The Kohen Gadol is described as the individual who is the most exalted above his brethren. Chazal define this greatness as exalted in piety, wisdom, handsomeness, wealth (which, if he does not have, is supplied to him), and strength. Obviously, the two most critical requirements are piety and wisdom; the other criteria are mentioned so that the average person, who does not look beyond the external, is still impressed. While appearance certainly does play a role, as does physical strength, why should wealth be important? Indeed, material wealth seems to be the antithesis of ruchniyos, spirituality.
The Rebbe of Rizhin, zl, was a tzaddik without peer; yet, he surrounded himself with fabulous wealth, such that it was to the envy of everyone. All of his personal belongings, even his every-day cutlery, were fashioned from the most expensive materials. The buttons of his bekeshe, silk frock, were of solid gold, studded with diamonds, and his pillowcase was woven from pure gold thread. Prior to his petirah, passing from this world, the Rebbe said, “Rabbi Yehudah HaNasi attested about himself that he never benefitted from this world – not even the amount of a small finger. I testify about myself that I did not enjoy from this world – anything – not even the amount of a bit of thread. The reason for my grand and royal conduct was all l’shem Shomayim, for the sake of Heaven.”
To understand this statement, we refer to an exposition of the Rebbe concerning a statement in the Talmud Berachos 17b. Chazal say, “Every day a Heavenly Voice declares, ‘The entire world is sustained because of (in the merit of) Chanina, My son; yet, Chanina, My son, suffices (to live) on a kav of charuvin, carob, from erev Shabbos to erev Shabbos (week to week, this is all he requires to live).’” The Rebbe asks, “What is this Chazal teaching us?” He explains, “The Heavenly Voice bemoans the fact that, while the world is sustained on the standard which seems sufficient for Chanina, he is to live in deprivation, feeling the constant pangs of hunger. Why is this?” asks the Rebbe, “Because Chanina needs no more than a drop of carob to sustain himself. When the tzaddik is able to live on a little, everyone else is sustained on that standard. A tzaddik who demands more, both in food and in material accruements to support his material lifestyle, it will trickle down to his flock. They, too, will be sustained on such a level.”
The holy tzaddik, Horav Uri, zl, m’Strelisk, who was known as the Saraf, fiery one, established a chassidic court of students who represented the apex of spiritual devotion. They neither benefited, nor sought to benefit, from this world in any way. For them, it was all about ruchniyos, spirituality. It is related that once one of the senior Admorim, a holy, saintly Rebbe, visited the Saraf, and he asked him, “Why is it that your chassidim live such a life of physical/material deprivation? Why do you not bless them with parnassah b’harchavah, good, sustainable livelihood? Why should they live in such abject poverty?”
Immediately, the Saraf called over a group of chassidim and said to them, “Here sits next to me one of the true tzaddikim, righteous persons, of our generation. You may request from him anything that you want. Whoever is in need may ask for the Rebbe’s blessing.” One chasid appeared and asked, “I would like to recite Baruch She’Amar (Morning Prayer) with the same feeling and devotion as the Rebbe.” This was the type of chasid the Saraf produced; one that had no need for material wealth whatsoever. When the Saraf passed away, a number of his chassidim traveled to Rizhin to seek guidance from the Rebbe. It is important to underscore that these men were of a spiritual calibre without peer. Their exalted spiritual achievements were the consequence of a life of total devotion to spirituality.
The chasidim presented their kvitalch, written requests, to the Rizhiner, who scanned them and noticed that each one requested only spiritual ascendance. There was not a single request for material sustenance. The Rizhiner returned their petitions and said, “It is written in Shulchan Aruch (Orach Chaim 60:5) that he who recites the first pasuk of Krias Shema without proper devotion and intention does not fulfill the obligation to recite Krias Shema, since this is the primary opportunity for Kabbolas Ole Malchus Shomayim, accepting upon oneself the yoke of the Heavenly Kingdom. Additionally, in Shulchan Aruch (57:4), it is written that he who does not have proper kavanah, intention, when he recites the pasuk Poseiach es Yadecha, ‘Open up Your hand, (in Ashrei)’ also does not fulfill his obligation. He must repeat his request. This teaches us that it is not enough to ask only for spirituality. One must also see to it that his material needs are addressed!”
