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                    Wealth and Poverty in Jewish Tradition
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                In our study of fundraising and philanthropy, our interview subject let us know right away that certain discussions of money and wealth risk can violate one of the most dominant taboos in our culture. According to one fundraising experts, most people would rather show you their number on a scale than the balance in their checkbook. The issue of luck and fortune is complicated in Judaism, <br /><br />

                How do we avoid causing discomfort when we are cultivating a donor? <br /><br />
                
                One salient solution is to take cues learn from traditional Jewish approaches to wealth, and perhaps learn texts together with donors. From this point we can find a context in which wealth was viewed as a divine gift to be enjoyed and shared. Privilege can induce many contradicting experiences: pride and shame, pleasure and discomfort, frugality and generosity.  The goal of this section is to provide insights and resources to help ground our approach to finances in Jewish tradition. That way perhaps the fundraiser and the donor find merriment in the mitzvah of tzedakah and pleasure in philanthropy. <br /><br />
                
                
                <strong>Judaism does not fit into one economic system.</strong><br /><br /> 
                
                While one ancestor might have been an avowed socialist the other side of the family just might have made a living running a general store with inflated prices based on demand. <br /><br />
                
                While adherents to different economic systems often claim that Judaism espouses one particular modern economic approach, scholarship and tradition teach otherwise. <br /><br />
                
                Meir Tamari, a contemporary scholar and Jewish economist repudiates the idea that Judaism promotes a single perspective on financial realities.  Tamari asserts: <br /><br />
                 
                Judaism is not an economic system, but a spiritual and moral value structure within which economic activity takes places and is formed into a pattern of holiness. Jews have lived and continue to live under many different economic systems, adapting their behavior to this spiritual moral value structure. (Tamari Challenge of Wealth,  xiv)  <br /><br />
                
                While Judaism does not define the economic system itself, it does provide the ethics of attaining and distributing wealth. Created in the image of Rabbi Joseph Soloveitchik's 'Halachic man', Tamari introduces the possibility of 'Jewish economic man' who is molded by religious law and communal practice. This conceptual being represents the possibility of looking at the economic realities of the world through the lens of Judaism. <br /><br />
                
                From this perspective, Tamari supports his assertion that Judaism offers economic guidelines for individuals in the community and the community itself, without serving as its own economic system. <br /><br />
                
                
                
                
                <strong>Poverty does not provide spiritual elevation</strong> <br /><br />
                
                Throughout history, Jewish communities have known both wealth and poverty as a result of the economic systems in which they participated.  As captured in Fiddler on the Roof there is a certain sentimentality of American Jews towards the poverty of the previous generations.  Despite this cultural anomaly, Jewish tradition from biblical times to the present is unanimous; poverty is a tragedy. Some of the pillars of Jewish law and communal life are aimed at confronting poverty. <br /><br />
                
                The biblical wish "May there be no poor among you" (Deuteronomy 15:4) is sadly in tension with the statement that follows just a few verses later,  "There will always be poor people in the land. (Deuteronomy 15:11) The suffering of poverty is clearly expressed in the language of the rabbis, "If all the troubles of the world were placed on one side of a scale and poverty on the other, poverty would outweigh them." (Exodus Raba 31.14)  Jewish tradition recognizes the spectrum of costs imposed by poverty: from hunger to embarrassment. Consequently, the community is responsible for providing for the needs of the poor, helping to prevent poverty, and helping to lift the poor out of dependency. Several rabbinic texts explain methods of supporting the poor while respecting their dignity. This effort is celebrated in Baba Bathra 9a "One who gives charity in secret is greater than Moses" <br /><br />
                
                The ideal Jewish vision is expressed in 1Kings 5:5, imagining each person "under his own vine and fig tree."  Unlike and Sufi Islam some forms of Christianity, Judaism does not approve of voluntary poverty as a form of piety, nor are Jews encouraged to give more than they can. Maimonides, in Laws of Gifts to the Poor, makes emphasizes this position. <br /><br />
                
                A person should never donate all his money to mitzvoth... to do so is not an act of righteousness but stupidity, since he will waste all his wealth and become dependant on the charity of other for he is one whom the sages classified as a stupid pietist. (as found in Tamari, challenge 154-155) <br /><br />
                
                Along these lines, in Ketubot 5a we find the following injunction, "A person shouldn't give more than a fifth of his income (to tzedakah), lest he himself come to be in need of charity." However, this is rarely the concern. In the aforementioned text, Maimonides writes, "a person will never become impoverished from giving tzedakah. (Laws of gifts to the poor 10:2) Without considering that poverty might be a preferred state chosen by Jews, we are compelled to give appropriately. <br /><br />
                
                <strong>We are stewards of wealth</strong><br /><br /> 
                
                According to Meir Tamari, in All your possessions, distributing our wealth to those in need is not optional. About significant contributions given by the wealthy, Tamari teaches, " They are not merely prompted by mercy or personal pangs of conscience, but rather constitute the fulfillment of the obligations that flow from wealth...Judaism envisages all wealth given to an individual as a for of custodianship. (Tamari, possessions 249) The biblical laws regarding both shmita and yovel remind us regularly that the wealth we might enjoy is not entirely our own.  Differentiating between ownership and possession, Rabbi Jonathan Sacks explains that one divine qualification in our possession of our wealth is that we share it with those in need. According to this position, while we might have access to land and goods we do not own them, rather, we are trustees. According to this position, wealth creation enables one to work for the alleviation of poverty.  From this perspective, wealth does not alienate us from God, rather it allows us to act in God's image by providing for those in need. <br /><br />
                
                Elucidating this idea, Elliot Dorff explains: " If one does become wealthy, one can and should remain pious and thankful to God for one's bounty, and one should give to the poor and to other social needs, generously in according with one's wealth." (Dorff Tikkun Olam, 120) Similarly, in a declaration against asceticism, the Rabbi in the Kuzari glibly the obligations of the wealthy, stating, "he may spend part of it in almsgiving which would not be displeasing to God."  (Halevi, 99)<br /><br />
                
                A modern perspective that accepts the market system is as follows: <br />
                The ethics of economics requires honesty and justice, a fully competitive system and care for the poor and the needy through individual giving and 'enforced philanthropy' administered by the community. Private property is a basic element. Ultimately, however, the world belongs to God. We are therefore obliged to use the world to further the divine purpose, and also to head his command to make it possible for all his children to have their basic needs fulfilled." (Dorff Newman, 341) <br /><br />
                
                Without any rejection of the capitalist models, or promotion of any other economic model, these Jewish thinkers understand that the relationship between the market and a just distribution of wealth is complex.<br /><br /> 
                
                While a free market system cannot insist that individuals contribute to the common good past taxation, a sense of communal obligation and the prioritization of philanthropy is essential to ethical culture. Along these lines, Meir Tamari presents a cost benefit analysis of the free market system. He explains: <br /><br />
                
                In the real world, free markets do not always operate as they are assumed to do. So while they provide goods and services more efficiently than d the planned economies, never the less when they break down or need readjustment; unemployment, shortages and poverty occur. Furthermore, they as often as not, do not seem able to provide for the week, inefficient, sick and old members of society. They provide individual liberty, but are not always able to provide all over economic protection or a social safety-net. (Tamari, The Challenge of Wealth, xi) <br /><br />
                
                The idea of stewardship and responsibility associated with wealth is considered a blessing. There is a pleasure derived from exercising the part of ourselves that is created in the image of God, there is a unique joy accompanied by acts of imitatio dei.  In Talmud, Sotah 14a, Rabbi Simlai teaches that the Torah begins and ends with displays of God's generosity and kindness. Just as God clothes Adam and Eve and then buries Moses, we can find immense satisfaction in using wealth to provide clothing for the cold and a respectful burial for the indigent.  <br /><br />
                
                <strong>It is acceptable to desire wealth</strong><br /><br />
                
                Pursuit of comfort and wealth are central to our American culture, but few of us would admit that material goods 'matter' to us. This contradiction that shapes our times is present in ancient Jewish texts as well. Our tradition is filled with examples of righteous people who were wealthy without condemnation. The Torah tells of the great wealth owned by the patriarchs. One example is when Abraham's servant Eliezar declares: The Lord has greatly blessed my master, so that he has become rich; and He has given him flocks and herds, and silver and gold, and servants and maids, and camels and donkeys. (Genesis, 24:35)  When Jacob reunites with Essau, he prepared as gift from his flock representing a tremendous amount of wealth. Jacob offered his brother the following:  "two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams, thirty camels and their colts, forty cows and ten bulls, twenty she-asses and ten foals. (Genesis 32:15-16)  This is no small fortune. <br /><br />
                
                Following the age of the patriarchs the era of the monarchy would naturally be known for centralized wealth. Of all who reigned over the kingdoms, Solomon is known for enjoying great wealth. In the book of Kings, God says to Solomon, " I have given you what you asked for, both riches and honor- so that there have not been any kings equal to you in all your days." (1Kings 3:13) Not only do we know that Solomon possessed this wealth, but we read that it was received as a result of God's blessing. <br /><br />
                
                While our tradition celebrates wealth, some warnings are offered.<br /> 
                In Deuteronomy, Moses warns that a future kind of Israel "should not have too many horses or too many wives" (Deuteronomy, 17:17) The excesses of Solomon and the later excesses of the priesthood in Second Temple times present a powerful warning against possessing too much wealth. Rashi offers a causionary note in response to the request of Reuven and Gad. Before entering the land they request to stay where they are, explaining to Moses "We will build stables for our flocks and cities for our children."  Deuteronomy 32:16, Rashi identifies the inversion of priorities that can occur with the accumulation of wealth, explaining that they had made marginal concerns of primary importance. Rashi Identities that the two tribes valued pasture for grazing over the land promised by God and considered their own status to be more important than their unity with the tribes of Israel. Finally, by mentioning that they would build stables and then cities, they demonstrated a higher level of concern for their flocks than for their families. Between asceticism and ruthless pursuit of wealth, there is an appropriate balance. <br /><br />
                
                 In his laws about character development, Maimonides guides us towards the middle road. Named 'shvil ha zahav', he defines wisdom as moderations, encouraging people to balance themselves carefully between extremes. This advise can provide excellent guidance for those with ambition to earn and to give. <br /><br />
                
                
                <strong>Industry and hubris are parts of our nature</strong> <br /><br />
                
                The desire to create, innovate, build and transform are part of what make us human. <br />
                Greek mythology presents the image of Prometheus receiving punishment for stealing fire and Icarus and Daedalus punished for their innovation. In sharp contrast we are taught that fire was a gift from God. Midrash teaches, "the Almighty prepared for Adam two flint stones; Adam rubbed them together and there emerged fire..." (Bereishit Rabbah 11:2).In Jewish lore, fire is not stolen but is a divine gift to Adam, to make it possible for him to fulfill his mission in the world. <br /><br />
                
                Echoing the midrashic concept of the mission of mankind, Rabbenu Bachya, a thirteenth century commentator further reinforces the principle that industry is man's destiny.  In Kad Hakemach, Rabbeinu Bachya teachers, "The active participation of man in the creation of his own wealth is a sign of his spiritual greatness." Shaped by wisdom that links industry to spiritual greatness financial success could not be scorned in Jewish culture. Addressing the natural order, Tamari explains "Since the Divine blueprint of the world is such that economic wants are satisfied through human endeavor in normal non-miraculous ways, there is nothing wrong or immoral with the possession of wealth and the acquisition of material goods." (Tamari, the challenge of wealth, xxi) He concludes this though by clarifying that poverty is in no way a mechanism for spiritual redemption<br /><br />
                
                Combined, there is a certain insistence from these sources that industry relates to the charge from God to Adam to 'till and tend' the garden of Eden. Along these lines, Elliot Dorff presents a simple yet compelling analysis of the relationship between man, God and the world: "The human being is a partner with God in the work of creation. The human being's place in creation is to preserve the world, but also to transform it. The greatest of all natural resources for the creation of economic goods is the mind and energy of man." (Neusner and Peck, 309) Our urge to create is undisputably a benefit to the world. <br /><br />
                
                Particularly relevant to this line of thought is the famous midrashic reasoning in defense of yetzer hara. The midrashist presents the following argument: "The evil inclination is sometimes called good. How can this be? Were it not for the evil inclination, no one would build a house, marry a wife, have children, or engage in business."  (Genesis Raba 9:7) justifying that man is also driven to do what is good and necessary by his evil inclination. However, it is necessary to reflect on the other side of the yetzer hara. Dorff presents some of the challenges associated with a drive to gain wealth, warning " In reality, economic life is a struggle that includes the inevitable human drive for gain at the expense of others. This fact must be accepted as a tragic necessity of life." (Dorff and Newman, 337)  In recognition of this fact, we must come to terms with the human tendency to lose the middle path, and compromise our integrity. <br /><br />
                
                The capacity for doing transgressing law in the act of business is accented by the number and prominence of laws in the Torah written to legislate financial dealings. Combined, wisdom of the scripture and the rabbis insist on accurate weights and measures, forbid the filing of coins, tell us who we can do commerce with and when, and insist that we give a fair share of our income to those in need. The importance of our ethics in the marketplace is amplified by the following line from the Talmud:  "When a person is brought before the Heavenly Court, they first ask him, "were you honest in business?" (Shabbat, 33b)  Our tradition seems to imply that involvement in money can challenge our honest natures: our tradition knows the flaws of mankind all too well. <br /><br />
                
                When we look back into our text, even our forefathers struggled. When we closely examine the sources of our forefathers' wealth, we see some tricky dealing. Abraham collected great wealth from Avimelech, king of Gerar, after Abraham deceived the whole kingdom by presenting Sarah as his sister.  Besides price gouging his brother by taking Essau's inheritance in exchange for soup, Jacob also lied to receive Issac's blessing, and arranged Laban's flocks so that he was entitled to take great wealth upon leaving his father in law's house. <br /><br />
                
                Abraham and Jacob are known for some dishonest business practices, (Abraham accepted great wealth from Avimelech after presenting Sarah as his sister and Jacob is known for stealing.  Even though fire was gifted to Adam, it is argued that both Adam and Eve stole from God by enjoying the fruit that was forbidden to them. <br /><br />
                
                
                <strong>CONCLUSION:</strong> <br /><br />
                
                Negotiating today's financial landscape through the lens of tradition is a tremendous task to which scholars have dedicated their entire careers. While the previous summarizes draws from a broad selection of biblical, rabbinic and academic texts, the breath of wisdom and scholarship is remarkable. Please see the resources section under wealth and economics for other sources that might be useful.

                
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