Other People’s Money. Payment for Idealistic Occupations

“I never told this to anyone before”, the Israeli man sitting across me last night in the Succah[i] says. “When I was a child we would walk two kilometres from our home in Jerusalem to the Synagogue. The Rabbi was a really humble man. He did not take a salary for his work as a Rabbi. He made his living working for the burial society. He lived 4 kilometres from the Synagogue and he would walk home with us and stop our place each Saturday on his way home…I never met another Rabbi like him”.

I have been thinking about whether being paid for community work is a problem. In my own case, my heart is set on promoting inter-religious and cross cultural respect and eradicating hatred, an issue I have worked on full time for the last 6 years. Yet, my livelihood is derived from the existence of the problem that I am trying to address. Noel Pearson touches on the role of bureaucrats in entrenched in an article the Australian Newspaper “Their purpose is to keep the poor under harness, forever dependent on what they call service delivery…using them as fodder for the service delivery industries of the welfare state[ii]”. This post is about what my traditions teaches about being pair for work in idealistic occupations.

Torah Students Supported by Others

One of the trends among a section of the very orthodox Jewish community is for men to study the

Torah, full time, for many years continuing even after marriage in institutions of study called Kollels. The families of the Kollel scholars are supported partly by the income of the wives working, but often living off philanthropy and government benefits.

One early source for this practice is hinted at in the Torah reading this week. “And of Zebulun he (Moses) said, rejoice Zebulun in your going out and Yissachar in your tents[iii]”. The verse is interpreted as relating to a partnership between the tribe of Yissachar to study Torah[iv], while Zebulun engaged in commerce and supported the tribe of Yissachar. The reward for the Torah study would be split between them[v].

The Dependence Disgrace

Despite a tradition of patronage for Torah scholars, this practice has been harshly condemned by Maimonides. He writes, “though I decided not to refer to this subject again…I have changed my mind, since what I have to say will not please most if possibly all the world of Torah scholars. Know! The phrase (don’t use the Torah) “as a spade to dig with[vi]” means that you must not use the Torah as a means or instrument of livelihood…but men have distorted the plain obvious meaning…[vii]. “Whoever deliberately sets out to devote himself to Torah (study) and not work for a livelihood, but depend on charity has desecrated the divine name and brought the Torah into disrepute[viii]”. He cites many examples of scholars who earned their livelihood separately from their study. His argument is bolstered by the widespread disgust felt by many secular Israeli Jews about their religious countrymen who study all day and don’t work for a living. Yet, the practice continues.

Practical considerations

While it is true that great scholarship has been achieved after hours and a lot of community work is done on a voluntary basis, there is more that can be done if people are able to devote themselves full time to it.

Maimonides own experience is worth considering, for many years he was supported by his own brother David who was a wealthy merchant while he studied and wrote. After his brother’s death he did support himself by working as a doctor for the Sultan, but it was hardly conducive to scholarship. He described his daily routine in a letter to a friend who he advises not to bother visiting because he would only be able to spare a few minutes as much as he longs to see him.

“I live in Fostat and the Sultan lives in Cairo (a mile and a half distance)…I must see him (the Sultan) every morning to check on his health… by the time I come back to Fostat, half the day is gone. Under no circumstances do I come earlier. And I am ravenously hungry by then.

When I come home, my foyer is always full of people – Jews and non-Jews…people who love me and people who hate me…, all of whom have been waiting for me to come home… I get off of my donkey, wash my hands, and go out into the hall to see them. I apologize and ask that they should be kind enough to give me a few minutes to eat... Then I go out to heal them...Patients go in and out until nightfall, and sometimes – I swear to you by the Torah – it is two hours into the night before they are all gone. I talk to them and prescribe for them even while lying down on my back from exhaustion. And when night begins, I am so weak, I cannot even talk anymore[ix]…”

Perhaps Maimonides would have been better off in the situation of another Doctor-Torah scholar, the Rashbatz, who was prevented from practicing medicine by an oppressive Government. He then felt justified in accepting payment for his religious work[x], and probably did a much better job of it than anyone can do on top of a full time job.

A way around the issue of being paid for teaching Torah is to think of it as compensation for lost income[xi]. The Rabbinic Judge, Karna, one of the examples cited by Maimonides, earned his living as a water carrier rather than as a religious functionary. However, when Karna was asked to adjudicate disputes based on Torah law, he asked the litigants to pay for a replacement water carrier[xii] so that he would not lose out on his meagre income.

Intention

I think the most serious issue here is the one raised by Noel Pearson, in which people harm the very people they are entrusted to help. In the same passage that Torah scholars are urged to combine their study with work, there is a warning for all who occupy themselves with the community, to do so for altruistically “for the sake of heaven[xiii]”. All of us who have the privilege of meaningful work in the community sector are obligated to be alert to ulterior motives, whether these are ego or job security. Good governance and accountability are also critical for maintaining checks and balances.

It make a big impression on me as a child when my father came home from a newly formed “community representative body” or parliament one night and said we decided to disband the group as soon as it has achieved its purpose rather than it continue to exist and become a new “monster”.  All of us in in the community sector must justify the wages we take in terms of the benefit we provide to clients and the community and the impact we have. We dare not do any less.  

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[i] Temporary dwellings used during the festival of succot

[ii] http://www.theaustralian.com.au/opinion/columnists/from-claymore-to-cape-york-the-poverty-endures/story-e6frg786-1226483728207

[iii] Deuteronomy 33:18

[iv] We find a reference to member of the Yissachar tribe acting as scholars “understanding of the times” In Chronicles I, 12:33

[v] Rashi, Midrash Tanchuma

[vi] Pirkey Avot 4:6

[vii] Maimonides commentary on Pirkey Avot

[viii] Maimonides Yad Hachazaka, laws of Torah study, 3:10-11

[ix] Wein Berel, http://www.jewishhistory.org/maimonides-letter-to-a-friend/

[x] Chill, A, (1991) “Abarbanel on Pirkey Avot”, Shepher-Hermon Press, New York, p.247 (this book also includes a compilation of other commentaries as well drawn from Midrash Shemuel

[xi] Abarbanel makes this argument in his commentary to Pirkey Avot, I am sure there are other sources

[xii] Talmud Ketubot 105a, cited in Maimonides commentary on Pirkey Avot

[xiii] Pirkey Avot 2:2

Faith, Food, Flood & Money (Beshalach)

The following is written against the background of the tragic loss of life in the Queensland floods this week. In addition to the dead and missing is a massive loss of property, homes and crops affecting tens of thousands. Of course, we must all do what we can to help. In addition, the financial impact of the floods raises broader questions about faith as it related to money. 

Worrying about money and the all consuming pursuit of a livelihood often takes up so much head-space, there is very little capacity for empathy or altruism. Relax! “It is false for you, early risers, delayers of lying down, who eat the bread of sorrows, for indeed He will give those he loves sleep[1]”. Despite the obvious need for a balanced approach, like so many people, I find this very hard in practice. Faith in God’s providing for us seems an obvious solution. How do we reconcile faith with our experiences? 

Preoccupation with Providing 

The juxtaposition of two parts of the Exodus story, the splitting the sea and worry about food relates to the teaching that “A man’s sustenance is as difficult as the dividing of the Reed Sea”[2].

Those of us who have never worried about our next meal, or spared the impact of natural disaster can barely imagine this. With a secure job, food in the fridge and credit cards if not cash, we can afford to think about others’ needs. Still, financial insecurity can dull our sensitivity to the needs of others, or capacity to be inspired. The Jews, having just experienced the miracle of the splitting of the sea faced a situation where they had no food. They cried out, “Oh, who could have given us (the better option of) dying by the hand of God in the land of Egypt as we sat on the pots of meat, when we ate bread that filled us, as you have taken us out to this desert to have this whole congregation die in hunger![3]”.

Real or supposed danger of hunger, makes all principals shaky, silences all better resolution and as long as a man is not relieved…from the crushing burden of the worry about his daily bread there is not place left for a complete realisation of the divine Torah[4]. It would seem that If we are to play any positive role we need to rise above this fear. 

Manna a lesson in Trust

To prepare Jews for a more trusting approach they are given the Manna, miracle food that falls from heaven, that will be “collected, day by day, to test them whether they will go by my Torah or not”[5]. The Manna will only be provided for one day at a time, can we relax after eating the last bit of food we have relying that God will provide for us tomorrow? Moses, may have added an extra rule to reinforce the lesson, “nothing can be left from one day to the next![6]” Instead, they must trust in God that tomorrow Manna will come down again...so if any is left it should  be thrown out of the tent[7]. 

The lesson is meant to carry on to future generations. It is expressed as a super-natural idea that anyone who fulfils the Torah, God will prepare his livelihood without bother just like those who ate the Manna based on the fact that one verse in the Torah about the Manna contains every letter in the Hebrew Alphabet[8]. More practically, we are told, “Whoever has food for today and worries about tomorrow is considered one of those will little faith[9]”.

Be Prepared

Yet, the Queenslanders who did “worry about tomorrow” are probably better off than those who did not.  I suggest that there is a difference between worrying and planning or preparing for risk. In fact, we are taught that being prepared for the future is far better than those to whom could be applied the verse “you will not believe in your life[10]”, this is the one who own no fields and buys their bread from the baker, from Friday to Friday[11].  We are taught that “we do not rely on miracles[12]”.  Rabbi Yehoshua said a person should learn two laws in the morning, two in the evening and occupy himself with his work the who day, (if he does this) he is considered as if he fulfilled the entire Torah[13]

To prepare, is to play one's part in the natural order that God created and through which God works. To worry is to express a lack of confidence in the benevolence of God.

Acceptance After/Optimism before

Paradoxically, when we suffer or catastrophe strikes we say “whatever God does is for the best”, or “It is not in our hands to grasp the (reason) for the suffering of the righteous or the  tranquilly of the wicked[14]” yet when we look to the future we are meant to do so with confidence and trust in God.  It life was supposed to make sense, this would be a major problem. Yet, we give our trust and faith to people we love.  This is why when teenagers accused their parents with “you don't trust me”, the parents feel defensive. Trust is not just earned, it is given as a gift, like a compliment or an affirmation, a suspension of disbelief.

Money

Not only is worrying seen as a lack of faith, money itself is seen negatively. “How do we know that money (כֶּסֶף Kesef) is synonymous with shame? Because the word in Aramaic for Shame is (Kisufa כִּסוּפָא ) [15]” and “Why is it called a coin (Matbeahמַטְבֵּעַ )? Because one sinks (טוֹבֵע To-Vay-Ah) in it”[16]. Regardless of the pitfall of money the reality of the place of money in our world is recognised in our tradition. “A poor man is considered as if he were dead[17]”.  Charity, giving away our money is also seen as having the power to redeem us.   

Conclusion

The devastation in Queensland reminds us of the natural forces that can sweep away our possessions in moments, we need to respond with compassion for the victims and awe at the mystery and tragedy of God ways. Our capacity to empathise  is greater if we can trust God that we will be ok and are not worried about our own vulnerability.

Money can destroy us, but it can redeem us. We are simultaneously supposed to work as if it mattered, and sleep as if it won't, because in the end it does and it doesn't. 

May the Almighty and the Merciful watch over the souls of those who lost their lives, heal and help those who suffered loss and grant success to the efforts of the rescuers and carers.

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[1] Psalm 127:2

[2] Talmud, Pesachim 118a, discussed by

[3] Exodus 16:3, It’s hard to imagine that the Egyptians were so generous with their slaves menu. This particular complaint may have been from the Jewish overseers of the slaves (Ohr Hachayim )

[4] Samson Raphael Hirsch, on Exodus 16:2

[5] Exodus 16:4

[6] Ohr Hachyim on Exodus 16:19

[7] Ibn Ezra on Exodus 16:19

[8] Baal Haturim 16:16, similar to Rabbi Shimon Ben Yochai, in Mechilta.

[9] Rabbi Elazar Hamodaii in the Mechilta

[10] Deuteronomy 28:66

[11] Talmud, Menachot 103b, see Rashi, quoted in Aryeh Kaplan (1992), Handbook of Jewish Thought Volume 2, p.303, Moznaim Publishing, New York

[12] Talmud Pesachim 64b, with slight variation Zohar 1 111 & 112.

[13] Mechilta

[14] Pirkey Avot (Ethics of the Fathers, 4:15)

[15] Bamidbar Rabba 14:22

[16] R, Avraham of Slonim, quoted in Rosmarin, R. (2000) Mamma Used to Say – Pearls of Wisdom From the World of Yiddish, p. 199. Felheim Publishers New York 

[17] Talmud Nedarim 7b