Bava Basra 144
Our Gemara on amud beis explores the distribution of profits from inherited assets prior to dividing an estate. It discusses cases where one brother might contribute more effort or productivity, but the benefit may still be shared among all brothers if they’re supporting each other as part of a household. The Gemara states:
If one of the brothers engaged in a trade of his own volition, the profits are his alone. The Sages taught in a baraisa (Tosefta 10:5): “In the case of one of the brothers who was appointed as a tax collector or a military commander [polmustos], a position with the potential for profit, if he was appointed on account of all the brothers, any profit accrues to all the brothers. If he was appointed on account of himself, the profit accrues to himself.”
The Gemara probes this idea further, wondering why, if a brother is appointed on behalf of all, it isn’t obvious that his profits would also benefit all the brothers. The answer is that even if the brother was chosen due to his superior skills, if he was selected as a family representative, the profits are shared.
This discussion touches on a fundamental question: Are individuals truly self-made, or does familial and social support often play a role in their success? Family often contributes in ways beyond financial capital – through social networks, emotional support, and even educational opportunities.
Donald Trump (may Hashem bless and protect him) famously illustrated this concept, remarking, “My father helped start me out with a small loan of $1 million, which I turned into an empire.” His statement underscores the complexity of assessing one’s success as purely self-made when family support, fiscal or otherwise, can be a considerable factor.
The underlying question here is whether the traits associated with wealth and success emerge because of financial security or whether those who succeed exhibit particular traits that drive their wealth accumulation. In a study by Leckelt et al. (2022), titled “The Personality Traits of Self-Made and Inherited Millionaires” (Humanities and Social Sciences Communications), researchers investigated the personality traits of those who amassed wealth on their own versus those who inherited it:
It is currently unknown whether inheriting money and growing up rich leads to the development of a prototypical “rich” personality profile, or whether a specific personality profile promotes self-made economic success.
The study found striking differences between self-made millionaires and those with inherited wealth. Self-made individuals demonstrated high levels of risk tolerance, openness, extraversion, and conscientiousness, while scoring low in neuroticism. In contrast, inheritors exhibited low levels of risk tolerance, openness, extraversion, and conscientiousness, but higher levels of neuroticism.
These findings reflect common assumptions about wealth: Those who earn their wealth often have to confront risks and demonstrate conscientiousness, skills that are honed through trial and perseverance. Their relative ease with risk-taking may reflect confidence gained through overcoming challenges. On the other hand, those who inherit wealth may lack exposure to the same hardships, which might lead to greater caution, lower risk tolerance, and even neuroticism due to fear of loss.
In light of the Gemara’s discussion, we see how Jewish law acknowledges both personal merit and communal bonds, requiring a balance between individual efforts and family contributions. The broader lesson is that while personal traits like confidence, conscientiousness, and risk tolerance are crucial to success, they do not exist in a vacuum. Family and social context play an often unseen but profound role in shaping these traits and the success they enable.
Spiritual And Material Poverty
Bava Basra 146
Our Gemara on amud aleph raises an interesting challenge to the verse in Mishlei (15:15): “All the days of the pauper are bad.” It asks: Isn’t it true that even the poor experience good times, such as Shabbos and Yom Tov, when they have access to food and rest? Shmuel responds that even a change to richer food may upset the stomach, so the poor suffer even when they eat better meals.
The Bnei Yissachar (Ma’amar 10:4) delves into why the Gemara raises this question at all, as it’s clear that not every poor person has access to food on Shabbos. In fact, the Gemara in Shabbos (118a) speaks of people so impoverished that their Shabbos resembles an ordinary weekday. The Bnei Yissachar explains that the “pauper” in this verse could also refer to someone spiritually impoverished – a person who lacks sufficient Torah knowledge and wisdom.
How does this idea connect to eating? According to the the Arizal (Shaar HaMitzvos, Eikev), there is a mystical process involved in consuming food. Originally, humanity was prohibited from eating meat, as animal souls had yet to enter their cycle of reincarnation in lower forms. However, after the flood, souls that had not fully completed their earthly missions could reincarnate in animals. When Torah sages eats with proper kavannah (intention) to serve Hashem, they can spiritually “redeem” and elevate this matter, transforming the physical into something sacred.
In light of this, only a person rich in Torah knowledge and connected to Hashem can elevate meat in this way. As the Gemara in Pesachim (49b) notes, “An am ha’aretz (ignorant person) is forbidden to eat meat.” On Shabbos and Yom Tov, however, everyone is obligated to enjoy festive meals, even an am ha’aretz. Presumably, Shabbos’s inherent sanctity allows even a simple person to eat meat as part of a mitzvah and to elevate the physical matter of food.
The Bnei Yissachar does not fully address the Gemara’s answer about a change in diet potentially causing discomfort. Yet I believe the answer speaks to a spiritual parallel: Just as a shift in diet can physically disrupt one’s system, sudden shifts in religious practice or spiritual engagement can be unsettling for someone unprepared. People unaccustomed to regular Torah study or observance may struggle to navigate and fulfill all the mitzvos of Shabbos and Yom Tov properly. Despite their best intentions, they may misunderstand or misapply certain customs, leading to a spiritual imbalance.
This is consistent with the teaching in Avos (2:3): “A brute cannot be sin-fearing, nor can an ignorant person be pious.” One who is unrefined or unlearned may lack the sensitivity and understanding to perform mitzvos in a way that achieves true spiritual elevation. For the spiritually impoverished, this gap can turn even days of mitzvah and joy into occasions of struggle. Thus, even on holy days, they may feel the challenge of balancing the spiritual ideal with the limitations of their own spiritual state.
