Rethinking Money

The wisdom of the Bible calls us to view our lives through a different logic than we may be accustomed to. Instead of viewing actions and experiences as isolated or disconnected singularities, we are challenged to hold a more holistic view. This is especially true when it comes to money.

In Deuteronomy, we read:

You shall not bring the fee of a harlot or the pay of a dog into the house of your G_D in fulfillment of any vow, for both are abhorrent to your G_D.
- Deuteronomy 23:19

If you look closely, there are two dimensions to this passage.

First, we are warned against using money from ill-gotten gain for sacred purposes. Further, how we earn our money seems to carry some weight. Elaborating on this passage, Rabbi Jacob ben Asher (The Tur haAroch¹) writes:

The Torah legislates, while it cannot prevent harlots from using some of their ill gotten gains to give charity with such money, proceeds from sinful activities cannot be accepted as something sacred. Instead of cleansing themselves from sin, they would sink deeper into the moral morass that they were already in.

The second dimension calls us to look at what will result after our transaction. In the example of the dog's fee, we're taught that if our money could potentially be used to harm others, it should be reconsidered. Continuing on this passage, he writes;

The Torah legislates something similar concerning the proceeds from selling a dog. The Torah singles out dogs seeing that people who hunt by using dogs, or people training dogs to attack potential intruders, contribute to many innocent people being harmed by such dogs ...

In essence, we are to think upstream - that is from where our money comes; and also downstream - how it will be used, and what activities it will ultimately support. Though it seems a certain degree of separation reduces the spiritual impact on us, we are encouraged to be thoughtful in the immediate exchange.

Buying and Selling

In the Talmudic times, the Jewish people were scattered throughout the Roman empire. It was unavoidable that they would have to purchase goods from people who did not hold similar morals and ethics. For this, the Sages offered their wisdom to navigate these difficulties.

For example, the Rabbis warned² against giving money to shopkeepers who decorated their stores for idolatrous festivals. It could be assumed that they would use that money, at least at that time, towards idol worship.

A city in which an idolatrous festival is taking place, some of its shops being decorated and some not decorated  — the Sages said:... in the decorated stores it is forbidden [to buy] but in the undecorated ones, it is permitted. - Avodah Zara 12b

To avoid supporting such activity, the pious were encouraged to look carefully and be sensitive for indications of how their money would be used. This might be the equivalent of researching a company's standards and values before purchasing from them.

Jews are warned to be careful selling items that could be used to harm others. In Avodah Zara 16b, we're warned that the sale of certain predatory animals (to pagans) was not permitted as they may be in turn sold and used in Roman stadiums. Also, involvement in the funding or building of structures could be problematic if they are designed for administering death penalties, immoral activity, or idolatrous practices.

Giving to Good Causes

A better option would be to invest in endeavors that support long-lasting positive outcomes. When we do so, we benefit from the accrued positivity that comes from such activities.

For this reason, there exists an ethic of donating to the study of the Torah. As Torah study itself is of the highest ethics³, financially supporting those who study can be just as powerful as studying yourself.

In the Zohar⁴, we see a pact made between the tribes of Zevulun and Issachar. Issachar would remain in the land, studying intensely while Zevulun would sail the seas, engage in commerce, and designate a portion of their proceeds to support the tribe of Issachar.

You may notice that many Jewish books include a few pages in the beginning where people have paid to leave a dedication for their family members, living and deceased. The spiritual blessings that come from such a donation reverberate beyond time and space.

Take An Accounting

The challenge in our time will be to begin rethinking money in a new way. Though it does not conform to the logic of the world, consider that one dollar given to a good cause is far better, and more spiritually elevating than giving one-thousand dollars to a misaligned cause.

Also, giving one dollar with holy intention is more spiritually charged than, say, giving ten-dollars given mindlessly. Both are a form of giving, but when we combine intention, we recruit a higher dimension into giving.

The word often translated as "Charity" in Hebrew is "Tzedakah", which means righteousness. Where charity tends to focus on the receiver, tzedakah calls us to look at our responsibility in the equation.

Take Action

Therefore, we may want to take an account of our resources and identify the areas we can better use our money in alignment with the wisdom of the Torah and our spiritual goals.

Perhaps defund the corporations, services, and organizations that use our money for values we do not support. Of course, these corporations may not miss our money, but we can rest knowing we are doing our part to stop our involvement in their efforts.

When possible, begin to buy books from the publisher or a local seller instead of a mega website. Instead of a global coffee corporation, consider supporting your neighborhood family-owned shop, supporting your local economy.

While it is extremely difficult to be 100% clean in this endeavor, particularly in a global marketplace, the effort spent attempting to purify your money will be of great spiritual value.

Notes:

¹ https://en.wikipedia.org//wiki/Jacob_ben_Asher

² Mishnah Torah, Citing Avodah Zara 12b:

[The following laws apply] when an idol is located within a city and there some shops which are adorned and some which are not: It is forbidden to benefit from those which are adorned or [to use] anything they contain, since we can assume that they were adorned for the sake of idol worship. It is permitted to benefit from those which are not adorned.
It is forbidden to do business with a store owned by a false deity, because one offers benefit to the false deity. - Mishneh Torah, Foreign Worship and Customs of the Nations 9:12

³ Pea'ah 1:1

⁴ Zohar 1:241b, Beresheit Rabb. 72:5; 97