By Rabbi Yair Hoffman

The recent op-ed discussing financial disparities in our community raises important questions about responsibility and communal standards. While the author asks “Why is the burden to ‘tone down’ placed almost exclusively on those who have been blessed with material success?” and suggests that “the responsibility not [be] shared more evenly.”

Our mesorah  actually does provide some guidance on this matter.

The Gemorah in Moed Katan (27a-b) relates how Rabban Gamliel HaZaken directly addressesed this issue. Seeing how burial expenses had become so burdensome that families would abandon their dead, Rabban Gamliel ordered across the board simple linen garments. This revolutionary act established a new communal standard, as the Gemorah records: “The people followed his lead and adopted the custom of burying in simple linen garments.” This wasn’t about asking the poor to accept differences – it was about leadership through example from those who could afford more.

The author questions whether we are “moving toward a mindset where the goal is for everyone to appear the same,” suggesting this approach is more aligned with “socialism or communism than the nuanced balance that Yiddishkeit promotes.” However, the mishna in Ta’anit (26b) describes the beautiful custom of Tu B’Av, where “the daughters of Yerushalayim would go out in borrowed white garments so as not to embarrass those who didn’t have.” This wasn’t about enforced equality – it was about creating an environment where material differences didn’t create social barriers or shame.

When the author asks “why is it acceptable to tell someone they shouldn’t go on a vacation they can afford or throw a simcha that reflects their means?” they overlook the fundamental Jewish principle of tznius (modesty). The Rambam in Hilchos De’os (5:6) teaches that one should conduct themselves with moderation in all areas of life. This includes not just dress, but also how we display our material blessings. Let’s remember that when Yaakov Avinu says “Bread to eat and clothing to wear” the meforshim say that he is modelling not engaging in excessive consumption.

The author’s statement that “the ‘have-nots’ need to work on embracing their own financial reality without shame” shifts responsibility away from those blessed with means. Yet historically, Chazal have consistently taught that those with means bear greater responsibility for maintaining communal harmony.

The Chofetz Chaim, in Ahavas Chesed, emphasizes that wealth is a gift from Hashem that comes with obligations to the community.

Moreover, the concern about anti-semitism cannot be ignored. When the author suggests that “life inherently comes with differences—that some will have more, and others less,” they overlook the historical reality that ostentatious displays of wealth have often fueled some serious anti-Jewish sentiment.

The Maharal of Prague discusses how visible disparities in wealth can lead to sinas chinam both within and outside our community.

The author rightly notes that “this issue runs deeper than money.” Indeed it does – it touches on our fundamental values as a Jewish community. But rather than asking those with less to adjust their perspectives, our tradition teaches us that those blessed with more should take the lead in creating sustainable communal standards.  Now it is true that we should not be caught up with gashmius – but the mekoros suggest that the lead here should be among the haves.

The solution isn’t, as the original piece suggests, for everyone to “approach their financial reality with perspective and self-awareness.” Rather, as we learn from Rabban Gamliel’s example, it’s for those with means to set standards that unite rather than divide our community. This approach is not about enforced equality – it is about voluntary restraint for the greater good of klal Yisrael.

The author can be reached at [email protected]