"And you shall rejoice with all the good which Hashem has
given you" (at the end of the parsha of
bikkurim in Ki Sovo).
The bikkurim, first fruits, are not the cause for
rejoicing; they are the opportunity. To be happy with what
one has instead of focusing on what one lacks. This is what
the Sefer Hakuzari teaches in the third essay.
"We are charged to be happy with our portion in life through
the commandment of `And you shall rejoice with all the good
which Hashem has given you.' This is not one of those
mitzvos kiyumiyos (like the original command for
tzitzis) for which we are rewarded if we fulfill them
but are not punished if we fail to keep them (except for
times of heavenly wrath, when we are taken to task for not
observing them). Rather this is a standing obligation. The
Kuzari adds and determines that regarding the lack of joy in
our Heaven-ordained lot, we are warned direly by the
tochacha curse later in the parsha, `He
curtails the praise which is expected of him for all of these
favors.' Praise is supposed to follow rejoicing. If it does
not, then a person will experience the consequence of
`Instead of not having served Hashem your G-d with joy and
mellowness of heart, you shall serve your enemies.'"
The measure of contentment in one's lot is not only based on
the type of person one is and his general character traits,
such as whether he is inclined to be optimistic or
pessimistic, egotistic or masochistic. Indeed, not.
Contentment with one's portion is the outcome of a proper
outlook on life, of studied faith and understanding of the
source of all things, whereas lack of contentment in one's
circumstances is a sign of distorted faith.
A true believer must naturally be happy with his lot for it
is clear to him that Hashem has provided him with the exact
tools and circumstances he needs to attain his perfection in
life. He is aware of what Chazal taught that "all creations
were formed with their individual nature and stature." No
person resembles another. Each one is unique in his
particular composite of talents and strengths and one person
does not overlap upon another, in any way, by even a
hairsbreadth.
The Torah presents to us an example of the differences of
approach that exist between the one who is pure and trusting
in his faith and the nonbeliever. Yaakov and Eisov meet after
a long separation and both express satisfaction in their
circumstances. But the style is so different. Yaakov says:
"`I have everything' -- all of my needs" (Rashi). Eisov, on
the other hand, counters with, "`I have plenty' -- much more
than I really require" (Rashi).
The difference is blatant. In Yaakov's eyes, wealth is a
means to fulfill his needs and he finds satisfaction in
whatever is his portion. Eisov, however, considers his wealth
an acquisition. In his greed, he will never be satisfied, for
he continues to want more and more. He does not look at what
he has, but what he would still like to add to his
possessions. His "needs" are not at the basic minimum
subsistence level. His needs are far greater, and they keep
on growing. His possessions are the object of his pleasure.
They serve his goal of self gratification, which is never
satisfied.
The power of contentment in one's lot is the result of
regarding everything one possesses as a means, serving a
definite purpose. They make possible the fulfillment of one's
individual goal in life. With this outlook, it is clear that
if one is poor or lacks something, it is because he is meant
to contend with that lack; that very lack is his means of
self-fulfillment, his way of performing his mission on earth.
Some people must serve Hashem through plenty, by withstanding
the temptations of wealth and handling riches in the proper
manner. Others are meant to serve Hashem in exactly opposite
circumstances, through poverty and lack. Nothing is given for
the sake of pure pleasure.
That is the misconception of Eisov, or osui -- ready
made, silver-plattered for self gratification; the means to
provide one's pleasure. And conversely, one's needs can be
fulfilled precisely through their lack, through serving
Hashem out of deprivation. The Mesillas Yeshorim
states, "For all the matters of this world, be they good or
bad, are tests for man, poverty on the one hand and riches on
the other."
This is how the Maharal explains the significance of Chazal's
description of the fetus in the mother's womb. He eats from
what she eats. The womb is his entire cosmos. He gets exactly
what he needs and has no desire for any more or anything
outside. This is what is best for him. It is his good fortune
that he does not ask for more or get anything beyond his
needs. This is his lot at that stage of life: no more and no
less than what he requires to exist.
Chazal also said that one person does not encroach upon what
is prepared for another. Let no one think that his competitor
is impinging upon his rightful gains, is taking away his
business profits. He will get what is coming to him, no
matter what. This corresponds to the example of the fetus,
which consumes the food that his mother provides -- only he
and no other, which in any case is virtually impossible.
Therefore, it is only natural that he be happy with his lot,
for it is specially prepared for him, custom tailored. It is
his particular mazal in life, his ordained individual
lot and fate. It is the individual space that he takes up on
this world, his pigeonhole. Anything that belongs to others
was not meant for him (Drush leShabbos Shuva).
Each one and his portion, what he possesses and what he does
not possess. This is his world, his way, his womb. These are
the tools that are suited to his needs and only his needs,
because he has a one-and-only mission to fulfill in life. He
is a soldier in Hashem's army, with his individual
assignment. This is the way it works in an army. An
artilleryman cannot be in the infantry; a paratrooper is not
a marine and will not ask why he was not assigned to man a
tank in the desert while his good friend is operating a
submarine in distant waters. Only the commanders can assign
soldiers to their divisions and make sure that these function
properly, each in its own sphere of operation.
When all is said and done, it is much easier this way. Since
we cannot change things, why not believe in the necessity of
a major plan and be happy? "He should be happy with his
portion, for whoever is seized by pride and self importance
will be so bloated with it that the entire world and all of
its contents will not suffice the maintenance of his [greedy]
heart and his derision of whatever falls short of his
expectations.
"But if he submits to his lot, he does not expect beyond what
he receives; everything is good enough and satisfies his
needs. This frame of mind will bring him peace of mind and
banish all fears and anxieties. One who submits to whatever
Providence has in store for him will submit to times of tests
and tribulations without suffering, for he will not have any
expectations of his own. The arrogant one, however, will fear
constantly, and will suffer all the time when things fall
short of his expectations, which will be constant, since his
desires will never be fulfilled" (Chovos Halevovos, Shaar
Haknia 10).
Chazal demand this outlook from each of us, to be adapted to
our daily lives. After all, they established the daily
morning blessing of "He gave me all of my needs." Who, then,
fails to be happy if all of his needs are fulfilled?
