The emotionally charged encounter between Jacob and Esau after more than 20 years apart is described in detail in the Torah portion “Vayishlach.” It includes many elements: fear, concern, unresolved accounts from the past, and primarily a clash between two opposing worlds – Jacob’s spiritual world vs Esau’s material one.
A significant expression of their differing worldviews appears in their attitudes toward wealth – a perspective that influences all aspects of life, and distinguishes between a person who feels truly content and one who lives in a perpetual state of dissatisfaction.
Ahead of meeting Esau, Jacob prepares a large set of gifts to appease his angry twin brother, who believes Jacob took Isaac’s blessings from him. The Torah describes an extensive, highly respectable tribute:
“Two hundred she-goats and 20 he-goats, 200 ewes and 20 rams, 30 nursing camels with their young, 40 cows and 10 bulls, 20 female donkeys and 10 male donkeys” (Genesis 32:15-16).
But when Esau receives the gift, a short dialogue takes place between the brothers – one that reveals more than anything else their distinct outlooks:
“Esau said, ‘I have plenty, my brother; let what is yours remain yours.’
“But Jacob said… ‘Please accept my gift that has been brought to you, for God has been gracious to me, and I have everything.’ And he urged him, and he took it” (Genesis 33:9-11).
Having plenty vs having everything
Embedded in their words are the contrasting views: Esau says, “I have plenty,” while Jacob says, “I have everything.” On this, one of the great commentators, the Malbim, writes:
“Esau said: If you think this gift is great in relation to the recipient, you are mistaken. I have plenty, my brother, and this gift is small and insufficient for someone of my standing.”
Esau states clearly: I am a wealthy man, and for someone like me, this kind of gift simply isn’t significant enough. His words reveal his view of wealth: to satisfy me, one must bring more, and larger; what you have brought is not truly enough.
This attitude echoes the teaching of our sages: “A person dies without having fulfilled even half his desires.” One who trains himself to chase after wealth will always feel lacking. But someone who is content with little and values what he has may feel he has even more than he needs.
Another commentator, the Kli Yakar, expresses this clearly: “Esau said, ‘I have plenty.’ Meaning: I have much, but not everything. Jacob said, ‘God has been gracious to me, and I have everything.’
“For the wicked, even if they have all the silver and gold in the world, still feel lacking; they have much, but not all they need. Therefore, Esau said, ‘I have plenty,’ but not all, for he still feels lacking – whoever has a hundred desires two hundred.
“But the righteous are the opposite: even if they have little, they are satisfied with it and rejoice in their portion, and it seems to them as if they have everything.”
This idea is well known from the Mishna (Avot 4:1): “Who is wealthy? One who is happy with what he has.”
TRUE WEALTH is not measured in numbers but is an internal decision. A person is able to feel satisfaction and gratitude for what he has with faith that the creator provides all of his needs. If this is what I have now, then it must be exactly what I need.
In an era of enormous abundance, where each of us owns far more than the wealthy of past generations, the real question is: Do we feel that we have “much” or that we have “everything”?
A story is told about a rabbi who, upon reaching old age, had his family wish to celebrate his birthday with a respectable gift. They debated intensely: What gift would be “worthy enough”? Finally, they turned to the rabbi and asked: “What gift would truly make you happy?”
The rabbi smiled and said:
“What I need – I have. And what I do not have – I do not need.”
One who feels he has only “a lot” will always chase more.
One who feels he has “everything” will attain true happiness.
May we merit to recognize and be happy about all we have, and to be grateful for it each day. ■
The writer is rabbi of the Western Wall and holy sites.