Koheles 5:9 - Self-Worth vs Net Worth: Rashi's Insight on Money

Full Summary

Rabbi Zweig begins by examining a puzzling commentary of Rashi (רש"י) on Koheles 5:9. The verse states "Oheh kesef lo yishba kesef" - one who loves money will not be satisfied with money. While the simple reading suggests the person spends but isn't satisfied, Rashi translates it as the person won't even spend (eat) the money. This seems contradictory to the verse's apparent meaning. To explain Rashi's approach, Rabbi Zweig introduces the Talmudic principle that "a poor person is like a dead person," specifically citing the story of Yaakov fleeing from Esav. When Eliphaz (Esav's son) finds Yaakov, he resolves the conflict by taking all of Yaakov's money, since being poor is considered like being dead. The key insight is that this applies specifically to someone who was wealthy and lost their money ("dal" - meaning to subtract), not someone who was always poor. The rabbi explains why losing wealth is worse than death itself, comparing it to public humiliation. Death brings momentary pain, but poverty for someone who was once wealthy means reliving the pain daily - seeing others with cars, homes, and comforts they once had. Every moment becomes a reminder of loss, making it a form of continuous death. However, Rabbi Zweig introduces a crucial distinction: this devastating effect only occurs if a person defines themselves by their net worth rather than their self-worth. Using Holocaust survivors as an example, he shows how people with genuine self-worth - who relied on their own capabilities rather than credentials or inherited wealth - could rebuild and thrive even after losing everything. The shiur explores the philosophy of Sodom, which advocated against helping those who could help themselves, arguing that welfare creates dependence rather than independence. While Sodom's application was corrupt (they also refused to help those genuinely unable to help themselves), the underlying principle of fostering independence has merit. This philosophy influenced Lot and his descendants, Ammon and Moab, who valued self-reliance. Ruth the Moabite exemplifies this independence. Despite being related to the wealthy Boaz, she insisted on gleaning in the fields rather than accepting charity, demonstrating the dignity of earned sustenance over dependence. Returning to Rashi's interpretation, Rabbi Zweig explains that someone who defines themselves by net worth ("oheh kesef") cannot be satisfied because they're measuring themselves by something external. Moreover, they cannot even spend money because each expenditure reduces their net worth - their very sense of self. In contrast, someone with genuine self-worth can spend money freely because expenditures become indicators of their success and capability, not diminishments of their identity. The practical implications for parenting are significant. While fathers traditionally provide professional education and skills, mothers cultivate self-worth. Children need to understand that their value comes from effort and honest work, not from gifts, talents, or inherited advantages. Praise should focus on effort rather than natural abilities or achievements, since only personal effort truly builds self-worth. The shiur concludes with the recognition that everything earned honestly through personal effort contributes to genuine self-worth, while gifts from others (including God-given talents) only provide net worth until developed through personal investment and work.