Jewish tradition teaches us that our actions, especially those involving money and compassion, carry immense weight.
Let's dive into a fascinating passage from Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus. It begins with the verse, “If you lend money to My people…” (Exodus 22:24). But it quickly connects this to a verse from Psalms (15:5): “He did not lend his money with usury.” The Midrash, the interpretive tradition, makes a bold claim: someone who possesses wealth, gives charity to the poor, and refrains from lending with interest is considered to have fulfilled all the mitzvot, all the commandments. Wow!
Who embodies this ideal? The Midrash points to Ovadya, the steward of the notoriously wicked King Ahab (I Kings 18:3). Ovadya was incredibly wealthy and, according to tradition, he spent all his resources on charity, particularly sustaining the prophets (I Kings 18:4). During a severe famine, Ovadya even borrowed money, with interest, from Yehoram, Ahab's son, just so he could continue to feed the prophets. The Midrash emphasizes that Ovadya fulfilled the verse, “He did not lend his money with usury,” because he was on the giving end.
But what about Yehoram, the lender? The story takes a dark turn. Because Yehoram engaged in lending with interest, God decreed his death. The Midrash vividly describes how Yehu shot Yehoram with an arrow, piercing him “between his shoulders; the arrow came out from his heart” (II Kings 9:24). Why this gruesome detail? Because, the text explains, Yehoram had hardened his heart and stretched out his arms to collect interest, violating the principle of compassion. As Ezekiel (18:13) states, “He gave with usury and took interest, shall he live? He shall not live.”
The Midrash then expands its scope, connecting this prohibition against usury to the downfall of Jerusalem. The prophet Isaiah (1:22) laments, “Your silver has become dross [lesigim].” The Midrash cleverly interprets lesigim to mean "increased" [sagi] implying that their money increased due to collecting interest. And what was the consequence? Jeremiah (6:30) declares, “Rejected silver they called them [as the Lord has rejected them].” Ezekiel (7:19) adds, “They will cast their silver into the streets.” Why? Because they disregarded the Torah's commandment: “Do not give him your money with usury” (Leviticus 25:37).
So, what's the takeaway here? This passage from Shemot Rabbah isn't just about the technicalities of lending money. It's about the profound moral and spiritual implications of our financial dealings. It's a stark reminder that wealth can be a force for good or a source of destruction, depending on how we use it. Are we acting with compassion and generosity, like Ovadya? Or are we hardening our hearts and seeking personal gain at the expense of others, like Yehoram? The choice, it seems, is ours. And the consequences, according to this ancient wisdom, are significant.