Is Wealth a Blessing or a Burden?

Our Sages tell the story:
"It once happened that a student of Rabbi Shimon bar Yochai left the Land of Israel and returned wealthy. His fellow students, seeing his success, became envious and also wished to leave the Land. When Rabbi Shimon heard this, he took them to a valley, prayed, and said, 'Valley, valley, fill yourself with gold dinars!' Immediately, the valley began to flow with gold coins. He then said to them, 'If it’s gold you seek- here is gold, take as much as you like. But know this: whoever takes from it is taking from their share in the World to Come, for the true reward of Torah is only in the next world.'"

This powerful story raises a question: What is so negative about wealth? After all, some of our greatest sages were wealthy! The Talmud (Berachot 5) speaks of the ideal of having "two tables"- both Torah and prosperity. Indeed, prominent sages like Rabbi Yehuda HaNasi, Rabbi Elazar ben Azariah, Rav Papa, Rav Huna, and Rav Chisda were wealthy. We also know that Rava prayed for wealth (Mo’ed Katan 28). So why does this story seem to portray wealth as a deduction from one’s share in the World to Come? Doesn’t the Torah itself promise reward in this world as well?

King Solomon writes in Proverbs 30, “Give me neither poverty nor riches- provide me with my allotted bread.” He explains: if he becomes wealthy, he fears, “lest I be full and deny [G-d]”, and if he becomes poor, “lest I steal and take the name of G-d in vain.” In other words, both extremes pose a spiritual risk.

What is the true position of our sages? Is it good or bad to be wealthy? Is money considered spiritually dangerous- or can it be kosher?

In Proverbs 10, it says: “The blessing of G-d brings wealth, and He adds no sorrow with it.” The Vilna Gaon explains that this verse refers to wealth that comes with peace of mind, without worry, stress, or mental pressure. As the Mishnah in Pirkei Avot (2) states: “More possessions, more worries.” The problem isn’t with having wealth, but being consumed by it.

Wealth is only a blessing when eternal values are not sacrificed in its pursuit. It must not dominate the person’s thoughts and emotions, because when it becomes a source of constant anxiety, it is no longer a divine blessing, but a burden in disguise.

Consider the smartphone, for example. It’s a useful tool, but only when it serves your life, your family, your Torah learning- not when it replaces them. Similarly, wealth is not inherently bad. As we saw with Rava, praying for wealth is legitimate. The problem lies not with the money itself, but with the person who is controlled by it.

When someone becomes enslaved to their money- constantly thinking about how to keep it, grow it, protect it- they lose their freedom. That’s no longer “the blessing of G-d that enriches.” It’s wealth that brings with it great sorrow.

Wealth Without Worry

Our time on earth is limited. There are many distractions and energy-drainers in life- money being a significant one. Money must therefore be treated as a means, not an end. Only then can the verse apply: “The blessing of G-d brings wealth and adds no sorrow with it.”

This explains our monthly prayer for "wealth and honor" in Birkat HaChodesh (the prayer for the new month). It seems puzzling because the Mishnah in Pirkei Avot (4) warns, “Honor removes a person from the world.” Why, then, do we ask for it?

The answer lies in what type of honor we’re praying for. False honor- based on money, status, or influence is fleeting and harmful. People who value themselves for such things may belittle others and feed their egos. Today one may sit at the top of the wheel of fortune, but tomorrow everything can change. As Proverbs warns: “Riches are not forever.”

In contrast, true honor is the honor of Torah: "There is no honor but Torah” (Pirkei Avot 6), and “The wise will inherit honor” (Proverbs 3).
Our prayer for “wealth and honor” is actually a prayer for real value in life. And since Torah is the highest value, our prayer is for the honor that comes from a life of Torah- not the illusion of wealth-based status.

This is why Rabbi Shimon bar Yochai responded as he did when his students sought wealth. He saw their desire as a distraction and a burden that could derail their spiritual mission and diminish their share in the World to Come.

Wealth isn’t inherently bad- it depends on the person. If someone is more loyal to wealth than to Torah and mitzvot, that’s where the problem lies.

The student who became wealthy had to travel abroad to do so- an indication that it came with cost and concern. Rabbi Shimon saw this not as a blessing, but as a distraction from the true goal of life.

A Gift or a Grab?

In Bamidbar Rabbah (Parshat Matot), the Midrash distinguishes between two types of wealth:

1. A gift from Heaven

2. “Snatched” wealth- taken aggressively, beyond what was destined.

What does it mean to "snatch" from Heaven? Can someone really take more than was decreed?

The answer is subtle. When wealth comes as a gift, it is peaceful and spiritually aligned- "the blessing of G-d." But when someone forces wealth- through endless work, worry, and stress- often at the expense of faith, family, or Torah study- it is considered "snatched."

Such a person is trying to rush the timing of their success. But as the Talmud says (Berachot 64a): "Whoever pushes against the moment, the moment will push him back."

The Maharal explains (in Netivot Olam, Netiv HaOsher) that those who pursue livelihood with excessive worry and anxiety may indeed achieve fast results, but they are often short-lived. 

This is what happened to the tribes of Gad and Reuven, who requested land outside Israel and prioritized building pens for their livestock before homes for their children. Their haste and misplaced priorities led them to be the first tribes exiled from the land. As Proverbs (20:21) says: "An inheritance gained hastily in the beginning will not be blessed in the end."

They would have received their portion eventually- but by rushing, they brought misfortune upon themselves.

What’s the Ideal?

The Midrash concludes: the true sign that wealth is a gift from Heaven is when it comes through the power of Torah- when the blessing of material success enhances, rather than detracts from, one’s connection to Torah and spiritual growth.

This is the key difference between a divine gift and a forceful grab.