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The Torah’s wealth ethic: own it like a capitalist, give like a servant

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  • Scotty Schaefer Declares: True Success Is Spiritual, Not Physical

    What We Achieve Matters Less Than Who We Become—and How Deeply We Connect to the Creator

    —

    Man is created b’tzelem Elokim—in the image of G-d. He carries within him a soul, a spark from above that no microscope can see and no scientist can measure. This soul did not come from physical matter. It is eternal. It is Divine.

    And yet, man is born into this world without knowledge of the beginning and without sight of the end. He arrives midstream, unaware of the full plan. He opens his eyes and begins to seek: Why am I here? What is my purpose?

    Some people become extremely successful. Others never seem to catch a break. Some are gifted athletes. Others struggle to climb stairs. Some amass great fortunes. Others live with barely enough. But one truth is universal: no matter how high a person rises in the physical world, the satisfaction never lasts. Every accomplishment is followed by a question: What now? Where to next?

    Success, fame, wealth—they give fleeting joy. But they don’t fill the soul. And that’s the key: the soul isn’t fed by external victories. It’s fed by truth. It’s fed by connection.

    The real purpose of life is not physical acquisition. It is not applause, awards, or even happiness in the conventional sense. The real purpose is connection—to G-d, to the Creator, to the source of all being. That’s what the soul longs for. That’s what gives meaning to every moment, whether glorious or mundane.

    Jews, by virtue of Torah, are blessed with a direct path. The Torah is more than a book—it is a Divine blueprint for life. It tells us what G-d wants from us, how we are meant to live, and why we are here. When a Jew lives by the Torah, he doesn’t need to chase purpose. He lives it.

    And the nations of the world? They too can seek and find truth. Through the universal moral code known as the Seven Noahide Laws, every person can attach themselves to G-d, live a righteous life, and fulfill their purpose.

    But let’s be honest: the world today doesn’t talk about this. It glorifies self-expression, careerism, indulgence, and endless achievement. Yet people are more anxious, depressed, and confused than ever before. Why? Because the soul is starving.

    Until a person looks upward instead of outward, until he searches inward rather than chasing outward status, he will never feel at peace. Because the soul was not made to succeed in the material world—it was made to connect with the Infinite.

    —

    The Ramban’s Perspective: Worldly Rewards Are Not the Goal

    This idea is beautifully echoed in the writings of the Ramban.

    In his commentary on Vayikra 26:3–13 and Devarim 28:1–14—two chapters in which the Torah outlines the great rewards promised to those who keep its commandments—Ramban makes a striking observation.

    The Torah lists rewards like wealth, peace, victory over enemies, abundant crops, and general physical success. One would expect that those who serve G-d faithfully should be rewarded with spiritual bliss, closeness to the Divine, and eternal life in the World to Come. Yet, the Torah makes almost no mention of those things here.

    Why?

    > “Spiritual reward is so obvious that the Torah doesn’t need to mention it. Of course a tzaddik receives his reward in the World to Come—what could be more certain? But what is surprising, what is a miracle, is when greatness in Torah and mitzvos results in this-worldly success. That’s why the Torah emphasizes physical blessings in these verses—because it’s a chesed, a kindness and a miracle, when sacred conduct brings material prosperity.”

    This is a deep message for anyone working in the business world. Your physical efforts are necessary—they are the keilim, the vessels. But the blessing doesn’t come from your cleverness or strength. It comes from Above. Spiritual growth is the main project. Business is just the arena.

    Even so-called “natural events”—profit margins, deals closing, contracts signed—are miracles in disguise, as Ramban points out. The Torah doesn’t promise spiritual rewards—they’re assumed. What it does emphasize is that G-d sometimes grants success even in the material world as a sign of His kindness and presence.

    —

    Conclusion: Redefining Success

    To live a life of meaning is not to accumulate more—it is to connect deeper. To rise higher, not in the eyes of men, but in the eyes of G-d.

    That’s the truth Scotty Schaefer reminds us of: The goal of life is not to be admired—but to be aligned. Not to impress—but to attach. Not to dominate—but to submit.

    Let us live lives of depth. Let us build from the inside out. Let us remember that true success cannot be measured—it can only be felt, in the stillness of a soul that knows it is walking with G-d.

  • Work, Faith, and the Boundaries of Effort

    Torah Wisdom from the Chofetz Chaim and the Beis HaLevi

    —

    When Effort Becomes a Distraction from Mission

    A wealthy and generous supporter of Torah institutions once told the Chofetz Chaim that he planned to retire from business and devote himself to full-time Torah study.

    He expected admiration. Instead, he received a sharp truth.

    The Chofetz Chaim explained: “An infantry general has no right to switch battalions. Each soldier must serve where he was placed.” This man’s tafkid—his God-given role—was not to sit in the beis medrash, but to support it. His calling was to sustain Torah through his business success, not to abandon it in pursuit of personal spiritual growth.

    True greatness is not in changing roles, but in fulfilling the one Hashem gave you.

    —

    The Parable of the Wine Vat

    To drive the point home, the Chofetz Chaim shared a parable:

    > A man had a vat of wine and wanted to increase profits. He added a second spigot to sell more wine faster. His sales doubled—but the vat emptied in half the time. What did he gain?

    The lesson: Overexertion often leads to spiritual depletion, not blessing. You might double your output—but if you drain your time, faith, and priorities, you’ve lost far more than you’ve gained.

    Yes, the Torah values hard work—but not if it costs you your connection to Hashem, your Torah learning, or your peace of mind.

    —

    The Beis HaLevi: When Effort Itself Is a Sin

    The Beis HaLevi, in Shaar HaBitachon (chapter 21), makes an even stronger point. He writes that not all effort is kosher. Some people engage in hishtadlus (human effort) through deceitful, unethical, or forbidden means—claiming that the pressure of parnassah forces their hand.

    But the Beis HaLevi calls this a “stolen answer” (teshuvah genuvah).

    > “It is only because he engages in forbidden methods that he lacks parnassah,” he writes. “He says he’s forced—but the truth is, he brings the lack upon himself.”

    Citing Yeshayah 59:5—“They hatch adder’s eggs”—he explains that dishonest pursuits yield poisonous outcomes. Even if they seem effective short-term, they bring damage, not blessing.

    —

    So What Is Proper Effort?

    Honest, measured effort that does not compromise Torah or trust in Hashem.

    A livelihood pursued with boundaries, not obsession.

    Success achieved through emunah (faith) and yashrus (integrity), not desperation or moral shortcuts.

    > Hashem gives the results. Our job is to act in accordance with His will—not to “force” blessing through overwork or dishonesty.

    —

    Final Thought

    Work is not the enemy. But unbalanced, unethical, or overdone effort is.

    You don’t need to sell faster, build more, or chase extra to be blessed. What you need is to walk your unique path, within Torah, with humility and clarity.

    > “One must never lose sight of life’s priorities nor water them down for illusory gains.”
    — Chofetz Chaim

    > “Once we recognize that it is Hashem—and not our efforts—Who provides our sustenance, we realize how foolish it is to try making money in forbidden ways.”
    — Beis HaLevi

    —

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  • The Illusion of Control: A Torah View on Worry

    —

    Introduction
    Worrying is often seen as a natural human reaction. But from the perspective of Torah and authentic Jewish thinking, it is far more than that. Worry is the product of a mistaken worldview — one that assumes ownership, control, and responsibility over things that were never truly in our hands.

    —

    Ownership vs. Illusion
    When someone worries — about their children, their income, their health, or the state of the world — it usually stems from one assumption:
    “This belongs to me.”

    But Torah teaches the opposite. Nothing belongs to us. Our children are Hashem’s, our wealth is His, our lives are in His hands. We are temporary custodians, travelers passing through. The only thing we truly possess is our free will — our ability to make moral, correct choices in how we respond to life.

    Everything else — results, outcomes, people, governments, companies — are outside our control.

    —

    Worry is Energy Wasted
    Worrying drains the soul. It diverts our strength from where it’s needed most: deciding how to act. Worry paralyzes; it does not empower. It feeds on the illusion of control and leaves a person spiritually weakened and emotionally hollow.

    Our job is to act responsibly, honestly, and with integrity — and then to let go. Hashem is the One running the show. Not you. Not your boss. Not the market.

    —

    Worry and the Fog of Deception
    This world, Olam HaSheker, is filled with illusions. The greatest of them is the lie that man controls the world. That with enough effort, planning, and worry, we can manipulate outcomes.

    The COVID-19 era exposed this illusion clearly. Even in the medical field — especially among Orthodox Jews — two very different mindsets clashed.

    One camp, heavily influenced by secular scientific training, advocated intense and aggressive human effort: constant intervention, maximum caution, and a belief that results depended solely on human action — even if it meant suppressing emunah.

    The other camp, composed of doctors and medical professionals grounded in Torah, never lost sight of the truth:
    “הַכֹּל בִּידֵי שָׁמַיִם” – Everything is in the hands of Heaven.

    Yes, we act. But we act only as shlichim — agents of the Divine. The results belong to Hashem alone. And the level of effort required depends entirely on one’s level of emunah. The greater the trust, the less action is needed. This is not laziness — it’s clarity.

    Those trained in secular cycles of thought were more inclined to over-assert human power. But this led to anxiety, confusion, and ultimately fear — because they were placing their faith in fallible, limited man.

    —

    The Torah Way: Respond, Don’t React
    Torah doesn’t advocate passivity. It demands action — but only within the boundaries of trust. You are commanded to respond with moral clarity, not to react with panic. You are responsible for your choices, not the outcome.

    As Chazal teach in Berachos 60b:

    > “כָּל מַה דְּעָבֵיד רַחֲמָנָא לְטַב עָבֵיד”
    “All that the Merciful One does is for the good.”

    That means the world is not falling apart. It is unfolding exactly as Hashem intends. Worry is not just wasted energy — it is a sign of inner confusion, of forgetting Who really owns everything.

    —

    Conclusion
    You don’t own your house. You don’t own your child. You don’t own your future. Hashem does. And the more deeply you live with that truth, the more peace you will find.

    Worry is not a virtue. It is a spiritual drain — a signal that you’ve mistakenly taken responsibility for something that belongs only to God.

    The Torah life is a life of responsibility without anxiety, action without panic, and trust without delusion.

    Let go. You were never in charge anyway.

  • The Greatest Secret in Life: Emulating Hashem Through Torah and Review

    In a world full of distractions, indulgence, and noise, most people chase after happiness and fulfillment through material gain, social validation, or fleeting pleasures. But Torah reveals a different path—a hidden path, the oldest and most proven secret to a meaningful and elevated life.

    That secret is this:

    To live well is to emulate the Creator.
    And the way to emulate Hashem is through discipline, hiddenness, modesty, and deep self-control.

    Hashem is concealed. He acts without fanfare. He sustains the world without seeking attention. His essence is holiness, restraint, and order. A Jew’s mission is to reflect that divine image—not by becoming powerful or famous, but by building an inner world governed by Torah.

    Torah: The Blueprint for Inner Mastery

    Torah is not just law; it is the divine system that refines the human being. It teaches us to control desires, to think before acting, to live modestly, and to value the hidden over the flashy. Torah is not about public displays—it is about private discipline. And the reward is not just in the Next World; it is the dignity, stability, and inner strength to live with meaning in this world.

    A life of studying Torah, knowing halacha, and learning Mussar is not optional—it is the path to clarity, to living in sync with the will of the Creator. And there is one tool within Torah that unlocks this even further:

    Review. Review. Review.

    Parshas Pinchas: The Forgotten Halacha That Saved a Nation

    This week’s Parsha brings this lesson to life.

    Pinchas, the son of Elazar HaKohen and a student of Moshe Rabbeinu, watched as a national leader—Zimri—committed a public sin, causing a moral collapse among the people. While the elders froze in confusion, only Pinchas acted.

    Why?

    Because he remembered a difficult halacha—a law that everyone else forgot. It wasn’t a popular law. It wasn’t easy. But he had reviewed it, internalized it, and recognized its application. That one remembered halacha gave him the courage and clarity to act. And with it, he stopped a plague, saved the people, and earned Hashem’s eternal covenant of peace.

    The Eternal Message: Never Stop Reviewing Torah

    Chazal teach us that Torah is not mastered by learning once. It is acquired by endless review, even of the same material. Even when it feels repetitive. Even when it’s hard. Because the Torah isn’t just meant to be known—it’s meant to live inside you.

    Here are the Torah sources that highlight this truth:

    📖 1. Chagigah 9b

    “One who reviews his learning 100 times is not like one who reviews it 101 times.”

    That 101st time is the difference between knowledge that fades and Torah that becomes part of your soul.

    📖 2. Devarim 17:19

    “And he shall read from it all the days of his life.”

    A king, with all his wisdom, must still review Torah daily. How much more so, the rest of us.

    📖 3. Kiddushin 30a

    “The yetzer hara attacks daily… but Torah protects—if one is constantly involved in it.”

    Victory over the yetzer hara comes not from emotion—but from disciplined, reviewed Torah learning.

    📖 4. Mishlei 6:22

    “When you walk, it will guide you… when you awaken, it will speak with you.”

    Only reviewed Torah reaches your subconscious—it walks with you, speaks through you, guards you.

    📖 5. Pirkei Avos 3:8

    “One who forgets even one part of his learning… it is as if he forfeits his soul.”

    The gravity of forgetting reminds us: chazara is not optional—it is a spiritual safeguard.

    📖 6. Eruvin 54b

    “One who learns but does not review is like one who sows but does not harvest.”

    Learning without review is a crop that dies in the field.

    📖 7. Midrash Tanchuma (Tetzaveh 17)

    “Hashem grants wisdom only to one who already has it.”

    Wisdom is not given to the one who learns once, but to the one who builds a vessel through review.

    Conclusion: Torah Is the Secret Ingredient

    The greatest secret in life is not wealth, power, or status. It is emulating Hashem through a life of quiet strength, constant learning, and disciplined review.

    Just like Pinchas, we will all face moments that demand clarity, courage, and decision. But those moments are won before they come—in the daily review of Torah, the mastery of halacha, the commitment to a life of inner holiness.

    Torah is the soul’s foundation. And chazara—review—is how you build it strong.

    Don’t underestimate the forgotten halacha.
    It might be the one that saves your life.

  • The Greater the Man, the Greater the Battle:

    Understanding the Tzaddik’s Yetzer Hara

    “כל הגדול מחברו יצרו גדול הימנו”
    “Whoever is greater than his fellow, his evil inclination is greater than he.”
    — Sukkah 52a

    🧠 More Torah = More Resistance

    Torah isn’t just light — it’s fire. And when someone grows in Torah, he begins to carry weight: insight, clarity, holiness. But with that greatness comes opposition. The greater a person becomes, the greater the yetzer hara assigned to him.

    The Satan uses every tool available — even irreverent people, unintentionally or intentionally, to tempt, shame, or destabilize the tzaddik. Because the stakes are higher. The damage of one fall by a Torah scholar can shake a community. But Hashem gives him greater tools too — clarity, discipline, and strength rooted in Torah.

    The tzaddik doesn’t stay up because he never falls — he rises every time.

    “שבע יפול צדיק וקם”
    “The righteous fall seven times and rise.” (Mishlei 24:16)

    The wicked fall once — and don’t get up.

    The tzaddik rebuilds, repents, and returns. The wicked collapses, blames the world, and embraces darkness.

    🌪 Falling Isn’t Failure — Refusing to Rise Is

    The yetzer hara isn’t always trying to destroy. Sometimes it just tries to wear you out. The real battle is staying in the fight — over and over again.

    Torah never demanded perfection. It demanded persistence.

    The tzaddik sins and cries.
    The rasha sins and shrugs.

    The wicked justify their fall. They turn it into a worldview. They stop believing that Hashem wants them. But the tzaddik keeps getting back up, because he knows the fight itself is the goal.

    🛡 Torah: Both Armor and Target

    Torah protects. But it also paints a target on your back. The more Torah you have, the more responsibility you carry. The world watches you. The Satan watches you. One misstep by a talmid chacham becomes a Chilul Hashem.

    Torah is armor — but it also attracts battle.
    You’re not invisible. You’re a soldier on the front lines.

    Yet the Torah also gives you the tools to stand tall — halacha, mussar, yiras Shamayim. And even if you fall, it gives you the wisdom to rise stronger.

    🌕 The Tzaddik Lives in Constant Connection

    The tzaddik doesn’t live because he breathes. He lives because he’s connected 24/7 — his thoughts, his emotions, his awareness — all tied to Hashem.

    He sees the world through the lens of divine design.
    He sees the mechanical and esoteric truths of how the world functions.
    He knows that the economy, medicine, relationships, and natural events are all tools of Heaven — garments over the will of G-d.

    Life is not oxygen.
    Life is conscious connection to the Creator.

    That’s why the tzaddik is called “alive” even after death, and the rasha “dead” even while breathing.
    Because the tzaddik’s life-force is tied to something higher.

    🔥 The Yetzer Hara: Hashem’s Sharpening Tool

    Here’s the deepest truth:

    The yetzer hara is stronger than man. Always.

    Why? Because it was created by Hashem — a spiritual being, an angel with precise knowledge of how to challenge the human soul. You’re not supposed to beat it by force. You’re supposed to resist it with sincerity — and then Hashem finishes the job.

    “לולא הקב״ה עוזרו, אינו יכול לו”
    “If not for Hashem’s help, man could not overcome it.” — Kiddushin 30b

    Hashem designed the yetzer hara not to break us — but to sharpen us. Like a stone sharpens iron, the yetzer sharpens the soul.

    When a person fights honestly, Hashem helps. And when that happens, the tzaddik reaches a state of yishuv hadaas and menuchas hanefesh — even in this world.
    The yetzer is no longer an enemy. It’s a training partner, a ladder to greatness, preparing him for his place in the World to Come, after the coming of Mashiach.

    🏁 Final Thought

    The yetzer hara is not the obstacle — it’s the arena.
    Your greatness is revealed in how you fight.
    And Hashem, the Creator of the yetzer, stands ready to finish the battle —
    if you prove you’re willing to try.

    Written with clarity and fear of Heaven.
    For those who seek strength in the battle.
    For those who rise after the fall.

    Because rising — is what makes you a tzaddik.

  • The Torah Ethics of Building Mansions Among the Poor

    Should a Wealthy Person Build a Towering Mansion Among the Poor?

    In today’s world of wealth display and real estate ambition, a difficult moral and halachic question arises:

    > Is it proper—or even permissible—for a wealthy person to build a lavish, towering home in a neighborhood filled with modest homes and struggling families?

    This question isn’t just about manners. It goes deep into halacha, Torah values, and what it means to be a responsible Jew living among others.

    —

     Why Don’t the Rich Live Among the Poor?

    In practice, wealthy people rarely live among the poor. Here are the real reasons—without sugar-coating:

    1. Comfort & Social Compatibility
    Wealth buys peace, privacy, and a sense of belonging with others of equal means. The rich prefer areas with amenities and neighbors who share their lifestyle.

    2. Fear of Crime or Social Tension
    Some avoid poorer areas out of fear—whether of theft or discomfort from being constantly solicited or judged.

    3. Cultural Divide
    Values, habits, and even religious observance can differ drastically. Some wealthy individuals feel they “don’t belong” socially or spiritually in such areas.

    —

    ️ But What If a Wealthy Jew Chooses to Stay Among the Poor?

    That leads to a more serious ethical challenge:

    > If he stays, should he build a grand home that towers over the rest?

    The answer, rooted in Torah and halacha, is generally no—for reasons both legal and spiritual.

    —

     Halachic Foundations: The Damage of Flashy Wealth

     Hezek Re’iyah – Visual Damage

    > Gemara Bava Basra 2b: “Hezek re’iyah shmei hezek” – Seeing can be damaging.

    This principle states that even visual intrusion or presence that disrupts another’s peace or use of space is a real, actionable harm.

    > Ketzos HaChoshen 154:3 elaborates:

    > “…[It] prevents a person from using his property with a full heart and joyful spirit, and he cannot behave there as one normally would in his own home.”


    When someone builds an oversized, ostentatious home among those struggling financially, it can strip them of emotional comfort, dignity, and communal cohesion.

    —

     Rambam – Hilchos Shecheinim 2:14

    > One may not build windows or openings facing a neighbor’s yard because it damages his privacy.

    Even silent presence—without words—is a form of encroachment, especially when it changes how a neighbor uses his own home. A towering luxury house among simple homes can have this exact effect.

    —

     Ona’as Devarim – Verbal and Non-Verbal Insult

    > Bava Metzia 58b: Just as one must not deceive in business, one must not cause emotional harm through words—or actions.

    A luxury home in a poor neighborhood may humiliate others by comparison. This isn’t envy—it’s social aggression disguised as “taste.”

    —

     Additional Torah Sources

    Mishlei 14:21: “He who shames his neighbor sins.” Displaying wealth in others’ faces, even passively, can be considered a form of shame.

    Chofetz Chaim – Ahavas Chesed (Part 3, ch. 7): Warns the wealthy not to flaunt their wealth in front of the poor and to act with sensitivity, even outside tzedakah.

    Shulchan Aruch CM 154:3: One may object in Beis Din to a neighbor’s construction that imposes on visual or emotional space.

    Mishnah Avos 6:4: “This is the way of Torah: Bread with salt you shall eat…” Torah values dignified simplicity, not excess—especially when others are in need.

    Rav Moshe Feinstein (Igros Moshe EH 4:26): One’s lifestyle choices must not disrupt or degrade the spiritual or emotional life of a community, even if technically permitted.

    —

     What’s the Damage of a Flashy Home?

    It undermines community trust and breeds quiet resentment.

    It suppresses the dignity of families who now feel small or inadequate in their own homes.

    It can change neighborhood dynamics, drive up costs, and displace the original residents.

    The Torah calls this hezek, not just bad taste.

    —

    易 The Ethical Solution

    So what should a wealthy Jew do?

    1. Live Modestly Among the Poor
    Build a normal house. Live humbly. Be a quiet supporter. This is the path of gedolim throughout the generations.

    2. Elevate the Community
    If you have resources, invest in upgrading the lives of those around you—fix up others’ homes, build parks, schools, infrastructure. Lift the area together, not just yourself.

    3. Move Elsewhere If Needed
    If you must live lavishly, do so where it won’t harm others. Torah doesn’t ban wealth—but it demands responsibility.

    —

    ✅ Bottom Line: Halacha is Not Silent

    A person cannot say, “It’s my money—I can build what I want.”

    Not in Torah. Not in halacha. Not in a Jewish community.

    If your home causes emotional, spiritual, or social damage to your neighbors—you are responsible. The Torah holds us to a higher standard than the law of the land.

    > True greatness is not how high you build your home—but how little you let it overshadow others.

  • El Al’s Wartime Price Surge

    justified — or Pure Price Gouging?
    An Economic and Halachic Analysis of Airline Pricing During Crisis

    The Question
    During the war in Israel, most foreign airlines suspended service. El Al remained one of the only airlines flying in and out of the country. Prices for tickets jumped by thousands of dollars. El Al said the increase was due to global problems in getting airplane parts and delays in maintenance.

    But is that true? Or was it price gouging — taking advantage of people in crisis? And more importantly for observant Jews: Is it halachically acceptable to support and use a company that raises prices so sharply in a time of war?

    What El Al Claimed
    El Al gave several reasons for the high prices:

    • Shortages of aircraft engines and parts
    • Delays in maintenance
    • Limited delivery of new planes
    • General strain in the global aviation supply chain

    These issues were real, and the global airline industry was affected. But they mostly caused delays in expanding fleets — not in flying the planes already in service.

    What Actually Happened: The Real Numbers
    According to public financial records and a class-action lawsuit filed in Israel:

    • El Al’s operating costs dropped by 3% in 2024 compared to 2023, and by 11% compared to 2022.
    • At the same time, ticket prices rose 14% to 16%.
    • Profit per passenger skyrocketed — in fact, El Al earned 15 times more per passenger-kilometer than before the war.
    • Load factor (the percentage of seats sold) hit 94%, meaning the planes were nearly full.
    • Industry analysis shows that while dynamic pricing is standard in aviation, what El Al did during the Israel–Gaza war went far beyond normal fluctuation. Airlines typically adjust fares based on demand, availability, and market risk — but when most international carriers suspended flights to Israel, El Al became a de facto monopoly. This allowed them to raise fares by hundreds or even thousands of dollars, sometimes charging $3,000–$5,000 for economy seats. A class-action lawsuit filed in Israel in 2025 accuses El Al of exploiting a national crisis for profit. Testimony from former Antitrust Commissioner Prof. David Gilo revealed that El Al’s operating costs actually fell 3–11%, while profits soared and revenue per passenger-kilometer rose 15× above normal levels, strongly suggesting the price hikes were not due to cost pressures, but unchecked market dominance.
    • El Al defended itself by pointing to global shortages of aircraft, engines, and spare parts — but international industry data contradicts this as a justification for sharp fare increases. While it’s true the aviation sector faced delays in aircraft and engine deliveries (especially from Pratt & Whitney and Rolls-Royce), global airfare trends were falling in 2024 due to post-pandemic recovery and easing inflation. According to IATA and Reuters, airlines worldwide reduced fares in real terms, even as they coped with capacity constraints. El Al, by contrast, raised fares and recorded record profits. The Israeli Competition Authority launched a probe into these practices in early 2025, and consumer organizations labeled it as “exploitation of wartime dependency.” The consensus among analysts and media reports is that El Al’s pricing was driven by opportunity, not necessity — and stood out even in an industry known for fluctuating rates.

    In other words:
    Costs went down. Prices went up. Profits exploded.
    That is not called “survival pricing.” That is called “price gouging.”

    The Halachic and Moral Issue
    For an observant Jew, financial dealings must follow Torah standards — not just what is technically legal or “what the market allows.”

    Here’s what Halacha and Torah sources say:

    1. Ona’ah – Charging Too Much
    The Torah forbids charging more than one-sixth above the market value in regular business (Vayikra 25:14). Even though the market shifted during war, when the price increase is extreme and unjustified by cost, this may still violate the spirit of ona’ah.

    2. Chamas – Oppressive Business Practice
    The Chazon Ish wrote that when a person has no choice and is taken advantage of, even if it’s “legal,” it is still called chamas — a form of stealing through power. That applies here.

    3. Lifnei Iver – Enabling Wrongdoing
    Giving money to a business that profits by hurting others, especially during a crisis, is enabling sin. Even if the business is Jewish or Israeli, that doesn’t make it kosher.

    4. Chillul Hashem – Public Shame of Torah Values
    When religious Jews support abusive pricing, it sends the message that Torah allows or supports greed. That’s a public desecration of Hashem’s Name.

    5. Obligation to Support the Community
    The Torah wants Jews to act with mercy, justice, and support for their brothers. Paying thousands of dollars to a company that made huge profits during a national emergency goes against that value.

    Conclusion: Is It Permitted to Use El Al in These Conditions?
    If there is:

    • A danger to life (pikuach nefesh),
    • A clear mitzvah need (like a funeral, medical care, or Torah obligation),
    • Or no alternative whatsoever,

    then it may be permitted.

    But for business, vacation, or other optional travel — it is halachically wrong to support a company engaging in price gouging, especially during a crisis.

    This is not just an issue of money — it’s a question of values. Supporting injustice, even with a plane ticket, is still supporting injustice.

    Final Note

    “Do not give your money to oppressors,” writes the Sefer Chassidim. “For you are strengthening their hand to rob others.”

    We are commanded to live with faith, but also with justice. Torah is not just what you learn — it’s what you do with your money when others are suffering.

  • Kosher Charity Requires Kosher Money: Why “Legal” Isn’t Always Halachic

    Just because it’s allowed by the government doesn’t mean Hashem allows it.

    🔍 Introduction: Legal ≠ Kosher

    Jewish mosdos today depend on generous donations. But when that money comes from questionable business practices — even if technically “legal” — the question must be asked:

    Is this money kosher according to halachah?

    Just because someone didn’t get indicted doesn’t mean their wealth is fit for tzedakah. The Torah doesn’t rely on court filings or bank approvals. It measures funds by a different standard:
    Was this money earned honestly, without violating Torah or rabbinic prohibitions — directly or indirectly?

    And a deeper, more uncomfortable question follows:

    Are Torah institutions and mosdos obligated to investigate the source of major donations offered to them?

    Can they close their eyes and say “not our business,” or do they carry a responsibility to ensure they’re not honoring sin with bronze plaques and charity dinners?

    This article explores that obligation — and whether mitzvos built on fraudulent, deceptive, or halachically prohibited income are valid in the eyes of Hashem.

    ⚖️ 1. “Dina D’Malchusa Dina” – What It Really Means (Expanded)

    The Talmud in Gittin 10b, Bava Kama 113a teaches that “dina d’malchusa dina” — the law of the land is binding. But this applies only when:

    • The secular law does not violate halachah.
    • The action is equally enforced and fair.
    • The sovereign power is recognized as legitimate.

    However, Rosh (Nedarim 28a) and Chasam Sofer (Choshen Mishpat 44) explain:

    Dina d’malchusa cannot override the Torah or rabbinic prohibitions.

    So, if the law allows fraud, deception, or abuse — halachah still forbids it.

    🏨 When the Business Model Itself Is a Chillul Hashem

    This applies sharply today in certain industries. Here are real-world examples where a “legal” business model fails the Torah’s test:

    A. Real Estate Abuse: Inflated Loans and Strategic Default

    Some investors specialize in buying distressed residential or commercial real estate, not to turn it around, but to:

    • Take inflated loans based on false appraisals or exaggerated rehab plans
    • Extract mortgage funds for personal use, never investing in the property
    • Abandon the project or default intentionally, relying on bankruptcy protections
    • Profit personally while leaving banks, vendors, tenants, or taxpayers unpaid

    This may be protected by LLCs or loopholes. But halachically, this is geneivah — theft by deception. The Torah forbids misleading people to gain access to funds, even if a lawyer says it’s “legal.” That’s called geneivas daas — and the Ramban (Vayikra 19:2) classifies it as naval birshus haTorah, a disgraceful exploitation of technicalities.

    B. Mortgage Brokers Who Enable Fraud

    Another link in the chain are mortgage brokers who facilitate or encourage dishonest loans. If a broker:

    • Helps clients falsify documentation
    • Misrepresents income, assets, or intent
    • Coaches how to qualify for government programs fraudulently
    • Enables “straw buyers” or other deceptive practices

    Then the broker is an enabler of aveirah. This is lifnei iver, geneivas daas, and violates “midvar sheker tirchak”(Shemos 23:7).

    Even if he doesn’t lie himself, but knowingly facilitates it, his commission is not kosher. And tzedakah money given from those commissions is pasul — invalid. The Chofetz Chaim (Ahavas Chesed II:18) warns that such tzedakah brings no reward and causes spiritual harm.

    📖 2. Violating Rabbinic Law = Violating the Torah

    It’s a major mistake to think, “It’s only a derabanan.” The Torah says in Devarim 17:11:

    “You shall not turn aside from the word they declare to you, right or left.”

    That command is de’oraysa. So violating Chazal — whether in laws of ribbis, onaah, or business ethics — is a Torah-level sin.

    The Rambam (Mamrim 1:2) says:

    “One who violates the words of Chazal… is chayav misah bidei shamayim.”

    So when money is earned through knowingly violating rabbinic bans (e.g. charging ribbis to Jews, manipulating business to exploit others), it’s asur b’Torah — and invalid for mitzvos.

    💸 3. Can a Mitzvah Be Done with Dirty Money?

    No. The rule is clear and absolute.

    Sukkah 30a:

    “One who fulfills a mitzvah through a sin — it is not accepted.”

    Shulchan Aruch OC 649:1 paskens that if a lulav is stolen, you don’t fulfill the mitzvah. The same applies to tzedakah from stolen, manipulated, or ribbis-saturated funds.

    The Chofetz Chaim writes:

    “Tzedakah from gezel or ribbis does not count as a mitzvah, and the donor receives no reward.”

    And Sefer Chassidim (1052) goes further — that Hashem despises mitzvos funded by sin.

    ⛔️ 4. What If the Charity Already Received the Money — But Later the Donor Was Sued or Proven Guilty?

    If:

    • The money is traceable to specific victims or the government
    • The donor is found liable and ordered to pay restitution

    Then if the organization still holds the funds, halachah says it must be returned.

    Shulchan Aruch Choshen Mishpat 366:1–2 – If a third party holds stolen goods, they must return them to the rightful owner.

    If the money was spent, the organization should try to repay from other funds, especially if:

    • The victims are known
    • The amount is significant
    • Chillul Hashem would result from refusing

    This is supported by Igros Moshe YD 1:137 — Rav Moshe writes that institutions should act beyond the letter of the law in such cases.

    🗒 Summary of Halachic Sources

    • Gittin 10b, Bava Kama 113a – Dina d’malchusa dina is limited.
    • Chasam Sofer CM 44, Rosh, Ran – Secular legality doesn’t override Torah.
    • Devarim 17:11, Rambam Mamrim 1:2 – Violating Chazal = violating Torah.
    • Sukkah 30a, OC 649:1 – Mitzvah from aveirah is invalid.
    • Ahavas Chesed II:18, Sefer Chassidim 1052 – Tzedakah from fraud is pasul.
    • Shulchan Aruch CM 366, Igros Moshe YD 1:137 – Return funds when possible.

    ✅ Conclusion: Torah Demands Clean Money and Clean Hands

    It’s not enough that a donor files his taxes or hires good lawyers. Torah demands that money be earned honestly, transparently, and halachically — not just legally.

    Yeshivos, kollelim, and shuls must protect themselves from the aveiros of their donors.

    You can’t build kedushah on fraud.You can’t buy Heaven with stolen bricks.And you can’t bring brachah to the klal by turning aveiros into funding.

    🔔 Final Word to Donors and Institutions:

    • Donors — Ask yourself: Would this money stand up in the Beis Din shel Maalah?
    • Organizations — Before accepting large donations: Is this really a mitzvah or are we laundering aveiros with Torah letters on the plaque?

  • Who Comes First in Charity? Torah Scholars, the Poor, and the Halachic Order of Giving


    Introduction
    In Jewish law, tzedakah (charity) isn’t just about kindness—it’s about priorities. The Torah gives us a specific order for who comes first when giving, and following that order isn’t optional—it’s halachah.

    This article addresses a difficult but important truth: sometimes, even Torah institutions and kollels—while doing amazing work—may unknowingly overshadow or neglect individuals who are truly in need and halachically come first.

    Let’s set the record straight, according to Torah.

    A Torah Scholar in Need Comes First—If He’s Truly in Need

    If a Torah scholar cannot cover rent, food, clothing, or medical expenses, he is considered among the truly poor and must be helped like anyone else in that position. In such a case, he has priority—not because he’s a scholar, but because he’s in need.

    But if the scholar is already making ends meet—his bills are paid and his home is stable—then raising his stipend to improve his comfort level comes after helping those who are still struggling to survive.

    This is not about who is more honorable. It’s about what the Torah says is more urgent.

    1. Giving for Honor or Prestige Misses the Point

    Tosafot on Bava Batra 9a says:

    “This is not true charity if the intention is for honor.”

    Giving tzedakah to gain recognition or boost a cause’s status is not real tzedakah. If wealthy donors are influenced to give to large institutions while needy families can’t pay for groceries or rent, the giving is out of order.

    2. Chasam Sofer: If One Poor Person Is Left Behind, It’s a Disgrace

    The Chasam Sofer writes that if even one poor person is left uncared for, while the community is pursuing institutional growth and glory, then:

    “Their glory becomes disgrace.”

    No program, no campaign, and no Torah institution has the right to ignore the truly needy. A community is measured not by how many buildings it funds—but by how many people it refuses to abandon.

    3. The Halachic Order of Giving – Shulchan Aruch Yoreh De’ah 250–251

    The Torah sets this clear order:

    1. Yourself
    2. Close family
    3. The poor in your own city
    4. The poor in other cities
    5. Strangers and travelers
    6. Converts and newcomers
    7. Only then: Torah scholars—unless they are truly poor

    Any tzedakah fund or campaign that overrides this order is not aligned with halachah.

    4. Charity Must Follow Instructions and Fairness – Yoreh De’ah 257:7

    A charity collector (gabai tzedakah) must follow the donor’s wishes and act fairly. He cannot favor certain people or causes unless instructed.

    If an organization persuades donors to give in ways that ignore those who are in serious need, it’s stepping into dangerous halachic territory.

    5. Rambam: Ignoring the Poor Is a Torah Violation

    Rambam writes that ignoring a person in need is not just wrong—it violates a negative commandment:

    “Anyone who averts his eyes from the poor… transgresses a Torah prohibition.”

    Redirecting donations away from truly needy people can lead to serious halachic consequences.

    6. “Your Brother Shall Live With You” – Vayikra 25:36

    This verse teaches us that the life and survival of another Jew comes first. Supporting Torah learning is powerful—but not before basic needs like housing, food, and health are covered.

    Helping Torah Institutions—But Not at the Expense of the Needy

    Yes, building Torah institutions is a tremendous mitzvah. Supporting kollels and scholars strengthens the spiritual fabric of our community. But when large organizations reach wealthy donors and those donors are no longer accessible to local rabbis or modest charity campaigns, it creates a deep imbalance.

    Many families—those who aren’t in kollels, who aren’t public figures, who may even be struggling emotionally—fall through the cracks. And these are the very people the Torah says must come first.

    What’s the solution?
    If an organization has access to large donors, it should first coordinate with local rabbanim and tzedakah networks to ensure that basic needs in the community are being met. Only then should it begin raising funds for its own programs.

    This is not just ethical—it’s halachah.

    The Bottom Line

    • A Torah scholar who is truly poor comes first, just like any other person in need.
    • A Torah scholar who is stable and wants more comfort waits in line, after the poor are taken care of.
    • Organizations and leaders must not redirect or monopolize wealthy donors in ways that harm the local poor.
    • Donors should ask: Am I giving where the Torah says I should give first?

    “If one poor person is left behind, the glory of the community is a disgrace.” – Chasam Sofer

    Let’s support Torah with our hearts and our halachic integrity. The true kavod haTorah is when we give the right way—to those who need it most.

  • Sacred balance

    Introduction: The Three Core Expectations

    Every Jew lives under three great expectations—foundational dimensions that guide how we think, act, and give. These are not external demands, but internal pathways to living a meaningful, Torah-rooted life.

    1️⃣ Torah – The Individual Path of Life

    The Torah sets the personal derech (path) for each Jew. It refines the individual, shaping one’s character and daily decisions. Tzedakah, chesed, and kindness are not optional virtues, but core expressions of one’s own halachic and spiritual self-growth.

    This is one of the reasons why Moshe Rabbeinu did not enter the Land of Israel with the people—to teach us that Torah and life are not dependent solely on leaders. Every Jew must begin by building himself, taking personal responsibility for his spiritual growth. Only then can he fully join the community, contribute, and follow leadership with strength and clarity. Like Avraham Avinu, who walked the path of truth on his own before there was a nation, a Jew is expected to start alone—seeking Hashem, embracing Torah—and then grow with others in unity.

    The Torah’s expectation is: build yourself through Torah, and from that foundation, serve both the community and Hashem with authenticity.

    2️⃣ Kehillah – The Obligation to the Community

    Every Jew is part of a larger whole — a congregation and a nation. We are expected to live in harmony with others, offering support, empathy, and help to our people. This includes:

    • Fulfilling the halachos of Tzedakah and acts of kindness
    • Caring for the sick, the struggling, the orphan, and the widow
    • Upholding justice, fairness, and community stability
    • Supporting the financial wellbeing of our local town, our broader city, our state and country, and most sacredly—Eretz Yisrael and its people.

    The community does not merely follow the law — it embodies it, serving as a living vessel of mitzvot in motion. Tzedakah, when done communally, becomes an expression of Jewish solidarity across generations and geography.

    3️⃣ HaKadosh Baruch Hu – The Inner Expectation

    Above all, Hashem knows the secrets of our hearts — the true intentions behind every coin given and every word spoken. His expectation is not only about action, but about truth, compassion, and humility.

    He knows:

    • Whether we give to impress others or to serve Him
    • Whether our kindness is sincere or calculated
    • Whether our heart is open or closed

    The Creator expects us to internalize the mitzvot — not only perform them. Tzedakah and chesed must become who we are, not just what we do.

    Together, these three expectations form the full spiritual picture of giving Tzedakah and doing chesed:

    • As an individual, guided by Torah
    • As a member of Klal Yisrael, committed to communal uplift
    • And as a servant of Hashem, cultivating internal sincerity and compassion

    From this sacred balance comes the true fulfillment of the mitzvah:
    Tzedakah that uplifts the giver, the receiver, and the presence of Hashem in this world.