1. Attitudes in New Testament Matthew 6 19 “Do Not

Matthew 6

19 “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.

22 “The eye is the lamp of the body. If your eyes are healthy,[c] your whole body will be full of light. 23 But if your eyes are unhealthy,[d] your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!

24 “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.

Luke 18

18 A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?”

19 “Why do you call me good?” Jesus answered. “No one is good—except God alone. 20 You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’[a]”

21 “All these I have kept since I was a boy,” he said.

22 When Jesus heard this, he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”

23 When he heard this, he became very sad, because he was very wealthy. 24 Jesus looked at him and said, “How hard it is for the rich to enter the kingdom of God! 25 Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

1. An Astonishing Text in the Daf Yomi

Eruvin 86a

ֵה יִכי ֵמָ ּד י תַסיִפְּת דָי ? ּכ ְ וג ֹ ן ֵצֲח ׁש ֹורי לֶ ּב נֹ ו ְ ָי סי . ןֶּבטי ּב נֹ ו ְ ָי סי אָתֲא יִּבַרְּד ּהיֵּמַקְל , רַמֲא ּוהְל : ּפ ַ ּנ ּו םֹוקָמ ֶבְל ן הָאֵמ ָמ הֶנ . אָתֲא ִא ִני ׁשי אָניִרֲחַא , רַמֲא ּוהְל : ּפא ַ ּנ ּו םֹוקָמ ֶבְל ן יַתאָמ םִ ָמ הֶנ . רַמָא ָפְל נ ָ וי יִּבַר ׁשִי לאֵעָמְ יִּבַרְּב וי סֹ ֵ י : יִּבַר , ִבָא וי ׁש לֶ הֶז ׁשֵי ול ֹ א ֶ ֶל ף ִפְס וני תֹ םָּיַּב , ּו ְכ ֶנ ּדְג ןָ ףֶלֶא

ֲע ָי תֹורי הָׁשָּבַּיַּב . רַמָא ֹול : לֶצֵא ַעיִּגַּתֶׁשְכִל ִבָא וי רֹומֱא ול ֹ : א ַ ל םיִלֵּכַּב ּוהֵרְּגַׁשְּת ּלַה ּולָ נָפְל ַ י . . יִּבַרב דֵּבַכְמ ׁשֲע ִ םיִרי . יִּבַר ִקֲע אָבי דֵּבַכְמ ׁשֲע ִ םיִרי . ּכ דִ דְ רָ ׁשֵ ָר אָב רַּב רָמ יִ : ׁשֵי״ בֵ וע ֹ ל ָ ם ְפִל ֵנ י ִהֹלֱא םי דֶסֶח תֶמֱאֶו ַמ ן ִי ּוהֻרְצְנ ״ — ֵא יַתָמי ׁשֵי בֵ וע ֹ ל ָ ם ְפִל ֵנ י ִהֹלֱא םי ? ןַמְזִּב ׁש דֶסֶחֶ תֶמֱאֶו ַמ ן ִי ּוהֻרְצְנ .

We learned in the mishna that Rabbi Yehuda says: If the homeowner has there, in the hay shed or one of the other places listed, a right of usage, the person living there does not render the courtyard prohibited. The Gemara asks: What are the circumstances of a right of usage? The Gemara answers: For example, the courtyard of a man named Bonyas, an extremely wealthy individual who allowed various people to take up residence on his property, and he kept some of his many possessions in the living quarters assigned to those people. As he retained the right to remove his articles from their apartments, those areas continued to be regarded as quarters belonging to Bonyas and the people living there were deemed members of his household.

The Gemara relates another incident involving Bonyas and his wealth: The son of Bonyas came before Rabbi Yehuda HaNasi. Realizing from his visitor’s clothing that he was dealing with a wealthy individual, Rabbi Yehuda HaNasi said to his attendants: Make way for one who possesses one hundred maneh, i.e., one hundred times one hundred zuz, as one of this status deserves to be honored in accordance with his riches. Later, another person came before him, and Rabbi Yehuda HaNasi once again turned to his attendants and said to them: Make way even more for one who possesses two hundred maneh. Rabbi Yishmael, son of Rabbi Yosei, said before him: My teacher, Bonyas, father of this one, has a thousand ships out at sea and, corresponding to them, a thousand towns on land. He should be granted pride of place due to his exorbitant wealth. Rabbi Yehuda HaNasi said to him: When you reach his father, tell him: Do not send him to me in these garments. Dress him in accordance with his wealth and status, so that he will be honored accordingly.

In explanation of this story, the Gemara comments: Rabbi Yehuda HaNasi would honor the wealthy, and Rabbi Akiva would likewise honor the wealthy, in accordance with Rava bar Mari’s interpretation of the verse: “May he be enthroned before God forever; appoint mercy and truth, that they may preserve him” (Psalms 61:8). When may he be enthroned before God forever? When he appoints [man] mercy and truth that they may preserve him. Rava bar Mari explains the word man as referring to portions of food and interprets the verse as follows: If one provides food to others, he deserves to be enthroned before God, to be

shown honor and respect. Consequently, it is proper to honor the wealthy who bestow such kindnesses.

Rashi

יתמיא בשי םלוע - ןמזב שיש וב שע י ר י ם גש ןילמו נמזמו י ן זמ ו נ תו על נ י י ם םהו והורצני :

Maharil

רפס רהמ י "ל ( גהנמ םי ) םיטוקיל ףוס קרפ פתתשמ י ן : רמתיא בר י דבכמ שע י ר י ם היה , רמא עמשש רהממ "מ גס "ל רד "ל תמ ו ך ברש י מצע ו היה שע י ר גלפומ , ךכל רה ג י ל תא מצע ו דבכל שעה י ר י ם דכ י דמלתהל םעה , , םהש ג"כ והודבכי בשב י ל ורשוע אלו בשב י ל ותרות , אלש הצר שמשל הרתכב לש הרות לוטיל הרטע תהל ג לד הב , ןכו צמ י נ ו רב ' קע י אב . הייארו אלדמ שח י ב אכה ר ' לאעמשי רב יסוי םגש ןכ היה דבכמ שע י ר י ם .

Chida

הנה עדונ יכ דצה י ק ותמשנ לכ ו הל מרמ "ח םירביא , לכו רבא רבאו וב לת ו י י ם המכ תומשנ לש דצה י ק י ם , הנהו מה ז ו נ ו ת שש ו חל בקה "ה דצל י ק הה ו א , אוה קל י י ם לכ גה ףו לכו לתה ו י י ם וב , ןכלו דצה י ק י ם בח י ב י ם לע י םה ממ ו נ ם , יכ הל י ו ת הש ו א עפשנ הלעמלמ יא ן אר ו י סאמיש וב , יכ םא אל היה ךרוצ ול אל היה ןתונ ול בקה "ה . ןכלו ' רזח לע כפה י ם טק נ י ם ,' יכ םא אל היה וח רז , היה הארנ לאכ ו יא נ ו הצור אב ו םת כפה י ם , לכו רבד עפשנה הלעמלמ רצ י ך חל ז ו ר רחא י ו

2. Rabbinic Critiques of Wealth a. Wealth is not purely tangible

Jer. 9

רַ֣מָא ׀ הֹּ֣כ ָוהְי ה֗ ּלַהְתִי־לַא ֵ ֤ ל לֵּ֥לַהְתִי־לַאְו ֹו֔תָמְכָחְּב ֙םָכָח רֹוּ֖בִּגַה לֵּ֥לַהְתִי־לַא ֹו֑תָרּוֽבְגִּב ׁשָע ִ ֖ רי ׃ֹ וֽרְׁשָעְּב

Thus said the LORD: Let not the wise man glory in his wisdom; Let not the strong man glory in his strength; Let not the rich man glory in his riches.

ִ ּכ ֣ י תאֹ֞זְּב־םִא ּלַהְתִי ֵ ל֣ לֵּ֗לַהְתִּמַה יִּ֚כ ֒יִתֹוא ַעֹ֣דָיְו ֮לֵּכְׂשַה ֲא נ ִ ֣ י ָוהְי ה֔ הֶׂשֹ֥ע ֶח ֛ דֶס ׁשִמ ּפְ ָ ט֥ ּו ָקָדְצ ה֖ ( ץֶרָ֑אָּב ִ ּכ ֽ אְב־י ֵ ֥ ּל הֶ יִּתְצַ֖פָח ָוהְי־םֻאְנ ׃הֽ ( ס

But only in this should one glory: In his earnest devotion to Me. For I the LORD act with kindness, Justice, and equity in the world; For in these I delight —declares the LORD.

Avot 4:1

ןֶּב וז מֹ ָ א וא ֹ מ ֵ ר , ֵא ּוהֶזי םָכָח , ּלַה דֵמֹ ו ּכִמ לָ דָא םָ , ׁש ֶ ּנ ֶ רַמֱא ( להת י ם טיק ) ּכִמ לָ יַדְּמַלְמ יִּתְלַּכְׂשִה ּכ ִ י עֵ ְד ֹותֶיךָ שִׂיחָה ּל ִ י . ֵא ּוהֶזי ּבִג רֹ ו , ּכַה ׁשֵבֹ ו תֶא ֹורְצִי , ׁש ּנֶ רַמֱאֶ ( לשמ י זט ) וט ֹ ב אֶ ֶרךְ אַ ּפַיִם ִמ ּג ּבִ ֹ ו ר ּו ׁשמ לֵ דֵכֹּלִמ ֹוחּורְּב ִע רי . ֵא ּוהֶזי ׁשָע ִ רי , ֹוקְלֶחְּב ַחֵמָּׂשַה , רַמֱאֶּנֶׁש ( להת י ם חכק ) יְגִיעַ כַּ ּפֶיךָ כִּי לֵכאֹת אַשְׁ ֶריךָ וְט ֹוב לָךְ. אַשְׁ ֶריךָ, בָּע ֹולָם ַה ּז הֶ . בֹוטְו לָךְ, לָע ֹולָם אָּבַה . דָּבֻכְמ ּוהֶזיֵא , דֵּבַכְמַה :◌ּ תֶא ִרְּבַה ּי תֹ ו , ׁש ֶ ּנ ֶ רַמֱא ( מש ו לא א ב ) ּכ ִ י יַדְּבַכְמ דֵּבַכֲא ּו ֹב ַז י וּלָקֵי

Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).

Shabbat 25b

ָּת ןַנָּבַר ּונ : ֵא ּוהֶזי ׁשָע ִ רי ? — ּכ לׇ ׁש ֶ ּי ֵ ׁש ַנ ֹול תַח ֹורְׁשׇעְּב ַחּור , יֵרְבִּד יִּבַר ִאֵמ רי . ִס ןָמי קטמ ״ ס . . יִּבַר רַט ןֹופְ וא ֹ מ ֵ ר : ּכ לׇ ׁש ֶ ּי ֵ ׁש הָאֵמ ֹול ּכ רְ ִמָ םי ּו הָאֵמ ׂש ודָ תֹ ּו הָאֵמ דָבֲע םיִ ׁש דְבֹועֶ ןיִ ןֶהָּב . יִּבַר ִקֲע אָבי וא ֹ מ ֵ ר : ּכ לֹ ׁש ֶ ּי ֵ ׁש ׁשִא ֹול ּ הָ הָאָנ םיִׂשֲעַמְּב . יִּבַר וי סֹ ֵ י וא ֹ מ ֵ ר : ּכ לֹ תיֵּב ֹול ׁשֵּיֶׁש אֵּסִּכַה סָמו ּךְ .ֹ ׁשְל ּו ָחְל ונְָ וְׁ

Incidental to the discussion of prosperity, the Gemara mentions that on a similar topic, the Sages taught: Who is wealthy? Anyone who gets pleasure from his wealth, that is the statement of Rabbi Meir. The letters mem (Meir), tet (Tarfon), kuf (Akiva), samekh (Yosei) are a mnemonic for the tannaim who expressed opinions on this matter. Rabbi Tarfon says: A wealthy person is anyone who has one hundred vineyards, and one hundred fields, and one hundred slaves working in them. Rabbi Akiva says: Anyone who has a wife whose actions are pleasant. Rabbi Yosei says: Anyone who has a bathroom close to his table.

b. Wealth corrupts

Berakhot 32a

דְו״ יאַמ יִ ״בָהָז ? יִרְמָא ֵבְ ּד י יִּבַר ַי ּנ יאַ : כָּךְ אָמַר ׁשֹמ הֶ ְפִל ֵנ י הַקָּד ֹושׁ בָּרו ּךְ הו ּא : וּבִר ׁש ֹונֹ לֶ וע ֹ ל ָ ם , ליִבְׁשִּב ּכ ףֶסֶ בָהָזְו םֶהָל ָּתְעַּפְׁשִהֶׁש ְל י ׂשִ רְ לֵאָ , דַע ׁש ּורְמָאֶ ּד״ ״יַ — וה ּ א ּג םַרָ ׁש ׂשָעֶ ּו תֶא . ֵעָה לֶגֵָ

We must clarify: What is the meaning of and Di Zahav? The Sages of the school of Rabbi Yannai said that Moses said the following before the Holy One, Blessed be He, to atone for Israel after the sin of the Golden Calf: Master of the Universe, because of the gold and silver that you lavished upon Israel during the exodus from Egypt until they said enough [dai]; it was this wealth that caused Israel to make the Golden Calf.

Bamidbar Rabbah 22

ׁש ָ ּונ ּבַר ֵתֹ ו ּוני , ׁש ְ נ ֵ י ִמָכֲח םי םָלֹועָּב ּודְמָע , דָחֶא ִמ ּי ׂשִ רְ לֵאָ דָחֶאְו יֵדְבֹועֵמ ּכ ִבָכֹ ו םי , ִחֲא לֶפֹתי ִמ ּי ׂשִ רְ לֵאָ ּו םָעְלִב ּמֻאֵמ תֹ ו םָלֹועָה , ּו ְׁש ֵנ םֶהי ּודְבֶאֶנ ןִמ םָלֹועָה . ןֵכְו ׁש ְ נ ֵ י ּג ּבִ םיִרֹ ו םָלֹועָּב ּודְמָע , , דָחֶא ִמ ּי ׂשִ רְ לֵאָ דָחֶאְו ּמֻאֵמ תֹ ו םָלֹועָה , ׁש ׁשְמִ ןֹ ו ִמ ּי ׂשִ רְ לֵאָ תַיְלָגְו ּמֻאֵמ תֹ ו םָלֹועָה , ּו ְׁש ֵנ םֶהי ּודְבֶאֶנ ןִמ םָלֹועָה . ןֵכְו ׁש ְ נ ֵ י ׁשֲע ִ םיִרי םָלֹועָּב ּודְמָע , דָחֶא ִמ ּי ׂשִ רְ לֵאָ דָחֶאְו ּמֻאֵמ תֹ ו םָלֹועָה , רֹק חַ ִמ ּי ׂשִ רְ לֵאָ ןָמָהְו ּמֻאֵמ תֹ ו םָלֹועָה , ּו ְׁש ֵנ םֶהי ּודְבֶאֶנ ןִמ םָלֹועָה , הָּמָל , ׁש אֹלֶ ָה הָי ןָתָנְּתַמ ִמ ן הַקָּד ֹושׁ בָּרו ּךְ הו ּא ּלֶא אָ וח ֹ ט ְ פ ִ י ן וא ֹ ת ָ ה ּ ל ָ ה ֶ ם . ןֵכְו הָּתַא ומ ֹ צ ֵ א יֵנְבִּב דָג ּו ְב ֵנ י ןֵבּואְר ׁש ָהֶ ּוי ע ֲ ִשׁ רי ִ םי הָיָהְו םֶהָל ְקִמ הֶנ ּג לֹודָ , תֶא ּובְּבִחְו נֹומָמ םָ ׁשָיְו םֶהָל ּובְ וח ּ ץ רֶאֵמ ץֶ ׂשִי לֵאָרְ , לְפִיכָךְ גָּלו ּ תְּחִלָּה ּכִמ לָ ׁשַה ּ ִטָבְ םי , , ׁש ֶ ּנ ֶ רַמֱא ( רבד י םימיה א ה , וכ :) ּיַו ַ םֵלְג ּוארָל ֵב נ ִ י ּגַלְו יִדָ יִצֲחַלְו ׁש טֶבֵ ְמ נ ׁשַ ּ הֶ , ּו ִמ י ּג םַרָ םֶהָל לַע ׁש רְפִהֶ ּוׁשיִ םָמְצַע ִמ ן ֵחֲא םֶהי ליִבְׁשִּב ִק נ ְ ָי נ םָ , ִמ ּנ ַ י ִ ן , הַּמִמ ּׁש ּכֶ ּותָ ב הָרֹוּתַּב : ּו ְקִמ הֶנ בַר ָה הָי ְבִל ֵנ י ןֵבּואְר וגו .'

Our masters taught, “Two wise men arose in the world, one from Israel and one from the nations of the world. Ahitophel was from Israel, while Balaam was from the nations of the world; but both of them were lost from the world. Two strong men arose in the world, one was from Israel and one from the nations of the world. Samson was from Israel, while Goliath was from the nations of the world; but both of them were lost from the world. Two wealthy men arose in the world, Korah from Israel and Haman from the nations of the world; but both of them were lost from the world. Why? Because their gift was not from the Holy One, blessed be He. Rather they grabbed it up for themselves.

c. Poverty as virtue

Lev. Rabbah 30:1

יִּבַר וי חֹ ָ נ ָ ן ֲה ו הָ ַטְמ ּי לֵ , קֵלָס רֶבְטִמ אָיְ ּפִצְל רֹ ו ןיִ , הָוֲהַו יִּבַר ִח ּי אָ רַּב אָּבַא מִסְמַךְ לֵיהּ, מָט ֹון דַח תיֵּב לַקֲח רַמֲא דָה ןיֵ תיֵּב אָלְקַח ֲה ו הָ יִדיִד תיִניֵּבַזְו לַלְגִּב ּהיֵתָי ִמְל ז ּכְ ֵ י אָתְיַרֹואְּב . ןֹוטָמ דַח ֵבְ ּד תי ּכ רַ אָמְ רַמֲא דָה ןיֵ תיֵּב ּכ רַ אָמְ יִדיִד ֲה ו ֵ תי ְו תיִניֵּבַז לַלְגִּב ּהיֵתָי ִמְל ז ּכְ ֵ י אָתְיַרֹואְּב . ןֹוטָמ דַח ֵבְ ּד תי ֵז אָתי , רַמֲא דָה ןיֵ תיֵּב ֵז אָתי יִדיִד ֲה ו הָ תיִניֵּבַזְו לַלְגִּב ּהיֵתָי ִמְל ז ּכְ ֵ י אָתְיַרֹואְּב , ׁש רָ יֵ יִּבַר ִח ּי אָ יֵכָּב , רַמָא יִּבַר וי חֹ ָ נ ָ ן הָמ יֵכָּב ְּתַא , רַמֲא ֵל ּהי לַע אָלְ ּד שְׁבַקְתְּ לְסִיבו ּתָךְ כְּלו ּם . רַמָא ול ֹ ֹו ּלַק הָ ִה אי בְּעֵינֶיךָ מַה ּׁש ׂשָעֶ ִ ִתי י יִּתְרַכָּמֶׁש רָבָד ׁש ֶ ּנ רְבִ אָ ׁשְל ׁשִ ּ הָ םיִמָי ִנָקְו יִתי רָבָ ּד ןַּתִּנֶׁש םיִעָּבְרַאְל וי םֹ , ׁש ֶ ּנ ֶ רַמֱא ( מש ו ת דל , חכ :) יִהְיַו ׁש םָ םִע ה ' ִעָּבְרַא םי וי םֹ םיִעָּבְרַאְו ַל י הָלְ , ּו ִתְכ בי ( רבד י ם ט , , ט :) ׁשֵאָו בֵ רָהָּב םיִעָּבְרַא וי םֹ םיִעָּבְרַאְו ַל י הָלְ . ּכ דַ ְדּמַךְ ַרבִּי וי חֹ ָ נ ָ ן ֲה ו הָ ּד אֵרֹוק ֹורֹ ו ָלָע וי ( ריש שה י ר י ם ח , ז :) םִא ןֵּתִי ִא ׁשי תֶא ּכ לָ וה ֹ ן הָבֲהַאָּב ֹותיֵּב , ׁש בַהָאֶ יִּבַר וי חֹ ָ נ ָ ן תֶא ּתַה הָרֹ ו , ( רבד י ם ט , , ט :) ּב זֹ ו ּובָי ּוז ֹול

Rabbi Yochanan was travelling, he left from Tiveria [to go] to Tsipporin, and Rabbi Chiya bar Abba was helping him. They reached a plot of farmland. [Rabbi Yochanan] said, "This farmland was mine, but I sold it in order to acquire Torah." They reached one that was a vineyard. He said, "This vineyard was mine, but I sold it in order to acquire Torah." They reached one that was an olive grove. He said, "This olive grove was mine, but I sold it in order to acquire Torah." Rabbi Chiya started to cry. Rabbi Yochanan said, "Why are you crying?" He said to him, "Since you did not leave anything for your old age." He said to him, "Is what I did light in your eyes, that I sold something created in six days and purchased something that was given over forty days, as it is stated (Exodus 34:28), 'And he was there with the Lord forty days and forty nights'; and it is written (Deuteronomy 9:9), 'and I dwelt on the mountain forty days and forty nights.'" When Rabbi Yochanan [died], his generation read about him (Song of Songs 8:7), "if a man offered all the wealth of his home for love" - as Rabbi Yochanan loved the Torah - "he would surely be scorned."

Yerushalmi Peah 1:1

אבא אש ו ל רמוא המדא ול המ אוה חר ו ם נחו ו ן ףא תא ת אה חר ו ם נחו ו ן השעמ ברב י בבשי דמעש קילחהו תא לכ יסכנ ו על נ י י ם חלש ול ר"ג אלהו רמא ו שמוח יסכנמ ו צמל ו ת

Taanit 25a

הרמא היל בד י הת ו דע תמיא ליזינ רעטצנו ילוכ אה י רמא הל אמ י דיבענ עב י מחר י נד ובתי ךל ידימ אעב מחר י התצי מכ י ן תסיפ די ובהיו היל דח אערכ תפד ו אר אבהדד ( יאזח ) ) אמלחב תע י ד י דצ י ק י לכאד י תפא ו אר אבהדד אד י ת היל תלת ערכ י ( תאו ) תלכוא תפא ו אר

רתד י ערכ י ד( הרמא היל ) אחינ ךל מד י לכ לכא י ילוכ אמלע תפא ו אר םלשמד נאו ן תפא ו אר רסחמד הרמא היל יאמו דיבענ עב י מחר י ילקשנד והנ ימ ךנ עב י מחר י והולקשו אנת לודג היה סנ רחא ו ן רתוי ןמ שארה ו ן ירימגד מד י בה יבהי לקשימ אל לקש י

The Gemara further relates: Rabbi Ḥanina’s wife said to him: Until when will we continue to suffer this poverty? He said to her: What can we do? She responded: Pray for mercy that something will be given to you from Heaven. He prayed for mercy and something like the palm of a hand emerged and gave him one leg of a golden table. That night, his wife saw in a dream that in the future, i.e., in the World-to-Come, the righteous will eat at a golden table that has three legs, but she will be eating on a table that has two legs.

When she told her husband this story, he said to her: Are you content that everyone will eat at a complete table and we will eat at a defective table? She said to him: But what can we do? Pray for mercy, that the leg of the golden table should be taken from you. He prayed for mercy, and it was taken from him. A tanna taught in a baraita: The last miracle was greater than the first, as it is learned as a tradition that Heaven gives but does not take back.

Avot 6:4

כַּךְ הִיא ּכְרַ ּד ּהָ ׁש לֶ ּת הָרֹ ו , ּפ תַ חַלֶמְּב לַכאֹּת , ּו ַמ םִי הָרּוׂשְמִּב ִת הֶּתְׁש , לַעְו רָאָה ץֶ ןַׁשיִּת , ּיַחְו ֵ י רַעַצ הֶיְחִּת , ּו ּתַב הָרֹ ו הָּתַא לֵמָע , םִא הָּתַא ׂשֹע הֶ ֵכ ן , ( להת י ם חכק ) אַשְׁ ֶריךָ וְט ֹוב לָךְ. אַשְׁ ֶריךָ בָּע ֹולָם ַה ּז הֶ בֹוטְו לָךְ לָע ֹולָם אָּבַה :

Such is the way [of a life] of Torah: you shall eat bread with salt, and rationed water shall you drink; you shall sleep on the ground, your life will be one of privation, and in Torah shall you labor. If you do this, “Happy shall you be and it shall be good for you” (Psalms 128:2): “Happy shall you be” in this world, “and it shall be good for you” in the world to come.

3. Wealth as Gift Worthy of the Good

Chullin 134b

הה ו א אקש דד י נ ר י אתאד בל י אשרדמ דק י ם בר י מא י הכזו הב ן יכיהו בע י ד כה י אהו תכ י ב ןתנו אלו לוטיש מצעמ ו בר י מא י ימנ על נ י י ם הכז הב ן תיעביאובי אמיא םדא שח ו ב אש נ י תד נ י א ( ארקיו אכ , י ) ןהכהו לודגה חאמ י ו אהיש לודג חאמ י ו נב ו י המכחב רשועבו רחא י ם

םירמוא נמ י ן םאש יא ן ול חאש י ו הכה נ י ם ןילדגמ ותוא מלת ו ד רמול ןהכהו לודגה חאמ י ו והלדג לשמ חא י ו :

§ In relation to the discussion of a case where the owner of a field takes gifts left for the poor for himself, the Gemara relates that there was a certain sack of dinars that was brought to the study hall to provide financial assistance for the students. Rabbi Ami rushed and acquired them. The Gemara asks: And how can he act in this manner? But isn’t it written with regard to gifts of the priesthood: “That they shall give to the priest” (Deuteronomy 18:3), and the Sages derived from the verse that a priest should receive the gifts and he should not take them by himself. The same applies to gifts for the poor as well. The Gemara responds: Rabbi Ami too did not take the gifts for himself. Rather, he acquired them for the poor.

And if you wish, say instead that the halakha with regard to a distinguished person such as Rabbi Ami, who was the head of the yeshiva, is different, and he may acquire the gifts for himself. As it is taught in a baraita that the verse: “And the priest who is greater than his brethren” (Leviticus 21:10), indicates that the High Priest should be greater than his priestly brethren in beauty, in wisdom, and in wealth.

Others say: From where is it derived that if the High Priest does not have property of his own, his brethren the priests elevate him and render him wealthy from their own property? The verse states: “And the priest who is greater than his brethren,” i.e., they must elevate him from the property of his brethren. Since the members of the study hall are required to enrich Rabbi Ami from their own property, it is certainly permitted for him to take these gifts for himself.

Shekalim 22b

רמא ר ' < הימחנ > אמח יב בר י נח י אנ ספמ ו תל לש תוחול שעה י ר השמ אדה אוה תכד י ב ( מש ו ת ל ) לספ ךל נש י תוחול בא נ י ם לספ ךל אהתש ספה ו תל ךלש רמא ר ' נח י ן בצחמ לש בא נ י ם תובוט תוילגרמו < הליג > ארב ול בקה "ה תמ ו ך להא ו נממו ו שעה י ר השמ תכ י ב ( מש ו ת ״ל ג : ׳ח ) וטיבהו רחא י השמ דע ואוב אה ו הלה רת י ן מא ו אר י ן דח רמא גל יאנ חו "א חבשל אמ ן רמאד גל יאנ מח ו ן קש י ן מח ו ן ערכ י ן מח ו ן רפוק כא י ל ןמ יאדוהיד יתשו ןמ יאדוהיד לכ לדמ י ה ןמ יאדוהיד מו "ד חבשל מחמ י דצ י ק י א יכזמו איבוט תכזד מל י מח י היתי :

Said R. Hama b. R. Hanina: ‘On the basis of the refuse of the tablets [which Moses got to keep], Moses got rich.’ That is in line with the following: ‘The Lord said to Moses, “Cut

for yourself two tablets…” (Exod. 34:1]. This indicates that the cuttings [the refuse] should belong to Moses’.

Said R. Hanin: ‘A quarry of precious stones and pearls did the Holy One, blessed be he, create out of his tent, and from that Moses got rich’.

It is written: ‘Whenever Moses went out to the tent, all the people rose up and every man stood at his tent door and looked after Moses, until he had gone into the tent’ (Exod. 33:8).

Two Amoraim: One said, ‘[They stared at him] to scoff’.

The other said, ‘[They stared at him] in admiration’.

The one who said they did so to scoff: ‘Look at those fat thighs, look at that big belly. See the meat that he eats – that belongs to the Jews. See how he drinks – what belongs to the Jews. Whatever property he owns – comes from the Jews’.

The one who said that they did so in admiration: ‘See the righteous man and acquire merit because you have been able to lay eyes on him’.