Success
Frumkeit’s “success” is different from secular “success.” In Torah life, “success” has a discernible nature, is sometimes problematic, is forever a font of goodness, and is always a tool with which we can serve Hashem.
First, Jewish success, including success in learning Torah, is not about sparkle or verve, even if it contains those elements. Rabbi Dovid Rosenfeld clarifies, in “The Challenge of Life,” that “[i]n a lasting sense [ulterior motives] will get you nowhere—not in acquiring fame (which flees from those who seek it (Talmud Eruvin, 13b), and not in rising to face the true challenges of life. Rather, study to understand yourself and to discover that glimmer of godliness within you.”
Moreover, we know that per Jewish success, Hashem allows it to be attainable. Further, He doesn’t require or expect us to “finish the work.”
Many mitzvot in Judaism…are based on the recognition that man has inherent dignity and self-worth—regardless of whether or not he has [‘]accomplished[’] anything of significance…The answer is that effort and results are not cause and effect. Reaching great heights does not depend upon our natural talents and capabilities. Effort is our responsibility, but results are a “find”—a gift from God (Rabbi Noah Weinberg).
In fact, often Hashem keeps back success’ trapping so they’re more appreciated.
Rabbi Nachman of Breslov teaches us [that when] items of holiness seem to be taken away from us, [they are] really [being] put aside so that we can arouse passion, so that we can be sure that we want what we want only so that when we actually receive what we receive, we really, really have it (Katz).
Withal, Jewish success is imperfect, continual action. For instance, the Avot were rich in material goods despite their emphasis on spirituality. Rabbi Yitzchak Menachem Weinberg explains, in “Are You Successful?” that flourishing faith
is not about an individual who has no flaws, who lives a perfect life. [For instance,] Joseph’s life in jail was far from ideal; in fact, his spirit was broken. Success is when one goes through a crisis and, instead of falling prey to despair, stands up and declares that he/she will not be defeated…success means exerting effort; it’s the continued struggle to do what is right.”
Avraham, Yitzhak, and Yaakov, accordingly, unremittingly exerted themselves.
Weigh Rabbi Yissocher Frand’s words, in “The Connection between the Chapters of Sotah and Nazir,” “[s]uccess is [defined as] a life spent following Torah, not in some lofty fashion, such as is exemplified by the Nazir, but, if we are to be exceedingly honest, perhaps more like the repentant Sotah.”
Our success depends not only the degree to which we cherish mitzvot bein adam l’Makom but also on the degree to which we cherish mitzvot bein adam l’chaveiro. “The divine imperative seems to express the uniqueness of the Jewish social ideal; simultaneously it lends an aspect of mitzvot bein adam la-Makom to every mitzva bein adam le-chavero” (Zimmerman).
More specifically, to be successful, we are duty-bound to ask ourselves whether we
were honest in [our] business dealings…set aside regular time to study…buil[t] a family and support[ed] the education of the next generation [and did our] part[, Tikkun Olam,] to improve the world around [us to bring] the ultimate redemption” (Diener). Viz., the purpose of creation is not for us to escape reality, but for us to embrace it and make it into a dwelling place for G‑d. And that can happen only when we engage with the world (Posner).
We ought to inquire of ourselves, too, whether we fulfilled our sacred obligations.
In line with Torah, success isn’t to be sought for its own sake, is attainable, doesn’t rely on our completing our intended actions, has disbursements that are, at times, withheld for an interval, and concerns itself with mitzvot. Plus, Torah-based success can appear to assume a very worldly form.
Second, consistent with Torah, striving for quantifiable success has inherent shortcomings. Sometimes, it causes unwarranted fear. Rabbi Jonathan Sacks, in referring to an address of Rabbi Menachem Mendel Schneerson, in “Two Kinds of Fear,” reminds us that the Meraglim, the spies, i.e., the Israeli tribal chiefs mentioned in Bamidbar,
were afraid of success. Their mistake was the mistake of very holy men. They wanted to spend their lives in the closest possible proximity to God. What they did not understand was that God seeks…“a dwelling in the lower worlds.” One of the great differences between Judaism and other religions is that while others seek to lift people to heaven, Judaism seeks to bring heaven down to earth…The spies [erroneously] feared success.
Another limitation of success is that it can garner false modesty. Rabbi Cassi Kail shares the story of an individual who approached a wise man to complain.
“All my life,” he said, “I have tried to follow the advice of the rabbis that one who runs away from fame will find that fame pursues him, and yet while I run away from fame, fame never seems to pursue me.” The Zaddik replied: “the trouble is that while you do run away from fame you are always looking over your shoulder to see if fame is chasing after you.”
Paradoxically, a person who knows their worth might move toward pride faster than one who doesn’t. Humility isn’t imagining oneself less worthy than one really is. Self-delusion is no virtue and as such should be avoided. In Torah’s view, we ought to think less about ourselves, NOT less of ourselves. We can’t serve The Boss if we’re preoccupied with navel gazing.
As Rabbi Moshe Chaim Luzzatto enlightens, in The Path of the Just, “[o]ne who desires to acquire the virtue of cleanliness…must know and understand that arrogance is nothing less than blindness [that pushes] Hashem out of the picture.”
Arrogance is idolatry, is thinking we are so great in and of ourselves that we can make up our own minds about the way that things should be [. W]hat’s in our hands is whether or not to be true [to Hashem]…looking at tzitzit [ought] to remind us “do not go after what your eyes and your heart want” (Abramowitz and Gimpel).
One shortfall of success is fear. Another deficit is false modesty, which leads to avodah zarah.
Third, Torah edifies that success provides us with supernal goodness, that it’s a very generous gift from Hashem. “Regardless of our mortal limitations, our potential for greatness is unlimited when we have the power of the Almighty behind us” (Rabbi Noah Weinberg). What’s more,“[t]he Midrash says that all the success we enjoy in this world is only in the merit of our emunah[.] It follows that we must in fact receive ample reward (in this world!) for whatever we give—for there is no withholding payment for the mitzvah of emunah” (Hoffmann).
That is, Hashem magnanimously “rewards” us with Earthly success simply for our desire to be nearer to Him (realized material wishes are mere dividends.) Rabbi Eli Mansour writes that “G-d ask[s] from you but to revere Hashem your G-d[;]” Hashem does not need our korbanot;
I censure you not for your sacrifices,
and your burnt offerings, made to Me daily;
I claim no bull from your estate,
no he-goats from your pens.
For Mine is every animal of the forest,
the beasts on a thousand mountains (Tehillim 50).
Not only is success an undeserved gift from Hashem and an outcome of clinging to Him, but success, itself, enables us to cleave. Rather than indulge in gashmius, we can use our hearts, our souls, and our might to pursue Hashem. We need to rejoice in serving Him. We need to be willing to yield even our lives and all our resources to Him (Goldman).
Success has celestial roots. It’s an endowment from G-d and it empowers us to have a stronger relationship with Him.
All in all, Torah success is perceptible, sometimes troublesome, always a wellspring for which to give thanks, and, eternally, a channel to Hashem. We’re fortunate to receive it.
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Sources:
Abramowitz, Rabbi Ari and Rabbi Jermey Gimpel. “Jeremy Corbyn & The Unforgivable Sin.” “Israel Inspired.” Jewish Press.com. 19 June 2017. jewishpress.com/multimedia/radio/land-of-israel/ari-and-jeremy/israel-inspired-jeremy-corbyn-and-the-unforgivable-sin-audio/2017/06/19. Accessed 14 Jul. 2023.
Diener, Bob. “The Talmudic Formula for Success.” AISH.com. aish.com/the-talmudic-formula-for-success. Accessed 14 Jul. 2023.
Frand, Rabbi Yissocher. “The Connection between the Chapters of Sotah and Nazir.” Torah.org. 17 May 2010. torah.org/torah-portion/ravfrand-5770-naso. Accessed 14 Jul. 2023.
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Rosenfeld, Rabbi Dovid. “Chapter 1, Mishna 13a: “The Challenge of Life—Part I.” Torah.org. 28 Jul. 2021. torah.org/learning/pirkei-avos-chapter1-13a. Accessed 14 Jul. 2023.
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and Bein Adam La-Makom.”17 Jan. 2016. etzion.org.il/en/philosophy/issues-jewish-thought/issues-mussar-and-faith/difference-obligation-between-bein-adam-le Accessed 23 Jul. 2023.
