The ancient rabbis certainly thought so when reflecting on the history of Israel. Vayikra Rabbah, a midrash – a collection of rabbinic teachings – on the Book of Leviticus, explores this very idea. It starts with the verse “If your brother will become poor…” (Leviticus 25:25) and then jumps right into a rather bleak assessment of the cyclical nature of Israel's relationship with God.

The text quotes Psalm 106:43, "Many times He rescued them, but they were defiant in their counsel, sinking low in their iniquity." It paints a picture of the time of the Judges: Israel falls into idol worship, gets conquered by a foreign power, repents, and is redeemed. Then, the whole process starts again. Sound familiar?

But how far down does Israel have to fall before divine intervention is needed? Two amora’im – rabbinic sages of the Talmudic period – offer different perspectives. One suggests that the decline happens when the people become “impoverished [shedalu] from mitzvot” – when they become lax in performing good deeds and commandments. This interpretation is based on a verse in Judges (6:6): "Israel became impoverished [vayidal]." It's a spiritual poverty, a lack of connection to the divine.

The other amora takes a more literal approach. He says the decline continues until their property "dwindled [nidaldelu]" to the point where they can’t even afford the offering of the poor, as described in Leviticus 14:21: "If he is impoverished, and his means do not suffice…" This is rock bottom, a state of utter material destitution.

The midrash then delves into the different Hebrew words for "poor." It's fascinating because each word offers a slightly different shade of meaning, a different angle on what it means to be poor in spirit and in pocket. There are eight terms in total: ani, evyon, misken, rash, dal, dakh, makh, and helekh.

* Ani is the simplest, most straightforward term.

* Evyon, we learn, describes someone who "desires [shemeta’ev] everything." It's a poverty of desire, an insatiable hunger.

* Misken refers to someone who is scorned, as in Ecclesiastes 9:16: "The wisdom of the poor man [hamisken] is scorned." Think of the person no one listens to, the one whose ideas are dismissed out of hand.

* Rash is linked to property, or rather, the lack thereof. It implies dispossession, as in the verse “you shall dispossess [vehorashtem] all the inhabitants of the land” (Numbers 33:52).

* Dal means that someone's property is depleted [meduldal]. It's a gradual erosion, a slow slide into poverty.

* Dakh describes someone who is depressed [medukhdakh], someone who sees something desirable but cannot partake in it. It's a poverty of experience, a constant denial.

* Makh refers to someone who is lowly before all, like the lowest threshold. It's a poverty of status, a feeling of being insignificant and worthless.

The text doesn’t elaborate on helekh, but the point is clear: poverty isn't just about money. It's about status, dignity, desire, and spiritual well-being.

So, why this deep dive into the nuances of poverty? The midrash concludes by circling back to the original verse: “If your brother will become poor [yamukh].” Moses is cautioning the Israelites. He is reminding them that poverty, in all its forms, is a real threat. And it's a threat that can affect anyone, even your own brother.

What does this mean for us today? Perhaps it's a call to be more aware of the different forms of poverty around us. Not just the financial kind, but the poverty of spirit, of opportunity, of dignity. And maybe, just maybe, it's a reminder to break the cycle, to learn from the past and create a more just and compassionate world for everyone.