The Challenge of Wealth
By Rabbi Dr. Meir Tamari
RESPONSA - MISHPATIM [vol.2]
The Challenge of Wealth: A Historical Perspective
Wealth is a challenge not only to the individual but also to the society in
which we live; a challenge expressed not only in money but involving power,
politics, social tensions and international relations as well. The
historical books of the Bible, namely the books of Joshua, Judges, Samuel
and Kings, that depict almost 1000 years of independence and statehood, can
serve to demonstrate a Jewish perspective on this challenge in its widest
ramifications. We will present appropriate chapters from these books that
highlight this perspective. Since the basic moral and spiritual issues
remain the same despite the passage of time and the changes that have
occurred in technology, these books can provide an ideological framework
within which we today can better formulate our individual answers to this
FIRST FRUITS: THE CONQUEST OF JERICHO.
(Joshua, Chapters 5-6).
Israel, after 40 years in the desert, crossed the Jordan River and now
stood encamped outside Jericho, referred to by our Sages as the key to the
Land of Israel, as it constitutes the major entry-point from the east into
the land. The biblical description of the conquest and the preparations for
it, constitute a veritable Jewish game-plan, for economic activity.
First there was the sending of 2 spies to determine the state of the morale
of the city and its strength; although there was a Divine promise of
victory, yet one may not depend on miracles and the supernatural to bring
about that victory. This applies to the satisfaction of all human needs and
wants. Then because any material, physical and natural human activity
demands spiritual preparation in order that the activity not be unethical,
morally distorted or excessive, Joshua was given 2 spiritual- religious
commandments for the people to perform, prior to beginning the conquest.
The first was the circumcision of all males born after the Exodus from
Egypt; owing to the heath hazards inherent in travelling through the
desert, it had not been possible to do this at the required 8th day after
their births. This act, bringing these men into the Covenant of Abraham,
was an essential prerequisite to any conquest. After all, the Land was
promised to them only as the members of the Abrahamic family, so that their
conquest while their part of the covenant was still unfilled would be
simple theft and aggression. So too would have been their entry before
observing the Passover, that constitutes their formation as the People of
G-d. Therefore, they were commanded to celebrate Pesach; eating of the
produce of the land rather than the Manna which ceased as soon as they
crossed the Jordan.
Such ongoing spiritual-religious preparation is likewise a prerequisite for
all our economic and business activity and the use of our material wealth.
"Rabban Gamliel the son of Rabbi Judah Hanassi says, Torah study is good
together with an occupation, for busying oneself with them both makes sin
forgotten. All Torah study that is not joined with work, will in the last
resort, cease to exist" (Chapters of the Fathers, Chapter 2, mishnah 2).
Actually Rabban Gamliel, gave a Jewish answer to an age-old question that
has bothered Mankind since the dawn of history. The natural order of things
demands that Mankind satisfy its material wants and needs through normal
and natural means; yet how do we cope with the greed, strife, exploitation
and bloodshed which all to often flow from the search for and exploitation
of wealth? Men have sought to solve this by completely withdrawing from
economic activity or by subjecting that activity to restraints that run
counter to human nature. Monasticism is one example of the former and
socialism an example of the latter. Both give to evils perhaps as great as
those they came to solve. The commentators on the Pirkei Avot explained
that those who devote themselves only to Torah will then be poor, and will
eventually steal; alternatively they will pander to the rich in order to
earn their livelihood (Rambam; Meiri). However, Rabban Gamliel, explains
that without Torah, the search for a livelihood will pervert people and so
cause them to sin. This is codified as halakhah. "After a person finishes
his prayers and study, he should go about his work or occupation. He should
make his study the essential part and the pursuit of his livelihood
secondary" (Orech Chayim, Section 156).
There are two conflicting sources in the Talmud, regarding the priorities
between Torah study and ones livelihood. One states, "The primary question
a person is asked after their death is, were your economic dealings
faithful"? (Shabbat, 31a) This faith is commonly translated to mean
honestly, however, the Orekh HaShulch stresses that it means, commercial
dealing coupled with the faith that G-d will supply all our needs; with
such faith all economic evil is unnecessary. Then there is the Tamudical
saying (Sanhedrin, 10a), that a person's trial begins with the question
regarding Torah study. Tosaphot teach that the question regarding faith in
economic affairs is put to the Torah scholar, who after his studies turned
to earning a livelihood, while the question regarding Torah study is
required of the non-scholar.
Parallel to the game-plan of Jericho, the balance of constant
spiritual-religious preparation and the economic activity sanctioned by
that preparation is our answer. Yet Jericho adds an important and vital
element. Joshua, on the eve of the conquest, declares that nobody shall
ever rebuild Jericho, nor another city elsewhere called by that name nor
one on the same site but with a new name (6).There is to be no monument to
this first conquest, no place that future generations can visit to take
pride in the greatness of their victory, nor anything to commemorate the
brilliance and bravery of Israel's generals and soldiers. Rather empty
space bearing testimony only to G-d. The first fruits of Jewish conquest
are to be like the bikkurim that the Jewish farmer brought to the Temple
while making a confession (Deut. 26:1-8 ). Both bearing witness, that all
our achievements in all fields of human activity, including economics and
business, are given to us from His Hand, depending neither on luck nor
strength, nor cleverness.
Copyright © 2004 by Rabbi Dr. Meir Tamari and Torah.org.
Rabbi Dr. Tamari is a renowned economist, Jewish scholar, and founder of the Center For Business Ethics (www.besr.org) in Jerusalem.