Koheles 3:1 - Money as Divine Test Not Personal Pleasure

Full Summary

Rabbi Zweig begins his analysis of Koheles chapter 3, verse 1 ("For everything there is a season and a time for every purpose under heaven") by examining Rashi (רש"י)'s commentary that one shouldn't rejoice in accumulated wealth since eventually it will pass to the righteous. This creates an apparent contradiction with the Talmudic principle that robbing even a penny from someone is equivalent to taking their soul, as codified by the Rambam (רמב"ם) in Hilchos Gezelah. The resolution lies in understanding two fundamentally different philosophies of wealth. The secular approach, exemplified by Esav who declares "I have more than I need," views money as a means to provide personal security, comfort and pleasure. In contrast, Yaakov's declaration "I have everything" reflects a Torah (תורה) perspective where money is primarily a divine charge and test of character. Rabbi Zweig explains that money serves dual purposes: basic sustenance for oneself and family is legitimate, but the primary function is as a divine test of how one will handle resources responsibly. Money represents an opportunity to make moral choices about allocation - to family, community, and broader Jewish needs. The accumulation itself shouldn't be a source of joy because wealth is temporary and doesn't define one's ultimate worth. The Talmudic severity regarding theft specifically applies to robbery (gezeilah) rather than stealth theft (geneivah). When someone forcibly takes money, they're not merely removing property but stripping away the victim's ability to exercise moral choice over their divinely-appointed resources. This is analogous to removing someone from a game - the Monopoly money analogy illustrates that taking away play money doesn't reduce physical pleasure, but eliminates one's ability to participate in the game itself. This perspective explains the Jewish custom of giving Hanukkah gelt (money) rather than gifts. Money teaches children that resources come with responsibility and choice-making opportunities, not merely personal gratification. The gentile custom of gift-giving focuses on personal pleasure and ownership. Rabbi Zweig addresses practical applications, noting that in the yeshiva world, boys who marry wealthy girls often struggle to maintain long-term learning, as those raised with luxury may find kollel life difficult to sustain. He also explains that the Talmudic phrase "poor like dead" specifically refers to those who had wealth and lost it (dal), not those always poor (ani), highlighting the psychological devastation of losing one's accustomed standard. The fundamental message emerges that money is a divine stewardship test rather than a personal pleasure vehicle, resolving the apparent contradiction between not taking joy in accumulation while treating theft as soul-murder.