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Beit Midrash
- Family and Society
- Financial Laws and Tzedaka
- Basics of Financial Laws
"You shall not give interest to your brother, [whether it be] interest on money, interest on food or interest on any [other] item for which interest is [normally] taken."
Why is interest prohibited specifically when giving a loan? Indeed, in the case of a man selling an object to another, he is permitted to raise the price in order to profit from the sale (contingent upon the buyer’s agreement). Why then, as opposed to all other financial transactions, is it prohibited to profit from a loan?
This question is linked to yet another Halacha which differentiates between a loan and other financial agreements:
The Gemara (Erkin 22. And Ketubot 86.) discusses the obligation of returning a loan and deliberates whether this is a fiduciary obligation or, rather, just a Mitzvah, as is written: "the debtor’s payment is a Mitzvah". In any other business situation, it is clear that the debtor must pay his obligation – so why is there such a deliberation only pertaining to a loan? It should be obvious that a borrower must return the money he borrowed!
These questions lead us to one basic principle. The Torah has ruled that a loan equals a grant. On the one hand, the Torah allows us to earn and profit according to our ability (unlike in a socialist economy). On the other hand, it instructs each of us to loan his fellow money when in need. The Torah describes the loan as a type of loan/grant. The reason for this is because the money does not belong absolutely to the person who earned it. It is, in fact, the property of the Creator.
This principle is also expressed in the words of the Gemara, "a loan is given in order to be spent". In other words, when one loans money to his fellow, these funds no longer belong to him. While the borrower can, if he desires, betroth a woman with this loan, the lender may not. The reason, as stated, is that the funds were given to the borrower "to be spent" as a grant, and do not belong to the lender. Therefore, since the loan is now the property of the borrower, the lender, at this time, has no rights to the loan. Hence, if he collects interest, he is stealing from his fellow (as explained by my esteemed teacher, HaRav Blumenzweig shlita).
This principle is also elucidated in Ohr HaChaim (Exodus 22, 24):
"If thou lend money to any of My people" – if you have money beyond your needs, to the point you can even lend, know that "even to the poor with thee" – you are holding that which belongs to the poor.
The prevalent understanding is that man owns his property, and under certain circumstances he should give some of it to others. The principle we learned overturns this picture: the property is not actually owned by he who possesses it – rather, "you are holding that which belongs to the poor." The funds required for his personal needs are rightfully in his possession, however, the remainder is only in his trust, and he must give it to the needy.
It seems this concept is encapsulated in the word "tzedakah". This is generally interpreted to mean "charity for the needy". However, the three letter root (tzadi.dalet.kof.) is the actual source of the word, and it means justice or honesty. In other words, one who gives charity is not giving out of the goodness of his heart; rather, he is doing what is just and honest. As discussed, the laws of providing loans are also under the category of justice.
On the one hand, the Torah does not support a socialist economy. There is no expectation or aspiration for all to be equal. Each individual can earn according to his level of success. There is, however, an aspiration that there will be enough money in the world to help all those lacking their basic needs. Even under the capitalist system, many countries are welfare states. However, the motivation underlying welfare policies is often to sustain capitalism, from fear of mass uprisings. In contrast, the Torah system promotes a welfare policy which is an integral element of the economy. Individuals may strive to earn maximal income, but any profit is a trust, which he must use in order to support those in need. The goal of this economic system and outlook is to ultimately create a better world, a "repaired" world and a happier world.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
