine stewardship. The Radak's commentary on why Samuel's mother named him Shmuel rather than Sha'ul (borrowed) provides further evidence. By choosing Shmuel (meaning "his name is God"), she placed the divine owner's name on the child, emphasizing her role as guardian rather than possessor. Rabbi Zweig applies this framework to contemporary parenting decisions like sending children to sleepaway camp or out-of-town schools, suggesting these often represent abdication of responsibility rather than genuine benefit to the child. He contrasts this with his father's example of taking him to visit the sick on Sunday afternoons - training him for divine service rather than personal pleasure. The lecture concludes that workers sleep well because they have minimal responsibility - just showing up for work. But those given wealth, children, or positions of influence cannot sleep because they must constantly consider how to fulfill their divine mandate. This transforms anxiety about loss into purposeful vigilance about stewardship, changing our entire approach to life's major responsibilities.