“Va’Hashem beirach es Avraham bakol – and Hashem had blessed Avraham with everything”  (Bereishis 24:1).   HaGaon Rabbi Aharon Kotler (1891-1962,  founder and Rosh Yeshiva of the renowned Bais Medrash Govoha in Lakewood, New Jersey) offers an insightful exposition of an eiyin tovah – a “good” or benevolent eye, which plays a fundamental role in our daily lives.    

The Ramban states that Avraham was indeed blessed with “everything,” i.e. wealth, honor, longevity, children, but he notes that other commentaries explain that this pasuk presents a very profound concept which is the underpinning of the Torah and Yiddishkeit.  “Bakol” alludes to the middah of Hakadosh Baruch Hu identified as “kol,” as it says (Yeshayah 45:7), “I am Hashem maker of all these.” 

What does this mean? 

It is well known that a person who is satisfied with less is on a very high madreigoh.   It is one of the greatest attributes he can possess.  In fact, the Vilna Gaon writes in Even Shlomo that, even more than bitachon, it is the key factor for understanding Torah.    

There are, however, different levels of contentment.  A person who is satisfied with less actually has to make a conscious effort in order not to be discontent and seek more materialism.  Although he may have adjusted himself to his minimalist status, he may still feel he is lacking.  

In contrast, one who is somei’ach b’chelko – happy with his lot -- is on an even higher madreigoh (level) than one who is simply satisfied with less.  The somei’ach b’chelko does not want for anything and doesn’t feel he is doing without.    

The greatest middah of contentment belongs to the one who has “kol – everything.”  This is the individual who believes that he is blessed with everything and has no desire for more.   This is referred to as “veheyei samim -- perfection.”  The underlying nature of one who has attained the state of perfection is that he, in essence, does not feel he is lacking in any way.  

We read in Pirkei Avos (2:9), “Which is the proper way to which a man should cling?  R’ Eliezer says:  A good eye.”  The Rambam interprets a good eye as one who is satisfied with what he has; one who has a bad eye is a person who is discontented and sees everything negatively.    

Further in Avos (5:19), “Whoever has the following three traits is among the disciples of  … Avraham Avinu …  a good eye, a humble spirit and a timid soul,”  the Rambam points out that one who has an eiyin tovah – a good eye – is not jealous of his friend, his friend’s honor is as dear to him as his own, and he is happy that his friend has whatever it is that he has.  Conversely, one who has an eiyin ra – a malevolent eye – is bitter and begrudges that which his friend has, and he is therefore jealous of him.     

The Rambam here is actually making a startling revelation regarding the core of one’s middos.  An eiyin tovah, or alternatively an eiyin ra’ah, is ultimately derived from how we perceive ourselves and what we have, and not necessarily how we look at someone else.  Thus, if one is satisfied with less, or with what he has, then he will have kol – everything – and he will not want more.  He will then be of the talmidim of Avraham Avinu with “a good eye,”   who said to the King of S’dom (Bereishis 14:23), “If so much as a thread to a shoestrap .. if I shall take from anything of yours.”   

Once a person has acquired an eiyin tovah he can accurately contemplate the chasdei Hashem that envelop us continually.  He can clearly perceive all the good that Hashem does and all the wonders that He performs for us on a daily basis.  Moreover, he can broaden the extent of his eiyin tovah to others as well,  and regard them and their possessions with benevolence and generosity. 

The Kapishnitzer Rebbe ztl. who lived in New York found it difficult to sustain his family as a rebbe, so on the side he did some business as a diamond merchant.  

One day a Jew in dire financial straits came in to see him, crying that he didn’t have any parnassah and he could not support his family .   

“What do you do for a living?” asked the Kapishnitzer Rebbe. 

“I am a diamond merchant,” he replied. 

“So what is the problem?” asked the Kapishnitzer. 

 “I don’t have any customers,” cried the man.