The Faith of Financial Sanctity
Bein Adam Le-chavero: Ethics of Interpersonal Conduct
By Rav
Binyamin Zimmerman
Shiur #29: The Faith of Financial Sanctity
Integrity and Faith
In the last few lessons
we noted that honesty and integrity in business are heavily rooted in faith in
God. This is a primary reason for the severity of the crime of swearing falsely
to illegally retain money, and also explains the connection between the use of
false measures to cheat in business and Gods taking the Jewish people out of
Egypt, which is recalled in the mitzva of exact measures. This dynamic also
shows how the mitzva of exact weights is related to remembering Amaleks attack
on the Jewish people, which we are commanded to remember in Devarim
following the verses on proper weights and measures.
The connection between
financial honesty and faith is not a novel one, and the two are in fact deeply
connected. In this lesson we will develop a framework for understanding this
connection; in the next lesson we will demonstrate how Chapter 19 of Vayikra
is fundamentally characterized by the concept of faith, which is inextricably
bound with that chapters theme of holiness.
The First Question
The Gemara (Shabbat
31a) details six questions that a person is asked by the heavenly court after
his departure from this world, the first of which is pertinent to our
discussion:
At the time a person is
brought [before the heavenly court] to be judged, they [i.e. the judges] ask him
whether he conducted his business affairs faithfully, set aside regular times
for Torah study, observed the commandment to have children, looked forward to
the time of the redemption
The first question is both interesting and
enlightening. In its simple sense, the question asks whether the person was
honest in his business dealings, but the unusual use of the word faith clearly
indicates that something additional is at hand. Taking this diction into
account, we might render the question as: Did you conduct your business
transactions with a sense of Gods involvement in the world? One who does so
surely understands that dishonesty in business is not an option.
The Gemaras formulation
of the question, then, reiterates our point in previous lessons that business
without faith is a recipe for ethical disaster. However, before we further
explore the relationship of faith and honest business practices, what is it?
The Hebrew word used here
emuna is generally translated as belief or faith, but neither of
these words does justice to the term. Both of the English words imply some
degree of uncertainty, and are limited to a persons mindset. It therefore
behooves us to gain a better understanding of this concept, and to see how
essential a role it plays in promoting ethical behavior.
Emuna: A Definition
Aside from related verb
forms, the Torah uses the word emuna twice, and in neither context does a
definition of belief or faith seem appropriate. One instance is in a verse (Devarim
32:4) that describes God as a God of emuna and without iniquity. What
could it possibly mean to be a God of belief or faith?
Perhaps one could find a
way to excuse one of those translations in that verse, but this does not appear
possible in the verse that describes the placement of Moshes hands during the
same fateful battle with Amalek mentioned above. As the people at the foot of
the hill waged battle against Amalek, Moshe stood atop it with his hands raised
to ensure that they keep their hearts committed to God while fighting.
It came to pass that when Moshe held up his hand, Israel prevailed, and when he
let down his hand, Amalek prevailed. But
Moshes hands were heavy; they took a stone and put it under him, and he sat on
it, and Aharon and Chur supported his hands, one on this side and one on that
side, and his hands were emuna until sunset. (Shemot 17:1112)
Moshes hands, held up during the battle, are
described as emuna. Can a persons hands be belief or faith?
Beyond the difficulties
with the common translations used for this word, it is not as clear as one might
think that the Torah requires man to have emuna.
Rambam begins his magnum opus, Mishneh Torah, with the mitzva
of knowing (la-daat) God, rather
than using the term emuna. However, in works that Rambam
originally wrote in Judaeo-Arabic, such as his
Sefer Ha-mitzvot and his commentary
to the Mishna, he uses an Arabic term that for centuries was consistently
rendered as emuna. This leaves the question of whether the mitzva demands
emuna, often understood as belief or faith in God, or requires
knowledge of God.
This problem
is compounded by challenges by Ramban (Hassagot Le-sefer Ha-mitzvot,
aseh 1) and Rav Yitzchak Abarbanel (Rosh Amana). They question
whether emuna should be considered a mitzva altogether. Second, since
belief in God does not seem to involve any action, but is a state of mind, how
could it be required? Presumably one either has it or does not.
Rav Michael Rosensweig
summarizes some of the issues raised as follows:
The Rambam (Hilkhot Yesodei Ha-Torah 1:1) opens his magnum opus, the Mishneh Torah, by articulating
the obligation to know (leida) Hashems existence. In his Sefer Ha-mitzvot and in his enumeration of the Thirteen
Tenets of Faith (Peirush Ha-mishnayot, Introduction to Perek Cheilek), he apparently
formulates this central principle somewhat differently, accenting belief (le-haamin)
instead of knowledge.
Rav Rosensweig provides an explanation based
on a translation posited by Rav Chaim Heller:
R. Hayyim Heller (Sefer
Ha-mitzvot, aseh 1) posits
that there is no discrepancy between the various sources, as the original Arabic term employed in Sefer Ha-mitzvot may connote either knowledge or
belief. While this may resolve the potential conflict between Mishneh Torah and Sefer Ha-mitzvot, it does not
address the context of the Thirteen Principles of Faith, which surely emphasizes
belief.
We may suggest based on
R. Hayyim Hellers insight that the Rambam in all contexts demands a
particularly rigorous standard of
emuna that transcends the conventional definition of either knowledge or
belief. Emuna conveys both affirmation and
deep-seated conviction amen - as well as unshakeable loyalty, trust,
and reliance neemanut (see Rabbeinu Bachya, Kad Ha-kemach, Emuna). Intellectual awareness
or even reasoned demonstration of Divine existence is insufficient if it is
unaccompanied by unswerving dedication and commitment to the Divine Will.
Superficial or uncritical belief that is not rooted in inquiry and introspection
and that does not inspire one to channel all of ones faculties to manifest
Hashems presence (kol atzmotai tomarna Hashem mi kamokha) is also
inadequate. In Sefer Ha-mitzvot,
the Rambam utilizes an intentionally ambiguous term in order to convey both
cognizance and belief in a maximal and integrated manner. In fact, the Ramban (Shemot 20:2) explicitly requires both
knowledge and belief (she-yeideu ve-sheyaaminu). The knowledge-belief
implicit in this mitzva must redefine mans purpose. (Avraham Avinu and
the Concept of Emunah)[1]
Unassailable Knowledge
We might add two points
to Rav Rosensweigs formulation. First, the contradiction between the two terms
emuna and yedia is not an outright contradiction as is often
presumed, in large part because these terms do not necessarily mean what we
might have thought.
It is clear from Biblical
usage that the term yedia
not only connotes intellectual knowledge, but also has the sense of an intense
connection, as in: Adam again knew (va-yeida) his wife, and she bore a
son (Bereishit 4:25).
Rambams mitzva of knowing God requires a level of knowledge and understanding
that leads to intimacy and a feeling of intimate connection with God (see
Year 1, Lesson 23, where we discussed knowledge of God at great length).
This rendering of
yedia may further distance us from the usual understanding of emuna,
but as we have already pointed out, it is untenable in the Biblical context
to define emuna as faith or belief. In fact, emuna is far
beyond intimate knowledge.
Knowledge may be
forgotten or disproven, and therefore knowledge retains its power only while it
is retained and remains pure. Emuna, though, is nothing less than the
state of being steadfast and unwavering, with certainty of action or thought so
intimate and true that one realizes that nothing whatsoever can overcome it.
Moshes hands were emuna in that they were unwavering and steadfast as he
held them high so that the people could see and remember that only through
commitment to God could they achieve victory over Amalek (Rosh Ha-shana
29a).
Similarly, Hashem is the
God of emuna in that his existence is the only true and unchanging
existence in the universe, because unlike all other entities, His existence is
independent of other factors. This is expressed in Rambams description of the
mitzva of knowing God:
The foundation of all foundations and
the pillar of wisdom is to know that there is a Primary Being who brought into
being all existence. All the beings of the heavens, the earth, and what is
between them came into existence only from the truth of His being
If, theoretically, He did not exist, no
other being could possibly exist.
If, theoretically, none of the entities
aside from Him existed, He alone would continue to exist, and their
non-existence would not void His existence, because all the [other] entities
require Him and He, blessed is He, does not require them or any one of them.
Therefore the truth of His [being] does not resemble the truth of any of their
[beings]
This is implied by the prophets
statement, And the Lord God is true (Yirmeyahu 10:10), i.e. He alone
is true and no other entity possesses truth that compares to His truth. This
is [the meaning of] the Torahs statement, There is nothing else aside from
Him (Devarim 4:35), i.e. there is no true existence like His aside from
Him.
(Hilkhot Yesodei Ha-Torah 1:14)
While faith and belief
may not require any action, study and action are required to raise ones
awareness of God to the level of intimate knowledge where one can remain
steadfast in commitment to God even amid trial and tribulation.
Rav Elchanan
Wasserman (Kovetz Maamarim) goes further. He argues that the mitzva of
emuna cannot be to know or believe in Gods existence, because anyone
with an open mind who looks at the magnificence of the world cannot state with
any degree of conviction that the world came to into being by accident.
Especially in our day, when scientific demonstration of the complexity of the
world and humanity has transformed avowed atheists into believers,[2] there need be no
commandment merely to believe in or to know of God.
Rather, Rav
Elchanan explains, the mitzva is to remove the impediments that may cause one to
question his emuna. After all, if there is a Creator and He recorded His
will in the Torah, then there are obligations that follow. These obligations
often lead to cognitive dissonance in individuals who find it easier to deny the
existence of God than to accept their knowledge of His existence and fulfill His
will.
The mitzva of
emuna requires raising ones passive knowledge of God to an active state
of intimacy, where no impediment or desire can raise any doubt amidst ones
steadfast awareness and unwavering certainty of Gods presence. One who has
attained this state not only is excited to fulfill Gods mitzvot, viewing
them as a great opportunity rather than a burden, but is captivated by the
knowledge that the world has a purpose and there is a reason for existence.
Rav Kook (Olat
Raaya) writes that this is the basis of the terminology, Ani maamin
be-emuna sheleima), generally translated roughly as I believe with
perfect belief
It is not sufficient merely to have emuna; rather,
one must have complete emuna. Rav Kook explains that basic
knowledge of God which any child can attain is insufficient; rather, the
mitzva requires cultivating awareness and understanding of who God is. (This is,
in fact, the agenda of Rambams Thirteen Principles of Faith: explaining who God
is and how He runs the world.) We start with a certain level of emuna,
but we must develop it toward emuna sheleima, complete
steadfastness, until it becomes part and parcel of every aspect of our
personality and behavior.
Emuna
and Business
A person with ingrained
emuna senses God at all times, but is particularly aware of His presence
when doing business. The impulses that come into play when money is at stake are
often blinding, and lead many who would otherwise be upstanding individuals to
petty white collar crimes or worse. The lesson of Parashat Kedoshim, as
well as the Gemaras description of the first question the recently deceased is
asked, shows clearly that anyone involved in fraud or other disingenuous
business practices completely lacks emuna. Faithful business conduct is
so important that it tops the list of questions, and one who is a maamin
who has emuna constantly works to raise his awareness of God and does
business with utmost integrity. A person who is not upstanding in his
business practices, however, is known as mechussar amana lacking
emuna (Bava Metzia 48a). Study of the Torahs monetary laws is thus
of utmost importance.
A story is told of a
ritual slaughterer who came to the Chafetz Chaim and said that he was unable to
sleep at night because he constantly second-guessed himself as to whether he had
slaughtered properly. Therefore, the slaughterer noted, he was going to switch
professions. Asked by the Chafetz Chaim what he intended to do instead, he
replied that he had decided to go into business.
The Chafetz Chaim, taken
aback, said that he must not have understood the slaughterer properly.
How many chapters of the
Shulchan Arukh, he proceeded to ask the retiring slaughterer, deal with
the laws of ritual slaughter?
The slaughterer, who knew
his trade well, responded without delay, Twenty-eight.
Correct, replied the
Chafetz Chaim, but now let me ask you, how many chapters of the Shulchan
Arukh deal with monetary law necessary for running a business in line with
Torah values and laws?
To this question the
slaughterer did not have such a quick answer. All he could say was, A lot, I
guess a lot more.
Continued the Chafetz
Chaim, If you have trouble sleeping at night because you wonder whether you may
have erred in of the five matters that can invalidate ritual slaughter, with
which you are familiar, why do you imagine that you will be able to sleep
peacefully in the world of business and not violate any of the laws with which
you are completely unfamiliar?
This exchange is
illustrative of a prevailing understanding that to be a Jewish businessman
involves little more than using ones God-given mind. However, the Torah issues
a series of demanding mitzvot for the businessman with which he must
maintain and build his ethics and integrity, working through emuna toward
a life of interpersonal holiness.
Rambam (Hilkhot Deiot
5:13) explains how a Torah scholars business dealings truly express honesty and
integrity:
The commercial conduct of
the talmid chakham must be truthful and faithful. His yes must be yes
and his no, no. He forces himself to be exact in calculations when he is
paying, but is willing to be lenient when others are his debtors. One is not to
buy on credit when he has the wherewithal to pay cash, nor should one be a
guarantor for a loan [thus becoming involved in others potential conflicts] or
serve as a representative to collect others. He should fulfill his obligations
in commerce, even where the law allows him to withdraw or retract, so that his
word is his bond, but if others have obligations to him, he should deal
mercifully, forgiving and extending credit. One should be careful not to deprive
his neighbor of his livelihood [even where this is legal] or cause hardship and
anguish to others. One who does all these things is the one regarding whom
Scripture says, You are My [i.e. Gods] servant, Israel, in whom I glory (Yeshayahu
49:3).
It is with good reason that the Gemara (Yoma
86a) says that one who sees the honest business practices and fine dealings of a
Torah scholar will praise those who study Torah, come to love God, and want his
children to study and live a life of Torah.
Emuna
and Income Allotment
Especially with regard to
income, there are numerous sources indicating that God is directly involved with
everyones wealth.
The Gemara (Taanit
2ab) states that there are three keys that God never permanently places in the
hands of an angel or other agent. One of these keys is the key of livelihood.
This was readily apparent to the Jews in the desert, who received manna from
Heaven, and though it less evident in our day and age, it is still God who
determines an individuals income and livelihood.
Elsewhere (Beitza
16a) the Gemara states that ones income is fixed by God with the exception of
funds used for certain mitzvot:
A persons entire income
is determined on Rosh Ha-shana and confirmed on Yom Kippur, with the exception
of expenses for Shabbat and holidays, and the expenses for ones childrens
education. With respect to them, if one spends less, he is allowed less, and if
he spends more, he is allowed more.
Similarly, the central
verse in Ashrei (Psalm 145), recited thrice daily, is, You open up your
hand and satiate all alive with favor (verse 16). Psalm 136 is known as the
Great Hallel (hallel ha-gadol) because of the verse, He gives food to
all flesh, for his kindness is forever (Pesachim 118).
Midrash Rabba and Midrash Tanchuma state that earning a
livelihood is greater than redemption. In explaining this declaration, Rav
Shimon Schwab (The Ethical Imperative, p. 29) notes that mans livelihood
comes directly from God, rather than through an intermediary, while redemption
comes through Gods agent. Therefore, when one receives a job or earns
money, he experiences a direct encounter with God. Work is a means of forging a
deep, long-lasting connection with God, by recognizing His hand in human
sustenance and wealth.
Of course, if this
recognition is to be real, it must affect how ones behavior and attitude toward
money. One who truly possesses emuna will be truthful in all his
endeavors, particularly monetary matters. Many honest, hardworking individuals
have thus come to view their hard-earned income as sacred shekels holy money
because they know that it really is their own.
Many individuals who are
involved with shady business practices appear to grow wealthy as their bank
accounts expand, but they are rarely satisfied with their earnings. They are not
truly wealthy. As the Mishna says, Who is wealthy? He who is happy with his
lot (Avot 4:1). This happiness can come only from divinely ordained
wealth. It is the blessing of the Lord that enriches (Mishlei 10:22).
By the same token, in
discussing a certain disputed business practice that would facilitate retention
of money erroneously left in ones possession due to a non-Jews error, Beeir
Ha-gola (266) writes:
I am writing this down
for future generations, for I have seen many who have become wealthy through
errors that gentiles have made. But I have also seen how they have lost their
money again, and have left nothing for their heirs, as is recorded in Sefer
Chasidim. Those who sanctified Gods name by returning gains made through
the error of others became wealthy and left much of their riches to their
children.
Rav Herschel Schachter
summarizes succinctly:
Included in
emuna is belief in hashgacha peratit (divine
providence).
Chazal (Chullin 7b)
tell us that no one hurts his finger in this world if such was not ordained
from above and no one can touch anything that was intended for someone else (Yoma 38b.)
Records are kept in Heaven on all people, and everyone will get what he
deserves. We have
emuna
that whatever will happen to me is the will of
Hashem. Whether I survive or not is up to ha-kadosh barukh hu, and I cannot
possibly suffer if this is not the wish of Hashem.
Bitachon
requires that we act in accordance with our
emuna, i.e. in accordance with this principle of faith that there is
hashgacha peratit. While one must engage in
hishtadlut, he should not fall to pieces considering the possibility that he
may accidentally (i.e. not in accordance with the divine will) die, etc. The
outcome of all situations is dictated by the will of Hashem, and everything
Hashem does is ultimately le-tov (for the good).
Righteousness and Emuna
Our forefather Avraham
forged a relationship with God based on his commitment to tzedek
(generally rendered as righteousness) and justice. The Chafetz Chaim,
in his introduction to
Ahavat Chesed, observes that at first glance, these two terms appear contradictory.
Justice involves doing things correctly, in keeping with the law, while
tzedek involves yielding to somebody elses needs beyond the requirements of
the law. He explains that Avrahams legacy was that in obligations to others,
one should follow justice and adhere to the letter of the law, ensuring that
those others receive their due. However, in addressing others obligations, one
should implement tzedaka by being generous and not insisting on receiving
all to which he is entitled.
What is the root of this
tzedaka? The Gemara (Makkot 24a) finds that the most comprehensive
overarching expression of the principles of the Torah is found in the words, a
righteous man lives by his emuna (Chavakkuk 2:4). If one is truly
to follow Avrahams legacy of kindness and compassion, he must be driven by
Avrahams emuna: unwavering, steadfast commitment to a life characterized
by an intimate connection with God, expressed in fulfillment of the business
practices required by the Torah and a commitment to interpersonal holiness.
[1] TorahWeb Foundation 2008 <http://www.torahweb.org/torah/2008/parsha/rros_lechlecha.html>.
[2] See, e.g., Associated Press, Famous Atheist Now Believes in God (December 9,
2004) <http://www.simpletoremember.com/articles/a/atheist-believes-in-god/>.
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