Managing our money according to Jewish Values

In September 2024, 52% adults reported an increase in their cost of living compared with the previous month. Of those whose cost of living increased, 92% said it was because food shopping had increased in price, while 68% said it was because gas and electricity bills had increased in price .
As providing for basic needs becomes ever more expensive, we become more aware of the necessity of managing our finances well.
Maybe Jewish tradition isn’t the first place we might look, but it is rich in models of financial prudence. Take Joseph, who manages in the seven good years to save enough to provide for the seven years of famine in Egypt. Or the Eshet Chayil , who among her many qualities is the economic force in her household, buying wool and linen to turn into garments she will then sell, considering a field before buying it, planting vineyards, bringing food from afar…”
Or Moses who makes a public accounting of all the donations used to build the Mishkan, proving that no money was used inappropriately or wastefully.
Rabbinic tradition too is replete with ideas about how we should approach our finances. Well aware of the deep relationship between material and spiritual wellbeing, the rabbis taught “Im ein kemach, ein Torah.. ” – without flour there is no Torah, without Torah there is no sustenance”
But once our needs are met, we must make financial decisions based on our values. Moses teaches “when you have eaten and been satisfied, beware lest you grow arrogant and say “my own activities made me wealthy”. and you forget God” . After death, the soul is asked several questions, including “were you honest in your business dealings? When we give tzedakah, we must give enough that the recipient can themselves give tzedakah.
Risk management is also considered – emulating Jacob who divided his camp before meeting Esau so as not to lose everything. Talmud quotes Rabbi Yitzchak: “A person should always divide money into three – a third each in land, commerce and cash”
How we manage our money speaks to our values. Talmud records Rav Elai “In three matters one’s true character is seen – in drink, in pocket (financial dealings) and in anger” But maybe it is the word for a coin “zuz” which gives the most important insight. Coming from a root meaning “to move”, we understand that acquiring and storing much money is not helpful to society. Money moves around from one person to another, and this helps each person to have enough, rather than wealth being an end in itself.
Written for “Leap of Faith” in the Jewish News

Eshet Hayil – Women of bible were machers, at home and in the public space

L’italiano segue l’inglese

The biblical verses known as Eshet Chayil are traditionally recited by husbands to their wives at the Shabbat table, a paean of praise for an industrious home-maker, a nod to the burden of both visible and invisible labour undertaken by women. Those whose tradition it is often find it meaningful, a weekly recognition of the sharing of the workload in the marital partnership.

Yet look a little closer at the text, and this description of perfect womanhood is less the expression of family gratitude for the domestic and emotional labour of the matriarch, and more about the lived reality of women who were not only the cooks and needlewomen, weavers and housekeepers, but also the economic powerhouse on whom the family depended.

The adjective “Chayil” is used most often to mean force of a military kind: this woman is strong, powerful, even warlike – not a modest and passive creature. She not only does the home-building but she is also the one who surveys and buys fields, who goes out to buy the raw materials for her products and leaves home again to sell the finished articles she has made;  she plants and maintains vineyards….  The woman is the very definition of the sufferer of the “second shift” – not only economically active but also running the home. Arlene Hochschild  in her 1989 work on marital roles, discovered that on average women worked 15 hours longer each week than men, adding to an extra month of 24-hour days in a year’s time.

It would seem this woman needs to be “Chayil” and have strength and fortitude to cope with her life. Given this view of women as being efficient and creative, competent and hardworking, forceful and skilled negotiators, one wonders why women have been kept from leadership in the name of “tradition”.

 

Written for the Jewish News “the bible says” column June 2020

image from British Library 15th century Italian edition perush mishlei

Eshet Chayil – Le donne della Bibbia erano “machers”*, a casa e nello spazio pubblico

di rav Sylvia Rothschild

 

I versetti biblici noti come Eshet Chayil sono tradizionalmente recitati dai mariti alle proprie mogli al tavolo di Shabbat, un canto di lode per una laboriosa padrona di casa, un cenno al fardello del lavoro, sia visibile che invisibile, intrapreso dalle donne, quelle che la tradizione spesso trova significative, un riconoscimento settimanale della condivisione del carico di lavoro nell’accordo matrimoniale.

 

Tuttavia, osserviamo un po’ più da vicino il testo: questa descrizione della perfetta femminilità è in misura minore espressione di gratitudine familiare per il lavoro domestico ed emotivo della matriarca, è invece maggiormente centrata sulla realtà vissuta dalle donne, che non erano solo cuoche e cucitrici, tessitrici e donne delle pulizie, ma anche la potenza economica da cui dipendeva la famiglia.

 

L’aggettivo “Chayil” è usato più spesso per indicare forza di tipo militare: questa donna è forte, potente, persino guerriera, non una creatura modesta e passiva. Non solo costruisce la casa, ma è anche lei che controlla e acquista campi, che esce per comprare le materie prime per i suoi prodotti e lascia di nuovo la casa per vendere gli articoli finiti che ha realizzato; lei pianta e mantiene vigneti…. La donna è la definizione stessa di chi soffre del “doppio turno”: non solo è economicamente attiva, ma gestisce anche la casa. Arlene Hochschild nel suo lavoro del 1989 sui ruoli coniugali**, ha scoperto che in media le donne lavoravano quindici ore in più ogni settimana rispetto agli uomini, aggiungendo un mese in più di ventiquattr’ore al giorno in un anno.

 

Sembrerebbe che questa donna debba essere “Chayil” e avere forza e forza d’animo per far fronte alla sua vita. Considerata questa visione delle donne come negoziatori efficienti e creative, competenti e laboriose, forti e qualificate, ci si chiede perché le donne siano state tenute distanti dalla leadership in nome della “tradizione”.

 

*Macher, termine yiddish che indica una persona influente

**Hochschild, A., Second Shift: Working Parents and the Revolution at Home,

New York, N.Y. Viking Penguin, 1989

 

Scritto per la rubrica “The Bible says” del Jewish News giugno 2020

immagine della British Library XV secolo edizione italiana perush mishlei

 

traduzione dall’inglese di Eva Mangialajo Rantzer