Today’s secular culture deeply admires the abundance of options and resources available at our fingertips. The more endless and instant these resources become, the greater the esteem they command. Yet, we must pause and reflect: what is the Torah’s perspective in this sugiyah? Is this truly a blessing?
The Navi (Yeshayahu 2:6-9) reveals that an abundance of unlimited resources is a central causation of man’s degradation and decline. “For You have forsaken Your people, the house of Yaakov… His land has become full of silver and gold, without end to his treasures; and his land became full of horses, without end to his chariots… And man has become bowed down, and man has become humble…” This state is so dire that the Navi ties it to the concealment of the Divine Presence and Divine wrath, rachmana litzlan, declaring, “and You shall not forgive them.” Such excess can provoke the Creator’s retribution, chas v’shalom, leaving no room for forgiveness.
Man’s growth, especially in ruchniyus, hinges on constant struggle against challenges. When desires—whether noble or, chalilah, base—are not instantly accessible, man is compelled to devise sophisticated, creative tools to achieve his goals. In this search, he may change his mind and clarify his aspirations, aligning them better with his life’s purpose. Thus, reality’s resistance to desire fosters wisdom and maturity.
Consider the contrast: a person who wrestles with a sugiyah from its original sources versus one who relies on a sefer summarizing all the shitos. The former faces difficulties, toiling to grasp the material, exploring from every angle, and thereby grows wiser, developing on multiple levels. The latter, however, does not encounter such difficulties and is not required to develop much of himself.
Chazal teach us that true poverty and wealth lie in da’as, as it says in Nedarim 41a, “אין עני אלא בדעת—There is no poor person except in da’as.” Poverty in da’as reflects a lack of self-development and expansion. All the world’s resources cannot provide wealth in da’as; indeed, they may hinder it, distancing man from growth by demanding little of his mind.
Even in our era of infinite possibilities, we see clearly that people grow precisely where they face obstacles and lack abundant options. In those moments, they toil, crafting creative and sophisticated paths to advance and grow.
In stark contrast to secular culture, which exalts having endless options as a mark of perfection and progress, the Torah views unchecked abundance as a profound deficiency. Using those resources in an incorrect and uncontrolled manner is liable to bring a person to a state where he has no resistance, requiring no meaningful effort or movement, and thus, rachmana litzlan, he diminishes.
To educate ourselves and others, we must toil to recognize that true growth stems not from abundant options but from deep, repeated engagement within our own individual portion. We must internalize the approach of “איזהו עשיר השמח בחלקו—Who is wealthy? One who is content with his portion” (Avos 4:1). As Rashi explains (Shabbos 25b), this is one who has nachas ruach from his possessions, whether little or much. The Gra famously applied this to both gashmiyus and ruchniyus.
Being content with one’s portion is not settling for less, chalilah. Rather, it means finding profound interest and wealth within it. Such a person may lack endless resources, but he toils, producing more within his share, and thus grows, becoming truly wealthy in da’as.
This is the Torah’s charge in Devarim 11:13: “אם שמוע תשמעו.” Rashi explains, “אם תשמע בישן תשמע בחדש—If you listen to the old, you will listen to the new.” Listening to the old isn’t merely reviewing; it’s training ourselves to hear something new within the familiar. We must not constantly chase new information, but rather toil and innovate within our old and supposedly familiar world. Only in this way can we listen to the new, grow wealthy in da’as, and elevate our stature.