Our Gemara on Amud Aleph recounts critical figures at particular junctures in Jewish history:

“From the days of Moses until the days of Rabbi Yehuda HaNasi, we do not find unparalleled greatness in Torah knowledge and unparalleled greatness in secular matters, including wealth and high political office, combined in one place, i.e., in a single individual… Rav Adda bar Ahava says: I also say a similar statement, that from the days of Rabbi Yehuda HaNasi until the days of Rav Ashi, we do not find unparalleled greatness in Torah knowledge and unparalleled greatness in secular matters, including wealth and high political office, combined in one place, i.e., in a single individual.”

Sefer Daf Al Daf observes that these three historical figures—Moshe, Rabbi Yehuda HaNasi, and Rav Ashi—were all transmitters and compilers of Jewish Law in their respective eras. Moshe was the original receiver of the Torah; Rabbi Yehuda HaNasi compiled the oral teachings into the Mishna; and Rav Ashi compiled the subsequent generations of analysis of the Mishna into the Gemara.

He also notes that all three figures possessed wealth and status, which enhanced their credibility and authority. This was necessary on practical terms, as the general population would trust and accept their teachings and rulings, even if they did not fully understand them. He quotes a clever quip and play on words from the verse in Tehillim (119:72):

“I prefer Torah from Your mouth over thousands of gold and silver pieces.”

An allegorical reading of this phrase suggests: “Torah is preferred when it comes from the mouth of those who possess thousands of gold and silver pieces.”

Judaism maintains a nuanced relationship with wealth and materialism. On one hand, wealth is treated with caution and mistrust, as it can foster a sense of complacency and arrogance, as we are admonished in Devarim (32:15):

“So Jeshurun grew fat and kicked—You grew fat and gross and coarse—They forsook the God who made them and spurned the Rock of their support.”

Yet, leaders such as prophets and high priests were expected to manifest an appearance of wealth, presumably as an expression of the gravity of their office in service of God (see Yoma 18a and Nedarim 38a). Furthermore, Gemara Eruvin (86a) reports that Rabbi Akiva and Rabbi Yehuda HaNasi showed honor and deference to wealthy people. 

Pesach Einayim (Eruvin ibid) explains that there is a belief that wealth signals God’s choice to grant blessings due to something intrinsic and worthy about the individual. However, with this wealth comes the responsibility to see themselves as custodians of these endowments, using them in service of God’s will and to help others. This exemplifies the practical ways Torah law and philosophy intertwine the spiritual with social realities. Humans, as social beings, naturally respect wealth and status. Societal cohesion requires certain individuals to assume leadership roles. Money and power are granted by God to chosen individuals, who must use their talents and gifts to promote the general welfare and development of society. Whatever gifts and successes we receive and achieve must not be wasted but rather utilized in the service of God and the community.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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