• Not to covet what belongs to another (Ex. 20:14)
• Not to crave something that belongs to another (Deut. 5:18)
• Not to envy the person of violence (Psa. 37:1; Prv. 3:31)
• Not to desire to be rich (Prv. 23:4)
• Not to envy the lifestyle of the sinner (Prv. 23:17)
• Not to be greedy (Prv. 28:25)
• To be content with G_D has provided (Psa. 37:16)
Commentary:
It is certainly difficult to significantly expand upon the tactical commandments presented herein regarding basic coveting. These commandments clearly depict the requirements of being content with either little or much. This being said let us at least look towards the overriding principles and see if we can ascertain a deeper view of the practical applications.
Let us begin by stating that coveting is a far broader term than simply wanting … or even expecting that good things will come out of working hard, honestly and uprightly. In fact the Scriptures are plain and reveal that G_D desires for us blessings, success and shalom (well-being). Additionally the Scriptures also declare that we should be productive and utilize our blessings wisely and conservatively.
Coveting on the other hand begins with a deep rooted desire to fundamentally change one's lot in life while at the same time the individual is really in no great need. There is a big difference from being in need and wanting relief versus simply desiring more than what one has available in the way of resources.
The prohibitions against coveting as we can see discretely deal with riches (materials), power (violence) and sin (self-determination) … within the context of how a person views the sustenance/power of others! When we as individuals look to the successful people of this world … and long to be like them then we in effect are desirous of olam hazeh … this world.
Essentially the believer's reality is that we owe our sustenance and well-being to G_D alone. The nature of coveting and greed is really all about being self-determinant … a.k.a. independent … self-made … and ultimately non-reliant upon G_D. The issue with coveting is that an individual wants the control and reward in the here and now!
When we covet then we display our lack of faith that G_D will take care of us … or perhaps that G_D is not amply rewarding us for our due efforts … that G_D is not sensitive to our individual desires and lifestyle choices! But in reality coveting shows that an individual is not really looking for the blessings in the world to come (olam habah) and is not treating our life in this world as a sojourner.
When we look back on ancient Israel … how often was the root of their failures connected directly to coveting what the other nations had … and how they operated. In fact Israel's first King came about because G_D saw fit to grant the desires of Israel's coveting. G_D chose Saul for them … not because they needed a human king but because this is what drove their hearts!
Time and time again Israel desired to be like “another nation” when all they ever needed was freely given to them by G_D. Perhaps we are not so different in some respects from ancient Israel?
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• To give charity according to one's means using discretion (Deut. 15:11; Psa. 41:2)
• Not to mock the poor or be delighted in their plight (Prv. 17:5)
• Not to afflict an orphan or a widow (Ex. 22:21)
• Not to refrain from maintaining a poor man and giving him what he needs (Deut. 15:7)
• To lend to a poor person even though the passage says "if you lend" it is understood as obligatory (Ex. 22:24)
• Not to reap the entire field (Lev. 19:9; Lev. 23:22)
• To leave the un-reaped corner of the field or orchard for the poor (Lev. 19:9)
• Not to gather gleanings of the ears that have fallen to the ground while reaping (Lev. 19:9)
• To leave the gleanings for the poor (Lev. 19:9)
• Not to return to take a forgotten sheaf - this applies to all fruit trees (Deut. 24:19-20)
• To leave the forgotten sheaves for the poor (Deut. 24:19-20)
• Not to gather the imperfect clusters of the vineyard (Lev. 19:10)
• To leave the imperfect clusters of the vineyard for the poor (Lev. 19:10; Deut. 24:21)
• Not to gather the grapes that have fallen to the ground (Lev. 19:10)
• To leave the single grapes of the vineyard for the poor (Lev. 19:10)
• To satisfy the needs of others abundantly and so be satisfied (Prv. 11:25)
• Not to horde and store in excess (Prv. 11:26)
Commentary:
To begin it is imperative that we define charity (tsedakha) in a proper Hebraic perspective. Our modern idea of charity usually centers upon benevolent philanthropy and or general giving to the poor … from the goodness of a giver's heart! In essence we view charity for the most part in strict humanitarian terms. However … tsedakha in the Hebraic perspective is different in that the concept is all about righteous care of G_D’s community. Tsedakha centers upon the rightful expectation of the poor within G_D’s community that the blessings from G_D to the community will be made available to them … there by showing the righteousness of G_D and making good on his promises to care for the basic needs of those in genuine need.
Tsedakha is really not about hand-outs or welfare predicated upon one's social status, economic status or ethnic background. Tsedakha is really not about robbing the coffers of the community and distributing the sustenance outside of the community. Instead tsedakha is about recognizing G_D’s big picture for the community and those that legitimately are in hardship … traditionally widows, orphans and those unable to provide for themselves due to physical ailments. Tsedakha is not designed to be a general state sponsored welfare system. In fact the general care and welfare of individuals in G_D’s community is the primary concern of the extended family. Traditionally tsedakha is the expectation of those unfortunate enough to not have the support of a family unit … and as we have already addressed herein this is a situation from a Hebraic perspective that really should represent a very limited population.
From the Hebraic perspective tsedakha is really about G_D’s benevolence working within the community. The critical factor is that those receiving the benefits from others … know that G_D is the source and know that the benevolence being shown by others is being done because others love G_D and desire a community that is strong and healthy despite individual hardships.
Tsedakha is not communism by any means. Scriptures are quite clear regarding laziness and slothfulness … these traits are not to be tolerated or rewarded. Tsedakha is a responsibility … not a choice. Tsedakha does not mean that a believer empties their storehouse and places themselves in jeopardy while wasting G_D’s blessings. Tsedakha is simply blessing others within G_D’s community as a pay it forward model of benevolence without any expectations of remuneration or recognition.
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Desire
Charity
Commentary:
There should be no surprise that the commandments dealing with coveting and charity be placed together. In combination we essentially get to see G_D’s big picture regarding our utilization of material goods … a.k.a. sustenance.
As declared previously the root principle manifested is the requirement to serve G_D and not material goods. At the root of these commandments lies the need for a believer to be separated from the cares, desires and manipulations of the material driven system in which we live.
When we objectively view the Hellenistic system we see that it is a system designed to propagate the individual's integration into the system wherein success is determined by the accumulation of wealth and power. In the Hellenistic model everyone deserves and is prompted to be all you can be. Everyone is prompted to pursue the dream and get their piece of the pie. Everyone is prompted to pursue the desire of self- determinant independence.
Within the Hellenistic religious framework the success that comes through education and professional career development is traditionally viewed as confirmation of G_D’s blessing and affirmation … of G_D’s acceptance of the believer's lifestyle. Sadly the two systems do not readily integrate. G_D is not very concerned or impressed with certificates of achievement or diplomas or professional recognition or wealth. In the Hellenistic system we are essentially indoctrinated at a young age to pursue success. The individual needs within this system are paramount … even at the expense of family and community!
Now … by no means does this mean that G_D wants us to be unproductive, unwilling to learn and work, or unwilling to sacrifice in order to be an adequate provider. We in fact should leverage as best we can the G_D given skills and positive attributes that have been so generously provided. BUT … we should leverage our talents and skills in order to earn a living while understanding that we are to be defined not by what we achieve but by what we contribute to his Kingdom and to his constituents.
In the Hellenistic model the individual is viewed as what they have become. The better the job … the better the pay … the more societal stature! This is the way it is! Conversely the Hebraic model views our livelihood not as our purpose but rather as the means of fostering our true purpose. This is a fundamental difference between the two distinct systems.
Still further please do not get the idea that G_D’s system is against planning and or sound financial management needed to bide us over in rough times or when we become older for instance. G_D’s plan however does not entail the utilization of sustenance for unending personal gratification … or supporting a life style that extends well beyond what one would ordinarily expect to need to live securely.
Living beyond one's means? Is this not the primary problem with our system wherein people simply can't be content with what they have? The entire global economy has become a massive hedge fund wherein everyone risks potential security while banking on the personal income to flow in the future … simply because our system is nothing but a race to get more … to improve … to control your own destiny.
We have all heard the saying that America is the land of opportunity … and it most assuredly has lived up to this promise for many years. When it is all said and done however we must ask the big question: “an opportunity for whom and an opportunity for what?”
We all have choices to make; most assuredly! We can choose to serve G_D or we can choose to revolve our lives around our careers … our stuff … our dreams … our independence … our own control. Ultimately we should understand why Mashiach revealed how difficult it is for a rich person to enter the Kingdom of G_D! Mashiach was not implying that being blessed with wealth is a soul killer … by no means. What Mashiach was revealing is the fact that when G_D does not provide the blessings of great wealth then the accumulation of great wealth was garnered through coveting … through a purposeful plan of achieving wealth and or power in order to control one's own destiny. In this scenario as Mashiach revealed it is virtually impossible to find and cultivate a relationship with G_D which must be predicated upon reverence, fear, submission, obedience and the understanding that he will meet our sustenance needs while we labor for the spread of his Kingdom! This right relationship simply is not … or cannot … be nurtured while an individual is seeking contentment within the auspices of olam hazeh (this world) … man cannot serve two masters.
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